DISCOURSE, 
 
 BT JTUDE. 
 
 ^Britten 
 
 BY 
 
 THOMAS TOMKINSON, GENT. 
 
 BEING A COPY OF A MANUSCRIPT LEFT WITH 
 
 THOMAS TOMKINSON, JUN. 
 
 HIS GRANDSON. 
 
 DEAL: 
 
 PRINTED FOR JAMES MAY, fc JOSEPH GANDAR, 
 BY J. B. UNDERDOWN 
 
 1823,
 
 
 
 .// CNs/ 1 >f SHOT ft AMOilT 
 
 
 CE
 
 .. SRLG 
 
 URL 
 
 Annex 
 
 
 THE 
 
 EPISTLE DEDICATORY. 
 
 ^^O all true believers of this third and last 
 Spiritual Commission in Derbyshire and 
 Staffordshire, iny own native country, pre- 
 sent I this Epistle, wishing all your healths 
 and happiness with increase of grace and 
 love, wisdom and understanding in the doc- 
 trine and faith of this Commission of the 
 Spirit you are under. 
 
 For faith under every Commission of God 
 is of a growing nature, and the witness of the 
 spirit as well as the witnesses of water and 
 blood have said, that Revelation will grow 
 and increase so long as the world doth last. 
 
 Now in that, one of you have wrote to me., 
 to give you my faith and experience upon the 
 Epistle by Jude, and his letter was thus 
 
 " SIR, 
 
 * ' I have with very much care 
 
 perused the Epistle of the Apostle Jude,, and 
 
 X2477463
 
 EPISTLE DEDICATORY. 
 
 find in it many profound mysteries, and hard 
 to be understood in general from ttie 4th verse 
 to the end ; and since the death of the two 
 last witnesses of the spirit, I know no man 
 that hath so great understanding to unfold 
 those hidden mysteries and obscure places of 
 scriptures, comparatively to yourself. 
 
 " I therefore desire you would for my satis- 
 faction, and for the understanding of future 
 ages, make known the meaning of Jude in 
 his Epistle, and in so doing you will very 
 much oblige me, who am, and will be ready 
 to serve you in what I can. 
 
 '7 WILLIAM HALL 
 
 Now from hence I have answered my 
 friends request according to my ability, and 
 this let me say to you ; that in regard I have 
 been educated in the Commission of the Spirit 
 above these forty years, besides the many 
 letters which I have received from the Wit- 
 nesses of the Spirit myself. As also the vari- 
 ous disputes between one of them and others, 
 with the variety of queries proposed to him 
 by myself and others, and have been an- 
 swered by them, likewise having seen many 
 of their letters to others that are not in Print. 
 By all which I have been edified and made 
 capable to answer the request. And now 
 have I done it according to my abilities for
 
 EPISTLE DEDICATORY. 
 
 the satisfaction of them and several others, 
 that desire it also, and may be beneficial to 
 others that are inquiring after truth. 
 
 And whereas the doctrine of the Commis- 
 sioned Messengers of God is ever made the 
 ground of true faith, and therefore it is, that 
 the Apostles do many times allude to the 
 writings of Moses and the Prophets for con- 
 firmation of their doctrine ; because some of 
 those mysteries were fore-prophesied of, by 
 them. But they were not instructed in those 
 things by virtue of their prophetical letter; 
 but by the inspiration of, and from the Holy 
 Spirit. 
 
 Now it hjith been the practice of most men 
 to quote the scriptures of the Old and New 
 Testament for the confirmation of their doc- 
 trine, though few rightly understand the spi- 
 ritual meaning thereof. They have only two 
 Records to prove by. But in this treatise J 
 have produced the doctrine of three Records, 
 for confirmation of what I write. As in the 
 margin I have alluded to the former Commis- 
 sions for confirmation of the third. 
 
 And in many places in Jude, have brought 
 the third Record to interpret the other two, 
 or to confirm them. As upon verse 12th and 
 20th, where I made use of the Prophet's words 
 which he wrote to me, which I have found for 
 an interpretation of those two material points
 
 EPISTLE DEDICATORY. 
 
 of doctrine, ami so in other verses I have 
 their writings for proof of the doctrine. And 
 so in other places I have also cited the books 
 and the writings of the National Ministry, 
 in order to their connection. 
 
 Now in that I have not only alluded to the 
 two former commissions, for proof of the doc- 
 trine, but living in the time that the third 
 commission was on the stage to finish the 
 mystery of God, have thereupon touched 
 Mjinii it, as upon a third string or instrument 
 of music; which sounds harmoniously, and 
 sweetly in the ears of every spiritual Christian . 
 That Father, Son, and Spirit in the Lord 
 Jesus Christ, one personal God fqr ever bles- 
 sed. To whom, saith Jude, " Be all glory, 
 honour, majesty, wisdom and power for ever. 
 Amen and Amen. 
 
 In which faith I salute you, 
 THOMAS TOMKINSON.
 
 THE 
 
 --'CONTENTS 
 
 OF THE 
 
 GENERAL EPISTLE, 
 
 BY JUDE. 
 
 1st Verse to the 4th, he exhorteth them to be constant 
 in the profession of their faith. 
 
 4th Verse to the 20th, False teachers are crept in, to 
 seduce them, for whose damnable doctrine and manners, 
 horrible punishments are prepared. 
 
 20th Verse. Whereas the Godly by the assistance of 
 the Holy Spirit, and prayers to God, may persevere, and 
 grow in grace, keep themselves, and recover others, out of 
 the snares of those Deceivers.
 
 THE 
 
 GENERAL EPISTLE BY JFDE. 
 
 JCMUU and 
 
 dpi 
 
 own wordt) 
 
 1 Jude, the Servant of Jesus Christ, 
 iid Brother to them that are sancti- 
 fied by God the Father, and 
 
 in Christ Jesus, and calltd 
 
 2 Beloved, when I gave all dili- 
 
 to write onto you of the coin- 
 SUlvation, it was needful for me 
 i<> write auto you, and exhort yon that 
 ye honld earnestly contend for 
 laith which was once delivered 
 the saints. 
 
 3. Mercy and peace auto you and 
 lor* be multiplied. 
 
 4. For there ore certain men crept t 
 ia unawares who were before of old 
 rdained for this condemnation. l'ii- 
 y <! ly men, turning the grace of God 
 into lasciviousnew*, and denying the 
 only Lord God, and our Lord 
 Christ. 
 
 i I will therefore pnt yon in re- 
 m^mbraiicc, though ye once knew 
 thin, how that the Lord, hating Bare 
 the people out of the laud of Egypt, 
 nftrrward destroyed them that be- 
 ti>-ted not. 
 
 r> And the angels which kept not 
 their first estate, but left their 
 habitations, he hath reserved in ever- 
 lasting chains under darkness, unto 
 the judgment of the great day. 
 
 7. Even as Sodom and Gomorrah, 
 and the rifle* about them in like man- 
 DT, giving themselves over to forni- 
 cation, mid going after strange flesh, 
 i set forth for an example; 
 the vtnfreanee of eternal lirr 
 
 *. Like wise also those filthy dream- 
 rs defile the flrnh, despise dominion,, 
 sad speak eril of dignities. 
 
 0. Yet Michael the archangel, 
 roBtmdiug with the Devil ha dis- 
 puted about ths body of Moses, durst 
 aot bring against him a raiting accu- 
 satioa, but said, the Lord rebuke thce. 
 
 10. But these speak evil of 
 things which they know not -. 
 they know naturally, as brute beaMs, 
 in those things they corrupt them 
 elves. 
 
 1 1 Woe unto thorn ! for they have 
 (Ton* in th way of Cain, and ran 
 (frerdily after the error of Balaam for 
 r-wnnl, and prrinhed in the gainsay - 
 !! of Core 
 
 17 These- arr spot* in jour lVatc 
 
 the stars 
 uuto ncKi 
 
 Buffering opiri 
 
 when God 
 
 those pulling 
 but what even 
 
 of charity, when they feast with you, 
 feeding themselves without fear : 
 re without water, carried 
 about of winds; trees whose fruit 
 withrrnth, without fruit, twice dead, 
 >lucked up by the roots. 
 
 13. Raging waves of the sea, foam- 
 ng out their own shame ; wandering 
 
 , to whom is reserved the black-* 
 of darkness for ever. 
 
 14. -Vii-1 Enoch also, the seventh 
 rom Adam, prophesied of these, say- 
 ing, Behold, the Lord, cometh with 
 
 <-ii thousand of his saints. 
 
 15. To execute judgment upon all, 
 and to convince all that are ungodly 
 among them of all their ungodly deeds 
 which they have ungodly committed, 
 
 of all their hard speechei which 
 ungodly sinners have spoken against 
 lim. 
 
 16. These are murmnrers, com 
 aiuers, walking after their own lusts; 
 
 and their months speaketh great swel- 
 ling words, having men's persons in 
 admiratiou, beranse of advantage. 
 
 17. But beloved, remember ye the 
 which were spoken before, of 
 
 the Ap<j*tles of our Lord Jesus Christ . 
 1- How that they told you there 
 should be mockers in the last time, 
 who should walk after their own un- 
 godly lusts. 
 
 19. These be they who separate 
 themselves, sensual, having not the 
 
 ' 't. 
 
 20. But ye, beloved, building up 
 yourselves on your most holy faith, 
 praying in the Holy Ghost. 
 
 21. Keep yourselves in the love of 
 , looking for the mercy of our 
 
 Lord Jesus Christ unto eternal life. 
 
 2'2. And of some have compassion, 
 making a difference. 
 
 23. And others save with fear, 
 
 them out of the fire ; hating 
 the garments spotted by the 
 flesh. 
 
 24. Now unto him that is able to 
 keep you from falling, and to present 
 you fault less before the prenence of 
 fiis glory with exceeding joy. 
 
 25. To the only wise God our Sa- 
 viour, be glory and majesty, dominion 
 and power, both now aad ever. 
 .I writ.
 
 CONTENTS. 
 
 
 How we are made the servants of God, &c. - A 10 
 Who are made so by Creation - B 
 
 Why Cain's Offering- was not so acceptable as Abel's C 
 How God manifested himself in the flesh - D 1 1 
 
 What the two Laws signify - - E 
 
 By which Laws we are to examine ourselves - F 
 And especially Ministers 
 
 Pastors, how they ought to prove their Commission G 12 
 Or their danger in assuming to Breach 
 To whom preservation and vocation are attributed H 
 To whom sin is not imputed I 13 
 
 What is perfect faith and true faith and charity J 
 What makes a true Christian K 
 
 The Divine Qualifications, what they are - L 14 
 
 What Divine Love is, and its nature and efficacy L 15 
 What may be called Hell - 31 
 
 How envy is to be killed - N 16 
 
 No salvation for those that despise true Prophecy N 17 
 No salvation to be had, but by faith in Christ only O 1,9 
 The 19th verse of the 44th Chap, of Eze. explained P 20 
 Who are the Roman Gentiles - - P 21 
 
 What is the nature of Faith in God, his saints, &c. Q 22 
 What is the Sword, that keeps the tree of Life It 24 
 How Faith was first generated or grounded - S 
 Old Faith may be renewed, but no new faith given T 25 
 Difference between Ministers of God, and of Men U 26 
 Non-commissioned Ministers compared to Thieves V 
 Who are Devils incarnate - V 27 
 
 What are the two jrreat Attributes of God - W 28
 
 ii f O N T E M r l N 
 
 Tophet of old, what ordained for - A 28 
 What ift meant by the Breath of the Lord 
 
 The Difference of the two Seed - C 29 
 Election ami Rejection opposed, by whom 
 
 The difference and nature of Angels - E 30 
 
 And with what food they are supplied - F 
 
 None but the Seed of the Serpent Reprobated - G 
 
 The seed of Adam, God's own seed - H 31 
 
 Upon what the Doctrine of Freewill is grounded I 
 
 Upon what the Catholic Faith was grounded - K 
 And how it came to be called Catholic 
 
 The Evil consequences of false Teachers - - L 33 
 
 How the Holy City is trodden under foot - M :U 
 
 Lasciviousness. how described N 
 
 The Romish Church, what it is - O 35 
 
 The Pope, how called - - P 
 
 Peter was never at Rome r and why - Q 35 
 
 The carnal liberty the Pope allows himself - R 
 Also the Cardinals, Abbots, and Priests in general S 36 
 
 Phillips's Observations thereon - T 
 
 Priests forbidden marriage, under what pretence V 
 
 Popes and Popish saints, keep whores - U 37 
 
 Pope John killed by an Kalian, for adultery - W 
 
 Pope Sexttis gives liberty for sodomy - - X 
 
 Pope Alexander and son r knew their daughters v 
 carnally _ j ] 
 
 Athanasius, of heinous crimes, by whom - - Z 38 
 The wickedness of those people, if he was innocent A 
 Christ's death sufficient for our salvation &'* : - B 39 
 In what manner the Romans acknowledged Christ C 
 
 As also the Catholics 'J^' "*' - . ' 'w s _ 
 
 The Arians Opinion concerning Christ * -' - D 40 
 Of Faith and Reason, the satisfaction of the one E 41 
 
 And condemnation ef the other ""'! '-' 'tji*\ =.*UK'-J 
 
 That the murmuring Israelites were seed of the F 42 
 
 Serpent*, a* many as fell in the Wilderness, and ' 
 
 Why they may be said to be f - _ . 
 
 What is meant by the Manna in the Wilderness G
 
 -COTES. i 
 
 What is signified by the Water - G 42 
 
 Eternal salvation by Faith, and how - - H 43 
 
 Christ's meaning of those, that did eat Manna, &c. I 44 
 
 And are dead, it was an eternal Death, having the I 
 
 Fear and seal of eternal death abiding in them 
 
 JEternal Life and Death is made manifest - - K 45 
 By this commission of the Spirit 
 
 The Prophet's Opinion of Literal Professors - L 
 
 The common opinion of the Avar in Heaven, between M 46 
 
 Michael and his angels, the Dragon and his angels 
 
 The Prophet's interpretation thereof, & the Dragon N 47 
 
 What is meant by the tree of knowledge, &c. O 
 
 The Devil explained '*> - - - - P 
 
 What are the weapons of Christ in true believers <Q 48 
 
 What are the weapons of persecuting believers R 
 
 And what they themselves are 
 
 The explanation of the Red Dragon and the Woman S 
 
 What was the Earth that helped the woman - T 
 
 AVJiat the wisdom of Reason is, how called - T 
 
 And of what nature they are - - V 
 
 Of the several orders of Angels and their Office W 
 
 And for what they were in part created for - 
 Of the Angel that was cast down, and the Prophet's 
 
 observations thereon - - - - X 49 
 The Angels that kept not their first estate, compared 
 
 to Sodomites - - Y 
 
 No act or deed can be done by spirits without bodies Z 50 
 No punishment for the Devil and his Angels before 
 
 the day of judgment - - - - A 
 None could be guily of original sin, if the soul was 
 
 not traditionally given - - B 
 
 AndSt. Augustin owned it before the Plageans B 
 
 Observations on the same - - - C 51 
 
 Sodomites and false Teachers from one Root - D 
 
 That sin and the devil, are man's own nature - E 54 
 Faith and Reason what they are, and the difference 
 
 explained - '.';-< V-^ F 
 
 How sin is conceived, and inferences drawn - G
 
 Ir en N I I NTS. 
 
 Queried concerning the tree of knowledge >f good 
 
 ami evil, which Adam and Eve was not to eat of H 56 
 Mhat wen- the Horns of that Beast that was to 
 
 make the Whore desolate I 58 
 The aspiring- nature of Priests, &c. exerting them- 
 selves to be Judges over Temporal as well as 
 
 Spiritual laws ; set forth in divers examples K 59 
 Tyranny of Theobald, Archbishop of Canterbury, 
 
 and murders committed in his successors reign L 
 Whether a Believer of this commission may take 
 
 any Public Office - M 60 
 
 Nature of Oaths, suflicient reasons for not swearing N 
 Who Michael the Archangel is found to be, both in 
 
 the Type and Antitype - O 61 
 
 Who that Devil was that tempted Christ - - P 62 
 Who were the angels that ministered to Christ after 
 
 his dispute with the devil about the body of Moses Q 63 
 What is translation, and why Enoch was capable to 
 
 be translated *-, *..'! _ _ R , 
 Reason cannot believe that there are any bodies in 
 Heaven, though Moses and Elias were seen in 
 bodily shapes by Peter, James, and John, at 
 
 Christ's transfiguration, and known by them S 
 
 What is the Devil's seed and nature T 
 
 The infallible mark of a reprobate - V 65 
 
 learned men of reason, forbid to despise Revelation V 
 
 Why no creature hath reason, but angels and men \V (,(. 
 
 The Qualifications of Reason - '-,! - X 
 
 The Moral Law written in Reason's Nature, and Y 67 
 The Nature of the Moral Law ,- : ,. ^ - 
 
 I "IP!- r a kiinile of Hagar and Ishmael .'...: 
 
 Rfnon hath the Lordship of this World ut v r Z 
 
 Kiss the Son lest he be angry, what is meant by it A 68 
 
 Which is the doctrine of Reprobation : r - A 
 
 Dr. Dod well's pleasing doctrine, that none shall be B <-.'> 
 
 Damned for temporal sins, his citations thereon H 70 
 
 Siirh Ecclesiastics as may or may not be saved C 71 
 
 J. 1 . .-.us why Oin murdered his Brother Abel D
 
 CONTENTS. v 
 
 None more guilty of lie* or muder, than Baal's 
 
 Priests, and their persecuting spirits E 71 
 
 Heresy, a capital crime amongst the Roman Baalists F 72 
 
 The blood thirsty Emperor Theodisius, &c. - G 
 
 Maxentius the Roman Emperor - H 73 
 
 A Bill found against St Austin for murder - I 74 
 
 Oaths imposed in all Countries - K 
 
 Two Popes elected, horrid wickedness & mischiefs JL 
 
 King Henry's request to Pope Gregory thereon M 75 
 
 Bloodshed and cruelties of Leo and his Cardinal N 
 
 The Rise of the Protestant Church O 76 
 
 Ceremonies at the Consecration of a Bishop - P 77 
 
 Observations on the Romish and Protestant Church Q 79 
 The bloodshed that ensued thereon, between the 
 Romans and Protestants, the Romans defeated 
 
 by Zisco, the Protestant General - - R 80 
 
 Protestants burnt by Papists, Jewel's word, &c. S 
 
 Contemplations of Baal's divines, riches, honor, &c. T 81 
 
 Wages of the call of that Ministry T 
 
 How Baalists were esteemed by Prophets, &c. V 82 
 Which of the 7 churches are most countenanced, 
 
 have the largest endowments, &c. - W 
 Extensive bounds, Lands, &c. held under the Pope X 83 
 See, in Italy & England, in Henry the 8th's reign, 
 number of Monks and Friars in Italy, France, 
 and Germany, number of Bishop and Arch- 
 bishops in Spain, and riches in plate in Naples Y 
 Observations upon those Riches - - Z 84 
 Who those are, that perish in the gainsaying of Core A 
 What is meant by spots in the feasts of Charity B 86 
 Who are called empty Clouds and Trees, &c. C 87 
 Troubled Waters, Wandering Stars - 
 And reserved for Punishment jHii 
 The Lambs of God have and are tp suffer by Priests D 88 
 What Paul calls these voluptuous Priests >.><] E 
 How are the elect of God taught i ,-.. ; - F 90 
 And how preserved in their innocency - 
 The invisible motions of the spirit - - G
 
 *i CONTENTS. 
 
 Obedience ami ('harity are sufficient foi sal i ai ion G 90 
 
 Without external worship 
 
 Two Querie* worthy of ohsrrv.iiion, answered 11 
 
 Mi*- comfort ol such as believe and art' taught by 
 
 the Spirit - 1 91 
 
 M'h.it the Ri [r<'l.,if. ..,! in the fallen nntiels K 9* 
 
 Well of water is in tin -in 
 
 What th well uf water is in a true Believer - L 
 What false Tearliers are compared to - M 
 
 Who are said to be twice dead and pluek up by the N 9'J 
 Roots, and why called wandering- Stars, &c. N , 4 U 
 What is typified by the seven Sons of Scava, Isaiah 
 
 xi. 19, To what compared - - O 95 
 
 The tongue of the Egyptian sea what it signifies P 96 
 'Hi. stale of the damned - Q 97 
 
 Enoch's Prophecies explained 98 
 
 The Reprobate seed's displeasure and unbelief, &c. S . . 
 Enoch's Prophecies traditionally delivered - T 99 
 
 The Prophecies of Enoch concerning the coming 
 
 of God in the Flesh, for the salvation, fcc. V 100 
 The Testimonies of the Sons of Jacob * . W . . 
 
 That God would become flesh was not unknown 
 
 even to Adam, as also the resurrection, &c. X 102 
 False Ministers called Murmurers, complainers, &c. V 103 
 No ! i- .-i so Kubtil as the serpent, and no devil, &c. Z 104 
 Further Remarks upon Priestcraft '- ' A . . 
 
 What infects and poisons the great men of the age B 105 
 False Priests, Mockers, and makers of the Sects D 107 
 Division these mockers make amongst themselves E . , 
 How and when the mystery of God was finished F 108 
 What are th seven Churches of Europe %*> G . . 
 From whence Presbytery had its first rise - H 109 
 Their Power in their Parishes - - 1 . . 
 
 Cal vin's dark doctrine, Remarks upon, &e. - K . . 
 The Author's appeal and answer thereto - L 110 
 
 Only one seed is understood by the Calvinists M . . 
 
 Two seeds made clear by seed of Faith - - N . . 
 Out of which died, and how - P - - O .
 
 CONTENTS. vil 
 
 How the Presbytery are to examine themselves - P HO 
 The Independent Church, why so called - Q 111 
 
 The Ranter why so called, and their Principles,. &c. 11 . . 
 The Baptist's Religion r and Profession - - R 11:? 
 The Commission of the Spirit came forth into this 
 
 unbelieving world, upon what account - S 11$ 
 The seventh and last anti-church, remarks thereon T . . 
 How the Quaker got his name - V . ., 
 
 Quakers deny the Person of God without them W 114 
 Their Blasphemy - X . . 
 
 The last Witnesses opinion of their Faith Y 115- 
 
 No pleading antiquity for the proof of a true church Z . ~ 
 St. Peter is the Rock, on which our Saviour built 
 his church, that the gates of hell should not 
 prevail against it. Explained A IIS 
 
 And also that the gates of Hell sliall not prevail 
 against the faith which the commission of the 
 spirit is built upon - B 117 
 
 What is meant by striking the Rock,. &c. C . * 
 
 No Prayer acceptable to God, but what proceeds 
 
 from the Spirit of Divine Faith - D . 
 
 Faith must be given to a Saint before it can be asked, 
 
 and why - E 11$ 
 
 In what manner did our blessed Saviour's Apostles 
 
 make use of the form of Prayer, he gave them F . . 
 The danger of say ing that Prayer, &c. - G . .. 
 
 True Prayer consists not in words H . . 
 
 The excellency of Mercy is above all sacrifice H 118- 
 
 An Elect Vessel may be liable to sin, Sec., - I 12(X 
 
 The plucking our Brethren out of purgatory - K 121 
 We are to mortify the old man, and the seed, &c. L . 
 The Elect of God may fall, but not totally - M . 
 How the Elect of God are preserved, &c. N . . 
 
 The Prayer of St. Jude - - - c j - O 122 
 What is preservation and Vocation - - P . 
 
 Nothing too hard for Christ when the Spirit moves Q . . 
 There is no other God, but Christ Jesus only - R 123
 
 PRACTICAL DISCOURSE, 
 
 UPON 
 
 THE EPISTLE BY JUDE. 
 
 
 
 CHAP. I. 
 
 Jude, the Servant of Jesus Christ, and 
 Brother of James, to them which are 
 sanctified and preserved in Jesus Christ, 
 and called. ver. 1 . 
 
 IG^IRST, Jude calls himself the servant of 
 Jesus Christ, as by commission from 
 heaven ; and this his commission with the rest 
 of his fellow-apostles, was from no other but 
 Jesus Christ their God and Saviour. 
 
 And when he was in mortal state he chose Jl> at " 
 them to be his disciples, witnesses and mes- 
 sengers to declare his mind, concerning eternal 
 lifeand death, through the whole world. And 
 that they should call no man master but him- 
 self. And promised them the assurance of Jehn * T - 
 eternal life, and the assistance of his holy 
 B
 
 10 A PRACTICAL DISCOURSE UPON 
 
 spirit, to empower them to set life and death 
 l>efore men, and that after his death, resurrec- 
 tion, and ascension ; he would send them down 
 AC* 1.4. from heaven the Holy Ghost. And that they 
 were to stay at Jerusalem, to wait there fora 
 promise of the same, which he did; and it 
 was made good upon them, as may be read, 
 Acts 2nd, and then were they endued with 
 
 Jhn ix 
 
 t3 power, by that gift of the Holy Ghost, to 
 ir Sr. '! preach the everlasting gospel to every crea- 
 ture, as a stumbling block, and a saver of 
 death unto death, to one seed or people, and 
 a precious stone, and saver of life unto life 
 to another seed or people. And yet all peo- 
 ple may ta said to be the servants of God, 
 but none are the servants of God as to eternal 
 life but by redemption. Others are, as by 
 creation. For the word creation or creature 
 shews a creator, and a command of obedience 
 to be due to him, for no nature could ac- 
 knowledge any obedience to be due unto God, 
 unless he were guided thereto by a light or 
 r law from him which formed him. And fnni 
 thence it was, that Cain had as much wisdom 
 to offer .sacrifice to God as Abel, but not so 
 acceptable, because it was not offered in faith, 
 but in reason, which is the Angel's fallen 
 i^olTinr nature. For those that are spiritual may un- 
 doubtedly know, tlwt it was impossible for 
 men or angels to be void of all law in their 
 
 creation .
 
 THE EPISTLE BY JUDE. Jl 
 
 creation. (Because this last Witness saith), 
 the Creator himself became subject to his own 
 law, when his divine Godhead was transmuted 
 into pure Manhood. 'Tis truth, the uncreated D 
 eternal God was above all law, and so inca- 
 pable of any kind of law, before he descended 
 from his rnfraite glory, into the womb of a 
 woman; but that he might be capable of a 
 condescension of a servant for the manifesta- 
 tion of his infinite wisdom, power, and glory 
 in a body of flesh, unto elect men and angels. 9." 
 Therefore he did transmute his unchangeable 
 Godhead into the likeness of sinful mortals, 
 for a season, that he might become the hea^ 
 venly pattern of perfect obedience to his own 
 law, in the visible sight of elect men and 
 angels. For Christ is God manifest in the 
 flesh. This being so, then it is certain, that 
 the uncreated Godhead itself is unto created 
 Beings of men or angels, either a law of per- i* 
 feet faith and pure burning love in them, 
 towards God and man unto life eternal, or 
 else the fiery law of unbelieving, burning 
 envy in them against God, elect men and 
 angels unto death eternal. 
 
 Thus, therefore, let men examine them- 
 selves of which law they are under, and whose 
 servants they are, and of their obedience, and 
 more especially those men who pretend to 
 be the ministers and messengers of God te 
 preach his name.
 
 12 A PRACTICAL DISCOURSE UPON 
 
 Let such prove their commission from hea- 
 ven by voice of words, or from him that was 
 s> rhosen, otherwise they may reckon them- 
 v, l\-s to he of the number of those preachers, 
 who pleaded their ministry with Christ, and 
 MI. u. were answered with an, I know you not, de- 
 part from me ye workers of iniquity. 
 
 Again, Jude calls himself the brother of 
 James to distinguish him as (conceived) from 
 Judas Iscariot, who betrayed his Lord and 
 Master. This Jude and James are called the 
 sons of Joseph by a former wife, and were 
 brought up in husbandry and tilling of the 
 land ; but whether so or not, it is not material, 
 for a human testimony, serves for a human 
 testimony. But what we have recorded in 
 scripture is of divine authority, as is infallibly 
 true, and so may resolve our faith in the spi- 
 ritual sense of the words, which if a true 
 ;md commissioned Prophet or Apostle of 
 God hath interpreted, then it becomes a 
 foundation for faith to build upon; but to 
 proceed. Jude directs his Epistle to the elect 
 of God, who had received the faith of Jesus 
 Christ by their ministry, naming them to be 
 Kuch as are, first, sanctified by God the Fa- 
 ther, and secondly, preserved in Jesus Christ, 
 and called. Here we see their sanctifi cation 
 H is attributed to God the Father, and pre- 
 servation and vocation to Jesus Christ, as two 
 
 distinct
 
 THE EPISTLE BY JUDE. 13 
 
 distinct persons, which cannot be. for then, Heb xiii 
 there must be two Gods; but as preservation }? ph v 24 
 and vocation are here attributed to Jesus 
 Christ, even so is sanctification in several *J- r 
 scriptures attributed to Christ Jesus only , and 
 to the spirit of divine iaith, and faith in his I, 8 
 
 Rom XT. 
 
 blood, for it is Christ Jesus that sanctifies his ie- 
 church that is subject to him, believing in 
 his name and in the virtue of his blood as 
 beforesaid; all which doth produce eternal 9 , v ' 
 life, which is the only sanctification. Then, 
 whither else shall we go, as the Apostle said, 
 when there is no eternal life to be had but by l 
 faith in him only ; and it is he that is the 
 author and giver of our faith, which faith is 
 the only righteousness and holiness of his 
 church, and where faith is wrought, sin is 
 never imputed, for that righteousness justifies 
 and gives power. Now, to believe that Christ 
 sanctifies his own church with his own blood 
 that was offered up by the eternal spirit, and J ? hn T > 
 that the eternal spirit passed through death, 
 this is true faith so to believe. 
 
 That the body of Christ was the body ofn. Th eB . 
 God, this I say is perfect faith to believe, and Mat 3 iu.n 
 to believe that the blood of Christ was the 
 blood of God, is perfect charity, and this faith 
 and love makes a true Christian; having the 
 
 Eph. iv.'4, 
 
 true baptism of the spirit, now, under the 5,6. 
 commission of the spirit, which whosoever 
 
 denies
 
 
 A PRACTICAL DISCOURSE UPON 
 
 denies, he rejects Christianity as the scriptures 
 verity. 
 
 Again, the elect seed or sanctified people 
 of God, are said to be preserved in Jesus 
 Christ, and called; some translations render 
 it thus preserved or reserved from heretics, 
 which is a good preservation ; and in that 
 translation the words (are called) are left out, 
 which occasions no doubt in me, because the 
 first words include it; being called to preach 
 the gospel, ail the saints are called in that 
 call to believe their report, for how can they 
 hear without a preacher, or how can they 
 preach unless they be sent; neither could 
 those divine qualifications of mercy, love, and 
 peace be known or begot, but by that ministry 
 which follows in the next verse. 
 
 tamtt CHAP. II. 
 
 Mercy unto you, and peace and love be 
 tiplied. ver. 2. 
 
 are those graces but a seal of life 
 begot by a true ministry. First, mercy 
 as it is new born, is tender of compassion to 
 all men, according to the doctrine of the two 
 first records of the law and the Prophets; 
 Christ and his Apostles, and the third record 
 gives evidence to the same, saying, that a 
 merciful man instead of taking advantage of 
 
 the
 
 THE EPISTLE BY JUDE. 15 
 
 the civil law, for the imprisoning or cutting 
 off the most wicked man, if it be possible, 
 he will overcome him with love. Secondly, 
 the grace of the law is the same nature under 
 every commission. For saith the third com- 
 mission, love is such a divine balsam that it 
 cureth a wounded spirit, and rejoiceth a broken 
 heart, reviveth a dying soul, relieveth wounds 
 made by envy's weapon ; it clothed the naked, 
 feedeth the hungry, and visiteth the sick. 
 And thirdly, (as to the other grace) of peace, 
 it is of that extent as is said by an Apostle, phll>1T ' 7 " 
 it passeth all understanding of reason, but is 
 ever comprehended by the wisdom of faith, 
 because it is a fruit of it, and flows from it as 
 from a river. Dives, the rich man in the 
 parable wanted this peace, and desired but 
 one drop of it, but could not have it. Now, 
 if one drop is so desirable, in order to cool 
 the heat of sin in an accusing conscience, 
 (which mav be called hell) what then is a 
 
 . " . . Isa. Iviu 
 
 river worth, that is continually flowing in the 20,21. 
 hearts of the saints, which is the garden of 
 God, and city of Sion. 
 
 Oh ! how sweet was the promise of God Iga Uv} 
 by the Prophet Isaiah to this city, saying, 1} 
 will extend peace unto her like a river, and 
 the glory of the Gentiles like flowing streams. 
 And Jude, the Apostle, was one of the con- 
 duit pipes in this doctrine of free grace. 
 
 Wherefore
 
 10 A PRACTICAL DISCOURSE UPON 
 
 Wherefore, then it follows, that where this 
 mercy, love, and peace is, that there is the 
 
 lb . IT true church of God, and no where else ; as 
 the graces are invisible, so is the church invi- 
 sible, but it sees itself, and its God sees it 
 
 Eph 3 likewise. Now, in this church there is no 
 discord, but a perfect quietness of mind, for, 
 it is (lie borders of Jerusalem, and there is 
 
 In mil. 
 
 17 the peaceable kingdom, where neither strife 
 
 Mat i nor war is found, being a peaceable habita- 
 tiou. 
 
 For the gospel or second record witnesseth, 
 
 K and this of the spirit with it, that love must 
 
 lie down at envy's feet, and kill envy by its 
 
 patience and suffering. When the Jews were 
 
 i>>h.i. building their second Jerusalem Temple, to 
 worship in, they held the sword of steel in one 
 hand, and wrought with the other; but the 
 wall and that worship was to be pulled down, 
 and that sword sheathed, and never to be 
 drawn again ; but were ordered, that if they 
 were drawn, they should be for no other use, 
 but to be made into plough-shares; and the 
 gospel worshippers in the spirit of mercy, love, 
 and peace should never learn war any more 
 with any sword, but that of the spirit, which 
 kills envy by its patience ; and these spiritual 
 
 RT ii 29. words of truth reacheth the consciences of gain- 
 saying and blaspheming devils, with the seal 
 of the second death ; and this power belongs to 
 
 all
 
 THE EPISTLE BY JUDE. 
 
 17 
 
 all living, loving saints, for love and mercy i cor vi. 
 extends not so far as to the eternal salvation ' N 
 of that seed, that shall ever blaspheme _ 
 
 Psa.cxlix. 
 
 against the Holy Ghost, and are despisers of JohnT26 
 prophecy. 
 
 By what is said concerning these three 
 daughters of faith, all such as are under the 
 teachings of the spirit, may rejoice in their 
 operations in virtue and goodness, but much ver 3 - 
 more, when they consider that they are of a 
 growing nature, and so are said to be multi- 
 plied. Now, we may know thus much, that Rom. ifi. 
 as these heavenly graces are in God, they are 
 infinite and beyond measure; but as they are Mat<xiii . 
 in his saints, though they are beams from the ' 23 
 same sun, yet they are but finite, and in mea- 
 sure, but being rightly rooted, and well wa- 
 tered, it brings forth in some thirty, many 
 sixty, and in others, a hundred-fold. For 
 grace is of a growing nature. You shall 
 grow up, said the Prophet, like calves in the 
 stall ; and what are those things they grow n Peter 
 
 5 J Hi. 18. 
 
 up in ? but in the revelation of the mind of 
 God in the scriptures, which revelation is al- 
 ways increasing, especially in the time of a 
 commission, when a true Prophet or Minister, Isa . xxix . 
 or Apostle, is to be spoken with, or their coi.ia.ii. 
 writings to repair to, and the Apostles ex- 
 horted the saints to grow in the knowledge 
 and grace of our Lord Jesus Christ. And 
 c the
 
 [ft A PRACTICAL DISCOURSE UPON 
 
 4*t km |^ c third witness saith, that the saint > art- 
 God's lights in this world, being such as are 
 lor his judges over all his enemies that despise 
 Revelation. 
 
