THe occasion of my presentment of these at this time, is, my being charged of Blasphemy, (or being a Blasphemer) at the Committee for propagation of the Gospel, by M. Scot Chair-man thereof.

Quere, Whether a Member of the same Committee be not guilty of the same Blasphemy (if it be so adjudged?) Then whether there weer not as much reason for me to propose, as for him to receive Proposals? But if it shall not be found Blasphe­my, then Whether M. Scot ought not in Equity and good Co [...] ­science, give open and publike satisfaction, for so open and pub­like an Injury and Scandal.

That I do, and ever did acknowledge both Heaven and Hell, and these as distinct as light and darkness, all who know me can witness; and my Book dedicated to the Parliament, intituled Parson Simpson's Excommunication excommunicated, (where that Subject, with the other of the Soul is discoursed, and to which I could not have answer to this day) doth fully testifie: A certain local limitted place being only by me deny­ed. And to say that the Soul of man is of a Divine Essence, or of the Essence of God, is no more (if rightly understood) then to say that the Soul is Immortal; or that it was breathed into man from God; or that in him we live, and move, and have our Beings.

[Page 2]Hath Capt. Norwood been, or is he an Oppressor or Viola­tor, a Slanderer, Backbiter, or Murderer of his Neighbor? Hath he been, or is he a Swearer, Drunkard, or Adulterer, according to, or after the flesh? No of a truth, he walks contrary to these: Yet reckon I not my self justified herewith or hereby, nor judg I any therefore. What then? Why, he hath blasphemed the abominable Arrogancies and Usurpations of the Clergy, who would sit in, upon, and over all mens Consciences! (Wit­ness M. Shidrach Simpson in my case) who have ever done, and still would make the Civil Magistrate their whips and rods, their Jaylors, Butchers, and what not?

The extreme desparate and vilde deceits of the Lawyers, in the whole course or management of the Law in all the seve­ral Courts of Justice, these indeed I have blasphemed; and this hath been the only and alone cause of all my sufferings, and being charged with Blasphemy against God; which whether I am such, I leave to the judgement of all who know me, have seen or read my writings.

Being thus occasioned to make this presentment, and having (as I suppose) equally with others the liberty of throwing in my mite, and that with you whatever is proposed shall not finde the less or more acceptance in respect to the Proposers thereof; (because that were to have the truth in respect of persons contrary to the Scriptures command) Do therefore humbly offer to be considered,

First, What the Gospel of Christ in its very true and real nature, property, and end, in very deed and in truth is? The true and very knowledge whereof, may give light and directi­on in, for, or to its propagation or promulgation.

The end wherefore I propose this, is, lest whilst we pretend or intend its propagation, we do not in deed and in truth (so much as in us lies) work or bring forth its overthrow and destruction.

Secondly, That which next I should offer to be considered is,

How far any man or men whatsoever, are impowered, con­stituted, ordained, and appointed by Christ thereunto? or wherein the aptitude and fitness of any unto such a work may or doth consist?

[Page 3]The knowledge of, or true information in the former, will easily give us the understanding and sight of this latter.

That which I take to be the Gospel, is Love, Peace, good Will towards men: Luke 2.14. Be ye merciful, as your hea­venly Father is merciful; who causes his rain to fall, as upon the good, so upon the bad; as upon the just, so upon the unjust. Matth. 5.45. Love your Enemies, do good to them that hate you; Bless them that curse you; Pray for them who despite­fully use you. Luke 6.27,28. In this are the children of God. and the children of the Divel manifest; Whosoever doth not Righteousness, is not of God, neither he that loveth not his Bro­ther: For this is the message we had from the beginning, that we should love one another. Not as Cain, who was of that wicked [...], and slew his Brother. 1 John 3.10,11,12. Hereby have we perceived love, that he laid down his life for us; therefore we also ought to lay down our lives for the Brethren: v. 16. Hereby we know we are translated from death to life, because we love the Brethren. He that loveth not his Brother, abideth in death; he who hateth his Brother, is a man-slayer; and you know no man-slayer hath eternal life abiding in him: v. 14, 15. Do good to all men, especially to the houshold of faith. Every one that loveth, is born of God, and knoweth God; he that loveth not, knoweth not God; for God is love. And herein is the love of God manifest, that whilst we were sinners Christ died for us: 1 John 4.7,8. A new Commandment (saith Christ) give I unto you, that ye love one another, as I have loved you: John 13.34. And we must know, Christ and his commands are one and the same; his Word and his command is not one thing, and himself another: And he came to save sinners, the chief of sinners; as Paul saith, and himself also, I came not to call the righteous, but sinners to repentance; for the whole need not the Physitian, but those that are sick: Again he saith, For judgement I am come into this world, that they which see not, might see; the following words will be very well worthy the consideration of most men, which is, and that they who see, might be made blinde: John 9.38. The Pharisees that heard him answer, What? are we blinde also? Christ answers them, If ye were blinde, ye should have [Page 4]no sin; but now you say we see, therefore your sin remaineth.

