.^.-^<^^' ♦0 U •■ > ' '^ 1315 ^ 77/V 4^- THE WORKS OP WILLIAM i)ELL, MINISTER OF THE GOSPEL MASTER OF GOISTVIL AND CAIUS COLLEGE^ IN CAMBRIDGE. NINE-PARTNERS: State of JVew York. PUBLISHED BY JOSEPH SHARPLESS. ADVERTISEMENT. WE doubt not it would be acceptable to the reader, to receive some informa- tion concerning the Author of these en- suing excellent treatises ; but as very little is met with to assist us in this re- spect, we must be contented with saying, that though the transactions of his life are in a great measure unknown to us, his writings are a monument to his praise, which shew the good under- standing he had received in the weigh- ty concerns of life and salvation. Digitized by tine Internet Arciiive in 2011 witii funding from Princeton Theological Seminary Library http://www.archive.org/details/worksofwilliamdeOOdell CONTENTS. CHRIST'S Spirit, a Christian's Strength : or, a discovery of the power that all believers receive through the gift of the Spirit, &c. 17 Uniformity Examined, whether it be found in the Gospel, or in the practice of the Churches of Christ. 65 The Building, Beauty, Teaching, and establish- ment, of the truly Christian and spiritual Church. 79 Right Reformation ; or, the reformation of the Church of the New Testament. H5 VI CONTENTS. PAQE. The Way of True Peace and Unity in the true Church of Christ. 153 The Crucified and Quickened Christian. 281 The Stumbling-stone ; or, a discovery of the of- fence which the world takes against Christ himself, his true word, true worship, his true Church, his true government, his true minis- try. Wherein the University is reproved by the Word of God. 325 The Doctrine of Baptisms, reduced from its an- cient and modern corruptions : and restored to its primitive soundness and integrity ; accord- ing to the word of truth, the substance of faith, and the nature of Christ's kingdom. 383 The Trial of Spirits, both in teachers and Hear- ers ; wherein is held forth, the clear discovery, and certain downfall, of the carnal and anti- christian Clergy of these Nations. >v 419 A Plain and Necessary Confutation of divers gross and antichristian errors, delivered to the University Congregation. 495 CONTENTS. VII A Testimony against Divinity-degrees in the Uni- versities. 560 The Ri,s[ht Reformation of Learning, Schools and Universities, according to the state of the Gospel. 586 CHRIST'S SPIRIT A CHRISTIAN'S STRENGTH, on A PLAIN DISCOVERY OF THE MIGHTV AND INVINCIBLE POWER THAT ALL BELIEVERS RECEIVE THROUGH THE GIFT OF THE SPIRIT. FIRST HELD FORTH IN TWO SERMONS On Acts i. 8. AND AFTER PUBLISHED FOR THE INSTRUCTION AND USE OP THOSE THAT ARE SPIRITUAL, ANNO 1645. BY W ILLIAM DELL, Minister of the Gospel of Jesus Christ, at Yelden, in the county of Bedford. 1 CoR. iv. 19, 20. I will come to you shortly, if the Lord ivill, and will know, not the speech of them that are puffed tip, but the power. For the Kingdom of God is not in ivord, but in power. 2 Tim. iii. 5. Having a form of Godliness, but denying the power of it ; from such turn away. B RIGHT HONOURABLE THE LADY ELIZABETH, - COUjYTESS of JiULLIJ\'BROOK. Right Honourable, THE form of godliness is very common in these days of ours ; but the power of it is very rare. How few persons shall we find in the visible church, who live and act in the strength of God ? But generally, men do whatever they do in their own strength ; and that not only in human things, but in divine. How seldom do we see, either in ministers or Christians, in the discharge of their duties in their several places, more than the power of men ? The greatest part by far, not only of those who are called Christians, but also of forward professors, be- ing ignorant, what it is to be strengthened with might in the inner ?nan, according to the glorious power of the great God. How little is there, among all our plenty, of that preach- ing which is not in the plausible words of man's wisdom, but in the demonstration of the Spirit , and power? How few congregations, among the many that are in the kingdom, are gathered together in the spirit and power of our Lord Jesus Christ ? How few of those Christians are there, in whom is the exceeding greatness of God^s poxver^ together with the effectual ^vorking of it ? But the form ofgodli- 12 THE EPISTLE DEDICATORV. ness is now become almost the covering ofalljlesh ; and in these days of light and knowledge, it is accounted by all, that are not downright atheists, a great shame not to seem to be religious. And when men, and families, and con- gregations, are gotten into this fornix they think them- selves both safe and happy, as being near the suburbs of the kingdom of God, and close neighbours to the saints. And this form of godliness, as it is of very easy compli- ance with flesh and blood, in this particular, in that ac- cording to this, men only make their actions new, retain- ing still their old natures ; so it is also of great credit and esteem with carnal gospellers. But the spiritual man judg- eth all things^ and yet he himself is judged of no man: and he, being partaker of the power of God himself, can in some measure discern, both the presence and the want of it in others ; both which he knows in his own experience. Now this formjof godliness is, when men are godly with- out God, and anointed without Christ, and regenerate, not having the Spirit ; that is, when they have a semblance of holiness, but not the thing itself: a semblance of grace, retaining their old natures. And such Christians as these perform spiritual duties with natural strength, heavenly duties M'ith earthly strength, the \\orks of God with the power of men. In the religion of these men, there is the outward duty done, and it may be, very speciously and plausibly, but there is none of Christ nor the Spirit in the duty. There is their own working towards God, \\'inch is faint and faithless, and not God's own working in lliem towards himself, which is lively and mighty. And all the religious acts they do are only their own operations, and not the operations of God in them. This form of godliness, how pleasing soever it be to a man's self, and of what reckoning soever with others \\\\o are like himself, yet is indeed of very evil and woful con- THE EPISTLE DEDICATORY. IS sequence ; whether we regard the doings or sufferings unto which this ibrm necessarily engages. For first, when men, by occasion of this form, are called forth to do the great works of God, and }et are destitute of the power of God, their duties are above their strength, and their strength bears no proportion to their duties. And so, sooner or later, meeting with difficulties, they faint, and languish as a snail, their works being too high for their faculties. For nature being strained above its power, and offering at thiit which is beyond its abilities, by de- grees grows weary, and returns to its old temper again ; and he which sought that glory which was not his own, at last lies down in his own shame. Again ; the form of godliness exposes a man to those evils that are incident to the faithful because of godliness . Now when a man hath the same evils with the faithful, and not the same power to support him under those e\'ils ; M hen men have the same evils in the ilesh, but not the same power in the Spirit ; the same burdens on their shoulders, but not the same everlasting arms underneath them ; they fall sadly and desperately, lo the great scandal of th.e \\lc. To conclude : \\\c power of godl'mess is the doer of every duty in God's kingdom, the siibduer of every jiin, the THE EPISTLE DEDICATORY. 15 conqueror of each tribulation and temptation, the life of every performance, the glory of each grace, the beauty of a Christian's life, the stability of his conversation, the lus- tre of his religion, his great honour and excellency, l>oth in doing and suffering ; yea, it is the very glory of God himself in the church of God : for by faith tlie Lord ari- ses on us, and by this power of godliness his glory is seen upon us. These considerations, Right Ho k o u r a b l e , moved rne to discourse of the power of the Holy Spirit comiii,:^ ou all Christians, ministers, and people. And besides the im- portunity of some other friends, your Honour's earnest desires of these notes hath especially prevailed u'ith me to publish them. Not that I am worthy to publish any thing, but that the trutli of God is worthy to be published, l^e the instrument never so mean and unworthy. And although I well know the doubtful success of such undertakings as these, yet in this matter I am not at all careful ; being most willing to be bound up in one condition with the truth of God, and to have with it tl:ie same common friends and enemies. Besides, if Christ dwell in my heart byfaith^ I carry in my bosom already my reward ; out of whom, I neither regard praise or dispraise, good or evil. Now I was bold to prefix your Honour's name to tltese notes, because your desire of them hath made them yours; and also your many noble favours are a strong and contin- ual engagement for me to serve you, according to \\hat God hath made me. Especially, I remember your extraordina- ry compassion and bowels towards me in the day of my deepest distress, when my soul drew near to the pit, and the shadow of death sat upon my eyelids, and I had not the least drop of comfort, either from earth or heaven : Your Honour then shewed me the kindness of the Lord, and encompassed me both with your pity and goodness, tliough then, through bitterness of spirit, I tasted it not. la THE EPISTLE DEDICATORY. Wherefore, when I remember the wonderful goodness ot God to me, after so great sorrow and darkness, I cannot for- get that part of his goodness, which he was pleased to admi- nister to me by your Honour's hands: and the remem- brance of this, causes me to pray that God would double the same goodness on you ; and that he would pour forth upon MY Lord, your Honour, your noble offspring and family, this power of the Holy Spirit here treated of; which shall render you a thousand times more precious and excellent before God and his saints, than all worldly honour and nobility whatsoever. And by this means shall religion shine in your family in its native beauty and lus- tre ; and the kingdom of God, which stands iiot i?i tuord^ but ill power, shall appear in its bright glory among you, till the kingdom of the Son first fit you, and then deliver you up to the kingdom of the Father, and God be all in all immediately. Which is the earnest prayer of Your most humble and faithful Servant, WILLIAM DELL. <4ir CHRIST'S SPIRIT ^ A CHRISTIAN'S STRENGTH^ OR A PLAIN DISCOVERY OF THE MIGHTY AND INVINCIBLE POWER THAT ALL BELIEVERS RECEIVE THROUGH THE GIFT OF THE SPIRIT, ACTS I. 8. Bid ye shall receive power» when the Holy Ghost is come vpon you ; and ye shall be witnesses unto me, Sfc, Or, Fou shall receive the power of the Holy Ghost coming upon you. THESE words are the more remarkable, because they are the very last words in the conference betv/een the Son of God and his beloved apostles, immediately before his ascension into heaven. Now, you know, when dear and intimate friends are to part, as their love then runs strongest, and their affections are most intire and ve- hement ; so then also they especially discourse of those things wherein most of all they desire to be satisfied and resolved. Thus was it between Christ and his apostles : never was there such dear and intimate friendship, and such sincere and burning love, between any, as between them. The apostles, all of them, loved Christ most truly and passionately ; and Peter y who had three times denied him, three times professed his love to him; and be- ing sorry that Christ should question his love the third time, he thus answered ; Lord^ thou hjowest all things ; thou C 18 *^ CHRIST'S SPIRIT law-west that I love thee {a). And Christ also loved them dearly ; yea, he loved them first ; and having loved his oiv?t, he loved them unto the end {Jy) : and so he was not discon- tented with them for their leaving and forsaking him, through human infirmity, when he was led away to judg- ment, and to death. For thoiiQ^h death quite puts out all natural love, yet spiritual love is not extinguished, but en- larged by death. Now when such loving friends as these were even now ready to take their last leave of one another, in regard of bodily presence, who would not most willing- ly have been present, to have heard what discourse passed between Christ and his disciples at this their last parting ? Now Luke acquaints us uith the whole sum and sub- stance of Christ's discourse with his apostles, all the time he lived together with them after his resurrection, till the day wherein he ascended into Jieaven. In the third verse of this chapter, he saith, he did discourse with them touching the kingdom of God : that is, not only touching his spiritual kingdom, which he sets up in each particular Christian, and which begins at our regeneration, and is consummat- ed in glorification ; but also touching his mediatory and monarchical kingdom, which, in the time appointed of his Father, he should set up in the world ; when he should have the heathen for his inheritance^ and the utmost ends of the earth for his possession [c) ; and all people^ andnations^ and languages^ should serve him {d) ; and he should reign from sea to sea^ and from the river to the world's end [e). This was the sum of Christ's discourse with them. And the apostles were fully satisfied touching the thing, only they were unsatisfied touching the time. For besides that the setting up this kingdom of the Messias, in the power, beauty and glory of it, was at that time the "common dis- course and expectation of all Israel ; the apostles them- (ti) John Iv. 19. (i) John xHi. 1. (c) Psalm ij. 8. {d) Dan. vii. 14. (?) Psalm Ixxii. 8. A CHRISTIAN'S STRENGTH. 19 selves remembered many prophecies and promises of the Old Testament, for the restoring the kingdom of David. And this they thought Christ would have done in the days of his flesh ; but presently all their hopes were blasted by his death. But when they saw him risen again from the dead, then presently their hearts were revived into their former hopes ; but yet again, seeing nothing done all the time he conversed with them after the resurrection, when he was now ready to ascend into heaven, they desire him, first to resolve them of this question, Whether he would at that time restore the kingdom to Israel : Lord^ say they, TFilt thou at this time restore again the kingdom to Israel? Now Christ doth not deny the restoring of the kingdom to Israel, but denies to acquaint them with the time when it should be done : he tells them, It was not for them to know the times and seasons^ which the Father had put in his own .power, verse 7. The like answer to the like demand Daniel received in his time. For when the angel had represented to Daniel the total destruction of the image of worldly monarch}', together with the rise, and reign, and ruin of Antichrist, and the setting up of Christ's kingdom in the world, in the stead of the two former ; Daniel said, Chap. xii. 8. And I heard, but I understood not : Then said /, 0, my Lord, what shall he the end of these things ? And he said. Go thy rvay, Daniel, for the words are closed up, and sealed till the time of the end. So that the angel, who discovered the things themselves to Daniel, refused to discover to him plainly and expressly the time when they should be done ; but that \vas to be closed and sealed up till the time of the end. And so here, in like manner, Christ, who had discoursed largely and clearly to the disciples, touching the kingdom of God, yet denies to discover to them the time when it should be set up in the world. And the reason why he denied this to them, to whom he had not denied himself, was not for 20 CHRIST'S SPIRIT want of love ; but because the Father had kept the time and season wherein all this should be done, in his own power. Had this been placed in Christ's power, he had, no doubt, made it known to them, as well as he did those other things which he had heard from his Father ; but the Fa- ther had not placed this in his Son's power, but had re- served it in his own : and the apostles were not to pry af- ter that which was hidden with God, but were to content themselves with what he had revealed. But though the Son did not reveal to them what the Father had kept in his own power, yet he tells them what the Father had promised unto them, and what he had also put into his power, and what he would certainly perform ere long ; and that was, the gift of the Spirit of power, say- ing, But ye shall receive power , -when the Holy Ghost is come upon yoii ; and you shall he witnesses to me^ ^c. As if he should have said, "Do not you trouble yourselves about secret things, which shall not be accomplished in the world till many years after you are fallen asleep ; but do you mind your present business, wherein you are to serve God in your generation ; your present task is to be witnesses unto me, in Jerusalem^ and all Judea, and in Samar'iay and to the utmost parts of the earth : to declare and make known what you have heard, and seen with your eyes, and looked upon, and your hands have handled, of the 7Vord of life. You are to testify to the world, my incarnation, doctrine, miracles, life, death, resurrection, and my kingdom and glory that is to come. You are to make known to the world, the high and deep, the great and glorious mystery of Christ, and of the gospel. And that you may be fit for this great and weighty work, you shall receive the power of the Holy Ghost : You shall re- ceive power ^ when the Holy Ghost is come upon you,^' feV. Which words also may be an answer to another question, which the disciples did or might make, after this manner. A CHRISTIAN'S STRENGTH. 21 " Our dear Lord and master, why wilt thou leave us, thy poor disciples, among so many evils and enemies in the world, which our weakness must of necessity sink un- der ? We well remember how fearful and foolish we have been whilst thou wast yet with us ; but how much more timorous and trembhng shall n'e be when thou art gone from us ? When thou wast apprehended by the armed power of the magistrates, thou knowest how we all for- sook thee and fled : And I, said Peter^ denied thee, and forswore thee, at the voice of a simple maid : and there- fore, if thou now quit^ leave us, what witnesses are we like to be unto thee, and what preachers of thy name, jfgipng the obstinate Jews, among the angry and enraged rulers and people ; who will be ready, for thy name's sake, every day to deliver us up to a new death ? And how shall we be able to stand amidst so many difficulties, troubles, .distresses, oppositions and persecutions, when thou hast left us ? Surely, we are such weak and infirm creatures, that we shall never be able to hold out, but shall lie down both in shame and sorrow." To this Christ answers in these words ; You shall re- ceive the power of the Holy Ghost coining upon you. As if he should have said, " You have a hard task indeed, but you shall be furnished with proportionable power. The business you are to undertake, is not human, but divine ; the things that you are to teach, are not carnal, but spiri- tual ; the work that you are to set upon, is not man's work, but God's. You are to act among men for God ; you are to act in the world" against the world ; you are to act against the devil, in the very midst of the dcvil'-s kingdom. You are to convert Infidels, to make of Hea- thens, Christians ; to bring them near unto God, who are now without God in the world ; to carry the light of heaven up and down this dark world, among tlie people that sit in darkness and the shadow of deaths to shew them 22 CHRIST'S SPIRIT the way to life and salvation. You are to turn the world upside-down ; to change the manners and customs of the people ; to bring them off from the idolatry of their forefathers, to worship the true God i?i spirit and in truth. You ai*e to reduce the earth into conformity with heaven, and set up God's kingdom here in this present world. And all this you shall not do in ease and quietness, in prosperi- ty and pleasure ; but whilst you are thus employed and busied, you shall have the whole world rise up against you, and the devil persecuting you with his utmost power, through wicked men ; and you shall not only be hated of all men for my name''s sake ; but you shall be even overwhelm- ed with reproaches, obloquies, slanders, oppositions, per^- cutions, prisons, torments, deaths. And therefore, that you may be able, both to do and to suffer all these things, You shall receive the power of the Holy Ghost coming upon you.^^ Now from these words we shall note something general- ly, and something more particularly. In general three ihm^s. The first is this : I. That as Christ will not suffer his disciples to be tempt- ed above their power, so neither to be employed above their power ; but he furnishes them with power sufficient, both for their temptations, and for their employments ; for their sufferings, and for their doings. And as soldi- ers, that are under a wise and careful commander, when they are near an engagement, are not suffered to run rashly upon the enemy ; nor permitted to go forth to battle till they are armed and mounted : so Christ would not suffer his disciples to go forth in his warfare, to encounter so ma- ny evils, and oppositions, and persecutions, and the whole power of the world, and of the devil, till first he had arm- ed them with the power of the Holy Spirit ; Ye shall receive power, when the Holy Ghost is come upon you, ^c. Christ always gives unto all those whom he sends forth and employs, of his own power, for his own works ; hea- A CHRTSTIAN'S STRENGTH. 2$ venly power for heavenly works, spiritual power for spi- ritual works ; the power of God, to do the works of God. Indeed, Christ gives unto some a greater measure of power, and to some a less ; according as he intends to use some in greater works and difficulties, and some in less : but still they have of Christ's power, whether more or less, who are employed by Christ. And a little of that power that is communicated by Christ, will enable a man to do great things ; far greater than tlie world suspects or ima- gines. So that we may judge of our calling to any business, and of our employment in it, by the power we have re- ceived from Christ for it. If we have none of the power of Christ, we were never set on work by Christ ; for Christ never sets any on his work, withou.t communicating unto them of his power. And hereby we may certainly know and conclude, that those in the ministry that are loose and vicious, idle and negligent, and insufficient for that work, were never called to it, nor employed in it by Christ ; but they ran of their own heads, when they were not sent, and minister in the church for the gain of money, and preach only that they miglit live. Whereas, if Christ had employ- ed them in that calling, he would have furnished them with abilities for it : and they bei^ destitute of such abi- lities, it is most evident they were not sent by Christ. Judge then what a kind of reformation this church were like to, have, if some men were to have their minds ; who would have ignorant and insufficient men, yea loose and profane men, tolerated in the ministry, under pre- tence of keeping up ordinances ; when yet such men were never employed by Christ, nor supplied with any power from him. Yea, and what ordinances, I pray, are they like to be, which are kept up by men that are carnal^ not having the Spirit ? But you see here, that Christ's way and wis- dom was different from this ; for he first gave the apostles 24 CHRIST'S SPIRIT the poiver of the Spirit^ and then sent thein to preach, when he had first enabled them to preach [f), II. You see here, that Christ, being to leave his disci- ples, in regard of his bodily presence, yet leaves behind him the promise of the Spirit of power ; and this was some establishment to them : yea, this gave great joy and com- fort to them, who before had their hearts filled with sorrow. Christ, though sometimes he leaves his people, in re- gard of sense, yet he never leaves them without a promise. The soul sometimes, in the hours of temptation and de- sertion, may want the sense and feeling of Christ, but it never wants a promise from Christ ; and the promise makes Christ present in his absence : for Christ himself is spiri- tually present in the promise ; and not Christ only, but the Holy Spirit also ; for Christ and the Spirit are never asunder : but as the Father and the Son are one, so is Christ and the Spirit one, and all are in the promise. And so the promise is able to uphold the soul in any condition ; not because of its own nature, but because God, and . Christ, and the Spirit, are present in the promise ; and they are infinitely able tO support the soul, through the pro- mise, under the greatest evils, either of earth or hell. Now this enjoyment of God in the promise, is the enjoyment of faith, and not of sense 0land this enjoyment of faith, is the most excellent and intimate enjoyment of Christ. And thus may the soul enjoy Christ's presence in his absence ; his presence according to faith, in his absence according to sense. And therefore, Christ, departing from his disci- ples, in regard of his bodily presence, leaves with them tlie promise of the Holy Spirit ; and in that promise, his spiritual presence. And this is the worst condition that Christ ever leaves his true church in ; he leaves them his (/) Melius est, nullum habere, quam sacrilej^um, impium and scelera- tunrj mhnstrum, qui non venit nisi ut mactet and pei'dat, sicut ftir and latro Luth, de Instit. Miniatr: FacI. A CHRISTIAN'S STRENGTH. 25 presence in a promise, when in regard of sense, he forsakes them. III. Note, that Luke, being to speak in this book, of the Acts of the apostles, of the propagating, enlarging, and governing the Christian church, doth first make mention of the pouring forth of the Spirit, and that both upon the apostles, and afterwards upon the disciples. Signifying hereby, that there is nothing so necessary for the increase and well ordering of the true church of Christ, as the pouring forth of the Spirit. And therefore they are altoge- ther deceived, and walk in the light of nature, and not of God, who think the increase, and propagation, and pre- servation, and establishment, and order, and ordering of the church of God, depend especially upon the councils and decrees, and constitutions of men : and that without these, the church of God would soon come to woful disorder, yea, to utter ruin and confusion. As if Christ and his Spi- rit sat idle in heaven, and had left the whole business of his church to men ; and the sacred power confirmed with the secular, were abundantly sufficient for the increase and well-ordering of the church. In the mean time, not re- garding the promise of the Father, nor xh^ pouring out of the Spirit by the Son. And this is the verj- mystery of the mystery of iniquity i^mong us, and the very head of anti- christ, which is } et to be broken. And therefore let us knows that, as the Psalmist saith, Except the Lord build the house, they labour in vain that build it; and except the Lord keep the city, the -watchman watcheth but in vain: so also, except the Lord, through his word, pour forth the promise of the Spirit, and by that Spirit of his, in and through the word, enlarge and govern the church, they labour in vain that undertake these things of themselves. For it is the Spirit alone, that, through the faithful ministry of the word, makes the increase of the church, and lays hold on all the elect, and brings them, through faith, into the unity D 26 CHRIST'S SPIRIT of the Son, and of the Father ; and teaches them, and or- ders them, and governs them, and preserves them. And therefore you see here, that the promise of the Spirit is first performed, before the church of God hath any enlarge- ment or government. And now, from these general things we proceed to the words more particularly : Ye shall receive power^ when the Holy Ghost is come upon you. And here we may note two things. I. What he promises them, and that is j&oit^e'r; you shall receive power, II. How they should be made partakers of that power, and that was, by the Holy Spirifs coming upon them. The point we will insist on from both, is this : " That the receiving of the Spirit, is the receiving of power." Till we receive the Spirit, we are altogether without power ; and when we receive the Spirit, then, first of all, do we receive power ; power from 07i high. By nature we are all without strength, weak, impotent creatures, utterly unable to do any thing that is truly and spiritually righteous and good. For by nature we are no- thing but flesh '■ifor that which is born offesh, is flesh ; and all flesh is grass ; a fading, withering and decaying thing, together with all the floxvers of it ; that is, the perfections and excellencies of it. So that by nature we are all with- out power, because we are nothing but flesh; of which, weakness is an inseparable adjunct. But when we receive the Spirit, we receive power ; for power is an inseparable adjunct of the Spirit, as weakness is of flesh : yea, the Spirit itself, which is given us, is pow- er ; and that both essentially and operatively, in itself and in us. 1. The Spirit is power essentially in itself; for it is o?ie God with the Father and the Son, co-essential, co-equal, co- eternal ; and so, as Christ is the power of God, so also is A CHRISTIAN'S STRENGTH. 27 the Spirit the power of God : yea, the Spirit is the God of power, as well as the power of God. So that the Spirit is power in himself essentially ; and he that partakes of the power of the Spirit, partakes of that power which is God, and no creature. 2. The Spirit is power operatively in us, by being in us, 1. A spirit of knowledge i for the Holy Spirit teaches us to know the things that are freely given to us of God : yea, he teaches us to know what sin is, and what righteousness ; what death is, and what life ; what heaven is, and what hell ; what ourselves are, and what God is : and these things he teaches us to know otherwise than other men know them. In a word, the Spirit teaches a Christian to knoxv all things : that is, to know God, and the kingdom of God, and all the things of both ; all other things being nothing in comparison of these. Thus the Holy Spirit is a Spirit of knowledge in us ; and so o{ power ^ for knowledge is the strength of a man. Whereas, an ignorant man is a weak man, you may carry him whither you will : but knowledge renders a man strong and immoveable. And in all things wherein the Holy Spirit is a Spirit of knowledge in us, he is also a Spirit of strength. The Holy Spirit is a Spirit of power in us, by being in us a Spirit of truth And so the Spirit is; because it doth not only lead us unto all truth; that is, unto the word, which is the only truth ; as it is written. Sanctify them through the truth. Thy word is truth. But also, the Spirit leads us into the truth ; it leads us into the truth, and the truth into us ; till we and it become one, by an insepara- ble union. The Holy Spirit takes a believer, and leads him into one truth after another, till at last it leads him into all truth. Now wherein the Spirit is a Spirit of truth to us, it is a "Spirit of power : for through the truth we learn from the Spirit of truth, we are altogether stedfast and immoveable, among variety of different and contrary 28 CHRIST'S SPIRIT winds of doctrine. And this is the very cause, that among so many divisions, and factions, and errors, and heresies, which wofully prevail in these present times of ours, the people of God are not seduced and overcome ; to wit, be- cause they are all taught of God, and not of men ; and have the Spirit of truth, to lead them into the truth ; the Spirit, I say, and not men : and so it is impossible that they should fully and finally be deceived. For wherein we are taught by the Spirit of God, it is impossible we should be perverted by men. Whereas, on the contrary, the true ground why so many are seduced and overcome by the errors and heresies of this age, is because they have taken up their religion only from man's teaching, and have received their opinions or doctrines from men : and so what one man hath taught us, another man can un- teach ; yea, if we be led to the truth itself only by man, man can again lead us from it. For all the world cannot lead any man into the truth, till the Spirit lead him into it : and when the Spirit doth lead us into the truth, all the men in the World cannot lead us out of it ; but we are so sure of those things wherein the Spirit hath been a teach- er to IK, that if all the councils and churches in the world, yea, all the angels of heaven, should teach us con- trary, we should hold them accursed. But a man that hath not been taught of the Spirit, every day you may win him into new opinions, by the power and authority of men, together with the strength of other advantages. But he that hath been led into the truth by the Spirit of truth, is immoveable and invincible among all doctrines. And thus also the Holy Spirit, by being a Spirit of truth, is also a Spirit of power in us. 3. The Holy Spirit is a Spirit of power in us, by being in us a Spirit of wisdom : and so it is, because it makes us wise with the wisdom of God ; wise upon earth after the rate of heaven ; wise to salvation. There is no man wise A CHRISTIAN'S STRENGTH. 29 without the Spirit of God ; for the wisdom of c arnal men is but foolishness before God, yea, before angels and saints : but the wisdom of the Spirit is most gracious and hea- venly wisdom. And this wisdom of the Spirit is the strength of a Christian : the more he hath of it, the more mighty he is, both in all his doings and endurings. It is said, that there was a poor wise man delivered a small city from the power of a mighty kiyig, Efxles. ix. 15. and there- fore Solomon concludes that wisdo7n is better than strength ; for it can do greater things than strength can. When Da- vid carried himself wisely , Saul, a great king, was afraid of him : he thought himself too weak to deal with David, and David too mighty to deal with him, because of his wisdom : and Solomon asked wisdom of God, above all things, for the strength of his government ; all government without this, being but weak and brittle. Thus wisdom contributes strength to us ; whereas we say of a man who wants wis- dom, he is a weak man. And so the Holy Spirit being a Spirit of wisdom in us, is also a Spirit of power. 4. The Holy Spirit is a Spirit of power in us, by being in us a Spirit of faith. For faith is a work of the Spirit of power : and no less power would work faith in us, than that which raised up Christ from the dead, F^ph. i. 19, when he lay under all the sin of man, and all the wrath of God, and all the sorrows of death, and all the pains of hell ; it must be a mighty power indeed that must raise Christ then, and that power was the power of the Spirit ; and no less power will work faith. So that whoever truly believes by this faith of the operation of God, is sensible in his own soul, of the self- same power that raised up Christ from the dead. And thus the Holy Spirit is a Spirit of faith in us, and so of power. For unbelief keeps a man in himself, but faith carries a man out to Christ. Now there is no man weaker than he that rests on himself; and there is no man stron- ger than he that forsakes himself, and rests on Christ. 30 CHRIST'S SPIRIT And so a man, through the power of faith, is able, both to do and endure the self-same things which Clirist himself did and endured. 1. He is able to do the same things that Christ himself did ; and therefore saith Christ, All things are possible to him that believeth ; so that a believer hath a kind of omni- potency, and all things are possible to him ; because by faith he lays hold upon the power of God ; and all things are possible to the power of God ; and so all things are possible to a believer, who is partaker of that power of God. And hence Paul saith, / ca?i do all things through Christ that strengtheneth me, Phil. iv. 13. This Christ, that strengthened him, was the power of God; and this power of God, is not a finite power, but an infinite : not a parti- cular power, but a universal ; and so can do, not some things only, but all things : and so also can all they who are truly partakers of it by faith. Yea, Christ himself hath a greater expression than this, yea, such a one that I never durst have spoken, if Christ himself had not first spoken it ; and that is this : He that believeth in ?ne, the v\orks that I do, shall he do; and greater works than these ; because I go to the Father, John xiv. 12. Where Christ saith, a believer shall not only do the same works with himself, (which also had been a great thing) but also greater works than him- self; and this indeed is altogether admirable and wonder- ful, that a believer should do greater works than Christ. But how is this made good ? Why thus : Christ overcame the law, and sin, and death, and hell, and the whole power of the devil, in a body and soul free from sin ; his human nature being the immediate formation of the floly Spirit in the womb of the virgin Mary, and so had not the least spot of sin in it. But now believers overcome the same evils, even the law, sin, death, hell, and the whole power of the devil, in corrupted and polluted nature, in bodies and souls, at the first full of sin, and afterwards A CHRISTIAN'S STRENGTH. 31 defiled through many corruptions. The devil came to Christ, and found nothing in him ; and so he overcame : But he comes to a believer, and finds much in him ; and yet he overcomes. And this truly is a greater work than Christ did : and these works we do, but not through our own power, but through Christ's, of which we truly par- take through faith. 2. A Christian, through the power of faith, is able, not only to do, but also to suffer the same things that Christ himself suffered. Now the sufferings of Christ were the most grievous and intolerable to nature that ever were. For how did Christ, for the present, as it were, lay aside his divine nature, that he might suffer in his human! And how did he suffer in this, the whole weight and condemna- tion of sin to the very utmost ! And the whole wrath of God to the utmost ! and all the sorrows of death, and the pains of hell, to the very utmost ! And among all his suf- ferings, had not the least drop of comfort, either from hea- ven or earth : and yet through the power of the Spirit, he endured and overcame all. And so each Christian is able to endure and overcome the same evils by the same power. And therefore Paul desired to know Christ truly: not only the power of his resurrection^ Phil. iii. 10. which any one would desire to know ; but also the fellowship of his sufferings^ which flesh and blood trembles at ; yea, and to be made conformable to his very death. Yea, I add yet farther, that it a Christian should chance to fall down into hell, (as we believe Christ descended into hell, and so also many of his saints have done, as David and Hezekiah, &c.) yet a Christian, through the power of the Spirit, were able to overcome both the sins and.the pains of hell. And there- fore saith Solomon^ Love (which is the power of the Spirit) is too strong for death, and too hard [or too cruel) ybr hell: Cant. viii. 5, 6, as is evident in that godly woman, (for I will name but one instance instead of manv^ w^ho, think- 32 CHUIST'S SPIRIT ing of the torments of hell, and of the hatred and blas- phemy of God, which reigned in the damned, did earnestly intreat God, iit etiamsi damnar etiir ^ tamen Deum dili- geret ; " that though she were damned, yet still she might love God." Here love was too hard for hell indeed ! And thus a believer, through faith is enabled, both to do and endure the self-same things which Christ himself did and endured : and the Holy Spirit, l^ being a Spirit of faith, is a Spirit of power in us. 5. The Holy Spirit is a Spirit of power in us, by being in us a Spirit of righteousness : and so he is two ways ; 1. In regard of mortifying sin. For the Spirit of God dwelling in us, is not idle in us, but continually active ; and so from day to day mortifies sin. And this is the proper work of the Spirit in our flesh, to destroy out of us whatsoever is contrary to itself ; and that is, every sin, lust, and corruption. Now our sins are our weakness ; a man's pride, and passion, and envy, and covetuousness, and lust, and intemperance, and every sin, is his weakness. Now the Holy Spirit, by being in us a Spirit of righteous- ness, mortifies and destroys all our sins, and so takes away our weakness. 2. Again ; as the Holy Spirit is a Spirit of righteousness in us, in regard of mortifying sin, so also in regard of imparting grace to us. For all grace is the fruit and ope- ration of the Spirit in our flesh ; and as all light is from the sun, so is all grace from the Spirit. Now every grace is so much strength in the soul : Faith, so much strength ; hope, so much strength ; love, so much strength ; and so humility, and patience, and temperance, and godli- ness, and brotherly-kindness, and all other graces, are so much strength. And according to each man's measure of grace, so is his measure of strength ; and according to each man's measure of the Spirit, so is his measure of grace. A CHRISTIAN'S STRENGTH. 33 And thus the Holy Spirit, by being a Spirit of righteous- ness, is also in us a Spirit of power. 6. The Holy Spirit is a spirit of power in us, by be- ing in us a spirit of the fear of the Lord : and so he is, by representing God to us in his glory and majesty, ac- cording as he hath revealed himself to us in his word; from which knowledge of God, springs his fear. For what is the reason that the men of the world fear not God, but sin securely against the great and glorious God every day ? Why, the reason is, because they know not the Lord. Now the Spirit comes, and reveals the Father in the Son, and presents God to the soul, through his word, in his infinite and eternal power, and justice, and wisdom, and truth, and faitlifulness, and love, and mercy, and goodness, &c. and shines to the soul in each attribute of God ; and now, w hen a man sees God by his own light, and knows him by his own teaching, then first doth he begin truly to fear God ; and the fear of God is his strength. For he that fears God, is free from all other fear : he fears not men of high degree, nor men of low degree, nor the united power of all the creatures : he fears not the fear of other men in their evils, but in the midst of all fearful things, he is without fear ; because he sanctifies the Lord of hosts in himself in his heartland makes him his fear, arid his dreads Isai. viii. 13. And by this means, amidst all evils, he hath admirable confidence and assurance; because he knows that no evil can befal him from any man, or from any creature, till first it be the will of God : and also, that whatever evil befals him, according to the will of God, it shall work for good unto him in the end. Thus the fear of the Lord is a Christian's confidence, and a believer's strength : where- as, he that fears not God, fears every thing; yea, not only real, but imaginary evils ; and as evils multiply his fears, so his fears again multiply his evils ; till at last he be swal- £ 34 CHRIST'S SPIRIT lowed up of both. But the Holy Spirit beinj^ in us a spi- rit of the fear of the Lord, is also in us a spirit of strength. 7. The Holy Spirit is a spirit of power in us, by being in us a spirit of love and unity. The Holy Spirit is a spirit of love and unity in the Godhead ; for the Father loves the Son, with the Spirit ; and the Son loves the Father, with the Spirit ; and the Father is one with the Son, in the Spirit ; and the Son is one with the Father, in the Spi- rit ; and the Spirit is the bond both of love and unity be- tuecn the Father and the Son ; and God, being most love, and most one, is also most strong. Now what the Spirit is in the Godhead, he is the same in the Church of God, which is the true temple and habitation of the Godhead, and that is, a spirit of love and unity : for why is there such constant love and unity between the members of the same body, but because one spirit runs through theni all '? And so there is such constant love and unity between all believers, because one Holy Spirit runs through them all. And hence we may take notice of a remarkable difference between nature and grace ; for nature, of one makes ma- ny ; for we all, who are many among ourselves, even a whole world of men, were but one in Adam : omnes eramus Hie unus homo; but grace, of many, makes one ; for the Holy Spirit, which is as fire, melts all the faithful into one mass or lump, and makes of many one body, one thing : yea, it makes them one in the unity of God, according to that of Christ, Johtij xvii. 21. that they all may he one^ as thou. Fa- ther^ art in ?}ie, and I in thee ; that they also may be one in us : mark the words, for they are wonderful ; that they all may be one ; tliat is, that all believers, who are many among themselves, may be all made one ; one ? Flow one ? As • thou, Father^ art in me. and I in thee ; that is, as thou and I, being two persons, are yet but one God : after this highest example of unity, let them be made one in us ; us long as A CHRISTIAN'S STRENGTH. 35 they remain in tliemselves, they are many ; and how much they remain in themselves, they are many ; for their unity is not in themselves, but they are one in us, who are one ; that is, how much the saints, by the Spirit, are carried into the Father and the Son, who are one ; so much also are they made one, not only with the Father and the Son, but also with one another. You may see in the Acts, how the multitude of believers, after they had received the Spirit, so far fortli as they had received the Spirit, ivere of one hearty and of one mind. And this unity of believers, is their strength ; and when God shall take away all those preju- dices, and suspicions, and jealousies, and particular ends and interests, and divisions, and separations, and schisms, that are among his own people ; and the people of God shall be reduced into this blessed unity among themselves, and the Lord be one, and his name one, among them all ; then shall the church also be of admirable and invisible power. So that, all they that strive with it, shall perish: and 'all they that war against it, shall be as nothing : yea, then shall the Lord make the church as a new sharp threshing in- strument, having teeth, a?id it shall thresh the mountains, that is, the kingdoms of the world ; and shall beat them small ; and shall make the hills, that is, the lesser commonwealths, as chaff, Isai. xli. 15. But till the church of God attain to this unity, it shall not do any excellent thing ; it shall not work any notable deli\'erance in the earth, neither shall the inhabitants of the world fall. When the Spirit of God shall be a spirit of unity in the faithful, and shall heal all the sad differences and dissensions that are now between them, then also shall it be a spirit of admirable power in them. And thus much for the explication of the point. The use is twofold. 