 CHAP. III. 
 
 GAIN, the Apostle Jude in his 3rd verse, 
 salutes the saints in a most loving man- 
 ner, calling them his beloved, because they 
 are beloved of God. And Paul and Peter, 
 and the rest of the Apostles have done the 
 *ii,Y8. like, and it can be no other in a true ministry; 
 for such never lord it over God's heritage, to 
 
 Co) in li 
 
 whom they are sent, but are examples to the 
 flock, and seek their salvation, in giving them 
 
 ii The. the seal and assurance thereof; where they 
 find faith is, and what they do require of them 
 
 Re*.9. for it, nothing but the return of that love to 
 Jesus Christ, which their ministry begot in 
 them, even the love of Jesus Christ, for his 
 redeeming love, (as in verse 21st) and to esta- 
 
 3:>, 39 blish and build up themselves in that holy 
 faith preached unto them; that by this faith 
 
 M p , h i.v'" and love, they may be able to withstand all 
 painsayers. And three times upon this, he 
 rails them his beloved. So Jude sought not 
 for their wealth, but welfare. For as every 
 commissioned Prophet or Apostle of Christ, 
 
 hath
 
 THE EPISTLE BY JUDE. 
 
 hath Christ for his altar, there to feed with " O eb Tiii 
 revelation, and revelation doth feed the saints 
 with that spiritual food, which none can eat 
 of who serve an outward tabernacle, and feed 
 at an outward carnal altar, as all the national 
 Priests do, crying to their hearers, pay your 
 tythes, and bring in your offerings. But 
 more of that hereafter. Secondly, the Apos- 
 tle exhorts the saints, that they earnestly 
 contend for the faith, which he calls the 
 common salvation. Now, the doctrine of 
 Christ's death, resurrection, and ascension, 
 may be called the common salvation, because 
 there is no way to salvation, but by faith in o 
 Christ Jesus as Lord and Saviour only, and 
 that he is to judge both the quick and the 
 dead. And Paul called Titus his own son. JohnTi 
 
 ftQ t 
 
 according to the common faith in Christ, and Actx.42 
 
 111 i Hi Titus * * 
 
 makes all the saints to be called one common E P h.ii.i. 
 
 wealth of Israel. And the Apostles were 
 made Governors unto this^common wealth, and . w 
 gave forth their Master's law unto it, and as 7 oin xiii * 
 there is a spiritual commonwealth, so there is 
 a temporal commonwealth in all nations aruj 
 kingdoms, being governed by the wisdom oif 
 reason, as the other is by faith. And hence } TUi9 ' 
 it was, that in my remembrance we had as w ^ h .jf, 
 
 ( ' "iYi lil'l ^1 *) nowfuliH- 
 
 great a change in government in this nation: ! e , d tn J , th ' 
 
 rLi 1 ' L\ ' W '>!*' i.U >J ' 'blessed 
 
 insomuch that our monies were coined with i""> 
 
 >f. ..-/ i MI". ' ' , tv" U' : ' ' our God: 
 
 this inscription on the one side, " The Com- wGcd 
 
 withue 
 
 " mon wealth 
 
 . ;
 
 20 A PRACTICAL DISCOURSE UPON 
 
 " monwealth of England," and on the other 
 side, " God witli us," and truly God was 
 with us then |in a spiritual manner; for not 
 
 i.nl\ fix persecuting Bishops were expelled 
 out of all Government, both as to Church and 
 State, being first voted out of Parliament 
 House. 
 
 Then the Witnesses of the Spirit came forth 
 who had time to spread truth into the world, 
 which hath enlightened thousands, being a 
 still and quiet people, and obedient to all 
 civil law. 
 
 Thirdly, as there is one common wealth or 
 law as to the state of government in nations, 
 so there is one common faith preached in it ; 
 which is not the apostles salvation faith, but 
 it is a traditional faith, which is not a saving 
 
 Eiexi 19 faith. We read that when the sacrifices and 
 ordinances were in force at Jerusalem, then 
 was the inward Temple and outward Court 
 
 ch xhi joined to the Temple, which Court was a 
 
 14 20 common place for all people to meet in; but 
 none were to enter the inner Temple but the 
 high Priest in the time of their worship, and 
 
 i .Kim*.' those that were confessors of the true God, 
 and approved of by the teachers of the law. 
 Now the Apostle John in Revelations saith, 
 that this outward court was not to be mea- 
 sured, but was to be cast out, which outward 
 court did signify the visible scriptures, as 
 
 saith
 
 THE EPISTLE BY JUDE. 21 
 
 saith the last witnesses, and was given unto Divine 
 the Gentiles, and this court or scriptures, 13 
 which is made common to all men, and that 
 which is unmeasured and cast out, did signify 
 all the outward unbelieving Jews and Gen- 
 tiles, and the inner Temple of the spirit of 
 the scriptures, did signify all the elect .Jews 
 that believed, and Gentiles also in that glo- 
 rious altar, being the body or tabernacle of J* T< "' 
 the eternal spirit, unto which altar or god- 
 head person, the true worshippers virtually 
 unite. 
 
 Now, the court of the. Temple was an out- 
 ward ornament or witness unto the glory or 
 beauty within the Temple ; so likewise, the 
 court of the visible scriptures is an ornament 
 or testimony unto that eternal spirit of all 
 truth within, and the temple, body, or taber- 
 nacle of the everliving God ; and virtually, 
 in a great measure, living in the temples or 
 bodies of his elect ; that enables them to give 
 a true distinction between the things of eter- 
 nal life, and eternal death. Now those Ro- * 
 man Gentiles through the conquest of the 
 Jews, did possess the literal records of the two 
 commissions, and not only worship it instead 
 of the eternal spirit, but also by cruel perse- 
 cutions (for 1300 years) were to tyrannize 
 pver the City of the spiritual gentiles, that 
 pquld not bow down to their inventions. And 
 
 those
 
 24 A I'K \<Tir \l. Dlsroi'RSte UPON 
 
 those Gentiles are they which the apostles 
 foresaw, as also did Peter and John see their 
 approach, and power, and practice; and llinv- 
 fore exhorts the Elect, that with all earnest- 
 ness, they should contend for the Faith ; and 
 as John said, to hold it fast, and let none take 
 their Crown. 
 
 And though all true Prophets, Apostles, 
 and Saints are the most peaceful men in the 
 World, yet cannot abide strife and contention 
 in this case. 
 
 This, a Prophet of old cried out saying, 
 JCT *- Woe is me, my Mother, that thou hast born 
 
 10 18. 19 
 
 " me a man of strife," and Christ and his 
 iu *M. apostles have foretold and shewed the cause 
 
 I 
 
 of it, and that it was necessary, that Heresy 
 should be, for to prove the righteousness, and 
 1 1 1 ;i k them keep faster hold upon Jesus Christ 
 their Lord to whom their are virtually united, 
 dtld their faith pitched upon; and in order 
 heredfltO they are to put the Armour of proof, 
 anil having done all to stand. 
 
 But before I treat of this Heresy, it will be 
 fetfuisite to declare, according to my under- 
 Standing. First, what the nature of faith is 
 in C*od. Srrondly, what it is in his saints. 
 Thirdly, when and how it was first given. 
 These are glorious things to know, if I can 
 unfold them, otf rather b&ng unfolded unto 
 by this lasY witness, fake what I have 
 
 learned
 
 THE EPiSTLE BY JUDE, 2?i 
 
 XCtflT 
 
 learned in the blessing thereof, for each others 
 consolation. First, this faith as it is in God, 
 is a sacred and invisible life ; for as men con- 
 sists of form and nature, so God that made 
 all things, hath form and nature also, and 
 not an infinite spirit without form, as blind 
 reason imagines ; but our God is a glorious 
 body of uncompounded purity, full of power 
 from his Godhead spirit and divine nature, & 
 which is all faith, being light, heat, and mo- 
 tion, and is omnipotent in all righteous act- 
 ings, according to his Royal Will ; being full 
 satisfaction in itself, having no desire in him, 
 for desire is a want, and want is a dissatisfac- 
 tion, which cannot be inherent in God. Now 
 all this power of light and life is from one 
 fiery spark, according as Christ said to his 
 Apostles, that if they had but as much faith 
 as a grain of mustard seed, they might say to 
 that mountain, be thou removed into the sea, 
 and it should obey them ; but none are capa- 
 ble of such a quantity of faith, but the per- DiviM 
 son of the everliving God only, as saith the 
 last witness. 
 
 Secondly, now this faith must be believed 
 by faith in all the elect seed of God, created Luke - Tt - 
 
 m 1"* ' '' 
 
 in his own image both in form and nature ; 
 for after his body was formed, he breathed 
 into his nostrils the breath of life, which life, Mat. T.S. 
 as St. Peter saith, was of divine nature; so 
 
 that
 
 24 A PRACTICAL DISCOURSE UPON 
 
 i Pet.i that faith in the elect is in the same nature 
 as it is in God, only differing in measure, and 
 so in all divine properties ; otherways, it had 
 not been proper to have required the saints 
 to be merciful, perfect, and holy, as God is 
 holy, perfect, and merciful, meaning in its 
 nature, but not in measure ; for in God it is 
 infinitely infinite beyond measure, as hath 
 been said before. But then, on the contrary, 
 there is a faith in the fallen angel's seed, but 
 it is without power, for no man can live in 
 the world without either a true faith or a 
 false faith, and the devils are said to have 
 faith, and do believe and tremble, which de- 
 vils are wicked men and women, and not 
 spirits without bodies as men do vainly ima- 
 gine, for spirits without bodies cannot trem- 
 ble. Reason, which is sober, doth ever own 
 
 D 
 
 there is a God, and why? because the moral 
 law is written in reason's nature, and so mo- 
 tions forth the obedience due to God, and 
 that it will be hanged or damned, if it obey 
 it not. And this is the flaming sword, that 
 keeps the way of the tree of life, and so deters 
 that seed from much wickedness, otherways 
 s the elect of God could not live. Again, the 
 world's faith is grounded or founded upon 
 tradition, as aforesaid, and on custom also ; 
 For be they Jews, Turks, or literal professors, 
 each people live according to their accus- 
 tomed
 
 THE EPISTLE BY JUDE. 25 
 
 tomed religion, and will all draw swords for 
 their commonwealth. One fighting for the 
 alcoran, the other for the letter of the bible, 
 one for a God of three persons, and another 
 for a God of no person, but a spirit; and this 
 spirit God subscribed to no place, but to all 
 places at one and the same time, and all their 
 worship is false worship, and their faith is a 
 false faith, and lies in wickedness, as John John , & . 
 declares. Again, as God created Adam and 
 Eve, male and female, so he gave faith but 
 once, and ever since men have generated this 
 faith, by which man became a living soul ; 
 which did not all die in Adam, but left its 
 seed in generation till it came to behold that 
 personal faith, from whence it tirst had its 
 being. So that there is no new faith given, 
 but the old one awakened or renewed ; and 
 so acts forth from the same principles of light 
 and life ; and from that power under a com- 
 mission, it attains to that satisfaction, as to 
 have the assurance of eternal life. This is 
 that faith which the saints are to contend for.
 
 26 A PRACTICAL DISCOURSE UPON 
 
 CHAP. IV. 
 
 For there are certain wie/i crept in unaware*, 
 who were before ordained unto this con- 
 demnation, ungodly men, turn ing the grace 
 of God into lascivious ness, and denying 
 the only Lord God and our Lord Jesus 
 Christ. 
 
 Apostle Peter, speaking of the same 
 ii. . -- men, saith, that they came in privily, 
 being then unknown to the saints, for it is a 
 true ministry that maketh saints ; yet they 
 Jjj 1 ' r came as if they had been true ministers, and 
 so of power to head the church, and to rule 
 the same bv ecclesiastical laws. 
 
 v 
 
 But these certain men were crept in, though 
 not called to the ministry by true ordained or 
 apostolical men, as Timothy and Titus were y 
 but went of themselves, and ordained thern- 
 Jobn xl selves, and one another; so entered in, but 
 Mt. Tii not fry t jje door, because neither Christ, his 
 Apostles, or true ministers chosen by them, 
 owne d them, and that because they were never 
 took they j n God's commission book ; their names never 
 
 R. . 
 
 re recor- 
 
 tlT d Pro 
 phe 
 
 Pro' ** n 8 written there, and therefore, though 
 ict. they may be owned by man, yet Christ calls 
 them but thieves and robbers, and deceivers 
 of the people, like priests, like people, that 
 
 both
 
 THE EPISTLE BY JUDE. 27 
 
 both may fall into the ditch. For what is it joh Mi -t> 
 that provokes them to seek pre-eminence in 
 church and state, but silver and honour 
 amongst princes ; for it is evident, that who- 
 soever preaches by commission of earthly 
 powers, preaches for gain ; which gain is their 
 godliness, and their belly, (as St. Paul said) iBa.ivi.n 
 is their God. For all such as mind earthly 5. / 
 things have the title of ungodly men, so that 4111.10. 
 as the ministers of God are godly men, so 
 the ministers of satan which are ministers of 
 men, and made by men, are ungodly men; 
 so there is a strife betwixt men and men ; 
 Godlike men and ungodlike men. Those like 
 <jlod are saints, but those unlike God are , * . 
 
 II. Pt. ii. 
 
 devils; not only like devils, but are devils l - 
 incarnate, bringing in damnable heresies, 
 and from hence are said to be ordained to 
 condemnation. 
 
 Here now is judgment given against repro- 
 bate preachers, being not commissioned of 
 God by the testimony of the Apostles (to wit) 
 Jude and Peter. From these two words, old 
 and ordained ; the word old hath relation to 
 the 'time of the fate of the reprobate angel, as 
 in verse sixth will shew ; the word ordained 
 stands upon God's decree, and his decree as 
 to mankind stands upon God's great attri- 
 butes of justice and mercy ; for, if God had 
 not made a people for his wrath, his attri- 
 butes
 
 A PRACTICAL DISCOURSE UPON 
 
 P'.m ,t butes of justice and mercy could never have 
 u been known, and also had he not made a peo- 
 ple for his mercy, his other good attributes 
 of mercy could not have been known, and 
 then, how could the saints and elect angels 
 ever have praised his mercy, had they not 
 
 IM. known of his justice. The Prophet Isaiah 
 l( A saith, that Tophet is ordained of old, and the 
 spirit of reason (which is the king) is that which 
 must abide in Tophet, it being both king and 
 governor of this world. It is reason that hath 
 a law given to it, and it is reason, the king, 
 that doth break laws ; for it was reason that 
 
 L.M o. slew Abel, the Prophets, and Christ himself. 
 Again, this fire is the motion of sin, which 
 proceedeth from the seed of reason; and the 
 action of sin is that pile of wood, which is 
 acted forth by the wisdom of reason ; and as 
 for the breath of the Lord, it is meant the 
 law of Moses, or moral law ; lor the law may 
 be called the breath of the Lord, because the 
 law is as a pair of bellows, which doth blow 
 up motions and actions of sin to a flame ; 
 where the worm never dies, nor the tire never 
 goes out. Thus the prerogative power of 
 God over his creatures, both of faith and red- 
 son, which are two distinct seeds, sons, or 
 generations of mankind, which is plainly 
 seen and known to the one seed, but is blinded 
 from the other, insomuch that the preroga- 
 tive 
 
 onPagr 
 105. 
 
 Matt -.M 
 
 flft.
 
 THE EPISTLE BY JUDE. 29 
 
 tive power of God in election reprobation, or c 
 rejection, is opposed by almost all sects and 
 opinions in the world, as well Heathens as D 
 Literal Accutants, who use all their serpen- 
 tine reason to evade that doctrine. One of 
 the new light of' the age, amongst others of 
 his brethren, says, in one of his books against 
 this commission mostblasphemely, (to wit) that 
 the principles of election and rejection, is not 
 only inconsistent to reason ; (which he makes 
 his God) but that it is accursed by scripture ; 
 and further saith, that if God should do so, 
 he would be worse and more cruel, than either 
 men or devils. Oh ! monstrum horrendum. 
 
 Wherefore, then, this principle of election L M an 
 and rejection stand good as my faith assures 
 me, and as the scriptures affirm, (see Margin) 
 Which way then will that seed that oppose J}J" 
 
 it be able to deliver themselves, or reverse 10 
 
 Luke xviii 
 
 that decree or make it void; let them try 7 
 
 Rom. ix. 
 
 their power, or try their will by which they tov. i 
 teach: that all men may be saved if they ter's saints 
 
 11 -r f t i i-t t forhisopi- 
 
 will. If thine heart rebel, says he, use vio-nkmof 
 lence with it, by rational persuasion out of 
 the law; if it be too weak, call for the spirit 
 of God to enforce thy reason, that thy reason 
 may enforce thy will. Let thy reason say 
 unto God, Lord thou hast given me reason 
 to command my thoughts, and my soul to 
 love and worship thee. Why then, seeing 
 
 freewill
 
 A PRACTICAL DISCOURSE UPON 
 
 freewill and choice are the means appointed 
 
 by God to the attainment of faith, shall not 
 
 j 
 
 I use the means, for now it is thy own 
 power and choice whether thou wilt be saved 
 or not. These words were thundered from a 
 Pulpit. But this doctrine is contrary to Jude 
 <r his doctrine, as also to all the Prophets 
 and Apostles; for by this doctrine, man is his 
 own saviour, and reason the serpent-angel's 
 nature is that man, that would be saved by 
 K his own strength. For though the angel's 
 nature is pure reason, yet this we must know, 
 that reason Fallen is impure; neither could the 
 DMne purity of the angel's nature continue, if it were 
 90 F notcontinually supplied by revelation from the 
 person of their Creator, into their desiring 
 natures, and that their nature's are desire, is 
 clear, by that of Peter, the first Epistle verse 
 the 12(h. Now, if so, that the angels are of 
 a desiring nature after the wisdom of the 
 Creator, in his wonderful work of redemp- 
 tion ; then that inflowing wisdom in their 
 desiring natures, becomes that spiritual manna 
 or heavenly food by which they live. 
 
 This then being so, how shall reason fallen 
 from its purity in the downfall of that ser- 
 pent-angel in all impurity, and so reprobated 
 to eternity in its seed, that live so long as to 
 be capable of the breach of the law. I say, 
 how ran it ever attain to heaven from whence 
 
 it
 
 THE EPISTLE BY JUDK. 
 
 it was cast out; seeing God did not take upon 
 him the nature of angels, but. the seed of Heb . ii>16 
 Abraham, which was the seed of Adam, which 
 was his own seed. Now must this damned 
 reason command faith to help and serve it, 
 and tell God he shall do for them, and ought 
 to do for them, insomuch, that if he will not 
 mind their wills, and will not save them, to 
 tell him he is worse than either men or devils. 
 But are not these devils charging God with 
 unrighteousness, for their devilish belief will 
 have no other effect, but to harbour fear and 
 trembling where their reason is so presump- 
 tuous and censorious. Thus we see that the * 
 doctrine of universal and sufficient grace and 
 freewill, is grounded upon reason or rational 
 wisdom, power, and glory ; and this is that 
 which constituted the first Anti-church of 
 Europe, by the name of universal or Catholic 
 faith; and as the father began the children 
 followed, so every succeeding church or sect 
 of people count themselves as universal, and 
 as Catholic as their father's or grandfather's i. Co r. if, 
 were ; but the foundation of their building 
 lies all upon reason, which will prove a sandy 
 foundation. 
 
 From hence it is, that the scriptures must 
 be interpreted by them, by the rule of that 
 wisdom or reason, and yet know nothing of 
 heavenly things, but earthly things only; 
 
 nevertheless, 
 
 4.
 
 32 A PRACTICAL DISCOURSE UPON 
 
 nevertheless, nothing is to be approved of 
 but the dictates of reason, and yet knows 
 nothing of heavenly but earthly things only, 
 the dictates of reason and its private will and 
 
 II V**t t 
 
 '. desire. And it is that which the Apostle 
 calls the will of man, when as on the contrary 
 
 oi.u.4. h e saith, true prophecy is by the moving of 
 the Holy Ghost or spirit of divine faith, being 
 the seed and nature of God, and so not from 
 the will of man. The private spirit of impure 
 reason, it may be called private, because 
 iniquity is a mystery, and hath deceit in it, 
 
 ii. cor. zi. being the devil transformed into an angel of 
 light. But to come now to their further 
 devilish doctrine. 
 
 Hut wherefore is it, that such presumptuous 
 words are spoken, and why election and re- 
 jection is so mnch abhorred. Is it not saith 
 the last Witnesses, because they do not 
 
 L.M.MI- know themselves elected, nor their own 
 salvation, for if they did, they would never 
 have abhorred their own election . For reason 
 in man is subject to abhor or scorn, that an- 
 other should be made better than itself, or in 
 a better condition. 
 
 CHAP
 
 THE EPISTLE BY JUDE. 
 
 CHAP. V. 
 
 Turning' the grace of God into lasciviousness. 
 ver. 4. 
 
 , let us inquire who these persons are 
 who preach this damnable doctrine, as 
 Peter calls it; and well it may be called so, ^ u n 
 seeing that the grace of God which had ap- 12 
 pea red and taught them to deny all ungodli- 
 ness and worldly lusts; not that they were 
 established in the Apostle's time, but since, 
 by these established teachers, who have turned 
 them into all ungodliness and worldly lusts, 
 as Jude. John, Peter, and Paul foresaw by 
 the spirit of prophecy, and some of them at- 
 tempted it in their days, for saith John, they John. i. 
 are all gone out from us, because they were 
 not of us. And I find it written in Church 
 History, that some crept privately into the 
 seven churches of Asia, and did teach that 
 fornication was no sin, and John speaks of 
 it likewise, by which said one (Clement), the 
 gate of righteousness was shut up, which gate, 
 he called Christ. 
 
 Now from hence it come to pass, that ac- 
 cording to the prophecy of John, the candle- Rev " 3 
 stick, which had the true light in it was 
 removed ; what with these teachers and false 
 
 E preachers,
 
 34 A PRACTICAL DISCOURSE UPOtf 
 
 preachers, and what with persecution, that 
 in process of time, error got a head, and 
 preaching carnal things to oamal ears, came 
 to be established by false Priestcraft and 
 worldly authority. Since which time to this, 
 the studies of the devil has been turned into 
 religion and will -worship, and so no true 
 faith, but a traditional one as beforesaid. 
 Since which time the elect of God have been 
 kept in darkness and ignorance, many of 
 them believing that the learned Men and 
 Priests of this world had power successively 
 to set up gospel ordinances, or visible worship 
 to please God. And thus have the Gentiles, 
 the Roman Catholics, the Papists, trod the 
 holy city underfoot, since the unmeasured 
 court was cast out ; and the same fell into 
 their hands, of which they have made great 
 merchandize of, it has made them rich, and 
 puffed them up with such pride, that they stile 
 themselves by the name of Holy Mother, the 
 Church. But to consider their doctrine and 
 practice, the fruits of which will prove it a 
 most unholy church, with a witness, as by 
 this their turning the grace of God into las- 
 civiousness and wantonness. 
 N Now what this lasciviousness was, may 
 M.cr.ii. be understood by Paul's words, who in one 
 M ! or v *i P* ace Join* lasciviousness and fornication to- 
 gether, and in the second place Ii- joins both 
 
 with
 
 THE EPISTLE BY JUPE. 36. 
 
 with adultery, and in a third place siith, that Rom 1.31, 
 they who do such things, cannot inherit the 01 
 kingdom of Heaven or God ; and it is so much 
 more notoriously wicked, when it is counte- o 
 nanced by a teacher. Again, this National 
 Romish and Monarchial Church has main- 
 tained this -doctrine, and their ministry doth 
 
 both bv law and custom ratify it ; notwith- 
 
 j / 
 
 standing the spirit being got into the church 
 of Ephesus, yet both Christ and his saints Rev. it. . 
 utterly abhorred it. But the head of this 
 Anti-church of Home, (the Bishop) is called 
 Papa, Pope, or Father, calling himself Apos- p 
 tolical, and Peter's successor; but Peter con- 
 it, und called it a devilish doctrine; 
 
 neither can it be proved that Peter ever was i. 
 at Rome, unless we take their lying legends Tim h t 
 for proof, for the scripture proves it not ; but 
 if we seriously consider Paul's Epistles writ- 
 ten from Rome, as in the Galatians, Phili- 
 pians, Ephesians, Colosians, and the second Q 
 of Timothy, with his rehearsals and saluta- 
 tions of friends, from thence we may be satis- 
 lied that Peter never was there; although 
 their history saith, they were both martyred 
 in Rome in one year. Their history differs 
 about the succession after Peter. But to the 
 matter aforesaid. The Pope doth not only 
 allow himself a concubine, but gives liberty 
 to his Bishops and Priests to do the same, 
 
 those
 
 A PR.-UTirAL DlSCOt'KSR ITOM 
 
 those that are in holy orders as t < v call it ; 
 but their committing adultery, theit, or mur- 
 der, whether in Priest or People, they can 
 have pardon over and over again for money. 
 Whereas the true Apostolical Church granted 
 one repentance tor one sin alter conversion, 
 and no more. But their church granteth 
 hundreds, and have their confessions and ab- 
 solutions accordingly, so makes sin and sanc- 
 tity rule by turns, as a saint to-day and a 
 devil to-morrow ; then confession and abso- 
 lution follows, and so a saint again the next 
 day, and the day following a devil again. 
 As one Phillips, a preacher, in his prayer 
 said, " Lord, we sin, then we pray, and then 
 " to our sins again, as if we should ask thee 
 " leave to offend/' so they go their rounds 
 1 ' l*ke a horse in a mill. Here may be brought 
 in that saying of Moses, namely, " that he 
 washed himself after touching a dead body," 
 but if he toucheth it again, what availeth his 
 washing. But to the matter aforesaid, keep- 
 ing concubines is by that church reckoned no 
 sin, and for others that are not under the 
 v Pope also, yet if the ministers of them have 
 occasion to act in that nature, having no 
 wife, become Popes also in this case, and if 
 they think it is a sin, yet can they as Pope's 
 absolve themselves. 
 
 Now, the Priests of the Romish Church 
 
 are
 
 THE EPISTLE BY JUDE. 37 
 
 are forbid marriage under the pretence of u 
 purity, saying, they are married to Christ, Book of 
 and so cannot give themselves to another. Mart y re - 
 In the first Council of Nice, they would have 
 established that law, (against Priest's marri- 
 age) had not one man withstood them with 
 reasons which overpowered them. One ar- 
 gument against it might be quoted from the 
 Apostle Paul's words, how that to forbid 
 marriage was the doctrine of the devil. But 
 this devilish doctrine took place afterwards, 
 and their great doctors allowed of concubines 
 as much as their great St. Augustin, as they 
 called him, who lived in the 4th century, and 
 kept his concubine. Pope John the 12th, he 
 was accused of downright adultery, and Pope s an .' 
 John the 23rd, was deposed by the Council Ih'e Ro y - 
 of Constantine, it being proved against him. p e a r or^ m 
 First, that he had hired a person to destroy 
 Alexander, his predecessor; secondly, that 
 he was a heretic and held with the mortality 
 of the soul; and thirdly, that he was an adul- 
 terer and sodomite. There was at this Coun- 
 cil, 346 Archbishops, 564 Abbots, and 450 
 Common Whores. Pope John the 14th, in 
 the year 965, was killed by an Italian, who 
 found him in bed with his wife. And Pope 
 Sextus gave liberty to the Cardinal of Luey, 
 to use sodomy. Likewise, it is said, that Y 
 Pope Alexander the 6th, knew his own 
 
 daughter,
 
 38 A PRAT | KM. DISCOURSE UPON 
 
 daughter, and Valence did the like. I might 
 mentioned insinymore, butshall conclude with 
 mentioning one more of this bastard church, 
 which I know will be thought incredible; 
 but having it from an eminent Author of the 
 Dr.sher- Church of England, I shall here relate the 
 lr sifet same. In the year of our Lord 335, a Council 
 lul z was held at Tyre, with a command that Atha- 
 nasius should appear, and he appearing, was 
 forced to plead. He was accused by the Arian 
 Bishops with many great crimes, as first, he 
 was accused of having ravished a woman, and 
 one who had before vowed virginity. Se- 
 condly, he was accused of cruelty and murder. 
 Thirdly, of profanation and impiety, though 
 this was contradicted by the Catholic Bishops, 
 yet their evidence was disproved. But ano- 
 ther Conncil was held, when the Emperor drew 
 his sword, and accused Athanasius himself, 
 saying, his testimony was sufficient, and there- 
 upon the Catholic Bishops as well as the 
 Arians, condemned him. There were 300 
 Bishops in that Synod. 
 
 This is that Athanasius who drew up the 
 Nicean Creed so exalted by Papists and Epis- 
 copal Father and Son, whether the testimony 
 against him was true or not, still the trial- 
 was a matter of fact; for. if Athanasius was 
 innocent of the charge laid against him, then 
 all those Catholic Bishops were wicked, with 
 
 a
 
 THE EPISTLE BY JUDE, 
 
 a witness, who had before acquitted him, but 
 now for fear of their Lord and Emperor, whose 
 creatures they were, turned cat in pan, and 
 condemned Athanasius. Oh! horrid wick- 
 edness, who sees it not. 
 
 CHAP. VI. 
 
 And denying the only Lord God, and our 
 Lord Jesus Christ. ver. 4. 
 
 ^^HIS is not to be understood partly of God 
 the Father, and partly of Jesus Christ, 
 but altogether of Jesus Christ; because it runs 
 parallel with Peter of denying the Lord that n. p e t. u, 
 bought them. So that by Peter's words it 1 ' 
 doth appear, that they had acknowledged 
 Christ so far, as that he had bought and pur- 
 chased their salvation with his blood. But 
 then, they became so very licentious as to 
 teach that frailties of nature, were not incon- 
 sistent with Christianity. For Christ having B 
 fulfilled the law for us, by his death and re- 
 surrection ; which was sufficient for our sal- 
 vation. From hence, then it is evident that c 
 they owned Christ for their Saviour, but Mati21 ' 
 not their Lord; and so would have him to 
 save them in their sins, but not from their 
 sins, which was the end of his coming. 
 
 And
 
 40 A PRACTICAL DISCOURSE 1 T PON 
 
 And it is written, thou shalt call his name 
 Jesus, who shall save his people from their 
 sins. But these men must have liberty and 
 sin, and yet so as not to stand off; but come 
 to confession and absolution as aforesaid. 
 twice or thrice a year, and so quit with God 
 for Christ's sake, that they might begin to 
 sin again upon a new score. Neither could 
 they believe or own that Godhead and Man- 
 hood made one Person in Christ, and so one 
 only and alone Lord God. 
 
 But Jesus Christ must either be inferior to 
 the only Lord God, (as the Arians held) or if 
 he be God, yet must be a second Person, and 
 so distinct from the only Lord God the Fa- 
 ther, as the Catholics teach, which was con- 
 trary to the Apostles doctrine of Christ, cal- 
 ling him the only Lord God, the true God, 
 and the only wise God, as in the last verse of 
 Jude; ascribing to him all glory, majesty, 
 dominion and power for ever. 
 
 Now these titles of onlv Lord God, &c. ex- 
 
 t/ 
 
 eludes all copartnership, it is not that parti- 
 cle (and) which makes Person?, but shews the 
 union of natures, divine and human, which 
 jobn.xi 3 > s God and Man in one single Person, and is 
 most proper if it l>e read thus : denying the 
 only Lord God our Lord Jesus Christ, its hut 
 the same in that other scripture, where John 
 calls Christ the true God and eternal life; 
 all other God's arc but idols.
 
 THE EPISTLE BY JUDE. 4 
 
 These are all positive scriptures, and as 
 God commands all other scriptures to bow to 
 them, so that there is enough said to satisfy E 
 the seed of faith, but the seed of reason will 
 never be satisfied, so I wrote not this for their 
 satisfaction, but conviction, knowing they 
 are not appointed to believe unto salvation, 
 but on the contrary were of old ordained to 
 condemnation, as aforesaid, and as hereafter 
 follows. 
 
 CHAP. VII. 
 
 I will therefore put you in remembrance, 
 
 though ye once knew this ; that the Lord Num. . 
 having saved his People out of the Land 13,7*8. 
 of Egypt, destroyed them that believed wT 
 not. 
 
 Klil. the Apostle Jude brings in an 
 example of vengeance against the infi- 
 delity, and the unbelief of those carnal mur- 
 muring Jews which came out of Egypt by 
 the Red Sea, by the conduct of Moses and 
 Joshua. And though they were the children 
 of Abraham, Isaac, and Jacob, and might 
 boast themselves of that descent and parentage, 
 yet though they passed through their loins, 
 F yet
 
 42 A PRACTICAL DISCOURSE TJPON 
 
 yet were they the very seed of the serpent ; 
 and all those miracles which they saw wrought 
 F availeth them nothing. Though the elect 
 might read of their distinction in the Record 
 of Moses, yet by this of Jude, they might 
 further know that their destruction was not 
 only temporal, but ati eternal death lay in it. 
 These being the same Jews that Christ spake 
 of, that did eat Manna in the Wilderness, 
 and were dead ; and those unbelieving Jews 
 which then opposed Christ, were of the same 
 seed as those that rebelled against God in the 
 Wilderness. 
 
 Now we are given to understand, that the 
 manna which Moses fed the children of Israel 
 with, was only a type or shadow of the hea- 
 . G venly bread which was the body of Christ; 
 but the seed of reason in those murmuring 
 Jews, could see nothing of a spiritual nature 
 in it, and therefore the people spake against 
 Moses, saying, " why have you brought us 
 out of Egypt to die in the Wilderness, for 
 we have nothing to eat but this manna, nei- 
 ther have we any thing to drink but this 
 water which cometh out of the rock ;" the 
 manna was only to signify the true bread of 
 life, which was the flesh of Christ, and the 
 ft water did signify his blood, which was poured 
 out of his blessed Body, which was the Rock. 
 Therefore the meaning of Christ to those of 
 
 the
 
 THE EPISTLE BY JUDE. 43 
 
 the Jews in the 6th Chapter of John, (as 
 now saith the last Witnesses) is this ; Your 
 Fathers did eat Manna in the Wilderness and 
 are dead, which meaning is, that those Fa- 
 thers of yours, who tempted God, in that they 
 tempted Moses, they were overthrown by na- 
 tural Plagues in the Wilderness, that is, they 
 were damned to Eternity ; for all those that 
 fell in the Wilderness through unbelief, and 
 murmured against God, were all damned to 
 Eternity. Else would it have been to no pur- 
 pose for Christ to say, your Fathers did eat 
 Manna in the Wilderness and are dead, but 
 whosoever shall eat of this bread which I shall 
 give him, shall live for ever. 
 