God or Christ, whose end it is (as the Scriptures testifie) to magnifie the exceeding greatness, the richness, the freeness and fulness; the heights, lengths, bredths, and depths of his mer­cy; the wonderful glorious dimensions of it, must suffer the greatest sinners; that so he may publish himself, his Gospel, the greatest salvation, preach the exceeding greatness of his power, and so save and deliver them from their sins: as Paul saith, Sin hath therefore abounded, that the grace of God might superabound: yet I say as Paul also said, Let us not therefore sin.

This then (if I mistake not) is the Gospel of Christ, or rather, Christ's Gospel; This is the message and messenger God sent into the world; for the message and messenger must be one and the same thing; This is that Son of Righteousness, or ra­ther, that righteous Son God sent into the world: Christ he preaches what himself and his Father indeed and in truth are; commands and promises what we should and must be and do, if we receive his message, his promise, and obey his command. We see Christ did not speak and preach only, but he did, and appeared really in all things to be the same which he preach­ed; prays when they were putting him to death, Father, for­give them, they know not what they do: (so doth Stephen also) and heals his ear who came to apprehend him, which Peter had cut off; gives his life for his enemies: And this is that Paul speaks of Love, not in dead word, but in deed and in truth, in the life and power of it; which love (as the Scriptures testifie) is God: and which (as Paul saith) thinketh none ill, but it beareth all things, suffers all things, endures all things: Love it covereth all sins; Prov. 10.12. Love, it worketh none ill to his Neighbour; Rom. 13.10. And this is that promised in Isa. 2.2,3,4. And it shall come to pass in the last days, that the mountain of the Lord's house shall be esta­blished in the top of the mountains, and shall be exalted above the hills; and all Nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths▪ for out of [Page 5]Zion shall go forth a Law, and the word of the Lord from Je­rusalem. And he shall judge among the Nations, and rebuke many people: and they shall beat their swords into plow-shares, and their spears into pruning hooks: Nation shall not lift up sword against Nation, neither shall they learn war any more. and in Isa. 11.6,7,8,9. The Wolf also shall dwell with the Lamb, and the Leopard shall ly down with the Kid; and the Calf, and the young Lyon, and the Fatling together, and a lit­tle childe shall lead them. And the Cow and the Bear shall feed, their young ones shall ly down together; and the Lyon shall eat straw like the Ox: And the sucking Childe shall play on the hole of the Aspe, and the weaned Childe shall put his hand on the Cockatrise den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the know­ledge of the Lord, as the waters cover the Sea. And in Jer. 31.31,32,33,34. Behold, the days come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Judah: Not according to the Covenant that I made with their Fathers in the day that I took them by the hand, to bring them out of the land of Egypt, which my Cove­nant they brake, although I was an husband unto them, saith the Lord. But this shall be the Covenant which I will make with the house of Israel; After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his Neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more. There you have Christ promised as a living life, dwelling and abiding in the soul, or law written in the heart, so that we shall not at all hang upon the lips of men, or have any need or use of their teachings. Whether this then be not in deed and in truth the very reall and true Gospe of Christ, or Christ's Gospel; God's Spell, or good Spell; is offered and left (together with the several Scriptures quoted, with many others coherent thereunto, which for brevity sake I omit) to your due inspection, and serious consideration. And if this be [Page 6]indeed and in truth Christ's Gospel, God's Spel, or good Spell, as it's supposed it will not by any be denied: The next thing to be considered, is,

How far any man or men whatsoever are impowered, con­stituted, ordained, appointed, fitted, furnished, enabled, or anointed by Christ hereunto; all these names signifying indeed but one and the same thing; for he who is not fitted, furnished, enabled or anointed thereunto, is not impowered, constituted, or­dained, or appointed by God or Christ thereunto; the ordinati­ons of men in this point will not do except they could give the thing also; the inward anointing as well as the outward.

Therefore the Apostles, although they had the promise, yet they were not to stir, they were not to go forth to preach the Gospel, until themselves had received the Gospel, the promise of the Father; until they were indued with power from on high; Luke 24.49. And behold I do send the promise of my Father upon you; but tarry ye in the City of Jerusalem until ye be indued with power from on high: Acts 1.8. Ye shall receive the holy Ghost: Here's a further confirmation of the promise; but yet they stir not, Acts 2.1.4. there it is said, They were all filled with the holy Ghost: Now have they the performance of the promise; now and not before were they Commissioned, ordained, impowered, or appointed; because now, and not before really and actually anoynted, and then indeed were they anointed or baptised, in, with, or unto the preaching of Christ's Gospel unto others; and then they indeed do go forth preaching, baptising healing all manner of diseases casting out divels, and the like; freely they had received, and freely they were to give; and so indeed they did: as Peter said to the Cripple whom he healed; Silver and Gold have I none, but such as I have, that give I unto you: Rise up and walk: And he lift him up by the hand, healed him, and he walked. Thereby manifesting and declaring, what the Gospel, what the Anointing, what the Missage or Message was they had re­ceived, and accordingly did give forth the same; as is declared.