1. The first is, to exhort all men, every where, to en- deavour to partake of t4iis supernatural, spiritual, and di- 5G CHRIST'S SPIRIT vine power of the Holy Spirit, which is certainly commu- nicated to all the faithlbl and elect in Christ Jesus. And let no man think it is a thing indifferent, whether he have this power or no ; but know, that the having of this power of the Spirit, is of absolute necessity, and that both for ministers, and for all other Christians. 1. There is a necessity of this power of the Holy Spirit for ministers ; and to them this present place doth chiefly relate. 1. For, first, if they have not this power of the Holy Spirit, they have no power at all. For Christ sent them, only as his Father sent him ; and so Christ never gave unto them any earthly, or human, or secular power; no power of swords or prisons, no power of outward con- straint and violence. Christ gave them no such outward and worldly power, for the enlargement of his kingdom, as not being at all suitable to it. For his kingdom is spi- ritual ; and what can carnal power do in a spiritual king- dom ? His kingdom is heavenly ; and what can earthly power do in a heavenly kingdom ? His kingdom is ?iot of this world ; and what can worldly power do in a kingdom that is not of the world ? And though antichrist and his ministers have arrogated and usurj)ed such a carnal, and earthly, and worldly power to themselves, in their pretend- ed managing the kingdom of Christ, yet the faithful min- isters of Christ cannot. And therefore, seeing the ministers of the gospel have no power from beneath, they must needs have power from on high ; seeing they have no fleshly power, they must needs have spiritual power ; seeing they have no power from earth, and from men, they must needs have power from heaven, and from God ; that is, the power of the Holy Spirit coming on them, or else they have no power at all. A CHRISTIAN'S STRENGTH. 37 2. The ministers of the gospel must needs have this power of the Holy Spirit, because otherwise they are not sufficient for the ministry. For no man is sufficient for the work of the ministry, by any natural parts and abi- lities of his own, nor yet by any acquired parts of human learning and knowledge ; but only by this power of the Holy Spirit : and till he be endued with this, notuathstand- ing all his other accomplishments, he is altogether insuf- ficient. And therefore, the very apostles were to keep silence, till the}' were endued with this power : they were to wait at Jerusalem till they had received the promise of the Spirit, and not to preach till then. Yea, Christ him- self did not betake himself to the work of the ministry, till first the spirit of God came upon him, and anointed him to preach. And therefore, for thirty years together, he did not preach publicly and ordinarily, till at John's baptism he received this power of the Spirit, coming on him. Now if Christ himself, and his apostles, were not sufficient for the ministry, till they had received this power from on high, no more are any other ministers whatsoever. For, as I said, it is not natural parts, and abilities, and gifts, and learning, and eloquence, and accomplishments, that make any man sufficient lor the ministry ; but only the power of the Holy Spirit coming upon him. So that whosoever is destitute of the spirit of power, is insuf- ficient for the work of the ministry ; and that in these res- pects : 1. Without this power of the Spirit, ministers are ut- terly unable to preach the word ; that is, the true, spiritual, and living word of God. For to preach this word of God, requires the power of God. One may speak the word of man, by the power of man, but he cannot speak the word of God, but by the power of God. And Christ himself, in all his ministry, spoke nothing of himself, in the strength of his human nature ; but he spake all he spake 38 CHRIST'S SPIRIT by the power of God ; and without this power of God, he could not have spoken one word of God. And so, in like manner, no man is able to preach Christ, but by the Holy Spirit, which is the power of God. For Christ is the power of God ; and can never be represented, but by the Holy Spirit, which is the power of God. For as we see light in his light ; that is, the Father, who is light, in the Son, who is light ; or else the Son, who is light, in the Holy Spirit, who is light ; so we know power in his power ; that is, the Son, who is power, in the Holy Spirit, who is power. And Christ, who is the power of God, can never be made known to the church, but by the ministration of the Spi- rit, which is the power of God. So that it is not an easy thing to preach Christ, the power of God ; yea, none can do it aright, but by the power of the Holy Spirit coming upon him. 2. Without this power of the Spirit, ministers are un- able to preach the word powerfully. They may, it may be, happen upon the outward word ; yet there is no power in their ministry, till they have received this power of the Spirit, coming upon theiti. Otherwise their ministry is cold, and there is no heat in it ; it is weak, and there is no strength in it. 1. It is cold, and there is no heat in it. Without men have received the power of the Spirit, there is no fire in their preaching. Their ministry is unlike the ministry of Elias, whose ministry was as fire ; and unlike John Bap- tist's, who, in his ministry, was a burning and shining light ; and unlike Christ's, whose ministry made the disciples hearts burn within them ; and unlike the apostles, who, hav- ing received the Spirit, were as men made all of fire, run- ning through the world, and burning it up. Without this Spirit, a man's ministry is cold, it warms the hearts of none, it inflames the spirit of none ; but leaves men still frozen in their sins. A CHRISTIAN'S STRENGTH. 39 2. It is weak, and hath no might in it. There is no strength in a ministry where there is no Spirit. Whereas, when men have received the Spirit, then their ministry is a powerful ministry; as Paiily 1 Thess. i. 5. The Gospel came to you not in word only ^ but in power, and in the Holy Ghost; and therefore in power, because in the Holy Spirit. And again, 1 Cor. ii. 4. My speechand preaching wasnot with the enticing words^of man^s wisdom, but in demonstration of the Spirit, and power. Where you see the Spirit and power in the work of the ministry are always conjoined, as the sun and light are. And that ministry that is in the Spirit, is always in power : and being in power, it is always effectual, either to convert men, or to enrage them : and the enrag- ing of men, is as evident a sign of the Spirit of power in a man's ministry, as the conversion of men. Whereas, a cold and dead ministry, that is destitute of this power, doth, as we used to say, neither good nor harm ; neither converts nor enrages ; neither brings in righteousness, nor destroys sin ; neither kills nor quickens any ; but leaves men in their old temper for many years together, and never stirs them. But the ministration of the Spirit and power is operative and mighty, and carries all before it. And though evil and carnal men will ever be murmuring, and wrangling, and opposing, and contending against such a ministry ; yet they are never able to resist the wisdom and spirit of it ; as the Libertines, Cyrenians, and Alex- andrians, 7y(?r(?«o^ ableto resistthewisdom and spirit by which Stephen spake, Acts vi. 10. And therefore, let them that will needs be striving against such a ministry, know, that they strive against more than a mere man ; they strive against power from on high ; against the greatest power that ever God put forth ; against the power of Christ him- self, and his Eternal Spirit ; and so they shall never be able to prevail against this power ; but shall surely sink under it. But to retiu'n from whence we have a little digressed. 40 CHRIST'S SPIRIT 3. Without this power of the Spirit, as ministers ai'c not able to preach the word, nor to preach it powerfully, so neither are they able to hold out in their ministry, and to carry it on strongly against all opposition and contra- diction. Peter and Johji preached the gospel, but pre- sently the rulers, and elders, and scribes, convened them ; and straitlij tlireatenedthem, and commanded them notto speak at alt; nor to teach in the name of Jesus, Acts iv. 17, 18. And now, if the apostles had wanted this power of the Spirit, they wou'd presently have been snubbed and awed, and would k've sneaked away, and you should have heard no more of them. But tluy having recei\'ed this power, all the threatnings and scornings of the rulers and magis- trates could not deter them from the discharge of their office, and that ministr} they had received from Christ. But though before, they were fearful, and trembling, and daunted at the apprehension of the least danger ; yet now, having received this power, they are altogether undaunt- ed ; and said to the rult-rs and eiders, Whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye. Acts iv. 19. As if they should have said, " O ye rulers and elders of the people, our case is a plain case, wherein we are most willing that even your ownselves should be judges : For we have received a command from God to preach the Gospel of his Son Jesus Christ ; and you forbid us to do that, which God hath commanded us. Now do you yourselves be judgt s, who is fittest to be obey- ed, God or you "? The great and glorious God of heaven and earth, or poor wn tched men, such as yourselves ? Nay, what God hath commanded us, we must, and will obey, against all your threatnings and punishments, and whatever you can say or do. We cannot conceal, but must publish, what we have seen and known of our Lord Jesus Christ ; of his incarnation, liie, death, resurrectipn, ascension, A CHRISTIAN'S STRENGTH. 41 kingdom, glory, and of that great redemption and salva- tion, which he hath wrought, and purchased for all the elect of God." Now I would to God that the unjust commands of all magistrates, and secular powers whatsoever, might be no otherwise obeyed than this unjust command of the rulers was by Peter and John ; and that no man would dare to yield more obedience to the creature, than to the Lord of all. For no princes or magistrates in the world, have any power to forbid the preaching of the everlasting gospel, which God hath commanded should be published to all nations, for the obedience of faith ; I say, they have no power at all to forbid the preaching of this gospel, or of any one truth of it, though ever so cross to their designs. And if they should, yet herein ought we to know no more obedience than Peter and John did here. We ought to obey God and not them ; and to make known the whole mind of God, though it be never so contrary to their mind ; after the example of Peter and John^ who having received this power of the Holy Spirit, held on their mi- nistry, against all the countermands, and threatnings, and punishments of the magistrates. Whereas, without this power, they had soon fainted and failed, and had never been able to have gone through with it. 4. Without this power of the Holy Spirit, ministers are not able to reprove the world. For every man, by nature, seeks the amity of the world ; and no man, by his good will, would provoke the enmity of it against himself. And therefore, flesh and blood will never reprove the world of sin, but allows it, and countenances it in sin. But now the Spirit y when he is come^ he will reprove the world of sin. When a man hath this power of the Spirit in him, then presently he reproves, and argues, the world of sin ; and so by his ministry bids defiance to the whole world, and F j^2 CHRIST'S SPIRIT provokes the whole world against himself. And this no man either can do, or dares do, except he be first endued with this power of the Spirit, coming on him. And there- fore spilth 3ficah, chap. iii. 8. 1 am full of porver by the Spi- rit af the Lord^ and of judgment^ and of might ; to declare unto Jacob his transgression, and to Israel his sin. The world, of all other things, cannot endure the re- proof of sin, and the declaration of its evil ways. And therefore it is exceedingly offended, yea, and extremely rages against the faithful teachers of the word, with all sorts of punishments and persecutions ; as the examples of all the prophets, apostles, and faithful teachers of the word of God, in all ages do declare. Yea, and Christ himself testifies touchinghimself; Therefore the rvorld hates me, because! test fi/ of it, that thexvorks thereof are evil. But now, they that will connive at sin, and flatter the world in its own ways, these are the only men of reckoning, and live in all wordly honour and prosperity. And all ages can witness, that all teachers are not of that strength and resolution, to contemn the hatre^ and fury of the world ; nay, the most are quite overcome with the prosperity of this present life, and with the desire of friends, and riches, and preferments; and so wink at the sins of the world, and are ministers in whose mouths are no reproofs, though the whole world lie in wickedness. For, thus they escape the rage and violence, and obtain the favour and love, of the men of this world. And thus weak and unworthy are those men M'ho are only endued with their own spirits : But now, saith Micah, I am full of power by the Spirit of the Lord., and of judgment, and of might ; to declare unto Jacob his transgression, arid to Israel his sin. As if he should have said, " The power of the Spirit of the JLord dwelling in me, puts forth itself two ways, in judgment, and in fortitude." 1. In judgment; and this signifies the reproving and A CHRISTIAN'S STRENGTH. 43 the condemning sin and wickedness, as the prophet him- self explicates ; saying, that I might declare unto Jacob his transgressioft, and to Israel his sin. But seeing their being full of judgment doth not want danger, but exposes a man to a thousand evils, inasmuch as the world can endure no- thing less than the reproof of sin ; therefore I am, by the power of the Spirit, not only full of judgment, but also. Secondly, full of might ; as the spirit of judgment exposes me to danger, so the spirit of might enables me to contemn those dangers. So that, though the world, be- cause of the spirit of judgment, threatens never so many evils ; yet the prophet is not frighted from his office, but, through the spirit of might, discharges it faithfully, in des- pite of all those threatnings. And whenever ministers want this spirit of might, though out of danger, they may be confident ; yet, at the very first encounter of evil, they will bend and yield, and speak and do all things for the favour of the world ; rather than, for the truth's sake, they will expose themselves to the hatred and opposition of the world. 5. Without this power of the Spirit, they are unable to wrestle with, and overcome the devil ; whose subtilty, and wrath, and malice, and power, they must needs encounter with, in the work of the ministry. Christ, as soon as he was endued with this power, and anointed by the Spirit to preach, was immediately led into the wilderness, to be tempted of the devil ; who would fain have taken him off from the work of the ministry, if it had been possible : but Christ, being endued with this power, overcame the deviL And Christ, before he sent his apostles to preach the kingdom of God, as you may see, Luke ix. 1. called them together, and gave them power and authority over all devils : and when they returned, they told him, that the devils themselves were subject to them. But now, the seven 44 CHRIST'S SPIRIT sons of Sceva, who were destitute of this power, when they took upon them to call over one who had an evil spirit, the name of the Lord Jesus ; and to say, JFe adjure you by Jesus whom Paul preacheth ; the evil spirit answered and said, Jesus I know ^ and Paul I know ; hut who are ye ? And so " the man in whom the evil spirit was, leaped upon them, and overcame them, and prevailed against them, and they fledaway naked and wounded;" Acts xix. Sothatthey being destitute of this power from on high, the devil was pre- sently too hard for them, and they were overcome by the devil. But now, they that are invested with this power of the Holy Spirit, are able to wrestle with principalities and powers^ and the rulers of the darkness of this world ; and to out-wrestle them, and to tread satan himself under their feet. Sixthly : Without this power of the Holy Spirit, they are unable to suffer persecution for the word ; but the least touch of evil causes them to pull in their horns ; and each reproach, and opposition, and persecution shakes them down. Whereas, this power makes them confident, cou- rageous, comfortable, and invincible, in the midst of all evils. See this in some examples. Our Lord Jesus Christ being anointed with the Holy Spirit, and with power, did not only preach the truth in his life, but also wit?iessed a good confession before Pontius Pilate^ and sealed to the truth with his death. Paul^ who was endued with the same power, when Agabus foretold him by the Holy Spirit, of liis bonds at Jerusalem^ and the brethren hearing it, came weeping to Paul^ and besought him to keep himself out of bonds, by not going up thither ; Paul reproved them, and told them, that he xvas ready, not only to be bound, but to die at Jerusalem for the Lord Jesus. Chrysostom was en- dued with the same power, and so resolved to preach the truth, and not to depart from the truth, though the whole world should wage war against him alone ; and professed, A CHRISTIAN'S STRENGTH. 45 that he desired nothing more than to suffer for the cause of Christ ; and that, " If it were offered to him of God, whether he would immediately go to heaven, or stay on earth and suffer for Christ ; he would a thousand times rather choose this latter than the former." Be- cause, in going immediately to heaven, he should seek him- self, but in staying on earth to suffer for Christ, he should wholly deny himself, and seek his honour alone. Luther was endued with the* same spirit of power ; and so when lie was called to TForms, before the emperor Charles the fifth, and before all the estates of the empire, to render a reason of his doctrine ; and some of his friends (perceiving undue dealing among his adversaries) persuaded him not to go, to expose himself to danger ; but he answered with a mighty spirit (^), " I have decreed, and am resolved, because I am called, to go into the city, in the name of our Lord Jesus Christ ; though I knew there were so many devils to oppose me, as there are tiles on all the houses of the city." And when he was called to return to Wittenberg by the people, which he could not do with- out most evident and apparent danger, he being already condemned by the edicts and authority, both of the pope and emperor ; and so in regard of them, could expect no less than a violent death every day ; yet for all this, lie was resolved to return to his charge ; and upon this occasion, hath this passage to the duke of Saxony {h). ("•) Mihi vero qui vocatus sum, decretum & cerium est ingredi urbera,in nomine Domini nostri Jesu Cliristi,etiamsi scirem tot dia- bolos mihi oppositos, quot sunt tegulee in omnibus totius urbis tectis. (/i) Verum quid faciam? urgent me causpe inevitabiles, Deus cogit & vocat,'hic nuUi creaturse tergiversandum est. Age fiat igitur in no- mine Jesu Christi qui est Dominus vitee & mortis. Nihil habeo quod p»ssim perdere ; Domini ego sum ; si perdor, Domino perdor, id est invenior. Alium ergo qujere quem terreas. Verum ego scio & certus sum, Josum Christum Dominum nostrum vivere & regnare : quo sci- 46 CHRIST'S SPIRIT " But what shall I do ? unavoidable causes urge me, God himself calls and compels me, and here I will turn my back to no creature. Go to then, let me do it in the name of Jesus Christ, who is Lord, both of life and death." Again, in his answer to the Dialogue of Silvester Frierias, who had threatened him ; he saith, " I have nothing that I can lose ; I am the Lord's, and if I am lost, I am lost to the Lord ; that is, I am found. And there- fore seek somebody else to fright,^ for me you cannot." Again, in his Answer to Ambrotius Cathari?ius, he saith of the pope and his instruments, " they seek not to over- come me with scriptures, but to destroy me out of the earth ; but I know and am sure, that Christ our Lord lives and reigns. And being even filled with this know- ledge and confidence, I will not fear many thousands of popes : For greater is he that is in us, than he that is in the zvorld.''^ And again, in his epistle to his father, he hath this remarkable passage ; '* What if the pope shall kill me or condemn me below hell? He cannot raise me up again when I am slain, and kill me a second and third time. And having once condemned me, I would never have him absolve me. For I am confident that the day is at hand, wherein that kingdom of abo- mination and destruction shall be itself destroyed. But would I might first be counted worthy, either to be burn- enlia & fidiicia inflatu3,non timebo etiam multa millia Paparum. Ma- jor est enim qui in nobis, quam qui in mundo est. Quid si me occidat Papaautdamnet ultra Tartara? Occisum non suscitabit, utbis&ite- rum occidat : damnatum vero ego volo ut numquam absolvat. Confido enim, instare diem ilium quodestruetur regnum illud abominationes & perditionis. Utinani nos primi digui simus, vel exuri vel occidi ab eo, quo sanguis noster magis clamat, & urgeat judicium illius acce- lerari. Sed si digni non sumus sanguine testificari, banc saltern ore- mus & imploremus niisericordiam, ut vita & voce testemur, quod Jesus Christus solus est Dominus & Deus noster, Benedictus in se- cula seculorum. Luther, in Epist, ad Pair. A CHRISTIAN'S STRENGTH. 47 ed or slain by him, that so my blood might cry the louder, and urge his judgment to be the more hastened. But if I am not worthy to testify with my blood, let me at least in- treat and implore this mercy, that I may testify by my life and doctrine, that Jesus Christ alone is our Lord, and God blessed for ever and ever." Calm Melancthon was endued with the same spirit of power; and so, when his enemies threatened him not to leave him a place in all Germany whereon to set his foot, he said, Avido & tranquillo animo expecto exilia ; " I ex- pect banishment with a desirous and peaceful mind." Many more examples might be produced, to show, that when ministers are endued witJi the power of the Spirit coming on them, then they are stronger than all opposi- tion and persecution whatsoever; otherwise, when these evils encounter them, they, with Demas, leave tlie work ; and embrace the world. And thus you see, what necessity all the faithful mi- nisters of the gospel have, of the power of the Holy Spirit coming upon them ; and without this power, though they be called ministers, yet they are none : For without this power, they are unable to preach the word, to preach it powerfully, and to persevere and hold out in the course of the ministry ; they are unable to reprove the world ; to wrestle with and overcome the devil ; and to suffer that per- secution, which necessarily attends that calling. And so without this power, they may minister to themselves, but cannot minister to others the manifold graces of God : they may do their own work, but they cannot do God's work ; they may feed themselves, but not the flock of Christ : they may domineer over the sh'eep^ but cannot drive away the wolf: they may build up their own houses, but cannot build up God's house. Secondly, As the Holy Spirit, and the pgw'er of it, is ne- 48 CHRIST'S i^PIRIT cessary for ministers, so also for all other Christians what- soever. But some here will be ready to say, yea, but do all be= lie vers receive the Spirit of God, and the power of the Spi- rit, as ministers do ? Yes, equally and alike with themj, without any differ- ence. This is evident, Acts xi. 15. where Peter tells the Jews, who contended with him for conversing and eating with the Gentiles, that when He began to speak the -word to thetn^ the Holy Spirit Jell 07i them, saith he, as on us at the beginning. And again, ver. 17. Forasmuch then as God gave unto them the like gift as he did unto us, who believed on the Lord Jesus Christ ; -what was I, that I could withstand God, So that God gave the Holy Spirit to as many Gentiles as believed, in like manner as he did unto the apostles them- selves : and they received the same power of the Holy Spi- rit coming on them, as the apostles did. Whereby you may perceive, that not ministers only are spiritual men, and all others temporal, as the Papists have taught, and many ignorant people among ourselves, are still persuaded : but all true believers are spiritual, as well as they, being born of the Spirit, and baptized v/ith the Spirit, equally as they are. And so all true believers, as well as ministers, being endued with the Spirit ; are also endued with the power of the Spirit, and so have more than an earthly power in them. They have all of them power of another nature than the power of the world ; they partake of spiritual, heavenly and divine power, even of the very power of Christ himself; which ii^fmitely transcends all the power of the creature. You see then clearly, that all faithful Christians have the spirit of power, and the power of the Spirit coming on them, as well as ministers : And they stand in need of both these, for these causes ; A CHRISTIAN'S STRENGTH. 49 1. They stand in need of the spirit of power, first, to differc.ice and distinguish them from reprobates, and de- vils : lor without the gift of the Spirit, there is no dif- ference between us and them. For Michael doth not dif- fer from the devil, nor Gabriel from Beelzebub^ but only by the Spirit. And Moses differs not from Pharaoh^ nor Abel from Cain, nor Jacob from Esau^ nor Peter from Ju- das, in regard of their substance, but in regard of the Spirit ; which the one received, and the others were count- ed unwortiiy of. 2. To advance them above the condition of flesh and blood, and above all those, in whom is none of God's Spirit. The excellency of each creature is according to its spirit ; for the more excellent the spirit of the creature is, the more excellent is the the creature itself; and each creature is valued and rated according to the spirit of it. How excellent then must they be above all the world, who have received the Spirit that is of God? Surely these are people of the most excellent spirit : And hence it is, that " the righteous is more excellent than his neigh- bour ;" because his spirit is more excellent than his neigh- bour's. 3. To unite them unto Christ. The Spirit is the bond of union between the Father and the Son, in the Godhead ; and the Father and the Son, are one in the Spirit, as we spake before. And now the same Spirit is our bond of union with Christ, and makes us one with Christ, as Christ is one with God, and unites us unto Christ in the unity of God ; for as Christ is one with the Father, in the Spirit, so are we one with Christ in the Spirit : For he that is Join- ed to the Lord is one Spirit ; and he that is not one Spirit with the Lord, is not joined to him. 4. All faithful Christians stand in need of the power of the Spirit, as well as of the Spirit of power. G 50 * CHRIST'S SPIRIT 1. To change their nature, which is impossible to all power but the power of the Spirit. It would be a great power, to change clay into gold, and a pebble into a dia- mond ; but it is a greater change that is wrought in a Christian, and requires a greater power. For the power of the Spirit, when it comes into our flesh, changes the na- ture of it. For it finds a man carnal, it makes him spi- ritual ; it finds him earthly, it makes him heavenly ; it finds him a drunkard, it makes him sober : an adulterer, it makes him chaste ; a swearer, it makes him fear an oath ; proud, it makes him humble ; it finds him. darkness, it makes him light in the Lord ; in a word, it finds him no- thing but a lump of sin, and makes him the righteousness of God in Christ. Thus the power of the Spirit changes our whole corrupt nature, and makes it conformable to the divine nature ; as fire makes the iron in which it pre- vails, like unto itself, communicating its own nature to it. After this sort, the power of the Spirit changes our nature, and our nature cannot be changed without it. But without this power of the spirit, we shall always re- main the same we were born, without any change at all. Yea, our corruption will, by daily use and exercise, in- crease in us, till at last it quite eat out that common na- tural good, which God hath given to every one of us, for the common benefit of mankind. 2. All Christians have need of the power of the Spirit to work grace in them. For our natures are wholly car- nal and corrupt ; and nothing can implant grace in them, but the mighty power of God's Spirit. And it is as great a miracle to see the grace of God dwelling in the corrupt nature of man, as to see the stars grow upon the earth. And yet the power of the Spirit doth this, as it is written. Truth shall spring out of the earth, Psal. Ixxxv. 11. and a- ^?\n,Great andprecious promises are madetous^thative should he partakers of the Divine nature, 2 Pet. i. 4, and again, A CHRISTIAN'S STRENGTH. 51 He hath predestinatedus tJiatwe should be conformable to the image of his Son. That is, as in otlier things, so also in his virtues. So that the power of the spirit implants grace in our nature ; and each grace is so much of the power of the spirit, in our flesh, as was said before. Wherefore we must needs learn to know, whose power the power of grace is. For though grace be a power in our flesh, it is not the power of our flesh : for Paw/saith, in me, that is, in my jiesh, dwells no good thing : but and if any good be in my flesh, it dwells not in my flesh, but in God's Spirit which dwells in me. As light is in the air, but dwells in the sun, so when men are regenerate, good is in the flesh, but dwells in the Spirit. For grace in the soul, is nothing but so much of the power of the spirit, imme- diately dwelling and working in us ; and ^vhen the Spirit is gone, all grace goes along with him, as all light with the sun : but it dwells in him, and is inseparable from him. 3. All Christians stand in need of the power of the Spi- rit to enable them to mortify and destroy sin. There is no power in our flesh against sin ; but all the power of our fiesn, is for it : and therefore it must be another power than the power of our flesh that must destroy sin, and that can be no other than the power of God's Spirit. And the power of the spirit destroys the whole body of sin, and each particular strong corruption. 1. The whole body of sin, in all the parts, and mem- bers, and branches of it ; each several influence and opera- tion of the Spirit, being a several destruction, of some sin or other. For as the spirit that is in us, lusts after envy, or pride, or vain-glory, or covetousness, or uncleanness, or the like ; so the Spirit we have of God, according to its mighty power, destroys all those sinful works of our corrupt spirit, and mortifies all the deeds of our flesh ; ac- cording to that of Paul, If ye mortify the deeds ofthefesh^ 52 CHRIST'S SPmiT by the Spirit, ye shall live ^ Rom. viii. 13. The flesh will ne- ver mortify its own deeds but the spirit must mortify the deeds of the flesh ; and this will mortify them, according to the whole latitude of them. 2. Again, as the power of the spirit subdues the whole body of sin, so also it overpowers each particular strong corruption, and keeps a Christian straight and upright in the ways of God. Every man hath some one cor- ruption, to which, by nature, he is more inclined than to another, and this is the bias of a man ; but the strengtii of the spirit will overpower this. A bowl, if it be thrown with strength, knows not its bias, but is carried on straight, as if it had no bias at all. So the godly have still some flesh in them, which is their bias, and carries them from God to themselves and the world, but the strength of the Spirit takes away this bias, and makes us take straight steps to God. 4. All Christians stand in need of the power of the spi- rit, to enable them to perform duties, to perform them aright, that is, spiritually. For spiritual duties may be performed, for the outward work carnally ; and in such duties there is no strength, but weakness, because there is none of the Spirit in them. For there is no power in any- duty, except there be something of the spirit in the duty. There is no more power in praying, nor in preaching, nor in hearing, nor in meditation, nor in reading, nor in resisting evil, nor in doing good, nor in any duty of sanctification, or of mortification, than there is of the spirit in them. And according to the measure of the spirit in each duty, is the measure of power in the duty. If there be none of the Spirit in a man's duties, there is no power at all in them, but only weakness and deadness, and coldness, and unprofitableness. If a little of the spirit, there is a lit- tle power ; if abundance of the spirit, there is great power ; and that duty that is most spiritual, is the most powerful. A CHRISTIAN'S STRENGTH. - 53 And therefore saith Paui^ I will pray with the Spirit, and / will sing with the Spirit ; and all the worship of the faithtul is in the spirit. Philip m. 3. PFe are the circumcision which worship God in the spirit, and have ?io confidence in thefiesh. So that there is no more power in any duty, than there is of the spirit in it ; and there is no more acceptance of any duty with God, than there is of power in it. Fifthly: All Christians stand in need of the power of the spirit, to enable them to the use of the word, and that both in private, and in public, as occasion serves. 1. In private ; for no man can say, that Jesus is the Christ, but by the Holy Spirit. No man can speak of Christ spiri- tually, but by the spirit ; and without this spirit, which searches the deep things of God, and reveals them to us, Christians are unable to give the sense of the word of God in their families, and among their friends, and acquaint- ance, and are also ashamed to do it. Whereas, the Spirit of God gives us both ability and boldness : as Aquila and Priscilla his wife, did not only speak the word in their fami- ly, but also took Apollos, a minister, home, when they per- ceived him somewhat ignorant in the mystery of Christ, and instructed him in the way of God more perfectly. 2. They have need of the power of the Spirit, to en- able them to speak the word of God in public, as every Christian may do, if he come where people are ignorant of God's word, and there are no ministers to do it. This I say, in such a case, we may do by virtue of his anointing with the Spirit ; and for this you may see the practice of Stephen and Philip, who were but deacons, and not elders or ministers, and yet published the word, where the peo- ple were ignorant ; yea, you may see, Acts viii, how all the disciples, except the* apostles, were, by reason of a great per- secution, scattered throughout the regions of Judea and Samaria, and they that were so scattered, went every wherCy preaching the word, because the people among which they 54 CHRIST'S SPIRIT were, were ignorant, and there was no bod}^ else to do it. And God, having made known Christ unto them, they could not but declare him unto others : the love, both of Christ, and of their brethren, constraining them. But this is in case of necessity, and where other faithful Christians are absent : otherwise, when Christians are present, no man can take that to himself, without the consent of all, which belongs to ail. Sixthly : All Christians stand in need of this power of the Spirit, to enable them to confess the word, before kings, and rulers, and magistrates, when they are called thereunto. Whereas, without this power, they would trem- ble, and bite in the truth. In Alatt. x. Christ tells his disciples , that they shallbe brought before governors and kings, Jbr his name'' s sake. But, saith he, verse 19. When they shall deliver you up, take no thought , hotv, or what ye shall speak; Jorit shall he given you in that same hour, what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you. Here Christ tells his disciples that they should be brought before great men, yea, before the great- est in the world, to give testimony to his truth. And surely, it is a very hard thing, for a man not to be daunted then, but to be unmoveable, before all worldly power and glory, and all the terrible frowns and threats of mighty men. Now, saith Christ, at such a time, when you are to speak before the armed power of the world, be not troubled beforehand, how, or what to say. For if you have Christ and his spirit in your hearts, you cannot want words in your mouths. And the truth which you profess is most glorious when it is most naked, and destitute of the gar- nishings of human eloquence and wisdom. And therefore be not fearful beforehand, no, nor y'et careful, touching what you shall say ;yb/* it shall be given you in that same hour, ■ in that same moment ; you shall have most present help. A CHRISTIAN'S STRENGTH. 55 How so ?ybr it is not yc that speak, but the spirit of your Fa- ther t/iat dwells in you. The spirit of truth that dwells in you, shall enable you to speak the words of truth, when you are called to it. And though you, it may be, are plain and mean men, and your lips would tremble, and be quite closed up before such an assembly of power and majesty : yet God's spirit shall give you a mouth to speak even then. And because, if you were only supplied with a mouth to speak at such a time, you would be ready to speak rashly, and foolishly, to the great prejudice and disadvantage of the truth, therefore he will give you not only a mouth, but wisdom too : and he himself will ma- nage his own cause with your mouths. And you shall so speak, as all your adversaries shall not he able to resist the truth that you speak ; but shall be so convinced in their con- sciences, that their tongues shall not know what to say- You shall have a mouth and wisdom, and they shall want both. And thus have many poor, mean, simple Christians, when brought before rulers and magisirates, been able to carry out the truth in that strength, that all their adver- saries have been put to silence and shame, as you maA see in a multitude of examples in the Book of iSIartyrs. And all this they did, by the power of the Spirit coming upon them. Seventhly and lastly : All Christians stand in need of the power of the Spirit, to overcome afflictions and persecu- tions, from which it is impossible they should be free in this world, they being contrary to the world, and the whole world to them. A natural man who hath no strength in himself, but his own strength, faints and lltils under affliction and persecution : but the faithful have in them strength above natural strength, strength above the strength of men, even the strength of the Spirit com- ing on them, and so they endure and overcome. Our f 56 CHRIST'S SPIRIT spirits are weak spirits, and are conquered by every evil ; but when they are strengthened by the power of God's Spirit, they are, over all evils, more than conquerors. And this is one thing observable, between natural and spiritual strength, in the overcoming of evil. Natural strength seeks always to throw off the evil, and so it prevails ; but spiritual strength never seeks the removing of the evil, but let the evil be what it will, it stands to it, and overcomes it. For the strength of the Spirit is able, easily to over- come all evils that can happen to flesh and blood, whether they arise from earth or hell. And thus those blessed Martyrs mentioned, Hebr. xi. and thousands and ten thou- sands of their consorts since, have overcome cruel mock- ings and scourgings, and bonds, and imprisonment, and stoning, and sawing in sunder, and slaying with the sword, and all the woes of poverty and want, and banishment, and of living in wildernesses and caves, and dens of the earth ; these and all other evils, they have mightily over- come, by this only power of the Spirit coming upon them. Thus we stand in need of the power of the Spirit, to overcome affliction and persecution ; and how much power we have, in affliction and persecution, to endure them, and overcome them, just so much of the power of the Spirit we have, and no more. And thus also have I declared unto you what necessity all Christians have of the power of the Spirit coming upon them, as well as ministers. And this was to strengthen the use of exhortation. The second use is for information and instruction, after this manner. If the receiving of the Spirit be the recei- ving of power, then it clearly informs us, that the May to partake of this power, is to obtain this spirit ; and the way to increase this power, is to increase this spirit. I shall endeavour to speak to both these things, and so shall conclude. A CHRISTIAN'S STRENGTH. 57 1. The way to obtain this power, is to obtain the Spirit. And that we may obtain the Spirit, we must first prepare ourselves to receive the Spirit. Now this preparation doth not stand (as Papists teach, and many ignorant persons among ourselves think) in sweeping the soul from sin, and then strewing it with graces, that so we may be fit to receive the Spirit. For first, The sweeping of the soul from sin, is not a work of our own, before the coming of the Spirit, but a work of the Spirit itself, after it is come. For no flesh can clear the soul of one sin ; it is the Spirit must do that. And secondly. For the strewing of the soul with grace, neither is this a work of our own, but a work of the Spirit itself, after it is come. For the Spirit itself brings all grace with it ; and before the coming of the Spirit, there is no grace at all. So that, we cannot by any acts of our own, prepare ourselves to receive the Spirit ; but only by the Spirit we prepare ourselves to receive the Spirit. For it is not any work of our own, upon ourselves, but the immediate work ot the Holy Spirit upon us, that can make us fit to receive himself. It lies wholly in his own power and goodness, first, to prepare in us a place for himself, and then after to receive and entertain himself, in that place he hath so prepared. Now the works of the Spirit, whereby he first prepares us for himself, and then entertains himself in us, are these two especially. 1. He empties us; and 2, He fills us with himself, whom he hath made empty. 1. He empties us. And this emptying is the first and chief work of the Spirit upon the elect, whereby he pre- pares them to receive himself. For the more empty a man is of other things, the more capable he is of the Spirit. If you would fill a vessel with any other liquor than H .A 58 ' CHRIST'S SPIRIT it holds, you must first empty it of ail that is in it before ; if you would fill it with wine, you must first empty it of beer or water, if any such liquor be in it. For two mate- rial things cannot possibly subsist in the same place, at the same time, the substances of each bemg safe and sound. And so, if the Holy Spirit, who is God, must come into us ; all mortal and unstable creatures, together with sin and ourselves, and whatever else is in us, must go forth. Human reason, and human wisdom, and righteousness, and power, and knowledge, cannot receive the Holy Spi- rit : but we must be emptied of these, if ever we would receive him. We must thus suffer ourselves to be prepared by the Spirit, to receive the Spirit: but with this caution, jThat when the Spirit of God hath wrought this in us, we do not attribute it to ourselves, as our own work, nor think any thing of ourselves, but descend into our own meer nothing. Otherwise we shall be a hindrance to the Spirit, that he cannot work in us after a more excellent manner. And when a man is thus empty of himself, and of other things, then he becomes poor i?i spirit, and such the Spirit alwavs fills, and descends into with a wonderful and irre- sistible power, and fills the outer and inner man, and all the superior and inferior faculties of the soul, with himself, and all the things of God. And this is the second work of the Spirit, to fill those whom he hath emptied. Now the usual and ordinary means, through which -he Spirit doth this, are these three. 1. The hearing of the word preached. But here w'e must distinguish of the word. For the law is the w^ord of God; but St. Pa2//saith, that by that word the Spirit is not given, but by the word of the gospel. And therefore, how beau- tiful are the feet of them that bring the gospel of peace ! for nothing is so sweet and precious as the word of the gospel. A CHRISTIAN'S STRENGTH. 59 which brings with it the Holy Spirit. This you may see, ^cts X. 44. where it is said, that whilst Peter yet spake, the Holy Ghost fell on all them that heard the xvord. And there- fore also the gospel is called, the ministration of the Spirit : because, as it proceeds from the Spirit, and the Holy Spirit gives utterance, so it also conveys the spirit to the faith- ful. Now the gift of tongues and miracles, and other such like gifts, are at the present ceased in the church •. but the gift of the spirit is not ceased ; and this the Lord still joins with the ministry of the gospel, that he may keep in our hearts the due respect of this ordinance. 2. Means, is faith in the ^\'ord heard. For it is not every one that hears the word, that receives th^ spirit : but only they that hear with the hearing of faith. For if thou hear the word of the gospel a thousand times, and wan test faith, thou shalt never receive the spirit ; for un- belief shuts up the heart against the spirit ; and ever op- poses and resists the spirit, and never receives it. But faith opens the heart to receive the spirit. By faith we lay hold on Christ in the word ; and through our union with Christ, we obtain the spirit. For we have not the spirit immediately in itself, but in the flesh of Christ. And when we, by faith, are made the flesh of Christ, then we partake of that Spirit that dwells in the flesh of Christ. Now through these two things, the word and faith, the spirit communicates to us a new birth ; it begets us unto God : and so we, partaking of the nature of God, partake also of the Spirit of God. They that are born of men, have nothing in them but the spirit of men ; but they that are born of God, have the Spirit of God. That which is born of the flesh, is flesh, and hath no spirit in it ; but that which is born of the spirit^'ig spirit, and hath spirit in it. So that there is no means to partake of the Spirit of God, 60 CHRIST'S SPIRIT but by being born of God : and the means by which we are born of God, are the word and faith. 