 Now there were a great many of the seed 
 of faith in that nation of the Jews, which did 
 see the substance of those types and shadows, 
 which the manna and the water did signify; 
 as also divers of other things; yet they all 
 died a natural death, and those that did eat 
 of the true bread when it was come, as the 
 Apostles and Believers in Christ's time, they 
 all died a natural death, as well as those that 
 died in the Wilderness, or was overthrown 
 there and slain through unbelief; but the H 
 words of Christ hath this meaning; that 
 whosoever believes that my flesh is fhe flesh 
 of God, (which is that bread of life) and 
 that my blood is the blood of God, or the 
 
 water
 
 44 A PRACTICAL DISCOURM I TON 
 
 water of life, which that manna and water 
 Moses gave you did signify, shall never die ; 
 that is, he that believes this, hath passed from 
 death to life; that is, he is passed from the 
 fear of eternal death, to have the assurance 
 of eternal life, which doth abide in him ; so 
 that he who believes shall not see death, but 
 falleth asleep in the full assurance of eternal 
 life, and faith which God hath promised ; who 
 hath power and is able to perform, and give 
 them the end of their faith, which is life eternal. 
 But on the contrary, those that .did eat 
 manna and were dead, it was spoken in re- 
 ference to eternal death or the second death 
 abiding in them ; which fear and seal in spi- 
 ritual things, is many times taken for the 
 things themselves ; so that by what is here 
 said, it may be clear to all such as have faith 
 in the scriptures, being in its true spiritual 
 sense, that the destruction of those unbeliev- 
 ing Israelites . in the wilderness was not only 
 a temporal, but an eternal death lay in their 
 unbelief, whatever can or shall be said against 
 it by the Trencher Chaplains, and Silver- 
 souled Merchants of this perishing world. 
 For this I shall say, that although the first 
 commission of Moses and the Prophets speaks 
 little of eternal death, but as only a pene- 
 trating down into the grave, and there leaves 
 them, because God was not then come in the 
 
 flesh,
 
 THE EPISTLE BY JUDE. 45 
 
 flesh, nor suffered, nor risen, nor ascended, K 
 with his triumph over death, hell, the devil, 
 and the grave, but by these two last commis- 
 sions, eternal life and death is made manifest, 
 and immortality brought to light. 
 
 Yet in the first commission, when Ezekiel 
 summoned all the great Potentates of the EZ. 
 earth to the grave, where they should lay their 
 swords under their heads; yet he tells them 
 their iniquity should lay upon their bones, 
 which shewed or rather hinted of the resur- 
 rection of those bones, as well as the bones of 
 all Israel, c. 37. Daniel also, and the other 
 Prophets, yea Enoch taught it, as appears 
 by Jude in the 14th and 15th verses, which 
 will hereafter be spoken of. But the great men 
 of the earth being made lords thereof; have, 
 and do make it their only heaven, not ex- 
 pecting any iniquity could lay upon their 
 bones ; neither can I expect how literal Pro- 
 fessors can expect any thing upon their bones, 
 whilst they expect and believe that their souls 
 pan go to heaven without their bodies. 
 
 CHAP
 
 46 A PRACTICAL DISCOURSE UTON 
 
 CHAP. VIII. 
 
 And the angels which kept not their first estate, 
 he hath reserved in everlasting chains 
 under darkness, unto the judgment of the 
 great day. Even as Sodom and Gomorrah 
 and the cities about them in like manner, 
 giving" themselves over to fornication, and 
 going- after strange flesh, are set fort /if or 
 an example ; suffering the vengeance of 
 eternal Jire. 
 
 r Mi IS scripture by Judeand Peter, puzzles 
 all the learned men in the world, they 
 know not what to make of it. But the com- 
 mon opinion established by the National 
 Church or Ministry is, that there was a re- 
 bellion broke out in Heaven, and a war en- 
 sued, angel against angel, in which war, God 
 the Creator sided with one part, and threw 
 the other down upon this earth, being mil- 
 lions of them, who all became devils which 
 are said to be in chains, but what those chains 
 are. they know not; and yet they say these 
 devils can go to and fro and tempt men to 
 sin. and all the evil that is done, is by the 
 instigation of these spirit or hags being all 
 without bodies, and these bodiless devils bear 
 
 all
 
 THE EPISTLE BY JUDE. 47 
 
 all the blame, and so would have them bear 
 all the punishment too. 
 
 That there ever was a war in Heaven, we 
 do utterly deny. We do know that a war was 
 said to be in Heaven between Michael and 
 his Angels, and the Dragon and his Angels, 
 but it was upon this earth. For as there was one 
 angel and but one angel, that was puffed up 
 with pride, after God had withheld from him 
 the overflowing of divine revelation, into his 
 desiring nature of reason ; upon which the 
 Creator dethroned him, and threw him down 
 upon this earth ; where his desired kingdom 
 of godlike glory was prepared for him in a 
 lineal way ; and therefore, it is said by John, Q 
 Revelations 12th chapter, Woe to the inha- 
 
 bitants of the earth, for the devil, (not devils) co 
 
 ' sion Boofe 
 
 is come down amongst you, and this is that 
 serpent angel which tempted Eve, called the 
 tree of knowledge of good and evil ; and Cain 
 was that devil transmuted into flesh, being p 
 the first born of Eve, so the first born child 
 of the devil; and so he became (and none but 
 he alone) the first born child of the devil or 
 Belzebub that Prince of Devils, and the only 
 father of all those angels of darkness (spoken 
 of here by the Apostle Jude) that are kept or 
 reserved under chains of darkness of unbelief, 
 unto the great day of judgment. The war that 
 is said to be in Heaven is on this earth ; so that 
 
 Michael
 
 48 A PRACTICAL DISCOURSE UPON 
 
 Divi, ie Michael is the spirit of the Lord Jesus in his 
 angelical believers; whose weapons are faith, 
 love, and patience; and the Dragon is the spirit 
 of cursed Cain in his persecuting believers, 
 whose weapons are swords, guns, and so forth ; 
 and this Dragon and his angels are the spirit 
 
 R of Cain, who was the spirit of the serpent 
 angel aforesaid. 
 
 Again, that great Red Dragon and his 
 men of war, that is said to stand before the 
 woman (the Virgin Mary) to devour the child 
 Jesus. This Dragon was Herod, and the 
 earth that helped the woman, was those chil- 
 dren that Herod slew, which was that earth 
 that swallowed up that flood of persecution . 
 
 v Yet this Herod and his sons who were called 
 beasts, are said to have their original from 
 Heaven ; because they were the seed of the ser- 
 pent angel that was cast down from Heaven ; 
 but it came lineally from Cain ; so that all 
 those angels or no other men, and such 
 as have a share of the wisdom of reason, 
 (the fallen angel's nature) are fit to be Go- 
 vernors, and may, and are called Princes, 
 Angels, yea Gods ; and are said to be from 
 Heaven or Paradise, as a state of glory ; and 
 at last centres his principality in the cherub 
 or one of t"he cherubims. For there are se- 
 veral orders of angels in Heaven, as cherubims 
 seraphuiis, .c. as chief As for that order of 
 
 ministering
 
 THE EPISTLE BY JUDE. 49 
 
 ministering spirits, I am persuaded in my 
 mind, they were created to be serviceable to the 
 elect seed/ of Adam, who by commission from 
 Heaven, have often appeared to some of the 
 Prophets, Apostles, or chosen ones, for their 
 consolation, or with certain messages. And 
 that angel which the Lord cast out or down 
 from Heaven, for his pride, I am persuaded, 
 was also one of those Cherubims. It is also 
 wonderful to consider of that mighty wisdom 
 and prerogative power in the most High and 
 Glorious Creator, that one of the most glorious 
 Angels in Heaven, should become one of the 
 greatest Devils in the flesh, and that one of 
 the greatest devils in nature, should become j. Reeve 
 one of the most glorious saints in Heaven. plB< 
 Cain and Mary Magdalen in due time may 
 clear this, as saith the last Witness. Again, 
 these angels that kept not their first estate, 
 must needs be men, because the sodomites 
 
 M 
 
 and they, acted both alike ; the sodomites are 
 said to be cast down, as well as the Angels, 
 and were part of those runagate angels, there- 
 fore it is said in like manner that they were 
 cast down to hell, which could not be said in 
 like manner, if they were not men and women. 
 But saith the apostle, even in like manner 
 Sodom and Gomorrah, giving themselves over 
 to fornication and defilement of the flesh, are 
 the angels spoken of, who if they were spirit 
 G devils
 
 50 A PRACTICAL DISCOURSE UPON 
 
 devils without bodies, they could not commit 
 fornication with women ; so that these two 
 apostles Jude and Peter, together with John, 
 makes a third witness; this being a threefold 
 cord will not be easily broken. 
 
 Again, it is further said, that those angels 
 are kept in chains unto the judgment of the 
 great day. From hence, then it is plain, that 
 there is no punishment for the devil and his 
 angels until that judgment day. Whereas 
 Jude saith, that Sodom suffered vengeance of 
 eternal fire ; it was no other but that eternal 
 fire is included in their temporal overthrow- 
 as hath been before shown bv those who fell 
 
 if 
 
 in the wilderness. For there is no time to 
 the df ad, but the next thing after, is judg- 
 ment and execution. The soul dies with the 
 body in all mankind, both in saints and ser- 
 pents, only these three, Enoch, Moses, and 
 Elias; yea, Christ himself made his bed with 
 the wicked for three days, and if Christ's soul 
 did die ours must; for as the soul and body 
 receives life together, lives together, and dies 
 together, so they must both rise together. 
 
 For all sober reason doth hold, that the 
 soul is extraduce as they call it from the Fa- 
 ther to the Son for several reasons; as first, 
 they say if the soul was not by tradition, none 
 could be guilty of original sin. This argument 
 so puzzled St.Augustin (as they call him, who 
 
 was 
 
 On xvii. 
 14.
 
 THE EPISTLE BY JUDE. 51 
 
 was then Bishop of Hyppo), that he was 
 forced to own it, or he could not tell how to 
 deal with the Plageans who denied original 
 sin. Secondly, from that place, Exodus c. i. 
 v. 5, and Gen. c. xlvi. v. 26, 27. Thirdly, 
 then they say, that man were worse than a 
 beast, that gets both matter and form. 
 Fourthly, that every like begets its like. 
 Fifthly, God's command would be useless to 
 increase and multiply. Sixthly, if not so, 
 <jrod would infuse a soul to be punished both 
 here and hereafter for another's sin. Seventh- 
 ly, God would seem to connive at fornication 
 and adultery. Eightly, if the soul be infused 
 what is begotten r nothing. For a body can- 
 not generate without a soul. 
 
 CHAP. IX. 
 
 Likewise also those filthy dreamers defile the 
 Jlesh, despise dominion, and speak evil of 
 dignities. ver. 8. 
 
 TfcTOW, the apostle returns from his setting 
 forth those examples of God's wrath and 
 vengeance against those angels and sodomites, 
 charging the like transgressions upon those 
 false teachers, calling them filthy dreamers, 
 showing their practice to be like those of th 
 
 angels
 
 A PRACTICAL DISCOURSE UPON 
 
 angels and sodomites, being all from one root; 
 for the wickedness of these satanical angels 
 are ranked into three heads, or three wicked 
 spirits or principles; as first, they defile the 
 flesh; secondly, they despise dominion; third- 
 ly, they speak evil of dignities; fourthly, they 
 speak evil (as in the second verse) of tilings 
 they know not. I shall treat of each of these 
 in order; but first of their being called 
 dreamers. 
 
 First, these men are not only called dream- 
 ers, but filthy dreamers, now they must be 
 filthy because they defile the flesh : now in the 
 time of the law dreaming of marvellous things, 
 that were of great concernment, not only be- 
 cause the Lord himself did often appear in 
 dreams and visions of the night ; but like- 
 wise, because some of his servants had the 
 gift of true interpretation of them in their 
 time ; but dreams now are of no value to us, 
 because we know that instead of dreams, 
 God himself is the alone teacher of his elect, 
 by the immediate inspiration of his most holy 
 spirit. Secondly, but these men are called 
 dreamers because of their wisdom as to spi- 
 ritual matters, which proceedeth from no 
 other foundation but from the imagination 
 of impure reason ; so that all visions are but 
 imaginary dreams. For whatever flows not 
 from the revelation of faith, must of necessity 
 
 arise
 
 THE EPISTLE BY JUDE. 53 
 
 arise from the imagination of reason, and the Jer xxiii 
 false priests and national preachers of the H \ C 3 1 
 law, vaunting themselves of their dreams,^"" 8 
 using the words of the prophets, but pervert- 
 ing the sense, not knowing the meaning 
 thereof; therefore all are visions and imagi- 
 nary notions, and so four hundred of Baal's 
 Priests were but the deceit of their own hearts, j^ wi( . 
 For this we may know, that there are waking ^TwSch 
 dreams as well as sleeping dreams. For ima- of Endor 
 gination is a familiar spirit, and is begot out 
 of the womb of reason, which is the mother, 
 and the imagination of the heart is the father 
 that begets this familiar spirit, and this fami- 
 liar spirit is the son of imagination, which is 
 reason's wisdom, and this son begets a God 
 without a body, and a devil that flies in the 
 air without a body, and cries I have seen, I 
 have seen, but what can be seen ? an invisible 
 nothing, nothing but a perishing dream and 
 a nonsensical fancy, for any one to imagine 
 the devil to be in hell-fire, and out of the fire, 
 in chains, and yet at liberty to tempt man, 
 and all at the same time. These are the fruits 
 of these filthy dreamers, and the next is the 
 devil in the flesh. The sodomites and the 
 angels are charged with fornication and going 
 after strange flesh, and verse 10th they are 
 said to corrupt themselves; verse 18th, these 
 are said to walk after their own lusts; verse 
 
 19th,
 
 54 A PRACTK'.M. DISCOURSE UPON 
 
 19th, sensuality, and verse 25th, are said to 
 
 be spotted by the flesh. Now I am of this 
 
 v. mind, that all these sayings bear but one 
 
 sense, viz. that sin and the devil are man's 
 
 ijt F wit- own seed proceeding from men's lusts, or in 
 
 ther P laces called the lust of the flesb - Rea - 
 
 s 011 ls called the flesh as faith is called the 
 jhn 12 ui. s pi r ^, for the scriptures take no notice of the 
 <?*?.* 28 utwa i*d bodily flesh ; but as the two seeds 
 T. 17. 19. operate in them, either to the purifying of the 
 mind or the defilement of it, which purity and 
 defilement cloth arise from the two seeds. So 
 that which is born of the flesh is flesh, and that 
 which is born of the spirit is spirit, and it is 
 these seeds which bring forth two motions and 
 
 Jain in !."> . , . . 
 
 two voices, as speaking in man as also in two 
 wisdoms, and so each seed brings forth its 
 own body. For as faith was but once given 
 G as aforesaid, so reason and sense was but once 
 given likewise, and it continues its kind by 
 generation. But reason fallen is impure, so 
 from that impurity comes polution anddefile- 
 meut. for who can bring a clean thing out of 
 M.K xxv an unclean. Again, we are to understand, thus 
 iV. in. much, that by the place of conception of sin 
 is in the heart, and if conception do not die 
 before it quickens into life; that is into action, 
 then it brings forth death which is the punish- 
 ment due for such sins that are alive in men's 
 actions, for whether it be murder, adultery, 
 
 or
 
 
 THE EPISTLE BY JUDE. 56 
 
 or theft as it is committed, it is first conceived 
 in the heart by the motions of the flesh. 
 
 * ETC . 
 
 In Exodus it is written, thou shalt, saith 13 - 
 the law of Moses, " take all the fat that co- 
 vereth the inwards, and the caul that coveretli 
 the liver, and the two kidnies, and the fat 
 that is upon them, and burn them upon the 
 altar." First, this was an offering under the 
 law to atone for sin, signifying the concep- 
 tion that covers man's heart; such as carnal 13. 
 reason, unbelief, evil thoughts, and wicked icor.' it 
 imaginations ; and these must be mortified, 5 ' 
 for though your piercing wisdom of reason 
 be ever so high and lofty, you must submit 
 or die. Secondly, the kidnies and reins which 
 are the instrumentsof generation, in the scrip- 
 ture sense are meant the inmost affections 
 and desires, and are joined to the heart, which 
 must also be mortified, for this desire and 
 affection of lust and pleasure is inherent in 
 the fallen nature of reason, so that it is man's 
 own seed that sins, and for this comes the 
 wrath of God; but upon whom! why, upon Ep e.ii.2. 
 men and women who are called the children 
 of disobedience. 
 
 Thirdly, moreover it is the kidnies that are 
 the seats of lust and not the brains, for that Jam ' - 14 
 is the seat of reason and argument; though 
 the motions of the mind pass through the 
 whole soul, and if they be evil, then they are 
 the only tempters of man.
 
 56 A PRACTICAL DISCOURSE UPON 
 
 EXO. . Fourthly, therefore let not any man lay his 
 
 liu.Ti. 16 brats at other men's doors, but let every man 
 charge his own soul with the evil he com- 
 mits. For this is to be minded, that there is 
 
 jam.i.17. no nvatiiiv that sinneth but man, who had 
 a law given him to walk by, which law saith, 
 thou man, thou shalt not tempt the Lord 
 thy God to commit murder, adultery, or 
 steal/' &c. &c. 
 
 Fifthly, the scriptures were given forth to 
 men and women, to saint and serpent, and 
 the law was given to man devil, and the gos- 
 pel to man saint, and each hath his law 
 written in his own heart. 
 
 Sixthly, there is no kind of living creature 
 5 that is defiled while it is alive, but man only, 
 no, nor any tree or herb but what was good 
 in its creation. 
 
 <;<*n xri. What tree was that in the garden of Eden, 
 called the Tree of Knowledge of Good and 
 Evil, of which Adam and Eve were not to 
 eat of? Was it of this creation i or was that 
 serpent a natural beast ? It is a beastly ima- 
 
 14 gination to think so, and much more are they 
 in chains of darkness who so imagines it, or 
 so teaches it, and in the snares of the devil 
 that defile the flesh, which devil is their own 
 lust, as aforesaid. 
 
 CHAP.
 
 THE EPISTLE BY JUDE. 
 
 CHAP. X. 
 
 The next charge to these filthy dreamers is ) 
 that they despise dominion. 
 
 N has a twofold meaning, one 
 a temporal and the other spiritual ; the 
 temporal lies in kings and magistrates of 
 kingdoms, both of which will be further treat- 
 ed of hereafter. 
 
 For all men, without respect of persons, do 
 owe obedience to the king or supreme power Rom. *m. 
 which they are under ; for God hath placed Jer. K. 
 them in that power to rule and judge the 
 people. And whether a mag titrate be jut^ at xvii 
 or unjust, yet they are obliged to obey him, c - xxii - 2l> 
 and he mut be obeyed in all things relating 
 to the civil law ; for a magistrate represents 
 the person of God, who can do nothing but 
 equal justice to all men ; if magistrates should 
 act any unjust thing in their places, yet it is 
 no less than rebellion to resist them in their 
 places, but men are obliged to suffer patiently 
 leaving all things to God; for God who sets 
 up Governors, (and sometimes in his wrath 
 too), can pull them down when he pleases as 
 he did Nebuchadnezzar, and at his pleasure 
 suffer one wicked man. to destroy another, 
 
 H according
 
 58 A PRACTICAL DISCOVRSE tPON 
 
 The whole accord ing to the Apostle John, \vhosaith, 
 i- that the ten horns of the beast should hate the 
 
 whore, and make her <1< solate. - Now these 
 ten horns were several kings or princes under 
 the beast or emperor, who were to execute 
 his will in persecuting the saints; but after 
 that it is said, they had power given them to 
 hate the whore and make her desolate. 
 
 Now,- it was not the beast nor the emperor 
 which gave them this power, but it was God 
 himself; for said John, God put it in the 
 hearts of wicked men to hate the whore that 
 must be made desolate; and the last whore, 
 was i\\e Jirst that succeeded the ten persecu- 
 tions, and she hath sat almost upon all na- 
 tions; and these kings, princes, and people 
 that God hath made the instruments thereof, 
 are wicked men ; for all that fight with swords 
 and guns or any other carnal weapons are 
 wicked men, and though the kings and princes 
 have of late fought against the whore, yet 
 notwithstanding this whore despised their 
 dominion. Now it may seem strange that the 
 national priests should ever despise that do- 
 minion, which upheld them in the church 
 authority, so far as to be judges in all spi- 
 ritual matters. Yet, when they had attained 
 to this authority, (so far as to be judges) they 
 were not satisfied, but through pride and 
 ambition they have at several times exalted 
 
 themselves,
 
 THE EPISTLE BY JUDE. 59 
 
 Themselves, so as they would not only be 
 judges in spiritual matters but in temporal K 
 also ; and so from their angelical pride would 
 not allow any temporal judges to meddle 
 with matters of the clergy; but would be con- 
 cerned in both courts and both laws them- 
 selves, and so would be lords not only over 
 all inferior people, but also over kings and 
 princes too. As Bishop Certius of Alexan- wholivea 
 dria, challenged himself the government of, 
 .and over all temporal matters, and Pope 
 Boniface the Vlllth declared himself lord of 
 all the world, and that emperors, kings, and 
 princes owed obedience to him. 
 
 The history of England saith, that Theo- 
 bald, Archbishop of Canterbury, troubled all 
 England (his power was so great) with the 
 sword and bloody wars; and Becket that 
 succeeded him was, not much better, being 
 both a soldier and a courtier, and it was told 
 the King by the Lord Chief Justice, that the 
 clergy had committed above a hundred mur- 
 .ders since his reign, and the cause of it was 
 that the Commons had ordained that such 
 priests as were found guilty of grievous crimes 
 should be degraded, and there was thousands 
 of such in the land. This is that temporal 
 power and dominion which these National 
 Priests depise, when they cannot have their 
 .own ends, which is to be above all; likewise 
 
 their
 
 60 A PRACTICAL DISCOURSE tTPON 
 
 their father the fallen angel, who would not 
 only have been over all the other angels, but 
 above God himself. 
 
 Again, these men spoken of by Jude do 
 not only despise the temporal dominion afore- 
 said, but they also despise the evangelical 
 and spiritual dominion. For these whores 
 and harlots would never have Christ reign 
 over them, and yet none babble more of a 
 Christ and a crucifix than they who will 
 reign over his seed by penal laws of their own 
 making. But now we are speaking of domi- 
 nion aloresaid, if it should be asked whether 
 a believer of this Commission of the Spirit 
 may take upon him any temporal office, such as 
 Justice of the Peace, Constable, and the like; 
 
 M 
 
 my answer is, they ought not, neither can he 
 do it if he minds the peace of his own con- 
 science more than money or worldly honors, 
 
 Luk. ii. because Christ's kingdom is not of this world ; 
 
 job xviii. and besides there are no offices without im- 
 
 Ort 
 
 N posing oaths, which are snares, and are to be 
 avoided. Now of oaths, there are two sorts, 
 an assertory and a promissary oath, which 
 promissary oath is, when one or more affix 
 God's name that they will do so or not do 
 what they promise, this oath is unlawful. 
 It is well said of one, who being required to 
 swear or take such and such an oath, ans- 
 wered, " how shall I swear to defend such a 
 
 man
 
 THE EPISTLE BY JUDE. 61 
 
 man when I cannot defend myself; for man 
 is but a creature, and has not so much power 
 over himself as even to think a good thought, N 
 and much more to do a good thing. But an 
 assertory oath is, what a man knows to be cer- 
 tainly true, and what the immediate sense of 
 seeing and hearing assures him, and this to 
 inform a judge or jury to the end, that justice 
 may be administered or determined by it, and 
 this is the oath that Paul makes the end of 
 all strife. Yet Michael, the Archangel, con- 
 tending with the devil about thebody of Moses, 
 durst not bring against him a railing accusa- 
 tion, but said, the Lord rebuke thee. All the 
 anti-churches in Europe are at a loss in this 
 scripture, and know not what to make of it, 
 or who this Michael the archangel should be; 
 but the spirit of God in this Commission have 
 traced the paths, and hath found out that 
 this Michael here spoken of by Jude the o 
 
 Zac. vi.lfc 
 
 apostle, was John the high Priest in the type, 
 and Jesus Christ in the anti-type, who is the 
 high and heavenly priest of our salvation. 
 And the Prophet Zachariah saw in a vision, 
 the redemption of the seed of faith by Christ, 
 under the type of Joshua the high Priest, Isa>1 u 
 standing before the Lord at his right hand to 
 resist him. This high priest, saith the last 
 witness was Christ clothed with filthy gar- El 
 ments when he became flesh, being so mean 
 
 in
 
 A PRACTICAL DISCOURSE UPON 
 
 in his apparel that he was not like the High 
 Priest's in former times, as not having a breast 
 plate and ephod, with a bell and pomegra- 
 nates all of pure gold, with all sorts of pre- 
 cious stones ; as also purple, scarlet, and tine 
 linen, as may be read in the law of Moses. 
 This was an external glory which prefigured 
 the internal, and reason was wonderfully 
 
 1*1. xiY. pleased with it. Yet this high priest Jesus, 
 though so plain in his apparel, called himself 
 the Son of God, and this Satan that stood at 
 the right hand, was the spirit of unclean rea- 
 
 Mat.i ..'..-son in that scribe or pharisee that tempted 
 Christ, from his subtle reason of that pinna- 
 cle of the temple, his own head, and not the 
 pinnacle of a material steeple, lor that devil 
 could not carry Christ in the air as airy spirits 
 believe. But this satan or devil being man, 
 spoke on the heigh t and head of his reason, say- 
 ing, cast thyself down, for it is written, he shall 
 give his angels charge over thee, that thou 
 4 ' asn llot tnv fot against a stone, that is, 
 (saith this witness) submit yourself to us, and 
 lie our king and governor; then shall wr 
 overcome all nations and all people in the 
 world; for thy angels will keep thee, and thou 
 shalt not be overcome by any attempt what- 
 soever. Now the Prophet saith, this dispute 
 was about the body of Moses, and after the 
 dispute was over; it is said, the angels came 
 
 and 
 
 FMI. >ci
 
 THE EPISTLE BY JUDE. 63 
 
 and administered unto him, which angels Q 
 were Moses and Elias ; but whether there was 
 any dispute about the body of Moses by 
 Joshua and the devil, the scriptures are silent 
 as to that. Yet without doubt, this satan or 
 devil denied that Moses had any body, or 
 took any with him to heaven, but in all like- 
 lihood disputed against it; or, that it was Deu( 
 buried, and might bring a scripture proof for "^ffi 
 it too. For that seed not understanding 
 translating, may call it a burial, but reason 
 cannot understand that God translated him 
 as he did Enoch, by having those elements 
 of earth and water taken from him, by that 
 mortal fire, which mortal fire became immor- 
 tal by the power of God. But this doctrine 
 is too sublime to be comprehended by natural 
 reason, for that nature cannot believe that 
 there are any bodies in heaven, though the 
 scriptures mention that Moses and Elias ap- s 
 peared to Jesus from that blessed place, which Mar. ix, 
 is attested by Peter, James, and John who ' 
 all saw them, and knew them, and named 
 them. But for all the opposition this devil 
 made against Christ, yet Christ did not bring l Tim y 
 against him any railing accusation, for that is 6 4 - T 
 the devil's seed and nature, and not God's; 
 therefore Christ having learned obedience in 
 his mortal state, did not so much as bring an 
 
 accusation against him that sought his life, 
 
 but
 
 64 A PRACTICAL DISCOURSE UPON 
 
 John 45 jj u t SSL id t I accuse you not to the Father, but 
 there is one who accuseth you, even Moses 
 in whom ye trust. For his messengers do 
 never accuse any man of sin, but gives judg- 
 ment upon them for their sin, and that fol- 
 
 Mat. mi. j ows m these words of Christ, saying, the 
 Lord rebuke thee. 
 
 Mat .iT.il. Now Christ was that Lord himself, and this 
 rebuke took place in his conscience, and he 
 being conquered went away according as 
 Christ said, the prince of this world cometh 
 
 John xiv. , . . 
 
 so. and hath nothing in me. 
 
 CHAP. XI. 
 
 But these speak evil of those things which 
 they know not ; but what they know na- 
 turally, as brute beasts, in those things 
 they corrupt themselves. ver. 10. 
 
 r J 1 HOSE things, these non-commissioned 
 preachers and their hearers speak evil 
 of, are the principles and doctrines of faith, 
 which always surmount their reason when it 
 is at the best, but much more when it is be- 
 sotted with sensuality and is drowned in vo- 
 luptiousness, and so becomes brutish. But 
 JU-t their reason be what it will, if it once rise 
 
 so
 
 THE EPISTLE BY JUDE. 65 
 
 so high as to become so censorious as to judge v 
 of things that are of a spiritual nature which 
 they know not, it becomes an infallible mark 
 of a reprobate, and bring such a plague with 
 it as hath in it the certain seal of damnation. l Caf * 
 It is said by Paul, the Apostle, that the carnal 
 man knows not the things that are of God ; 
 and why so'? because 'they are to be spiritually 
 discerned; now if he knows them not, yet 
 doth not despise them, he is to be pitied, 
 and may hereafter come to believe to the 
 saving of his soul ; but if he once takes upon 
 him to judge of divine things which he knows 
 nothing of, and being convinced he knows 
 them not; he then becomes his own judge 
 and condemns himself, and so hath the plague 
 of a tormenting conscience. 
 
 Now divine revelation is one of the chief 
 things in which many unlearned men in the \$.' ' 
 spirit of faith, and most of the learned men Lii! 24! 
 in reason are forbid to judge and despise; 
 because they have it not in themselves, but 
 what they know naturally of themselves as 
 
 * J ' II Pet. ii. 
 
 brute beasts, or as Peter saith, but those as 
 natural brute beasts made to be taken and 
 destroyed; they speak evil of things they 
 know not, and shall utterly perish in their 
 own corruption. In some translations it is 
 rendered thus, as brute beast without reason, 
 that is, they know nothing but what they 
 i know
 
 66 A PRACTICAL DISCOURSE UPON 
 
 know by the very guidance of nature, as only 
 having the senses of seeing, touching, and 
 tasting, but want the use of sober reason, of 
 angels and men. 
 
 .Tii. There is another seed and nature, called 
 r-ii. faith, and that makes a man which is called 
 a new man; the other is the old man or elder 
 . brother; because Cain was before either Abel or 
 
 i.Wiii. Seth and had this world given him, and rea- 
 
 Jiat.iT. son i s the governor thereof, and fit to govern ; 
 
 Gem> for it is reason that learns all arts, sciences, 
 
 and trades, raises cities and kingdoms, and 
 
 makes laws as well n* breaks them. 
 
 Now this reason is wisdom, for it discerns 
 between good and evil, though it hath not 
 power to chuse good or rerase evil ; yet it 
 comprehends all words or languages, whether 
 they are spoken proper or improper, and to 
 be mighty in disputes (from a strong memory) 
 about the glorious things of eternity, having 
 read much of the eternal records of the Pro- 
 phets or Apostles; but for the real understand- 
 ing of them, whether there is any such eternal 
 things or not, it hath no certain knowledge 
 at all of that, bnt of thoughts only, as that 
 it may be true or not, and all for want of an 
 infallibility, which is the testimony of the 
 spirit of faith, which is truth itself; but as 
 aforesaid, all great wisdom is in the eternal 
 visible things of this world, and so is only a 
 judge of things felt, heard, or seen within
 
 THE EPISTLE BY JUDE. 67 
 
 its own orb. But although it is a wisdom 
 fit for the government of this world, yet the 
 greatest thing is to know how it is to be go- 
 verned, for it is but a creature and must have 
 a rule to govern and be governed by. Now 
 this rule which it is to be governed by is the Y 
 moral law, and this moral law hath God 
 written in reason's nature, which is to keep 
 reason in obedience, being in its own nature 
 rash and violent, yea earthly, sensual, and 
 devilish. This moral law being not only a 
 candle to enlighten it in its paths, but to curb 
 it when it is unruly, so becomes serviceable 
 and makes it sober; but more especially when 
 faith is by this sober reason submitted to, so 
 far as to be handmaid to her mistress of divine 
 faith ; for if Plagar shall wait on her mistress 
 Sarah, she may become serviceable so far as 
 to make use of arguments to illustrate truth 
 in the balance of its own reason, for the con- 
 founding of the serpentine subtility of rash 
 and disobedient reason; but when Hagar will 
 not be serviceable and become submissive, 
 then turn her out of doors ; if Ishmael mock G n " 
 
 Gal.i?.30. 
 
 the son ot the tree woman, then turn him out 
 also, with his mother-in-law. 
 
 Again, seeing reason hath the lordship of 
 this world, it is to exercise himself in piercing z 
 reason in order thereunto, and therefore, he 
 that hath the greatest share of this perishing 
 
 reason
 
 68 A PRACTICAL l)ls( ni i;si; (PON 
 
 reason or angelical wisdom, should have the 
 greatest share of government, and to such 
 the scriptures exhorts, saying, Be ye wise, O 
 kings, and be you learned, Oh! ye judges of 
 the earth; but then it follows. Kiss the son, 
 lest he be angry. Now what are they to be 
 instructed or learned in, is it in any other 
 books but the moral and civil law. This 
 then were excellent, and it hath a double 
 excellency if they have but so much faith as 
 to kiss the son, that is, to submit to the son ; 
 A so far as not to usurp a spiritual authority or 
 prerogative power over the scripture, faith, 
 or conscience, but to keep themselves to their 
 own throne, and let God rule his throne; then 
 they may become nursing fathers and queens, 
 nursing mothers to the harmless saints, this 
 is a good kingly government. But these 
 false priests and people here spoken of, are 
 not under such government, but they have 
 their reason stupified and drowned in volup- 
 tuousness and sensuality in their gormandiz- 
 ing feasts, and so overcharge nature with 
 surfeiting lusts and wantonness, much more 
 than brute beasts. But as this verse sets forth 
 their earthly pleasures and sensualities to the 
 corrupting of themselves, so the next verse 
 sets forth their descent and devilish practices, 
 to be their utter overthrow. But before I treat 
 of that, a few words of Peter's, where he 
 
 saith.
 
 THE EPISTLE BY JUDE. 69 
 
 saith, that they were made to be taken and 
 destroyed ; here is the doctrine of reprobation, 
 which is inculcated by the apostle. Can this 
 seed deliver itself? when as it is said to be 
 made on purpose for destruction, and this de- 
 struction will prove an eternal one, as in the 
 4th, 5th, 6th, and 7th verses of Jude doth 
 witness, and Peter witnesseth it likewise, and 
 so doth Jude again, verses the llth and 12th, 
 besides an abundant more places in scripture. 
 But all these false prophets, I mean priests 
 of Baal, do hope and teach otherwise, and 
 some of them teach that none will be damned 
 for a temporal sin. 
 
 One Doctor DodweM, a learned Doctor in 
 Cambridge, preached a very pleasing doc- 
 trine, and saith, that those scriptures that B 
 speak of God's stirring up, having for an ex- 
 example, and making the wicked for the day 
 of wrath, saith, it is all but temporal punish- 
 ments, and he further says, that the New 
 Testament represents these punishments as not 
 to be prepared for man, but for the devil and 
 his angels, and he cites the following scrip- 
 tures, Ephesians, v. 6, Collosions, iii. 6. 
 Romans ix. 22. This punishment, says he, 
 can be no other but the wrath designed for the 
 devils, which men are no ways entitled to, 
 and then he adds, saying, that Presbytery and 
 others that refuse to be governed by Bishops 
 
 are
 
 70 A PRACTICAL DISCOURSE UPON 
 
 are to be treated in no other way than as ene- 
 mies and fellow-rebels with the devil ; and 
 upon the 19th of Jude, he saith, the Catholics 
 did believe that the soul of man was mortal. 
 Again, he saith, there was no breach of the 
 law till Moses who made the first law, and 
 that all that died between Adam and Moses 
 will lay in the dust eternally, and so have no 
 immortality; and would seem to prove it from 
 Romans c. iv. 15.; when the law was given, 
 it was not so -absolute regal, (saith he) because 
 it was in the power of each freewill to exempt 
 itself from the power of the law; and also he 
 makes Sodom and Gomorrah's punishment a 
 temporal one, and so are never to rise again. 
 B What wicked man is there that will not like 
 this doctrine. . But I'll pass him by as a man of 
 great learning in Greek, but none in grace. 
 
 . . .,-H,I cnA P XIL ^ 
 
 Woe unto them ! for they are gone in the way 
 of Cain, and ran greedily after the error 
 of Balaam for reward, and perished in 
 t/ie gainsaying of Core. 
 