And indeed nothing can give that which it hath not, or more then it hath; neither can any thing act beyond the [Page 7]power or ability it hath received: If the power be of men, the anointing of and by men, why accordingly is and must needs be in its speakings and goings forth, its actings and ope­rations; for no stream can run higher, or above its head or spring: That which is born of the flesh: is flesh; that which is born of the Spirit, is Spirit: If it be from men, its living is and must needs be in and upon men, and its returns unto men; If of and from God, its living is and will be only in and upon God, and its returns only unto or into God. Wherefore it is as Christ saith, John 5.44. How can ye believe who receive Honour one from another, and seek not the honour that cometh from God alone: Whence I argue, He that hath not himself received the Gospel in deed and in truth, He that hath not received the message (as is before declared) that hath not received it in life and power, that is not thus anointed of God, cannot him­self in deed and in truth preach the Gospel unto another: He who preaches the Gospel, must be Gospelized, Evangelized, must be in very deed and truth the very thing he speaks and preaches.

The Gospel is not, the kingdom of Christ is not letter, or dead word onely, but it is life and power; it is not a dead Christ, but a living Christ, or Christ indeed and in truth dwel­ling or living lively and powerfully in flesh, manifesting, preach­ing or speaking forth it self by or through flesh, and that not in or by dead word or letter only, but in power and life, de­clared by real, sensible, and sutable acts, as is before quoted; according as is also in 2 Cor. 3.2,3. Ye are our Epistle, writ­ten in our hearts, which is understood and read of all men; in that ye are manifest to be the Epistle of Christ, ministred by us; and written (not with Inke, but) with the Spirit of the living God; not in Tables of stone, but in the fleshly Ta­bles of the heart. Thus as the Gospel was received in power, so was it again preached or given forth in power; What Paul had received, that he also communicated: which what it was, you there see.

Wherefore I leave it to be duly weighed and considered, whether it be not necessary that he who goes forth to preach the Gospel of God or Christ, or Christ's Gospel, or God's [Page 8]Gods Spell, or good Spell, be not thus ordained; appointed, impowered or anointed of God, as is before expressed; And that he do indeed and in truth receive his power or anoynt­ing, not from below; not from men, but from God, or from above.

And then, Whether any are-thus ordained, appointed or anoynted? and who, and where those are?

And then, if there be any such,

Whether they do not highly dishonour their Lord and Master, in seeking power from below, or from men; con­trary to the example of Christ and his Apostles; yea, con­trary to the very nature of the thing, or power it self they pretend to?

It was said by some of the Clergy at the Committee, To what end or purpose was it for them to propose any thing to the Parliament, were it not in their power, or the power of the Magistrate to make Lawes in such ca­ses, and to punish the Breakers of those Lawes so made?

As much as if they had said, To what end is it for us to preach and proclaim the Gospel of God or Christ, although ordained, impowered, constituted, appointed, and anoynted thereunto by God or Christ, except you (the Civil Magistrate) do not, or will not onely tolerate and allow us, but incourage and protect us also therein; nay except you also follow after us with your swords to cut all their throats, who believe not as we believe; who do not hear or receive the things we say and speak although we can indeed and in truth give no better reason, nor shew any better Commission then our bare say so? Which whether it be not quite contrary to a Gospel Spirit, I leave to be considered; yea contrary to Christ's and the Apostles both precepts and practises; Mat. 5.38. to the end, Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turne to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to [Page 9]him that asketh thee: and from him that would borrow of thee, turn thou not away. Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy: but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which de­spight sully use you, and hate you: That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil, and on the good, and sendeth his rain on the just, and unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren onely what do ye more then others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.

This, indeed and in truth, is The Gospel of Christ; or, this is Christ's Gospel indeed and in truth: and it lies not in a few outside preachings, prayings, baptizings, humiliations, thanksgivings, and the like; not in any or all the outward visible Forms of admini­stration whatsoever, that ever were, are, or shall be; but this written in the heart, this spirit living and dwelling in us in life and power; speaking and preaching, acting and working it self forth by real, visible, and sensible demonstrations; which the best of us all I fear, notwithstanding our so high pretensions, are so far from being anointed with, so as to preach to others, that we cannot, nor are we able to bear almost the very hearsay of it from others.

Now this living life of God in our spirits, or this law of God written in our hearts by the Spirit of God, is indeed and in truth the Gospel: upon whomsoever it falls, it will make all his earth­liness and fleshliness to tremble and fall; and he who looks upon it, will presently lower all his stately plumes: there is Christ's pre­cept: for president, look into Luk. 9.54,55,56. when being refused to be entertained and received by the Samaritans, John and James would that they might, as Elias did, command fire from heaven to have consumed them: but Jesus rebuked them, saying. Ye know not of what spirit ye are: for the Son of man is not come to destroy mens lives, but to save them. So when Peter attempted his rescue from those who came to apprehend him, he reproves him, saying, He that kills with the sword, shall perish by the sword: and further saith, he could pray unto the Father, [Page 10]and he would send him more then twelve legions of angels but his kingdom is not of this world; as he says Joh. 13.36. My Kingdom is not &c. if my kingdom were of this world my servants would surely fight for me: but now my kingdom is not from hence.