3. Means is prayer. For Christ hath said, the Spirit is given to them that ask. And the disciples when they were to receive the promise of the Spirit, continued with one ac- cord in prayer and supplication^ Acts i. 14. For God, who hath promised to give us his Spirit, hath commanded us to ask it ; and whe^i God hath a mind to give us the Spirit, he puts us in mind to ask it : yea, God gives us the Spirit, that by it we may ask the Spirit, seeing no man can ask the Spirit, but by the Spirit. Now in asking the Spirit, there is no difference, whether we ask it of the Father or of the Son, seeing the spirit proceeds from both, and is the Spirit of both. And therefore Christ promiseth the send- ing of the Spirit from both. From the Father, John xiv. The Spirit which the Father will send in my name. From himself, Johnxvi. Except I go, the Comforter willnot come: but if I go, Iwill send him to you. So that both the Father and the Son give the spirit ; and it is no matter whether we ask him either of the Father, or of the Son, so we ask him of the Father in the Son, or of the Son in the Father. And thus you see the way to obtain this power, is to obtain the spirit ; and also by what means this is done. 2. The way to increase this power, is to increase this s})i- rit. And therefore it is as needful for us to know the means to increase the spirit, as to receive it. And they among others are these. 1. To increase faith. For the more we believe, the more we receive of Christ ; and the more we receive of Clirist, the more we receive of the spirit in Christ. For faith doth not apprehend bare Christ, -but Christ with his Spirit, be- cause these are inseparable. Nyyv always, according to the measure of Christ in us, is the measure of the spirit ; A CHRISTIAN'S STRENGTH. 6\ and according to the measure of faith, is the measure of Christ in us. 2. To be much in prayer. For the prayer of the spirit, increases the spirit. The more ue have the spirit, the more we pray ; and the more we pray, the more we receive the spirit. So that when we have the spirit in truth, we shall have daily a greater and greater increase of it, till we be filled with the spirit. For the Spirit comes from Christ, in whom is the fulness of the spirit, and carries us back again to Christ, that we may receive still more of the Spirit. And so by the spirit that is in our hearts, we la}'' hold on the Spirit that is in Christ, and receive more and more of it. 3. To turn ourselves daily from the creature to God. For the more ^ve enlarge our hearts towards the creature, the less capable are we of the Spirit of God. For to live much upon the creature, is to live much according to the flesh, and this quenches and straitens the spirit in us. And therefore we must live abstractedly from the crea- tures : and so use them, as if we did not use them : and so mind them, as if we did not mind them ; and abandon the contents and satisfactions of flesh and blood, and wean ourselves from all things but the necessities of nature. And the more free and loose we are from the creature, the more capable are we of God's Spirit, and the operations of it. He that lives at greatest distance from the world, and hath least communion with the things of it, hath always the greatest proportion of God's Spirit. For as the apostle Sdith, If any man love the worlds the love of the Father (that is, the Holy Spirit) is not in him : so, if any man love the Father, the love of the world is not in him : now the more any one loves the Father, the less he loves the world ; and the less he loves the world, the more the spirit dwells in him. 4. To cease daily from our own works. The more we 62 CHRIST'S SPIRIT act ourselves, the less doth the spirit act in us. And therefore we must from day to day, cease from our own works, from the operations of our own minds, and un- derstandings, and wills, and affections, and must not be the authors of our own actions. For we being flesh our- selves, whatever we do is fleshly, seeing the effect cannot be better than the cause. And if we mingle the works of our flesh, with the works of God's Spirit, he will cease from working in us. But the less we act in ourselves, ac- cording to the principles of our corrupt nature, the more will the spirit act in us, according to the principles of the Divine nature. But our own works are always a mighty impediment to the operations of the Spirit. 5. To increase the Spirit in us, we must give up our- selves to the Spirit, that he only may work in us, without the least opposition and resistance from us. That, as the soul acts all in the body, and the body doth nothing of itseff, but is subject to the soul in all things : so the spirit may do all in us, and we may do nothing of ourselves without the spirit, but be subject to the spirit in all its operations. For the Spirit of God cannot work excel- lently in us, except it work all in all in us. And in such a man, in whom the spirit hath full power, the spirit works many wonderful things, that he, according to hu- man sense, is ignorant of. For as the soul doth secretly nourish, and cherish, and refresh the body, and disperses life and spirits through it, even when the body is asleep, and neither feel^ it, nor knows it : so the Holy Spirit, dwelling in the soul, by a secret kind of operation, works many things in it, for the quickening and renewing it, whilst it oftentimes, for the present, is not so much as sen- sible of it. 6. The sixth means to increase the spirit, is to attri- bute the works of the Spirit to the Spirit, and not to our- selves. For if we attribute to the flesh, the works of the A CHRISTIAN'S STRENGTH. 63 Spirit; and take from the Spirit the glory of his own works, he will work no longer in us. Wherefore we must ascribe unto the Spirit the whole glory of his own works, and acknowledge that we ourselves are nothing, and can do nothing ; and that it is He only that is all in all, and works all in all : and we ourselves, among all the excellent works of the Spirit in us, must so remain, as if we were, and wrought nothing at all ; that so, all that is of flesh and blood may be laid low in us, and the spirit alone may be exalted : first to do all in us ; and then, to have all the glory of all that is done. And thus you see the means to increase the spirit, and so consequently strength, as w^ell as to get it. And by the daily use and improvement of these means, we may attain to a great degree of spiritual strength, that we may walk and not be weary, and may run and not faint, and may mount up as eagles, yea, and may walk as angels among men, and as the powers of heaven upon earth ; to His praise and honour, who first communicates to us his own strength, and then, by that strength of his own, works all our works in us : and thus is He glorified in his saints, and admired in all them that believe. UNIFORMITY EXAMINED, WHETHER IT BE FOUND IN THE GOSPEL, OR IN THE PRACTICE OF THE CHURCHES OP CHRIST. BY WILLIAM DELL, Minister of the Gospel. UNIFORMITY EXAMINED. *2C0R. IV. 13. TFe having the same spirit of faith, according as it is ivritfen, I he- lieved, and therefore have I spoken ; ice also believe, and tJierefore fipeak. OBSERVING that our brethren of Scotland, together \vith tlie Assembly of Divines, and tlie rest of the Presbyterian judgment, do often, both in their discourse and writings, exceedingly press for uniformity ; I have been urged in my spirit to think upon the matter, and to consider whether there could be an}' such thing found in the word of the New Testament, or in the practice of the churches of Christ. And for my part, I ingenuous- ly profess, I cannot yet discover it : and would be glad if any would instruct me further in this particular, so he do it from the v/ord. Now, uniformity, what is it, but "an unity of form?" and the form they mean, no doubt, is outward: for the inwardjbrm, as it cannot be known by the outward senses; neither can in it be accomplished i^y outward power. And therefore, till I know their meaning better, I conceive, that by uniformity, the}' understand an unity of outward form in the churches of God ; yea, some of them do declare so much, calling the thing they would have, external unifor- mity. Now such a thing as this (after so much meditation and recollection, as my other employments, and the many dis- 68 UNIFORMITY EXAMINED. tractions that necessarily attend my present condition, will permit me) I cannot discern, in the word of the gospel. For Christ, speaking of the church of the New Testament, saith, The hour cometh^ andnoxv is^ when the true worship- pers shall worship the Father in Spirit and Truths for the Father seeketh such to worship him, God is a Spirit^ and they that worship him^ must worship him in Spirit and Truth, John iv. 23. In which words it is most evident, that the wor- ship of God in the time of the New Testament, is inward and spiritual, consisting in faith, hope, love, apd in prayer, which is the operation of the three former. Sec. And so, is so far from uniformity as it hath be^n explicated, and as they understand it, that it is not at all capable of it. And therefore I cannot but wonder at the strange workings of darkness in the minds of men, who would have an external uniformity, in a worship that is inward and spiritual ; and of which, the outward form is no part at all, but is merely ac- cidental, and so absolutely various. Again : as I find not this uniformity in the doctrine of the gospel, so neither in the practice of the Saints, who had the spirit of the gpspel, as that practice is represented to us in the word. In Acts i. 14, I read, how the apostles being together with the women, and Mary the mother of Jesus, and his brethren, conti?iued, xvith one accord or mind, in prayer and supplication : and Acts ii. 44, and 46. how all that believed were together^ and continued daily ^ with ofte mind in the temple y and did break bread from house to house ^ 8V. And in all this there was unity, but no external uni- formity, neither name nor thing. Again, Acts iv. 23. Peter and John being let go by the magistrates, xvent to their own company ^ (which many of our clergy would term a conventicle) ajul reported all that the chief priests and elders had said to them ; and when they heard it, they lift up their voice to God, with one mind, and prayed. UNIFORMITY EXAMINED. 69 4 Here was inward unity, in faith, and love, and spiritual prayer, but no external uniformity ; and verse 32. 77ie jiiuL titude of them that believed^ were of one hearty and one soul. Unity ^till, but nothing of external uniformity. Further, we read, Acts^ chap. vii. and chap. viii. that Stephen and Philips who, by the church were ordained decons, and were to serve only for the ministry of the table, yet by virtue of the anointing, preached the word of God freely, and powerfully : and how all the members of the church oi Jerusalem, who were neither ministers nor deacons, be- ing scattered abroad by persecution, went preaching the word every where where they came, in that case of neces- sity : the unction of the spirit, of which all believers par- take alike, being one fundamental ground of such ministry, where there are no believers to call to the office : and in this, though there was unity of faith, spirit, and doctrine, yet I am sure they will say, there was no such uniformity as they would have. Again, Acts xx. Paul, the first day of the week, preach^^ to the disciples of Macedonia, from the evening till midnight, (which Dr. Pocklington, in a printed sermon, saith, was out of order) and after, brake bread, and did eat, and talked with them a long while, till break of day : and going from thence, he arrived at Ephesus, and there called the elders of the church together, and appeals to them after what manner he had been with them, to wit, serving the Lord with all humility of mind ^ andrvith many tears and temptations, ^c. and how he had held back no- thing prof table for them, but had taught them publicly, and from house to house, (which I wish were more in use now-a- days, if it might obtain so much leave from uniformity) a7id had preached to them repentance towards God, and faith towardsour Lord Jesus Christ: our chief work towardsGod, since our fall and corruption, being repentance, which is the change of the creature towards God, through God's own work in the creature : and this is not done without 70 UNIFORMITY EXAMINED. the sorrow of the flesh ; and our chief work towards Christ, who is given to us as a head, being faith or union. And in the end, exhorts the presbyters to take heed to themselves^ who, (according to the church-principles of this age, want no admonition themselves, seeing they are become a pe- remptory rule to all others) and to the Jlocks over which the Holy Spirit {2iT\d not Y>^trov\s) had ?nade them overseers, to feed ihechiirch ofGod^xvhich he had purchased with hisownblood, ye. But in all this, neither practises himself, nor preaches to them, nor commands them to preach to others, or im- pose upon others any such kind of thing as external uni- formity. And so surely, they that so vehemently urge this thing, that they make it all in all in their reformation, have some other teacher than the apostle, who being taught of Christ, as Christ was taught of God, yet knew no such thing at all in the worship of God, as uniformity. And yet further, tliat the world, if it be possible, may be the more convinced, observe a little more seriously the practice of Christ and the saints, in reference to this point, and you shall see nothing of external uniformity. See this in the prayer of Christ, (prayer for the duty itself, being nothing, but so much spiritual worship, as being the voice of the Spirit in the flesh, both in head and mem- bers) this, Christ sometimes performed with his eyes lifted up to heaven, sometimes being prostrate with his body on the earth, and so several times, several ways : and as he, so the saints have ; some prayed standing and lifting up their hands, as Moses ; some kneeling and lifting up their hands, as Solomon; some standing and not lifting up their eyes, as the Publican^ &c. And what external unifor- mity in all this? And as for praying, so for preaching; Christ sometimes preached in a ship, sometimes on the shore, sometimes in the city Jerusalem, sometimes in the Temple, sometimes in the desert, sometimes early, some- times late ; as if he intended on purpose to witness against UNIFORMITY EXAMINED. 71 that piece of the mystery of iniquity, which in after ages- should be called uniformity. So Paul preached, sometimes on the Jew's sabbath, sometimes on the first day of the week, sometimes each day of the week, sometimes in the day, sometimes in the night; sometimes prayed in the hoLisc, sometimes on the shore : he circumcised Timothy among the weak, refused to circumcise Jitiis among the perverse ; became as a Jew to the Jews^ as a Greek to the Greeks, to the weak as weak, to the strong as strong, all things to all men, that he might win some : and what ex- ternal uniformity was here ? And tlien for the Sacraments, Christ administered the Sacrament of the supper imme- diately alter supper ; Paul at midnight, and it may be, others in the morning, or at noon : and what external uniformity in all this ? And for government ; sometimes the apostles met together into a council, and in that council ordered things, not of their own heads, or by plurality of voices, but by the word and spirit ; and what they order- ed by the word and spirit, they put in execution by the power of the word and spirit, and not by the power of the world- At other times, ministers and believers did thmgs by the word and spirit among themselves, by the mutual consent of both ; or else believers alone among themselves, if there were no ministers present. And where the number of believers were more, they stood in need of more officers : and where fewer, of fewg- officers ; and ail these things, are the free ordering of the churches, who have Christ, the Spirit, and the Father, among them, and in them, and so are taken out of the bondage of men, into the freedom of God. That truly I see not the gospel more setting its spirit against any thing of antichrist, tliaii against this point of exftrnal uniformity. For if we have one Lord, Christ, Spirit, Faith, Baptism, and God, all other things are free to the churches, as God shall order by them, and no otherwise ; aud the reason, and wisdom, ana 72 UNIFORMITY EXAMINED. prudence of man, have no place in this world, where the Sim of righteousness shines, as the only light. But against this that hath been said, do lie some objec- tions ; as first, The prophet foretold that the Lord should be one, and his 7\ame one, and doth not this imply external uniformity ? I answer, nothing less : for the apostle explicates plainly and clearly, what it is to have the Lord one, and his nanw one, among believers, Ephesians iv. 4, 5, 6. where he saith, there is in the spiritual church, 07ie body, and one spirit, one hope of our callings one Lord, one faith, one bap- tism, one God and Father of all, who is above all, through ally and in all. Where you see, that among believers there is a manifold unity, but no external uniformity ; yea, the prayer of Christ the >on, for the church, unfolds clearly the promise of God the Father to the church, John xvii. Christ prays, that they all (who are many among them- selves, according to the flesh) 7nay be one^ as thou^ Father, art in me, and J in thee, (that is, according to the unity of the spirit, not external uniformit}') that after this manner they also may "be one i?i us. But again, it is objected out of 1 Cor. xiv. that the apos- tle requires that all things may be done in the church, de- cently, and in order : and doth not this imply external uni- formity ? I answer, that^they will hardly admit in their parish- churches, such a decency and order as the apostle there means, neither are they capable of it. For he saith before, whoi the rvhole church is come together into some place, that all may prophesy one by one, that all may learn, and all may he comforted : and that during this exercise of prophesying, if any thing be revealed to another, the former to give place : and he must speak that hath the clearest light, seeing the spirit, to whomsoever it is given, it is given to profit with- al. And that though all may prophesy one by one, yet all UNIFORMITY EXAMINED. 73 may not prophesy at once, for then it would not be order, but confusion, which the apostle would have avoided, saying, Let all things be done decently ^and in order. And this decen- cy too, he persuades to by the word, he doth not enforce by secular power : and if they will call this uniformity, for believers to prophesy one after another, according to the variety of the gifts of the spirit, and not many, or two or three at once, or the same time, we willingly agree with them : but how far this thing is from their sense, every one knows. Thus you see these objections answered, and I am con- fident there are no more can be brought, but may as clearly and easily be answered as these. And therefore, I say, I wonder, and wonder again, that we having covenanted and agreed together solemnly, to endeavour for a government most agreeable to the word of God, should in the mean time be left so void of the spirit and light of the gospel, as to fall upon external uniformity, which is no-where to be found in the gospel, nor in the practice of primitive Christians. Yea, while I consider more seriously of the matter, me- thinks external uniformity is a monstrous thing, how glo- rious soever in their eyes ; and not to be found either in nature or in grace, either in Christ's kingdom, or the king- doms of the world. In nature is no external uniformity extended to all the works of nature ; for look into the world, and see if there be not variety of forms ; heavenly and earthly bodies, hav> ing several forms ; and in the earth, each bird, beast, tree, plant, creature, differs one from another, in outward form. If the whole creation should appear in one form, or ex- ternal uniformity, what a monstrous thing would it be ; nothing differing from the first chaos ! But the variety of forms in the world, is the beauty of the world : So that K 74 UNIFORMITY EXAMINED. though there be a most admirable unity among all the crea- tures, yet there is nothing of external uniformity. Again, as there is no external uniformity spread over the great world, so nor yet over the little world, or man. For look upon a man consisting of head and members, unto which the apostle compares the church, and you shall not find all tlie members like one another, neither in re- gard of their outward forms, nor operations : for the hand doth not move as the foot, nor the foot act as the hand ; nnd if all the members should appear and act in one form, what a monster would a man be ! and yet among the mem- bers, though there be no external uniformity, yet there is admirable unity. And yet again, look into the kingdoms of the world, and you sh:ul see no such thing in them as external uni- formity : Here in Englajid you shall observe that York is not governed as Hull^ nor Hull as Hallifax, nor that as Bristol^ &.C. neither is one county governed uniformly as another ; there is no uniformity in the government of Kent and Essex ; nor one town governed like another ; in God- manchestcr, the youngest son inherits ; in Huntingdon the eldest : nor one corporation g^'erned like another, nor one company in the city governed as another ; and yet be- tween all counties, cities, towns, corporations, companies, there is unity, though no external uniformity. Yea, look upon the famous city of London^ and there are, it may be, an hundred thousand families, or more in it, and each one governed after a several manner ; and among all these fami- lies there is no external uniformity, and yet they all agree well enough in the unity of a city. Nay, further, to bring but one man to an uniformity of life and practice, by an out^^ard law, would be the most absolute tjranr.y in the world, and make his life worse tiian death. To compel every man by law, every day in tiie week, or every Monday, Tuesday, 8<:c. in the week, UNIFORMITY EXAMINED. 75 to an uniformity of life, that he shall rise at the same time, use the same postures, speak the same words, eat the same food, receive the same physic, sit, and stand, and walk, and lie down at the same set times, who ever heard of such a cruel bondage ? What an absurd and intolerable thing- then is uniformity in the life of a man, taking away all freedom of the soul ? But how much more evil and in- tolerable is uniformity in the life of a Christian, or of the true churches of Christ, taking away all freedom of the Spi- rit of God, who being one with God, works in the freedom of God, and is not to be bound with any authoritative or coercive power, of poor, dark, ignorant, vain, foolish, proud, and sinful men? What now then do the Presbyters mean by uniformity "? Would they have the word preached, and the Sacraments administered, and the name of God called on, and all this done in spirit and in truth, in the churches of Christ ? this truly is unity, and not uniformity ; and such an unity as no man can compel. But would they have the word preached, the name of God called on. Sacraments administered, the spiritual discipline of the spiritual church managed, the vir- tues of Christ, and graces of the spirit in the saints exerci- sed, and all this in one and the same outward form, or unifor- mity ? Tliis is the burden of the saints, the bondage" of the church, the straitning of the Spirit, the limiting of Christ, and the eclipsing the glory of the Father. And how wise soever these men may be in natural and carnal things, yet their wisdom is but foolishness in spiritual things, in which there is no more uniformity than in the workings of the Spirit, who works severally in several saints, and several- ly in the same saints, at several times : And therefore they that would tie the church to an uniformity, which uorks not of itself, but as the Spirit works in it, let them, first tie the Spirit to an uniformity, and we are contented. But these men seem to run a sad hazard, who would thus re- 76 UNIFORMITY EXAMINED. duce the workings of the Spirit, in Cliristians and churches, to an outward uniformity, according to their own mind and flmcy, and so would rule and order, and enlarge and strait- en the Spirit of God by the spirit of man : seeing it is worse to sin against Christ in the Spirit, than against Christ in the flesh. And therefore, till I be otherwise taught by the word, I cannot conceive that there ought to be, or is possible to be, any such external uniformity in the churches of Christ, as these men strive, and contend for ; I will not say are ready to fight for : but that several churches of Christ, having unity of doctrine, faith, the spirit, ordinances, &c. may have divers forms of outward administrations, as God and Christ by the Spirit shall lead them ; and that every church is in these things to be left free, and no church for- ced by any outward power, to follow or imitate another church, against its will, not being freely led unto it by the Spirit of God, Neither do I think tliat God hath set up any company of men, or synod in the world, to shine to a whole nation, so that all people shall be constrained to follow their judg- ment, and to walk by their light : seeing other ministers and Christians may have more light and spirit than they. Neither hath Christ promised his presence and Spirit, to ministers more than to believers, nor more to an hundred, than two or three : And if two or three Christians in the country, being met together in the name of Christ, have Christ himself, with his word and Spirit among them, they need not ride many miles to the Assembly at London to know what to do, or how to carry and behave themselves in the things of God. And therefore, for any company <-)f men, of what repute soever, to set up their own judg- ment in a kingdom, for a preremptory rule, from which no man must vary, and to compel all the faithful people of God, who are the very members of Jesus Christ him- UNIFORMITY EXAMINED. 77 self, to fall down before it, upon pain of being cast into the burning fiery furnace of their indignation, heated seven times more hot than ordinary, through the desired access of secular power to their power, is a far worse work, in my eyes, than that of king Nebuchadnezzar'' s setting up a golden image, and forcing all to fall down before it ; see- ing spiritual idolatry, is so much worse than corporal, as the spirit is better than the flesh. And therefore I do think (let them teach me better by the word that can) that uniformity, the great Diana of the Presbyterians, and the image that fells down from the brain and fancy of man, hath no footing in the Scrip- tures, or in the practice of the churches of Christ : And that the Presbyterian uniformity, is near akin to prelatical conformity, and is no other than the same thing under another word, after the manner of prelacy and Presbytery ; and to conclude that unity is Christian, uniformity anti- christian. ' And this I have only hinted, and that briefly, among many occasions, to discover to the faithful, that some of the very dregs of antichristianism still prevail and domi- neer, under the very name of reformation : and also to give occasion to men of more spirit and abilities, and leisure, to discourse more fully to this point, that the ser- pent's head of formality, which is so carefully nourished by human reason, may be crushed in pieces by the power of the word. 1 John, ii. 27. The anointing which ye have received of him ^ abideth in you ; and ye need not that any man should teach you : buty as the same anointing teacheth you all things^ and is truths and is no lie : and even as it hath taught you, you shall abide in him. The spiritual church is taught by the anointing, the car- nal church by councils. I THE BUILDING, BEAUTY, TEACHING, 3 AND EMBELLISHMENT, OP THE TRULY CHRISTIxVN AND SPIRITUAL CHURCH. BY WILLIAM DELL. Matt. v. 11, 12. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against yon falsely for my sake. Rejoice and be exceeding glad ; for great is your reward in heaven: for so persecuted they the prophets which were before you. PsAL. Ixix. 9. The reproaches of them that reproached thee, are fallen upon me. AN EXPOSITION OF THE FIFTY-FOUUTH CHAPTER OF ISAIAIJ, FROM VERSE ELEVENTH TO THE END. The words are thus : Ver. 11.0 thou afflicted, and tossed with tempest, and not comfort' ed ; behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. 12. ^nd I will make thy ivindows of agates, and thy gates of car- buncles, and all thy border^ of pleasant stones, S^c. THIS place of scripture is very useful to the church of God, in these times wherein we Hve ; yea verily, this prophet did not so much prophesy to his own age as to ours, nor to the Jewish church, as to the Christian. JF'or unto them it was revealed, that not unto themselves, but unto us, they did minister the things which are now re- ported unto you, 1 Pet. i. 12. The propliet Isaiah prophesied in the spirit, touching the kingdom of Christ, which stands not in the flesh, but in the Spirit ; and delivers from the Father, by the Sj)irit, many excellent promises, to be fulfilled in the Son incar- nate, head and members. The first promise in this chapter, is touching the great increase of the church, in the days of the New Testament ; that whereas, before, the church was to be found but in ene kindred, and tongue, and people, and nation, Rev. v. 9. L 82 THE BUILDING, BEAUTY, &c. now, it snoukl be gathered out o^everi/ /limh'ed, and tongue, and people, and natwn. And this is so desirable and com- fortable a thing, that in the beginning of the chapter, he calls upon all to rejoice at this ; Sing, 0 barren, thou that didst not bear ; break forth into singing and shout aloud, thou that didst not travail with child: for more are the children of the desolate, than of the married -wfe, saith the Lord. Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations. Spare not. lengthen thy cords, cmd strengthen thy stakes : for thou shalt*break forth on the rigJit hand, and on the left; and thy seed shall inherit the Gentiles, and make tJie desolate cities to be inhabited. Isai. liv. 1, l^c. So that there shall certainly be a most won- derful, and numerous increase of the faithful, in the Chris- tian church, till they become as the stars of heaven, and as the drops of the morning dew, that cannot be told, all of them assembled in the beauties of holiness. And therefore let us not be overmuch troubled, though at present we see, in a numerous nation, but few true chil- dren of the spiritual church ; for God shall bless these few, and bid them increase, and multiply, and replenish the earth ; so that though the assemblies of the saints be now but thin, and oije comes from this place, and another from that, to these assemblies ; and in many and most places of the kingdom, these few are fain to come together secretly, for fear of the Jeivs, that is, the people oi the letter ; yet through the pouring forth of the Spirit, it shall come to pass, at last, that they shall come in flocks, andas doves to their unndonvs. And it shall be said to the church, by the Lord, Lift up thine eyes roundabout , and behold, all these ga- ther tJiemselves together, and come to thee: AsIHve,saiththe Lord, thou shalt surely clothe thee with them all, aswith an or- nament, and bind them on thee as a bride doth, ^c. till at last the church shall say in htrh.eart, JFho hath begotten methese^ seeing I have lost my children^ andam desolate, a captive, and OF THE SPIRITUAL CHURCH. 83 removing to and fro ? and who hath brought up these ? Be- hold I was left alone ; these, where had theij been ? Ye;i, these very promises are now in the very act of accomi)lishing among us ; for the spiritual church hath received a very great increase within these few years, and God hath many faithful people in many places of this king- dom. And one thing that is remarkable, touching the in- crease of the church at this day, is this : That wher« Christ sends the ministration of the Spirit, there many young peo- ple are brought in, to Christ ; as being most free from the forms ot the former age, and from the doctrines and tra- ditions of men, taught and received instead of the pure and unmixed word of God : whereas many old professors, who are wholly in the form, prove the greatest enemies to the power of godliness : and thus, the first are the last, and the last first. Now this great and sudden increase of the faithful, is that which doth so exceedingly trouble the world, and makes them angry at the very heart. For, if they were but a few, mean, contemptible and inconsid< rable persons, whom they might easily suppress and destroy, they would be pretty quiet : but when they begin to increase in the land, as Israel did in Egypt ; and, notwithstanding all the burdens of their task masters, wherewith they are afflicted and grieved, do yet increase abundantly, and multiply, and wax exceeding mighty, till they begin to fill the land ; and when they consult to deal wisely with them, lest they multiply too much, do yet see them grow and multiply the more, that they know not at what country, or city, or town, or village, or family, to begin to suppress them : this is that which doth so exceedfngly vex and enrage the world, and makes them even mad again, as we see this day. For the increase of the faithful, as it is the glory of the church, so it is the grief and madness of the world. 84 THE BUILDING, BEAUTY, &c. But these men in vain attempt against tliis increase of the faithful, as the Egyptians against the increase of the Isra- elites ; for none can hinder the increase of the church, but they that hinder God from pouring out his Spirit ; and ac- cording to tlie measure of God's pouring forth the Spirit, is and must be the increase of the church, in despite of all the opposition of the world. And thus much touching the first promise of the church's increase. Now in the words I read to you, the Lord comes to another promise : so that the Lord, because of the church's weakness, adds one promise to another ; and these pro- mises are nothing but the outgoings and manifestations of his love, through the word, Christ. But to look more nearly upon the words. Ver. W. 0 thou afflicted. Affliction in the world, doth so inseparably attend the church, that the church even takes its denomination from it, 0 thou afflicted. The condition of the church, is an afflicted condition. For the church being born of God, and born of the Spirit, is put into a direct contrariety to the world, which is born of the flesh, and is also of its fa- ther, the dt^il. And so, the whole world is malignant against the faithful and spiritual church ; and all that are not regenerate, set their faces, yea, their hearts and their hands, against the saints ; and the unregenerate world, is against the regenerate ; and the carnal world, against the spiritual ; and the sinful world, against the righteous ; and all the people and nations in the world, are against that people and nation which the apostle calls, a holy nation^ and a peculiar people. As the world cannofendure God in himself, so neither can it endure God in the saints ; and so the more God dwells in the saints, the more doth the world afflict the OF THE SPIRITUAL CHURCH. 85 saints ; for they oppose not the faithful for any thing of flesh and blood in them, but because that flesh and blood of theirs is the habitation of God, and the very presence of God himself is there : as he saith, I will dwell in them, and walk in them. Agreeable to this is that of Christ, where he saith, All this shall they do to you, for my name^s sake ; that is, when the name of Christ is called upon us, and we are taken into his name, that is, into his nguteousness, and life, and truth, and wisdom, and holiness ; and into his nature, which comprehends all this ; then, when the world perceives the name of God in the sons of men, and the nature of God in the natures of men, then presently they fall a persecuting the saints, for this name and na- ture's sake : and he that strikes at God in his saints, would, if he could, strike at God in himself. And therefore let the world take heed what they do in this point ; for while they persecute the saints, they are found fighters against God himself, because God is one with them, and they are one with God in Christ. And let the saints be admonish- ed, so to hide and retire themselves into God through Christ, that whoever is an enemy to them, and opposes them, may rather be an enemy to God, and oppose God than them, they living and acting in God, and not in them- selves. Now this affliction the church meets with in the world, is profitable for the church ; it is good for it that it should be afflicted : for the more it is afflicted in the flesh, the more it thrives in the spirit : this affliction stirs us up to the exercise of our faith and prayer : yea, then is our faith most active and vigorous, and our prayers most fervent, till they till the whole heavens again ; then are we most in the use of the word ; then are we set off" furthest from the world ; then do we keep closest to God ; then have we nearest intercourse and communion with him : so that we could better want fire, and water, and the sun, than want 86 THE BUILDING, BEAUTY, &c. affliction, which God, out of his mere love, through his over-ruhng power and wisdom, causes to work unto us for good. So that we, who are placed in the hand of Christ, are set in such a condition, wherein nothing can do us any harm forever, but evil itself must work good unto us. But we proceed. Tossed with tempest. Where we see that the church is not .only afflicted, but violently afflicted ; one wave comes against it after ano- ther, as in a tempest ; and the more spiritual the church is, the more doth the world become as a raging sea against it ; because the more spiritual the church is made, it is set in the more contrariety to the world, and the world to it. The psalmist describes this tempter in the world against the church; They came upon me Uke a ramping and a roaring lion : And again. They came upon me^ to eat up myfiesh, as they would eat bread. When the saints have appeared in the spirit, and acted in the spirit, how violent and en- raged hath the world been against them ? It would toss them, as in a tempest, from place to place, from post to pillar, as they say, till it hath quite tossed them out of the wodd. Yea, men naturally meek and moderate, how- fierce have they become against the saints, when there hath appeared any glorious discoveries of Christ in them ! For the enmity,, that is in the seed oi the serpent, against the seed of the woman, will be still breaking forth ; and though it may for a time be covered under many moral virtues, and a form of godliness, yet when God leaves them to themselves, and lets them act outwardly according to their inward principles, how cruelly, and maliciously, and fiercely, and desperately do they act against the saints of God *? Yea, there is not that enmity between T'z/rA" and Jew^ as there is between carnal gospellers and spiritual Christians ; the former hating these, and being angry OF THE SPIRITUAL CHURCH. 87 against thes^ to the very death. And whenever the Lord shall suffer these to exercise their enmity against the church, then shall the church's condition become such as it is here described, ajliicted and tossed with tempest. And not comforted. The church of God, in all the e*vil it meets with in the world, hath not one drop of comfort from the world : it hath affliction, 'tribulation, persecution, from the world ; but no cosnfort. This we see in Christ the head ; you know what he suf- fered in the world in the days of his flesh ; he was despised and rejected of 7nen, and so full of sorrows, that he took his name from them, and \^'as called, A man of sorroxvs, and acquainted with grief: At last, out of mere envy and ma- lice, they apprehended him, bound him, buffeted him, spit on him, crucified him ; and all this would have b^en but a small matter to have suffered from the heathen ; but he suffered all this from the only visible church of God in the world ; who put him to the most painful and shameful death of the cross, between two malefactors, to bear the ■world in hand, that he was the third, and the chief. And in all this evil he had nobody to pity him, or have com- passion on him; but they laughed at him, "and derided him, and mocked and jeered him ; but nobody comforted him. And as it was Christ the head, so it is with Christ the body and members ; they, in all the evils, and woes, and sorrows, and oppositions, and persecutions they have from the world, have nobody to comfort them, or take compassion on them. Refuge failed me, saith David, no man cared for my soul. Lover and friend hast thou put far from me, and mine acquaintance into darkness, saith Henian, Psal. Ixxxviii. 18. 1^.- Brethren and beloved, ye that are partakers of the he::- venly calling, and of the divine natuie. if ever the Lord 88 THE BUILDING, BEAUTY, &c. suffer the world to prevail against you, to afflict you, and toss you from one evil to another, as in a tempest, to re- proach 3 ou, throw you out of your comforts, tmrtish you, imprison you, &:c. you shall find nobody to comfort you ; nobody will take notice of you, or regard you, or own you, or pity you, or be so sensible of your condition, as to say, "Alas! my brother." You must look for affliction in the world, but you must look for no comfort there. When God shall cast us into sorrows and sufferings, let us not look for one worldly man to stand by us, no not of those that now smile upon us, and pi^tcnd friendship to us ; no nor yet of our near relations ; but then that shall be fulfilled, I was a stranger To my brethren, an alien to my mother* s children. Nay yet fur- ther ; they that are weak or worldly Christians, will stand aloof from thee, and will be shy to own, and countenance, and encourage, and comfort thee publicly. The disciples of Christ, when he was led to the cross, they all forsook h'lm^ and jied^ and left him to tread the wine-press alone. And so, if you suffer in the righteousness and truth of God, you shall find little comfort from men. 0 thou afflicted^ tossed xvith tempest^ arid not comforted ! Now this'the Lord doth, in much mercy to his saints ; he leaves them destitute of earthly comfort, that they may look for heavenly ; he leaves them destitute of all comfort from men, that they may look for comfort from God alone. And therefore when thou art brought into *juch a case, to be afflicted and not comforted, lift up thy lieart to God, and expect all from him, saith Christ, John xvi. The world shall hate yoii^ and persecute you^ and shall put you out of their synagogues, and shall kill you ; and in doing all this, shall think they do God good service : But, saith he, / will send you the Comforte^. Christ knew well enough, that among all these evils, They shall have no comforter on OF THE SPIRITUAL CHURCH. 89 earth, and therefore promises to send them one from hea- ven. And therefore, when thy soul is placed in affliction, ne- ver look after any earthly, or sensual, or creature comforts, for they will prove poison to thy soul ; but only look for heavenly comforts, such as the Spirit brings, such as flow immediately from God ; for these are pure, and sweet, and unmixed, and refreshing, and supporting, and satisfy- ing, and enduring comforts ; comforts that are able to make thee rejoice, not only in fulness, but in wants : not only among friends, but in the midst of enemies ; not only in good report, but in evil report ; not only in prosperity, but in tribulations ; not only in life, but in death ; they will make thee go singing to prison, to the cross, to the grave ; they are mighty comforts, infinitely stronger than all the sorrows of the fltsh: and hence it is, that many saints and martyrs have gone cheerfully to the stake, and sung in the very flames : the comforts of God in their souls, have strengthened them to this. Thou that art a believer, and in union with Christ, ne- ver doubt of this comfort in thy greatest sorrows. When Christ had none to stand by him, and comfort him, God sent an angel from heaven to do it : And so, when we are left alone in the world, rather than we shall want comfort, God will send us an angel from heaven, to comfort us ; yea, the Spirit itself, which is greater than all the angels in heaven ; and we shall certainly be comforted by God, when we are afflicted and tossed with tempest, and not comforted by men. Behold, I will lay thy stones with fair colours, ^c. The Lord seeth the church in its affliction, without all comfort in the world, and then the Lord comes and com- forts it himself ; and this he doth by a premise. They are the sweetest comforts that are brought to us in the pro- mises. The promises are the swadling-clothes of Christ, M 90 THE BUILDING, BEAUTY, &c. they cany Christ wrapt up in them ; and Christ repre- sented to the church, hatli been the comfort of it, in all its evils, outward or inward. And therefore, whatever affliction takes hold on thee, have recourse to the promises, to draw thy comforts from Christ through them. O how sweet is that life that is led in the promises ! a life led in the promises, is the best life in the world. Men that have estates in money or land depend on these things for their maintenance ; but a Chris- tian may have Httle or nothing of these in the world, but he hath a promise, which is a thousand times better, and makes his life more comfortable ; / ain God all-sufficient ; and, 1 xvill not fail thee nor forsake thee: whereupon he comes to this resolution. The Lord is my portion, saith my soiil^ I will trust in him. O how sweet a life is this life,' that knows no cares, nor fears, nor troubles, nor disquiet- ments ! here, saith a believer, is my estate, and living, and the lot of mine inheritance ; and this is a thousand times better and more certain estate, than all the manors and lord- ships in the kingdom ; for, my bread shall be given me, my waters shall be sure; The Lord is 7ny shepherd, and I shall not want ; no, not when the lions (the great men of the king- dom, to whom every poor mcin is a prey') shall lack and suf- fer hunger. He that hath given me his own nature and Spirit, will not leave me destitute of food and clothing. Take another instance. A man, feeling the bitterness of affliction to flesh and blood, is ready to think, O how shall I ever be able to suffer this or that, or to part with my relations, with my estate, with my life, and all that is near and dear unto me ? Why, when a Christian lays hold on the promise, God is faithful, and will not suffer us to be tempted above that which xve are able. O, saith a Chris- tian, God will never bring me to any temptation or trial, but he will give me strength proportionable to it, or above it : and so lives satisfied with the truth, and goodness, and OF THE SPIRITUAL CHURCH. 