 KKK is a sad judgment pronounced 
 
 against ecclesiastics, which is a national 
 
 church ministery; if that church which they 
 
 govern be like their teachers, then its like 
 
 church
 
 THE EPISTLE BY JUDE. 71 
 
 church like people, being both blind, they 
 must fall into the ditch. But few of those 
 will be saved unless they lay down their mi- c 
 nistry before they die, yet several of their 
 hearers may, as will appear in the next verse. 
 But these being no other than Baal's priests, 
 having their commission from man, being- 
 descended from their grandfather Cain, and 
 go in his way, but run, and that greedily after 
 their father Balaam; so much the more, and 
 by how much the more they apprehend great 
 advantage by it, such as riches, honour, and 
 pleasuVe ; this is their delight and the wages 
 they run for. For even the church lands and 
 livings which Balak gives, as well as lord- 
 ships, they will not lose one penny of it, be- 
 cause it is sacred; so the church rights being 
 in zeal to the good old causes, yet it is said 
 to be in the way of Cain. 
 
 Now the way of Cain is no other than mur- 
 der and lies, for Cain murdered his brother D 
 Abel that he might have the lordship of the 
 world in his hands, and when God asked 
 Cain where his brother was, he answered the 
 Lord with a lie, saying he knew not, and in 
 a taunting imperious manner said, Am I my 
 brother's keeper. 
 
 Now are there any people in the world that 
 have been more guilty of lies and murder, 
 than these Baalists and National Priests, E 
 
 especially
 
 72 A PRACTICAL UISCOURSK UPON 
 
 especially of the Turkish Christian and the 
 Roman Clergy, as all history doth abun- 
 dantly relate. 
 
 For as soon as this new set-up-church 
 (called the catholic church) was established 
 by Imperial Authority, it was laying the 
 foundation of their religion in blood; inas- 
 much, that if any man should any way gain- 
 say or oppose their outside form of worship, 
 or if they refused to drink of the wine of her 
 fornication, (though out of a golden cup, 
 which is their fair outside show) they must 
 be compelled, not only to drink the wine of 
 her fornication, but her wrath too. 
 
 For if they will not drink it freely and wil- 
 Re.xYH. lingly, then the whore will put poison into 
 if- the cup, and her wrath into the wine, (as 
 the last witness saith) and make them drink 
 both together, else excommunication or con- 
 fiscation of their goods, or death itself. 
 
 The first bloody law enacted by this first 
 anti-church, as I have read of, was in the time 
 of Emperor Theodosius and Maxentius. 
 
 The Council being called in the year 38 J, 
 in this Council, by the instigation of two 
 Bishops, several Dissenting Christian Profes- 
 sors were given over to the Secular Powrr, 
 and put to death by Maxentius who was cou- 
 sin-german to the Emperor Constantine. So 
 that heresy was m:ide a capital rrimr. ;uul 
 
 one
 
 THE EPISTLE BY JUDE. 73 
 
 one of these heresies is said to be, that they held 
 no trinity in persons in the godhead, but that 
 Jesus Christ was both Father, Son, and Holy 
 Ghost, if this was so, then the holy city was 
 trod under foot indeed. 
 
 And although St. Martin (as the Pope has 
 made him, being Bishop of Towers) was pre- 
 sent at that council, and was against that 
 bloody law ; yet Maxentius compelled him to H 
 give that bloody sentence ; but he was after- 
 wards wounded in his conscience for it; and 
 he having a hand in the death of these poor 
 innocents, proved himself more wicked than 
 the rest, in that he gave judgment against 
 them, even against his own conscience. 
 
 This was about eight years after the death of 
 their great Bishop Athanasius, who drew up 
 the articles of the church faith. Although their 
 church was so young, being as it were in its 
 infancy, yet it began to look dreadful. See 
 Etchard's history of the Roman Emperors, 
 Vol. III. page 137. 
 
 2ndly. And as they began so that bloody 
 church went on. For in the fourth century, 
 Bishop Nestorius sounding his trumpet in 
 sermon before the Emperor, crying aloud, and 
 saying, " Give a land, O ! Emperor! cleansed 
 from heretics, and I will give thee heaven. 
 Help me against the Arians, and I will help 
 thee to subdue the Persians, who are thy 
 enemies. K
 
 74 A PRACTICAL DISCOURSE UPON . 
 
 3rtUy, Attd in the fifth century, Austin, 
 their English Apostle and Bishop of Canter- 
 bury, was of the same stamp; he having pre- 
 ferred a bill against them in Parliament, and 
 this Austin not having the fear of God before 
 his eyes, did maliciously and feloniously plot 
 and contrive the death of 1200 monks of 
 Bangor, and four substantial witnesses made 
 oatli that he moved the Papan King to do it. 
 
 And now Rome having got itself the mo- 
 ther church, and the Pope supreme head of 
 it ; then the clergy in all countries took this 
 oath. 
 
 " I, such a one, sware to be true to Saint 
 Th* oth. p e ter and the Holy Father of Rome, and to 
 the Pope the Holy Father, and to defend it 
 against all men, and all heretics and schis- 
 matics to our Holy Father, I will persecute 
 to the utmost of my power. So help me God, 
 and the Holy Evangelists;" which is as much 
 a* to say; if I do not so. let me be damned. 
 Oh ! horrible wickedness ! 
 
 But to proceed a little farther, in process 
 of time it came to pass, that two Popes were 
 chosen at one time by several parties ; namdy, 
 Pope Clement and PopeUrbin; the violence 
 and fury of these two holy Popes against 
 each other occasioned a desperate war between 
 < them, and damnable curses against each other, 
 wherein many thousands were killed. 
 
 ATM!
 
 THE EPISTLE BY JUDE. 75 
 
 And in the days of King Henry the IVth, 
 there were two other Popes in their church at 
 that time, whereof King Henry wrote to Pope M 
 Gregory, and tells him of 200,000 that were 
 slain upon the account of him; and to the 
 other Anti-Pope fighting in camp for the title 
 of the Bishopric, telling him he ought to be 
 grieved for the same, and desiring him rather 
 to decline the honour of the Apostolic See, 
 than suffer such horrible bloodshed. 
 
 But one story more brings us down to the 
 time of God's putting it into the hearts of 
 Princes to hate this scarlet whore, whose 
 bloodshed and cruelties were so great in the 
 year 1500. 
 
 Pope Leo the Xth, and his Cardinal fell 
 out, which occasioned another bloody war 
 between them, when the Pope raised 40,000 
 men, most of them under his own pay, and 
 these Priests, Bishops, and Clergy heading 
 that army, they joined in battle, and there 
 has not been seen in all Italy a battle more 
 furious and dreadful ; for it is said, that on 
 both sides were slain 25,000 souls. This battle 
 made mightily for the second anti-church, 
 the Protestant one of Europe; the angels 
 thereof then sounding the trumpets of their 
 ministry, as Luther, Swinglers, and others of 
 great power. 
 
 CHAP.
 
 76 A PRACTICAL DISCOURSE UPON 
 
 CHAP. XIII. 
 
 The Rise of tlie Protestant Church. 
 , 
 
 ^BiHIS Episcopal or Protestant Church, so 
 called from their protesting against the 
 Popish Superstition, as to the substance of 
 their religion, they are all one and the same ; 
 so that if one is true, the other is true, and if 
 one is false, the other is false likewise; for the 
 essentials of their faith are one and the same, 
 so that most of the differences between them 
 lay in circumstances and ceremonies. 
 
 Now these new priests to establish them- 
 selves against the old priests their fathers, 
 would gratify the magistrates for assisting 
 them with that glorious title of making them 
 the supreme head of the church, instead of 
 their father, the Pope; thinking themselves 
 fitter to rule than he, he being as they thought 
 blind with age. 
 
 Now the younger brethren or children 
 making the magistrate the supreme head of 
 the church, the prince upon this, having been 
 so priest-ridden, before they could shake him 
 off, was resolved to make the younger brother 
 the better man, and Martin must now be 
 
 preferred
 
 THE EPISTLE BY JUDE. 
 
 preferred before Peter, and will install him- 
 self in Peter's place ; so their bishops shall be 
 as great as the Popish bishops, and appoint 
 them the same consecration and ordination. 
 For here, in England, all the Bishops are 
 subject to the Archbishop of Canterbury, he 
 being the Pope of England, and all other 
 Bishops take the oath of canonical obedience 
 to him, and he is as his father the Papist was, 
 made the first Peer of the Realm, next to the 
 Royal Family ; and he, with York, hath the 
 title of Grace, and as the other Bishops are 
 stiled the Right Reverend, the Archbishops 
 are stiled the Most Reverend, and the inferior 
 Clergy Reverend. 
 
 Again, after a Protestant Bishop is conse- 
 crated, he is brought into the King's or 
 Queen's presence to do homage for his tem- 
 porality or barony, and he compounds for his 
 first year's profit or wages for his ministry; 
 and though this is the very same wages as 
 the Papists, yet the Papists call them the 
 Bishops of another world ; and are very angry 
 with them, and there is some reason for it too. 
 That the Protestant who is the younger son, 
 should be so vicious and unjust, as not only 
 to usurp authority over their father's estate, 
 but to depose their elder brother and seize his 
 estate, both house and land ; and yet be so 
 jmpudent as to say, God hath given it them. 
 
 Did
 
 A PRACTICAL DISCOURSE UPON 
 
 Did not that brother run greedily to get that 
 estate, and is not this brother as greedy in 
 striving to get it again. Is not this robbing 
 Peter to pay Paul, or clothe Martin, one bro- 
 ther, and rob another ; being both of them 
 brethren in iniquity, and no iniquity is like 
 the clergy's, and no craft is like priestcraft. 
 Be angry with me on both sides if you can, 
 for all the world have reason to be any with 
 von, who have robbed them and cheated 
 them of a great part of their estates, as will 
 le shewn hereafter. 
 
 Hut behold the actions of this new church, 
 in order to the raising of itself. 
 
 CHAP. XIV. 
 
 ITT hath been first shown, that the founda- 
 tion of the Romish Church was laid in 
 blood, and if we mind the actions of the Pro- 
 testant Church, we shall find that it was 
 founded in blood likewise; for when this 
 church extricated itself from Rome, and shook 
 oft' its ceremonies, it .did not shake off the 
 sword of steel, but took that sword with them 
 that had been bathed in the blood of many, 
 but having sheathed it for a while; but when 
 ih-y saw that they had got power, then they 
 put on their armour and drew these sword?, 
 
 and
 
 THE EPISTLE BY JUDE. 71* 
 
 and would sheath them in the blood of their 
 brethren that opposed them. 
 
 Now we are to mind, that that religion 
 which puts on armour and fights with the 
 sword of steel, never acknowledges God by 
 his testament or titles, nor knows nothing of 
 angelical divine love, or gospel patience. 
 
 But this carnal or Protestant Church in 
 Germany, having got the King of Bohemia, 
 on their side, and some other Princes, took 
 up arms as aforesaid, and the time being Q 
 come to fulfil the scriptures, of God's putting 
 it in their hearts to do his will, in hating the 
 whore and making her desolate, the time of 
 her wickedness being at the full. These 
 Princes raised an army which was commanded 
 by one Zisco, and having obtained certain 
 churches of kings, wherein they might freely 
 preach, they told the people that the Pope 
 was an anti-christ, and that John Huss and 
 Jeremiah Prague were the two last witnesses. 
 This doctrine so exasperated the people as to 
 fight valiantly, and suppressed many mona- 
 steries, and drew away the Popish priests and 
 monks out of them. 
 
 And Zisco having got a great number of 
 men of war took several garrisons, and the 
 Emperor, by the Pope's persuasions, sent an 
 army against them of 15,000; but the Pro- 
 testants overcame them, and took the city of 
 
 Campton
 
 A PRACTICAL DISCOURSE UPON 
 
 Campton by force, and burnt all the Popish 
 Priests there. 
 
 And Zisco fought a third battle and got 
 the victory^ and slew 9000 Papists. He again 
 fought a fourth a battle, and slew 3000, and 
 put the rest to flight. 
 
 In tine, he fought nine battles, and over- 
 caine in all ; then Zisco died, and they chosed 
 another General ; then the Pope and the Em- 
 peror came with a second supply of 80,000 
 men, but the Protestants overcame them also, 
 after which they came to a treaty of peace ; 
 but the Turks coming against the Emperor, 
 besieged Vienna with an army of 200,000, 
 the Protestants joining with the Papists they 
 obtained a great victory, where 80,000 of the 
 Turks was slain. Then the Protestants in a 
 few years after came to have their worship 
 established by kings and queens; and the 
 magistrates and ministers joined together in 
 that church, to be judges of heresy as the 
 papists did; as Bishop Jewel, in Queen Eli- 
 zabeth's reign said, we do persecute all heretics 
 as our forefathers did in former times; 27 
 papists were taken in a meeting and impri- 
 soned, and bore to the faggots at Paul's Cross. 
 
 At another time one man and ten women 
 were condemned and eight banished, and 
 command was given out for their burning in 
 Smith field, In the 23rd year of her reign, 
 
 it
 
 THE EPISTlE BY JUDE. 81 
 
 it was enacted treason to draw any one from 
 the faith and worship then established. 
 
 But, it is not proper to bring this history 
 of their cruelty lower down or too near the 
 present time, lest following truth too near 
 the heels, a man may have his teeth knocked 
 out, as saith Sir Walter Raleigh, in his epis- 
 tle to the History of the World. 
 
 CHAP. XV* 
 
 Run, and that greedily, after the error of 
 Balaam for reward. 
 
 f Mi ERE are many great errors in a false 
 ministry, but these are counted neither 
 errors nor novelty, for every man loves gain, 
 and gain is accounted godliness, and the na- 
 tional ministry were never more godly than 
 gainful ; for there is but a wish and a would 
 upon godliness; as Balaam for a righteous 
 death, and all the Baalists are the same. But 
 there is a must upon riches by that genera- 
 tion, as I would be godly, but I must be rich ; 
 I must be honorable, I must take my plea- 
 sure, I must and I will if I can be a compa- 
 nion for princes, and will honour them, and 
 sew pillows under their elbows; I will give 
 L them
 
 82 A PRACTICAL DISCOURSE UPON 
 
 them ease and respect, and will have their 
 jjersons in admiration because of advantage. 
 I must and will have my dues, the church 
 hath given it me, it is my right, and I must 
 and I wifl have that right and maintain it; 
 that my successor is not wronged; not that I 
 care so much for my successor, but it is my 
 own interest which I principally aim at. 
 
 Here lies the spirit, the life, the religion of 
 Baal's priests, and honour is the high price of 
 the call of man unto this ministry. 
 
 These are the men that the prophets and 
 apostles and witnesses of the spirit call greedy 
 v dogs, that can never have enough. These 
 snarle at a man that will stand in his way, 
 (when he is upon his run) to hinder him from 
 a large living, for his ninny nonnies. 
 
 But these preachers are rarely provided 
 w for, whether they are Romish, Episcopal, or 
 Presbytery, for these three are the only coun- 
 tenanced churches in Europe. 
 
 But of these three, the Papists have the 
 most plentiful endowments and rewards, 
 w where they have power of government, inso- 
 much that the History of England mentions, 
 that the Friars, Abbots, and Monks had got 
 in their hands, in the reign of King Henry 
 the Vlllth, a third part of their lands. 
 
 The Pope's church in Italy is now of that 
 extent, that it reaches from sea to sea, being 
 
 one
 
 THE EPISTLE BY JUDE. 83 
 
 one hundred miles in breadth, and three 
 hundred miles long. There are reckoned to 
 be of Monks and Friars in Italy, France, 114 
 Germany, and Spain, no less than 1,000,000, 
 all ofwhich dependsupon the Pope's authority. 
 Every convent or monastery being a garrison 
 to defend the Pope, which is so rich and of 
 such power, as that he is able to raise twenty 
 thousand foot, and two thousand horse in less 
 than a month. 
 
 These are the waters that the whore sits on, 
 and as to the other clergy, their tythes and 
 references are reckoned in France, to be twelve 
 hundred thousand pounds, and that they 
 possess seven parts in twelve, besides all their 
 standing rents, of offerings, burials, and 
 dirges. There being in that kingdom alone, 
 13 Archbishops, 104 Bishops, 1450 Abbots, 
 550 Archpriors, 567 Nunneries, 700 Convents 
 of Friars, and the Popish Priests are 1 30,000 
 taking in all inferior orders, and though the 
 parishes are but 27,400, yet there are reckoned 
 15,000,000 of people in France, whereof the 
 clergy do make 3,000,000, which is a fifth 
 part of the whole. 
 
 In Spain, are eleven Archbishops and 52 
 Bishops. Dr. Burnet, bishop of Salisbury 
 saith, that the Hospitals of Naples amounts 
 to one hundred thousand pounds, and that 
 the plate of the churches in Naples amounts 
 
 to
 
 84 A PRACTICAL IHSCOrRSE t PON 
 
 to two millions of pounds, and that there are 
 several pieces of plate said to be worth two 
 thousand five hundred pounds, whirl i is all 
 dead and useless, sailh the Doctor. 
 
 
 
 Now all these riches, honour, and glory, 
 hath been got by this race of running, and 
 there will never want race-men so long as the 
 wages will be given. 
 
 Now these three churches of Papists, Epis- 
 copal, and Presbytery, must share it amongst 
 them, unless the magistracy will cast oil' all 
 their ministry and make use of it themselves, 
 which can hardly be done because the magis- 
 tracy will have one ministry or other, as long 
 as the world doth last ; and there is a neces- 
 sity there should be a public ministry, as \ye|l 
 as a public magistracy. 
 
 CHAP. XVI. 
 
 And perish in the gainsaying of Core. 
 
 Core and Moses were brother's chil- 
 dren, Core was of the tribe of Levi, who 
 of course were to officiate in the Priest's office, 
 for which they had the tenth of the people's 
 goods allowed them. 
 
 Now his employment was not to come near 
 the altar, for that did belong to the high Priest, 
 
 but
 
 THE EPISTLE BY JUDE. 85 
 
 but they were to attend in the sanctuary, in 
 praying and offering sacrifice. These called 
 in Dathan and Abiram to oppose Moses, and 
 would have supplanted him in his Priesthood, 
 and have assumed to themselves both civil 
 and ecclesiastic government, which was pe- 
 culiar to Moses and Aaron ; just like the 
 Presbytery by the Episcopacy, hating to be 
 inferior to them. For pride and ambition 
 runs in a line, and acts according as Core did, 
 and so falls with them, for presuming to take 
 upon them the office of a minister of the 
 gospel without a commission from heaven ; 
 so through pride would be the companions 
 of princes, and men of consequence and re- 
 nown, as Corah, Dathan, and Abiram were, 
 being men renowned for wealth and wisdom, 
 and men of great presence. Core, freing a 
 Levite, and so apt to teach, the other two 
 were statesmen, which made the conspiracy 
 greater ; therefore, said one, Woe to the wick- 
 ed, (meaning Coran), and Woe to his neigh- 
 bours, as Dathan and Abiram; these came to 
 spiritual wickedness together; and would be 
 offering strange fire to the Lord : such are 
 all national ministry's, whether public or 
 private. What is all their worship and offer- 
 ings but strange fire, for not one of them are 
 of God, but all are fighters against the true 
 ministry, and against such as cannot fall 
 
 down
 
 Hfi A PRACTICAL DISCOURSE UPON 
 
 down and worship in their vain-glorious sy- 
 nagogues, all these are incl uiled with Corah, 
 Dathan, and Abiram, as they committed spi- 
 
 ritual wickedness together. 
 
 CHAP. XVII. 
 
 These are spots in your feasts of charity, 
 when they feast with you, feeding them- 
 selves without fear : clouds they are with- 
 out water, carried about of winds ; trees 
 Whose fruit withereth, without fruit, twice 
 dead, plucked up by the roots, verse 12. 
 Raging waves of the sea, foaming out 
 their shame ; wandering stars, to whom 
 is reserved the blackness of darkness for 
 ecef. verse 13. 
 
 r l^HOSE who run so greedily after the error 
 of Balaam for reward, are the persons 
 that are here called spots in their feasts of 
 charity. They are the ministers and teachers 
 of the people, though spotted and spurious, 
 tet they are not spotted alone, but the people 
 walking in the same ungodly way, are in- 
 tr 23 eluded with their teachers. The spots and 
 corruptions of these teachers are such, as by 
 their actions and fruit may be easily discerned
 
 THE EPISTLE BY JUDE. 
 
 by a judicious eye, that they are not th mi- 
 nisters of God, but quite contrary. For in 
 their first exercise of sacred things, they are 
 said to be fed without fear, even at such a 
 time as they are feasting with the elect of 
 God. 
 
 Secondly, they are called empty clouds, 
 and have no refreshing drops of water to com- 
 fort God's elect, who are starved under them. 
 
 Thirdly, they are not only called trees, 
 which are not only dead, but twice dead and 
 plucked up by the roots. 
 
 Fourthly, they are not as troubled waters 
 only casting up mire and dirt; but as raging 
 waves of the sea, foaming out their.own ha- 
 tred, envy, and malice, when crost, which is 
 their shame. 
 
 Fifthly, they are not only stars, but wan- 
 dering stars from place to place, from duty 
 to duty; but they give so dark a light that 
 neither themselves nor others can sec which 
 way to walk. But of each of these in their 
 place and order. 
 
 Sixthly, they are reserved to punishment. 
 First, the Apostle Jude intimates very 
 plainly to us, that the elect seed were to be 
 captivated under a false ministry; for the ad- 
 ministrators and the administrations were to 
 cease together, when they had finished their 
 testimony, and done what was appointed 
 
 them;
 
 88 A PRACTICAL DISCOURSE UPON 
 
 them; having the outward court of the scrip- 
 tnres, and the external worship given them 
 by stealth, took possession of them, and the 
 elect of God were elected to be captivated 
 under them, and to submit to their worship, be- 
 lieving that thelearned men of the world, (the 
 Priests) have power successively to set up gos- 
 pel ordinances or visible ordinances to please 
 God. But for such whose consciences were 
 very tender and could not submit, being (by the 
 D grace of God) more enlightened, such were to 
 be trodden under foot, persecuted, and put to 
 death. But for the others who were kept in 
 blindness and darkness, so as to believe that 
 these men had the power of wisdom to inter- 
 pret scriptures, and to teach them how to 
 worship God ; also these Priests told them, 
 that God had a visible church and ever would 
 have, which was a national ministry, set up 
 in imitation of the Apostles doctrine and 
 practice. 
 
 i. cor. li. For these feasts of charity was a formal 
 phii ui worship, and was annexed to the Lord's Sup- 
 per, and these established ministers practised 
 it, and liked such love feasts for voluptuous- 
 K ness sake, being as Paul said, " belly Gods." 
 But these Priests instead of feeding their 
 sheep, they were fed by them, under the law 
 t/* r spoken of by Ezekiel, saying, Woe to the 
 shepherds who feed themselves instead of 
 
 their
 
 1HE EPISTLE BY JUDE. 
 
 their sheep, and clothe themselves with their 
 wool ; and the sheep became meat to all the 
 beasts of the field, and were scattered because 
 there was no shepherd; it became a dark 
 day, and my sheep must eat that which 
 my shepherds have fouled and spoiled with 
 their feet, but I will judge between cattle 
 and cattle, and between the sheep and the 
 goats. 
 
 Thus, it was by these Priests, and under 
 them in the time of the law, there not being 
 Prophets under every age to instruct the elect; 
 and it was so after the Apostles time, after 
 the false Priests had got in the chair. 
 Then the sheep or lambs of Christ were forced 
 to eat that which they had trampled with 
 their feet, and took their own imaginations 
 for revelations ; yet these innocent lambs 
 being charitable, were free to believe them 
 who little deserved it; in that they fed so 
 greedily, as the carnal Israelites did on the 
 manna; never fearing the wrath of God, from 
 the consequences of their rioting, though 
 they were to be taken and destroyed, flatter- 
 ing themselves that God would not damn 
 man for momentary pleasures which they 
 could not avoid. But some may say here, 
 Are the elect taught who are under a false 
 ministry ? and of what use is that ministry to 
 them? 
 
 M A nstcer.
 
 90 A PRACTICAL DISCOURSE UPON 
 
 F Answer. God teaches the elect by the in- 
 spiration of his most holy spirit, where his 
 commissioned messengers are not, by which 
 they are preserved from the breach of the law, 
 and preserved in innocency of life; though 
 
 G they may know no other but that Jesus Christ 
 is the son of God. But love, charity, and obe- 
 dience, (so far as they know by the invisible 
 motions of the spirit), are sufficient for their 
 salvation, without a necessity of submission 
 to an external worship. 
 
 H But then, if it be queried, saying, must we 
 have no public ministry ? if so, are we not 
 worse than the Turks or Heathens? 
 
 H To this I answer. That we are better than 
 Turks or Heathens in a non-commissioned 
 ministry of God, whyt Because they hold 
 forth to the people, the letter of the scriptures, 
 and the necessity of obedience to the moral 
 and civil laws ; and this is of great use and 
 necessity to the seed of reason. 
 
 Secondly. It is also of great use to the 
 sHffwicV, elect of God who are congregated amongst 
 Pr them, and becomes a means sometimes to be 
 delivered from them; as when the elect vessel 
 hearing a national preacher read and recite 
 the scriptures, he is convinced of the truth 
 of them. Now what doth he is such a r,\^ ? 
 Why truly, he justifies the ministry of tin- 
 Prophets and Apostles, (as saith the last wit- 
 ness)
 
 HIE EPISTLE BY JUDE. 91 
 
 ness) and sits down in peace of his own mind, 
 and he becomes wiser than his teacher, by 
 seeing him dark in spiritual things, so hears i 
 him no more, but pityeth him. Such is the 
 condition of all that are taught by the spirit. 
 Again, it may be doubted by some, whe- 
 ther all the elect living in these days, are 
 appointed to believe in this commission of the 
 spirit; or shall not their innocency of life save 
 them now, as well as when there was no true 
 ministry. Answer, there is none of the seed 
 of faith now living, if they hear the report of 
 the doctrine of this last commission of the 
 spirit, but they will believe the same; al- 
 though the other seed, which is the seed of 
 reason cannot believe it. But for such as 
 have not heard of it, but die in the innoeency 
 thereof, their innocency of life will save them; 
 but they cannot be so happy ; because, they 
 want the assurance of life eternal, which a true 
 commission gives them. 
 
 CHAP. XVIII. 
 
 Secondly, these Preachers are called clouds 
 without waters, being carried about with 
 winds. 
 
 LOUDS without water are they, which 
 are without the water of life running in 
 
 the
 
 92 A PRACTICAL DISCOURSE UPON 
 
 the veins of feith, the cloud being a confused 
 cloud, a bare opinion, empty of all spiritual 
 refreshment. Peter calls them wells without 
 water ; yet these wells or clouds have waters 
 in them, but not the waters of life ; as the 
 Dated last witness in a letter to me writes, saying 
 1679 29 ' thus, that the reprobate seed in the fallen- 
 angel) hath a well of water in them, and this 
 wel! of water is dug in them by false teachers 
 K or preachers, and out of this well doth waters 
 arise, which are the waters of death, which 
 is unbelief, a troubled mind, a wounded con- 
 science, and the fear of eternal death. 
 
 But on the contrary, there is a well of living 
 water in every true believer, and God's mes- 
 sengers did dig this well. In that faith conies 
 by hearing the word of God preached, but 
 how can he preach except he is sent. This 
 water is always springing up with revelation 
 of heavenly wisdom, peace of conscience, and 
 joy in the Holy Ghost, with the assurance of 
 eternal life. It is a great benefit and blessing 
 living under a true ministry chosen and sent 
 of God. Thirdly, Jude calls them false 
 teachers without fruit, that is, without good 
 fruit. The tree of knowledge since it brought 
 forth evil, it has lost good and remains evil 
 continually. For a corrupt tree will bring 
 forth corrupt fruit, though it may flourish 
 outwardly, and appear beautifully green, and 
 
 adorned
 
 THE EPISTLE BY JUDE. 93 
 
 adorned with leaves, yet bears no fruit, as 
 the fig tree which was cursed by our blessed 
 saviour, and these trees spoken of by Jude 
 and Peter were cursed likewise, and their 
 leaves of goodly words, and fruits of legal 
 righteousness were withered and decayed; 
 not behm- like the leaves of the tree of life. 
 
 T 1W 
 
 For those were medicinal and healed na-ReT.ci, 
 tions, being the doctrine of faith and love in pagej 
 a form of sound words, having spirit and life 
 in them, delivered by the twelve apostles, 
 who were those twelve manner of fruits, pro- 
 ceeding from the tree of life. 
 
 But the doctrine of these false teachers did 
 yield no fruit of godliness. But the curse 
 having taken hold of them, they withered 
 and died ; and were not only dead, but twice 
 dead ; plucked up by the roots. They were 
 first dead in trespasses and sins, though after- 
 wards they pretended redemption from those 
 sins, by Christ shedding of his blood for them; 
 but their turning the grace of God into las- 
 civiousness and denying the Lord Jesus Christ 
 to be the only Lord God, they brought upon 
 themselves another death sealed up in it; and 
 it could be no otherwise, in that the ground 
 of their hearts brought no other fruit, but 
 pricking thorns and briars; so were to be 
 plucked up by the roots as fuel for eternal 
 burning, under a second death or dying lift, 
 always dying but never dead.
 
 94 A PRACTICAL DISCOURSE UPON 
 
 CHAP. XIX. 
 
 "l^OURTHLY, they are not only as troubled 
 waters casting up mire and dirt, but as 
 raging waves of the seas, foaming out their 
 shame of hatred, malice, and envy; having 
 own no bounds to their passions ; so that a man 
 may as soon stop the raging waves of the 
 seas, as to divert their wrath when it is once 
 kindled, this I know by experience ; but I 
 shall pass it by, and treat of their denomina- 
 tion, called, wandering stars. 
 
 Exo.xi*. Now these ministers are called stars, being 
 
 j 13 Cor xvl not fixed in that heavenly orb of divine faith, 
 
 which should stand still in the mind, and 
 
 behold the salvation of God in themselves, 
 
 from whence revelation doth arise and flow. 
 
 But the ministers of all the seven churches 
 of Asia, what are they? but wandering stars 
 and false vapours, (like will-with-a-wisp) or 
 a going fire, leading men out of the way of 
 all true knowledge, and so they wander from 
 duty to duty, from scripture to scripture, 
 from father to fathers, as Eusebius, Socrates, 
 Athanasius, Augustin, St. Jerome, St.Hierom, 
 and St. Chrysostom, with abundance of more 
 puude saints; from all these they seek straw 
 
 and
 
 THE EPISTLE BY JUDE. 95 
 
 and stubble to make full tale of bricks to 
 build with. Likewise the Heathen Philoso- 
 phers must put in their helping hands, and 
 no right ministers or light stars, without they 
 have read Aristotle, Plato, Tully, Homer, 
 Plutarch, Pliny, Pythagoras, and Senica, 
 with many more. Then from all these their 
 work is framed, and a text from scripture is 
 taken and divided into several parts or heads, 
 and several doctrines raised with reasons and 
 uses, so many, as that every made saint, phi- 
 losopher or heathen writer must contribute to 
 the building or making up of this babble ; 
 and the greatest scholars that have Aristotle, 
 Cicero, and Plato in their heads are very sots; 
 and a church that must be conducted by 
 such shall always be learning, but never come 
 to the knowledge of the truth. So that all 
 these wandering stars are no less than spi- 
 ritual vagabonds, adjuring by Jesus whom 
 Paul preached; as if they were Paul and 
 Peter themselves, yet understood not what 
 the apostles Jesus is or was, no more than 
 those vagabond sons of Scava did, who were 
 the chief Priests. 
 
 These seven sons of Scava are a type of the 
 stars or angels of the seven churches of Eu- 
 rope, and that prophecy of Isaiah, chapter 
 xi. verse 15th, of destroying the tongue of 
 the Egyptian sea in all its seven streams, as 
 
 my
 
 9$ A PRACTICAL DISCOURSE UPON 
 
 my faith hath extended itself to those tunes, 
 called the second time, (verse llth) which 
 hand that recovers the remnant of his people 
 i? no other but Israel's Redeemer, even Christ 
 Jesus, who was in chapter 9th and 6th verse, 
 called the everlasting Father, and Almighty 
 God, (that is) he should be so called by this 
 P third and last commission of the spirit, which 
 will destroy the tongue of the Egyptian sea; 
 as my faith is in these words. 
 
 Sixthly, these wandering stars are said to 
 p be reserved to the blackness of darkness for 
 ever. This will be the state of these wan- 
 dering stars and to all their adherents, when 
 this black day comes they will wander no 
 more, which will be at the end of the world, 
 wken God doth raise the dead, and the elect 
 are ascended; then will a flood of fire be 
 poured down to burn up all the glory and 
 beauty of this world to ashes and sand ; but 
 will not be so favorable as to burn the wicked 
 reprobate; when all is burned, then will the 
 sun, moon, and stars, which are the natural 
 lights of heaven, go out like the snuff of a 
 candle, never to give their lights any more. 
 
 Then as the commission of the spirit says, 
 Rrrvr,. will their bodies which they so pampered, 
 Mwifrom and made their kingdom of heaven, then be- 
 come their kingdom of hell, and those proud 
 spirits their devil shut up close prisoners, 
 
 souls
 
 JjfJ "; 
 
 THE EPISTLE BY JUDE. 
 
 souls and bodies without motioning the least Q 
 comfort, to give them any ease at all in this 2" xi 
 place of darkness, of which, the three days j v '* 
 and three nights darkness in Egypt was a 
 type ; in which darkness they shall hear one 21< 
 another's doleful cries, and cursed blasphe- 
 mies. but shall never see one another's dread- 
 ful faces; neither can they stir from the place 
 of their resurrection ; having bodies as heavy 
 as lead and as black as pitch. But no more 
 of this here, for the world cannot bear to hear 
 the report of it, although they must bear the 
 punishment. For this is the testimony of 
 all the three commissions. 
 
 CHAP. xx. 
 
 And Enoch also the seventh from Adam, pro* 
 phesied of these, saying, Behold, the Lord 
 comeih with ten thousand of his saints, to 
 execute judgment upon all, and to convince 
 all that are ungodly among them, of all 
 their ungodly deeds, which they have un- 
 godly committed, and of all their hard 
 speeches which ungodly sinners have spoken 
 against him. ver. 14 and 15. 
 
 are murmurers and complainers, T^K i. 
 walking after their own lusts; and their 
 mouths speaketh great swelling words, hav- 
 
 N ing
 
 A PRACTICAL DISCOURSE UPON 
 
 ing men's persons in admiration, because of 
 advantage. 
 
 Mind here, and observe, how the Apostle 
 
 1st Obvcr- 
 
 rtion brings in Enoch as a witness to this; and of 
 the judgment and condemnation of the repro- 
 bate seed, of which, these wandering stars are 
 part of; the whole of which prophecies of 
 Enoch gave to our forefathers of Adam's seed 
 and nature, some knowledge of a day of judg- 
 ment and condemnation of ungodly men, and 
 that delivered down traditionally from Enoch 
 to Noah, and from thence to Abraham, Isaac, 
 and Jacob, and so down to Moses. So that God 
 hath not left himself without a witness, of the 
 sin and judgment of that seed, which at the 
 end of the world, will be inflicted upon them, 
 as also to encourage the elect with faith and 
 patience to wait their time of their own de- 
 liverance. 
 
 But part of this reprobate unbelieving seed 
 are angry, and greatly displeased at this epis- 
 *l e by Jude, and say, it was never written by 
 him, but count it Apocrypha, saying, we 
 have no scripture of Enoch's writing, neither 
 say they, have we any account of that dispute 
 between Michael and the devil about the body 
 of Moses, which Jude here speaks of. 
 
 And why are they so much against this 
 Epistle by Judet why because God's prero- 
 gative power in his condemnation of the re- 
 probate
 
 THE EPISTLE BY JtlDE. 
 
 probate seed ; and that Christ Jesus is that 
 God, and the only and alone saviour of all 
 that shall be saved; and that there should 
 be two seeds, the one elected to eternal life, 
 the other reprobated to eternal death. 
 