Wherefore then since Christs kingdom is not of this world, as indeed and in truth it is not, but diametrically opposite and contra­ry to it; therefore is it not to be propagated supported maintain­ed, or defended, with or by any the weapons of this world: And that whenas he himself would not, in his own person, or by any other, defend himself, or be defended by any outward force, vio­lence, or power whatsoever; I offer it to consideration, whether any other man or men whatsoever, may or ought to do it. And if his Kingdom be spiritual (as it's said it is) what then should carnal weapons do in it or about it? And then, whether those who give counsel to States and Commonwealths herein, give not counsel evidently and eminently destructive to them? For no one com­mand, precept, or president is there given for it by Christ, or any of his Apostles, who brought, preached, and published the Go­spel; but the quite contrary, as hath been shewed.

I would next offer to consideration, what surer or better preten­sion the present Clergie have, may, or can have, to the Chair of Peter, to the power given from on high, to the appointing or an­ointing of the Father, then hath the Romish, Episcopal, or other Clergie, that what they propose, preach, or publish, should be more obliging or binding then others?

And then, whether they can pretend any more or further to the spirit of infallibility, for the opening those mysteries of the King­dom, the mysteries of Christ; or to open, unfold, and truly to declare Christ, who is the Mystery of mysteries: Great is the mystery of godliness, Christ manifest in flesh. Perhaps they think it easie, (let them take heed, that, lest seeing, they be made blinde;) but Christ himself saith, in Matth. 11.27. No man knoweth the Son, but the Father. Or whether they be able to unriddle the riddles, open the parables declared by Christ: for it's written, Without a parable spake he not: Or to unseal the book spoken of by John in the Revelations. And if any man understand not these mysteries as they do, unfold or open these riddles or parables according to their sence, meaning, or interpreta­tion, [Page 11]he must presently, without all doubt or peradventure, be an Heretick or Blasphemer.

And then, from the consideration of what Christ and his Go­spel, as it is held forth unto us in the Scriptures quoted, and many other coherent thereunto, whether the constituting or appointing any other laws by any, in reference to the promulgation and pro­pagation thereof, other then are by himself expresly commanded and appointed, be not derogatory unto, if not a denying of Christ himself, whom we lay and affirm to be the onely and alone King, Priest, and Prophet, in and unto his Church and people.

And then, whether it be not (upon the fore-going grounds) indeed and in truth the spirit of Antichrist. as in their predecessors, so now risen up again in these their successors, labouring and en­deavouring, by all the force and power they can, and by all the subtil devices they are able, to engage, stir up, and incite, the pre­sent, powers for the support, defence, and maintenance of their own kingdom, under colour and pretence of defending the Kingdom of Christ, which he disclaims (as is before proved;) and under the notion of suppressing Blasphemy and Heresie, that spirit doth not, in very deed and in truth, aim at, labour and endeavour the suppressing of the very Truth it self; as it hath constantly been seen to this day (though perhaps, and I do verily believe, many of them see or know it not.) Verily, Truth is seldom or never heard in out-cries against others; it's seldom whispering against, or secretly backbiting of any: Truth is strong, and therefore not easily oftended: it willingly hurts no man, because it knows no man can hurt it. Verily, that's not worth owning, that will not stand alone by it self: Wherefore I say, Let them alone, to stand or fall to their own master: and if Christ be their Master, what need they fear?