91 power of God. And thus you see in these instances, that a life led in the promises, is the sweetest and best life ; when a man can draw all from God himself, through a pro- mise. And this in general, That God comforts his church by a promise. But to come more particularly to the words : Behold^ I will lay thy stones with fair colours, and lay thy Jbundafions with sapphires. And I will make thy wifidows of agates, and thy gates of carbuncles, atid all thy borders of pleasant stones. The promise relites to the spiritual church of the New Testament ; and this, you will observe, is often in scrip- ture compared to a building, and that to a most stately, sumptuous, magniiiccnt and glorious building ; as being all built of precious stones, and so more glorious than the first temple, which was built up of common stones ; and it was prophesied, that the glory of the second temple should fur exceed the glory of the first. The first temple was Solomon'^s, which was indeed filled with the outward pr^^sence of God; but the second temple is the humanity of Jesus Christ, or the flesh of Christ, both head and members; this is the living temple of the living God ; the temple that God hath built by his Spirit, for his own ha- bitation ; wherein God dwells truly, really, spiritually, and most nearly, by the way of the most near union, whereby God and the creature are knit together ; and this spiritual temple is more glorious than the first material one, either according to the first edition of it by Solomon, or the se- cond edition of it by the fathers, in the days of Cyrus, Da- rius, and Artaxerxes. Here then you see, that the Lord promiseth to build up the church of the New Testament, with stones of fair colours, with precious stones. I will not stand to inquire 92 THE BUILDING, BEAUTY, &c. particularly into the natures of the several stones here na- med ; for the Jews themselves do not fully agree about them. It shall be sufficient for us to attain to the mean- ing of the spirit in this place, and that is this. That the spiritual church of the New Testament, is not to be built with common, but with precious stones. Now the full sense of these words I shall give you forth in several particulars. 1. You see here the matter of Avhich the church of the New Testament is made ; and that is not of common, but of precious stones ; elect and precious stones ; and such are the faithful : For, 1. They have a more excellent nature than other men have ; for they are born of God, and so partake of the nature of God ; and so in this sense, may be said to come forth from Gjd, as the child from the father : and the Lord Jesus did not more truly partake of the nature of man, than these do partake of the nature of God ; and therefore saith Peter ^ Great and precious promises are made to Its, that rue sJwukI be partakers of tJie divine nature. Others have only the nature of men in them, or which is worse, the nature of the devil : but the faithful have in them the nature of God, communicated to them through a neiv birth. . 2. They have a more excellent spirit than others have ; as it was said of Daniel, that there was a more excellent spirit found with him, than with all the other wise men. Now the excellency of each creature, is according to the spirit of it : but the saints have the Spirit of God, even the Spirit of the Father and the Son dwelhng in them ; they have ihr same Sj.irit of God dwelling in their flesh, as Christ had dwelling in his flesh : so that the very Spirit of God is foimd in the feithful, and therefore they arc more glorious than the rest of the world. OF THE SPIRITUAL CHURCH. 03 3. They have a more excellent lustre than other men. One tiling that appertains to the excellency of precious stones, is the lustre of them. Now this lustre in the faith- ful, is the glory of God ujjon them : Tlie Lord shall arise upon thee, aiid his glorij shall be see?! upon thee, saith Isaiah cliap. Ix. and Paul saith, ff^e all, beholding as in a glass, the glorif of the Lord, are changed intothe sameimage, from glo- rij to glory, even as by the Spirit of the Lord. So that as Christ W:is taken into the glory of the Father, so are we ta- ken into the glory of Christ ; as he saith, And the glory which thou gave st me, I have given them, John xvii. for the head and members are taken into the same glory, according to their proportion. 4. They have more excellent operations ; for the faith- ful are not such precious stones that are only for shew, but they also have some virtue in them, even the very vir- tues of Jesus Christ : for they, having the same nature and Spirit of God as he had, are able, according to the mea- sure of the gift of Christ, to do the same works that he did ; and so the saints are excellent, in the operations of faith, hope, love, humility, meekness, patience, tem- perance, heavenly-mindedness, &c. And in this respect also are more precious than the rest of the world. And there- fore the Lord calls them his jewels ; Li the day wherein I make up my jewels : and elsewhere they are called the pre- cious sons of Sion. The people of God area most precious people, men and women of a precious anointing ; though some wicked and scurrilous libellers against the spiritual church, will not allow them this name ; but (according to the anointing they have received from satan) reproach it. And yet still it is a truth, that the gates of hell shall not pre- vail against. That the truly iaithful are precious stones in the building of the church, partaking of the nature and Spirit of God, and of the lustre and operations ot both. 94 THE BUILDING, BEAUTY, See. Whereas, on the contrary, other people are the vile of the earth, the Xvmq filth and off- scouring of all things, Psal. XV. In whose eyes a vile person is contemned : a man that is a natural man, a sinful and unregenerate man, who hath no other nature in him, but that corrupt nature he brought into the world, though in this present world he may be a gentleman, or a knight, or a nobleman, or a king : yet in the eyes of God and his saints, he is but a vile person; and a poor mean Christian, that earns his bread by hard la- bour, is a thousand times more precious and excellent than he, according to the judgment of God and his word. And thus much for the first thing, tl>e matter of which the church of th^New Testament is made, that is, of pre- cious stones. 2. Now the next thing observable, is the variety of these precious stones. For the spiritual church is not built up of precious stones of one sort only; not all of sap- phires, nor all of agates, nor all of carbuncles: but of ail tiicse; both sapphires, agates, carbuncles, and many other precious stones of fair colours. And this denotes the diversity of gifts in the saints of God. For though all of them are precious stones, yet they are of diversity of colours, and lustre, and operations : And this also makes for the greater glory of the church ; for the variety of lustre adds to the beauty and ornament of it. In the body of a man, there is not one member, but many. If the body were all but one member, it would be but a lump of flesh ; but the variety of mem- bers, with their several gifts and operations, are the glory of the body. And so it is in the church, the body of Jesus Christ, wherein are divers mt mbers, \vith diversity of gifts and operations, excellently set forth by Paul; Now there are diversities of gifts, but the same spirit: Aud there are dif- ferences of administrations, but the same Lord: and there are diversities of operations, but it is the same God thatworketh OF THE SPIRITUAL CHURCH. 95 all in all. But the manifestation of the spirit is given to ev- ery one to profit withal: For to one is given by the spirit, the word of wisdom ; to another, the word of knowledge by the same spirit ; to another, faith by the same spirit ; to another, the gift of healing by the same spirit ; to another, the working of miracles ; to another, prophesy ; to another, discerning of spirits ; to another, divers kinds of tongues ; to another, interpretation of tongues ; but all these worketh that one and the same spirit, dividing to every man severally as he will, 1 Cor. xii. 4, &c. Here, you see, are diversities of gifts, and administrations, and operations in the faithful ; but all proceed from one and the same spirit : and whatso- ever gift proceeds from the spirit, there is an excellent beauty, a heavenly lustre in it. And therefore labour to distinguish between those gifts that are connatural to thee, and flow from thy own spirit, and those gifts that are supernatural, and flow from God's Spirit. In all the operations of thine own spirit, in all thy natural abilities, parts, wisdom, learning, actings, there is nothing but ungodliness, deformity, darkness, death j how specious soever they may appear to the world : but in the gifts and operations that flow from God's Spi- rit, there is a heavenly beauty, and lustre, and glory : yea, even in weak Christians, that are true Christians, you shall often see -and discern an excellent beauty in some gift or other, which they have received from the spirit; which shines not forth so clearly in some stronger Christians. And therefore, let us not expect all gifts in all men, and that every man should excel in every gift ; for then one would be saying to another, I have no need of thee. But God hath given diversity of gifts to divers saints, that each may acknowledge something in another, which he hath not himself, and may reckon his perfection to lie in his union and communion with them ; that so the commu- nion of saints may be kept up in the world, in despite of 96 THE BUILDING, BEAUTY, kc. the world. One Christian hath the gift of faith, another the gift of prayer, another the gift of utterance in preach- ing, another the gift of courage, another the gift of meek- ness, and the hke ; and no man hath all things in himself, that every man, in the sight of his own wants, mciy be kept humble. And this is a glorious thing in this building, that the lustre of each stone adds to the lustre of all ; and the lustre of all is communicated to each stone : and so in the spiritual building, what one hath from the spirit, it is for all ; and what all have, is for each one. If thou hast the gift of utterance in the ministration of the spirit, it is to build me up ; if I have the spirit of prayer, it com- mends thee as carefully to God as myself: one watches over another, as over his own soul ; and if any be weak, the strong support them ; if any be doubtful, they that have the gift of knowledge direct them ; if one be trou- bled, the rest mourn with him ; if one be comforted, the rest rejoice with him ; and they are all so linked together in the body of Christ, that the good and evil of one ex- tends to all. Where thou canst find such another com- munion, there join thyself: but if this be the only ex- cellent communion in the world, v.ho would not willingly join himself to that spiritual people, where no man calls his grace his ov.-n, but all gifts are in common among all, every one having a share in the faith, hope, love, prayer, peace, joy, wisdom, strength of all ; and Al hav- ing a share in these gifts and graces, that are in any one ? And thus much for the diversity of the stones, as well as the preciousness of them. 3. The third thing that reveals the sense of the words, is to observe, that this spiritual building of the church of the New Testament is made up all of precious stones, without any mixture of common stones ; is made up of sapphires, agate s, carbuncles ; and adds, and ail thy borders of pleasant stones. OF THE SPIRITUAL CHURCH. 97 Here then must be no mingling of the precious and the vile, the holy and the proiane, the faithful and the unbe- liever, the spiritual and the carnal ; but all must be pre- cious. If a man had a jewel, that had here and there only a precious stone in it, and all the rest common pebbles, there would be no great glory in such a jewel ; but the common stones would take oft' from the lustre of the pre- cious ones : And so the church is God's jewel in the world, and it must be made up only of precious stones, as you see here. And where are their eyes that perceive not this? There be some that talk much against new doctrine, which is the old reproach of the gospel : but surely there ^vas never newer doctrine than this. That the spiritual church of the New Testament should be made up of all the people that live in a kingdom ; and that all that are born in such a nation, should necessarily be stones for the building up of the new Jerusalem. This is a new doctrine indeed, which neither the Old nor the New Testament owns ; but was conveyed into the world by the spirit of antichrist. For God doth not now make any people, or kindred, or nation, his church ; but gathers his church out of every people, ar.d kindred, and nation : and none can be stones of this building, but those that are first electa and after made precious through a new birth, and the gift of the Spirit. And this doctrine the word will justify against the world ; for Paul^ writing to the churches of Ephesus and Corinthy &c. doth he mean all the people that livqd at Ephesus or Corinth ? No, but the faithful and elect, chil- dren by adoption, saints by calling ; and saith, So it was meet for him to Judge of them all. And if any were mistaken for a saint that was none, surely he carried himself very like one ; he was outwardly in sheep's clothing, or he had not been reckoned among the flock : and so, if a stone be N 98 THE BUILDING, BEAUTY, &c. taken into this building that is not truly precious, yet it is so hke one, in shew and colour, that it can hardly be discerned to be other, but by a very skilful lapidary. And indeed, such a mistake there may be in Christ's kingdom, here, that a few counterfeit stones may be taken up among many precious ones : but that is the mistake of a false church, where a thousand counterfeit ones arc taken in for one truly precious ; wherein for one faithful Christian, there are many formalists, and many more profane. This is not such a building as the prophet speaks of; for this is all of elect and precious stones. But I cannot enlarge on these things, because this exercise I intend chiefly as an exposition : only I will add one or two things more touch- ing this particular, and so go on. 1. If the church of the New Testament is to be built all of precious stones, what a building is that, where the only care is to keep these stoiies out of the building, lest by their glory and lustre they should darken the rest ? 2. Consider, when the church shall be built up all of such precious stones, what a glorious church will that be, when the glory of the Lord shall shine forth in every stone of this building ? How will there be then glory upon glory, till the glory of the church first darken, and then put out all the glory of the world ? 3. Consider, what great enemies they are to the true and native glory of the church, that would have every man in a kingdom a member of the church, and would have those taken into the flock that are none of Christ's sheep; and those taken into the church of God that are not of God ; and would gather up any stones to make up this temple of God. These are the men that would keep off" those glorious things from being fulfilled in the church, which are spoken of it in the word. « > 4. We are to take notice, who is the builder of such a structure as this, all made up of precious stones : and you OF THE SPIRITUAL CHURCH. 99 shall find in the word, that the builder and maker ofit, is God. I will do it, saith the Lord ; behold, I will lay thy stones with fair colours, and Iwill lay thy foundationswith sapphires, and I will make thy windows of agates ; it is all God's work from the bt-^ginning to the end. For who can build unto God a living temple to dwell in, but himself? This the prophet speaks plainly, where he saith, The man whose name is the branchjie shall biiildthe temple of the Lord, even he shall build it. It lies in the power of no man, to make such a build- ino: as this is. What wild and woful work do men make when they will undertake to be building the church, by their own human wisdom, and prudence, and counsel? \Vh^ they think, we will have the church of God thus and thus ; and we will make it up of such and such men ; and we will govern it by such and such laws : and we will get the power of the magistrate to back ours : and then, what we cannot do by the power of the word and spirit, we will do by the power of flesh and blood : Poor men ! that think that these new heavens wherein the Lord will dwell, must be the work of their own fingers ; or that the new Jerusa- lem must of necessity come out of the assembly of divines at Westminster, which is to come down from. God out of hea- ven : or that they can build the house of God, all of pre • cious stones, whereas this must be God's own work, and his own domg ; and no state or council in the world can bring this about. Apd after much trial, and pains, and weariness, the Lord will at last teach his own, that the ga- thering and laying these precious stones together, must be the Lord's own doing, even his own doing. When the building of the church is left to men, how wofully is it managed ! Why saith one, we must needs ad- mit such a one, he is the chief man in the parish, or he is a man of good esteem in the world, or he is a nobleman, or he is my near kinsman, or is thus and thus related to me, or he is a good civil fair dealing man, and we must \ 100 THE BUILDING, BEAUTY, &c. needs admit him ; and thus will flesh and blood be ever making a carnal temple for God to dwell in ; but God's true habitation can never be framed but by tlie Spirit. And therefore for the building of the church, let us look hischer than the hisfhest instruments ; for it must be the Lord's own work by the word and spirit : and though every man be against it, and oppose it, yet the Lord will do it; when there are no hands to build it up, he will build it up without hands. / will lay thy stones with^ &c. It follows. Ver. 13. And thy children shall he taught of the Lordj i^d great shall be the peace of thy children. See here, how the prophet by the spirit, carries up the saints above all visible and sensible things, even as high as God himself; God [siiih he to the church) shall build thee, and God shall teachthee; all thy children shallbe taught of the Lord. The note is this : that all the true and genuine children of the clmrch, have God's own teaching, in all the things of God, they have the Father and the Son, to teach them by the Spirit. This truth Christ himself con- firms, where he saith, It is written, that they shall be all taught of God ; he therefore that heard dnd learned of my Father, cometh to me. And again. The spirit, when he is come, he shall lead you into all truth ; which doctrine, John afterwards preached thus : The a?iointing which ye have re- ceived of him, ahideth in you : and ye need not that any man should teach you, but as the same anointing teacheth you all things, 1 John ii. 27. •Hereby now we perceive, how few true children of the church there be among those that are commonly called Christians ; for among all these, how few arc there who have the teaching of God ? but most have their teaching only from men, and no higher. Consider therefore, I j:)ray, whether the knowledge you have, be from the teaching of God, or the teaching of OF THE SPIRITUAL CHURCH. 101 man ; you all pretend to know that Christ is the Son of the living God : and that redemption and salvation is by him alone ; but how came ye by this knowledge ? did you read it in the letter ? or did sojue-body tell vou so ? or hath God himself taught you this ? For no man knows the Son but the Father, andlie toxvhom the Father will reveal him ; and there- fore, A\ hen Peter said, Thou art Christy the Sofi of the living God ; Christ answered, Flesh and blood hath not taught thee this, but my Father xvhich is in heaven. And so, though all of you profess yourselves Christians, yet none of you know Christ truly, but only such as are taught of the Father. And this holds in all other points, as touching calling, and faith, and union, and justification, and sanctification, and the gift of sealing the Spirit, touching the spiritual king- dom of Christ, and the government of it. O consider, whether you have the teachmg of God in these things or no ; and if you have not the teaching of God, you are none of the children of the church ; whatever truth thou knowest from the letter, if thou hast not the teaching of the Spirit, it will do thee no good ; thou knowest not any thing spiritually and savingly, wherein thou hast not the teaching of God. All thy children shall be taught of the Lord. And therefore, what a sad thing is it, when men look for their teaching no farther than men ? they only look to the minister, or to such an able, learned, orthodox man, as they phrase it ; or at the highest, to the Assembly ; and what they shall teach them, they are resolved to stand by it, and build upon it for their foundation ; in the mean time, never regarding, in truth, the teaching of God : but say, what, can so many grave, learned, godly men err ? and shall not we believe what they determine ? W^iy now, these are none of the children of the spiritual church ; for they neither have God'^ teaching, nor care for it \ but the spiri- tual church is all taught of God. 102 THE BUILDING, BEAUTY, &c. And great shall be the peace of thy children. That is, when men are taught of God, then there is nothing but peace among them ; when God comes and teacheth thee, and me, and another, and many, then we ail agree, because we are all taught of God, and see all tlunfjs by the same light, and apprehend all things by the same Spirit, because all have the same teaching. AntI so thr-y that are taught of God, though one come out of the East^ and another out of the JVest, and another out of the Souths and never had any former communion together, yet they ail agree in the same truth, and think, and spealt the same things ; and so, there is love and amity, and peace and uni- ty among them, because they are all taught of God, and liave learned the truth, not as it is in this or that man, or as- sembly of men, but as it is in Jesus. And truly, this is the true ground of all the differences and dissensions, and heats that are in the liingdom at this time, to wit, because some are taught of God, and some are not taught of God, but men only : the carnal church is only taught of men, and goes no higher ; but the spiritual church is truly taught of God. Now they that are taught of God,, and they that are taught of men, see the same truths with a great deal of difference, and hereupon arises the controversy and quarrel ; for one will have the truth as he sees it in the light of God ; another will have it as he apprehends it in his own fancy ; and the carnal man will not yield to the spiritual ; and the spiritual man cannot yield to the carnal. Saith one, this is the mind of God, and I have learned it from his own teaching : saith anotlier, this is not the mind of God, for such a learned minister, or ministers, taught me otherwise, and so I apprehend it ; and thus, as the flesh and spirit are contrary, so are their teachings : and hence our divisions and troubles. But when men are all taught of God, then they are all at peace one with another, and all do agree in the substance OF THE SPIRITUAL CHURCH. 103 of the truth of the gospel ; and if some do not know the same thmgs they do, they can wait, with patience, till God also reveal that unto them ; for they know with all their hearts, that they themselves could never have known those things, except God had taught them : and so they cannot be angry at others, whom tlie Lord as yet hath not vouchsiifed to teach : and so they are meek and gentle to- wards ail, as beseems the spirit, as well as at peace among th<:rri selves. All thy children shall be taught of the Lord, atid great shall be the peace of thy children : For they know, that no man is higher or lower than another in the kingdom of God, but are all equal in Jesus Christ ; they know that no mail can challenge Christ more to himself than another, ;ur all have equal interest in him, and Christ is alike near ro all in whom he dwells ; yea, they all as willingly com- municate their own things to the brethren, as they them- selves do partake of Christ's things ; and so there is no- thing but peace. When men know that no man is any thing in himself, but every one is all that he is in Christ : and when men love Christ merely for himself, and where they see most of Christ, there love most ; and if Christ be more in another than himself, can love such a one more than himself, not for his own sake, but for Christ's sake ; then there is nothing but peace. Great shall b4Mhe peace of thy children. Ver. 14. In righteousness shalt thou be established, ^c. This spiritual church had need of establishment ; for, when God hath done all this for it, when he hath built it, and tauglit it himself, it shall not want trouble and opposi- tion, and contradiction, and persecution in the world, and therefore it stands in great need of establishment. But how shall this be done ? why saith he, /« righteousness shalt thou be established. That is, not by any outward power or force, or armies, or fortifications, or factions, or confederacies ; all these. 104 THE BUILDING, BEAUTY, &c. are but a staff of reed ; but in righteousness ; and that is, both in the righteousness of Christ received by us, and working in us : the first is, the righteousness of justifica- tion : the second is, the righteousness of sanctification, and our estabiisliment lies in both. 1. In the righteousness of justification, which is called the righteousness of faith, or Christ's own righteousness, received into us : and in this sense it is said, Except ye be- lieve^ ye shall never be established : for by faith we partake of the righteousness of God through Christ ; and this is an infinite and everlasting righteousness, that hath neither spot, nor blemish in it, this is able to establish us for ever and ever ; so that the church hath no more establishment, than it hath of the righteousness of Christ by faith ; as the church goes from faith to faith, so it goes from establishment to establishment. 2. Our establishment lies in the righteousness of our sanctification ; w hich is nothing but Christ working in us, as the fornier was Christ dwelling in us ; for the same Christ that is the righteousness of our justification, is the righteousness of our sanctification. Now the establish- ment of the church, is, when we let the righteousness of Christ work all in us, and we work all in the righteousness of Chridpl then are we established mightily and invincibly indeed ; ^i^d how much Christians swerve from this rule, so much they become weak and unsettled: sometimes Chris- tians will be living out of Christ in themselves, and they will be moving, and acting, and working according to hu- man wisdom and prudence, and the counsels aiui devices of flesh and blood, but in all this they have no establish- ment at all. And therefore, ye that are faithful, see to it, that ye turn aside Neither to the right hand nor to the left, through any worldly hopes or fears ; but do ye live and act in the righteousness of Christ : and as the Lord lives, though you have kingdoms and nations for your enemies, OF THE SPIRITUAL CHURCH. 105 you shall not be moved, but shall be established more firmly than the earth. And therefore, I pray, consideryour establishment, where it lies, and that is in righteousness, and in righteousness only. Some trust to this strength, and some to that, som-e to this aid, and some to that ; but the spiritual church scorns to trust to any creature for establishment, but looks to be established only in righteousness ; and because of this, neither men nor devils shall prevail against it. And therefore, you that are of this temple and building, which is made by God, seeing you have so many enemies on all hands, pray look to your establishment, which is in right- eousness : /;; righteousness shalt thou be established. Thou shalt be far from oppression^ for thou shalt not fear ; and from terror^ for it shall not come near thee. The fear and terror he speaks of here, is inward fear and terror, from which the church shall be free in the midst of all outward evils ; for though the church be full of danger and persecution without, yet it is free from fear and terror within ; nay, the church hath trouble without, but peace within ; affliction without, joy within ; weakness without, strength within ; imprisonment without, liberty within ; persecution without, content within ; against all the sorrows and sufferings of the flesh, they have refresh- ings, comforts, hopes, sweetnesses, rejoicings, triumphs in the spirit : and so in the midst of evil, are free from evil ; and in the midst of sufferings, are free from pain : yea, they rejoice in tribulations, and in the midst of evil are fil- led and satisfied with good. Ver. 15. Behold they shall surely gather together^ but not by me ; whosoever shall gather together against thee^ shall fall for thy sake. A very strange thing it is, that the spiritual church, being thus builded, and taught and established, any should yet be so blind, and mad, as to engage against it ; and yet O 106 THE BUILDING, BEAUTY, &c. the world, and the carnal church, especially doth this : yea^ the more pure and spiritual the church is, the more enmity the world and formalists have against it. Behold they shall surely gather together. When they shall see the churches gathering together into the true communion of saints, then will they gather themselves together against the churches : And why do these men blame the churches, for gathering together unto Christ, when they themselves gather together against the church, as we daily see ? Indeed, the gathering toge. ther of the saints, the world doth most hate of all other things : O, this is a dreadful and terrible thing to them : it makes their hearts ake within them, and looseth the joints of their loins ; they think their exaltation will be their ov^ti abasement ; and their gathering together, their own scattering ; and their glory, their own shame ; and their strength their own undoing ; and out of these con- ceits, the world acts so strongly and furiously, to scatter abroad again Christ's own gatherings together. But the Lord hath decreed and promised, to hew that little stone of Christ's spiritual church, out of the mountain of the world, without hands, and will certainly accomplish it, and is now about that very business : but the world, that never looks beyond sense, they think this is surely a plot of ours, and that we have a great desigai in hand : and so we have indeed ; but the design is not our design, but God's, contrived in eternity, and discovered to Daniel chap. ii. and this is the setting up a khigdom of saints in the world, under Christ the king of saints, wherein the people shall live alone in point of spiritual worship and communion, and shall have nothing to do with the rest of the nations. This counsel of God begins to be accom- plished, and the world thinks that we are subtil, and wc are mighty : whereas they are clearly mistaken in us ; for the wisdom and strength whereby this is done, is God's, OF THE SPIRITUAL CHURCH. 107 and not ours. For it is the Lord must build this spiritual church, and set it up in the world, and preserve it against the world, and cause it to increase, till it fills the world ; so that the design, and the accomplishment of it, belongs to God, and not to us ; and they that are displeased at it, let them go and quarrel against God : and so they will cer- tainly do, through the operation of the devil ; Behold^ saith he, they shall surely gather together : As soon as ever thi^ church separates from the world, the world gathers toge- ther against the church. Yea, this place is not only to be understood of those that are open enemies without the church, but of a generation in it, that are not of it ; and so the giithering together against the church, shall be in the church : and so Calvin interprets ; and such a thing will assuredly come to pass, that the church, as well as the kingdom, will have domestic enemies ; it hath been so in all ages, and what wonder will it be if it be so in this ? The first division in this kingdom, was between common profession, and open pro- faneness, and if ever there be another, it is like to lie be- tween the form and power of godliness ; and the children that are born after thejiesh, will up, and be persecuting them that are born after the Spirit ; and the deepest wounds we shall receive, will be in the house of our friends ; not our friends indeed, but of such who seem to be so ; for they pray as well as we, and preach, and hear, and receive the sacraments, and use the same ordinances with us ; and yet their enmity, of all other, will be the greatest against us ; and we shall receive deeper wounds in the houses of these friends, than in the streets of our enemies. They shall ga- ther in thee, against thee. £ut jiot by me. The saints gather together by God, having the Spirit ftf God to bring them into union and communion : but the 108 THE BUILDING, BEAUTY, &c. carnal church gathers together against the spiritual, not by God, but without him, for worldly base ends and in- terests, and profits, and advantages. But mark the end of such gathering together : Whosoever shall gather together against thee, shall fall for thy sake. For the Lord loves the church, the body of Christ, even as he loves Jesus Christ himself; thou hast loved them as thou hast loved me. He loves head and members with the same love. The Lord's people are his portion on earth, as he is theirs in heaven : and so he will give nations and kingdoms for them ; and hath said, The natmis and Jdng- dojjis that wilhiot serve thee, shall perish ; yea, those nations shall be utterly xvasted. O that this kingdom in itself, and in its representation, would avoid this evil, as they would escape this end. The four monarchies, for opposing the spiritual church, have fallen for its sake ; and so shall every other kingdom and commonwealth, that undertakes against it ! \^er. 16. Behold, I have created the smith, that hlo7Vs the coals in the fire, and that bringeth forth an instrument for his work ; and I have created the waster to destroy. Ver. 17. But no weapon that is formed against thee shall prosper, &V. Thou art, saith God to the church, a small, weak, de- spised, contemned, persecuted people; but thy safetv, pro- tection, bfessing, lies in me, and in my power, and wis- dom, and love. No weapon that is formed against thee shall prosper. God blunts the edge of the weapon, and weakens the hand, and puts fear into the heart of him that useth it ; and so no weapons that have been used, have prospered hitherto ; and if any more weapons shall be used hereafter, they shall be as unprosperous as these. OF THE SPIRITUAL CHURCH. 109 And every tongue that shall rise against thee in judgment ^ thou shall condemn* Two ways yoii see the enemies of the church assault the church ; by their hands, and by their tongues ; and this hitter way is the more dangerous of the two : by the for- mer, they scourge the church with rods; by this latter, with scorpions. This weapon of the tongue, is the most dangerous weapon that ever was used against the church in any age, and the last refuge, of the devil and his instru- ments to annoy the church. And thus, when the enemy fails at the strength of his weapons, he undertakes again with the malice of his tongue : and with this the enemy strikes against the saints that profess the truth, and against the truth itself, professed by the saints. Against the saints that profess the truth, clothing them with odious names, and loading them with base asper- sions; their tongues rise up in judgment against them; it intimates, they shall have specious pretences against the church. O these are the men, say they, that would turn the v.'orld upside-down, that make the nation full of tumults and uproars, that work all the disturbance in church and state ; it is fit such men and congregations should be sup- pressed, and they should have no employments in church or state ; it will never be a quiet world, till some course be ta- ken with them, that we may have truth, and peace, and gov- ernment again. And thus they have fair pretences against the godly, and use the glorious names of truth, peace and government, to the destruction of them all. And this is the sense of these words, for their tongues to rise up in judgment against them. Yea, methinks this phrase intimates thus much, as if they would call in the aid and power of the secular ma- gistrates against the spiritual Christians, and then their tongues rise up in judgment against them indeed ; and exceptthey engage the magistrate's power against the saints, 110 THE BUILDING, BEAUTY, &c. they think they can never do them mischief enough. And thus their tongues rise up in judgment against the saints that profess the truth. 2. As the enemy strike with their tongue against th6 saints that profess the truth, so also against the truth pro- fessed by the saints : and this they call by way of reproach, new light. But see how God conquers this weapon of the enemy's tongue to the faithful, as well as the former weapons of their hands; every tongue that riseth up in judgment against thee^ thou shalt condemn. All that reproach and slander, and vilify, and abuse the saints, either by their tongues or pens, thou, by thy uprightness, integrity, innocency, truth, and faithfulness, shalt condemn them ; thy ways, and thy works, that are led and acted in Christ and his Spirit, shall be the condemnation of all thine enemies ; and their misreports and slanders shall be done away as a mist be- fore the sun ; and thy righteousness and integrity shall break forth in that clearness, and brightness, and strength, that they shall sit down astonished and amazed : and they shall be condemned, not only by the word, and by the saints, but by all the common morality of the world, yea, and by their own consciences ; so that they shall carry their guilt with them night and day, and shall not be able to look the godly in the face, whom they have so reproach- ed ; the very presence of the saints, shall be the condemna- tion of their enemies, who have before so unworthily judg- ed them : yea, the whole world shall see the faithfulness and integrity of the saints of God, and shall justify them, and condemn their enemies ; and shall say, Lo, these are the men that the world judged as sectaries, and schismatics, and what not ! See how faithful they have been to God, and the true church of God, and to the state ; and surely they must be bad men, that arc enemies to these. And thus, while our enemies judge us, they shall be condemned them- OF THE SPIRITUAL CHURCH. Hl selves. And this shall certainly be done, as sure as the word of God is true, and as sure as the Lord lives, to make good his word. For, This is the heritage of the servants of the Lord, That is, you shall have this by as sure right as any man hath an inheritance, that is entailed upon him. This is your heritage, O ye servants of the Lord, to make void the force of every weapon that is used against you, and to condemn every tongue that judgeth you. This promise is our portion, and the lot of our inheritance ; and in this we rejoice, that while we serve the Lord truly and faithfully, neither the hands nor tongues of the enemy shall hurt us, but in the end we shall be more than conquerors over all. Let my portion fall in this pleasant place ^ and I shall have a goodly heritage. And their righteousness is of me, saith the Lord. That is, these servants of mine, are not men of a hu- man and moral righteousness only, but they partake of the righteousness of God in Christ ; Their right eous7iess is of me : or thus, though they are sinners before the world (for as the world reckons their own sin for righteousness ; so it reckons God's righteousness for sin,) yet they are righ- teous before me, and in my eyes. So that, however the world reckons us evil does, and not worthy to live in the world, yet God reckons us righteous, and our righteous- ness is before him. ' To conclude : seeing God hath engaged himself to se- cure us in his ways, both from the weapons and tongues of men. Go and tell the foxes, that wexvillxvalk without fear in the world, both to-day and to-morrow, and the third day xve shall be perfected. \ RIGHT REFORMATION, OR THE REFORMATION OF THE CHURCH OF THE NEW TESTi\MENT, REPRESENTED IN GOSPEL LIGHT. IN A SERMON, PREACHED BEFORE THE HOUSE OF OOMMOXS, ON WEDNESDAY, NOVEMBER 25tH, 1646. BY WILLIAM DELL. Minister of the Gospel. John vii. 12. *9nd there was much murmuring among the people concerning him ; for some said, He is a good man; others said, A'cy, but He de- ceiveth the people. John xvi. 3. ^ind these things will they do unto you, because they have not known the Father, nor me. Credo me theologum esse christianum, & in regno veritatis vivere ; ideo me debitorem esse, non modo affirmandx veritatis, sed etiam asserendx, & defendendse, seu per sanguinena sea per mortem. Litth. TO THE RElDEll. CHRISTIAN READER, THE times we live in are dangerous times : it is dangerous to conceal the truth, and dangerous to publish the truth ; if we publish the truth God hath taught us, and we have heard and learned from the Father, we fall into the hands of men ; if we conceal it, we fall into the hands of God. And therefore in this case, in a contrary choice to' David^ I reckon it much better to fall into the hands of men, than into the hands of God ; seeing the wrath of men can but reach the body ; but the wrath of God body and soul. I shall therefore willingly confess Christ, amids an adulterous and sinful generation, not doubting but Christ will confess me before his Father^ and before his angels. And for the reproaches of men, it is best conquering them, as Luther was wont to say, Silaido £?* contemnendo^ by silence and contempt of them ; seeing a man may as easily restrain Satan himself, in his various workings, as stop the mouths of his instruments. And therefore it is good for us Christians, to do the work of God, without so much as taking notice of such men : and if some- times we are sensible of these things, because we are flesh, yet as we are Christians, we are above them in the Spirit, and see al- ready in certain faith and hope, all evils and eiftmies under our feet : And I am resolved, neither now nor hereafter to take them any more into consideration, than the business itself neces- sarily requires ; and where they may be omitted without preju- dice to the truth, to let them quite alone : being every day, through the use of affliction, enabled to patience, and through pa- tience brought to experience, and so to a proportionable measure of hope : And this carries me above the shame of the world, in the strength of the love of God. For the doctrine contained in this discourse, thou shalt not find it new light, (as some men slanderously affirm) but the an- oient light that sprang forth in the first morning of the gospel, but was since obscured by the new darkness of Antichrist, which these men love better than that old light, and willby no means ex- change the one for the other. But considering this light, that now, 116 TO THE READER. after a long night, breaks forth again in some of its first glory, let these men set their hearts at rest ; for they shall nevtu" be able to obscure it again ; and the fire of the Spirit that God hath kindled in the kingdom, they shall never be able to quench with any fire, either of earth or hell. And therefore we fear them not, though they breath forth threatenings now, and ere long, are like to breath forth blood : For by all their subtil and industri- ous actings, in the end, they shall not work the truth's ruin, but their own. And these, as well as their forefathers, of the same race and lineage, in whose stead they are now risen up, shall, in due time, become a reproach and a shame, and their name shall be for a curse to all God's chosen. Reader, it is my earnest desire, that the Lord would deliver thee from this new form of the mystery of iniquity, which in eve- ry age puts on a several form, when the old one is discovered by the light of the word. And in this present age, it is become- so exceeding cunning, and so furnished with all deceivableness of unrighteousness, under the form of righteousness, that it seems to be the last and subtilest work of Antichrist that is now in hand ; and he that prevails in this encounter, hath Antichrist under his feet for ever : but none are like to prevail here, but the faithful and elect alone. And therefore holdfast that which thou hast^ that no man take thy crozvn, Rev. iii. 11. and consider Christ's eiicouragement to this work in the^oUowing verse ; IIi?n that overcometh will I make a pillar in^he temple of my God^ and he shall go no more out ; and I xvill write upon him the name of my God^ and the name of the city of my God ; -which is^ New Jerusalem^ which Cometh doivn out of heaven from my God : and I will write upon him my new name. Christian reader, I commit thee, and the word now offered to thee in this discourse, to God, and his powerful blessing, and wonderful working ; Remaining^ Thine in the difficulty and despised service of Jesus Christ in the gospel^ WILLIAM DELL RlGriT REFORMATION OR THE REFORMATION OF THE CHURCH OF THE NEW TESTAMENT, REPRESENTED IN GO£PEL LIGHT. Heb. ix. 10. U?itil the time of reformation. THE natural man (saith Paid^ 1 Cor. ii.) knows not the things of the spirit ^ neither can he ^ for they are spiritu- ally discerned. Now, a man that is not born of God and his Spirit^ with all his parts, abilities, reason, wisdom, pru- dence, learning, is but a natural man still, and so hath no right knowledge of the things of God and his Spirit. And hence it hath come to pass, that the things of God and his Spirit have been so grossly and dangerously mis- taken by the world, and the carnal church. For all the spiritual things of God they have understood carnally : and have apprehended the whole scriptures, not according to God's mind, but according to their own ; not according to the sense of the spirit, but according to the sense of the flesh. An thus w^as antichrist's kingdom first set up, and tlius it hath been kept up and continued ; even by the carnal understanding of the scriptures. For they have understood the church, the kingdom of God in the world, carnally ; the rock on which it is built, carnally ; the door 118 RIGHT REFORMATION. of this kingdom carnally ; the laws of it carnally ; the li- berties of it carnally ; the power, authority, government, glory, officers, Sec. all carnally. And to this very day, which of the things of God doth not the carnal church un- stand carnally ? Faith, hope, love, it understands car- nally ; redemption, adoption, justification, sanctification, glorification, union with Christ, communion of the Spirit, access to the Father, together with Christ the head, and the church the body, in their joint union and offices, and all other things, they understand carnally, and have a flesh- ly sense and apprehension of them. And as they understand all other things of God's king- dom carnally, so also the reformation of it ; and there is not greater and grosser mistakes about any of the things of God, than about this : men imagining the reformation of the church, which is altogether a spiritual and heavenly kingdom, after the manner of the reformation of worldly states and commonwealths, which only stand in outward things, and is brought to pass by human counsels, and hu- man power. Now because this is not only a gross, but a general error, in all sorts of people, both of high and low degree : I shall endeavour at this time, according to the good hand of God with me, to represent in some gospel-light to this honourable and Christian auditory, the true reformation of the church of the New Testament : And blessed is lie who shall not be offended at it. For this purpose I made choice of the words now read, Until the time of reformation. For the better understanding of which, we must read the context. Ver. 9. The first tabernacle was a figure of the time then present^ inwhichxv ere offered both gifts and sacrifices^ that could not make him that did the service perfect as pertaining to the conscience. RIGHT REFORMATION. 