 Again, mind and observe thus much, that T 
 though we have not Enoch's prophecies on 
 record, yet it is certain that there were such 
 prophecies on record, but whether they were in 
 books or in parchments it is not certain ; but 
 they might be brought down traditionally 
 from father to son. For Enoch being the 
 seventh from Adam, all the heads of these 
 six families were alive in the days of his pro- 
 phecies ; for Enoch was born about the 622nd 
 year of the world, and Adam living 930 years, 
 *o that Adam lived till the 308th year of 
 Enoch's life; so that Adam received great 
 benefit and comfort, (so did all the spiritual 
 seed) by Enoch's prophecies, as being the 
 priest of God; and all were taught by him. 
 For all the generations following Enoch, they 
 taught it to their children traditionally, and 
 this was as effectual as if they had been in 
 books. For Methusalem was Enoch's son, 
 and he lived through many generations, even 
 within one year of the flood, which came 
 down successively to Noah, which was 1600 
 years from thence to Abraham, Isaac, and 
 Jacob, and so until Moses ; then came forth
 
 100 A PRACTICAL DISCO I USE UPON 
 
 a written law, and Moses wrote of Enoch ; 
 otherwise, how could he have known that 
 Enoch walked with God, and how God took 
 him up to heaven, the residence of his glory. 
 
 In a word, Methusalein, Enoch's son, lived 
 many hundred years with Adam and Shem, 
 and Noah's son lived long with Methusalem, 
 and Isaac lived fifty years with Shem ; so 
 that those three men, from the beginning of 
 the world until Moses's fiftieth year, was 
 longer than the birth of Christ to these our 
 days. 
 
 Moreover, the prophecies of Enoch con- 
 cerning the coming of God in the flesh for 
 the salvation of the elect seed of Adam, and 
 the day of judgment and condemnation of 
 the seed of the serpent, called the sons and 
 daughters of Belial ; were very well known 
 to the twelve Patriarchs, who were the sons 
 of Jacob, as doth appear in their last Will and 
 Testament to their children, which prophecies 
 were from Enoch ; as was said by them in 
 several places, and of several of their testi- 
 monies, I shall only recite these following, 
 w First, God shall himself raise unto you my 
 children, the light of the righteous, saith 
 Zebulon; he shall redeem the seed of Adam 
 from bondage of Belial, and you shall see 
 God in the shape of man. 
 
 Second, Simeon, God shall take a body 
 
 upon
 
 THE EPISTLE BY JUDE. 
 
 upon him, eating and drinking with man, 
 shall save man. 
 
 Third, God hath chosen Judah to be a king 
 of all people; therefore worship you his seed 
 said Reuben, for he shall die for you, and 
 reign with you, world without end. 
 
 Fourth, 1 saw, that out of Judah was born 
 a virgin, having a white silken robe, and out 
 of her came forth the Immaculate Lamb, in 
 him joined the angels and men, said Joseph 
 to his children. 
 
 Fifth, the Holy One of Israel shall reign 
 over you my children, (said Dan) in holiness 
 and poverty, and he that believeth in him, 
 shall certainly reign with him in heaven. 
 
 Sixth, by faith shall help and welfare spring 
 up unto Israel, (said Nepthalim) and in him 
 shall Jacob be blessed. 
 
 Seventh, God shall appear amongst men 
 upon the earth to save the flock of Israel, said 
 Isachar. 
 
 Eighth, you my children (said Asher) shall 
 be dispersed and despised by reason of your 
 sin, until the Highest doth visit the earth, 
 eating and drinking as man with man, and 
 breaking the serpent's head in pieces, without 
 noise; he shall save Israel by water, being 
 God hidden in man, shall the Saviour come. 
 
 Ninth, my son, understand that the Lord 
 shall execute judgment upon the children of 
 
 men
 
 102 A PRACTICAL DISCOURSE UPON 
 
 men because of their unbelief; even when the 
 stones shall cleave asunder; the sun shall be 
 darkened ; and all creatures troubled at the 
 invisible spirit and spoiling of hell, in the 
 passion of the Highest, said Levi. 
 
 Tenth, the Lord shall take the kingdom 
 upon him, and as many as believe in him at 
 the latter time, shall rise again to glory, and 
 the others to shame. 
 
 I utt*l to tftO / loK mil 
 
 CHAP. XXI. ' ' -. 
 
 are the testimonies of Jacob's sons, 
 and so it was with Jacob their father, 
 and so down to Enoch, and so to Adam, and 
 so all the father's and their children from 
 Enoch, were educated in the faith of God, 
 and his becoming flesh, and of a resurrection, 
 and of a day of judgment to the two seeds, 
 the one saw, the other executed. Now as to 
 their execution, I need not treat of it here, 
 having spoken of the nature and punishment 
 of the reprobate's torments in the last chapter. 
 Now, in the 15th verse, the Apostle point- 
 ing his discourse and doctrine of this false 
 ministry, making further discovery of their 
 wicked actions; as first, calling them mur- 
 murers and complainers; secondly, walking 
 
 after
 
 THE EPISTLE BY JUDE. 103 
 
 after their own lusts; thirdly, they ' speak 
 great swelling words; fourthly, they are full 
 of hypocrisy and dissimulation, gaining to 
 themselves honor and riches. 
 
 First, as to their murmering and complain- 
 ing, it is against such as stand in the way of 
 their preferment, or to such as reprove them 
 for their lustful practices; to which their na- 
 ture's are prone. 
 
 Secondly, their great swelling words of 
 blasphemy and reproach against any that 
 they think hinders them in any way from 
 promotion, or shall gainsay their doctrine, 
 calling them heretics, and their words and 
 and principles of the devil; then comes their 
 great swelling words of hatred, wrath, ma- 
 lice, and envy; so that these four spirits 
 of envy, wrath, hatred, and malice, are the 
 spawn of the devil. 
 
 These are the same spirits which John calls 
 evil birds, caged up in the own bellies, and 
 there sealed to eternal torments. For their 
 worms will never die, and the fire which is 
 blown up by the law, will never go out in a 
 blasphemer of the Holy Ghost. 
 
 Thirdly, their own lusts are their own hea- Jam . 
 vens; this is the third time that the Apostle '*. 
 hath charged all sin and evil upon man's own JjJ^ 1 ^: 
 lust. What is that then, but the devil?". 
 
 Rom. i. 24 
 
 therefore, if a man will but resist lust, heEzeui.ai 
 
 then
 
 104 A PRACTICAL DISCOURSE UPON 
 
 Acts. sir. t nen Joth resist the devil; as one of Jacob's 
 Epe.Miu. sons S2 iid, Kill the devil by your good works, 
 and by your shuning of evil. Again, their 
 wrath and malice is against all that oppose 
 their doctrine, or that otherways make a stand 
 against their honour and preferment. So on 
 the other hand, by their subtilty they insi- 
 nuate themselves into the company of great 
 men; such as rule and govern the church and 
 state, in order to get promotion; and there- 
 fore, says Jude, they have men's persons in 
 admiration, because of advantage. 
 
 No beast is so subtile as the serpent. No 
 z man so cunning and deceitful as the devil. 
 And no devil, since the prince of devils be- 
 came flesh, shall, or can out do priestcraft. 
 
 The old translation renders it thus, having 
 them in reverence; who are more reverenced 
 than the rich and honorable, especially such 
 as sit in the stern of government. 
 A So this is a national ministry, and the chief 
 governors of the church and state is their own 
 devotee. And what is all this for ? is it not 
 for honor and riches, and to be the compa- 
 nions of princes, to sit at their tables, to swell 
 and to tell old fables. Now to these they 
 Remark, crouch and cringe, they bow and bend as if 
 they were God Almighty; giving them flat- 
 tering titles, as patrons of piety, with a God 
 bless his worship, his honor, or his lordship,
 
 THE EPISTLE BY JUDE. 105 
 
 The divines, said Burton, in his book of 
 melancholy, who reckoned himself a divine 
 also, if he is a rich man he is only a devotee, 
 and if he is rich no matter how he got it. Oh ! 
 he is an honest man. Oh ! his child is a 
 golden child, let him be ever so ordinary. 
 
 And if at a feast he drinks healths, says, I 
 have not drank up my cup, yea, says this 
 Priest, you have drank like a Prince, as if 
 Princes were the only drinkers ; but it is flat- 
 tery and priestcraft which poisons most great ^^ .. 6 
 men of this world. Now how false and con- 
 trary are these false Apostles, compared to 
 the true and blessed Apostles; for Paul said 
 to the saints, that they never used flattering 
 words as a cloak of covetousness, neither did 
 they seek glory from man. 
 
 But these time serving men will be angry 
 at such as take Paul's side against them ; so 
 I will pass on, to make observations on the 
 next three verses, and then I have done with 
 them, and so hath the Apostle Jude likewise. 
 
 o CHAP.
 
 100 A PRACTICAL DISCOURSE UPON 
 
 CHAP. XXII. 
 
 Beloved, remember ye the words which were 
 before spoken of the Apostles of our Lord 
 Jesus Christ ; Hmv that they told you, that 
 there should be mockers in the last times, 
 who should walk after their own ungodly 
 lusts. These be they who separate them- 
 selves, sensual, not having the spirit. ver. 
 17, 18, and 19. 
 
 r l^HE Apostle being now come to a con- 
 clusion in his large description of this 
 false ministry, turns his discourse to the elect, 
 the beloved of God, exhorting them to call to 
 mind the doctrine of his fellow-apostles, as 
 well as his; as Peter, Paul, and John who 
 had also foretold the coming of these false 
 priests in the latter times, whom they call 
 mockers and makers of sects, as the old trans- 
 lation hath it; and now these last times 
 reaoheth up to these days, and the elect of 
 God in these days are part of that beloved 
 seed, that are now to mind the words of the 
 Apostles of our Lord Jesus Christ, it being 
 written for your understandings; on whom 
 the ends of the world is coming, and the spirit 
 
 is
 
 THE EPISTLE BY JUDE. 107 
 
 is coming with it, as John, Jude, Peter, and 
 Paul hath declared, which doth discover and 
 make appear who these mockers and makers 
 of sects or churches are. 
 
 For we know that there hath been mockers 
 in all ages and times, who were ever ready to D 
 ridicule the godly, as Lshmael mocked his bro- 
 ther Isaac, it is probable, he called him "the 
 son of promise, in scorn, as the Scribes and 
 Pharisees mocked our blessed Saviour, in 
 scorn of his word and doctrine. 
 
 But this mocking that was to be in the last 
 days was higher ; for though they did not 
 only pretend to be Christians, but teachers of 
 Christians as ministers of Christ, and yet did 
 mock at Christianity itself in its prophecied 
 muoeency, and not only so, but the ungodly 
 lusts of some of these sects, led them to be- 
 lieve that there would be no resurrection or 
 day of judgment. But more of this hereafter. 
 
 The Apostle saith, that they separate them- 
 selves; it is true, the elect were required to 
 separate themselves from idolatry and false 
 worship; but not from their company, for then 
 they must have gone out of the world, for 
 they were every where. 
 
 But these sects or separates here spoken of, 
 do make a division amongst themselves; for 
 though they have all one God, yet they wor- 
 ship him several ways, according to their 
 imaginary sensual spirit, they not having the
 
 108 A PRACTICAL DISCOl Ksi; ( lON 
 
 spirit of truth, through which they divide 
 themselves into several chu relies, and cry, 
 Lo ! here is Christ, and there is Christ. 
 
 But the elect are forewarned of them, for 
 they [are found to be but anti-churches, though 
 in imitation of the seven true churches of 
 Asia, and these anti-angels were foreseen of 
 John, when he said, that in the days of the 
 voice of the seventh angel, when he should 
 begin to sound, the mystery of God should 
 F be finished ; but the seven true angels of 
 the churches of Asia, sounded forth the 
 trumpet of their ministry 1300 years before, 
 and the mystery of God was not then finished. 
 And these seven anti-angels of Europe 
 have all sounded, and are now soundinff the 
 
 ' *^7 
 
 G seventh and last anti-angel, for the commis- 
 sion of the spirit is come forth, and the mys- 
 tery of God is finished ; and the mystery of 
 iniquity is discovered. 
 
 The seven anti-angels of Europe are as fol- 
 lows: 1st, Papist; 2nd, Episcopal; 3rd, Pres- 
 bytery; 4th, The Independent; 5th, The 
 Baptist; 6th, The Ranter, and 7th, The 
 Quaker, which is the last. 
 
 The two first anti-churches of Papist and 
 Episcopal have been spoken of already, and 
 the Presbytery in part, but I shall say some- 
 thing more of the Presbytery, in shewing the 
 difference from the other two, as well as the 
 of the other four anti-churches.
 
 THE EPISTLE BY JUDE. 109 
 
 The third anti-church is of Presbytery, H 
 this church is fathered upon John Calvin, 
 and differs little from Episcopal doctrine, for 
 they are Episcopally diluted, that is, they 
 make no difference between a Bishop and a 
 Presbyter ; saying, there are but two orders 
 in the church, vix. Presbyter and Deacon, 
 and that the Apostles were to have no succes- 
 sors. So that, though the Presbyterians dis- 
 own Bishops, yet they make themselves as 
 much and as great as they ; appropriating to 
 themselves as much power in their parishes, 
 as they, the Bishops have in their Diocess; t 
 so that they are Pope's in their parishes, as 
 well as Bishop's are in their great Cathedral's 
 and Diocess. 
 
 And Calvin who heads this people, is as 
 dark in his doctrine, as either Popery or Epis- 
 copacy; for, though he holds with Predes- 
 tination, yet upon very weak grounds ; for, 
 .says he, the ground and cause of man's elec- 
 tion sprung through the election of Christ ; 
 for, says he, God chose Christ and gave him 
 honour, that afterwards he might make some 
 other's partakers of his gifts. Now, says he, 
 in the whole seed of Adam, God saw nothing 
 worthy of election ; therefore, he turned his 
 eyes to Christ, to choose as it were, members 
 put of his body. 
 
 Here, I appeal to sober reason, whether 
 
 this
 
 110 A PRACTICAL DISCOURSE UPON 
 
 L this doctrine flows from an angel of light or 
 an angel of darkness; for, it is certain that 
 God took upon the seed of Adam, and Adam's 
 seed was faith, and that seed of faith was the 
 seed of God. So God took upon himself his 
 own seed of the light of life eternal. Then 
 surely there must be something worthy of love 
 in Adam's seed, or God would never ha\< 
 taken it upon him. 
 
 Moreover, doth not the trumpeter ground 
 his election of man on two Gods ; God must 
 look upon Christ, and Christ must look upon 
 the one part of the seed of Adam, taking and 
 
 M ch using one, and rejecting the other; and yet 
 children of the one and the same father. So 
 that this angelical preacher understands no 
 more than one scripture seed, and that the 
 seed of Adam ; then it must follow that that 
 seed will be either all saved or all damned. 
 T cor JT. But the scripture is clear to us, that all 
 that die in Adam, will be made alive by 
 Christ. 
 
 But there is another seed that never di< :l 
 
 Lukr TIX. * 
 
 9 and 10 in Adam, but in the serpent angel, so will 
 never be made alive by Christ, but must 
 surely perish eternally, as hath been before- 
 mentioned. 
 
 p Therefore, you Presbytery examine your- 
 selves, whether you are of the seed of the 
 serpent or the seed of Adam, and though you 
 
 are
 
 THE EPISTLE BY JUDE. Ill 
 
 are a great people, and mightily multiplied 
 in a few years, yet look about you and trust 
 not to your Gods, for they will deceive you. 
 The next church is the Independent, so 
 called, because it seems to have no depen- 
 dance on outward ordinances and ceremonies, 
 and yet these use baptism, but baptize no 
 children except those of believing parents. 
 
 And as to their doctrine or articles of faith, 
 it is the same as the Presbytery, only more 
 moderate in judgment, and are safer from 
 persecution; only they difftr from them in 
 the point of their ministry; for the lay people 
 chuse their own ministers out of themselves, 
 and divests them again at their own will and 
 pleasure, and so are but ministers of men. 
 
 These lour churches have their commissions 
 from men, and are chosen by the magistrates 
 power and authority, therefore the magistrates 
 appoints them a maintenance. 
 
 The Baptists are the next church, and sets 
 up their ministry from the letter of scripture; 
 so they act from the dead letter, having no R 
 commission from God or man ; they baptize 
 no children, but what profess faith and re- 
 pentance before they are baptized ; and so 
 have their name from that ; yet, with the re- 
 petition of the letter of the scripture. Their 
 doctrine of free-will, and of Christ dying for 
 all men; they thunder in a pulpit of their 
 
 unknown
 
 A PRACTICAL DISCOURSE UPON 
 
 unknown God; in their Trinity of Persons ; 
 reaching no higher in this, than the other lour 
 churches before them, and the fifth monarchy 
 men are only a branch of them, as the Anti- 
 nomian is of the Independent. 
 R The next church or sect is the Ranter who 
 broke out in this last age, in the time of the 
 civil wars in England; from these came forth 
 all manner of wickedness, which gave them 
 the name of Ranter; but before they fell into 
 that high Rant, their first principle was this, 
 (to wit) that God was a spirit and lived and 
 reigned and ruled in all things; so that all 
 things were God, or came out of God, and 
 would turn into God again. 
 
 iMac pen- ^ or tnev held one Almighty Power, and 
 mugrton, tna j. p ower was God, and how that God, hea- 
 ven, and hell were all one in the root; and 
 therefore, writes of them, saying, Who knows 
 but as God who is an infinite spirit, was in 
 unity with itself from eternity; so all those 
 things which appear now in a contrariety of 
 names and titles, of God, Devil, Heaven, and 
 Hell ; may hereafter come to agree in pne 
 sweet harmony and union together; as all 
 waters run into one sea, and yet no fuller, 
 even so saith he, will all things run into God, 
 who will be all in all. But this Man after- 
 wards turns Quaker, but still holds to his 
 former doctrine of God being a spirit without 
 a body.
 
 THE EPISTLE BY JUDE. 
 
 From such principled men as these are, H. p e t. m 
 came those mockers and scoffers, which Paul, 3 
 Jude, and Peter prophecied of, who scoff at 
 a day of judgment ; saying, where is the pro- 
 mise of such a day' do not all things con- 
 tinue alike as they were from the beginning? 
 So their doctrine was the most tempting prin- 
 ciple to sin of any that ever appeared, 
 
 From these came forth all new invented 
 blasphemy, bitter imprecations, and horrid 
 oaths. 
 
 But God blessed for evermore) hath sent a 
 commission into the world, to seal up such 
 persons to the wrath to come, and all such as 
 desire the same, and mock at true prophecy, 
 and the true believers thereof, and at a day 
 of judgment of ungodly men. 
 
 The 7th and last anti-church of Europe is 
 the Quakers, many of whom proceed from the 
 Ranters ; who being smitten in conscience for 
 their wickedness, thought to heal themselves 
 of their deadly wounds of soul condemning 
 thoughts, by a more precise life of seeming 
 purity. They are called Quakers from their 
 witchcraft fits of foaming at the mouth, when v 
 they were moved to speak in a trembling 
 condition. One John Robbins was the head 
 of this sect, called Quakers, as John Tanee 
 was the head of the Ranters or mystery Ha- 1 "* 6 * " 
 bvlon. So Robbins was the head of all false
 
 114 A PRACTICAL DISCOURSE UPON 
 
 Prophets, and false Christ's, being the last 
 great anti-christ prophecied of in the second 
 of Thessalonians. Wiien his wickedness was 
 at the full, the Lord sent his messenger to 
 denounce his judgment upon the prince of 
 this prince of devils, and the heads of several 
 of this last church, for robbing Christ of his 
 glory, for they have got their God and Christ 
 all within them ; but their witchcraft fits are 
 now gone. Observe, how they deny the 
 w person of God without them, and are now 
 but as other people, only making a bawling 
 of their God and Christ within them, which 
 light is discovered to be nothing else, but the 
 light of the moral law accusing or else ex- 
 cusing according to their actions, as it doth 
 wiiium the heathen. 
 
 .to Therefore, said one of them, let us but 
 r " soberly consider what Christ is, and we shall 
 
 the better know, whether moral men are to 
 be reckoned Christians; for what is Christ but 
 meekness, justice, and mercy ; can we then 
 deny a meek man to be a Christian. 
 
 FOI' MJ- Thus meekness and justice is their Christ ; 
 
 to'15? yet their Christ hath no body; but their bo- 
 dies must be his body, and that legal or na- 
 tural light, must be their light and Christ. 
 
 22k7. Tlie y also b^ieve that Christ is not distinct 
 90. & 393 f rom tne saints ; anc j that the soul say they, 
 
 x is not a creature, but infinite in itself, and 
 
 without
 
 THE EPISTLE BY -JUDE. 115 
 
 without beginning or ending; another of them 
 says, that they have the spirit of God, and 
 are equal with God. 
 
 These, their principles, are taken from the 
 Ranters. They are all God's in their own 
 esteem, and they make no more of the blood white- 
 of Christ, than the blood of another man. tureof 
 
 Doth thou. look for Christ at he was the nit". 9 " 
 son of Mary to appear outwardly in a, bodily 
 shape to save thee, (said George Whitehead, 
 the Quaker) thou mayest look until thine 
 yes drop out, before thou wilt see such an Y 
 appearance. 
 
 Now such men as own no other spiritual 
 God, but what is within them, are in tfre 
 deepest darkness of all mankind, concerning 
 God and his worship, or they who worship 
 the literal word light, instead of Jesus Christ 
 the eternal word, as saith this last witness. 
 
 And so much as to the seven churches of 
 Europe, who are guided by the spirit of anti- 
 christ ; and ever since Cain, anti-christ hath 
 been in this world, but Christ came into this 
 world when Abel was born. So that anti- 
 christ was before Christ. So that for these 
 sects, there is no pleading antiquity, for the 
 proof of a true church. 
 
 CHAP.
 
 116 A PRACTICAL l>lso>( l!s|; I'PON 
 
 CHAP. XX I II. 
 
 / 
 
 ~But ye, beloved, building up yourselves on 
 your most holy faith, praying in the Holy 
 Ghost, keep yourselves in the love of God. 
 looking for the mercy of our Lord Jesus 
 Christ unto eternal life. And of some have 
 compassion, making a difference. And 
 otJicrs save with fear, pulling them out of 
 the fire ; hating even the garments spotted 
 by the flesh. ver. 20, 21, 22, and 23. 
 
 1G 
 
 RST, here is nothing of difficulty in 
 these exhortations, but may be well 
 understood by such as have true faith in the 
 doctrine of the true commissioned messengers 
 of God. 
 
 As it is faith that builds the house, so the 
 house stands by faith, if a holy faith, then a 
 holy house, for the church of God is God's 
 House, and the faith which the Apostles 
 preached was that rock on which the church 
 was built. 
 
 For when Peter had made a confession of 
 to his faith unto his Lord, he made answer say- 
 liatid ine, that upon that rock he would build his 
 
 July, * 
 
 14, 1744. church, that is as this last witness interprets it, 
 upon this faith thou art of Peter, will I build 
 
 my
 
 THE EPISTLE By JUDE. 117 
 
 my church ; so that the gates of hell shall 
 not prevail against it ; and so it is by every 
 commissioned prophet, for his faith and com- 
 mission is the rock for all the seed of faith to 
 build upon. 
 
 Again, the last witness hath further said, 
 tliat every commission., whether of Moses and 
 the Prophets, or of Christ and his Apostles, 
 or of the Witnesses of the Spirit, is a rock for 
 all the seed of faith to build upon; neither 
 will the gates of hell prevail against the faith, 
 which is built upon this Commission of the 
 Spirit, no more than it did in Peter and the 
 other Apostles, but it shall be as a rock in 
 this last age. 
 
 And when a commission doth smite the 
 rock, that is, by giving a true interpretation Ina tter 
 of the scriptures, there will waters of lifel T - T - 
 
 1 . March 14, 
 
 flow from thence; for there is no balm of 1744 - 
 Gilead to be had, but in one personal God, 
 even Christ Jesus only. 
 
 This faith keeps this church in the love of 
 God, which is no other as Jude saith in the D 
 next verse, but Jesus Christ, and on him alone 
 they wait for his mercy, and his coming, to 
 give them the reward of their faith, which 
 is eternal life, and to crown his own gifts of 
 faith and prayer. As thus, saith Jude, pray- 
 ing in the Holy Ghost ; from which we may 
 observe, that no prayer is acceptable to God, 
 
 but
 
 118 A PRACTICAL DISCOURSE UPON 
 
 t 
 
 but what flows from the Holy Ghost, that is, 
 from the spirit of divine faith. 
 
 Now, in this we may know, that this faith 
 must be first given to a saint before it can be 
 asked, and therefore it must be quickened in 
 the seed, before it can cry Abba Father ; for 
 no sacrifice is acceptable with God, but what 
 is offered up in faith. For without faith it is 
 impossible to please God, as saith the scrip- 
 f tures ; so that it is not from books of other 
 men's work or form. And though our Lord 
 gives a pattern of Prayer to his disciples be- 
 fore they had their commission, yet we do not 
 find that they ever made use of that form of 
 words, but only in virtue and spirit of them. 
 
 For a vain-glorious worshipper or a lite- 
 ralist, when he prays in these words of, for- 
 giving his trespasses, as he forgives such as 
 trespass against him ; if he has not mercy in 
 his soul to his brethren, he curseth himself. 
 
 Again, all such as pray to be seen of men, 
 the scripture brands as hypocrites. 
 
 But as this third and last commission of 
 the spirit saith, that where the light is spi- 
 ritual, they that hear of immortal glory, 
 sounds a trumpet no more in their prayers, 
 than their alms; and that the excellencv of 
 
 m 
 
 mercy is above all sacrifice; and also it is that 
 true prayer consists not in words, but in the 
 inward speaking of the spirit in all stillness 
 
 of
 
 THE EPISTLE BY JUDE. 119 
 
 of soul, which is the only prayer of all those 
 that are under the teachings of the spirit. 
 
 But glittering words, flowing from natural 
 parts only, in merciless men, are an abomi- 
 nation to God. 
 
 CHAP. XIV. 
 
 Jade exhorteth the saints to keep themselves 
 in the love of God, and to wait for the 
 mercy of Jesus Christ. 
 
 O1 .1 ?:l 1 ' ; If ! i ! K? I ' 
 
 A LL that is acted and done by faith in 
 building up that spiritual house, (as 
 hath been shewed in verse 22), he lets them. 
 understand that some of the elect seed were 
 deluded by them so far, as to take a liberty 
 in voluptuousness and the works of the flesh. 
 Now, in the 22nd verse, the Apostle ex- 
 horts them to a purity of life, giving them to 
 understand, that if grace is not prevalent, 
 sin will be committed, having its several 
 stains and spots ; and advises them to beware, 
 and to have that wisdom as to distinguish 
 between offender and offenders, and therefore, 
 saith he, of some have compassion making a 
 difference. 
 
 Now in this word compassion doth consist 
 
 the
 
 1-20 A PR.4< IH \l. I)]M <M KSi; L T PON 
 
 I. Cor. T. 
 5. 
 
 the tender love of the saints in the time of a 
 commission or true ministry, each one ac- 
 cording to his light, endeavouring to reclaim 
 such as are brought into error, either as to 
 judgment or practice; and there is a differ- 
 ence to be put between offender and offenders, 
 because some offend through ignorance, and 
 some in obstinacy, causing division, as also 
 of evil conversation. 
 
 These under the Apostle's commission were 
 cut off by church censure, as the man who 
 committed fornication, whom Paul ordered to 
 be excommunicated, which was done by the 
 church, to let him see that he was left to 
 satan, which was his own fleshly lusts, where- 
 by he might know how that in that state he 
 could not be saved : yet this man proved an 
 elect vessel ; and he was three days under 
 this excommunication, suffering for his sin, 
 in all which time he was under the terror of 
 the law. and an accusing conscience which 
 were his judges, and this made that little 
 spark of faith cry out for mercy, which when 
 Paul did write his 2nd Epistle to Corinth, he 
 n cor.ii hiring by TituS of his repentance, exhorted 
 9 t ne believers to forgive him, and comfort him, 
 telling him that his repentance was sufficient, 
 and a repentance not to be repented of. 
 
 Thus Paul became to the saints, as well 
 as Jtule, examples of pity and compassion, 
 
 and 
 
 7 8
 
 THE EHSTLE BY JUDfc. 
 
 and exhorting the believers that in meekness 
 they should instruct those that oppose them- 
 selves; if God, with a peradventure, would 
 give them a repentance. 
 
 Verse 23rd, others save with fear. 
 
 Now to save them with fear according to K 
 my faith is, to let them know the danger of 
 their condition, that if such and such sins be 
 not repented of before they die, they cannot 
 be saved, as it was by the man aforesaid. 
 
 This was the fire they were plucked out of, 
 and the whole purgatory, for the motion of 
 sin is a fire, and the moral law being written 
 in that sinning nature, keeps it burning and 
 in torment to all such as are not saved by this 
 fear, or delivered from this spotted garment; L 
 being the old man and the seed of the fallen- 
 angel, which must be mortified by a law of 
 perfect faith ; then is sin cast out and the 
 law which blew up that flame, is quiet in 
 that soul. 
 
 The elect of God though they may fall, 
 yet not totally; but if they do fall, so as to 
 break the moral law in act and deed, it is in M 
 the time of a true ministry, which hath that 
 quickening power of giving faith and pardon 
 of sin. 
 
 But the elect of God that live between a 
 
 commission, or in such a time as there is no 
 
 true ministry ; the elective love of God pre- 
 
 Q serves
 
 122 A PRACTICAL DISCOURSE UPON 
 
 serves them from committing sin by act as 
 aforesaid, which is plain by the Apostle Jude 
 in his last verse, saying thus; 
 
 Now unto him that is able to keep you from 
 falling, before the presence of his glory with 
 exceeding joy, to the only wise God our Sa- 
 viour be glory, majesty, dominion and power, 
 both now and for ever. Amen. 
 
 Now here doth the Apostle bring his Epistle 
 to a conclusion, and leaves the saints to the 
 safe keeping of the same Lord, which he 
 commanded them to for preservation and vo- 
 cation, which was no other than the Lord 
 Jesus Christ, as in verse 1st saying, preserved 
 in Jesus Christ, and tells them that he is able 
 !' '' to keep them from Jailing, and to preserve 
 them from heresies. 
 
 And Paul tells the Phillippians that Christ 
 is able to subdue all things unto himself. 
 And in another place, that he is able to suc- 
 cour them that are tempted. So that no- 
 Q thing is too hard for Christ to do, when his 
 Godhead spirit moves him to it; he had 
 power of himself to lay down his life, and lie 
 liacl power of himself to take it up again ; 
 and how could this be, if he were not God; 
 neither could he be judge of the quick and 
 the dead, if he were not God. 
 
 Neither could the Saints with all the Pro- 
 phets and Apostles be raised from death, and 
 
 brought
 
 THE EPISTIX BY JUDE. 123 
 
 brought into the presence of his glory, with 
 bodies like unto his own glorious body, (which 
 occasions that great and exceeding joy of 
 theirs) if he was not the only Lord and Sa- 
 viour; neither would the Apostles have offered 
 up that praise and glory to him, had there 
 been any other God distinct from him; neither 
 would they have ascribed to him all glory, 
 majesty, dominion and power, if he was not 
 the very Alpha and Omega. 
 
 Therefore, without all controversy, accord- 
 ing to the doctrine of this Apostle, Christ is 
 the only and alone true God ; so shall I con- 
 clude this Epistle, with the doctrine of this 
 last Commission, who finishes this last Mys- 
 tery of God, saying, there is none but Christ; > 
 there is none but Christ ; and no other God, * 
 but the man Jesus Christ, though men or 
 angels should gainsay it. And blessed are 
 all those that are not offended with this great 
 Truth. Amen. 

 
 THE 
 
 MYSTERY of FAITH, 
 
 BY 
 
 THOMAS TOMKINSON, 
 
 SAMUEL MORRIS BAIIiY, 
 
 MAY, 1823.
 
 
 OUT
 
 THE 
 
 MYSTERY OF FAITH. 
 
 
 CHEWING its parts, properties, nature, 
 and power, as in reference. First, of its 
 several names and titles, and from whence it 
 had its original, and in what respect it is 
 called a Mystery. Secondly, how from its 
 several titles it is made up into a body, called 
 by one single name; the Law of Faith or New 
 Covenant; the foundation of which, was laid 
 down by the Prophet Jeremiah and Ezekiel 
 in such sound words, and fulness of matter, 
 as by it, Faith is made to appear in such 
 vigour, as that from them is shewn seven 
 several gifts, graces, and divine qualifications, 
 that it is made partaker of. 
 
 Thirdly, Of the law of sin, what it is, and 
 and of its being completed in a body, called 
 a body of sin, and of the several members of 
 that body, making the number of twelve, they 
 being all in opposition to the body or law of 
 
 faith,
 
 128 TH MYSTERY OF FAITH. 
 
 faith, and of faith's power and work, as in 
 reference to the mortification of* the members 
 thereof, and how it is done. 4thly, of the 
 power and virtue of faith as in reference to 
 vivification, having mortified sin, its perfec- 
 tion appears. 1st, From having assurance 
 of eternal life. 2ndly, From the virtue of 
 that assurance of life is, trtfe worship per- 
 formed. 3rdly, The nature of true worship, 
 and where it doth consist. The just shall 
 live by faith. Gal. iv. 11. I. Tim. iii. 9. 
 evw^J! Holding the mystery of faith in a pure con- 
 science. This is Paul's exhortation to Timo- 
 thy, his dear son, whom he begot in the faith, 
 and I shall now make it my exhortation to 
 such as I have been instrumental in bringing 
 unto the same mysterious faith, that was con- 
 tended for in those days ; therefore, observe 
 the discourse that follows. First, Faith is 
 M.txi.25 here called a mystery; there is the mystery 
 3 of faith, as well as the mystery of God. Now 
 a mystery is a hidden thing, and all the doc- 
 trines of God and faith are a mystery, 
 
 Faith defined. 
 
 Faith is a mystery, because it is the sub- 
 stance of things not seen ; for the invisible 
 eye of faith beholds things invisible in another 
 world, and can to its own seed and nature, 
 give evidence, and clear demonstration of the 
 thereof; and when this faith is got in a 
 
 pure
 
 THE MYSTERY OF FAITH* 12.9 
 
 pure conscience, then it shineth gloriously, 
 and hath the name of a precious faith unto 
 it, besides other names answerable to its se- 
 veral actions; as for instance. First, Faith 
 
 ' Faith th 
 
 is called the seed of God, and by this it makes *eed of 
 us of a noble spring, being called the sons or Acts. XT. 
 daughters of God ; for faith being the nature M^ r.s. 
 of God, of which all saints are partakers, 22 
 makes them therefore the seed of God. When 
 we have attained to this new birth, then we 
 live as princes; for what the birth is, the 
 same thing the feeding will be; for every 
 thing feeds of that bread, and its life is nou- 
 rished by food of its own nature. And as 
 Christ in the seed, first gives milk to his 
 babes new begotten, so as they grow up, he 
 gives them stronger meat; the first draughts, 
 makes them obedient, the second makes per- 
 fect; by looking on the body of Christ to be 
 metit indeed, and his blood to be drink in- Johr - 55 - 
 deed, that is, fully to believe that body of his, 
 to be the very body of God, and that blood 
 of his that was shed, was the very blood of 
 God; this is faith, and this is a mystery. 
 
 Faith the spirit of Christ. 
 Secondly, This faith is also called by the 
 name of the spirit of Christ, of God, and of Act9Tii5 * 
 the Holy Ghost* nay, it is further called by 
 the name of God and Christ, as if there was 
 no distinction between the creature and crea- 
 R tor,
 
 180 THE MYSTEKY Ol- 4 AlfJI. 
 
 tor, because it is of the same nature; there- 
 fore it had the same title, being the inshining 
 motions, operations, fruits, and effects of his 
 most blessed spirit, that was breathed into 
 Adam in his creation, and quickened in his 
 seed by renovation, called by the names of 
 faith, truth, spirit, grace, or what title soever, 
 is all to be comprised under the name of 
 faith, which faith to the world is a mystery. 
 