I should therefore offer: As you have already broken the Head of that Abaddonism in this Nation, that same persecuring spirit, that same spirit of division and dividings: so, that you would al­so cut off its Tayl. Not that I would have them, or any other, in­jured, troubled, persecuted, or molested: no; for that were con­trary to the Gospel, as is already declared: it were contrary to that rule also which saith, Love thy neighbour as thy self, and, [Page 12] Do to all men as thou wouldst they should do to thee; nay, as thou wouldst God should do to thee; and, Do not that unto ano­ther man, that thou wouldst not another man should do to thee. And indeed, herein is the fulfilling of the whole Law, and on this (as Christ saith) hangeth or dependeth all the Law and the Pro­phets: this being, indeed and in truth, all in all: this, and this onely, being the onely and alone necessary and fundamental thing, so far as I can, or ever could understand: It, and it onely, serving and enduring in and unto all sorts of men whatsoever. Where­fore it is, that Paul, (in 1 Cor. 12. the four last verses; and the eight first verses of the thirteenth Chapter) after he had reckoned up all the most glorious gifts of the Spirit, as Apostles, Prophets, Teachers, workers of Miracles, Gifts, Healings, Helps, Govern­ments, diversities of Tongues; but, saith he, Study earnestly the best gifts: and yet (saith he) shew I unto you a more excellent way: intimating, there was something more desirable, more ex­cellent then all or any of these; as in the thirteenth Chapter it ap­pears. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps in governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts: and yet shew I unto you a more excellent way. Though I speak with the tongue of men and angels, and have not charity, I am become as sounding brass, or a tinkling cym­bal. And though I have the gift of prophecie, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have no charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not cha­rity, it profiteth me nothing. Charity suffereth long, and is kinde: charity envieth not: charity vannteth not it self, is not puffed up; doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoyceth not in iniquity, but rejoyceth in the truth: beareth all things, believeth all things, hopeth all things, endureth all things. [Page 13]Charity never faileth: but whether there be prophesies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away, So that here you see, Love or Charity is preferred before and above all other things: and the reason of it (as you see also) is because it, and it onely, is everlasting: for it is God, or Christ, as the Scriptures testifie; God or Christ made visible, manifest, born or brought forth in flesh: Apostles, Prophets, Teachers, may, nay must cease; nay, all things but it: then it, and it onely, is and can be Fundamental. The Temple, with all the rites, laws, and administrations thereof, are ceased, and done away: the Brazen serpent, one especial type and figure of Christ after the flesh, it also, when idolized, is stamp­ed to powder, and done away: the Priesthood must be changed from Levi to Judah, as it was in Christ: Christ himself also, as he was after the flesh, must be crucified; that veil rent, and done away: as Paul saith, he will know no man after the flesh; no, al­though he had known Christ after the flesh, yet henceforth would he know him so no more: so also, all those things that had their dependence thereupon, or related thereunto; as it is in the He­brews: Leaving (saith he) the doctrine of the beginning of Christ, let us go forward unto perfection, not laying again the foundation of repentance from dead works and of the doctrine of Baptisms, and laying on of hands, and of the resurrection from the dead, and of the eternal judgement; as if these things would not make perfect: if they could, we are not to leave them. The same thing appears by that which was before cited: Ye shall no more need teach one another, saying, Know the Lord: for all shall know me, from the greatest to the least.

I am so far from having any who in any kinde whatsoever differ or dissent in opinion from me, therefore to be persecuted, molested, or troubled, that I would have him in all things have the same re­spect from the State equal with my self: Provided he keep close, fast, and firm to that rule of doing to everyman as he would every man should do to him; and so, of not doing that to any man, which he would not any should do to him. And in this, and this only (to my understanding) is the care, diligence, and industry of the Magistrate to be exercised; and for the breach hereof, is the sword onely to be [Page 14]drawn. Where, or in whom this Gospel is not indeed and in truth preached; where, or in whose heart this Law is not written, or where any man or men whatsoever are destitute or fall short in this, or transgress herein, then, and therein onely (if at any time, according to the Gospel) is the Magistrate to step in, and by his power to make up such neglects or defects: therefore it's said, The law was not made for arighteous man, but for the disobedient and sinner: and he who breaks that royal, and onely royal law, Love shall unavoidably suffer in or with the breach thereof.

That I would then humbly, seriously and faithfully advise and move you unto, is, That you would try every spirit, whence it comes, and whither it tends: see whether it be of God and Christ, or no: try it by what is here laid down; try it by the Gospel which you would propagate. Can any but a truely-Gospel-spirit, in truth propagate the Gospel, or propagate the Gospel in truth? Take heed lest this spirit, if you receive it, if you hearken unto and embrace it and its counsels, prove not as dangerous and fatal as it hath to those who have gone before: and whether by these means, and upon these occasions, many of the truely real, sincere­ly godly, upright hearted people of this Nation, have not been, and are very much estranged from you? And think you that you will be able to spare any such? Are not hereby divisions and animosi­ties fomented, cherished, nourished, and increased, betwixt us, and amongst us? And will the present state of things well bear this? Nay, hath not this Commonwealth often lost, and been bereaved, by these means and occasions, of its best and most faithful mem­bers?

You have now seen (according to my understanding) what the very Gospel indeed and in truth is; and what spirit it is that must indeed and in truth propagate this Gospel; even a Gospel­spirit, an Evangelized or Evangelical spirit: and, indeed and in truth, none else can, as hath likewise been shewed and proved. You may likewise now in part determine, where, or whether there be (at present, or as yet) in very deed and truth, any such spirit, or no; whatever the thoughts and high pretensions of some men are. Then, it's not (I humbly conceive) unworthy consideration, whe­ther that Christ, that man-childe, according as S. John speaks, [Page 15]was not, before that great desection in the Apostles times, taken up again into heaven, there to remain until the appointed time; for whom, or for whose coming again in greater power and glory then before, all who have the first fruits of the spirit, in great, ful, and assured hopes and expectations, do and must wait, bearing their witness in sackcloth to him, and to that day of his appearing, with watchfulness: when, by whom, or at what time, the book shall be unsealed, all the mysteries of Christ and his Kingdom made ma­nifest, opened, or revealed. Wherefore being, if I mistake not, in that juncture of time, where it is said, that it was neither day nor night, but in the evening it should be light, I conceive that great care should be had of stigmatizing any with blasphemy and heresie, but rather leave it to the Great Day to declare them.