1^9 Ver. 10. Which stood only in meats and drinks^ and di- vers washings, and carnal ordinances (it should be right- eousnesses or justijications of the Jlesh) imposed on them, until tJie time of reformation. In which words the apostle shews the imperfection of the worship of J;he old law, because it stood in outward rites, ceremonies, duties, performances, and so could not make him that used them, and was busied in them, perfect, as pertaining to his conscience ; and therefore God did not simply and absolutely impose these things on the church, to continue for ever, but only until the time wherein all things were to be reformed, not only evil things, but imperfect. And then, all that outward religion was to be abolished. Now if the law of Moses could not make men perfect, as pertaining to the conscience, much less can any new laws invented now. And if any such laws should be im- posed on the people of G.^^d now, the gospel hath the same strength in itself to make them void, as the former ; and also the same ground from them, because all such laws and ordinances devised by men, cannot make them that obey and practise them, perfect as pertaining to the conscience : and therefore, are all to be at an end, when the time of re- formation comes. Quest. Now if you ask me, when this time of reforma- tion was ? Answ. I answer : It was when Christ came : not a ser- vant, as Moses, but the Son, out of the bosom of the Fa- ther, the great prophet of the New Testament, whose doctrine was not letter, as Moseses was, but spirit and life. And now, when Christ, the minister of the New Testa- ment, came with the ministration of the spirit, now was the time of reformation. In the time of the law there were outward duties, and performances, and ceremonies, and sacrifices, and strict 120 RIGHT REFORMATION. laws to enjoin the observation of these things, carrying along with them the severity of death : and yet notwith- standing all this, there was no true reformation : but un- der all that outward religion, men were in\\ardly as cor- rupt and wicked as the very heathen : for all their circum- cision in the flesh, they were uncircumcised in heart ; for all their outward washing, they were inwardly unclean . for all their blood of bulls and goats, their sins remained in their natures and consciences ; for all their strict forcing of men to the duties of the outward worship of God, the people still remained far from God, even in all those du- ties. So that, notwithstanding the outward worship of Moses''s law, the people remained inwardly corrupt, filthy, and unclean, and without any true reformation before God ; till Christ, who was God in the flesh, came with the ministration of the spirit, and then indeed was the time of reformation. Until the time of reformation. The thing then the spirit would have us take notice of in these words, is this, Doctrine. That the time of the gospel is the time of re- formation. Whenever the gospel is j:)reached in the spirit and power of it, that is the time of reformation. For our more orderly proceeding in this point, we will observe this method. 1. Show what true gospel-reformation is, and how it is qualified ; that so you may the better distinguish it from political and ecclesiastical reformation. Now both these I join together, because the carnal church hath always inter- ested and mingled itself with the power of the world, as being able to do nothing without it. 2. I will endeavour to shew, to whose hands the work of gospel- reformation is committed. 3. By what means he to whose hands it is committed, firings it about. RIGHT REFORMATION. 121 4. The advantages of such a reformation where it is wrought. 5. The use. The first general. Wliat true gospel-reformation is, and how qualified. !• What it is. It is the mortifying, destroying, and titter abolishing out of the fnithful and elect, all that sin, corruption, lust, evil, that did flow in upon them, through the fall of Adam. Or, It is the taking away and destroying the body of sin out of the faithful and elect, by the presence and operation of the righteousness of God dwelling in their hearts by faith. This is true gospel-reformation, and besides this I know no other. This the evangelical prophet Isaiah describeth, chap. i. 27. Zioii shall be redeemed with judgment, and her converts xvith righteousness. Now Christ dwelling in our hearts by faith, as he dis- covers, reproves, condemns, and destroys sin, so he is called judgment : and thus is judgment to be understood in the gospel sense, and not terribly, as in the sense of the law : and this judgment shall at last break forth into vic- tory ; that is, though Christ in us hath to do with many strong corruptions, and lusts in the soul, yet at last he pre- vails against them all, and judgment breaks forth unto vic- tory : because Christ, the judgment of God in the soul, must needs, in the end, prevail against every sin of man. Again ; Christ the righteousness of God, as he makes us righteous with his own righteousness, and makes us the righteousness of God in him, so he is called Righteous- ness ; not in himself only but in us : He is the Lord our Righteousness : and by this judgment and righteousness, is Zion and her converts redeemed and reformed. And so true gospel-reformation is the destruction of sin out of the faithful, by the presence of righteousness. ■ , Q 122 RIGHT REFORMATION. And therefore you see how grossly they are mistaken, who ^take gospel-reformation to be the making of certain laws and constitutions by the sacred power or clergy, for exter- nal conformity, in outward duties of outward worship and government, and to have these confirmed by civil sanction, and inforced upon men by secular power ; when i|^ the mean time, all that inward corruption and sin they brought with them into the world, remains in their hearts and na- tures, as it did before. After this manner the old prelates reformed, who were wont to say to the kings, " We will study out the faith, and you shall maintain it ;" and the faith they studied and brought to the kings, the kings must maintain, and not question but that it was Jure Di- vino. And thus you see in general, what gospel-reformation is, and that it is clear, it is a different thing from civil, ec- clesiastical reformation. 2. Now in the next place, let us see how this gospel- reformation is qualified, whereby the difference between tliis and the other will appear yet more clearly. First then, it is a spiritual reformation. For as the Kingdom of Christ is a spiritual Kingdom: so all the things that belong to it are spiritual things ; and so is the reformation of it. A carnal reformation is not suitable to a spiritual kingdom. And spiritual it is, because it pro- * ceeds from the Spirit^ and stands in spiritual things, as you shall see more fully anon. But now the reformation of the civil and ecclesiastical state, is a carnal reformation, wrought by the powers of flesh and blood, and stands in outward and fleshly things, as you shall presently see. Secondly, It is an inward reformation. For as the kingdom of God is an inward kingdom, fthe kingdom of God is withi?i you) so the reformation that belongs to it, is an inward reformation. This true gospel-reformation. RIGHT REFORMATION. 123 lays hold upon the heart, and soul, and inner man : and changes, and alters, and renews, and reforms that ; and when the heart is reformed, all is reformed. And there- fore this gospel-reformation doth not much busy and trouble itself about outward forms, or external conformi- ty, but only minds the reforming of the heart : and when the heart is right with God, the outward form cannot be amiss. And therefore, saith Christ, touching the worship of the New Testament, God is a Spirit ; and they that wor- ship him, must worship him in spirit and in truth; but speaks not one word of any outward form. So that God, in this gospel-reformation, aims at nothing but the heart, accord- ing to the tenor of the new. covenant. This shall be the co- venant that Twill make with them after those days^ saith the Lord, I will put my law in their inward parts, and write it in their hearts, Jer. xxxi. 33. so that they shall not only have the word of the letter in their books, but the living word of God in their hearts : and God, intending to reform the church, begins with their hearts ; and intending to reform their hearts, puts his word there ; and that living word put into the heart, reforms it indeed. But now, civil ecclesiastical reformation is only outward, and busies itself in reforming the outward man. in out- ward things, and so is very industrious and elaborate about outward forms, and outward orders, and outward govern- ment, and outward confession, and outward practice ; and thinks, if these be put into some handsomeness and con- formity, they have brought about an excellent reforma- tion : though the heart, in the mean time, remains as sin- ful, vile, and corrupt as ever, and so altogether unreformed. And so this reformation is like that reformation of the Scribes and Pharisees, notorious hypocrites, 7vho made clean only the outside of the cup or platter; leaving them all filthy and unclean within : and whited over sepulchres, to make them beautiful outwardly, when inwardly they are full of rotten- 124 RIGHT HEFORMATION. riess and corruption. Matt, xxiii. 25. So civil ecclesias- tical reformation makes a man clean outwardly, with an outward confession of faith, &c. when inwardly he is all filthy through unbelief; and whites him over with a few handi^pme forms of worship, when inwardly he is full of ignorance of Godyaai^^theism. Object. Now if ^ny ask, But niust there be no change of outward things in ^e reformation of the gospel ? Answ. I answer, yes ; an outward change that flows froin an inward ; but not an outward change without an in- ward *; much less an outward change to enforce an in- ward. 3. It is a thorough reformation ; for it reforms the whole man ; it reforms not the soul only, but the body too, and the very spirit of the mind : the spirit, as it ani- mates, and quickens, and acts the body, is called the soul ; as it is in itself, in its own nature and essence, so it is cali-^; led the spirit of the mind : and this gospel-reformation re-, forpis all ; that is, both inward and outward, and outward,, and inward man; yea the inwardest of the inward man ;; and not only the operations of the soul in the body, but of the soul in itself. But civil ecclesiastical reformation reforms by halves ; it reaches the body, and orders that, but attains not to the, soul, much less to the spirit of the mind. ;; , Again ; Gospel-reformation reforms sin wholly, as well, as the man : it reforms all sin whatsoever: / will turn my hand upon thee^ (saithGod by this gospel-reformation) mid Tvill purely purge away thy dross, and take away all thy tif}. Isai. i. 25. It reforms a man, not only of outward sins, but of inward. Jt reforms him of those sins that seldom come forth into the view of the world, as atheism, ignorance of God, pride, vain-glory, self-seeking, hyprocrisy, carnal- mindedness, and all the evil desires of the flesh, and of the RIGHT REFORMATION. XS^^ mind. Yea, it doth not only reform all evil things in us, but all imperfect things : doing away imperfect things by the coming of perfect things : floing away our own strength, by the coming in of God's strength ; and our own 'svisdom iind righteousness, by the Qornliigm of God's wisdom and righteousnes?. ; Bvit now, civil ecclesiastical reformation reforms sin by the halves, as well as the man ; and ^o only reforms out- ward and gross sins, such a;^ run into the eyes, of the world, which are the least by a thousan4 times, of the evils that a man hath and acts ; but th^ greatest part of sin, it still leaves within as it was, , Fourthly, It is a povyerful . a^id mighty reformation: it is wrought in a man by the very power of God^^even by the Tight hand of his righteousness. And so no sin, lust, corruption, though never so mighty, is able to resist this work of God by the gospel; but it makes the whole body of sin, and the vi^hole kingdom of the devil, fly in pieces before it: The power of God in creating and redeeming the elect, may as well be resisted, as the power of God in reforming them : for it is a power above all power, that God puts forth in this work, and so is not to be made void by any creature. In every stroke of this work, the power of the Lord God Almighty is put forth, as every rightly re- formed Christian knows. And if the love of God had not put forth this power in the soul, a Christian had never been reformed ; no, not from one sin. Now the power of this reformation eminently appears, in that it changeth the very natures of men ; it finds them lions, it makes them lambs j it finds them wolves, it makes them sheep ; it finds them birds of prey, it makes them doves ; it finds them trees of the forest, it makes them ap- ple-trees ; in a word, it finds them flesh, it makes them spi- rit; it finds theni sin, it makes them righteousness. Mighty indeed is the power of this reformation. 126 RIGHT REFORMATION. But now, as this gospel -reformation is mighty, so civil ecclesiastical reformation is weak : for as the former hath the power of God engaged in it, so this latter hath only the power of man ; and so can do no such works as the former. I appeal to all that are spiritual, what heart or nature was ever changed by this sort of reformation? For, there is that corruption in the heart of every man, that is able to stand out against all the reformati- on that all the powers in the world can undertake. And so, the reformation managed by the mightiest and severest power of man, is weak as water in this busi- ness of changing natures ; and can only cliange some out- ward forms and postures, and the like, leaving in the mean time, a man's nature the same as it was before ; it only puts sheep's clothing upon men, which is easily done; but still leaves them wolves underneath. Fifthly : It is a constant reformation ; a reformation, which, being once begun, is never intermitted again, till all be perfected. For as long as God's nature dwells in ours, it will ever be reforming our nature to itself, till it be altogether like it. As long as the Spirit of God dwells in the flesh, it will still be reforming the flesh to the Spirit, till the whole body of sin be destroyed, and the natural man be made spiritual. So that the whole time of this life that is lived in faith, that is, in union with Christ, is a time of continual reformation ; and a Christian is daily washing, cleansing, and purifying himself, till he purify himself, even as Christ is pure. But now, civil ecclesiastical reformation, at first makes a great noise and tumult in the world, and afterward lies as still as a stone. For such reformation reforms states and kingdoms to men's own profit, honour, power, advantages ; and so to themselves, rather than to Christ. And when men have once attained to their own ends, their activity ceases. RIGHT REFORMATION. 127 Again, it brings men to certain outward orders and con- formities, and then runs round as in a mill, and goes no farther. Again, it reforms for a time, and not constantly, be- cause the outward power being taken away, nature returns to its own course again. For state ecclesiastical reforma- tion only changes some outward works, leaving the nature the self- same that it was (as you have heard.) Now where the works are contrary to nature, nature bv degrees returns to itself again, and puts an end to those works ; and so there is an end of that reformation. And thus you see what gospel- reformation is, and how qualified ; whereby you see it clearly differenced from civil ecclesiastical reformation. And O that that prophesy might be fulfiled. The eijes of them that see shall not he dim^ and the ears of them that hear shall hearken. Isai. xxxii. 3. The second general. To whose hand this work of reformation is committed. Now that is only to Jesus Christ, the great and only Magistrate in the kingdom of God ; and who only is to do all that is done in the church of God : He is the Do- minus Jac totum (as they say.) If the church be to be redeemed, Christ must redeem it ; if it be to be governed, Christ must govern it ; if it be protected, Christ must protect it ; if it be to be saved, Christ must save it : All that is to be done in the church of God, Christ only is to do it ; and so among other things to reform it ; that is, to wash^it, sanctify it, puri- fy it. Christ then is the only reformer of the church of God- For, First : God hath committed the care of the church's re- formation to Christ only, and to nobody else : and this is a thousand times better for the churcli, than if he had 126 RIGHT REFORM ATTOK. committed it to all the princes and magistrates in the world. All things are giveti to me of my Father, saith Christ ; and the church above all other things : Thine they were, and thou gavest them' me ; thine they were by elec- tion, and thougav est them me, that I might redeem them, and reform them, and present them to thee again without spot. So that the Father hath committed the care of the reformation of the church to Christ. And secondly : Christ hath taken this care upon him- self out of bbedience to his Father, and love to his church. 1. Out of obedience to his Father : for he saith, / came not to do my own will, but the will of him that sent me : and this is the will of him that sent me, that of all that he hath given me I should lose none. And so Christ reforms all, that he might lose none, out of obedience to his Father. 2. Out of love to his church he takes this care and charge on him. For such is the love of Christ to the church, every where so graciously discovered in the gospel, that he doth not only give himself for us, to redeem us; but also gives himself to us, to reform us. Christ dying for us, is our redemption ; Christ dwelling and living irl us, is our reformation. Thirdly : This work of reformation, is only suitable to, and convenient for Christ the head, as having so near and dear interest in the church his body. And so he is full oif love, and bowels, and tender compassions to the church \ He will not deal roughly, ruggedly, and boisterously with the saints ; he will jiot grieve them, and vex them, and oppress them, and crush them in pieces : but he, being their head, will deal meekly and gently with them ; He will not break the bruised reed, nor quench the smoaking fax. When he is reforming the sins and corruptions of the faithful, he deals with them in the very love and good- nt ss of God, and will not put them to more sorrow than RIGHT REFORMATION. 129 needs must ; and when he must needs put them to sorrow- in the flesh (for flesh cannot chuse but mourn to part with itself utterly in this reformation) yet he is present with the comforts of his Spirit ; and when he hath smitten them, is ready to heal them, and to bind them up as soon as he hath broken them. He deals with every Christian in this reformation, as tenderly as a man doth with one of his own members, that is in grief and anguish ; he regards and handles him as his own body, as his own flesh. And so the reformation of Christ is altogether for edication, and not at all for destruction : for it is his own body he reforms, and so doth it with the love of the head. But when strangers, whose the church is not, set upon reforming it, what havock do they make of the church of God ! how do they wound, and threaten, and punish, and destroy it ! and have no reo:ard at all .to the weak, infirm, sorrowful saints, that are wrestling with many ^loubts, fears, agonies, corruptions, and temptations, till they are overtaken with the very shadow of death. How do they persecute them that are already smitten, and grieve them more that are already w'cunded I And so you see, that he only that hath an interest in the church, as being the head of the church, is only fit to re- form it ; whereas the reformation of strangers, hath more cruelty in it than love, and more destruction than edifica- tion. Fourthly : Christ is only able for this work : for the re- formation of the church is as great a work as the redemp- tion of it ; and he only that could do the one can do the other. Christ must die to redeem the church, and he must live to reform it : and so as the government of the church only lies upon his shoulders who is the head ; so the refor- mation of it only lies upon his hands, and his hands only are suflicient for it. If all the angels of heaven should un 130 RIGHT REFORMATION. dertake the work of reformation, they would sink under it ; how much more the powers of the world ? For, the taking away transgression for us, and from us, which is the only reformation of the New Testament, is a work agreeable- to none but the Son of God : as it is writ- ten, His name shall be called Jesus^ for he shall save his peo- ple from their sins : Wherefore, having the reformation, and Christ for their reformer, the people shall be saved from their sins : now he must needs be the righteousness of Gody that must save people from sin. And he must needs be God in the flesh, that must re- form the flesh ; none else can do it. To conclude this : None but the jxDwer of God, and wisdom of God, and the righteousness of God, which is Jesus Christ, can reform the church, which is the king- dom of God : and the power, wisdom, and righteousness of men have no place at all here, except they will turn the power, wisdom, and righteousness of God out of his oflice : for so speaks the Spirit by the prophet /^«z«A, chap. ii. 17. The loftiness of men shall be boxveddoxvn^ajid the haughtiness of men shall be made low^ and the Lord alone shall be exalt- ed. Now what is the loftiness and haughtiness of men, but the power, wisdom, and righteousness of men ? and all this, saith the Lord, shall be bowed doivji^ and laid low ; and the Lord alone shall be exalted ; that is, Christ alone, who is the power, wisdom, and righteousness of God : and that in the day of the church's reformation, as well as in the day of the church's redemption. And thus you see that Christ is the reformer of the church, his body, which is the city and kingdom of God. And therefore the reformation of the church is certain ; for Christ will as surely reform it, as he hath redeemed it ; and all that the Father hath given him he hath redeemed ; and all that he hath redeemed he will reform, that he may make them fit to present to God : That so all that the Son RIGHT REFORMATION. 131 hath received from the Father, having redeemed and reformed them, he may give them back to the Father again. So that I doubt not of the church's reformation, be- cause it is Christ's own work, and he hath undertaken the doing of it. And as none of the powers of the earth could help him to reform the church ; so none of the powers of hell shall be able to hinder him, bat as many as he hath redeemed unto God by his blood, in his due time he will reform them all by his Spirit, as belonging to his care and charge. And therefore let us look to Christ for the reformation of his church. This reformation is the work of Christ's care and love : and he being faithful in this business, I am at rest and quiet, seeing Christ is as able for the reformation of the church, as for the redemption of it. And therefore (honourable and beloved) I say to you, touching this work of the reformation of the spiritual temple of the New Testament, as God once said to David touching the building of the material temple of the Old Testament, 1 A7;?_g*^ viii. 18. JVhereas itwas in thine hearty said God, to build an house to my name^ thou didst well it was iji thy heart. Nevertheless^ thou shah not build the house, but thy son that shall come out of thy loins., he shall build an house unto my name. And elsewhere he renders the reason of it, why Z)ai;z(/ should not, and Solomon should build this house ; because, saith he, thou hast been a man of war ^ and hath shed much blood : but Solomon, he shall live and flour- ish in peace, and he shall do it. So say I to you touching this work of reformation. You did well, in that it was in you hearts to reform the kingdom of God,' and the spiritual church, which is Christ's own dear body ; nevertheless you shall not reform it, for you have been men of war, that is, you have ma- naged a great and mighty war against great and mighty 132 RIGHT REFORMATION. enemies, and have shed much blood ; for the Lord hath given }'ou the necks of your enemies, and hath subdued them under you that rose up against you, and you have trod them down as mire in the streets. And therefore you shall not do this work, having been men of war ; but Christ, the prijice of peace, he shall reform the church of God : For this is not a work of men of war, but of the prince of peace ; seeing this is not a work of human might or strength, but of the Spirit. So that you did well, that you thought to reform the church : but when you shall vmderstand, that the reformation of the church, is as great a work as the redemption of it, you will acknowledge the work is too great for you, and that it belongs only unto Christ : seeing the Father hath committed the care of this work only to him ; and he hath taken this care and charge upon himself, and it is only suitable to him, as being the head of the church : and he only is able for it, as being the Son of God, and equal to God. The third general. By what means Christ brings this reformation about. And that is, by these two, and them only ; to wit, the v.'ord, and the spirit. The first means whereby Christ reforms the cliurch, is the word. By this Christ doth all that ever he doth in his king- dom : by this he calls and rejects ; by this he binds and looscth ; by this he comforts and terrifies ; by this he en- lightens and makes blind ; by this he kills and quickens ; by this he saves and damns ; and all that c\ er he doth in this kingdom, he doth by his word, and without this he doth nothing of all that he doth. Christ doth all in his kingdom by the word only ; but antichrist doth all things without the word, even by the decrees and constitutions of men. RIGHT REFORMATION. ]|33 Now as Christ doth all other things in the church by the word, so he reforms too : JVoiv are ye clean through the word that I have spoken to you. All the powers in the world cannot reform the church as the word of God can do ; for this 2s quick and poiverfuU und sharper than a two-edged sword, piercing even to the dividing asunder of soul and spi- rity and of the joints and marrow, and is a descerner of the thoughts and inte?7ts of the heart, and doth change and re- new, and reform all. And therefore Christ, when he comes to reform the church, comes with no worldly power or weapons, but only with the word in his mouth ; yea, though God set him king upon his holy hill of Sion, yet he reforms not by outward power, but by preaching; saying, I ivill pub- lish the decree whereof the Lord hath said unto me. Thou art 7ny Son, this day have I begotten thee. And ?tgain, the spirit of the Lord is upon me, for he hath anointed me to preach the gospel. And again, the Redeemer shall come to Sion : and then follows the covenant of God with the Redeemer, My word shall never depart out of thy mouth, Isai. iix. 10. and in Psal. xlv. the church saith by the Spirit to Christ, Ride on prosperously in the word of truth, meekness, and right- rousneSs, which is the word of the gospel. And so Christ, when the time of reformation was come, went up and down, preacliing the word. xA.nd thus he brought to pass the glorious reforn^ation of the New Testament, by preaching the gospel of the kingdom, and nothing else. And when he was to leave the vrorld, he sent his dis- ciples to carry on the work of reformation, as he himself had begun it, as he saith. As my Father sent me, so send T you ; not with the power of the world, but with the power of the word : and so he bid them go teach all nations, and preach the gospel to every creature : and by teaching and preaching to the world, to reform the world: and so ac- 134 KIGHT REFORMATION. cordingly they did, Marie xvi. 20. They went forth and preached every where ^ the Lord working with them. So that Christ sent them not forth with any power of swords, or guns, or prisons, to reform the world ; or with any power of states, or armies : but sent forth poor, ilhterate me- chanic men, and only armed them with the power of the word; and behold what wonders they wrought by that power alone ! They turned the world upside-down ; they changed the manners, customs, religion, worship, lives, and natures of men ; they carried all oppositions and diffi- culties before them ; they won many in most kingdoms unto Christ, and brought them into walling subjection and obedience to him : and all this they did, I say, not with any earthly or secular power, but by the ministry of the gospel alone, Christ's great and only instrument for the conquering, subduing, and reforming of the nations. And so the power appeared to be God's only, and not the creatures. And thus you see how the word is one of the means Christ useth for reformation. And this word only works a right reformation : for this reforms truly and indeed ; all other power reforms but in appearance. So that there is no true reformation of any thing but what is wrought by the word : but whatever evil is reformed, and not by the power of the word, it is not truly reformed ; it is only reformed in the flesh, and not in the spirit : it is only suspended in the outward ope- ration of it, but the seed and nature of it still remains in the heart, to grow up and work again, as opportunity serves. And therefore, whatever evil or corruption is re- formed in thee, see it be reformed by the power of the word : if the word hath killed it in thee, it is killed in- deed ; if not, it is alive in thee, though it seem to be dead. The outward power of the world may set up an image of RIGHT REFORMATION. 135 reformation, but it is the word only can work true refor- mation. And therefore let us learn to rely on the word for the reformation of the church. For this is much for the honour of the word (which God hath magnified above all his name) when we can neglect the power of the world, and leave the whole work of re- formation to the power, working, and efficacy of the word alone, which is almighty, and able to bring off the heart from all things to God. As on the contrary, it is a great dishonour to God and his word, when men dare not relie on the word alone to reform the church, though it be stronger than men and angels, and ail the creatures ; but will needs be calling in the power of the world, and rest and rely on that, for this work, as if the power of the word were not sufficient. But let such men know, that if the power of tlie word will not reform them, all the power of the world will never do it. And therefore well said Luther^ Pradicare annwitiare, scribere volo ; neminem au- tem vi adigam ; " I will preach, and teach, and write ; but I will constrain nobody." O therefore that our civil and ecclesiastical powers would so much honour Christ's word, as to trust the re- formation of his kingdom with it ; and that as it is suffi- cient to reform the church, so you would be pleased to think it sufficient ; and thus shall you give Christ and his word due honour, as well as declare your own faith. And if you would commit this work to the power of the word, to which only it belongs, you shall soon sec what the word would do. There is no such glorious sight under heaven, as to see the word, in the spirit and power of it, come in to an unreformed world, and to observe the chan- ges and alterations it makes there. And thus you see that one of the means that Christ useth for the reformation of his church, is the word. 136 RIGHT REFORMATION. But here I must farther declare to you, that this word by which Christ reforms the church, is not the word of the law ; for the law made nothing perfect, but the word of the gospel ; this, this is the only word that works re- formation. For first. 1. This word works faith ; and tlierefore it is called.the word of faith, because y«z>/z comes by hearing of this word. Rom. X. 8. and ver. 17. Now as the word works faith, so faith apprehends the word, even that fVord that was rvith God, and was God; this living and eternal Word dwells in our hearts by faith, as the apostle saith, That Christ may divell in your hearts by faith : And this Word dwelling in us by faith, changeth us into its own likeness, as fire changeth the iron into its own likeness, and takes us up into all its own virtues. And so the word dwelling in the flesh, reforms the flesh, and it dwells in us through faith, and faith is wrought by the gospel. So that the word whereby Christ reforms, is not the- word without us, as the word of the law is ; but the word within us, as it is written, The JFord is nigh thee, even in thy. mouth, and in thy heart ; and this is the word of faith : If thou live under the word many years, and if it come not into thiy heart, it will never change thee, nor reform thee. And therefore the reforming word is the word within us, and the word within us is the word of faith. 2. The gospel reforms, because it doth not only reveal Christ's righteousness, as it is written. The righteousness of God is revealed from faith to faith; but also it communi- cates it to us ; and therefore it is called the word of righ- teousness, because it works righteousness. So that Christ, the righteousness of God, is conveyed to us through this word of righteousness. And when the righteousness of (31 od, revealed in the gospel, conies and d\^'elIs in us, RIGHT REFORMATION. 137 what reformation of sin doth this work ? all sin perisheth at the rebuke of his countenance ; for the righteousness of God \Vill endure no sin in us ; and so the gospel reforms by working righteousness in us. 3. The gospel reforms because it shews us Christ ; and by shewing us him, it changeth us into his image : the more we see Christ in the gospel, the more are we made like unto him; that as we have born the image of the earthly , so we may bear the i?nage of the heaverily Adam. 2. Yea, the gospel shews us God in Christ in all his glory, and changeth us into that glory of God which is shown us ; we all, saith Paul, with open face beholding as in a glass (and this^/c^s is the gospel) the glory of the Lord^ are changed into the same image from glory to glory ^ even as by the Spirit of the Lord : so that the gospel, by shewing us God, changeth us into the image of God ; and God, through the gospel, ariseth on us, till his glory be seen upon us. And thus you see the grounds of the gospel reforma- tion. So that now the word of the gospel, is the only reform- ing word : and if there be never so much preaching, if it be but legal, it will reform nobody aright ; because there can be no working faith, nor communicating righteousness, nor changing men into God's image, and so there can be no true reformation. And thus much for the first means of reformation which Christ useth, which is the word, and this word, the gos- peL 2. Means, the Spirit. For the Spirit accompanies the word in the ministry of the gospel ; and therefore the gospel is called the ministra- tion of the Spirit ; that is, the word and spirit in union and operation. In the law, there was the letter without the Spirit, and so that could do nothing: but in the gospel, the word and the Spirit are always joined : and therefore, S 138 RIGHT REFORMATION, saith Christ, The xvords that J speak are spirit and life, that is, they come from the the Spirit, and .carry spirit with them. • And tliis Spirit that is present in the word of the gospel, and works in it, and is given by it, reforms mightily : and therefore it is called the Spirit of judgment and burning ; and the Lord looking to this time of reformation, pro- mised long before, to pour out his Spirit upon alljiesh, and so to reform all flesh. Now the Spirit poured forth upon the flesh, reforms it two ways. 1. By taking away all evil out of the flesh. 2. By changing the flesh into its own likeness. 1. The Spirit poured forth upon the flesh, reforms it all, by taking all evil out of the flesh : As first, all sin and corruption ; saith Paul, If you mortify the deeds of the flesh by the Spirit, ye shall live : the deeds of the flesh are not to be mortified by an}^ power, but by the Spirit; all pride and envy, and lust, and covetousness, and carnaj-minded- ness, and all other evils of the flesh, are reformed by the presence of the Spirit in it, and no other way. 2. The Spirit reforms, not only all sins in the church, but all errors, and heresies, and false doctrines ; as is evi- dent by that oi Paul, 1 Cor. iii. 12. If any man build upon this foundation, gold, silver, precious stones., wood, hay, stub- ble, every man''s work shall be made manifest ; for the day shall declare it, because it shall be revealed byfre, and the f re shall try every man^s work of what sort it is, £sV. So that a man may lay Christ for a foundation, and yet build wood, hay, and stubble upon him, that is, human doctrines and the inventions of men, and false and wicked opinions. 2. The destruction of this hay, wood, and stubble, that is, error, heresy, and human doctrines, in the church of God, tliat is, the people built on Christ, shall not be bv RIGHT REFORMATION. XS9 laws of states, or constitutions of councils, but by the Holy Spirit, which is as fire. The Spirit shall come into the saints, and burn up all that corruption and false doctrine that will not endure the Spirit ; and error shall never be destroyed but by the Spi- rit of truth. So that the Spirit reforms all error, as well as all corruptions in the faithful. 2. The Spirit doth not only reform the flesh by taking away all.^vil out of it, whether corruptions or errors ; but also it changeth the flesh into its own likeness : For the Spirit is as fire, that changeth every thing into itself: and so doth the Spirit in the flesh, make the flesh spiritual : like heavenly fire, it changeth men into its own likeness, and makes them spiritual, heavenly, holy, meek, good, lov- ing, &c. And thus the Spirit reforms indeed : When the Spirit is poured forth upon a man, how wonderfully doth it re- form him ! this works a change in him in good earnest : and no man is ever truly reformed till he receives the Spirit. And thus you see the means that Christ useth to work this reformation, and these are the only means. Object. Yea, but I hope you will allow secular power too : May not the spiritual church of Christ be reformed with wordly and secular power ? Ans. I answer, by no means ; and that for these causes. 1. Forceable reformation is unbeseeming the gospel : for the gospel is the gospel of peace, and not of force and fury. Civil ecclesiastical reformation reforms by breathing out threatenings, punishments, prisons, fire, and death ; but the gospel by preaching peace [k). And there- fore it is most unbeseeming the gospel to do any thing (fc) Though the truth carries its evidence in itself, and the wordoi" God is greater than all the testimonies of men, yet for their sakes that are weak, I have inserted the judgments of some godly men (as i 140 RIGHT REFORMATION. rashly and violently, for the advancement thereof: for the gospel of peace is not to be advanced by violence; and therefore violent reformers live in contradiction to the gos- pel of peace, and cannot be truly reckoned Christians, but enemies to Christianity ; since Christianity doth all by the power of the anointing, but antichristianity doth all by the power of the world. 2. Forceable reformation is unsuitable to Christ's king- dom ; for Christ's kingdom stands in the Spirit ;. and the force of flesh and blood can contribute nothing to this. 2. Again ; the faithful, the subjects of this kingdom, are a spiritual people, and so they are without the reach of any outward force ; you may as well go about to bring the have accidentally met with them) who have spoken of these things in the spirit; that so you may see the truth, though it hath but few fol- lowers, yet it hath some. Melancton on PsaL ex. 3. hahebis po- pulum, non coactum gladio, sed verbo collectum, & Iseto corde amplec- tentem evangelium, & te sponte celebrantem. Discernit igitur eccle- siam ab imperiis mundanis, & externam servitttem a cultibus cordis, accensis voce evangelii &aspiritusancto. Ag. Religio cogi non vult, doceri expetit. Immanitate non stabilitur, sed evertitur. Polan. This Charles, to whom Leo gave the title of the most Christian king, was a great conqueror, and overcame many nations with the sword : and as the Turk compelleth to his faith, so he conjpelleth with vio- lence to the faith of Christ; but alas, the true faith of Christ where- unto the Holy Ghost draws men's hearts, through preaching the word of truth, he knew not. &c. Tindal. Fides, sua sponte, non coacteagere vult. Lath. Christus non voluit vi & igne cogere homines ad fidem. Luth. Heereticoscomburere, est contra volantatemspiritus. Luth. He hath given in the church the sword of the Spirit to inforce with, and not the sword of the magistrate. Prorsus diversa ratio est regni Christi Sf mundi. Mundani magistratus quae volant imperant, & sub- diti coguntur obedientiam prsestare. At in Regno Christi, quod non est mundana aut pontificia dominatio, sed spirituale regnum, nihil simile geritur, sed quivis alterius j udex, & quilibet al teri subjectus est. At tyranni & animicadse illi, nihil morantes vocem Christi, regnum meum non est de hocmundo,ex ecclesia, politiam civilem, seu potius gontificitun iraperium coustituerunt. Luth. Quare ipsam sedem RIGHT REFORMATION. 141 angels oi' heaven under an outward and secular power, as the faithful, who, being born of the Spirit, are more spiri- tual than they. And what hath flesh and blood to do with them that are born of the Spirit, in the things of the Spi- rit ? And therefore touching this kingdom which is spi- ritual, and beyond not only the power but the cognizance of the world, God hath said. There shall he none to kill nor to hurt in my holy mountain. Isai. xi. 9. And again ; Vio- lence shall no more be heard in thy streets, wasting nor destruction witJiin thy borders. IsUi. Ix. 18. ' 3. As they are a spiritual people, so also a willing peo- ple ; and what needs outward power to force a people made willing by the spirit? Thy people shall be willing in the day of thy power ^ Psal. ex. 3. The very day of Christ's bestiae nego, iiiliil moratus sit ne bonus vel malus, qui in ea sedet. Sedes inquam quae sit super omnes sedes, nulla est in ecclesia super terrain jure divino, sed omnes sunt tequales quia una fides, unum bap- tisma, unus Christus, &c. huih. Where there is no worldly superiority over one another, there is no worldly compulsion of one another. In the natural body, there is no convocation of many members to govern one, or of more members to govern fewer ; but the foot performs its office without being under the authoritative power of the hands ; yea, each member performs its office aright, without being in subordinatien to another, by the guidance of that head to which it is united, and of that spirit that dwells in it ; each ijiember having an immediate influence of the head upon itself, though it may outwardly seem to be further from the head than another member. And thus it is in believers and con- gregations. Quid autem vi & coactione opus vobis est, qui hujusmodi certamen decertatus, in quo cogi nemo debet ? Ulrichus ah Hutteiu to the council of priests. What need you the power of the magistrate to defend the truth, who have so many scriptures to defend it ? the truth of God being to be defended by the word of God, and not by the power of men. Jdcm. I could produce many more testimonies ; but these are sufficient to shew, that I am not alone in this point, against forceable reforma- tion ; but have the armory of David to defend it withal, on which there hang a thousand bucklers, all shields of mighty men. 142 RIGHT REFORMATION. power is not to force men against their wills, but to make them willing. The Spirit of God that brings them to this kingdom, makes them willing to obey God there, and gives them pleasure in that obedience, by shedding abroad the love of God in their hearts. They that are not a willing people, belong not to Christ's kingdom, but to the world. 3. By this forceable reformation, human institution is set up ; for the power of the world reforms by the pru- dence of the world ; and*men never use human power in the church, but they first make human laws in it ; and hu- man laws are the rule of human power. And so, by this means the authority of men is made to have power, not in the things of men, but in the things of God ; which is the great dishonour of God, and his authority. 