 Faith a marvellous liglit. 
 Thirdly, Faith is likewise called a marvel- 
 lous light; a mystery is marvellous in all its 
 i.pet.n.&. ways, both as to the force of its words and ac- 
 tions, in particular, it is marvellous in these 
 five things ensuing. 
 
 A Jivefold operation of faith. 
 First, It makes the deaf to hear, the blind 
 IM.XXIX. to see out of obscurity ; it was said that Lydia's 
 heart was opened by the teachings of faith, 
 which implies that it was shut before; even 
 as Paul said, all are shut up in unbelief, till 
 faith broke open the prison door. 
 
 The Jirst operation of faith. 
 
 PI. ir. Faith opens the gate that the king of glory 
 may enter in; that is, that knowledge of the 
 true God its only object and author, may 
 enter into the purified conscience; for faith, 
 when quickened, purifies the heart and 
 makes it fit for divine worship; for in the 
 heart true worship is to be performed by us, 
 
 and 
 
 7.
 
 THE MYSTERY OF FAITH. 131 
 
 and no where else, on whom the ends of the 
 world are come. 
 
 The second operation of faith. 
 
 Secondly, Faith is called a marvel lous Roln i.i 7 . 
 light, in respect of the encrease of revelation, Jt 
 so is called from faith to faith, or grace to 
 grace, or grace upon grace; this grace, graces 
 every grace ; for faith is a fountain, and from 
 faith to faith, is the lively working of faith, 
 in love, charity, meekness, patience, &c. as I 
 shall shew forth its virtues hereafter. 
 The third operation of divine faith. 
 
 Thirdly, This faith may be called marvel- 
 lous in respect to its manifold properties, it 
 l>eing a river from a mighty fountain, yet as 
 it runs along, it spreads forth itself into many 
 rivulets; and by those means it changeth 
 names, but never nature, as love, charity, 
 knowledge, patience, or whatever virtues, 
 they are all rivulets from that famous river of 
 faith ; now follow those rivulets from their 
 running course, and it brings to the river, 
 tli at brings to the main and great ocean or 
 marvellous fountain, the original of the foun- 
 tain of life. 
 
 The fourth operation of faith, 
 
 Fourthly, This marvellous faith is much 
 more marvellous, when as it stands still, 
 viewing and beholding the wonderful work- 
 ings of it. in the person of its God the Lord 
 
 Jesus
 
 THE MYSTERY OF FAITH. 
 
 Jesus Christ; how amazed were the Apostles, 
 and others, at the gracious words, and won- 
 derful works of Christ their God and Saviour. 
 Also it is much more marvellous that that 
 fiery spark of faith, which is nothing else but 
 a love fire, should so dwell and feed on the 
 word of its God, that life or death, things 
 present or to come, principalities or powers, 
 cannot withdraw it from obedience and love 
 Jo that God, that is the author of its life, but 
 can believe even above hope, in spite of hell 
 and death. 
 
 The fifth operation of divine faith in 
 startling reason. 
 
 Fifthly, This light of living faith is not 
 only marvellous to the possessors of it, but to 
 despisers of it also ; the Prophet Habakkuk 
 brings them in saying, Behold ye, among the 
 heathen, and wonder marvellously, for I work 
 a work which you will not believe, though it 
 be told you. 
 
 What natural reason cannot believe. 
 
 This work that they would not believe, was 
 God's becoming flesh, for when Christ, which 
 is faith's God was on earth, the 'devils were 
 astonished at his doctrine and miracles, and 
 yet could not believe. This shews that faith 
 ii.i. is a mystery; this made the Prophet Isaiah 
 cry out, saying, Who hath believed our report; 
 so that faith is a mystery, and Christ is a 
 mystery ; who knows him t
 
 THE MYSTERY OF FAITH. 133 
 
 Faith, a mystery in eight particulars, to 
 
 the seed of reason. 
 First, The revelation of faith saith, 
 
 became flesh, and the devil became flesh, but joh". "m." 
 how can this be, saith reason; th is is marvel- Mat. xiii. 
 lous; this is a mystery; who can believe this 33 ' 89 " 
 
 J / * 
 
 report ? 
 
 The second mystery of faith. 
 
 Secondly, Faith saith, that God clothed ^ 20. 
 
 himself with flesh, blood, and bone, that he 
 
 might die, and that God did die to redeem 
 
 faith that is fallen in Adam ; this is a mystery. 
 
 The third mystery. 
 
 Thirdly, Faith saith, that Christ laid down Joh x 18 
 his life by his own power, and by his own 
 power took it up again ; this is a mystery. 
 
 The fourth mystery. 
 Fourthly, Faith saith, that God was dead 
 
 ' J . Job. vi.63. 
 
 and alive at one and the same time; this seems 
 a paradox ; this is a mystery. 
 
 The fifth mystery. 
 
 Fifthly, Faith saith, that God became Luke m. 
 Adam's son, and that he was David's, Moses's, i. cor.xy. 
 
 47 
 
 and Elias's son and Lord; this is a mystery. Mat.xxii. 
 
 The sixth mystery. 
 
 Sixthly, Faith saith, that faith is God's n .p e t.i. 
 divine nature, and that reason is the angel's Heb. u. is 
 nature ; this is a mystery. 
 
 The seventh mystery. 
 
 Seventhly, Faith teacheth that Christ Jesus 
 
 is
 
 134 THE MYSTKRY OF FAITH. 
 
 i.joh.5. is tlie only true God, and all the God's that 
 ever were, are, or shall be. 
 
 Ttie eighth mystery. 
 Eighthly, Faith teacheth them, that the 
 
 Exe.xrili. J ' ' 
 
 soul of man is mortal and must die, and all 
 coi. in: 4. souls must lie with their bodies in the dust 
 until the end of this world ; then to be raised 
 again, every seed its own body, by the power- 
 ful word of an ever-living Jesus; this is a 
 mystery; and all these are riddles to the seed 
 and spirit of reason, which is the God of this 
 world. 
 
 And thus you, who have this faith wrought 
 in you, may see how glorious the light of 
 faith, and how sweet and pleasant it is. 
 Come, we will follow the description a little 
 further. 
 Faith is the operation of God and not of 
 
 ourselves. 
 
 cor ii 12. Again, fourthly, Faith is called, the faith 
 of the operation of God; you see who it is 
 that fonns faith; faith is not of a man's self; 
 no man gl or y j n man; but him that knows 
 not God, but faith knows how to glory in 
 God. 
 
 What is without faith, nothing but noise 
 
 and clamour. 
 
 There is nothing in the soul but sin and 
 darkness, noise and clamour, till faith be 
 formed; talk ever so much of God or Devil, 
 
 Heaven 
 
 2.
 
 THE MYSTERY Ot FAITH. 135 
 
 Heaven or Hell ; all is but a tale, dream, or 
 shadow, till faith comes and opens the door 
 of the heart, and lets in the light. 
 
 Prayers nothing without faith. 
 
 All prayers that are poured out by a na- 
 tural light are nothing, and if it be any thing, 14*' 
 it is but sin. 
 
 Prayer but sin till faith comes in. 
 
 When Paul was converted and faith quick- Acts*. 
 ened, it is said, Behold he prayeth; certainly, Mat.i. 
 he had prayed much before, when he was of {ike *x. 
 that sect of a Pharisee; for those were great 47 
 sinners and great prayers; for under pretence 
 of prayer they robbed widow's houses, and 
 under pretence of purity they persecuted the 
 godly ; even such as owned Jesus for their 
 Lord and Master. But as aforesaid, prayer Prayer 
 by Paul was not then counted prayer, tilla4 ar 
 Jesus was received. Then he prayed by these" 11 ' 
 assistance of the Holy Ghost, that is, the \* 
 spirit of faith which was in the understand- 
 ing; for none by his own natural blind born Jude "* 
 spirit knows what he wants, till faith be 
 given. 
 
 Faith too sublime for natural reason. 
 
 The work of faith is far above reason's un- 
 
 . . Titut i. 1. 
 
 derstanding ; no man but he, to whom it is 
 given, can truly believe in Christ; because 
 faith is Christ's gift, and he gives it to his 
 elect seed only; therefore it is called, the 
 faith of God's elect.
 
 136 THE MYSTERY OF -FAITH. 
 
 Faith Jioiv wrought. 
 
 o 
 
 Paa.ciix. Now, if you ask how faith is wrought and 
 ?h u.i. quickened in the soul, (I mean all along the 
 justifying saving faith) as to that you must 
 know that God dotli not come to every soul 
 and breathe faith into him as he did into 
 Adam ; for then God would never have done 
 his work of creation ; but the way of God is 
 to give no new faith, but to quicken the old, 
 which died'in Adam. 
 
 No new faith given but the old one 
 
 awakened. 
 
 ia.vi.6. So that the virtue of the word of God 
 spoken into a Prophet, that word of faith 
 quickeneth faith in that Prophet, and that 
 faith and doctrine published by a Prophet, 
 begetteth faith in such as are made capable 
 to hear that invisible voice, in their invisible 
 ear; therefore it 1 is said, faith cometh by 
 J^/j, hearing, and hearing by the word of God 
 ia. 13. 14. preached or published by chosen messeniins 
 of truth, and therefore, not him that speaks 
 the letters, but him that speaks the spirit 
 given by voice of words from the blessed 
 mouth of the Lortl God is the minister of life, 
 and can quicken life. 
 
 Faith's various titles: 
 
 Rev.vi 2. Fifthly, Faith is called by several other 
 J, 1 . titles, as a white horse a white robe the 
 
 Rev. u. 17 
 
 white stone the golden oil the morning 
 
 star
 
 THE MYSTERY OF FAiTH, 13t 
 
 star the divine nature the new creature z ec . ir.ia 
 a new name the law of faith, and the light j^.' 
 of life eternal; by all those glorious attributes 
 we find, that the faith of God's elect is of a 
 marvellous nature, it being that new name 
 which no one knows, but those that enjoy it. 
 To be known by none but by him that 
 
 enjoys it. 
 
 So that, happy it is for those that have it i. John, 
 quickened in them, and that live under a true 
 ministry, and hear the joyful sound thereof; 
 for, after the sound of this doth enter the heart, 
 the quickened life doth begin to shine forth 
 there ; then doth that soul need not any . 
 man's teaching any more, but that quickened 
 life becomes its minister as it abides in us. 
 This is made clear by the promised covenant 
 to the saints of old, and we enjoy that, which 
 was then promised ; that living doctrine of 
 faith, we find thus written by Jeremiah and 
 E/ekiel, of the law of saving faith. Jeremiah, 
 chap. xxxi. I will make a new covenant with 
 the house of Israel and the house of Judah, 
 for I will write my law in their hearts, and 
 will be their God and they shall be my peo- 
 ple, and they shall teach no more his neigh- 
 bour, saying, know the Lord, for they shall 
 all know me; I will forgive their iniquities, 
 and remember their sins no more. Ezekiel, 
 xi. 19. I will give them one heart, and I will 
 s put
 
 fgg THE MYSTtRY Ol I AITH, 
 
 Hb. Tii put a new spirit within, that they may walk 
 
 EI. MI in my statutes; I will sprinkle clean water 
 
 26 ' 3 * upon them, and they shall be clean; I will 
 
 make a new covenant of peace with them, 
 
 and my tabernacle shall be in them. 
 
 All faiths properties before it centres here. 
 And this covenant is called a new law 
 37 w given of spirit and life, being the law of faith, 
 1 and so Paul calls it; and all those titles and 
 attributes of faith before-mentioned, are here 
 united into a body, and therefore I shall give 
 it that name, that shall serve to give full de- 
 monstration of its virtue and life, under this 
 title, (the law of faith) it being the saint's 
 only guide or morning star that leads them 
 to Jesus Christ their Lord and God ; who 
 writes or engraves this law in their hearts by 
 the tinger of faith; faith giving faith, as by 
 this covenant or law may be clearly under- 
 stood, by such as are under the teachings of it. 
 The parts of this new law of faith are seven. 
 The part of this new law or covenant of 
 faith as to the operation ; its operations are, 
 first, it gives a new heart in that new law. 
 Secondly, It gives the knowledge of the true 
 God its God. Thirdly, It gives knowledge 
 of its own salvation. Fourthly, It causeth 
 quietness of mind, peace, and joy. Fifthly, 
 It giveth a well-spring of wisdom to teach 
 itself. Sixthly, It teacheth, and is the only 
 
 teacher
 
 THE MYSTERY OF FAITH. 139 
 
 teacher of God's statutes. 7thly, It sprinkles 
 dean water upon the conscience and makes it 
 clean. 
 
 This is the virtue and efficacy of the law of 
 faith ; these are the works of the righteousness 
 of faith ; glorious works; and may be called 
 the seven spirits of God sent forth into all 
 the elect world. I shall here enlarge upon 
 each of them, even as I am taught by this 
 unction, and then you will see how it will 
 acquiesce with, and agree with yours. 
 
 CHAP. I. 
 
 The old heart. 
 
 HEWING this new law gives a new heart, 
 and of the fruits thereof. I will give 
 them a new heart; this new heart is a soft and Duet. . 
 tender heart; the old law to the old heart 
 was, let not your hearts be faint or tender, be 
 not terrified because of the enemy the Gen- 
 tiles, but have a heart and fight manfully 
 against them, and save none alive ; but thou 
 shalt utterly destroy with thy sword of steel, 
 all those nations, for they are not in covenant 
 with me; I will give thee all their possessions. 
 The new heart, how made tender. 
 
 But the new law in the new heart, hath no 
 enemy but sin to fight against, and having 
 
 overcome 
 
 32
 
 140 THE MYSTERY OF FAITH. 
 
 overcome that through the inercy of the law 
 of faith; therefore, from thence its heart is 
 tilled with mercy, which is that which softens 
 and tenders the heart. 
 
 A single heart. 
 
 PM.*H *'. Secondly, This newtflieart is a single, plain, 
 Mat.vi.22 an j j lones t heart; faith or grace carries but 
 one heart about with it, but sin in the old 
 heart carries two. 
 
 The old heart divided. 
 
 HO. x.s. The old law chargeth the old heart, to 
 worship God with all the heart, yet the old 
 heart though it promises to do it, yet it doth 
 not, but will divide the heart, part must be 
 for mammon and part for God. 
 
 Trust not the old heart. 
 This being so, then take heed, trust none, 
 jer. *vii. though a brother, that hath not the new 
 
 19. c. ix. 
 
 4.. heart, for the old heart hath new deceits 
 flowing from it. 
 
 Try the spirits. 
 You that possess a measure of the new 
 
 I.Joh.iv.l . I . 
 
 spirit, will have power to try al) other spirits ; 
 
 though the tongue of a double hearted man 
 
 may be as smooth as oil, yet you may find 
 
 him out; though an angel-like man that 
 
 Matxxiv set ' in ingly would be more pure than God, 
 
 21 and for nothing less than riches, honor, and 
 
 ambition, to sit with the princes of their own 
 
 spirit. 
 
 That
 
 THE MYSTERY OF FAITH. 141 
 
 Thus it was with all the Lawyers, Phari- 
 sees and Scribes, and was ever so by all na- 
 tional priests; they were, and are all in the 
 old heart in the old law; an outward seeming 
 righteousness. What made Jacob a plain 
 man, but a single heart, regarding equity, 
 honesty, humility, meekness, and whatsoever 
 things are just; whatsoever things are of good 
 report ; if there be any virtue, or any praise, 
 think of these things. A single is singular, 
 and goes all one way. 
 
 Again, this new heart or new spirit, hath 
 ever new things springing up in it; it hath 
 a new song of praise put into it, from that 
 new wine of the new spirit, being the blood 
 of the new testament, the new and living way. 
 In a word, this new spirit or new creature, 
 or- new man. or new heart in whom it is 
 formed, will be ever sending forth variety of 
 heavenly motions and god-like actions; love, 
 charity, humility, meekness, patience, gen- 
 tleness, kindness, and the like; and is conti- 
 nually increasing in new wisdom, ppwer, and 
 glory ; and in the increasing thereof, is con- 
 tinually pouring forth that new song of spi- 
 ritual praise unto its God, as the overflowings 
 of joy in its assurance of everlasting life, joy, 
 and glory. This is the happy condition of 
 such as enjoy the new spirit, it hath these 
 virtues flowing from its new heart. 
 
 CHAP.
 
 14'J THE MYSTERY OF FAITH. 
 
 CHAP. II. 
 
 Shewing how the new law gives the knowledge 
 of God and its own salvation, with quiet- 
 ness and peace, as a well-spring of wis- 
 dom, $c. 
 
 r i^ 
 
 HE words of the promise of God are these, 
 (they sha N a11 know me) that is, all 
 jot.*. mme elect, after the law is written, after the 
 uord is spoken, for the sheep hear his voice 
 and know him. 
 
 This new law of faith doth not only give 
 the knowledge of God, but is* their God, so 
 that they can appropriate him to themselves, 
 saying, the Lord God is our God, and he 
 will save us; so each one can say, as Thomas 
 the Apostle said, Thou art my Lord and my 
 God. 
 
 Faith knows no God but Jesus. 
 For whoever hath this new law in his heart, 
 hath no other Lord God but Jesus Christ; 
 for the blessed body of Jesus Christ our Lord 
 was that tabernacle that was to be with them. 
 The tabernacle that Moses made was but a 
 figure of this, and they only were happy in 
 those days that saw it as a figure of shadow. 
 
 John
 
 THE MYSTERY OF FAITH. 
 
 John the divine wondered at the mystery, to F auh 
 see by his new spirit the body of his God 
 come down from heaven, calling him the new " T 
 Jerusalem, which he no sooner said, but he, 
 in this note of admiration, cries out, saying. 
 Behold the tabernacle of God is with men, 
 and he will dwell with them, and will be their 
 God, and they shall be his people. 
 
 This Jesus was the Apostle's God, he lived 
 with them, and they with him, and their 
 eyes had seen this new Jerusalem or temple 
 of God, and their hearts believed in him, 
 and their hands had handled this temple or 
 word of life. 
 
 Faith's sanctuary. 
 
 This Jesus is likewise that sancturay that 
 was to be placed amongst the people; the 
 sanctuary by Moses did prefigure Jesus ; for 
 this, the sanctum sanctorum in the sanctuary 
 shined in the light of life eternal. 
 Faith's fountain . 
 
 In this sanctuary was the hallowed bread 
 spread upon the table of the heart; this 
 blessed body, table, or sanctuary was the 
 golden pot, in which was that divine god- 
 head nature of invisible light and life for ever- 
 lasting; there is the mercy seat and golden 
 oil, the overflowings of which, is poured into 
 the seed of his own body in this new spirit of 
 wonderful faith, by which we know him to 
 be our God and Saviour.
 
 144 THK MYSTERY OF FAITH. 
 
 Again, as this new and true law or spirit 
 gives the true knowledge of our God, even 
 so likewise, it causeth us to know also, how 
 to walk in his statutes, and to worship him 
 aright. 
 
 Of God's statutes, 
 
 This new law hath not so many statutes, 
 nor so burdensome as the old law was; for 
 Mat. xi. the statues of this new law are only to believe 
 in the Lord Jesus Christ; therefore, when 
 Christ taught, saying, Come unto me, all ye 
 that are heavy laden, and I will ease yon, I 
 will give you rest ; then did he shew forth his 
 statutes to be walked in as before promised. 
 
 In the 9th chapter of Isaiah, the Prophet 
 did declare that God was to be born of a 
 virgin ; a little before he delivers this doc- 
 trine, he makes a preparation to receive it in 
 these words ; if you will not believe, surely 
 you shall not be established. 
 
 Faith properties. 
 
 Now, this new law hath these two proper- 
 ties amongst several others in it, first, it 
 makes the saints willing. Secondly, it gives 
 them power to follow the Lamb, which way 
 soever he goes; ever to believe in him com<- 
 life or death, and so to suffer for his sake, if 
 persecution come. 
 
 First, willingness of mind to follow Christ. 
 For first, the new law creates willingness 
 
 of
 
 THE MYSTERY OF FAITH. 146 
 
 of mind, as soon as ever the Lord by his word MU. 
 calls, we run after him and leave all for his' v 
 sake; for the word of faith is in power when 
 God calls a Prophet as he did Elisha, he runs 
 after him and leaves his oxen as Elisha did; 
 and when he had called his disciples, theyMr.x.M 
 had no power, but left all and followed him. 
 Paul cried out, saying, Lord, what would'st 
 thou have me to do. Master, said James and 
 Peter, We have left all and followed thee. 
 
 These Prophets, Apostles, and Messengers 
 of God are first called, and in their call made 
 willing by that immediate voice, to become 
 mediate teachers of his elect, and these stand 
 in God's place to his chosen; and he that 
 heareth them, and receiveth into his soul that 
 engrafted word of life, such forsake all ; 
 father and mother, house and land to follow 
 that life; so they are made willing in the 
 day of the Prophet or Dispensation they are 
 under. 
 
 Reason teacheth of her ways. 
 
 For every believer must not think that they 
 must receive their wisdom, light, and life. 
 from God himself, but his messengers; he 
 hath put into them that golden oil of the re- 
 velation of faith; and so they are the conduit 
 pipes to convey it into our hearts through the 
 mercy of God, making us capable to receive 
 it in the love thereof. This fulfil? that say- 
 T ing
 
 THE MYSTERY OF FAITH. 
 
 Nh. LI* ing in scripture, where David saith, That 
 Christ's people shall be a willing people in 
 the day of his power. Now, this willingness 
 
 Rn * "comes by virtue of a joyful word spoken into 
 
 man; therefore it is written, How joyful are 
 
 the feet of him that bringeth glad tidings of 
 
 salvation. This makes the heart to dance. 
 
 Moreover, this power that makes willing, 
 
 n.cor. T. - s no j. a threatening power, but quite the con- 
 trary, it being the power of love ; and so is 
 overcome by persuasion of the new spirit, as 
 it is written, The Lord persuaded Japheth to 
 dwell in the tents of Shem. By this you may 
 see all that compass to religious worship, 
 their spirit is the old spirit of envy, which 
 is the devil, and not of the spirit of God. 
 So likewise is the old heart given in Levi, 
 
 n.Timiv. which will have the old law of the old taber- 
 
 3. 
 
 Gaii.m. nacle forms, and multitudes of blind Priests 
 cai.Ti 19 must be maintained for their fruitless prayers, 
 outward formalities, and simple ninny's. 
 
 And whilst you give unto them, and put 
 i.cor.xTi. into their mouths for naught; then they 
 J*p etv 3 smooth their hearers with, our well beloved 
 H Pet "Brethren; but cease to feed them, and refuse 
 coming to bow before them. The old Pas- 
 tors in that old spirit changes nature, and 
 swells like a toad in venom; and where is the 
 beloved Brethren then. 
 
 Second
 
 THE MYSTERY OF FAITH. 147 
 
 Second power to follow the Lamb. 
 
 Secondly, This new law hath this property Rcv>Tiv 
 further, as not only that it makes willing, but 4 
 gives power to follow the Lamb, even our Lord 
 Jesus Christ, which is the author and finisher 
 of its faith. This new law, as Paul saith, 
 Worketh both to will and to do; as though 
 he should say, have you the power of wil- Phil " lf 
 lingness, therefore be not discouraged, for 
 those that are made to will are made to do ; 
 therefore, you have no cause to fear, after 
 you see you are made able to will from the 
 new spirit. For once I had fear in myself, 
 when I saw in the old spirit and knew not ig 
 Christ; for though I had will in that spirit, 
 yet it was without power, and so was nothing; 
 nothing but rational desire, but in the new 
 law both to will and to do are joined together. 
 Where free-will centres. 
 
 Thus we see where free-will lies, for after 
 the new law is written, (which is a law of 
 life in the heart) then willingness in that law Psa cxix 
 floweth out as a river ; and so is made able 32 
 to keep the statutes of God, and to worship 
 him aright, as will be further declared here- 
 after. 
 
 Thirdly, This new law is of that virtue, 
 that it giveth the knowledge and assurance 
 of its own salvation. I shall forbear treating 
 of this here, but shall, when I come to treat 
 of the nature of the true spiritual worship.
 
 148 THE MVSTKKV OF FAITH. 
 
 Fourthly, This new law causeth a quiet- 
 ness of mind, peace, and joy. This is like- 
 wise intended to be handled afterwards, if 
 time permits. 
 
 Faith gives wisdom. 
 
 i. John u Fifthly, This new law giveth a Well-spring 
 luV.xiT. of Wisdom to teach itself. So that it is not 
 n.Tja.Hj. like the old moral law, that was to have the 
 whole tribe of Levi for teachers, for that law 
 being written in reason's nature, must have 
 reason to teach it; and reason hath need of 
 abundance of counsellors, whilst faith is sa- 
 tisfied with the Well-spring of the light of 
 life eternal. Reason hath the natural, which 
 is but blind at best, and so hath ever, a heap 
 of teachers. Yet learning never attains to 
 the knowledge of any thing in this new law; 
 because, they search altogether in the old 
 law; so that precept must be upon pre- 
 cept, line upon line, here a little, and there 
 a little, patching old things and new together, 
 and so makes the rent worse. 
 
 Faith needs but few outward Preachers. 
 But gospel administration is founded and 
 effected with a small number ; for to one 
 gospel Prophet in the law, there was a thou- 
 IM. ii.ii. sand of Priests to preach the law that knew 
 nothing of Evangelical righteousness. This 
 made the Prophet Isaiah say, Lord, who be- 
 lieves our report; and Elias was alone. 
 
 For
 
 THE MYSTERY OF FAITH. 149 
 
 For twelve Apostles that preached the new 
 law of faith in Jesus, were more than twelve 
 millions of false Priests that preached forth 
 the old law or law of works in mere man. 
 Now one true Prophet's voice begets more 
 life and light, than all those thousands and 
 millions aforesaid. 
 
 Therefore, when the sound of a true mini- 
 ster, either from his words or from his writ- 
 ings, or from any of his converts, that are 
 begot in the faith, doth enter the heart of any ; 
 the virtue of it is such, upon the birth of that 
 man child faith ; as that it will not for ever 
 afterwards need that any man teach him, but 
 as that anointing or new quickening life 
 teacheth him. 
 
 Faith makes wise. 
 
 For as he is made wiser than all his former ' acxl * 
 teachers of the law, when he was in his old Rom * 8 - 
 heart, even so hath he got such wisdom ; so 
 that he needeth not any brother of the true 
 faith with him, to teach him the essential 
 points of that faith, in which salvation resteth, 
 for in that he is grounded. Although the 
 
 , ,. I.Tk.T. 
 
 experience of another true believer may en- n. 
 crease his well-spring, and add more to the 
 growth ; but most especially in the presence 
 of a Prophet; this I know myself, by ex- 
 perience. 
 
 For there is a growing in wisdom and 
 
 grace,
 
 150 THE MYSTERY OF FAITH. 
 
 f 
 
 grace, after it is rooted and grounded ; there- 
 i cor xv.* ore > as tne doctrine f truth abideth in the 
 memory, even so the growth of grace is ; 
 therefore the communion of faith strengthens 
 faith, though faith lives of itself, yet every 
 truth is not obvious before it ; for though it 
 is a fountain of itself, yet something new and 
 rare may be presented to it by another, by 
 shewing the experiences of their faith to each 
 other. This provokes to love and good 
 works. 
 
 But as aforesaid, as to the principle of 
 saving faith in the knowledge of the true 
 God, and that he is God, he needeth not any 
 to teach him after that faith is come; he need 
 not a school master of the law to teach him 
 the ceremonial, for he hath the substance, 
 not the moral law; for the new law of faith 
 gives power to mortify sin, as I shall shew 
 hereafter, if God permit, with life and health. 
 Sixthly, As this new law is the only teacher 
 of God's statutes, I having before shewed 
 what God's statutes are, and in this last pro- 
 perty of faith's teaching itself makes it clear, 
 so I need not proceed with it. 
 
 CHAP
 
 THE MYSTERY OF FAITH. 1 51 
 
 CHAP. III. 
 
 Shewing what that clean water is, that's 
 sprinkled upon the conscience, and the na- 
 ture of baptism. Lastly, this new law 
 hath clean water sprinkled upon it, to make 
 it clean in heart and conscience, from sin 
 and pollution. 
 
 new law of the light of life eternal 
 is, of a marvellous virtue, it hath three 
 things in it for the purifying the heart and 
 conscience, that is, water, blood, and spirit. 
 
 The old heart hath also water, blood, and 
 spirit in it to pollute it, for the old spirit 
 hath sent forth its water, but it makes not 
 the heart flexible, but rather embitters its 
 own spirit ; because it proceeds out of lakes 
 and puddles, and so are but waters of strife. 
 But the waters of the new spirit, purgeth 
 these waters and fighteth against them, and 
 the blood of the new spirit fighteth against 
 the blood of the old. It is written by Ezekiel, ze 
 saying, When thou wast in thy blood I pitied 
 thee, and washed thee with water, and have 
 thoroughly washed away thy blood. 
 
 As
 
 152 THE MYSTERY OF FAITH. 
 
 As there is water in the new spirit to wash 
 away the water of the old spirit ; so there is 
 blood in the new spirit to wash away the blood 
 of the old. 
 
 Therefore, John doth say, that Christ had 
 uofc. i. 7. washed us from our sins in his own blood; 
 here we see, that blood washeth away blood; 
 we are also said to drink his blood, because 
 our faith knows that Godhead life was in it, 
 and see our redemption by that life. 
 
 There is also another virtue in this blood, 
 for as the other blood made our souls as red 
 b *' 1<8 as scarlet, this makes them as white as wool. 
 Also, the old blood in the old heart increased 
 the thirst of sin; so the blood sprinkled into 
 the conscience, quencheth the thirst of sin, 
 and quickeneth the life of virtue. 
 
 Again, as the new blood washeth away 
 the old, even so, the new spirit fighteth against 
 the old and breaketh it into pieces. James, 
 saith, The spirit that dwells in us, lusteth to 
 envy. Paul calls it by the name of flesh, be- 
 cause it m i in 1ft h fleshly things, and Paul sets 
 these two spirits, the one against the other; 
 but it must come to this in the power of this 
 new life; that one stroke of the new spirit 
 turns sin up by the heels, and brings its head 
 to the ground. This is turning the world 
 upside down. 
 
 Again, as to the water of the spirit of faith. 
 
 it
 
 THE MYSTERY OF FAITH. 153 
 
 it is of such a divine nature, that whosoever 
 hath his heart sprinkled with it, will be made 
 clean by the purity of the water. 
 
 Now it is not an outward material water 
 that cleanseth from sin. The washing of 
 water baptism did not cleanse from sin; for 
 there was baptism with water because he was 
 the end of the law. The tabernacle sprinkled 
 with water and blood ; these were the types 
 of cleansing from sin by belief in Jesus Christ. 
 
 The baptism of the spirit is truly gospel M .. 
 baptism. John, he baptized with water be- 
 cause he was the end of the law, and so was 
 the baptism of preparation for Christ in the 
 confession of sin. 
 
 But though Christ himself was baptized 
 with water, because he was to fulfil the righte- j h i*. i. 
 outness of the law, yet he himself did baptize 
 none with water; but his baptism was with 
 the spirit of divine faith. Neither did Christ 
 command his disciples to observe the baptism 
 of water, but promises the power to baptize i.cor.i.ie 
 with the Holy Ghost, and with fire. 
 
 And Paul himself thanketh God the Lord 
 Jesus, that he had baptized few with water 
 baptism, for saith he, Christ, my God, sent 
 me, not to baptize but to preach the gospel ; 
 the water of which being the only baptism. 
 
 It is the water of regeneration that is the 
 
 laver that washeth away our sins; this is 
 
 u *anctuary
 
 154 THE MYSTERY OF FAITIf. 
 
 sanctuary water that David would be washed 
 with. 
 
 Although the ordinance of baptism was 
 made part of God's worship for a time, as a 
 shadow of the substance of spiritual worship; 
 for the baptism did no more avail than the 
 outward circumcision, but as that was a type 
 or witness of the inward cleansing by the 
 water of the spirit in the faith of Jesus. 
 
 And it is evident, that was but preparative 
 
 John iii.30 . _ . . 
 
 to repentance and the true spiritual baptism; 
 because it is said, that as Christ's baptism 
 should encrease, so the baptism of John 
 should decrease. 
 
 Now, it is also evident, that the outward 
 baptism was to continue for a time; because 
 the apostles judged it necessary and requisite 
 that the worship of the Gospel should be vi- 
 sible to the end, that the sound thereof and 
 practice should spread all over the world, for 
 a witness against the despisers thereof. As 
 also it was an outward badge, with the break- 
 ing of bread of the true disciples and fol- 
 lowers of Christ; so that they might be known 
 to be Christians indeed, and were able to suffer 
 for their faith. For it was requisite they 
 should have a visible worship for a time; see- 
 ing that the invisible Lord God had clothed 
 his spiritual body with pure human flesh, and 
 so visible amongst them. 
 
 Again.
 
 THE MYSTERY OF FAITH. 155 
 
 Again, Christ himself a little before his 
 death did declare, that outward worship 
 should cease, saying, that the time was just 
 at hand, when true worshippers should wor- 
 ship the Father (meaning his Godhead spirit) 
 in spirit and truth. Where must dipping and 
 sprinkling with material water be then ; see- 
 ing the spirit doth all alone. 
 
 But saith the national Priests, Christ bid 
 his disciples to baptize all nations in the 
 name of the Father, Son, and Holy Ghost; 
 and also, he said, he that believed and was 
 baptized, should be saved. 
 
 In answer hereto, Christ bidding his dis- 
 ciples to baptize all nations, did not name 
 the baptism of John, or water baptism; for 
 he told them that at the time, he should send 
 them the Holy Ghost. Then they should 
 baptize with that Holy Ghost. 
 
 And where saith Mark, chap. xvi. 16, He 
 that belie veth and is baptized shall be saved. 
 He doth not speak of the water baptism (as 
 to my faith), because the following words are 
 thus; but he that belie veth not, shall be 
 damned; never speaking of baptism. The 
 word faith was the only baptism, but he 
 that believeth shall not be damned. 
 
 Even so, Peter preaching Jesus to the mul- Acli 
 titude, saying, repent and be baptized every 
 one of you, in the name of Jesus Christ for 
 
 the
 
 156 THE MYSTERY OF FAITH. 
 
 the remission of sins. Then they that re- 
 ceived his word were baptized ; and the same 
 day were converted three thousand souls. 
 
 I cannot think Peter left preaching to go 
 to baptize ; neither can I think that three 
 thousand souls were baptized with water bap- 
 tism that day. 
 
 But their receiving his word gladly was 
 the baptism, not but some might be baptized 
 with water, yet the belief of the word, that 
 was the chief baptism ; and the remission of 
 sins and the Apostle's baptism, was with the 
 Holy Ghost and with fire. With a lire of 
 love to those that receive them, that is, that 
 faith and love might enable them to suffer the 
 fiery trial, which is the Christian baptism. 
 To conclude, then it is not the water of the 
 
 i.pet.i.ig font or laver, that being corruptible; but the 
 incorruptible water of faith ; it is that which 
 maketh Christians. 
 
 John ziii. The water of the font doth not make chris- 
 
 A 
 
 Re is. tians or churches ; stone walls doth not make 
 TiOT T jiH? churches, nor the holy water of Rome or 
 England, doth not made Christians. 
 
 But the water that maketh Christians pro- 
 ceeds from the fountain of life; even the Lord 
 Jesus. Here is the bath, the balsam, (the 
 blessing, and blessed baptism. 
 