Wherefore, for propagation of the Gospel (if it may be by us done) I should humbly offer, that there be a removal, so far and so much as may be, of all and every thing, which, in its own na­ture and property, is evidently and eminently, visibly and certainly destructive or contrary thereunto.

As first, that inquisition be made for, and repeal had, of all such Statutes, Orders, Ordinances, and Acts of Parliament, any ways tending that way: for it's better (if I may so speak) that many Errours and Hereticks escape unpunished by the Civil Ma­gistrate (had he indeed a rightful power thereunto) then that one true witness of Christ should suffer; that many tares should re­main in the field, and grow together with the wheat until the time of harvest, (as Christ himself saith) when it's easie to distinguish, then by plucking them up before, endanger the wheat also. The earth hath done, may do, nay, must help the woman, though ma­ny false Prophets may, nay shall arise, insomuch that they should deceive the very elect, if it were possible; but it's not possible: and it's necessary (as the Scripture speaks) that such should be; that they which are approved may be made manifest.

Secondly, that all compulsive and forcible maintenance for such who call themselves the Ministers of the Gospel, be also removed and done away, because it's contrary to the rules of the Gospel, and to the command of Christ, which saith, Take onely the things that are set before you by those who receive you: but they were [Page 16]not to carry away any thing with them; for they were not to have so much as a scrip to put it in: and were onely to cast off the dust of their feet against them that received them not.

Thirdly, that there may be no outward compulsions or enforce­ments of any, to receive their, or any other mens doctrines or principles; neither that any mulcts, fines, banishments, or any other corporal punishment, be inflicted upon those that receive them not, or who write, preach, or speak against any others; so that no affronts, injury, or violence, be done by the one unto the other: because these things also, as is before declared, are humbly conceived to be diametrically opposite and contrary to Christ and his Gospel. I shall, for further confirmation, offer to your consideration that in Luke 12. where Christ is likened unto a man that had taken a journey into a far country, and bids them therefore have their loyns always girt about, and their lamps burn­ing, waiting for their masters coming; pronounceth him blessed that thus continues watching, because he knows not what hour he will come in: he blesseth that servant that giveth forth the por­tion in season; but he who shall begin to smite his fellow-ser­vants, even that servant he will cut off. Wherefore according to the Law, he who injures not his brother in any kinde, let him not in any kinde be injured by his brother: and herein may the Civil Magistrate interpose, (as I conceive) if his help and assistance be required: but if the one will forgive, pardon, and pass by the in­jury and offence of the other, it's better.

I should lastly offer, that those who are growing up into, or unto the spirit of the Gospel, or unto a Gospel-spirit, be not, con­trary to these rules, rejected, injured, or molested; but rather (I say rather) cherished.

There are other things might be proposed; being supposed to be done by others, I omit them, and leave you unto this rule, That what you would any other man should do to you, that do you, or let be done unto them: and so, Whatever you would not that any other man or men should do unto you that do not you do nor let be done unto them: for, what measure you mete unto others, must and shall be measured unto you again; because God is just. [Page]Let us be in or under what time or dispensation soever; be it mixt, as neither dark nor light, neither day nor night, neither perfectly under the dispensation or administration of the Law, nor yet un­der the dispensation or administration of the Gospel; but as it were partly the one, and partly the other; This rule will be light and strength unto you in this, yea and in all otherthings, states, and conditions whatsoever, (as is before noted) even as a light shining in a dark place, if well looked upon, duely weighed and considered.

As suppose the question should be, Whether the Jews should be tolerated amongst us, or no This Law and Gospel saith Yes; be­cause we would, if under their power, that they should tolerate us. And herein I meddle not with States-men, nor that which is called Reason of State but leave that and them to stand and fall to their and its own master (I speak ad rem;) I speak onely to what is pro­posed, and so much cried up, and called out for; which, now it is decalred but in the letter onely, how few receive it lo but when it is or shall be decalred, manifested, or preached, as it is indeed and in truth in the power of it, few, I fear, will be found to embrace, own, shew forth, and practise the same in its life and power. Though I could say something also as to that which is called Rea­son of State, or State-Reason, or rather, State-Police: but that's not my business here, nor at this time.