4. It brings men into blind obedience, and makes them obey what is commanded on pain of punishment, though they know not whether it be right or wrong, with the word> or against the word : So that a man shall say, that which I do I am constrained to do, and therefore I do it because I am constrained. I read in Frith' s answer to the bishop of Rochester , that a youth being present at his father's burning, the officers see- ing him, resolved to examine him also, to try if they might find him a sectary or an heretic : but the youth dismayed at the sad sight of his father's death, and fearing the like end himself, being asked of one of them, how he believ- ed? Answered, sir, I believe even as it pleaseth you. And so, the more outward and violent power is used upon men, the more of this kind of faith and obedience you shall have : When men shall see prisons, and banishments, and loss of goods, and death, walking up and down the king- dom for the reformation of the church, you shall at last have men say, sirs, we will believe and do, even as it pleaseth you : We will believe as the state pleaseth, or RIGHT REFORMATION. 143 we will believe as the council pleaseth ; and let them make what confession they will, we had rather believe them, than endure them. And thus by fear and punishment, many men are brought to say and do that which they neither believe nor understand: and how acceptable such popish faith and obedience is unto God, all spiritual Christians know, and every man's con- science, methinks, should be convinced. 5. It makes men hypocrites and not saints ; for it for- ceth the body, and leaves the heart as it was ; for the heart cannot be forced by outward power, but by the inward efficacy of the truth : Now the hearts of men being cor- rupt, what are all outward duties they are forced to, but so much hypocrisy ? So that forceable reformation makes only hypocrites and gilded sepulchres, putting a form of godliness upon the outward man, \vhen there is no power of godliness in the inner man, but a power of ungod-' liness. That reformation, with which the uncleanness of the heart stands, is none of Christ's reformation. What is the reformation of the outward man, when the heart is full of atheism, ignorance of God, adultery, pride, murder, &:c. and all the corruptions of nature ? Call you this a reformation of the church of Christ ? This reforma- tion makes none saints, but all hypocrites, forcing men's actions contrary to their natures. 6. It causes disturbances and tumults in the world; when men are forced by outward power to act against their inward principles, in the things of God, what dis- turbances and tumults this hath bred in states and king- doms, who knows not ? So that they that lay hold on the power of men, and go about to reform hearts and con- sciences by outward violence, are never the cause of re- formation, but alv/ays of tumult : And this renders the 144 RIGHT REFORMATION. cause of the gospel grievous and odious to the world, ra- ther than commends it. And therefore, let all that love the gospel of Christ, abstain from outward violence ; for they that use the sword in this kind, shall in the end perish by the sword. A man, when he sins not against the state, may justly stand for his state freedom ; and to deprive a man of his state liberties for the kingdom of Christ's sake, as it caus- eth disturbances in the world, so let any man shew me any such thing in the gospel. 7. Christ useth no such outward force himself, for he is meek and lowly in spirit ; and not boisterous and furious in the flesh. And it was foretold of him, that he should not strive, nor cry, nor lift up his voice in the streets, to call in outward and secular aid, and power. He never used the power of the world, but did all by die power of the word ; even his very punishments and destructions he ex- ecutes by the word ; He shall smite the earth with the rod. of his mouth, and with the breath of his lips he shall slay the wicked: And antichrist himself, his greatest enemy, he de- stroys by the spirit of his mouth, and the brightness of his coming. 2. Neither did Christ command his apostles to use any such outward power, but he sent his disciples to preach, and bid them say, into what house soever they entered, peace be to this house ; and if men would not receive peace, and the doctrine of peace, not to force them, but to depart thence, and to shake off the dust of their feet, as a witness against them, that they had been there, according to the will of Christ and the Father, and offered them mercy and salvation, which tliey refused. And this is all that the ministers of the gospel can do to any that refuse their doctrine ; and not to go presently to the secular magistrate to ask power to punish them, or imprison them, or sell their goocls, as is now practised in some parts of the king- RIGHT REFOR^L\TION. 145 "^ doni,e vcn upon the saints : and if men be wicked, is it not misery enough for them to refuse eternal life, except also they inflict on them temporal death ? Is it not misery enough for men to refuse the good things of heaven, ex- cept they also deprive them of the good things of this pre- sent life ? and yet, as Luther said of the clergy, Quancio non invocat brachium seculare^ &? morte utraqiie terret mundum? When doth it not call upon the secular power, and terrify the world with both deaths ? Surely, Christ and the word approve not these ways. For, Matt. xvii. Christ imposeth no other punishment on them that would not hear the church, than that he should be reckoned as a heathen ; and Paid^ Titus iii. teacheth us, after once and twice admonition, to avoid an heretic, but not to imprison him, or kill him, or banisli him : and again, thei/ that do these things shall not inherit the kingdom of God; and again, he that be- lieveth not, shall be damned; but not one word of out- ward or corporal punishment in all the gospel. 3. Yea, Christ reproveth his disciples for discovering such a spirit of tyranny, as to punish men for not receiv- ing him, Luke ix. when the apostles, of a prelatical and antichristian spirit in that particular, desired fire to come down from heaven upon them that would not receive him, Christ did severely rebuke them, saying. Ye know not of what spirit ye are ; not of Christ's Spirit, which is meek, but of Satan's, who was a murderer from the beginning, and of antichrist's, his first begotten in the world : and he adds, the Son of man came not to destroy merfs lives, but to save them ; and therefore to go about to turn the gospel, not to save men's lives, but to destroy them, and so to change Christ himself, from a Saviour into a destroyer ; this is antichrist triumphant. All these things shew that worldly power hath no place at all in the reformation of the gospel, 0 T 146 RIGHT REFORMATION. Now I should have proceeded here to answer some ob- jections, as namely : Objection 1. That of Luke xiv. compel them to come in: this, I forgetting, named not. Object. 2. May a Christian then live as he list ? Answ. No, by no means ; for he hath the word and Spirit in him, to keep him from living as he list ; and he knows that no man in God's kingdom may live as he wills, but as God wills. Object, 3. But would you have no law ? Ansiv. No laws in God's kingdom, but God's laws ; and these are a thousand times better than all the laws of men : and they are these three : The law of a new nature. The law of the Spirit of life that is in Christ. The law of love. Object. 4. But would you have no government ? Answ, Yes, but the government of Christ the head, and the Holy Ghost the Spirit, in and over the church the body. They that would govern the faithful, the members of Christ's own body, make themselves the head of those members ; and so antichrist may as well be found in a combination of men, as in one single person. Object. 5. But would you have no order ? Answ. Yes, the best that is; even such an order as is' in the body of Christ ; where every member is placed by Christ, and none by itself; the order of the spiritual church, is a spiritual order, and not a carnal. Object. 6. But would you have sin suffered *? Ansxu. No, but more truly and thoroughly destroyed than any power of the world can destroy it ; even by the Spirit of judgment and bur?iing. ' Object. 7. But would you have sinners suffered ? Answ. No, but punished more severely than any powers of the world can punish them : For he shall smite the earth RIGHT REFORMATION. I47 with the 7'0(I of his mouthy and with the breath of his lips he shall slay the wicked. And as for those that are outwardly M'icked, the magis- trate is to keep them in order for the quiet of the state ; he having power over their persons, estates, and hves. I should also have proceeded to the next thing, the ad- vantages of such a gospel-reformation where it is wrought ; together with the uses : but because I would not be over- long, I pass by these things, and so proceed no farther in this discourse. But now, being brought hither by an unexpected pro- videwce, I shall crave liberty to speak a few words to you, in the behalf of two kingdoms, that is, this kingdom, and God's. 1. That which I have to request of you for this king- dom, is, that you would regard the oppression of the poor, and the sighing of the needy: Never was there more injustice and oppression in the nation than now ; I have seen many oppressed and crushed, and none to help them. I be- seech you consider tins with all your hearts ; for many who derive power from you, are great oppressors. And therefore I require you in the name of God, to dis- charge the trust that God hath put into your hands ; and so to defend the poor and father less, to do justice to the ajffiic- ted and needy , to deliver the poor and needy, and to rid them out of the hands of the wicked : This is your business, dis- charge your duty : if you will not, then hear what the Lord saith, For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, Psal. xii. 5, and God's rising in this case, would prove your ruin. If you will not do God's work in the kingdom, which he hath called you to, he will do it himself without you ; as it is written, He shall deli- ver the needy when he crieth, the poor also, and him that hath no helper, Psal. Ixxii. 12. he shall save their souk from deceit 148 lllGHT REFORMATION. and violence ; the common evils of the times. And this is all that I have to say for this kingdom. % I have a few more things to say touching God's king- dom ; and the first is this : 1. That as Christ's kingdom, and the kingdoms of the world are distinct, so you would be pleased to keep them so ; and not mingle them together yourselves, nor suffer others to do it, to the great prejudice and disturbance of both. 2. That you would be pleased to think that Christ's kingdom (which is not of this world) hath sufficient power in itself to manage all the affairs of it, v/ithout standing in need of any aid or help from the world ; seeing the power of man is of no place or use in the kingdom of God, which is not a temporal, or an ecclesiastical dominion, but a spiritual. 3. That you would suffer the little stone of Christ's kingdom, to be hewn out of the mount^n of the Roman monarchy, whereof this kingdom is a part, without hands, even by the power and efficacy of the word and Spirit ; seeing the hands of men cannot help, but hinder this work, which is to be done without hands : And that your might and your power would please to let God do this ■^vork of his, without might and without power, and by his Spirit only. 4. That you would be pleased to suffer the assemblings of the saints, both publicly and privately, as occasion serves, seeing this can be no prejudice to the state, but a great advantage ; in as much as they meet peaceably, and make no tumults, and in their assembling pray for the peace and welfare of this divided and distracted king- dom. And also, that you take heed of scattering those churches, that meet in the name and spirit of Jesus Christ, (u'luch are Christ's own gatherings together) lest Christ RIGHT REFORMATION. 149 so scatter }'ou abroad, that you never be gathered together again. 5. Tliat you take heed you do nothing to the preju- dice of the faithful, God's own people ; as he hath warn- ed you by the Spirit, sa}'ing, Touch not mine anointed^ and do my prophets no harm. This place hath been miserably mis- taken : for the kings of the earth and the clergy have shared it between themselves, whereas indeed it belongs to neither ; for God's anointed are the faithful, that are anoint- ed with the Spirit, the oil of God, and so are anointed as Christ was anointed. And these anointed ones are the Lord's prophets, and the Lord hath no prophets, but such as are anointed with the Spirit. Thus Christ was made the Lord's prophet. The Spirit of the Lord is upon me, for he hath anointed me to preach the gospel; and thus are all his brethren made prophets ; being fellows with him in his unction. And therefore take heed how you meddle with the Lord's anointed ones, and with the Lord's pro- phets ; for as it is said, He suffered no man to dothem wrong, yea, he even r eprovedkings for their sakes, saying, Touchiiot, ^c. So the Lord hath still the same care of the same peo- ple, and will suffer no man to do them wrong, but will reprove kings and parliaments, and kingdoms, and cities, and counties, and committees, he will reprove them all for their sakes, and say. Touch not mine anointed, and do my prophets no harm : for they that are anointed with the Spirit, are the flesh of Christ, and the prophets of God, and therefore touch them and harm them at your own peril. It grieves me to see the rest of the kingdom, touching these anointed ones of God, and doing harm to these his prophets, abusing, and spoiling, and imprisoning them ; it would grieve me much more if 1 should see you doing the same : for this would bring you as well as the king- dom under God's own reproof; and the reproof of God, who can endure '^ 150 RIGHT REF0RMATION. Sixthly and lastly : Take heed you do not hinder the free passage of the gospel. When God hath put his Spirit into the hearts of men, take heed how you resist the word in those men's mouths; for the word of God, in the mean- est instrument, can never be resisted, but will carry all before it ; the honour, power, dignity, authority, nobility, and magistracy of the kingdom, if they should once stand up to hinder the word of God, the word of God would car- ry them all before it. And therefore it grieves me to see how the city, country, counties, towns, and villages, do all rise up for the most part against the ministration of the Spirit ; for this is a certain sign of the undoing of them all : God will suffer and endure any sin long, but only the contempt and op- position of the gospel : but when men once rise up against the gospel, in the spirit and power of it, they are sure to be undone by it, and to be shattered all in pieces ; for this brings swift vengeance. And therefore, when I see the generality of the people of all sorts, rise up against the ministration of the Spirit (which God hath now in these days of ours, set up, even in every county, for salvation to his people, but for a stone of stumbling, and a rock of offence, to the rest) I am then exceedingly distressed, and pained at the very heart, for thee, O England, and for all thy cities, and towns, and inhabi- tants; for thou that dashest against the Spirit in the gospel, how shalt thou be dashed in pieces thyself, and there shall be no healing for thee ! I could hope for peace again, and good days, suddenly in this kingdom, but for this sin of the contempt and op- posing the gospel ; and this makes my hopes even at an end ; and the day of my fear is come forth upon me. But, O you honourable and beloved Christians, let not your souls enter into those men's secrets, neither yet walk in their open and public ways ; for ruin and destruction RIGHT REFORMATION. 151 are in their paths, and the way of peace they shall never know, seeing God is about to enter into controversy with all flesh, for tlieir rising up against the ministration of the Spirit. And therefore be wise here, I beseech you, that in the shattering of the nation (if there be no remedy) you may be kept together as a blessed remnant, and a hopeful seed of the following generation. To conclude : honourable and worthy, we will be wil- lingly contented to do and suffer all things with you ; we will cheerfully run through honour and dishonour with you ; fame and infamy, gain and loss, trouble and quiet- ness, war and peace, life and death ; and do desire to re- serve nothing to ourselves, .Yisi unictim verhum domin'i^ but only the word of God, in its own purity and liberty, to preach it, and to publish it, and to profess it, and to prac- tise it, for the glory of God, and his only begotten Son, and for the good of his kingdom, and this kingdom. And thus much unto you from the Lord. THE WAY OF TRUE PE\CE AND UNITY, IN THE TRUE CHURCH OF CHRIST, IN ALL HUMILITY, AND BOWELS OF LOVE, PRESENTED TO THEM". BY WILLIAM DELL, One of the least, and most unworthy of the Servants of God, in the Gospel of his dear Son. Psalm cxx. 7. I am for peace J but when I speak, they are for war. Utrum nos schismatic! sumus an vos, nee ego nee tu, seel Christus interrogetiir lit indicet ecclesianri suam, Augxist. contr. liter. Petil. I. 2, c. 85. u TO THE HONOURABLE, THE C03IM0NS OF ENGLAND, ASSEMBLED IN PARLIAMENT. AS you are busy about the peace of the kingdom, to settle and establish that upon a right and sure founda- tion : so God hath engaged my heart to meditate the peace of the church. And though I have excluded your power from having a hand in this work, yet I have not in any measure wronged you, as you shall perceive, but rather endeavoured to preserve you from dashing your- selves against that rock, against which, all the ignorant and unwise rulers and kingdoms of the world, both have, and yet shall, dash themselves in pieces. It shall be your wisdom to be built up, together with the church, on Christ ; but it would be your confusion, to go about to build the church on yourselves and your power ; see- ing this building is too weighty for any foundation, but Christ himself. Your power will do well in the king- doms of the world, but not in God's kingdom, which is Christ's inheritance, from the beginning to the end. You shall be happy to be subject in it, but none must be lord or law-giver here but Christ himself. Let not the devil, who, in these last times, hath, in many places, translated the mystery of iniquity, from the ecclesiastical kingdom of the clergy, into the temporal kingdom of the magistrate, any longer keep it there : seeing it will be as pernicious in this, as in that : for it will be no less dangerous an evil, for the magistrate to make himself lord and law-giver in the church, than for the Pope, or general council, in all the kingdoms called Christian ; as for the archbi- shop or national assembly in particular kingdoms. Men have commonly thought, that to preserve the godly in worldly peace and prosperity, is to preserve the church; whereas, to preserve them in faith, hope, love, in union 156 THE EPISTLE DEDICATORY. and communion with Christ and the Father, in and through the Spirit, this only is to preserve the church ; and this often times, is better done by Christ, whose work only it is, in affliction, than in prosperity. Wherefore, do you look to the care of the state, and trust Christ with the care of his church, seeing he is both faithful and able to save it perfectly. The peace of the church lies in Christ only, and no part of it out of him, no not for a moment; and this their peace, Christ is able to preserve in himself, in the midst of the most cruel and desperate evils of the world. Now what the true church of Christ is, and wherein its peace and unity lies, is here, in some measure declared, for the good of the faithful every where : and particularly for your good ; lest you, being glorious instru- ments in the hand of God for one work, should miscarry in another. And this I have done, through God, not be- cause I was worthy to do it, but because it was worthy to be done. For why should the church any longer be ig- norant of the things that belong unto its peace ? and whv should the members of it any longer lie as scattered bones, dry and dead, and not gathered up into the unitv of a living body ? and who could longer endure, to see unskilful physicians, under pretence of healing the church, wound it still deeper ; and under pretence of procuring its peace, hurry it into endless dissensions and divisions. In this case of necessity, I could not but speak, both out of duty and love ; and I hope none of you will despise to hear, who consider, that God, when he lays aside the wise and prudent, chooses babes and sucklings to perfect his praise out of their mouths; that so he himself may be the more glo- rified and admired in his weak and mean instruments. Now let his praise be above the earth and the heavens ; and let him give you the honour that all his saints have: and this is his hearty desire, who humbly writes himself, Your servant in the gospel^ WILLIAM DELL. TO HIS EXCFLLENCY THK LORD GENEIIAL FAIRFAX, AND THE HONOURABLE LIEUTENANT GENERAL CROMWELL, TOGETHER WITH THE COUNCIL OF WAR. I THOUGHT good, while 3011 are busy about the peace of the kingdom, which is a peace without you, to put you in mind of tlie true peace of the true church, which is a peace within you, and an eternal peace, as the former is but a temporal ; for what advantage will it be fcr you, to have peace among men, and to want ptace witi God ? to do the work of God in the world, and to be des- titute of the work of God in your own hearts ? to destoy the enemies to worldly peace, and yet to maintain, in yair own hearts, the corruptions of unrenewed nature, wh'vh are the enemies of heavenly peace ? Take heed therefore, that your present employments do not so over-engage you in this world, that you neglect the world to come : .^ke heed, lest by seeking yourselves, you have your revard here : but do the work of God, for God ; and whilst you act for God, live in him, and let him be your rewarc, and not the creature. And now here, in this discourse, shall you see a better peace and agreement than you are striving for, (though your work also be excellent and glorious ;) even such a peace and agreement, of which Christ himself is the im- mediate author and prince, and which he comrrunicates, not to the world, but to them he chooses out of the world, even the peace of God in Jesus Christ, by the Spirit, which hath its foundation in Christ ; and its influence into each communion of saints, all the world over : And this peace 158 THE EPISTLE DEDICATORY. can no more he brought about by your sword, than by the magistrate's sceptre ; and therefore take heed, lest you now, having power in your hands to another purpose, should so far forget yourselves, as to do that yourselves, which you have condemned in others. Therefore suffer the word only, to be both sceptre and sword in the kingdom of God, and let the true church remain free, in the freedom which .Christ hath conferred upon it; or else, the Lord, whose lown the church is, will as certainly, in his due time, take the sword out of your hands, as he hath done the sceptre but of the magistrate's, and throw you into one destruction Ivith him. But I am persuaded better things of you, |:l>ough I speak thus, and even such things as are suitable tc the light of the gospel, and to the virtues and graces of C\rist and his Spiiit, which have been hitherto (and I hcoe, will yet still be) very manifest in you, who have the chtf conduct. And upon such a gathering togedier of Gul's people and saints, (let the world, if it please, still laigh at that word) who can but think, he hath some chcice and singular work in hand for his own glory ? The Loixl God Almighty hath already done great and wonder- ful \|orks by you, and is yet doing greater, if you will contJiue to believe and obey ; and all in these things he only ij to be exalted, and not you. For hath not that day of the Lord of hosts dawned ? }^ea, the morning of it is a/- ready ^ne fort h^ which is upon every one that is proud and lofty^ ai^ upon every one thatisliftedup^andheis tobebrought /oxu, an^i the Lord alone is and must be exalted in this day. Now tie Lord cause you to dwell and continue in that church, yhich is the body of Christ, and habitation of God, andgive you peace with those that are reconciled to God by Cijirist, and to one another in Christ, by the Spirit; in which uiiion and communion, I remain, } bz/r assured servant, \ WILLIAM DELL. TO THE READER. SUCH are the noises of waters, and thuiiderings, ancl earthquakes among us ; and so great and continued are our shakings and confusions, through hatred and love, hopes and fears, joys and sorrows, triumpJis and in- dignations, that there is no silence in heaven, for so much as half an hour. Wherefore, though I discourse here, touching so sweet and gloiious a thing as peace, and do declare from the very word for else I had said nothing) wherein the true peace of the true church consists; and also, how the faithful, and churches, may preserve that peace in their communion with one another, which they have in the Son, and in the Father : yet men's heads and hearts are now so full, that it is to be doubted but few will re- gard it. Notwithstanding, considering that there is among us, who both know, and will hear his voice at any time ; I thought good to speak this in their behalf. And though I am very conscious of my rudeness of speech in this dis- course, as also of my weakness and infirmity in many- things, having not yet attamed to a perfect man^ and to the measure of the stature of the fulness of Christy 2 Cor. xi. 6. and so dare not say, that every jot and tittle here, is of the pure river of the water of life, without any human mixture; yet they that are spiritual, and able to judge, will own all in it that is of the word and spirit of truth, and will not reject silver tried four or five times, because it is not tried seven times. And what is weak and imperfect in it, the true church of Christ, (for whose dear sake and love I have spoken all this) seeing it is, as Luther speaks, " The queen of mercy, whose very bowels, are mere compassions and forgivenesses of sins," will easily pass it bv, and forgive it. And as for men, haughty and high in their own spirit, contemning and disdaining any thing that agrees not to 160 '1'^ 'iiiE READER. their palate ; I do as easily despise their censure, as they lightly pass it. It is enough that I seek the glory of Jesus Christ, the Son of the living God, and the welfare of that church, that is his body ; and for the rest, let me become as vile as the apostles were made to the world, who were counted the filth and offscouring of all things ; well knowing, that the more any thing is of Christ, the more enmity and opposition it will meet with from the world, and from the worldly church ; 1 commit Christ's own word and cause to his own care and protection, who lives and reit^ns for this very purpose, to uphold his own despised truth, against the glorious, but deceitful doc- trines of men ; and to make all his enemies his foot- stool. And so, waiting in this assured hope, if thou love Christ, I remain Thine in him^ WILLIAM DELL. THE WAY OF TRUE PEACE AND UNITY IN THE TRUE CHURCH OF CHRIST. HAVING now for a long time together, observed with a sad heart, and troubled spirit, the grievous dif- ferences and dissensions among the faithful, and churches of Christ : and perceiving also, that there is yet no healing of this error, many or most of them not clearly understanding wherein their true peace anij unity 'jught to consist ; and so, are still prosecuting former with lat- ter mistakes^ «till their wound is become almost incura- ble ; I found my heart inclined and engaged by God, to propound to others that way of peace, which myself have learned from the word. And this I desire to do, not that I might seem to be something, or be accounted of, any more than the meanest of all God's people, being indeed unworthy to minister so much as a cup of cold water to the church, the spouse of Christ, much less so incompara- ble a treasure as the word of God is, in comparison of which, all the world is not to be mentioned ; but merely out of love and compassion to the infirmities of my bre- thren, whom I see walking in the light of their own fire, and in the sparks which they themselves do kindle, where. by they are in great danger to lie down in sorrow ; whilst in the mean time they neglect the true light, which alone is to shine in the kingdom of God, till all ignorance and darkness be done away. And as my end and design is to bring all men from all human doctrines and conceptions X 162 THE WAY OF PEACE, &c. of carnal wisdom and prudence, to the word of Goc^ so I desire all men that are spiritual, and able to judge, to al- low of no more in this discourse, than they shall find agree- able to this word ; and whatever the word of God, in the true sense and meaning of it, shall disapprove or condemn; so far, let them also disapprove and condemn with it, as I myself also do : knowing well, that no word ought to have any place in the church of God, but the word of God, which alone carries light, life, righteousness, wis- dom and power, sufficient, and enough in itself, to do the whole mind and work of God in his church. Wherefore, what I have freely learned, I shall freely communicate, de- siring every one to regard his own salvation ; seeing now, after so clear a discovery of truth, he can have no cloak, nor the least excuse for his sin. Nt ►v, that he that reads may understand, it is necessary for me, speaking of the unity and peace of the church, to tell you at first, that I intend not to propoilftd any way of peace, either between the church and the world, or else be- tween the carnal and spiritual children of the church, as having learned no such thing out of the word of God. First : Not between the church and the world : for the Lord never intended any reconciliation and agreement between these, in the spiritual and eternal things of the kingdom of God ; for these are two distinct seeds, and sorts of people ; the one from beneath, the other from above ; the one the seed of the woman ; the other the seed of the serpent ; and between these two, God hath put such an enmity, that no man can take away. Wherefore, they who never minded these two different seeds, between whom God hath put such irreconcileable enmity, would make all the people of one or more whole kingdoms a church at once, and would reconcile all of them together, in the things of God, and in the ways of his worship, ac- cording to devices and methods of their own ; tltese men IN THE CHURCH OF CHRIST. 153 know not what they do ; for they walk in the darkness of their own hearts, and not in the Hght of the word ; which shews us clearly, that it is as possible to reconcile Michael and the Devil^ as the angels of both. 2. Neither, secondly, do I lind any way in the word to reconcile all those together, who are commonly called tlie visible cljurch : seeing, even among these, there are two distinct sorts of children, as Paul teacheth us ; one sort are those who are born after the flesh, as Ishmael and Esau ; and another are those who are horn after the Spirit, as Isaac and Jacob : and there is as great enmity between these in the church, jft between the former in the world; for they that are horn after thefesh^ are always persecuting them that are horn after the Spirit ; but never agreeing with them. Now of these two sorts of Christians, one makes up the body of Christ ; the other, the bod}' of antichrist. The spiritual children make up Christ's true body, as it is written. He gave him to he the head over ail things to the church, xuhich is his hodij ; for these, being born of the Spi- rit, do also partake of the Spirit, and so are the true flesh of Christ, as all that flesh is, in which the Spirit dwells : and these all worship God in the spirit, and have jio confidence in the flesh, that is, in no fleshly forms, ceremonies, or wor- ship. The carnal children of the church, make up antichrist's true body : For as Christ's body consists of spiritual Chris- tians, so antichrist's of carnal ; for antichrist sets up in the temple of God, as well as Christ : and as Christ gets his body together of spiritual Christians, so antichrist gets his body together of carnal Christians : and these have a form of religion, or godliness, but they have no spirit or power in that form : yea, under the form of godliness, they ex- ercise the greater power of ungodliness : And Christ and his Spirit, and all their things, are no where more op- 164 THE WAY OF PEACE, &c. posed, than by those in the church, who have the letter of the word, but want the spirit of it, being taught of men only, and not of God. So that, all that part of Chris- tianity, that is destitute of the Spirit, and hath the name onl}^ and not the anointing of Christians, makes up the body of antichrist. And now there can be no more agreement between these two bodies, of Christ and of antichrist, that is, between spiritual and carnal Christians, than between Christ and antichrist themselves, the heads of these bodies. And as I find nothing in tlie word, so neither do I propound any thing for an agreement here : For to go about to reconcile theref where the Father ne- ver intended, nor the Son never undertook any reconci-* liation, would not be a work of wisdom, but of weak- ness. So then, the way of peace I shall speak of, is between the children of peace, touching whom God hath promised, that He will give them one heart, and one way; and for whom Christ hath prayed. That they all may be one, as thou, Fa- ther, art in vie, and I in thee, that they also may be one in us : And these are the elect, made faithful, called to be saints, and sanctified through their calling ; and these are the true church of God. The peace then I seek by this discourse, is the peace of the true church : Wherefore, I shall first declare the churcli itself, whose peace I seek ; and then declare wherein this church's true peace and unity lies ; and also how it may be preserved among themselves, it being first wrought by Jesus Christ. For the church itself ; what I have learned touching it, I shall speak plainly, and something largely, because the right understanding hereof is so absolutely necessary to our present business : and yet there are very many, and very great mistakes and misapprehensions, touching it, even among the faithful. IN THE CHURCH OF CHRIST. l65 The right church then, is not the whole multitude of the people, whether good or bad, that join together in an outward form, or way of worship ; for in this church, there are whoremongers, idolaters, thieves, murderers, and all. sorts of wicked and unbelieving persons ; which are so far from being the church of Christ, that they are the very synagogue of Satan, and children of the devil ; and there- fore I shall not speak of this church. But the church I shall speak of, is the true church of the New Testament, which, I say, is not any outward or visible society, gather- ed together into the consent or use of outward things, forms, ceremonies, worship, as the churches of men are ; neither is it known by seeing or feeling, or the help of any outward sense, as the society of mercers, or drapers, or the like ; but it is a spiritual and invisible fellowship, gathered together in the unity of faith, hope, and love, and so into the unity of the Son, and of the Father by the Spirit ; wherefore it is wholly hid from carnal eyes, neither hath the world any knowledge or judgment of it. This true church is the communion of saints, which is the communion believers have with one another : not in the things of the world, or in the things of men, but in the things of God ; for as believers have their union in the Son, and in the Father, so in them also they have their communion ; and the communion they have with one ano- ther in God, cannot be in their own things, but in God*s things, even in his light, life, rigliteousness, wisdom, truth, love, power, peace, joy, &c. This is the true communion of saints, and this communion of saints is the true church of God. Now this true church of God, differs from the churches of men in very many particulars, as follow. 1. Members come unto the churches of men, either of their own minds, or else by the persuasion, or by the 166 THE WAY OF PEACE, &t. forcing of others ; and so only after the will of man ; but none come to this true church, but from the drawing of God the Father, and his own calling, according to his own purpose, 2. In the churches of men, members are admitted through an outward confession of doctrine ; but none are admitted into this true church, but through a new birth, from God and his Spirit : John iii. 3. Except a man be born again, he cannot enter into the /ci?tgdom of God, (which is the right church of tiie New Testament) for that which is bom ofthejlesh, is fesh,mid so remains without in the world ; but that 7vhich is born of the spirit, is spirit, and so hath entrance into the true church. 3. In the churches of men, there are more wicked than righteous ; but in this true church of Christ, the people are all righteous, not one excepted ; as it is written, Thy peo- ple shall he all righteous. Isaiah Ix. For they all have their iniquities forgiven them, and they are all redeemed and washed with the blood of the hamh-, 4. In the churches of men, the people, for the most part, arc only taught of men, who are their heads, and leaders, and w'hose judgments they depend on, and follow in all things ; iDut in the right church, the people are all taught of God, as Isaiah saith. Thy children shall be all taught of the Lord: and Christ saith. They shall hear and learn from the Father : and Johns^aih, The anointing they have received, teacheth them all things. 5. In the churches of men, the greatest part are hated and rejected of God, as being strangers and enemies to Christ ; but in the true church, all the members are dear to God, as Christ is dear ; and loved of God, as Christ is loved, as being one flcsli and spirit with him. 6. The churches of men are of men's building, con- triving, fraVning, fashioning, beautifying : but the true church is built only by Christ ; as it is written, The man IN THE CHURCH OF CHRIST. 167 whose name is the Br anch, /2^ sliall build the temple of the Lord^ even he shall build it. Zach. vi. 12. And again, Upon this rock I xvill build my church. Matt. xvi. 18. The true Church is such a buildini^, which neither men nor angels can frame, but Christ alone. 7. The churches of men are, all of them, more or less, the habitation of antichrist; who, as P<:/«/saith,2 Thess. ii 4. as God, sitteth in the temple of God, that is, not in the true temple of God, but in the churches of men, which ar- rogate to themselves that name and title ; shewing himself that he is God : For antichrist always dwells there, where men have a form of godliness, denying the power : but the true church is built together, to be the habitation of God in the Spirit, Ephes. ii. 22. And again. Ye are the temples of the living God; as God hath said, I will dwell iji them, and walk in them, 8. The churches of men are as large as men will make them ; for they that have chief power in these churches, interesting themselves in wordly magistrates, through their favour and help, make their churches as large as the magistrate's dominions: thus the church oi Borne, was made of as large extent as the dominions of the emperor, and of other princes, in whom the Pope had interest. And so likewise, the church in other kingdoms, was made as large as the dominions of the temporal magistrate ; and all under their power must be forced to be of their church. But the true church, w hich is the kingdom of the Son, is only the preparation of the Father's kingdom, and so will admit no more into it, than the Father's kingdom will ad- mit into it ; the Son's kingdom, and the Father's, being of a like latitude and extent ; and so the Son's kingdom is no larger than the Father's, nor the Father's than the Son's : The Father's kingdom will not receive any into it, that have not first been of the Son's kingdom ; and the Son's kingdom will not admit into it, which the Father's 16S THE WAY OF PEACE, &c. kingdom will not afterwards receive ; but the Son delivers up his whole kingdom to the Father, and the Father re- ceives it all, without any exception. Now from hence these three things are evident. 1. That the kingdoms of Englcwd^ Scotland, bV. are not the church, but the world, as well as the kingdoms of France, Spain, Hungary, £ffc. but in all these, and all other kingdoms, the faithful, who are taken into union and communion with Christ, and ^vith one another in him, they are the church, and not the kingdoms themselves. ^ 2. In particular assemblies, whether parochial or con- gregational, all the company that meet together bodily, and have outward communion in outward ordinances, are not the church ; but those among all these, that meet together in one faith and spirit, in one Christ and God ; for herein only stands the true communion of saints, and the true church of the New Testament is to be judged liereby, and by no outward things whatsoever. 3. That it belongs not to magistrates and worldly pow- ers, to say which is the church, and which is not the church ; who do belong to it, and who do not ; but it belongs to Christ only to point out his own church, seeing he only knows it, and it only stands by his election and collection, and not by man's. 9. The churches of men knit themselves together into such societies, by some outward covenant or agreement amona: themselves : But the true church is knit into their society among themselves, by being first knit unto Christ, their head ; and as soon as ever they are one with him, they are also one with one another in him ; and are not first one among themselves, and then one with Christ : So that the true church is a spiritual society, knit unto Christ by faith, and knit to one another in Christ, by the IN THE CHURCH OF CHRIST. 169 Spirit, and love ; and this makes them infinitely more one, than any outward covenant they can engage themselves in : the union wherein God makes us one, passing all the unions wherein we can make ourselves one. And so, when some believers perceive the grace that is given to others, they presently fall into one communion, without any more ado. Wherefore, th;^y that are of the church, the body, cannot deny communion to them that are in true union with Christ, the head, when they do perceive this grace. For this is considerable in this matter, that we are not first one with the church, and then one with Christ : but we are first one with Christ, and then one with the church ; and our union with the church flows from our union witR Christ ; and not our union with Christ from our union with the church : Christ prays, John^ xvi. That they all, that is, believers, may be one in us .••So that our union is not first among ourselves, and then with the Son, and with the Father ; but it is first with the Son, and with the Father, and then with one another in them : And Christ is the door, through which we enter into the church, and not the church the door through which we enter into Christ ; For men may join themselves to l;)elievers, in the use of all outward ordinances, and yet never be joined to Christ, nor to th.it communion which believers have in Christ : but a man cannot be joined to Christ, but he is joined to all believers in the world, in the communion they have with Christ, and with one another in him ; which, upon all occasions, he enjoys with them, wherever he meets with them. So that the true church is knit up to- gether into one body and society, by one faith and spirit ; the churches of men by an outward covenant or agree- ment only. 10. The churches of men have human officers, who act in the strength of natural or acquired parts, who do all by the help of study, learning, and the like : But in the true 170 THE WAY OF PEACE, &c. church, Christ and the Spirit are the only officers, and men only so far as Christ and the Spirit dwell and mani- fest themselves in them : and so, when they do any thing in the church, it is not they that do it, but Christ and his Spirit in them, and by them : And therefore saith Paul, Seek yea proof of Christ speakingin me? which to you-xvards is not weak, but mighty : whoever is the instrument, Christ is the only preacher of the New Testament ; and that which is the true gospel, is the ministration of the Spirit ; ioxholy men spake as they were moved by the Holy Spirit; and were first anointed with the Spirit, before they preached. 11. The churches of men have the government of them laid on men's shoulders, whether single persons, as pope or archbishop ; or combined, as the general council, or a national assembly ; but the true church hath its govern- ment laid dhly on Christ's shoulders, as the prophet fore- told, Isai. ix. Urito us a child is bom, a Son is given, and the government shall lie on his shoulders : and Zach. vi. 12. He shall build the temple of the Lord, ^c. and he shall sit and rule upon his throne : For none can rule the true church, but he that built it. For if the church be gathered together in Christ, as the true church is, Christ is always in the midst of them; and if Christ is ever present with them his own self, how Cometh it to pass that Christ may not reign im- mediately over them ? Wherefore the true church reckons it sufficient authority, that they have Christ and his word for the ground of their practice ; and whatever they find in the word, they presently set upon the practice of it, and never ask leave, either of civil or ecclesiastical powers; but the churches of men do will nothing without the authority of the magistrate or assembly, though it be never so clear i'n the word of God : For in their religion, they regard the authority of men, more than the authority of God. 12. The churches of men are still setting themselves one above another ; but the assemblies of the true church IN THE CHURCH OF CHRIST. 171 are all equal, having Christ and the Spirit, equally pre- sent with them, and in them ; and therefore, the believers of one congregation cannot say, they have power over the be- lievers of another congregation ; seeing all congrega- tions have Christ and his Spirit alike among them, and Christ hath not any where promised, that he will be more with one than with another. And so Christ and the Spirit in one congregation, are not subjected, neither are subject to Christ and the Spirit in another congregation : as if Christ and the Spirit in several places, should be above and under themselves. But Christ, in each assembly of the faithful, is their head ; and this head they dare not leave, and set up a fleshly head to themselves, whether it consist of one, or many men : seeing antichrist doth as strongly invade Christ's headship in many, as in one man ; in a council, as in a pope. Lastly : Againsst the churches of men, the gates of hell (which are sin and death) shall certainly prevail : but the true church of Christ, though the gates of hell do always fight against it, yet they shall never prevail against it ; as Christ hath promised. Upon this rock I will build my church, and the gates of hell shall not prevail against ?V,Matt. xvi. 18. In these things, among others, the true church of Christ differs from the churches of men : by which we may clearly see, that the true church is not an outward and visible society, or corporation, neither can it be pointed out by the finger, lo here, or lo there ; seeing it is not con- fined to any certain place, time, or person, but is wholly a spiritual and invisible society, (as I have said) that is as- sembled in the Son and in the Father, who are the true pale and circumference of this church ; and out of whom, no part of it is to be found. Now hereupon it will presently be said, if the true church be invisible, as you have affirmed, then, 172 THE WAY OF PEACE, &c. 1. How shall we know it ? 