 Away with outward worship; outward 
 worshippings are now of no value ; once they 
 
 were
 
 THE MYSTERY OF FAITH. 157 
 
 were serviceable in their places; but now 
 there is no place left for it. When the spirit 
 did assist, it was useful; but now the spirit 
 is withdrawn from it, and gone out of that 
 path, and left us a dead letter, and a dead 
 ordinance. 
 
 For what good doth the pouring of water 
 on a man, when the spirit is not poured into 
 a man. The spirit being gone out of that 
 old patli of assisting visible worship, and is 
 now for an invisible spiritual worship, suiting 
 best with an invisible spiritual Lord God 
 Christ Jesus, now upon the throne of immor- 
 tal glory in another world, blessed for ever- 
 more. 
 
 But you that are under the teachings of 
 
 / Joh. iv. 14 
 
 the spirit, are iriven to see where the trueH eb * 2 * 
 ... . ft ev - M - 
 
 spiritual baptism doth flow. For in Jesus " 
 
 Christ is the true fountain opened, from 
 whence our fountain is supplied; drawing 
 streams into itself, which will becpme rivers 
 in us; according as the wells are digged, and 
 our hearts are open to receive it. 
 
 Thus do you see the mystery of faith in 
 its true baptism; keep that therefore in a 
 pure conscience; for this is the law of the 
 spirit of faith, that frees from the law of sin 
 and death. 
 
 CHAP.
 
 K* THE MYSTERY CM FAITH. 
 
 CHAP. IV. 
 
 Of the law of sin, called the body of sin, 
 and its several Members. 
 
 A S there is the law of faith, so on the other 
 "* hand, there is a law of sin and death; 
 and there is war between them till the one 
 is overcome; for faith fights against the old 
 spirit of carnal reason, and leaves not off 
 until it hath conquered, killed, or subdued it 
 unto obedience. 
 
 Now, the law of sin is called by the name 
 of the body of sin, as the law of faith is culled 
 the body of faith ; the new creature or new 
 man. Now each of these men have their 
 members; every particular sin in the old man 
 is called a member; and as the body of faith 
 doth consist of many members; even so, the 
 
 bodv of sin doth consist of manv members 
 
 * / 
 
 also. 
 
 Now these members, fruits, or effects of 
 the body of sin, are reckoned up in the scrip- 
 tures to be many; and you will rind them in 
 their motions. But then they are to bfe re- 
 sisted before they get power, by the contrary 
 members, fruits, and effects of the body of 
 
 divine
 
 THE MYSTERY OF FAITH, 159 
 
 divine faith, to crush those cockatrice eggs 
 before they become stinging serpents. 
 
 And then you may hold forth the mystery Iga .. 19 
 of faith with a pure conscience ; for it is not 
 faith as to a dogmatical notion that avails, 
 for that the devil have ; notwithstanding their 
 corrupt members as aforesaid. 
 
 But it is faith as to the practical point, 
 being made adherent and sealed in the pure 
 conscience, and so acts in purity. For if the 
 heart be corrupt, the actions will be evil ; 
 though the words may be sometimes as seem- 
 ingly good, being but as fig leaves to cover 
 off; seen sin, and felt service. 
 
 Therefore, in order for your trial, I shall 
 present the law of sin before you in its parti- 
 culars members; shewing its work and wages. 
 And then shall present unto you who have 
 adhered unto the law of faith, or entered into 
 its power and virtue, work and wages, in order 
 to the subduing the enemy. The law of sin 
 and death, or sin which bringeth death, whose 
 members are, as follows. 
 
 1. Adultery. 
 
 2. Fornication. 
 
 3. Lasciviousness. 
 
 4. Wrath. 
 
 5. Strife. 
 
 6. Envy. 
 
 7. Hatred. 
 
 8. Covetousness. 
 
 9. Pride. 
 
 10. Witchcraft. 
 
 11. Idolatry, 
 
 12. Heresy. 
 
 Of each of these in order, and for the first in the 
 following- Chapter. 
 
 CHAR
 
 160 THE MYSTERY OF FAITH. 
 
 CHAP. V. 
 
 Shewing that Adultery is One of the Members 
 of the body of sin which must be manifest, 
 and how. 
 
 The law HPHE moral law saith, Thou shall not com- 
 peaiuto *. m ^ adultery; this voice speaks to the 
 J* ". seed and nature of reason, which is sin; and 
 
 1 1 t'H Tl. ">- 
 
 J^Jjj' can do nothing but sin, if it hath not received 
 2I - faith to suppress and subdue it. For both 
 these men or laws do shew themselves in the 
 heart, which is the house they work in, and 
 according as the law of faith quickens, the 
 law of sin dies. 
 
 Of the motion of sin. 
 
 Now, the motion precedes the action ; for, 
 before the action is committed, there arises 
 lust in the seed. Now the work of the law 
 of faith is, to stop the motion before it comes 
 into action; therefore, when a temptation 
 comes; either from without or from within ; 
 then the still and low voice of faith speaks 
 nxix.9. f rt h m itself, saying, as Joseph said, Shall 
 I do such wickedness, and sin against (rod. 
 
 The beginning of sin, how mortified. 
 Therefore, when an unchaste motion in the 
 law of sin ariseth, then mind your quickened 
 
 life
 
 THE MYSTERY OF FAITH. 161 
 
 life of faith, that it may resist and subdue it. i.pet.m 
 And say, as Christ said to Peter's sinful mo- 
 tion, Get thee behind me satan. If he will 
 not obey and come behind, then pluck out 
 his right eye and cast it away, for that is one 
 of the members of the body of sin ; for either 
 chastity or lust must die. Chastity is the 
 member of faith. Lust is the member of cor- 
 rupt reason, the devil. 
 
 Therefore exercise yourselves in the spirit 
 of chastity, and be ever watchful, for your 
 life is a warfare. Keep up the life of faith, 
 arid sin shall not domineer in lust and con- 
 cupiscence. 
 
 Set before you, examples of old, and see 
 what it Irath cost your forefathers, who have 
 been left to fall into that sin of David's. You *** 
 may read how the moral law handled him ; 
 that old law condemned the old heart. He 
 was in the lowest hell until the Lord sent a 
 pardon to him by his Prophet. It made him 
 go mourning all the day long, and to water 
 his couch with his tears. It is said, that he 
 roared for grief. 
 
 Therefore keep the fear of the Lord in that 
 spirit of faith ever before you, and you will 
 prevent these two hell-hounds, murder and 
 adultery. For the fear of the Lord is the spirit 
 of love, which quenches the heat of sin before 
 it comes to a flame. 
 
 w But
 
 162 THE" MYSTERY OF FAITH. 
 
 But if you mind not the oil in your lamps, 
 your light will go out if you grow slothful 
 and negligent; and if you should mind to 
 know, rather than to do, and so, not keep 
 the conscience pure; how soon then, may the 
 evil spirit be at work, and if it should, what 
 will you do, for your torments will be inex- 
 pressibly great; also, you will not know 
 whether you shall ever get from under it. 
 
 And this, must I further say, that it will 
 prove rare if any recover from the act of 
 adultery, after humiliation and profession of 
 faith); and that of murder is more difficult. 
 
 But whoever hath got his unction or 
 anointing oil that John speaks of, are made 
 80 s ti*ong by it, in the virtue of that word of 
 iii. f a ith abiding in them; as that it overcomes 
 that wicked one or lustful devil. These do 
 as James saith, Resist the devil. For the 
 devil lavs in lust. 
 
 CHAP. VI. 
 
 Of fornication, a member of sin, and how 
 mortified. 
 
 ^ECONDLY, Another member of the body 
 
 of sin or the devil, is fornication. This 
 
 is a sin that wraps the soul in the mantle of 
 
 death,
 
 THE MYSTERY OF FAITH. 163 
 
 death, where the worm never dies, if faith 
 gets not power to purge it out. 
 
 We read of one, who after the profession 
 of faith, had committed fornication; him Paul 
 ordered to be Ueft unto satan. What satan 
 was that ? why the spirit of fornication with 
 the condemnation of the law in it ; for that 
 spirit that committed the act was the devil, 
 under the name of satan. For satan signifies 
 the tempter, and the devil a destroyer. 
 
 Thus was the fprnicator delivered to the i. C w. t. 
 devil for the destruction of the devil ; that is, 5> 
 he was left unto that lustful sin, and to the 
 law written in that lust; to be let loose upon 
 that soul for that sin; and so hell, death, 
 4eyi], pud damnation lay upon him. All 
 /comfort was fled from him ; the church dis- 
 owned him; his own conscience accused him; 
 hell's mouth was open against him; and the 
 Lord had forsaken him. In that the spirit of 
 faith was quenched, and so could do nothing 
 but mourn and grieve. 
 
 And long it was, before that feebled faith 
 had got strength to destroy that lustful devil, 
 and to remove the law and get fellowship with 
 the church again. 
 
 In his blessing to his children. 
 
 The like was with Judah, Jacob's son, he 
 being overcome with lust, committed fornica- 
 tion ; but what was the issue of that foul sin ? 
 
 was
 
 164 THE MYSTERY OF FAITH. 
 
 Was it not a burthen to him as long as he 
 lived; and though the guilt was removed; 
 yet the sense of guilt remained upon the me- 
 mory, atid was the cause of grief, and upon 
 every affliction, he saw his fault and looked 
 upon it as a rod to scourge him for his sin. 
 
 Fly. therefore, youthful lusts ; resist that 
 stn with the spirit of chastity, and it will fly 
 from you. 
 
 All viciousness dwells in the desire of lust, 
 because it hath no understanding in it ; the 
 spirit of lust is a deceitful devil ; it looks with 
 a face of love, whilst it strikes with a poisoned 
 dart. Like the bait of the angler, who the 
 more to deceive the fish, covers the hooks. 
 
 Wherefore, to prevent this, if a motion of 
 lust arise, then repair with all speed to the 
 law of the spirit of chastity, for a virgin life 
 of chastity. And this, likewise, you may 
 know, that if evil motions do arise from its 
 seed of fallen reason; yet you need not be 
 troubled at an evil motion as at an evil action ; 
 for an evil motion, though it be troublesome 
 to a pure conscience, yet if it keeps from ac- 
 tion by a good motion, when it appears, it 
 quencheth evil and produce th peace. 
 
 I will not say, happy is the man or woman 
 that hath no evil motions, because there is 
 none that is void of all; (for, if so, heaven is 
 attained and the conflict of war is over) but 
 
 I say,
 
 THE MYSTERY OF FAITH. 165 
 
 I say, happy are all those that when an evil 
 motion arises in the soul, that then forthwith 
 a good motion starts up, and saith, thou shalt 
 not do $o and so, and thus suppress it, and 
 prevents the action, and so the law is not 
 broken ; for the law condemneth not for 
 thoughts, but deeds. 
 
 Many people do err exceedingly, by be- 
 lieving that an evil thought doth break the 
 law ; but the evil thought doth not break the 
 law, as \vell as the evil deed, and this belief 
 of theirs occasions much wickedness, for when 
 they conceive they have broke the law, by 
 lusting after a woman; they upon this, let 
 loose the reins of their lust, and so commit 
 the act of adultery and fornication.. 
 
 But notwithstanding sin's blindness; yet 
 the enlightened soul knows that there is a is .ui! 
 difference between the motion of sin, and the 9 
 action of sin. By this, are those two places 
 of John reconciled ; in the one he saith, He 
 that is born of God sinneth not; the other 
 saith, That he that saith, he hath no sin, is 
 a liar. That is, he that hath no motion or 
 lust to sin, is a liar; but as to the action, he 
 sinneth not; because the seed of faith abideth 
 in him, and suffereth not an evil motion to 
 break forth into action, but curbs it in time, 
 as aforesaid. 
 
 fherefore, you that have the sed of faith 
 
 in
 
 106 THE MYSTERY OF FAITH. 
 
 in the spirit of purity, abiding in you ; you 
 will keep yourselves from pollution by it, that 
 the wicked one touch you not. For if you 
 are crucified with Christ ; then is the body 
 of sin destroyed. For the will of Christ is 
 your sanctification and purity. Therefore, 
 possess ye. your vitals in sanctification and 
 honour; for you are called into holiness and 
 bought with a price. 
 
 CHAP. VII. 
 
 , . t ..- < l 
 
 Of lasciviousnes, the nature of it, and how 
 to be mortified. 
 
 HPHIRDLY, Lasciviousness is another 
 branch of the body of sin, it lays much 
 in the motion of lust, which leads to wick- 
 edness; so that if this be subdued, neither 
 adultery nor fornication can be committed. 
 
 I shall treat a little of this, because it shews 
 the symptoms of lust; and is as the glass of 
 the mind to discover what is within us; so 
 that sin may be seen in the bud, so that it may 
 be cut down in time, or the company it is 
 seen in, may be fled from, as from one that 
 hath the plague ; for it ever precedes fornica- 
 tion or adultery. , ** 
 
 This
 
 THE MYSTERY OF FAITH. 167 
 
 This vice appears in the outward carriage; Iw . ai . & 
 fly, therefore, all wanton company, and ab- 
 stain from a lofty and flittering carriage, and 
 use modesty, grace, and sober discourse; it is 
 concupiscence that bringeth audacious bold- 
 ness, and a wanton eye is a forerunner of it. 
 
 There are several vices which match them- 
 selves into couples, as chambering and wan- 
 tonness. Secondly, strife and envy. Thirdly; 
 drunkenness and gluttony, but we are to 
 put on the Lord Jesus, and make no provi- 
 sion for these works of the flesh. For drunk- 
 enness and idleness are the chief provocations, 
 but lust and wantonness they ever add more 
 fuel to the fire. The woman that lives in 
 pleasure, is dead while she lives. 
 
 Of wantonness. 
 
 Wantonness is inconsistent with gravity, 
 and gravity is a fruit of faith; whosoever 
 makes a profession of faith, and are still for 
 wantonness and pleasure, they are dead to 
 what they profess. 
 
 Therefore, said Paul, the younger widows 
 refuse, for when they have began to wax wan- 
 ton against Christ, they will marry ; having 
 damnation, because they have cast off their 
 first faith. 
 
 From this place some have imagined that 
 second marriages are unlawful, but they are 
 mistaken ; for no other marriage is unlawful 
 
 but
 
 1G$ THE MYSTERY OF FAITH. 
 
 but that which marries into lust ami concu- 
 piscence. 
 
 The widow that waxes wanton, becomes 
 wicked, and then if they marry, they marry 
 in the devil and not in the Lord ; for such as 
 arc widows indeed, will marry with none to 
 forsake the faith, for that brings damnation. 
 
 Therefore hold fast the mystery of faith 
 in a pure and chaste soul, that lasciviousuess 
 may be destroyed, and wantonness repulsed 
 through abstinence. 
 
 sw 
 
 ^ 
 
 m !>:. . , s 
 
 CHAP. VIII. 
 
 .H^/ll ^{T> <?HIIr 
 
 Of anger and wrath, their description, and 
 how distinguished. 
 
 "POURTHLY, The old spirit meeting with 
 opposition, immediately begets these 
 spirits, as anger, wrath, strife, hatred, and 
 murder. Anger kindles into wrath ; wrath 
 into strife ; strife into hatred ; and hatred into 
 murder. 
 
 Now you are to understand in the first 
 place, the nature of anger and wrath, but as 
 they are from the root; for faith when it meets 
 with opposition; sends forth or begets anger 
 and wrath, and it is not evil when ?et against 
 
 evil;
 
 THE MYSTERY OF FAITH. 169 
 
 evil ; for every good man hath an indignation 
 against wickedness. 
 
 Wrath distinguished, 
 s? 
 
 But wrath as it rises from the law of sin, 
 is one thing, and different from the wrath 
 that arises from the law of faith ; therefore, 
 we are to distinguish between these two fires 
 
 For wrath in the seed of faith burns against 
 sin, as well in itself as in another, hating its 
 own thoughts, and its own self when it finds 
 resistance against that received true light and 
 life, the law of faith. For faith loves purity, 
 and hates impurity, where ever it appears. 
 
 Again, faith's anger and wrath is not for 
 the destroying any man's person, but the 
 wrath arises against the evil in his person, but 
 not against his person, and so, upon the ceas- 
 ing, the evil is reconciled, and so in wrath, 
 can remember mercy. 
 
 But on the contrary, the wrath that kindles 
 in the law of sin, it is not against evil, but 
 only that which it esteems to be evil ; and 
 whatsoever is in opposition to its own nature, 
 it fights against ; and not only against the evil 
 nature or quality, but against the person also ; 
 and so would hang, kill, and slay, and so i* 
 that, wrath can remember no mercy. 
 
 Again, the seed of faith's wrath arises pu 
 against blasphemy, and is executed against j; r . 
 the blasphemer, with a seal of death upon " 
 x the
 
 170 THE MYSTERY OF FAITH. 
 
 ii. Tm ir the conscience of the blasphemer, and so 
 
 eeaseth. 
 
 i.Kinxxu Now, on the other hand, that wrath that 
 *r xriii ** ises upon this, (in the seed of reason who 
 AM xxiii committed the blasphemy) doth as an oven 
 w - burn to consume its enemy, root and branch, 
 that hath sealed him to a punishment here- 
 after, when time is no more, 
 
 But on the contrary, faith ceaseth from 
 wrath, and patiently receiveth the others 
 Rom.xn. W rath, and all injuries done against him, and 
 leaves the execution to God, seeing all ven- 
 geance is his. 
 
 Application. 
 
 Therefore, these things considered, let not 
 wrath arise in you, but what is against evil, 
 resist that evil ; but as to punishment resist 
 not, but exercise yourselves with patience, 
 fret not yourselves against evil doers, and use 
 no clamour or quarrelling, or evil language, 
 for such wrath only resteth in the bosom of 
 fools; but be cad in and quiet, for neglect will 
 sooner kill an enemy, than revenge. 
 
 To vex other men is but to teach them how 
 to vex you. When a dog barks at you, let 
 him alone, and he will soon have done, but 
 if you resist him, you will make him the 
 worse. 
 
 Let the good spirit of faith, love, patience, 
 and pity, guide you in all ways that are good; 
 
 keep
 
 THE MYSTERY OF FAITH. 171 
 
 keep to faith and hold fast the mystery of 
 faith in a pure conscience, according to my 
 text, and it will not only give wisdom, but 
 power to subdue all rancour and malice, and 
 lead you in the peaceable ways of godliness, 
 where no perturbations of mind is, but joy for 
 evermore. 
 
 CHAP. IX. 
 
 Of .strife and debate, and from whence it 
 ariseth, and of its fruits and effects. 
 
 F 
 
 IFTHLY, Strife and debate flows out of strife i. 
 
 - , ' . .. ,. . r the child 
 
 the old spirit or law of sin. 1 his is a of wrath. 
 fruit of wrath, beware of it, a wrathful nian TaU!bear 
 stirs p strife; and as wrath stirs up strife, so j 
 does tale-bearing stir up both wrath and strife. 
 It is the property of a good spirit, and a 
 wise heart to conceal secrets, but the impru- 
 dent and talkative divulge all ; therefore, if 
 you would live in peace, hear, see, and say 
 little; mind things at home; watch the heart ; 
 there is enough to do there, for keeping the 
 conscience pure and undetiled for the place 
 of the work of the mystery of faith. 
 
 Cherish love, and kill strife. 
 Therefore, water the ground and cherish 
 
 love
 
 172 THE AtYSTMKY OF FAITH. 
 
 love ill the angel ot peace, and strife will not 
 
 defile you, though it arises from a seeming 
 
 purity, in a profession of faith and worship. 
 
 Seeming holiness discovered by strife. 
 
 For the devil transformed himself into an 
 angel of light that he might appear holy; 
 but, in that he manageth his religion from 
 his rational wisdom and burning zeal, and 
 fiery strife; he is thereby discovered to be 
 counterfeit gold ; his work is the mystery of 
 iniquity. 
 
 False religion lies in strife and debate. 
 
 For all opinion in religion grounded from 
 the old spirit, in a legal seeming righteous- 
 ness are managed in strife, and those that are 
 the sharpest in wit, are the strongest in strife. 
 Have you not heard that all the seven 
 anti-churches here in Europe, and more espe- 
 cially here in England, do fight one against 
 the other; anti-christianing one another, and 
 cursing one another in their pulpits; accusing- 
 one another, and condemning one another 
 for false prophets and false priests, when as 
 to the discerning seed, they are all false; all 
 of Babel, and nothing but Babel and strife, 
 and the angel of strife rules over them. 
 
 All the learning of reason is for strife; all 
 University learning is for strife, who shall be 
 uppermost, who shall be greatest in church 
 and state, in rhetoric and logic. 
 
 Which
 
 THE MYSTERY OF FAITH. 173 
 
 Which is to make black, white, and to turn 
 truth into a lie, and a lie into truth ? who 
 runs into fruitless arguments and distinctions, 
 and dote about questions and strife of words, 
 and refined eloquence. 
 
 Strive not with, talkative men. 
 
 Therefore, beware of this spirit of conten- 
 tion and strife of words of a glittering and 
 guilded language; for all is not gold that 
 glitters, nor all is not lead that looks dull ; 
 lor truth is plain and needs no gloss upon it. 
 A plain downright declaration of the founda- 
 tion of faith, takes not with them; never 
 strive with them ; for it is a certain and infal- 
 lible rule, that strife and contention never 
 
 i i t />!/! iii Faith an d 
 
 brought any to the true faith ; for how should strife m 
 it, when it is out of the faith itself. There- ent 8 
 fore go no further with a wrangling person, 
 than yea or nay ; for if he is contentious, he 
 neither knows truth as he ought, neither is he 
 fit to hear a heavenly and divine truth, whilst 
 he is subject to quarrel with it. 
 The effects of strife is confusion ; the effect 
 of faith the direct contrary. 
 
 Therefore, what is the end of strife, but 
 confusion, and every evil work ; for why 
 should we strive about word, whilst we have 
 the value of those words, which are peace 
 and quietness. 
 
 Therefore, it is certain, none strive about 
 
 religion,
 
 174 THE MYSTERY OF FAITH. 
 
 religion, but such as are void of true religion, 
 who have not this faith to hold in a pure con- 
 science ; for undefiled religion is to relieve 
 the afflicted with hands of inuocency, with 
 the heart of faith and love, without the spot, 
 stain, or strife, debate or envy, 
 
 Applied. 
 
 Therefore hold fast the mystery of faith in 
 a p lire conscience, and it will deliver you 
 from the strivings of the people, and pre- 
 serve you from the strife of tongues, and the 
 world's Babel. 
 
 P*a. 
 
 43. 
 
 CHAP. X. 
 
 - >T>it 1 .:! fh Oj 
 
 Of enni, and its nature. 
 
 > < i , r *f 
 
 , Envy is another member of the 
 body of sin, being a foul unclean spirit 
 and must be mortified, it must be watched, 
 that it rise not again, because the root is not 
 rooted all out. 
 
 The effect of envy are three. 
 Faith hath need of all its weapons, and it 
 must be a strong one too that cuts off envy. 
 
 Envy is a fretting cursed spirit, for first it 
 makes a man's soul to grow savage; secondly, 
 it spoil eth the countenance, making a man 
 
 look
 
 THE MYSTERY OF FAITH. 17* 
 
 look aghast as if he was affrighted. Thirdly, 
 it breedeth war and sets the blood on fire, 
 and then neither sober reason nor faith can 
 rule, for it bereaveth a man of his wits. This 
 reason fighteth against its own reason, when 
 sober ; this envy is the very state of hell ; Euv how . 
 this is the passion of devils ; mortify it there- mortified, 
 fore, and let it not reign a moment, the way 
 of deliverance is by going out of that house 
 of Belial, and going into the house of God ; 
 into the heart, where the fear of the Lord is 
 writ in the knowledge and wisdom of Jesus 
 Christ; and then the evil spirit of envy will 
 fly from you, for it cannot stand in the pre- 
 sence of the Lord, that is, in the presence of 
 the law of faith. 
 
 lliches and honor, the seeds of envy. 
 
 Two things there are, that are the seeds of 
 envy,, and these are riches and honor ; this 
 begets envy in the poor or such as are under 
 affliction. David began to be a little tainted 
 with envy, when he saw the flourishing con- 
 dition of the wicked, and the poor was neg- 
 lected, and the upright but laughed to scorn- 
 by the rich and honourable. 
 
 That evil seed was quickened of the relicts 
 of the body of sin before mortified, which 
 made him think that God was not just in his 
 distribution; but presently, upon his return, 
 into faith's sanctuary, then did he see his 
 
 error,
 
 176 THE MYSTERY OF FAITH. 
 
 error, and called himself a foolish man (as 
 from that upstart spirit) for those his thoughts, 
 and a madman for his envy. 
 
 The doctrine applied. 
 
 Therefore, you that have faith formed in 
 you, hold it fast in a pure conscience, and 
 then envy cannot arise so as to rest upon you ; 
 if you are poor and others are rich, let not 
 the seed of envy arise so as to fret you at it, 
 for your poverty will be great riches, when 
 their riches are but poverty. If they are 
 honorable, disdain them not, nor envy them 
 in the least, for their honor will be quickly 
 in the dust, when, as your memorial shall be 
 for ever. 
 
 A little while and things shall be changed 
 perhaps upside down ; it may fall out that 
 you may here have temporal as well as spi- 
 ritual riches, and then you are sure to meet 
 with envy enough upon you, but it had better 
 be upon you, than in you. 
 
 Then you may say, as a sober rich man 
 once said, I had rather, said he, my enemies 
 did envy at my prosperity, than my friend at 
 my poverty; I am certain you bear me no ill 
 will, that I am not as you are; but it is be- 
 cause you cannot be as I am. 
 
 CHAP
 
 THE MYSTERY OF FAITH. 177 
 
 CHAP. XI. 
 
 Of hatred and murder. 
 
 ^EVENTHLY, Hatred and murder are, 
 *^ two other members of the body of sin. 
 This murder is a fruit of anger, wrath, and 
 strife, contention and envy; therefore, with- 
 out these, murder cannot be committed ; it 
 is said, Cain was wrath, and then slew his 
 brother in wrath, (said one of Cain's progeny) 
 I slew a man, for that wrath is the devil ; 
 wrath is the slayer and destroyer. 
 JMurder defined. 
 
 Murder is the finisher of the sin of the lust i,*. us. 
 of wrath. Wrath is evil in the seed, but a 
 damned devil in the deed, if faith reclaim 
 not ; but if any should fall from the faith to 
 murder, I know not how they will rise to 
 faith again ; but I shall speak of hatred as an 
 inlet to murder. 
 
 Faith's doctrine is, he that hatetli his bro- , 
 
 7 _ f. Job. ill. 
 
 ther of the faith with him, is a man-slayer, * 
 and whilst he hates his brother, eternal life 
 abides not in him, for if it did, he could not 
 hate; for the seal of life dwells in love, but 
 the seal of death lives in hatred. 
 
 Y There
 
 178 THE MYSTERY OF FAITH. 
 
 There is a two-fold hatred from the two 
 seeds, or law of faith and sin ; but he that 
 professeth faith, and hates his brother in that 
 faith, he hates God, and that hatred of his is 
 the hatred of hell ; and so may be called a 
 manslayer ; for he slays the man child ; he 
 slays the faith. This is the bane of godli- 
 ness and crucify's faith under the pretence ot 
 faith. 
 
 If any of the faith commit a fault, must 
 
 Mat.r.22. he hate him for that fault; if any of the faith, 
 in some particular things be ignorant, none 
 but the proud will call him a fool. 
 Marks of the true church 
 
 17. P Now the mark of the true church is, love 
 
 the brotherhood, fear God, honour the king, 
 and give honour to whom honour belongs ; 
 these are the three daughters of Christianity. 
 Therefore be rooted and grounded in love, 
 and cherish the spirit of charity, and by it 
 slay hatred ; if you see any infirmities in any 
 of your brethren, cover them with the mantle 
 of love ; and if you see them humbled, it is 
 
 Hate, nd not hating them, for alas, they hate theni- 
 se j ves f or their backslidings. But if any bro- 
 ther will be vindicating unrighteousness, or 
 pleading for fleshly liberty, or justifying an 
 error, have no fellowship with them, but re- 
 prove them, but hate them not; yet hate their 
 backsliding. 
 
 Entertain 
 
 not.
 
 THE MYSTERY OF FAITH. 179 
 
 Entertain no other hatred but what is 
 against sin, for these two bodies are two men; 
 faith and sin must have their hatred to each 
 other; because they are contrary, and but one 
 must reign ; therefore there is war till one is 
 subdued. 
 
 Hatred subdued, and how. 
 Therefore having the faith, hold it fast in 
 a pure conscience, and then no hatred will 
 arise, that is, evil ; but if the motion of ha- 
 tred, that is, evil, should start up, faith is in 
 readiness to suppress it. 
 
 Therefore if you will hate, hate lies, hate pa. 7. 5. 
 iniquity, hate covetousness, hate envy, andcix.W. 
 in fine, hate every false way. This hatred Amo./jV. 
 you may have as aforesaid, and it will never 
 discompose the soul, but on the contrary, 
 subdues evil and settles the soul in perfect 
 peace. i*joa 
 
 CHAP. XII. 
 
 . sV^tf ;.;{ .ix>.6,'i 
 
 Of covetousness. 
 
 TC^IGHTHLY, Covetousness is another Riche , 
 
 ^ member of the body of sin, and is to be J3^H 
 mortified ; for the love of riches steal eth away 14 
 the heart, and there is nothing which choketh 
 
 the
 
 180 THE MYSTERY OF FAITH. 
 
 the seed of faith and cruslieth the new birth, 
 as worldly cares. 
 
 What can riches do for a man, they cannot 
 deliver him in the day of trouble; nay, do 
 
 } T ' il they not on the contrary, bring men into 
 slavery; certainly said one, Riches must deli- 
 ver me from no evil ; if the possession of them 
 take not away the longing for them. When 
 
 who are Christ said, Blessed are the poor in spirit, 
 and those that thirst after righteousness. He 
 gives us to understand thereby those that have 
 faith in his word, that no man is rich but he 
 
 content, that is poor. One drachm of the grace of 
 
 ^l ttue contentment more than of covetousness in the 
 soul over, and above the desire of any worldly 
 wealth, is better than thousands of gold and 
 silver. 
 
 Therefore covet not riches, but covet after 
 
 i. cor. xii. contentment, or as the Apostle saith, Covet 
 the best gifts. Worldly riches are not the 
 best gifts; for God distributes gifts in his 
 anger, when they are desired as the best and 
 chiefest. 
 
 paa. cxix. B ut no ^ ^ ast tne golclen grace of faith, be 
 rich there; be rich in love and in the power 
 of godliness; forsake all for this; if any thing 
 stands in competition for truth, then forsake 
 it for truth ; be it father or mother, house or 
 lands, for house or lands kept against truth, 
 
 Mat. ux. w -jj p rove miserable ; but riches lost for 
 
 truth's
 
 THE MYSTERY OF FAITH. 181 
 
 truth's sake is richly recompenced by more 
 than a hundred fold. 
 
 Again, what is gold and silver but dross 
 and dregs of the earth; and what are the 
 world's fine satins and silks, but the dung of 
 vile worms; what are the best clothes, but 
 the wool of sheep ; and the best furs, but the 
 skins of dead beasts. What are those painted 
 palaces; those lofty towers and sumptuous 
 buildings. Are they any thing but the very 
 earth and dust ? and is not this that which 
 the serpent feeds on, or desires to feed ont 
 
 Look to faith. 
 
 Contemplate, and consider these things, 
 and know further, that worldly love is but i Tim. m. 
 enmity with God. Therefore look to the hold 
 of faith, and that in a pure conscience, for 
 God gives faith to slay it. 
 
 Renewed nature is content with a little. 
 Our life is maintained by a little, if we Mat Tiii 
 have food and raiment, and a place to sleep ^ b xiii 
 in, it is enough ; nature is content ; a morsel 5 - 
 of bread and a draught of water will keep 
 us alive. 
 
 Whoever paid use money for water, and 
 onions to keep him alive, or starved for want 
 of food! certainly, not any true servant of the 
 JLord, unless such as have been in prison, and 
 so prevented of liberty for a season. 
 
 Faith
 
 182 THE MYSTERY OF FAITH. 
 
 Faith the best promise. 
 
 Psa-iiiao ^ or *'" s we know, * na t there is such ;i 
 blessing of faith, that is ever preserved from 
 a beggarly or thieving way ; but hath a com- 
 petency to live by one just calling or another; 
 according to that saying of David, I ha\ 
 been young, (said David) but now I am old, 
 yet I did never see the righteous forsaken or 
 their seed beg their bread. 
 
 CHAP. XIII. 
 
 . 
 
 u the T\TINTHLY, Pride is another member of 
 
 first-born 
 
 Of pride. 
 
 ride is ait 
 De. -*-^ the body of sin, that is, a most terrible 
 
 . . 
 
 iHa.x.5, spirit;- it is the very first born of the devil; 
 it is of such a magnitude, as that it may be 
 called the body of sin itself; for it is the very 
 cause and ground of many evils; as variance, 
 hatred, and mischief; and from hence it is, 
 that wrath may be called proud wrath ; be- 
 cause, it is hatched in pride. Also pride is 
 the occasion and cause of persecution and 
 
 Dan.JV.32 
 
 i)ipu.i. oppression. Pride was ever the great crying 
 crime of every nation, and' was ever peculiar 
 to all the seed of the serpent, more or less. 
 Yet, though faith hath anger and wrath in it, 
 
 as
 
 THE MYSTERY OF FAITH. 
 
 as I have shewed before, yet it hath no pride 
 in it at all, but the contrary nature, which is 
 humility. 
 
 Therefore, if any pride appear in a saint, 
 it is not from his saintship, but from his ser- 
 pentship, even from that body of sin he had 
 by nature, which faith is in continual war 
 withal, until all the body of sin is destroyed. 
 Mortify pride. 
 
 Therefore to resist pride, stir up the grace Ir p v 
 of humility, which lies low in itself in t!ie p - hiii . g 
 garden of your heart, and suffer not the weed Re J- * vii - 
 
 ' . * 4 - & xviii. 
 
 <>i pride to grow there; but beat it down with ?, 4 
 
 , Col- ii. 18. 
 
 the spirit of humility; for it is a pernicious 23 
 evil; it is also, a deceitful devil, when it is 
 decking itself in the garment of knowledge 
 in a Pharisaical righteousness. 
 
 Pride the fountain of all tvickedness. 
 
 From hence flows all the spiritual wicked- 
 ness in high places of fallen angelical wisdom, 
 and from hence comes pesrsecution for con- 
 science sake, and from hence proud luciferian 
 devils from their shew of holiness, do scorn 
 all that are not of their mind, and subject to 
 be ruled by them. 
 
 And from hence it is the three next mem- 
 bers of the body of sin, witchcraft, idolatry, 
 and heresy have their originals, and own their 
 duty to pride or spiritual pride. 
 
 Therefore resist pride, for where it gets 
 
 head.
 
 184 THE MYSTERY OF FAITH. 
 
 head, it rules by destruction and pride, for 
 it slays love, provoketh disdain, kindleth 
 malice, confoundeth justice, and condemneth 
 the innocent. 
 
 Pride's cruci/ier. 
 
 But you have not so learned by Christ, lor 
 
 the cross of Christ is pride's crucifier ; when 
 
 the cross of Christ is magnified ; then pride 
 
 ta 4 6 is mortified. And it is the spirit of humility, 
 
 7 - out of the life or body of faith that resisteth 
 
 pride, and kill the devil or that devil. 
 
 It is humility that makes saints, but it is 
 pride that makes devils. Pride puffs up, but 
 it is humility that pricks the bladder, and 
 lets forth all the putting wind, therefore hold 
 fast the faith, and you will be clothed with 
 
 w 
 
 humility; when faith brings forth humility, 
 then the conscience is purified, and faith is 
 as it should be. As Paul willed to be with 
 Timothy, sealed in a pure conscience where 
 it works the work of life, not for life, but 
 from life. 
 