More might be said for their reception and toleration▪ As first, We cannot be perfect without them: secondly, Our salvation came by their stumbling or falling; and that as their diminishing was the riches of the Gentiles, how much more shall their abun­dance be and if the casting off of them (onely for a time) be the reconciling of the world, what shall their receiving be, but life from the dead I (as Paul the Apostle of the Gentiles argues, in Rom. 11.) So that we are but in a condition of death, or dead condition (at least comparatively) until they be received in again. And again, he saith, Boast not thy self against [...]: be not high-minded but fear; lest as God [...]ared not the na­tural branches, so he do not spare thee, but that thou be broken off also as they were. The whole Chapter is worthy a most so­rious, consideration. We daily pray for them; let it therefore [Page 18]really and truly appear that we be what we seem (or would seem) to be.

I leave it, in the last place, seriously to be considered, Whether in all Ages, Kingdoms, and States, the Clergie have not been the chief, if not the onely occsioners, if not the somenters, hatchers, plotters and contrivers of all the considerable or eminent treasons, treacheries, conspiracies wars, and bloodshed, thorowout all or most part of Europe; and that under the name or notion of pro­pagation of the Kingdom and Gospel of Christ. All (whether they have been Princes Kingdoms States, or private persons) who have at any time, in any age, dissented from, disowned or disa­vowed their preachings or practices, their doctrines or principles, have by them been constantly pursued with Excommunications, Execrations, Sword, Fire, and Fagot; and yet they are all for the Gospel. You shall finde that this spirit hath risen up in and with every degree, sort, or sect of them, as all our Histories do unani­mously declare (I speak onely as to the generality; there are good and godly, peaceable and quiet-minded men amongst them, but it is rara avis in terra:) as if indeed it were intailed to them, or they intailed to it. This is the anointing they have received, an anointing from belowe, from the bottomless pit; not from heaven or from above: it's not a Gospel-anointing; ecce signum, the tree is known by its fruits: you shall finde them one day cry­ing out, Heresie, heresie, blasphemy, blasphemy, fire, fagot, what not? and the next day, Hosanna to the Highest: that's heresie and blasphemy to day, nay this hour, which the next day or hours is sound Orthodoxal truth. Have not our eyes ost seen, and our ears oft heard this thing? Is it not now at present seen daily amongst us? I never yet have seen, read, or heard, that the Clergie were true to the interest of any Kingdom, State, or Commonwealth, any longer then such Kingdom, State or Com­monwealth was true to their private and particular interests and accommodations.

The former Clergie would be still crying up and praying for the House and Tribe of Levi, although they pretended somewhat from Christ also, who was of Judah: but had they plainly or di­rectly held from Judah, from Christ, they had upon all accounts [Page 19]lost all manner of claim to their Tythes or Tenths; therefore they will hold and derive from Levi, which indeed was the best and safest claim. But whence these men hold, claim or derive, I know not, nor, I think themselves neither: surely they finde their foundation to be weak and rotten, they take so much care, use so much diligence and industry for its support. Why, fear not, if you and your doctrines have their foundation in and upon Christ, they shall, they must stand, let the windes blowe, the floods beat. Why, man, Christ is a Rock.

Oh, but they blaspheme our God, and that we cannot bear with; such the Magistrate must punish.

Why James, why John, ye know not what spirit ye are on: let God alone to avenge his own quarrel; Vengeance is mine, saith the Lord and I will repay it. Think you, is not your God strong enough, or wise enough? But hear what David saith; Lord my goodness (or, my righteousness) extends not unto thee, but unto the Saints on earth: And if our righteousness (which is our strength) reach not him, as in truth it neither doth, nor can do; Will our unrighteousness or sins (think you) which is our weakness, reach or exten'd to him? Be not so ignorant: God can­not be moved more or less, either with this or that: for he is wholly or altogether unchangable. But let me tell you, You blaspheme him, in setting him below himself, as he is in his own pure nature and essence, ever and always the same, from eternity to eternity; an unchangeable IS. You blaspheme him, in pro­claiming him to the world to be a cruel, merciless, and unnatural Father. Will the father destroy the son of his loyns? and will God do such a thing, think you? Doth not Christ tell you, if your earthly parents know how to give good gifts unto their chil­dren, much more doth your heavenly Father? Will God, think you, punish a man that's born blinde because he cannot see, neither is it at all in his power to get himself eyes? But you would have men punished for denying Christ, although none can know or ac­knowledge him, without the power, help, and assistance of him who is altogether above and beyond his reach and power: for, as hath been before cited, None can know the Son, but the Father: And again, None can call Jesus the Christ, but by the Spirit. [Page 28]No man cometh unto me, except the Father draw him. And yet you say. This is the minde, will, or command of God. Is not this extreme highly to blaspheme, or blast the same, do to speak very evilly of God, and to cause others to do so also? Consider who so much as your selves do in very deed and in truth blaspheme the true and very God, and his Christ and the true and very Go­spel of the true and very Christ. Let all the world see, and hear, and judge. Whatever is unreasonable, is none of Gods spelling or telling; is not the Gospel of Christ, or is none of Christs Go­spel. Nature, or rather, Reason or Lightim nature; saith to all men, in all things, Do to all men as you would be done unto: but grace, or Gods spell or Good spell the reason or light therein (for there is Reason in Grace and Gospel, as well as in Nature, as I could shew you; but enough) saith, or tells you; Do good to them that do evil to you, love your enemies; pray for a pity save, deliver, help relieve, succour, comfort, &c. those who hate and envie you, who blaspheme or speak evil of you; those who sin against you, who persecute, and would destroy you. And this, in truth, is Gospel, Good-spell, or true and right telling and spel­ling, or spelling indeed and in truth; when it's thus put together, that is, when the speaking and doing, the heart and the hand, are joyned herein: Christ did good to sinners, loved sinners, and gave his life for sinners, even those who persecuted and blasphemed him.