2. How can we join ourselves to it? To both which, I hope, I shall return a clear answer : and first to this question, How shall we know the true church, seeing it is invi- sible ? I answer ; just so as Christ the head is known, is the church his body known, and no other way ; now Christ is known, 1. By the revelation of the Father; when Peter con- fessed Clirist to be the Soji of the living God, Christ told him, that Jiesh and blood had not revealed it to him, but his Father : now the members of Christ can no more be known, without this revelation of the Father, th^n Christ the head of these members ; seeing the apostle hath said, that as he is, so are we in this world; so that he hath need of other eyes than the world sees withal, Uiat would discern tlie true church,- and of another revelation than any that flesh and blood can make 2. Christ was known by the Spirit's resting on him: John i. 33. ^nd I knew him not, CsaidJohn Baptist) but he that sent me to baptize with water, the same said unto me^ Upon ivhom thou shalt s^^e the Spirit descending, and remain- ing on him, the same is he which baptizeth with the Holy Spirit ; and I saw, and bare record, that this is the Son of God. After the s:'ime manner the church of Christ is known, to wit, by the Spirit's coming and remaining on it : So that whatever people have received the Spirit of Christ, of what sort or condition soever they be, they are the church of Christ ; and they that are destitute of this Spirit, are not of the church. 3. Christ was known by the works he did : If I do ?iot the works of my Father, believe me not ; but if I do, though you believe ?iot me, believe theworks; that you may know that the Father is in me, and I in him: John x. 17. And thus also IN THE CHURCH OF CHRIST. iii is the true church known, by doing the works of Christ ; seeing Clirist hath said, He that believes in me^ the xvorks that I do shall he do^ ^c. And thus the body of Christ is known by its Hving the life of the head, which is the life of faith and love ; and the members of Christ are known by their doing the works of the head. Thus then you see, that though the true cliurch be spi- ritual, and cannot be known by our outward senses, yet we have certain tokens of her spiritual presence ; whereby we may reckon, that in this or that place, there be cer- tain of her members. As by a natural example ; though the soul of man, in itself, be spiritual and invisible, and cannot be discerned by any of our outward senses, yet may we have sure tokens of its presence, by the effects and oper.'.tions of the soul, in that body wherein it dwells ; as the exercise of reason, understanding, discourse, &c. so likewise the true church, which is invisible in itself, may yet be known by some ^rtain signs, as by the word of faith, which sounds no where but in the church, through the inspiration of the Holy Spirit ; as also by the life of Christ, and the presence and operations of his Sph'it, etc. And thus you see how the church, though it be spiritual, may be known. Well, how can we be joined to such a spiritual and in- visible church ? I answer ; Is not Christ a spiritual and invisible head ? And how canst thou be joined to such a head ? Surely our joining to Christ, the head, and to the church, his body, is of one nature ; and that which joins us to Christ, the head, will assuredly join us to the church, his body. Now, through faith and the Spirit only, are we joined to this head ; and through faith and the Spirit only, are we join- ed to this body : and we cannot be of this spiritual body and society, but by being taken up into one faith and spirit with them : And so it is no more a difficult thing to 174 THE WAY OF PEACE, &c. be joined to the true church, because it is spiritual and in- visible, than to be joined to Christ himself upon the same account ; that is, it is no more difficult to be joined to a spiritual and invisible body, than to a spiritual and invisible head ; and all acknowledge Christ to be such a head, and all must acknowledge the church to be such a body. If any shall say that they cannot presently agree to these things, because they have had far different apprehensions of the church heretofore : I desire all such to consider, that if the true church \vere only an outward and visible society and corporation of men, that were to be governed by out- ward and visible officers, according to outward and visible forms and orders, there would then be no great mystery in the church ; for these things lie within the easy reach of every man's reason : But now, whole Christ is a great mys- tery, hid from ages and generations ; that is, not only- Christ, the head of the church, but also the church, the body of Christ : Ephes. v. 32. Thjtg.is a great mystery^ but I speak concerning Christ and the church: And this latter mys- tery (though both indeed make up one and the same mys- tery) of the church, or Christ the body, can no more be known by human sense or reason, than the former of Christ the head ; the revelation of the Father, and the anointing of the Spirit, being equally necessary, for the right know- ledge of both. And, as antichrist hath had his mystery of iniquity, in opposition to Christ the head, in setting up a visible and carnal head, instead of the invisible and spi- ritual ; so also, he hath had his mystery of iniquity in opposition to the church the body ; in erecting a visible and carnal body or church, instead of an invisible and spiritual : for without all peradventure, the head and the body must be suitable each to other, and of the same kind and nature : And so, as a visible and carnal head, the pope was in no measure suitable to an invisible and spiritual body, the true church ; so likewise, a visible and carnal IN THE CHURCH OF CHRIST. 175 body, or church, made and constituted by a mixture of civil and ecclesiastical laws and power, is in no measure suitable to a spiritual and invisible head : But what a kind ot" head the true Christ is, such a kind of body or society the true church is, and both are spiritual and invisible. And as the Lord, in the former age, hath been pleased to reveal to the church the mystery of the Head, after a long time of its obscuring and darkening, under the reign of antichrist ; so now we wait in hope, that he will, in this present age, reveal the mystery of the body, which hath been no less obscured than the former ; that so the whole mystery of whole Christ, may both be known and accom- plished among us, according to the riches of his glory, by the gospel. Wherefore, all the faithful are desired, as oc- casion serves, to make known what God hath taught them in this matter, to supply what is here spoken \yeakly and imperfectl3^ And thus having declared what the true church of Christ is, and rectified some ancient and general mistakes touching it, I shall now proceed to make known from the clear and evident word, the true and only bonds of the church's union, peace and agreement, as the apostle hath delivered tKem to us by the Spirit : Ephes. iv. 4, 5, 6. There is one body^ and one spirit^ even as ye are called in one hope of your calling ; one Lord, one faith, one baptism ;- one God and Father of all^ who is above ally and through all^ and in you all. Where note in general, that among all these bonds of the church's unity, the apostle makes not so much as any mention of uniformity ; indeed the Rhemists (being blind- ed) from this very place, urge and press uniformity, (which is the very word they use; as being the great and mighty engine, first ||>..advance the mystery of iniquity to its throne, and after to preserve it there. But it will ap- pear anon, by the apostle's doctrine, that no conibrmity, or 17G THE WAY OF PEACE, &c. uniformity, are any bonds of the true church's peace and union ; seeing the church is such a kingdom, as is not pre- served in its peace by any outward forms and orders, as the kingdoms of the world are, but by inward principles : Wherefore I shall proceed to speak of those spiritual bonds of the s})iritual ciuirch's unit_y, which the apostle names ; and they are in number, seven ; the first whereof is, One Body. There is one body^ saith Paul: The right church of Christ is but one body, consisting of m.any members ; and this is not a natural or political, but a spiritual body, even the body of Christ. Paul, in several of his epistles, takes pleasure to set forth the unity of the church by this simi- litude ; as in Rom. xii. 4, 5. As we have many inembers in one body^ and all members have not the same office ; so we, being many, are one body i?i Christ, and every one members one of another. And again: 1 Cor. xii. 12. As the body is one, and hath many members; and all the members of that one body, being many, are but one body, so also is Christ : Where he calls the body by the name of the head, both making up one Christ. Now this unity of body comprehends believers of all ages, and of all sorts. 1. Of all ages; for all believers that have been in the world heretofore, or now are, or shall be hereafter, do all make up but one body of Christ, though born and brought forth of God in several times and ages of the world ; as in a natural example, a child is not born all in a moment, but is brought forth by degrees ; and though one part be born, and another not yet born, this doth not hinder unity of body in the child; so the bringing forth the church into the world in several ages, doth in no wise hinder this unity of body. 2. As this unity of body comprehends believers of all ages, so also of all sorts and conditions, Jews and Gentiles, IN THE CHURCH OF CHRIST. 177 bond and free, &c. all w hich are made one body in Christ. Paul^ in Ephes. ii. 15. speaking o{Jewsi\nd Gerifiles, saiUi, That Christ of these twain {who differed as much as mankind could) hath made, in himself^ one new man: For Christ, melting these two, by his Spirit, which is as fire, causes each to depart from himself, and makes both together one new man, or body of Christ in himself; ;!nd thus makes peace : For as long as men remain different bodies, or men, there is no peace amongst them ; but when Christ makes them one body in himself, he makes peace between them ; unity of body being a most necessary bond of peace in the church ; as the apostle testifies : Col. iii. 15. Let the peace of God rule in your heaj'ts, to the which ye are called in one body. Now, from this unity of body in the true church, we may note very considerable things, ail to our present pur- pose. 1.* That unity of body in the church, flows from unity of head : for here the members do not first conspire into unity of body among themselves, and after choose a head to their body ; but first, these members are united to the head, and then to one another in and with the head ; and so, because there is but one true head, Christ, there is but one true body, the church. 2. As the members of the natural body are born such through a natural birth, before they do or can exercise any acts or offices suitable to such members, and do not first exercise such offices, and then are made such mem- bers ; as for instance, the eye doth not first see, and then or therefore is made an eye in the body ; or the ear first hear, and then or therefore is made an ear in the bo- dy : but the eye is first born an eye in the body, and then sees ; and the ear is born an ear, and then hears. Sec. So in the spiritual body of Christ, each Christian hath his mem- bership, merely from a new or spiritual birth, and hath Z 178 THE WAY OF PEACE, &c. his office from his membership ; and not from any action, or operation of his own, before he was a member. In this spiritual, as in the natural body, the eye is born an eye, and therefore it sees ; and the foot is born a foot, and tlierefore it walks ; and each believer is only that which he is through a new birth, and cannot be placed in such and such an office by men ; no more than men can place a seeing eye, or walking foot, in the natural body, but they must be born there, ere they can be there. Each mem- ber in the true church, is born in his place and office by God, and is not placed there by man : and when the church perceives this grace in its members, it suffers them to ex- ercise those places and offices in the body, in which God hath produced or brought them forth, by his Spirit. 3. This unity of body stands well with a difference or distinction of members, and the difference of members doth not hinder, but help the unity of body : for, saith Paiily The body is not one member^ but many; andif they were all one member ^ where xvere the body ? And therefore, in the body there are diversity of members, and each member hath its several form and office; If the whole body were an eye^ where were the hearing ? and if the whole were an ear, where were seeing, smelling, walking? ^c. So in the unity of Christ's body, there are diversity of members, with diver- sity of gifts and offices ; and so, one hath the word of wis- dom, another the word of knowledge, another theword of faith ^ another the gift of healing, &>V. 1 Cor. xii. 8, 9. Every mem- ber in this body being in office, and having received the spi- rit to profit v\ ilhal. And so again, Rom. xii. 6. Having then gifts diffcr'ing, according to the grace that is given to us, (he speaks of all the members of the body, which have some or other gifts given to them) if it be prophesy, let us prophesy according to the proportion of faith; if ministry^ let us wait our ministering; or he that teacheth, on teaching, or he that exhorteth, on exhortation, £5V. So that, in the true IN THE CHURCH OF CHRIST. 179 church, unity stands with diversity, but in the false, unity will not stand without uniformity. 4. In this true church, or one body of Christ, notwith- standing diversity of members and offices, there is still an equality among them all, seeing all alike make up one body ; in which respect, one member is as necessary to the body as another, and no member can say to another, that I contribute more to the making up of the body than thou ; the most honourable member cannot say thus to the most mean, not the apostles themselves to believers among the Gentiles ; for we are the body of Christ, as well as they, and they are the body of Christ no more than we : \\ here- fore no member, for diversity of office, is to lift up him- self above another member, who is as necessary as itself to the making up the body, and also is every whit as use- ful in its place. 5. As in the natural body each member is contented with its own place and office in the body : so is every mem- ber, through the grace given unto it, contented with its place and office in the spiritual body, and not one either envies or despises another. 6. The members of the natural body do not each live to themselves, but all of them serve one another, and each of them serves all ; as the eye sees for the foot, and the whole body and the hand works for the eye, and the whole body, &c. So among believers, none lives and acts for himself only, but each believer serves all, and all serve each one in love. 7. Members that are united into one body, have a true sympathy with one another, both in good and evil things ; 1 Cor. xii. 26. And whether one member suffer^ and all the members suffer xvith it ; or one member be honoured^ all the members rejoice -with it. 8. Among the members of the body, there is no Jaw of force, but only a law of love ; no member compelling ano- 180 THE WAY OF PEACE, &c. ther, but each member serving another by love : and if one member be infirm, the rest help it, and do not reject it : the more they care for it, and do not the more despise it. And this now is the first bond of the true church's unity. Unity of body. Now they break this firsi; bond of unity, that either live out of this one body of Christ, or else live in it, but not as members. 1. Thej^ that do content themselves in joining to some outward and visible society and corporation of men, though called a church, and think, that by being knit to them in ways of outward worship and ordinances, they live in the unity of the church, when as yet, all this while, they live out of that one body that is born of the Spirit, which is the ojily true church, and body of Christ : he that lives out of this spiritual body, though he live in the most excellent society in the world, yet he breaks the unity of the church, not livhig in one body with it. And thus many break the church's unity, that never think on it. 2, Again, they break this bond of the church's unity, that live in this one body, but not as -members ; and such are they, who, having got the advantage of the magis- trate's power, will needs lift themsehes up above their fellow- members, and exercise authoritative, coercive, do- mineering power over them : whereas the very apostles themselves were not lords of the church, but fellow- members with the faidiful; living in one body, and un- der one head with them, and so did all by love and per- suasion, and nothing by force and violence. Now those members that exalt themselves above their fellow and equal members, what do they else but usurp the place of the head ; and so break in sunder the unity of the body, which stands in the unity of the head ? He that, in a single or combined unity, sets himself up above other believers, by giving laws, and by prescribing and commanding forms and rules to those that are every way his equals, ad- IX THE CHURCH OF CHRIST. 181 varices himself as another head besides Christ ; and so antichrist is nearer to us than we are aware ; and many men that are so forward and fierce, to make and enforce rules and orders, colourably to procure the church's peace, they are the first men that do themselves break this first bond of the church's unity, to wit, unity of body, which makes all believers equal members, equally subject to one head. The second bond of the true church's unity, is, One Spirit. There is ojie bodi/, and one Spirit, s^ath' Paul ; and through unity of Spirit they become one body. Now as the body of man consists of many members, and but one soul comprehends, quickens, moves, and governs all these members, making the eye to see, the hand to work, the foot to walk, &c. So the body of Christ, which is the church, consisting of many members, hath yet but one and the same Holy Spirit, which comprehends, quickens, moves and governs them all, and brings them into a most near and intimate society together, and enables each mem- ber, to its several office, according to its place and use in the body of Christ. And as a member, being cut off from the body, the soul doth not follow it, to cause it to live out of the unity of the body : so he that is divided from the true body of Christ, the Spirit doth not follow him, to make him live single by himself; and so neither is the body of Christ without the Spirit, nor the Spirit of Christ without the body. And as the same soul, in several members, acts seve- rally, and yet is but one and the same soul in all ; so the same Holy Spirit, in several believers, works severally, as it pleaseth, and yet is but the same Holy Spirit in them all. So that the whole body of Christ, that is, all believers in the world, have but one and the same Holy Spirit in 182 THE WAY OF PEACE, &c. them ; and this unity of Spirit in the church, is one strong bond of its peace. Among mankind in general, and more nearly among kindred, there is unity of flesh ; but because there is difference of spirit, there is much envy, hatred, strife and variance, in that unity of flesh ; but now flie members of the body are not only one flesh, but one soul or spirit too ; and so there is always peace and agreement between them. And so the true church of Christ is not only one body, but one Spirit too ; and this makes it one indeed. For as this Spirit is the love and connection of the Father and the Son ; so it is also our love and connec- tion in the Father and the Son ; and as the Father and the Son live in unity of Spirit, so all believers live in the unity of the same Spirit in them. Now they on whom the Spirit was first given, after Christ was glorified, had also with the Spirit, the gift of tongues ; the Spirit given, being for the communion of the church, and so they spake with the tongues of all, the church having, through the communion of the Spirit, its society and consociation : For he that speaks by the Spirit in the church, where all are one Spirit in Christ, he speaks with the tongues of all ; and when a believer hears another speak, it is as if he himself did speak ; and when one speaks, it is as if all spake ; for he speaks in the unity of Spirit with them, and so Speaks the same doctrine of the gospel and mind of Christ, which they *all have equally heard and learned from God. Hence it is evident, that it is nothing to have the out- ward form of a church, even as our souls could wish, ex- cept there be inwardly, in that church, the Spirit of Christ ; For it is not unity of form will ever make the church one, but unity of Spirit : That church then that is destitute of the Spirit, in its laws, orders, constitutions, forms, mem- bers, and officers : what true unity can that have in all its uniformity ? IN THE CHURCH OF CHRIST. ] 183 And this is the second bond of the true church's unity : Unity of Spirit. Now they break this bond of the church's unity, that live in their own spirits, and not in Christ's ; for they that live in a different spirit from the true church, what unity- can they possibly have with it ? They then that live in their own human reason, understanding, thoughts, coun- sel, wills, and ends, tliey live quite out of the unity of this church, yea, in direct enmity against it : seeing our own corrupt and earthly spirits, are most contrary to the holy and heavenly Spirit of Christ, in which the church lives. Wherefore we may learn hence, ^^hat to judge of those men that cry out much for the peace of the church, and yet themselves neither live in, nor are led by, the spi- rit of the church ; but either by their own spirits, or anti- christ's. 2. They that labour to join men into one body with the church, that are not one spirit with it, do mar the peace of it : For as unity of spirit in the church is the bond of peace, so diversity of spirit is the breach of peace; and therefore, to preserve the peace of the church, none are to join themselves to this one bod), that are not oftliis one spirit. 3. They that, being of the church, do any thing in it by their own spirits, and not by Christ's, prejudice the peace of the church ; for the true church is such a body, which is to have all its communion in the Spirit, And therefore, when any pray or prophesy, or the like, in the strength of natural parts, or human studies and invention only, and do not pray and prophesy in the spirit, they break the unity of the church ; for the faithful have com- munion with one another, only so far forth as the Spirit is manifested in each. Now if any shall say, how may I know Christ's Spirit, in these acts and duties, from a man's o\vn ? 184 THK WAY OF PEACE, &c. I answer, That as, by the word of God, we can judge of all other words and doctrines ; and as, by the faith of Christ, we can judge of all other beliefs ; so by the Spirit of Christ, we can judge of all other spirits ; and can know where is the same spirit, and where is a different, or a con- trary spirit ; as the members of the body can judge of the oneness of spirit that is among themselves. The third bond of the true church's unity, is. One hope of our calling. Evin as ye are called in one hope of your calling : As all believers are called by one calling (which is the inward and effectual voice of God to the soul, by his Spirit through the gospelj so they are all called into one blessed hope of obtaining the kingdom and glory of God. And no one is called to this hope more than another, or hath more in- terest or share in it than another. Fishes that live in the sea, though some be greater, and some less, yet none hath more interest or share in it than another ; but all being alike produced in it, enjoy it alike : and creatures that live on the earth, though some be greater and some less, yet all enjoy the sun and air alike ; and yet nearer, the mem- bers of the body, though of different quantity, form, and office, yet all have alike interest in the head and all its senses, and in the soul and all its faculties : So all the faith- ful enjoy Christ alike, and in him, the Spirit and the Fa- ther ; and no believer hath more interest in Christ and God, than another. So that all the faithful are called to the same things, and God gives not more or better things to one than to anothrr, but he gives immortality, glory, eternal life, the kingdom of heaven, which is the inheritance of the saints, or which is all one, himself, alike to all, and makes all to sit alike in heavenly places in Christ, and in the Father. IN THE CHURCH OF CHRIST. 185 All the faithful then are equally called to an unity of hope, and none can hope for greater or better things than another. It was a very carnal thing in the mother of Zebedee's children, to desire of Christ, that one of her sons might sit at his right hand, and another at his left hand, in his kingdom, where all alike sit at his right hand, and n.one at all at his left. Indeed, in the king, doms of men, some have greater estates than others, ancj are in higher honour and authority ; and this breeds envy, and emulation, and strife, and distance, &c. but in the Son's kingdom, and in the Father's, all that are counted worthy to dwell therein, do alike inherit all things ; All things are yours, saith Paul: And he that overcomes shall inherit all things, saith John : And the least believer hath no less, and tfjf^ greatest hath no more ; and this causes unity and peace among them. We see what a strong bond of peace and agreement, and unity of hope, is in them that travel together, that fight together, that labour together ; and so, much more in them who are equally called by God, to the kingdom of God. And this is the third bond of the true church's unity. Unity of hope. Now they break this bond of the church's unity, that live out of this hope of the church ; whose hope is in earth. I}-, carnal, base things; who, pretending to be Christians, yet live only in the hopes of men, in hopes of worldly pro- fit, honour, preferment, and the attaining and enjoyment of the things of this life, which they, according to the eagerness of their hopes, prosecute mightily, by all ways and means. These men, I say, break the unity of the church : for what true unity can they have with the true church, that live not in unity of hope with it ? Seeing worldly hopes carry men one way, and the hopes of be- lievers carry them another : carnal hopes make men leave God for the world : and the hope of saints makes them A a 186 TttE WAY OF PEACE, &c. leave the world for God : Wherefore, they that differ in their hopes, which are their ends, must needs differ in their ways and works ; and so, he that lives out of the hope of the church, lives also out of the unity of it. The fourth bond of the true church's unity, is, One Lord. The right church hath not many Lords, but One ; and this one and only Lord, is the Lord Jesus Christ : And so all the subjects of this kingdom are fellow- servants to one Lord, to whom they do own equal obedience ; and this also is a strong bond of unity. For when there are divers Lords, there are divers minds, and wills, and ends, and so divers laws ; and these breed di- visions, and dissensions, and wars among men ; but where there is but one Lord, there is also buti^ie law; and where people live by one law, under one Lord, unto whom all are equally subject, this breeds peace and union. Now the Lordship of the church, is the royal preroga- iive of Christ, and no creature must presume to arrogate this honour to himself; seeing, unto the very angels he hath not put in subjection this world to come, whereof we speak. And for men, Christ hath charged his own apostles (who, if there were any difference among believers, might undoubtedly challenge the pre-eminence) I say, Christ hach charged even them on this sort : Matt, xxiii. 10. Be not ye called masters, for one is your master, even Christ ; but he that is greatest among you shall be your servant : That is, you may and ought to be servants to one another, but not masters : and this same doctrine, the apostle James preach- eth : My brethren, saith he, be not many masters, knowing that we shallreceive the greater condemnation: Jam. iii. 1. It is not fit for brethren, who are equal among themselves, to make themselves masters over one another. Christ also hath •spoken again so plainly to this matter : Matt. xx. that one IN THE CHURCH OF CHRIST. 137 would wonder, that ever the beast, or his image, should dare to arrogate to themselves lordship over the people of God, in so clear a light ; Ye laww (saith Christ to the twelve) that the princes of the Gentiles exercise dominion over them^ and they that are great exercise authority over them: but it shall not be so amongst you : He speaks it pe- remptorily; that some believers should not exercise dominion and authority over other believers; no, not the greatest over the least, all being fellow- servants alike, under one Lord. Wherefore, they that are puffed up in then' hearts against their fellow-servants, mightbetterthink thus with themselves, why Christ is our Lord, as well as theirs, and is as much over us as over them : and we are not over our fellow-ser- vants, nor they under us ; but both of us are equally under Christ, and Christ is equally over us both ; and so Christ hath given us the same laws he hath given them ; to wit. that we should believe in him, and love one another ; and he expects the same obedience from us, as from them ; and €0 we are not to conjmand one another ; but are all alike to be commanded by him. It was the evil servant, that beat his fellow servants, upon hopes of the delay of his master's coming. And this is the fourth bond of the true church's unity. Unity of Lord. Now they break this bond of the church's unity, that either make themselves, or others, lords over the church, besides Christ, and parcel out this one kingdom of the Son, to many lords, to the great dishonour of Christ, and dis- union of the church. The pope was the first that professed himself to be the general master in the whole church of God ; and after the pope, a general cowicil took this honour Jo itself; and by degrees, this last became as hard, yea, a harder taskmaster to the church than the former. Afterwards, when particu- lar kingdoms fell off from the pope, and his antichristian 18a THE WAY OF PEACE, &c. church, the mystery of iniquity was not, by this means, wholly dissolved ; but only was contracted, and brought into a less compass ; for then the archbishop made him- self general master of the church in each particular king- dom, as the pope before had done in all ; and after the archbishop raises up a national assembly^ as the general council after the pope ; and each of these, in their courses, usurp lordship over the church of Christ, to the sad disso- lution of its unity. Most evident then it is, that during the time of the apostacy, the church hath been most miserably lorded over, even amongst us; for the priest lorded over the people, the archdeacon over the priest, the dean over the archdeacon, the bishop over the dean, and the archbishop over the bishop ; under which woful bondage, the church cried out, as Isai. xxvi. O Lord our God, other lords besides thee have had dominion over us. And is this bondage of the church now cased, by casting off those strange lords? Yea, do not men rather seek to increase it, by setting yet stranger over it, whose names are so full of mystery, that the common people cannot understand them ? for now they would have the classical presbytery set over the con- gregational, and the provincial over the classical, and the national over the provincial; for so it is voted. That IT IS LAWFUL, AND AGREEABLE TO THE WORD OF QoD, THAT THEREBE A SUBORDINATION OF CONGREGATION- AL, CLASSICAL, PROVINCIAL AND NATIONAL ASSEM- BLIES, FOR THE GOVERNMENT OF THE CHURCH : NoW here is mystery, and nothing but a certain rising up into the old power, under a new name. And mark how they prove this subordination of congregational, classical, provincial and national assemWjes, to wit, by that scripture^ Matt, xviii. where it is written, If thy brother trespass against thee^ and will neither hear thy admonition nor counsel, nor the admoni- IN THE CHURCH OF CHRIST. 189 tion and counsel of other brethren^ tell the church ; that is, the congregation of the faithful. Now from this place they prove the fore- mentioned subordination of assemblies ; just as the pope once proved himself to be above the em- peror, to wit, because it is written, Gen. i. That God made twogreat lights, thesun to ruleby day^ andthemoon by night* Now if this might be brought about, which they design, the church would be so far from bcin^eased of its strange lords, that it should have them exceedingly multiplied : for what is a national assembly, but an archbishop multipli- ed ? And what a provincial assembly, but a bishop multi- plied ? And a classical, but a dean and archdeacon mul- tiplied ? And thus the former lords being removed, they would, in their stead, cause the church to swarm with clas- sical, provincial, and national lords, and would by no means suffer Christ's own kingdom to return to his own lordship and dominion. And thus, whilst they, by secular power, seek to enforce these ecclesiastical lords over the church, they absolutely break in pieces the unity of it, even whilst they bear the simple people in hand, that they, above all other men, seek to preserve it : seeing the plurality of lords is always the cause of schisms and divisions in the church, which can never be one, but under one Lord, the Lord Jesus Christ. The fifth bond of the true church's unity, is, One Faith. The true church of God hath but one faith, wrought by one Spirit, apprehending the same Christ, or the same living and eternal truth of God. So that Abraham^ and Moses, and David, and all the prophets, and all the apos- tles, and we who now believe, and all that shall believe hereafter, all have, and do, and shall live in the same mys- tery of faith ; that is, believers in all ages do not live their own lives, but all live the life of Christ in their ou n souls and bodies, each one receiving equally from Christ ; the 190 THE WAY OF PEACE, &t, life of Christ, which they all live alike in him, being one with him ; as the branches live equally the life of the vine ; and one branch lives it not more than another. Through faith, then, every Christian is carried out of him- self, and all his own things, into Christ, whom he appre- hends with all his fulness, for his own ; and in this faith, all Christians are equal, and none hath a better or worse faith than another. ♦ So that, in regard of faith also, there is among the true church, unity and equality. For all believers have one and the same faith of the ope- ration of God, wrought by the same Spirit which raised up Christ from the dead ; and that faith which the Spirit works, neither sin, death, nor the devil, can possibly pre- vail against ; and so the faith of the operation of the Spirit, is altogether invincible in all the faithful. Among true Christians, some are not justified by faith, and some by works, but all are saved through faith, with- out the works of the law. ' Among true Christians, one believer's faith doth not ap- prehend one word, and another's another word ; but the faith of each, and of all, apprehends one and the same word of truth and life, which is Christ himself, " Yesterday, and to-day, and the same for ever." Among believers, one doth not live his own life, and another Christ's, which indeed would make them very dif- ferent and unequal; but all live Christ's life alike, and none their own. And thus is the whole church knit together in unity of faith. Now this unity of faith is mightily able to preserve peace among believers, notvvitlistanding diversity, either of inward gifts, or outward works. 1. Unity of faith preserves peace, notwithstanding di- versity of inward gifts ; inasmuch as we are not made mem- IN THE CHURCH OF CHRIST. . 191 bers of Christ's body, through such and such gifts, but merely through faith ; and so he that hath one, or a less gift, is equally a member of Christ, through his faith, with him that hath another, or a greater gift ; and so unity of faith, which makes us all one body in Christ, is to keep us one, notwithstanding diversity of gifts and operations ; and diversity of gifts are in no wise to divide, where there is unity of faith. Further, among them that believe, where there is the more gift, there is only the more la- bour ; but there is not another or a better Christ ; and where there is the less gift, there is the same Christ, equal- ly enjoyed through faith : He that had five talents given him, brought in five that he had gained ; and he that had ten, ten : but he that brought in most talents, had not more of Christ than he that brought in fewer ; and he that brought in fewer, had not less of him than he that brought in more ; but each, having Christ alike by faith, brought in the exercise of his several gifts. And so, unity of faith is to keep us one, notwithstanding diversity of inward gifts. And secondly, it is to keep us one, notwithstanding diversity of outward works. For unity of faith makes all believers righteous alike, though they differ in out- ward works : for in Christ's kingdom, each one's righteous- ness is reckoned by his faith, not by his outward works. And therefore, Paul, Heb. xiii. 7. having reckoned up ma- ny excellent works of the fathers, doth not enjoin us to follow their works, but their faith ; saying. Whose faith follow, considering the end of their conversation ; seeing the unity of the church stands in unity of faith ; and there may be unity of faith in diversity of works ; for faith uses freely any outward laws, manners, forms, works, so far as they may tend to the mortifying of our bodies, and the edifying of our neighbours : wherein faith also will judge for itself, and will suffer no body to judge for it : and in 192 THE WAY OF PEACE, &c. all change of works, faith is the san\e, and changes not ; and the church still remains one, through unity of faith, in the midst of variety and diversity of outward works. And therefore, where men are accounted Christiansfor such and such outward works sake, and this unity of faith is not taught and received, there the gates of hell do certainly prevail. And this is the fifth bond of the true church's unity. Unity of faith. Now they break this bond of the church's unity, that live out of this faith of God's elect ; seeing it is written. That the just shall live by faith: And therefore, they that live by sense, in the things of the world, or by form in the things of God, they live out of this faith and unity of the church. 1. They that live by sense, in the things of the world, break this bond of the church's unity ; even such as mind, and affect, and love, and desire, earthly things, and have all their joy, comfort, sweetness, satisfaction, support, and confidence, in the creature ; these live out of the unity of the church ; seeing the life of sense is quite contrary to the life of faith : Faith carrying us to live in God, out of the creature, and sense carrying us to live in the creature, out of God. 2. They that live by form in the things of God, whe- ther it be called conformity, as the prelates called it : or uniformity, as the Rhemists, do also break this bond of the church's unity. For, to live upon this or that form of religion, or worship, so as to think ourselves good Chris- tians therefore, and others evil, that shall live otherwise, is to fall apparently from the faith of the church ; seeing faith doth not live upon this or that form of religion, but it lives on Christ only in every duty ; and wliatsoever form it niny use, for a help to the infirmity of the flesh, yet in IN THE CHURCH OF CHRIST. I93 the use of forms, it lives above forms in Jesus Christ, and his fnhiess. The sixth bond of the true church's unity, is. One Baptism. The true church, which is the body or flesh of Christ, hath but one and the self-same baptism, by which it is pu- rified ; which is the baptism of the Spirit : For the apostle speaks here of that baptism, wherein the whole church is one ; which is not the baptism of the sign, which hath often been altered and changed, but the baptism of the substance, which comprehends all believers, and all ages, and under several and various dispensations ; and was the same be- fore Christ's coming in the flesh, as since ; believers, both of tlie Jews and Gentiles, of the Old and New Testament, drinking all alike into one spirit, though these more plen- tifully than those : So that, though many have wanted the baptism of water, yet not one member of the true church hath \vanted the baptism of the Spirit, from whence our true Christianity begins. Now this baptism of the Spirit, is the only baptism that hath power and efficacy to make Christians one : For, through the baptism of the Spirit, it is, that the church is made one body, as Paul s,iiih : 1 Cor. xii. 13. For by one Spirit we are all baptized into one bodi/, whether we be Jews or Gree/iSy whether xve be bond or free ^ and have been all made to drink into one Spirit : The true church drinks all into one Spirit (as ye have heard) and not into many ; and through one Spirit are baptized into one body, and not into many ; and believers are never truly one, till they partake of this one baptism. Now this baptism of the Spirit, as it is but one, so it is administered only by one Christ; -dsJohn Baptist witnesseth, saying, /indeed baptize you withwater^ unto repentance; but he that conieth after me, is inightier than /, xvhose shoes lam not xuorthy to bear; he shall baptize you with the Holy Spirit, Bb 194. THE WAY OF PEACE, &c. and with fire, Matt. iii. 11. For as none can give the Son, but the Father, so none can baptize with the Spirit, but the Son ; for this is Christ's proper and peculiar baptism from the throne of his glory, and no man's whatsoever ; this he hath reserved in his own power, and hath not given it into any man's power. And this is the sixth bond of the true church's unity. One Baptism. Now they break this bond of the church's unity, that content themselves only w'^^h the baptism of water, being destitute of the baptism of the Spirit ; and so remain in the uncleanness of all their old corruptions and lusts, and in all the filthiness and pollutions of flesh and spirit ; by rea- son of which, they can have no true peace and agreement in heart, and spirit, and nature, with those who are cleans- ed from these pollutions, and are washed and justified, purified and sanctified in the name, and by the Spirit of God : For what agreement can there be between them that live in all the corruptions of sinful men, and them that live in the renewing of the Holy Spirit ? So that it is not the washing of water, but the washing of the Spirit, that is the true ground of the true church's unity ; and they that want this baptism of the Spirit, though they have been baptized with water never so much, live quite out of the unity of the church. The seventh bond of the church's unity, is, One God and Father of all, who is above all-, and through all, and in you all. And this, though it be last named, is the first fountain and original of the church's unity, even one God and Fa- ther of all. The true church is a kingdom of brethren, who have IN THE CHURCH OF CHRIST. I95 all one God and Father, fronn whom all receive alike the divine nature ; which being one and tlie same in all, with- out any difference, makes them all one and equal, that are born of God. For among these, none have a better Father than another, neither have any a more excellent nature than another, but all receive the same nature from the same God and Father ; and so are brethren in the Lord ; and this also is another strong bond of unity. For they having all one God and Father ; First, all are alike dear to him, because all are alike born of him, and so he loves not one more or less than another, but compre- hends all in one and the same love with Jesus Christ. And this truly known, will restrain believers from wronging one another, when they know that such are every whit as dear to God as themselves ; and that God hath as great and ten- der love to them, and care over them. Secondly, All are alike near to us, because of this one God and Father; and so among true Christians, there can be no such divisions, and factions, and sidings, as among worldly people ; because one Christian is not nearer to us than another, and so we do not take part with one against another, but all are alike near to us ; and so without any respect of persons we embrace all that are born of God, with an equal love, and seek the good of each one, yea, of every one as well as any one. Now this God and Father of the church, he farther des- cribes that he is, 1. Above all ; The Father is above the children, and they are not above one another, but he is above them all, ruling and over-ruling them ; and so they are not to live in their own wills, which might cause dif- ference, but in their Father's will, which causes unity ; and thus his being above them all, keeps them in peace ; whereas we see, where children live without due subjection, having no body above them, 196 THE WAY OF PEACE, &c. as it falls out sometimes among orphans, there they are often unquiet and grievous to one another : But God is above all his children, and so keeps them in due subjection to him, and in quietness and love with, one another, daily composing their differences through his unity. 