 Therefore, let this humility fight against 
 that Goliah and mighty giant, this Appolian 
 coi HI. 12. the destroyer; for pride, revenge, arrogancy, 
 or ambition, are the destroying angels; but 
 humility, meekness, patience, and lowliness 
 are the good angels of the Lord in the spirit 
 of faith, to give you the victory. 
 
 CHAP.
 
 THK .MYSTERY OF FAITH. 185 
 
 CHAP. XIV. 
 
 Of witchcraft. 
 
 HPENTHLY, Witchcraft is another member 
 of the body of sin. Now there is a two- 
 fold witch craft, a spiritual and a natural ; all 
 the world lies under the one or the other of these 
 
 craft two 
 
 witchcrafts. There is none free from them, fold - 
 but such as hold the mystery of faith in a 
 pure conscience. It will now be too tedious 
 to shew the several kinds of witchcraft, but 
 there is no necessity to do it here, because I 
 have treated largely on in my Treatise of 
 
 n j j 
 
 Truth Triumph. 
 
 Witchcraft, its original. 
 
 Only this you may know, that all witch- J^jj"* 
 crall is from the spirit that is in man, from J * r 
 this body of sin, and not from a spirit that is 
 without a man. Every man carries a witch 
 in his own spirit of reason, and if his reason 
 or imagination of reason, rule wholly in him, 
 he is sure to be bewitched. If his carnal. na- 
 ture acts religion, then he is bewitched by 
 it; and whosoever submits to worship accord- 
 in": as imagination dictates and commands, 
 
 ^j * ' * 
 
 they are under spiritual witchcraft. 
 
 z Those
 
 THE MYSTERY OF FAITH. 
 
 GI. Hi. i. Those ( ialatiaiis that turned to the worship 
 of the law, were bewitched by the teachers 
 of the law, and those teachers were bewitched 
 by their imagination. 
 
 What it is that doth bewitch. 
 
 tn a word, what is witchcraft but deceit; 
 and what is deceit but a witch. Carnal love 
 is a witch ; drunkenness is a witch ; the spirit 
 of whoredom is a witch; every member of 
 the body of sin is a witch, and is bewitched 
 by its own seed, or by the overpowered reason 
 of another. 
 
 Faith, free from witchcraft. 
 
 Therefore, in order for your being pre- 
 served from all witchcraft in you, or upon you, 
 hold fast the faith in a pure conscience, and 
 then neither reason, nor the imaginations of 
 reason, within or without you, can deceive 
 y u 5 f r if you set not your reason to ima- 
 gination in things beyond its reach, you can- 
 not be bewitched ; for, it is imagination that 
 forms the witch. 
 
 Faith kills the ivitch. 
 
 But it is written in the law, that witches 
 E*O. UK. are to be put to death ; therefore let your spirit 
 of knowledge in faith put this imagination 
 witch to death, that would draw you from the 
 simplicity of truth; but if your faith is lively, 
 neither can you be bewitched by that degree 
 of witchcraft, which is called sophistry or 
 
 evasion
 
 THE MYSTERY OF FAITH. 187 
 
 evasion. You can receive no hurt from those 
 dark spirited witches, nor by those whose 
 witchcraft lies in their destroyed nature; who 
 being born under such malevolent planet, as 
 well as from a corrupt seed and line, that 
 poison with their eye, through its evil influ- 
 ence. I say you need fear no such, for those 
 that have faith are above their power. 
 
 Therefore hold fast faith in a pure consci- 
 ence, and it will subdue all witchcraft that 
 flows from wicked imaginations within, and 
 shall reign over all witchcraft without, 
 
 *'.' CHAP. xv. 
 
 Of idolatry. 
 
 LEVENTHLY, Idolatry is another mem- 
 ber of the body of sin, of which we are 
 to be aware ; for that is in the worshipping a 
 false God, or the true God falsely. Now, 
 after faith is attained, the covenant entered, 
 the true God, and his true worship known ; 
 to fall from that worship is idolatry, and to 
 fall from their faith in God, is heresy. 
 Idolatry and heresy defined. 
 Idolatry is so odious in nature, that Peter 
 
 , , n I Pet. iv. 
 
 calls it abominable; and idolatry was by alls, 
 the Prophets ever counted abominable.
 
 188 THE MYSTEKV ol FAITH. 
 
 God gave the nation of the Jews a law of 
 worship, but how soon were they turned from 
 it, and committed idolatry ; for which he was 
 wrath against them, to destroy them ; God is 
 more jealous of that sin than any other. Let 
 us consider the nature of it. 
 
 Nature of idolatry. 
 
 Idolatry is so great an evil as to rob God 
 to clothe the devi), and to save its life, it 
 looses it ; for it wounds the conscience and 
 Kills the peace of it ; if faith in it's God do 
 not stand above all. 
 
 Go not to idol temples. 
 
 Therefore, he that bows the knee to Baal, 
 falls from God; they are ignorant that think 
 Rev.xviii. they may go to the national worship, and yet 
 serve God in spirit; it is but from the spirit 
 of the body of sin that such a thought comes 
 from ; for what is it that carries the body to 
 an idol temple, is it not the spirit; and it 
 cannot be a good spirit, but an evil spirit of 
 idolatry, and fear, which causes that idolatry., 
 
 Therefore go you not to the world's temple 
 of stone, for you know that your God is not 
 there; therefore, why should spiritual righte- 
 ousness give place to spiritual wickedness. 
 Be wise and knowing. 
 
 Consider then, the nature of things; for as 
 faith and certainty comes from the true God, 
 so imagination and thinking, flows from a 
 
 false
 
 THE MYSTERY OF FAITH. 189 
 
 Heb. xii. 
 26. 
 
 false God. Therefore what fellowship can E xo.vui. 
 there be between Christ and Belial ; away J,*' Cor iT 
 therefore with the world's God, and th e world's } 2 Samv 
 worship ; for the ark of God and Dagon can- 3 - 
 not stand together. 
 
 Learn of faith. 
 
 If a temptation, either from without or 
 from within, should excite you to the national 
 worship, saying to you, that you will be un- 
 done, or the like ; then let the spirit of faith 
 in its purified conscience make answer and 
 say ; away from me, ye wicked thoughts ; 
 away from me, ye workers of iniquity. What 
 is this world to me, who have tasted of the 
 world to come. What is the friendship of 
 this world ; it is but as dying. I value it not 
 The reproaches of Christ is to me great riches, 
 for if I loose my life here, I shall find it again, 
 when he, that my soul adores, shall come, 
 who hath given me faith to believe, to do, and 
 to suffer. 
 
 Thus, if you hold fast the faith in a pure 
 conscience, it will speak for itself, and be for 
 it's Lord, and not for another man or the body 
 of sin, but will hate backsliding and every false Text. 
 way ; for a purified faith or working faith will 
 hold its own secure, its interest with power, 
 to the great honour of his God, the Lord 
 Jesus Christ, blessed for ever. Amen, Amen, 
 Amen. 
 
 CHAP.
 
 190 THE MYSTERY OF FAITH. 
 
 Of heresy. 
 
 npWELFTHLY, and lastly, another mem. 
 -.,' ber of tne body of sin is | ieresy; a u 
 
 false churches yet call themselves Christians, 
 have their original from the spirit of heresy ; 
 although in this latter age they cannot pro- 
 perly be called hereticks, because they never 
 owned the truth ; so they go under the name 
 of idolaters or false worshippers, by those that 
 know truth, rather than hereticks. 
 
 Scismatics. 
 
 Now, as a seism is a division in a church, 
 so is heresy a rent from the church ; now, in 
 the Apostles time, there were some that did 
 cause divisions; these were scismatics; and 
 those that forsook the faith and doctrine, here- 
 ticks. Yet you must mind, though it is said, 
 they forsook the church, yet not that they 
 were not of the church, they were in it fora 
 season by their professions, but they were not 
 of the church in respect of the mystery of 
 faith in a rmre conscience. 
 
 Heresy brancheth forth itself. 
 Some of them hold Christ's human nature, 
 but deny his divine; others again, hold both 
 
 natures,
 
 THE MYSTERY OF FAITH. 191 
 
 natures, hut yet would have a God ahove 
 him, and before him. These hold the Father 
 and Son as two distinct persons, but deny the 
 Holy Ghost as a person. Others hold the 
 Holy Ghost to be a person, so they add this 
 person to the other two, and so make three 
 persons, which they call Trinity in the Nicene 
 Creed, and so fall from the faith of Jesus into Rer.ii. i. 
 heresy. And this heresy, getting authority 
 on its side, grew great, and its spirit spoke 
 loud, by which the true church could not be 
 heard or seen, which owned none but Christ, 
 and so came to be trod under foot ; then a 
 God of three persons must head the church ; 
 whilst the true church was headed by none 
 but Christ. 
 
 Of heresy and the spirit of anti-Christ. 
 And yet, though the spirit of heresy would 
 own Christ; yet it was not the true Christ, 
 but a Christ before Christ; yet Christ the 
 son of a virgin, must with them have a share 
 of the godhead glory ; so being one God with 
 God the Father, and one God with the Holy 
 Ghost. Therefore, must have one third part 
 of the glory, not the whole glory ; but this 
 ChristmusthaveaGodbcforehim, and distinct 
 from him, and this is heresy in the spirit of 
 Anti-Christ to deny God became flesh, and 
 so a son. That Son and Father being one 
 personal God, to which the spirit of faith bore 
 
 witness ;
 
 192 THE MYSTERY OF FAITH. 
 
 witness; that Christ God was come in tin- 
 flesh, and not Christ without God. 
 
 Now this was a startling doctrine, thc\ 
 could not bear it, that had not faith in a pure 
 conscience; for the spirit of heresy will have 
 no God, but the spirit of God without a body. 
 
 Now these anti-churches are headed by 
 this Anti-Christ, and they call one another 
 hereticks, and they call us hereticks, because 
 we fell from them ; but we are not hereticks 
 because we fell not from truth to error, but 
 from error to truth ; a happiness on our side 
 that from falling from error, we are catched by 
 truth Men may fall from one thing to an- 
 r.cks win other that is not truth, but whoever falls from 
 truth, falls for ever, even into perdition ; 
 now there is no hereticks, but such as fall 
 from truth. 
 
 Therefore, you that have received the 
 anointing, holdfast faith in a pure conscience 
 dipped in love ; if the precious blood of Jesus 
 be sprinkled there, it will be so powerful that 
 neither life nor death, principality nor power 
 will be able to remove you from that esta- 
 blished faith in the person of Jesus, which is 
 faith's only object. And thus you see faith's 
 power as to mortification in this body of sin, 
 made up of twelve members. 
 
 Now I shall discourse as to its vivinYation 
 and actions; as to its new life and spiritual 
 
 worship
 
 THE MYSTERY OF FAITH. 
 
 worship, in perfection of holiness, as far as 
 faith's teaching cloth guide me. 
 
 CHAP. XVIL 
 
 Of faith's virtues. 
 
 AM now come to set forth the power of 
 faith, as in reference to its virtue and life, 
 in which lies the greatc harter of justification ; 
 which gives sentence of life, which is attained 
 to, by holding the mystery of faith in a pure 
 conscience. 
 
 Now to the end that faith may appear to 
 be faith indeed, we will consider it in its parts 
 and properties, as it answers to a good con- 
 science, or as to the answer of a pure consci- 
 ence to a justification of life, in that peace 
 which passeth all understanding of reason. 
 
 Wherefore, in that we have been grounded 
 in faith, so far as that we have overcome the 
 wicked one ; I shall now hence forward ex- 
 pect that we are arrived to that degree, as to 
 witness the assurance of everlasting life; there- 
 fore, we will now begin to magnify the Lord 
 Jesus Christ for his free grace, and will begin 
 to set before you, (whom I have been instru- 
 mental in bringing to this faith) the virtue 
 A A of
 
 194 THE MYSTERY OF FAITH. 
 
 of this new law of faith or grace of the light 
 of life eternal, and that with as much brevity 
 as I can, that when we come to answer to 
 that law and are fully guided by it, that our 
 joy may be full, and our consolation to abound ; 
 therefore in order to it, let us view the virtues 
 of this new law, faith, or light of life eternal, 
 as aforesaid. 
 
 CHAP. XVIII. 
 
 How faith gives assurance of eternal life. 
 
 John, xir "E1IRST, This grace of divine faith is of 
 such virtue, as that it gives the assurance 
 of eternal life; I am sure, saith Job, that my 
 Redeemer lives; and Christ said, Because I 
 live, ye shall live also ; as if the Lord should 
 say, fear not little flock, my kingdom is yours. 
 Christ's words are faith and charter. Faith 
 will not leave its hold, for words of faith 
 spoken into faith are of mighty power; things 
 of the same nature ever unite; because I live, 
 ye shall live also, my word is truth, my tes- 
 timony is sure. 
 
 Arguments of assurance. 
 When faith is perfect, then it gives perfect 
 assurance of eternal life; when the inward 
 
 calls
 
 THE MYSTERY OF FAITH. 
 
 calls are heard, the election is sure; if Christ 
 be a sure foundation ; then there is a sure 
 salvation to those that build upon him 
 knowingly. 
 
 The mercies of Christ are sure mercies ;i.i.s. 
 
 ,, ~ , . AcU xiii. 
 
 the new law rounded in the heart are sure s*- 
 mercies sealed, and may read his own salva-io 
 tion in that seal. 
 
 The assurance of eternal life are the living: . 
 
 O John IT. 
 
 waters given, that comes flowing out of the 14 > * Tii 
 belly of faith ; for when this life is quickened R* " 
 to assurance of life ; then doth the motion of 
 peace run in the veins, as waters of life. 
 
 Oh I this assurance of eternal life is grace i fia . u v ui. 
 inexpressible ; for this salvation assurance is, }, 2 a MTi . 
 not only wells of living waters to the heart, ^ n 5 . 
 where it lives; but is, as walls and bulwarks f h>T1 
 ajbout the heart likewise. And this grace of 
 assurance being the strength of faith, it be- 
 comes as a wall or lielmit; for, let all the 
 powers of hell strike at the head, yet this hel- 
 met saves it ; this first-born of faith defends 
 us, and repels the enemy. 
 
 Then can the soul say, who knows who n,Tun.i. 
 we have believed, we know that we are of }*i oh . Tt 
 God, and that the world lies in the devil. J h iH 
 We know that God hath chosen us, and given 19< 
 us understanding to know him; and we know 
 the love of Christ ; and we know that we are 
 in him; and we know it assuredly, by his 
 
 spirit
 
 196 THE MYSTERY OF FAITH. 
 
 Rev. m. 9. spirit that dwelleth in us, that sealeth lo u* 
 liis word, which said, I have loved you. 
 
 Faith a mystery. 
 
 Thus doth life shew itself in this its new 
 creation; but it shews but itself to itself, as in 
 reference to its internal knowledge, and hea- 
 venly enjoyments; for the world knows no- 
 thing of this, for this faith to them is, a mys- 
 tery. None but saints have communication 
 ' in this faith, they have an intercourse with 
 '""' each other, in a most sweet communication, 
 
 19. 
 John iii. 
 
 to their great joy and refreshment of heart, 
 in their knowledge of this mystery of faith. 
 But the world, who is nothing but the body 
 of sin, it can know nothing of this, though 
 it is told it ; but cry, What is the matter, I 
 know not what vou mean ; what new doctrine 
 
 %i 
 
 is this; can a man be born again. 
 E.Miii. Thus you see the nature of this faith's sal- 
 Rom. iiii. vation assurance; therefore holdfast the mys- 
 tery of faith; but then it must be held in a 
 pure conscience, and it bringeth to this. 
 Whilst faith is but in the head, it doth no- 
 thing, but only makes a sound like tinkling 
 brass, from that comes nothing but lip-life ; 
 even as a man that will sing well, and so 
 pleases another, but profits none, nor himself. 
 But, saith Paul, Holdfast the faith in a 
 pure conscience. Faith must be brought 
 down into the cellar of the heart, and into a 
 
 purified
 
 THE MYSTERY OF FAITH. 197 
 
 purified lieart of faith ; for faith must purify Text, 
 before it pacifies, and gives assurance of life; K 
 therefore the heart must be pure, before sal- 
 vation can be sure. 
 
 If a man profess faith, and say, he hath 
 faith, yea, all faith ; yet, if it hath not wrought 
 to a purified conscience, he cannot attain to 
 the assurance of life eternal, notwithstand- 
 ing his iaith; and till then, what can he 
 glory in. 
 
 Therefore, said Paul, speaking in the per- Rom. sui. 
 son of such, if I had all faith, so as I could 
 remove mountains and have no charity, even 
 that faith's charity that is wrought in a pure 
 conscience, itprofiteth nothing to eternal life. 
 
 Mind faith's life," 
 
 And not lip's strife. 
 From hence, we may observe, that faith is J a f ubolu 
 
 a large sense of five-fold. First, there is a 2 - Mar * cu 
 
 . . i u9 - 
 
 diabolical faith the devils believe and tremble 3 Histori- 
 cal. 
 at. Secondly, there is a miraculous faith. 4 Momen- 
 
 Thirdly, there is a historical faith. Fourthly, 5 saving 
 a momentary faith. Fifthly, and lastly, ain&ma 
 
 . r . . f . , , , . . . pure con- 
 
 justitying saving faith ; and this saving is, science. 
 that which is held in a pure conscience. The Lnte. '*. 
 other four sorts of faith are, sealed only in the i. Peteri. 
 head, and so is dogmatical ; but this saving M^xiii. 
 faith is in the heart, and so is practical. 
 
 Therefore salvation assurance comes to be 
 witnessed, upon its holding the mystery of 
 
 faith
 
 198 THE MYSTERY OF FAITH. 
 
 faith in a pure conscience; then doth consci- 
 ence justify. 
 
 Application. 
 
 Therefore look to yourselves what consci- 
 ence ye have, for conscience will damn, and 
 conscience will save. When faith worketh 
 in the conscience it saveth; sin, when it work- 
 eth in the conscience damneth. 
 
 The charter of heaven. 
 
 Therefore, to conclude this point, the faith 
 of assurance of eternal life is the charter of 
 Heaven, which is plentifully given to saints 
 in all or every commission. For there never 
 was any that was partakers of the grace of 
 the gospel in heart and conscience, that would 
 gainsay this doctrine; for without that grace 
 there is no true worship of God; nor can love 
 the Lord with all his heart; nor can glory or 
 glorify his name with praise; but he that 
 hath salvation abiding in him. 
 
 Therefore, without controversy, assurance 
 of eternal life is, the life of all true spiritual 
 worship. The fruits thereof, shall further 
 appear, as an evidence of comfort to us; and 
 as a witness to all gainsayers in the world. 
 
 CHAP.
 
 THE MYSTERY OF FAITH. 199 
 
 CHAP. XIX. 
 
 Of true spiritual praise or worship. 
 
 ^ECONDLY, He or she, that hath this law 
 of the light of life in them, to the pur- 
 pose; his tongue will be rilled with praise to 
 his God, the fountain of his glory, (or rather 
 his heart) for God knows the voice of the 
 heart. 
 
 Now, nothing doth so much glorify God 
 as praise ; praise is the only acceptable sacri- 
 fice; the praise of God is there, where faith 
 doth appear. It is impossible for the law of 
 faith to be without praise, for the assurance 
 of life eternal sends forth its return of divine 
 praise to the God of its salvation. 
 
 What praise is divine and holy. 
 
 Now no praise is divine, but what flows 
 from the assurance of life; and therefore it 
 is, that none but the upright can praise God ; 
 and that true praise takes in the whole heart. 
 For a pure heart sends forth pure praise, 
 and this is the praise that is called comely or 
 perfect. 
 
 This perfect salvation praise, is a sacrifice JJ* 
 of a sweet smelling savor; and is perfumed 
 
 with
 
 200 THE MYSTERY OF FAITH. 
 
 with a variety of spiritual aromatic spices ; 
 so that the smell of it is, as the smell of a 
 field to him it is offered to, yea, that hath 
 opened the gate and let the king of glory in, 
 by your knowledge of him in a purified con- 
 science, which gives peace and assurance of 
 eternaljife. I say, do open the gate of praise, 
 then, and let it ascend and joy in that praise 
 as a suitable return unto him, that hath 
 wrought all our righteousness; for it is joy 
 of heart that sends forth, not verbal, but spi- 
 ritual praise, as will be declared in the next 
 chapter. 
 
 CHAP. XX. 
 
 Shewing that praise flows from perfect joy . 
 
 ^M^HIRDLY, The worship of praise flowing 
 from a perfect joy, must needs be accep- 
 table; for what is assurance of eternal life, 
 but a new creation of inexpressible joy, which 
 joy, must act forth itself in praise, so that 
 praise is a fruit of joy and peace ; we praise 
 for benefits received. 
 
 Assurance of life to know it. 
 John.. When assurance of eternal life enters the 
 
 Ifi 
 
 soul, then sorrow and fear flies away ; and
 
 THE MYSTERY OF FAITH. 201 
 
 joy takes place and spreads itself in every part i sa . i. 
 of the heart, and so is presently filled with 
 joy, which as soon as it is full, then it doth 
 overflow as a river. True worship doth con- 
 sist in these overflowing streams; they, are 
 all free-will offerings, and being the fruits of 
 faith, they are offered unto the Lord. 
 
 This is the worshipping God in spirit and 
 truth, that God will be worshipped from. 
 
 Two People two Worships. 
 From hence you see, wherein the worship Matt. ?u. 
 of the world, and the worship of the spirit 
 doth differ. All the formal worshippers, they 
 draw near to worship God (him whom they 
 conceit to be God) on purpose to gain life, 
 and to please God, as if God had as much 
 need of their worship, as they of his salvation. 
 Therefore it is, they will and do build brave 
 houses of wood and stone, as if God would 
 be pleased with that; and then and there, 
 they tender him the old stock of reason in 
 their rational services, saying, take there thy 
 own, for we have no fruits to give, and let it 
 procure thy acceptance ; and by virtue of that 
 talent of reason, though it yield no joy or 
 peace, yet from that talent, they cry, Save us 
 O Lord ; O Lord save us. 
 
 But it is otherwise, with those that have 
 engraved in their hearts, the mystery of faith ; 
 those who do not worship God on purpose to 
 
 B u please
 
 202 THE MYSTERY OF FAITFf. 
 
 please him; neither to the end that they may 
 have eternal lite, for they know lie is well 
 pleased with them already ; therefore, they do 
 not serve God for salvation, but from salvation ; 
 neither do they seek out of themselves for a 
 house or tabernacle to worship God in. It 
 is written, be joyful in the house of God, and 
 worship in his courts, your own bodies, (who 
 have the body of faith) is this house, and 
 your own hearts are the courts, and your own 
 spirits of faith is that light and life that wor- 
 ship's there, by sending forth thence, the 
 streams of love and praise arising from joy in 
 the Holy Spirit, and peace of conscience unto 
 your God the Lord Jesus Christ; who is the 
 only Author of that your love, peace, and joy 
 as abundantly betoresaid. 
 
 '"*>** . t 
 
 CHAP. XXI. 
 
 Of love, and whence derived. 
 
 ESr T^OURTHLY, Another salvation virtue 
 and divine property of faith, and that 
 no small one, is love. Love is one of the 
 ladies of honor or daughters of faith, and is 
 sister to peace ; when this is brought forth, 
 then is the law of the light of life perfected. 
 
 Faith and love is body and soul. 
 IM. ii.zu. This love, I shall here write of, is nothing 
 
 else
 
 THE MYSTERY OF FAITH. 203 
 
 else but faith completed into a body of life; 
 without this, faith is no mystery; divide this 
 from faith, and you divide the soul from the 
 body. Take away love, then faith is cru- 
 cified. The assurance of life; the joy of sal- 
 vation ; the peace of conscience is all gone, 
 if love is divided from from faith. As reason 
 can say, I, prudence, live with wisdom; so 
 saith faith, I live with love; faith is not seen 
 to be faith, if love do not shew it 
 
 When the Apostle saith, though I give all 
 my goods to the Poor, and have not charity, ICor xm 
 it profiteth nothing, and myself to the fire 
 .to be burnt, &c. One would now think this 
 was charity, this was love, that would reach 
 justification, but it was not. For if charity 
 is done to gain life, and it is not given from 
 life; it is no charity; it is no love; it is no 
 faith ; no living loving faith, no saving faith. 
 
 This being so, give me leave to shew faith's 
 life and virtue in this word, love, which is no 
 other but faith dilated, opened, and enlarged 
 by its life and vigor, when sealed in a pure 
 conscience, it may be seen in several actions 
 and operations, which are chiefly three, and 
 are, as follows. 
 
 CHAP.
 
 204 THE MYSTKKV <>| FAITH. 
 
 CHAP. XXII. 
 
 Shewing that love or charity is, the soul of 
 faith. 
 
 i.cor.xiii TCTA.ITH hath brought forth such a child 
 of love, by its perfecting itself in feeding 
 on the word, which said, I will be thy salva- 
 tion ; as it is called by the very name of its 
 mother. And therefore, it is said, that love 
 or charity believeth all things; hopeth all 
 things, and endureth all things 
 
 Charity is faith itself. 
 This is the working faith by which the 
 believers of old were said to be justified by; 
 it is said, that this charity believeth all things; 
 is this charity any thing else then, but faith 
 itself. 
 
 Again, it is said, charity hopeth all things, 
 is this charity and hope any thing but faith 
 itself. 
 
 Moreover, it is said, charity endureth all 
 things, is this charity, hope, and suffering 
 love, any thing else but pure faith itself. 
 
 What it is all then, but faith's life or a 
 spark from that love-tire or blast itself; for 
 what is faith in the purified closet of the heart, 
 
 but
 
 T11K MYSTERY OF FAITH. 205 
 
 but a sweet and pleasant love-fire, spreading 
 itself into several flames into all parts of the 
 soul, powers, and faculties; then every pro- 
 perty acts according to its faculty. 
 
 Variety of life variety of titles. 
 Thus variety of life gives variety of titles, 
 yet is but one essence; the variety of titles in 
 God, as Father, Son, and Holy Ghost, makes 
 but one God in one essence or substance, or 
 person, even so, the variety of names or titles. 
 
 Faith and love one substance. 
 And thus charity believeth all, because John. IT. 
 charity is faith itself; for faith believeth all ii. p e t.i. 
 things that Christ Jesus its Lord hath said Eph.iT.7. 
 or done; and this belief kindles love. We J 3 l hDIU 
 love him, because he loved us first, and 
 gave his life for us, life for life. Therefore, 
 God is love, that is, his nature is faith, and 
 that faith is love. Faith in the saints is 
 faith, which is God's divine nature ; and so 
 that faith is love, as God is love, according 
 to its measure, but God's love is above mea- 
 sure, yet both of one nature. God is love, 
 and faith is love in the saints, when it works 
 and acts in a purified heart; then faith changes **<> Ti - 
 name, but not nature; as God changed his 
 name from God Almighty into Jehovah, and Gen.Kxii 
 from Jehovah into Jesus; and as God changed pa. XM 
 Jacob's name intq Israel, and Israel's name compared 
 
 / j-i i At *x ^th 
 
 mto a new name; even so, faith changeth its* 17 
 
 name
 
 206 THE MYSTERY OF FAITH. 
 
 IW.T 12. name into love, charity, mercy, humility, and 
 XV patience, according to the nature of its acting. 
 ' And from hence, it hath its name of truth or 
 truth's righteousness; so that as God is a city 
 in himself, even so, hath God made faith to 
 be, even as a city in itself, from the variety 
 of its heavenly properties, ever growing and 
 increasing according to its measure, where it 
 reigns, rules, and subdues passions, as here- 
 after further follows. 
 
 CHAP. XXIII. 
 
 How faith worketh no evil. 
 
 CJECONDLY, Another property of love is, 
 that it never works anv evil ; this is work- 
 
 m, 
 
 ing faith in all things that are good, but never 
 worketh any thing that are evil ; this is now 
 the virtue of that faith that's held in a pure 
 conscience. If the fountain be pure, the 
 ii. water will be pure that flows from it. Can 
 i. J john. hia vine bear figs or bad fruit? Can darkness 
 i PH..!. come out of light, or sin out of sanctity? 
 where purity is wrought, evil cannot be taught 
 or done; therefore, the nature of faith that 
 worketh by love is, to do good and eschew 
 evil ; and so faith is love, and love is peace- 
 able and harmless. 
 
 There
 
 THE MYSTERY OF FAITH. 207 
 
 There is no harm in love, it will not do 
 his neighbour any evil ; if his enemy's ox or 
 ass is fallen into a pit ; love will lift it out. 
 If he hunger, love will give him bread. If 
 he thirst, love will give him drink. Love is 
 pitiful, as well as harmless. Love cannot 
 steal or cheat, or defraud, nor backbite or 
 dissemble. This love not doing evil to its 
 enemies, but good. How much more then 
 will it shew its love to a brother or sister in 
 the faith and life within it. 
 
 This love, is perfect love, because it is per- 
 fect faith in the root; this love breaks no law, 
 but it is a law in itself, and is justified thereby, 
 before all men. 
 
 In a word, this double ribbed love to God 
 and man hath in it, a twofold justification 
 from God and man. 
 
 CHAP. XXIV. 
 
 Faith and love thinketh no evil. 
 
 HPHIRDLY, Another virtue springing out 
 of faith's love-fire is, to wit, that doth not 
 only work no evil, but also thinks no evil; no, 
 how should there be an evil work, when there 
 is not so much as an evil thought, Thoughts 
 
 are
 
 208 TILE MYSTERY OF FAITH. 
 
 are free, saith reason, but faith gives no free- 
 dom to evil thoughts; for an evil thought is 
 not from faith's fountain ; but from reason's ; 
 therefore, faith's work is, to suppress those 
 thoughts that arise in its flesh, and then to 
 its own sweet motions and actions again. 
 
 For faith is ever full of heavenly motions, 
 when flesh rebel's not; but if evil start up in 
 the soul, then faith is interrupted, and cannot 
 go on till it hath subdued that evil motion, 
 before it break into action ; then faitli would 
 be spoiled, life lost, and hard to be regained. 
 Therefore, evil thoughts are to be kept under, 
 that faith may reign and flourish ; and not 
 as much as think any evil to your neighbour, 
 for faith hates evil, but thinks no evil. 
 
 There are many more heavenly properties 
 in this faith that works by love; as that it is 
 the great master builder of truth, and that it 
 is sincere, humble, meek, patient, and peace- 
 able, with several other divine properties; 
 but let this, that I have said, suffice ; for the 
 time would fail me to go over all I have 
 spoken, as to the substance, it may be suf- 
 ficient. 
 
 Therefore to conclude, let us hold the 
 mystery of faith in a pure conscience, and 
 the fruits thereof will appear, and be as afore 
 declared, to our great joy, comfort, and con- 
 solation, and as a seal of our eternal happi- 
 ness
 
 THE MYSTERY OF FAITH. 209 
 
 ness in the world to come, through our Lord 
 Jesus Christ ; the only Author and Finisher 
 of this our precious faith in its quieted con- 
 science ; to whom from this seed spring we 
 give all honour, power, praise, might, ma- 
 jesty, and dominion for evermore. Amen. 
 Amen. 
 
 of tfte *l*ter of 
 
 cc
 
 
 to
 
 A SONG, 
 
 WRITTEN BY 
 
 JAMES MILLER, 
 
 Oh ! cease vain men for to declare, 
 That your frail souls immortal are ; 
 No finite state can here compare, 
 
 With infinite condition. 
 If they immortal were, they'd be ? 
 Of uncorruptcd purity, 
 Not subject to mortality, 
 But would be ever free, 
 .And flee iutp eternity, 
 
 To a perfect full fruition. 
 
 II. 
 
 How can the soul immortal be, 
 
 In man while in mortality, 
 
 When none can tell how soon it maybe; 
 
 Ere life becomes inactive. 
 Who can one moment here ensure, 
 Or who can escape a dying- hour, 
 Or pray what does grim death devour; 
 Without strife, naught but life, 
 If life's the soul, then soul's the life. 
 
 To him becomes a captive.
 
 21*2 \ s o s (; 
 
 III. 
 
 Besides, don't boast to be;st 
 
 Give life as nature here does shew, 
 
 And vegetables likewise so, 
 
 Yet man the noblest creature. 
 He, who was made the Lord of all, 
 Within this fair terrestial ball, 
 Must he inferior be to all ; 
 Don't he convey us well as they, 
 Life to his issue and obey, 
 
 The first great law of nature, 
 
 *! 
 
 Whatever man may here pretend, 
 
 From his imaginary friend ; 
 
 I know full well what does attend, 
 
 Mankind in this creation. 
 For God has no exception made, 
 But life is in the seed convey'd, 
 This law must ever be obey'd ; 
 Man and all within this ball, 
 Do souls beget and ever shall. 
 
 While time has here duration. 
 
 'v. 
 
 There were no more than two we find, 
 At first to propogate mankind, 
 Adam and Eve, the. two design'd, 
 
 Plac'd here by the Creator. 
 Or how could she, the mother be, 
 Of all living posterity 5 
 Unless life by Divine decree, 
 Was design'd through her loins, 
 By Almighty power Divine, 
 
 To make a perfect creature.
 
 A SONG. 213 
 
 VI. 
 
 Besides, did not Almighty God, 
 In six days time complete this orb, 
 By virtue of his Royal word. 
 Then rested from ore;itin. 
 
 O 
 
 And when he had the same surrey 'd, 
 Even every thing- that he had made, 
 Behold 'tis good, the Lord, he said ; 
 Then how can we, think it can }-. 
 Imperfect, since it doth agree, 
 With his divine relation. 
 
 VII. 
 
 If souls are not generated then, 
 Falsehood unerring truth attends, 
 And God's a liar made by man, 
 
 Who still must be creating. 
 Who won't while time does last, have done, 
 If souls do still from Heaven come, 
 In mortal flesh to be entomb'd, 
 If from God, all are <rood, 
 
 
 
 No ban one can be understood, 
 Since unto him relating. 
 
 VIII. 
 
 What is the soul, can any tell, 
 Or where, without the body dwell, 
 Does it exist in heaven or hell, 
 
 Is what I now desire. 
 Or does a purgatory hold, 
 The false conceived departed soul ; 
 Or what place else can you unfold ; 
 From whence it can return again, 
 To recreate a lifeless thing; 
 
 This question I require.
 
 214 A SON G. 
 
 IX. 
 
 Both states eternul all agree, 
 
 Either of bliss or misery ; 
 
 No middle state, then cannot be, 
 
 For any departed spirit. 
 If such a thing- as this could br, 
 When freed from this mortality, 
 It must be in eternity ; 
 Why then 'tis strange, how it can change, 
 From its eternal state again. 
 
 And yet the same inherit. 
 
 X. 
 
 But since no man 1 yet could hear, 
 That could by scripture make appear, 
 That any souls immortal are, 
 
 While in this finite station. 
 Then all are mortal here below, 
 And generated too also, 
 All into senseless dust must go ; 
 Till Christ descends, to put an end, 
 To time, and recreate again, 
 
 Or make a new creation. 
 
 XI. 
 
 Then death, life's enemy must die, 
 Life in eternal death must lie, 
 And dying, live eternally, 
 
 From torments never ceasing. 
 While crowns of uncorrupted gold, 
 Too great for me, now to unfold, 
 Will grace each beautitick soul, 
 In joys sublime, pure, divine, 
 Each happy soul shall ever shine, 
 
 Christ Jesus ever praising.
 
 A SONG. 215 
 
 XII. 
 
 Then shall our new created springs, 
 Flow over to the King of kings; 
 How sweetly shall we ever sing, 
 
 In exstacies of pleasure. 
 Oh ! come sweet Jesus, come away, 
 I long to see that glorious day, 
 When thou wilt to thine own seed say, 
 Come, my dove, ascend above, 
 Enjoy with me eternal love, 
 
 For thou art mine only treasure. 
 
 TRINTER, BKAL.

 
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