The Gospel is properly and truely a Reconciliation, reconciling, or Reconciler rather, of things that differ, are at oddes or enmi­ty; it's the doing away of all enmities, the casting down or taking away all partition-walls: the higher the enmity, the greater the oddes; the vaster the difference, the greater, the higher, the more glorious, excellent, and beautiful, is the Reconciliation or Recon­ciler. It is indeed that spirit of life and power, of light and love, which really, truely, and in very deed, reconciles all things unto or takes all things into it self; it self being reconciled unto all things: and, in truth, that or he which is not fully, wholly and perfectly, in every jot and tittle, in him or it self, reconciled to another, can­not possibly perfectly reconcile, or preach the Gospel of Reconci­liation perfectly, to that other: It's not a bare preaching or speak­ing, but it's real reconciling, or uniting of those things which in­deed [Page 29]either really do differ, or at least seem so to do; and that in the heighths, lengths, bredths, and depths of oddes, enmity, dif­ference, or contrarieties; how else could the heighths, lengths, bredths, and depths of the Reconciliation or Reconciler appear? 2 Cor. 5.18,19,20. And all things are of God, who hath re­conciled us to himself by Jesus Christ, and hath given to us the ministery of reconciliation, to wit, that God was in Christ, reconciling the world unto himself, not imputing their tres­passes unto them, and hath committed unto us the word of re­conciliation. Now then we are ambassadours for Christ, as though God did be seech you by us. We pray you in Christs stead, be ye reconciled to God. [...] 2.11,12,13,14,15,16,17. At that time ye wore [...] Christ, being aliens from the commonwealth of Israel, and strangers from the co­venants of promise, having no hope, and without God in the world. But now in Christ Iesus, ye who sometimes were afar off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us: having abolished in his flesh the enmity, even the law of commandments contained in ordi­nances, for to make in himself, of twain, one new man, so making peace. And that he might reconcile both unto God in one body by the cross, having slain the enimity thereby. And came and precabed unto them which were afar off and to them that were nigh. In Ephes. 3.8. This is the grace given to me (saith Paul) that I should preach the unsearchable riches of Christ (that's the grace given him, he having it first preached unto him, that all might see the fellowship of the MYSTERY which was HID IN GOD. In the tenth verse there you have Gods end or Intent; which is, that his MANIFOLD wisdom might be known: and so prays, in vers. 16. that God would grant them according to the riches of his glory, to be strength­ned with all might by his spirit in the inner man, that Christ might dwell in their hearts, that so being rooted and grounded [...] love, they might comprehend with all saints, what is the heighth; length, bredth, and depth, and to know the love of God that passeth knowledge, that they might be filled with all [Page 22]the fulness of God, (and verily, less will not do it:) for so long, so far or so much as I apprehend any man or thing to be an enemy unto me, so long, so far, and so much must I of necessity be an enemy unto him or it: there it's said, God was in Christ, reconci­ling the world unto himself: how was that? by preaching shew­ing, and declaring himself fully, wholly, perfectly, every jot and tittle, reconciled unto it. The Gospel indeed is that Loadstone which draweth all things unto or rather, and indeed and in truth, that great Elixir, or Philosophers stone, which turneth all things it touches into its own nature; but it must touch them first.

I could say much more; but I bear with you forbear and spare you: I have no evil will unto any of you; I am enemy to none; neither would I hurt any, because no man nor no thing, can hurt me; but, as Paul saith, All things shall work together for my good.

To conclude; were Christ, or his Messengers his Apostles, so fearful, so timerons, (it's written of them, that they preached openly and boldly, and waxed more and more bold by their suf­ferings) although the powers were wholly and altogether engaged against them as these men are? who, if they have not the powers chiefly and wholly engaged for them, yet are they very little, if at all, engaged against them.

I would offer it to consideration, whether the primitive Christi­ans would not have thought and judged it sufficient enough; if the Magistrate had not engaged against them, although he had not in the least declared or engaged for them? And would not any rea­sonable, any sober, any quiet peaceable-minded man or men now, judge him or themselves to have due and true justice and equity done them by the Commonwealth, to have every way, and in all things, equally the same priviledges and respects with others, from and by the Commonwealth; which is all that is pleaded for, or de­sired, in reference to every one, as to himself,