2. He is, Through all ; as having communicated to all his own nature ; and so according to this nature of his, which he hath communicated to all alike, and all alike possess, he is through them all. And hereupon they all must needs be one, because God never differs from himself, but his nature is at unity with itself in all, in whom it dwells ; and brings them all out of the differences of their natures, into the unity of God's. 3. He is. In them all. God is such a Father as hath his presence in all his children ; he hath a special presence in them, dwelling in them after the manner he dwelt in Chriit, though not in that measure ; for God dwells in Christ and Christians otherwise than in the rest of the creatures ; to wit, by communicating his nature to them through his union with them : And wherever God communicates his nature, there he is present most truly, powerfully, and gloriously in- deed : And such a presence of God in his church as this, keeps it in constant and unchangeable unity : For how can they who have God thus dwelling in them, and who aeain thus dwell in God, be at odds among themselves ? And this is tlie seventh bond of the true church's unity, One God and Father, &c. Now they break this bond of the church's unity, who have not this one God and Father of the church to be their God and their Father ; who will needs call God Father, and yet are none of his childreji ; who will be of IN THE CHURCH OF CHRIST. 197 the church of God, and yet are not born of God ; and so live according to their own natures, and not according to God's ; all these, I say, break the unity of the church, seeing we can no longer live in peace, than this one God and Father is above us, and through us, and in us. All they then that will needs be members of the church through outward profession, and yet are none of this spiritual bro- therhood, as liaving no descent from this heavenly Father, tliey break this unity of the church, even all the children that are only born after the flesh, and so still live according to the natures of men, and are not born of the Spirit, to live after the nature of God. These now are the seven Ijonds of the true church's true unity and peace ; and there is no other bond of unity neces- sary for the church, besides these : For if there had, the apos- tle, being guided b}' the Spirit, would never have omitted it. And therefore the more are they to blame, who mak- ing a great noise, and lifting up their voice on high for unity, peace and agreement in the church, yet do wholly neglect these seven bonds of the true church's unity ; and cry up one instead of them all ; and that is external uni- formity. So that now, among them, 07ie body, and one Spirit, and one hope of our calling, and one Lord, and one faith, and one baptism, and one God and Father of all ^ are nothing at all to the church's unity, but their uniformity is all in all ; and whoever breaks that (which yet they have no scripture of God to enjoin, no nor once to name) he is the man with them, that breaks the church's peace ; and so, antichrist-like, they have exalted their single uniformity above this seven-fold unity of the church, and so have (as *, much as in them lies) made the word of the Spirit void, through their carnal (that I say no more) traditions. For a man may break all these seven bonds of the church's unity, and yet be a very good member of their church, ^fh'^ onjv observes their uniformity; but if he break this 198 THE WAY OF PEACE, &c. he is a schismatic, and an heretic, and not worthy to live in their account, though he live in all the bonds of this true and spiritual unity. Wherefore, to escape these snares, let all believers know assuredly, that these seven bonds named by the apostle, which are all spiritual, and of God, and not one of them carnal, or of man, are the only bonds of the true church's true unity ; and that whoever, of their own minds, presume to add to these, are guilty of adding to the word of God, themselves being but wretched creatures ; and so involve themselves in all the curses written in his book, among which death and hell have their place. And let us fur- ther know, that whoever do combine together to make themselves one, out of the fore-named unity, though they call themselves the church never so much, yet they are but sects, and schisms, and divisions, and factions, rent from the true church of God : for such men choose and frame to themselves some singular way of worship, form, order, &:c. whereby they think they excel other Christians, and so cause the simple and ignorant (which are the multitude of people) to follow them ; especially, having countenance of worldly authority : by which means, both they and their followers depart from the true unity of the church : For when this seven-fold spiritual unity is neglected, Chris- tianity is torn in pieces, into as many sects as the world and devil please, till there be no footsteps left, either of faith or love. So that whatever these men pretend, most certain it is, that all confederacies in the church, of out- ward orders, forms, rites, laws, ceremonies, disciplines, which are necessarily enforced by the secular power, sedu- ced by the ecclesiastical, will never hold the church toge- ther ; but all these are, and have proved, and will prove, rather a wall of partition in the church, than a bond of union ; and if they seem to work union, yet it is no other IN THE CHURCH OF CHRIST. 199 than the mingling clay and iron together, which no pains nor art can perfectly compound. For all peace and union in the church, knit by other bonds than are here named, is no spiritual union, neither will it stand. And therefore, dear Christians and Believers, seeing we have seven bonds of unity, all of God's own making, to make us one, let not diversity of forms and rites, which are but sorry things of man's making, separate and divide us : but seeing each of these bonds are able to make us one, how much one should all of them together make us ? And thus having shewed from the word, how all Chris- tians and believers are made one by God ; the next thing I shall aim at, is, to shew how they may continue one among themselves, in reference to that communion they have with one another whilst they sojourn in this world, flowing from the former union ; that so all darkness and mistakes, which now even many believers are grievously mwrapped in, may be dispelled and done away, and we may live in this pure and perfect union with one another in God, making all 'outward things subservient hereunto, and none of them prejudicial. And to this purpose I conceive, we are, 1. To know some things : and, 2. To do other things : ^nd both otherwise than yet we seem, either to know or do them. 1. To preserve our peace we have in Christ, we must be instructed aright in the matter of the church's govern- ment, because the mistake in this thing is so great a cause of controversy and division among us at this day. For if the true church hath its true government without any such forms and laws, and power, as is now so earnestly contend- ed for, there is no reason we should fall out and divide for these things. 200 i'HK WAY OF PEACE, &c. Now the government oi the church, is two-ibkl. 1. There is that government which God exercises im- mediately by himself. And, 2. That government which he exercises mediately, and by the faithful. The first of these, that is, God's immediate government, is also two-fold : 1. The government of his special providence. 2. The government of his spiritual presence. The first sort of God's immediate government of his church, is the government of his special providence, and this is a most strange, wonderful, and glorious government. This was that government of God over the church of Is- rael, when he took his own nation out of the midst of an- other nation, by temptations, signs, wonders, by a strong hand, and a stretched-out arm, and great terrors ; when he led them through the red sea, and through the wilder- ness, in paths that were not trodden ; when he fed them with bread from heaven, and water out of the rocks ; when he sufferedno man to do them wrong, but reproved even kings for their sake ; and through multitudes of enemies and oppositions, led them into the land of G77z«a«. Thus, God led that church from bondage to liberty, from tri- bulation to quietness, from a sordid condition to honour and renown, from a strange land to a land of inherit^ce, and from slavery to a kingdom. And this was a glorious government indeed, standing in God's immediate conduct from heaven, far above all human councils, wisdom, stra- tagems, or any thing else of man's contriving and acting : and this government of God is so far beyond all human apprehensions, that according to this, it is said. His way is in the sea, and his path in the great waters, and his foot- steps are not known. And is not this kind of God's government of the spiri- tual church of tlic New Testament, every whit as wonder- IN THE CHURCH OF CHRIST. 20] fill and glorious as was that of the visible church of the Old Testament ? For though the beginning of it was small and lo\\' in the world, yet did it receive increase with the increase of God, and was preserved, maintained and en- larged in the world, notwithstanding all the rage and cruelties of the persecuting heathen emperors, for three hundred years together ; and ever since, God himself hath taken the conduct of this church, and hath carried it through difficulties, distresses, reproaches, prisons, tor- ments, deaths; to ease, liberty, comfca^, joy, salvation, glory, life, and happiness; and this hath been God's glorious government of the church hitherto. And at this present time, the church of God wants not this government, among all the troubles, confusions, wars, and desolations of the kingdom ; but God is now as near his true church as ever, and supports and comforts it, and guides it as a skilful pilot, in such sort, that though the floods lift up their voice and billows against it, yet they cannot sink it : for the Lord on high is mightier than the mighty waves of the sea : And so s:ill, even at this day, the Lord leads his flock through the midst of wolves and lions, yea, through the midst of devils, in admirable and invincible safety, and gives them light in darkness, counsel in difficulties, and success in all*ttempts, above and beyond, both all the pow- er, and all the expectation of the world. Now note here, that this kind of government of the church, God doth not manage according to the wisdom and thoughts, no not of his very people, but wholly ac- cording to the counsel of his own will, and the thoughts of his own heart : doing things that they must not know yet, but must know afterwards ; yea, such things, as for the present seem absurd, and absolutely destructive. And this is the usual way and order of God's governing his saints. That of Luther^ on Gen. xxxix. is worth our Cc O02 THE WAV OF PEACE, &c. minding here. " I saith he, (/) h.ave often endeavoured to prescribe certain ways and methods to God, which he should use in the governing of his church Ah Lord, said I, I would have this to he thus done, in diis order, with this event. But God did altogether contrary to what I did desire. Then again, thought I, wh}^, my counsel is not differing from the glory of God, but it will make much for the sanctifying of thy name, the gathering and increasing thy kingdom, the propagating the knowledge of thy word; and, to be brief, it is a most excellent and profitable design. But God, no doubt, laughed at this wisdom of mine, and said. Go to now, I know thee to be wise and learned, but this was never my manner, that either Peter or Martin [meaning himself] should teach, or form, or govern, or lead me. For I am not a passive, but an active God, who use always to lead, govern, form. Now, saith he, it is very grievous, that our wisdom should be only passive, and that we are commanded to mortify and slay it : and therefore, many who could not endure this mortification, have fallen horribly." And thus this kind "of God's government is wholly according to his own wisdom and counsel, and wholly without, yea, contrary to ours. And thus we are in some measure acquainted with the government of God's special providence over his church. ^ 2. T.he second sort of God's immediate government of his church, is the government of his spiritual presence, or God's government within us. For the right church is the city of God, and hath God in the midst of it, being built and framed, and that according to every part of it, by the Spirit, to be the habitation of God ; this is the tem- ple of the hving God^ as God hath said, and God is in it of a truth : And if any would know what this church is call- {l) Ego seepe certas rationes conalus sum Deo prsescribere, quibu? iiterctur, in administratione ecclesise, S^c. Luther, in Geir. xxxix. ton- i.\foU 542. IN THE CIIURGH OF CHRIST. 203 ed, the name of it is, The Lord is there. And so the whole guiding and ordering of this church depends vvhol? ly on God, who dwells within it. For God will not dwell in his own church; and sit still, whilst others that arc without it shall govern it ; but the government of the right church lies on his shoulders, who is Immaniiel, God with us, and in us. And so this government of the church, is one of the invisible things of God in the church : Christ, who fills it, governing it by a most present and powerful, but invisible influence, leading it into truth, by the spirit of truth ; into patience, by the spirit of patience ; into love, by the spirit of love ; into power, by the spirit of power ; into humility, meekness, patience, heavenly-mindedness, and into the fulness of all righteousness, by that spirit which contains all these graces in itself, and works them in all those, in whom it dwells. In this government we hear the voice behind us, saying. This is the xvay, -walk in it, when we turn either to the right hand, or to the left. In this government wc have not outward laws to order us, as the kingdoms of the world have, but an inward law written in our hearts by the Spirit of God : as God hath said, Iivillrvrite my law in their hearts, and in their inward parts ; and this law is the word of life : for the living church or body of Christ, can only be governed by a living word, which is called, the law of the Spirit of. life » And according to this government also, God guides th^ true church wonderfully, the soul not seeing the ways and counsels of God, whereby he forms and fashions the church according to his ©wn mind and good pleasure, quite contrary to human reason and judgment ; for he brings them to mourning, to bring them to comfort ; brings them to despair, to bring them to faith ; to death, to bring them to life ; yea, even to hell, to bring them to heaven : leading his chosen people after such a manner. 204 THE WAY OF PEACE, &c. that nothing would follow but faith, which " looks not at the things which are seen, but at the things which are not seen." And thus, when the soul is in the midst of many- fears, woes, agonies, temptations, till it feel in good ear- nest, the true sorrows of death, and pains of hell, and in this darkness sees no beam, nor the least glimmering of light ; and wants all counsel, and knows not which way to turn itself: then Christ comes and manifests himself to the soul, and counsels, and directs, and comforts it ; and leads it into the path of life, and redeems it from all dis- tress, subduing the world, and the devil, and sin, and death, and hell under it ; yea, and carrying it into all the fulness of God. Now these two sorts of governments, to wit, the one of his special providence, and the other of his spiritual pre- sence, the true church never wanted in any age : And in this present age, when the prelatical government hath been dissolved for several years together ; can any Christian think, that the right church of Christ hath been without all government ? Nay, all this while it hath been govern- ed most powerfully by his special providence, and most sweetly by his spiritual presence ; So that neither ' the world nor the devil have been able to prevail neither against its grace nor comforts ; And for an outward, for- mal, visible, enforced government, after the nuinner of civil corporations, or worldly kingdoms ; the true church can as well want such a government at all times, as at any time ; yea, and it is best v/ithout it, as being farthest re- moved from the tyranny of men, and more immediately under the government of Christ, its only king and law- giver. And therefore, they that are so violent for an outward and visible government of the church, after the manner of the kingdoms of the world : I do heartily wish, that if it be the good pleasure of God, they might some time or IN THE CHURCH OF CHRIST. 205 other be exercised with temptations of despair, and with rhc sense of the wnith of God, and everlasting burninj^s : ]\)rby this means thtir idle and vain thoughts and specu- kitions of governing the church of God by human power and methods, would soon vanish ; and they would soon uive over troubling themselves, and the faithful, about things that have neither power in them to free from eternal I' death, nor to procure eternal life. ' And thus much for that two-fold .government of the t church, which God himself exercises immediately in and I over it : whereof we must not be ignorant, if we desire to 'preserve the peace of the church, both in ourselves and I others. j Now besides this immediate government of God, there is another sort of government of thq church, which Christ exercises mediately by the church : And this also is Christ's government, and not man's ; and men who have not known nor understood the former government of Christ, have mistaken this also, through the same unbelief ; wlierefore they, not so much as minding the former government of Christ, which is immediate, and by himself, have made this mediate government of the church by man, to be all ; a'.id this also, I say, they have understood mo^ grossly and carnally, and not according to the word, but according to their own ignorant and seduced hearts. I shall not trouble the reader with their particular misapprehensions in this matter ; seeing it is far more profitable to content ourselves with the plain and evident truth, than to inquire after variety of errors. Wherefore, letting alone their darkness, I shall only endeavour that the light of the word may shine unto us in this matter, that herein also we may be taught of God, if it be the will of God. This mediate government then of Christ in the true church, I conceive to be nothing but this, Christ's order- 206 THE WAY OF PEACE, &c. ing all things by the faithful, among the faithful, in refer* ence to the communion of saints. Now because many Christians desire instruction and light in this matter, I shall be willing to hold forth to them that measure of knowledge which I have received herein ; be- ing desirous also to learn myself of them that can teach me better by die word. And that 1 may proceed the more dis- tinctly, I shall propound several things, to which I shall speak in order ; and they be these : 1. To whom Christ hath committed the power of or- dering and managing all things in the true church, in reference to the communion of saints. 2- What kind of power this is, which the true church hath. 3. What is the extent of this power. 4. What is the outward instrument of it, 5. What the true church can do by virtue of it. And this comprehends these particulars. 1. It can gather itself together. 2. It can appoint its own order. 3. It can choose its own officers ; and, it need be, reform them, or depose them. 4. It can call its own councils. 5. It can judge of all doctrines, both of its officers and councils. And all these things I reckon needful for the true church to know, for the preserving among themselves that peace and unity they have in Christ. Tho first thing then is, 1. To whom Christ hath committed the power of order- ing and managing all things in the true church, in re- ference to the communion of saints. I answer ; He hath ffiven it to the true church itself, as formerly described, even to each and all the members IN THE CHURCH OF CHRIST. 207 of it : for as natural power belongs to all natural men alike, so spiritual power (which is the true church power) to all spiritual men alike. Christ in a believer is the root of true church- power; and because Christ dwells in all be- lievers alike, through unity of fluth : therefore all be- lievers partake alike of spiritual and supernatural power ; and no one partakes of this power more than another, any more than he partakes of Christ more tlian another ; but Christ in them all is the self-same power#)f God, to do all things that are to be done in the kingdom of God. And according to this sense, that place in Matt. xvi. 19. is to be understood; where Christ saith to Peter ; And I ■will give unto thee the key^ of the kingdom of heaven ; and whatsoever thou shalt bind on earthy shall be boundin heaven; and whatsoever thou shalt loose on earthy shall be loosed in heaven. The pope and papal church, under colour of this place, have made great merchandise, and have exceeding- ly abused, and cheated the nations, for many hundred years together ; but the light of the gospel hath shined forth, and the days of their traffic are at an end : And yet since, others have been trucking with the world, by their false interpretations of this place, and have thought to use it to their great advantage ; but the day hath so far dawned that their shadows also are fl} ing away. But not to keep you longer from the words themselves ; Peter had said to Christ, Thou art Christ the Son of the liv- ing God- And Christ replied to Peter ^ Blessed artthou^ for flesh and blood hat} I not revealed it to thee, but my Father^ which is in heaven; Siwd then adds, unto thee will I give the keys of the kingdom of heaven, ^c. that is, not to Peter, as an apostle, or minister, but as a believer, who had the revela- tion of the Father, touching the Son : and so also, they are given equally to each faithful Christian, who hath the same revelation with Pettn\ as also to the whole commu- 208 THE \\'AY OF PEACE, &c. nion of saints. And so, these keys are not given to any particular person or persons, consisting of flesh and blood, or employed in such or siich an ofiice ; but that man, who- ever he be, that hath the revelation of the Father||^he it is to whom these keys are given, and to none else : and so they are given to each believer in particular, and to the whole church of believers in general. But what are these keys, about which there hath been so great ado ill the church ? I answer ; They are not any outward ecclesiastical power whatever, that men have devised to serve their own turns v\ ithal ; but to pass by the many false conceits, wherewith many former and present writers have, and do still, trouble the church ; Jolm doth tell us^lainly, John xx. 22. what Matthew means by the keys of the church. Christ, saith he, appearing to his disciples after his resurrection, breath- ing on them, said. Receive the Holy Spirit, [here arethe keys of the kingdom of heaven j and then adds. Whose sins ye remit, they are remitted; andivhose sins ye retain, they are retained; that is, when ye have received the Spirit, then you have received the keys, to bind and loose, to remit and 'retain sin ; and that not according to your wills, but wholly according to the nund, and will, and direction of the Spirit. And so Christ, before his ascension, gave these keys truly to .his disciples, but more solemnly and fully at the day of pentecost ; when the Spirit was given by Christ glorified : and afterwards tl e Gentiles, who, by the preaching of Peter, received the Spirit, even as the apos- tles did, they also received these keys; and so all that have re- ceived the Spirit, have the keys of the kingdom equally com milted to them, and the power of binding and loosing by the ministration of the Spicit. And so these keys ap- pertain, not only to greater congregations of Christians, but to the, very least communion of saints ; as Christ hath pro- mised, IVherc two or threeare met together imny name, there IN THE CHURCH OF CHRIST. 209 am I present in the midst of them : Where we see, that two or three gathered together in Clirist's name, have as much power as Peter, and all the apostles ; because Christ is equally present with these, as with those. Again, Christ hath commanded, that if the offending brother will not hear the admonition of two or three other brethren, the offended brother should tell the church, '^l^Xt.s.y'm. 17. Now the ciuirch is not the officers, but the congregation of the iaithful ; seeing men are not of the church through any of- fice, but only through faith. And by all these things it is evident, that the power of church-government, that is, the power of acting and ordering all things among the faith- ful, belongs to every faithful man alike, in the congrega- tion of the faithful. 2. AV hat kind of power this is, which the true church hath. I answer in general, that it is a power suitable to the church or kingdom whereof it is the power : now as the church we speak of, is that church which is born of God and of the Spirit, and so is not at all of this world ; so the power that is agreeable to this church, is the power of God and his Spirit, and not at all of this world ; that is, it is not any civil or secular power ; I may add nor any ecclesiastical power (according to the common under- standing it) that hath any place in the true church ; but merely a spiritual and heavenly power, without any con- junction or mixture of the other ; seeing Christ's power is perfect, and every way sufficient for his own kingdom, and Christ's kingdom is God's kingdom as well as the Father's : and so men may as well carry worldly and secu- lar po^ver into the Father's kingdom, as into the Son's, see- ing this is no other than the kingdom of God, though it be among men ; and no other than the kingdom of heaven, though it be upon earth ; which hath not been understood D d 210 THE WAY OF PEACE, &c. nor considered by them who have been so busy to brin^ secular power into a spiritual kingdom, as if Christ's own power, in his own kingdom, were either weak or imper- fect. More particularly, this true power of the true church, is, as I said, Christ's power in the faithful, which is the self-same with Christ's power in himself; and so, 1. It is not a power of violence, but a power of influ- ence, even sMch a power as the head hath over the members, and the soul over the body ; it is not a co- ercive, but a persuasive power ; a power that makes men willing that are not willing, and doth not force the unwilling against their wills. :2. This power is humble, and not proud, as worldl)^ power is ; for the power of the world sets men over others ; but the power of the church sets men under others ; /, saith Christ of himself, am among you as one that serves : and again, He that will be ike chief among you^ let him he the servant of all. 3. This power is/or edification^ and not for destruction ; 2 Cor. X. 8. as Po«/ acknowledges, again and again, that the power the Lord gave him^ was this, and no other power, 2 Cor. xiii. 10. namely, not to cast men out of their native kingdoms^ hut to translate them int» God^s kingdovi ; not to take away their outward liber- ties or estates, but to bring them into the liberty and inheritance of the saints : to bring men to eternal life, and not to destroy men by temporal death. 4. This power seeks the good of others more than its own, yea, the good of others with the neglect of its own : So Moses was not busy to have a most rebel- lious people hlotted out of the hook of life, but rather desired his own name might be hlotted out of that hooky that (if it had been the will of God) theirs might have been written in. And Paul desii*ed that himself IN THE CHURCH OF CHRIST. 211 might be separated from Christ, that his brethren and kinsmen, after the flesh, miglit have been united to him. And if this power seek the good of others after this high rate, even to the neglecting, as it were, and laying aside their own eternal good, how much more to the neglecting and laying aside their temporal good, their worldly profits, advantages and dignities ? 5. This power doth not make others suffer, to enlarge the church, but suffers itself to bring this about ; So Christ, as JFickliff saith, " through his poverty, humility, and suffering injury and death, got unto him the children of his kingdom, and not by force ;" and the Martyrs enlarged the church of Christ by dying themselves, and not by causing others to die ; " the blood of the Martyrs, being the seed of the church." 6. This power only acts to a spiritual end, salvation, and only according to spiritual laws ; but not to any temporal and worldly ends, according to civil and hu- man laws. And thus you see that this true church power, for the nature and quality of it, both in general, and in particular, differs very much, both from the apprehensions and prac- tice of the most of our ecclesiastical men. 3. What is the extent of this true church-power ? I answer ; That this power extends itself full as far as the church, but no farther ? For what hath the church to do with those that^are not of the church ? JVhat have we to cfo, saith Paul, with them that are without? For church-pow- er, which is spiritual, is no more suitable to the world, than worldly power, which is fleshly, is suitable to the church. The power of the church, which is Christ's power, only reaches so far as Christ's kingdom ; that is, the people that are born of God and his Spirtt. True church go- 212 THE WAY OF PEACE, &c. vernment reaches as far as Christ's and the Spirit's eft'ec- tual influence and operation, but no farther ; that is, to all that are willing, but to none that are un^villing. As nothing hath more troubled the church, than to govern it, and to give it laws after the manner of the world, by secular force and power ; so nothing hath more troubled the 'world, than to govern it, and give it laws, after the manner of the church, by the aforesaid compulsion. Wherefore, as the government of the world is not to be spread over the church ; so neither is the government of the church to be spread over the world : but as the world and the church are distinct things, in themselves, so they are to be contented with their distinct governments. 4. What is the outward instrument of this power ? I answer ; The word only, which is the only sceptre and sword of Christ's kingdom, to govern his people, and subdue his enemies. Christ himself, the head of the church, used no other instrument to govern his people by, but the word, or the preaching the gospel of the kingdom, and declaring what he had heard from his Father ; and at his departure out of the world, he told them, that as Ins Father had sent him, so did he sendthem^ and no otherwise ; that is, to do all in the church by the power of the word, and nothing by the power of the world. And so, the true church doth all in itself only by the gospel; by the gospel it bindeth and looseth ; by the gospel it remits and retains sin ; by the gospel it quickens to life, and wounds to death ; by the gospel it receives in, and casts out ; by the gospel it works faith, renews the life, acts, orders, guides, and governs all things ; and that church that hath another sceptre and sword besides the word, that hath orders and constitutions of men to govern by, and plurality of votes in classical, provincial and national assemblies, to bind and loose by ; that have their own laws and orders to be their ::i';eptre, and the authority of the magistrate to be their IN THE CHURCH OF CHRIST. 213 sword in their kingdom ; I say, if these be the ways and instruments of their governments, assuredly the church they boast of is another church than Christ's, and is no other in very deed, but a kingdom of sin, and darkness, and death ; and when its form of godliness, which it hath put on to deceive, shall after a few years vanish away, it shall return into the shape of its first beginning. And therefore let us know, whatever rules, orders, or luiman inventions, men do study and devise to govern their churches by, the true church of Christ shall ever be known by the sceptre and sword of the only gospel preached in it, which is fully sufficient for the regiment of the church; else Christ were an imperfect lawgiver: And all those that do affirm, that the votes, determinations, rules, and consti- tutions of councils, are better for the well ordering and go- verning the church, than the pure and naked word of the gospel by the ministration of the Spirit, in my judgment they speak blasphemously. Let us now hear what Luther saith to this purpose ; " Christians, saith he, [m) ought to be governed by that word, and no other, whereby they are made Christians, that is, free from sin ; and this is only by the pure gos- pel of God, v/ithout the addition of council, doctors, fa- thers." For what is it to govern Christians by that word, which though they keep, yet neither do they become Christians, nor continue such ? nay, they cease to be Chris- tians, and lose Christ. And of this sort is every word besides the gospel : and salvation reigns in us, not by the laws of men, but by the power of Christ. Farther, they that are not Christians, are to be restrained other ways than by the traditions of men ; for these are to be let alone ; and (7u) Chrlstiani eo verbp, & nonalio regi debent. quo Christian!, id est, liberi a peccatis fiunt; hoc est, solo Evangelio Dei puro, sine ad- ditionibus Conciliorum, Doctorum, Patrum, &c. Luther Ejn-*. ad Carol. Ducen Subaudloey tom, 7./. 4^5 214 THE WAY OF PEACE, &c. as Paul saith, We are not to mingle with them. There is the secular sword, there is the magistrate for these, and it belongs to him to restrain those that are evil,* from evil deeds, by the power of the sword. But the bishop or overseer, governs Christians without the sword, only by the \vord of God ; seeing it is certain, they are not Christians, except they be spontaneously good ; and such they are made by the force of the spirit of faith, as Paul saith : Ro77i. viii. As many as are led by the Spirit of God, they are the children of God. What madness then is it to urge them that are willingly good, with the laws of the evil ? And yet, saith he, There are not a few light and vain men, that think that the business of the gospel is to be promoted with weapons and cuffs. And the same Luther, in his epistle to the Christians, and preachers of Erphurd, said, *' Consider in your mind, with what sword I subdued the papacy, and the whole state of religious men, who before were dreadful to all ; of whom it was said, fVho shall fight with the beast, that hath pozuer to?nake war with the saints, and toovercome them? And yet, saith he, I never touched them with so much as one of my fingers ; but Christ destroyed and overthrew all that detestable kingdom, by discovering their iniqui- ties, by the spirit of his mouth, that is, by the word of the gospel." In which passages of his (besides what is spoken before) it is apparent, that there is no other instrument of the true church's power, but the word of the gospel, which is the only sceptre and sword of Christ's kingdom. 5. What the true church can do by virtue of this power? Now the true church, by the power it hath received from Christ, can, 1. Gather itself together, when, and as often as it pleas- eth. The company of believers have power to gather themselves together for their mutual good, instruction, IN THE CHURCH OF CHRIST. 215 preservation, edification, and for the avoiding or prevent- ing of evil ; and that without the consent or authority of any extrinsical and foreign power whatever; else Christ were not a sufficient founder of his church. And if every free society, not subjected to tyranny, hath power in itself to congregate and come together, as conveniency and necessity shall require : as is evident in all civil corporations, and in all fraternities and meetings of love J much more hath the church of Christ, which is the freest society in the world, power to meet together into a communion of saints, though it be without and against the consent and authority of the powers of the world. And thus the disciples, immediately after Christ's resur- rection, though the people and the rulers were wholly set against them, did often meet together among themselves, though privately ; and Christ himself came and stood in the midst of them, and finding them in that way of com- munion, said. Peace be unto them: And so, by his own pre- sence, did both justify and encourage such meetings. And after, the apostles, with other believers, to the number of an himdred and twenty, met together in an upper roonn to pray, and to choose an apostle in the stead of Judas : Acts i. And at the day of Pentecost they all met again : Acts ii. 'Though the elders of the church, and rulers of the state, w^ere utterly against their meetings. Kwd again, Acts iv. Peter and John^ after the threatenings of the ru- lers and Jews, went and met with their own company, which was now mightily increased by the ministry of the gospel, and declared to them all things that God had done by them, and the rulers had done against them ; whereupon all of them joined together in the praise of God, for the success of the gospel, against the power of the world. And again, Acts vi. the church of its own accord, met together, to choose seven deacons ; and a mul- 216 THE WAY OF PEACE, &c. titude of other instances might be produced. By all which it appears that the church of believers hath power of itself to appoint its own meetings, as conveniency or ne- cessity shall require for the good of the church. And therefore none are to presume to deny the church this power, which it hath received from him, that hath all power in heaven and in earth : Neither ought the true church to suffer ihfs powet tc be taken from them, which they have received from so good a hand ; but still to use their own Christian meetings, thougli the powers of the world never so much oppose them ; as the apostles and be- lievers in their time began, and as believers after, for SCO years continued, notwithstanding the barbarous cruelties of the persecuting emperors. 2. As the church of the faithful hath power from Christ to meet together ; so secondly, to appoint its own outward orders : For the church, whilst it dwells in flesh and blood, uses some external rites, by which it is neither sanctified in soul or body ; but they are things merely of outward order and decency : And these things each church or communion of saints may order by itself, ac- cording to the wisdom of the Spirit ; so it observes these rules. 1. That they do all things in love, seeing all laws without love are tyranny ; and so, whatsoever is not from and for love, is not to be appointed ; and if it be, it is again to be abolished ; seeing no text of the scripture itself, if it build not up love, is rightly in- terpreted. 2. They are to do all things for peace, and all out- ward orders in the church must be to procure, and to preserve peace among the faithful, and not to break it. They are most unhappy and pernicious orders, that do not only offend a few of Christ's lit- IN THE CHURCH OF CHRIST. 217 tie ones, (which itself is a sad thin^) but do grieve, disquiet and prejudice the peace of the generality of the faithful. o. They must do all things after the wisdom of the Spirit, and not after the manner of the world : seeing the church ,;;) is not to be ordered according to the manner of the world, but rather against it ; as the apobtle saith, Be ?jot conformed to t/ns zvorkl. 4. Tliey must appoint nothing as of necessity ; For there is no more pestilent doctrine in the church, than to make those thnigs necessary which are not neces- sary : For thus the liberty of faith is extinguished, and the consciences of men are ensnared. We doubt not but believers may order any outward things for their own good, so they do not impose them neces- sarily on any ; as if the observing of them were righ- teousness, and the omission of them sin. And so the church, after all its orders, is to leave indifferent things as it found them ; that is, free, and at the liberty of the faithful, to observe or not observe, as they shall see cause, or judge convenient. For all these kind of things are indifferent in their own na- ture ; and God regards no more the manner, and form, and time, and circumstances of spiritual duties, than the manner, and form, 8vC. of our eating, and drinking, and working, and marrying, and trading ; for all which, it is sufficient, if they be done in Chris- tian wisdom and discretion, without being tied neces- sarily to a set and unchangeable form. 5. They may persuade their orders (if they see cause) by tiie spirit of love and meekness, but must not (n) Nunquam ecclesia per muiiclum ^ubei nantla est, et non potiu^ contra morem mundi, eo quod scriptum est, nolite confoimari hiiic seculo ? Jo. Gers. Decl. llror. Ecclesinst. Ee J18 THE WAY OF PEACE, &c. enforce them upon pain of secular punishment, or church censure ; as those use to do, that make them- selves lords and tyrants in the church. For these outward things the church can order, only for the willing, but not for the unwilling. And so, if some believers shall think good, upon just grounds, to do otherwise in these outward things, than the generality of the church, yet ought the church to be so far from censuring them, that it is to entertain communion with them, notwithstanding any such differences. For when Christians are knit to Christ, by faith, and do receive and walk in his Spirit, all other things are in- different to them, to do or not to do, to use, or not to use, at their own freedom. And Christ only, being sufficient for all his ; whatever is besides Christ, is a perishing thing ; and so is so far from being to be im- posed, that in itself it is not to be valued. Now if the church do appoint any outward orders, these rules it is to observe ; yea, the spiritual church doth al- vvays observe them, and never made rules in itself, upon other terms than are here set down. But on the contrary, the carnal church, or churches of men, they especially trouble themselves about these out- ward things ; and of these they make laws, and constitu- tions, yea, sin and righteousness ; and by these things they judge the church, and the members of Christ : In such sort, that they that will submit to their rules and impo- sitions, shall be the church of Christ ; but they that will not, shall be reckoned heretics and schismatics. And hereby they declare, that they are fallen from the power of godliness, to the form, and from the substance of religion, to the circumstances ; inasmuch as they advance empty forms and shadows, in the place of " righteousness, and peace, and joy in the Holy Spirit." And to these we may IN THE CHURCH OF CHRIST. 219 say, with Peter, Why tempt ye God, in putting such a yoke upon the disciples and members of Christ ? And though this kind of church will, with these things, still be troubling us, and " biting us by the heel," yet in the power and prerogative of the seed of the woman, we will, by degrees, " bruise its head," till at last we break it quite in pieces. Now one thing more, I shall add, touching the church's power to appoint its own orders, as conceiving it very ne- cessary to be known ; and that is this : That the true church hath power to appoint these out- ward orders, not for itself only, but also for its officers (which also are part of itself) and it is not to suffer its of- ficers to frame or impose such on it. For the church is not the officers, but the officers are the church's ; as Paul has taught us, saying to the church, ^/i things are yours^ whether Paul, or Apollos, or Cephas. And so the officers are the church's, and are to be ordered by it in these things, but are not to order it. And if the officers of the church, forgetting that they are servants, shall presume, by them- selves, to order outward things for the church, without the church, as now is done ; the church still remains above the officers, and hath power to interpret, change, or whol- ly take away all those things, as it sees occasion : to wit, so far as they are a stumbling block to the weak, and a grief to the strong, and tend to work division among the faithful. Presumptuous officers are they, and know not where Christ hath set them, who, instead of being ordered by the church, go about to order it, and make themselves the lords of the church, being but the servants of it. 3. The true church hath power to choose its officers^ and ij" there be cause, to reform them, or depose them. The church hath power to choose its own officers. True indeed it is, that as in the natural, so in the spiritual body, 220 THE WAY OF PEACE, &c, every member is in office ; and that the ministry of the New Testament, being the ministration of the Spirit, is common to all that have received the Spirit. Wherefore, if every believer hath received the Spirit to profit withal, and hath power and privilege, as opportunity serves, and necessity requires, to speak the word, that the power and virtue of Christ may be declared through them all : there is no doubt, but any community of Christians may, by a common consent, choose one or more to speak to all, in the name of all. Agreeable to this is that of Paul: 2 Tim. ii. 2. where he commands That the office of teaching be commit- ted to faithful men, who are able to teach others. Where the apostle, contemning all superfluous ceremonies and pomp of ordaining, only seeks, that the ministers may be fit and able to teach, and without any more ado, commits the min- istry of the word unto them. More particularly, in this matter, we shall inquire after these three things. 1. W^hat officers are to be chosen. 2. Out of whom they are to be chosen. And, 3. By whom they are to be chosen. For the first, What officers are to be chosen. Paul teaches us this, saying, They must be faithful men, apt and able to teach others. For as among natural men in the world, they that have most natural power and abilities are fittest to be the officers : so among spiritual men in the church, they are fittest to be the officers that have most spiritual power, that is, such in whom Christ and tlie Spirit are most manifest ; and of this, the fiiithful of a!l sorts are judges. Wherefore, no natural parts and abili- ties ; nor human learning and degrees in the schools or universities, nor ecclesiastical ordination or orders, are to be reckoned sufficient to make any man a minister, but only the teaching ot God, and gifts received of Christ, IN THE CHURCH OF CHRIST. 221 bv the Spirit, for the work of the ministry, which the faith- ful are able to discern and judj^e of. 2. Oat of whom these officers are to be chosen. And that is, out of the flock of Christ, and no where else. In- deed antichrist, bringing in human learning instead of the Spirit, chose his ministers only out of the universities : but the riglit church chooses them out of the faithful ; seeing it reckons no man learned, and so fit to speak in the church, but he that hath heard and learned from the Father. Moreover it is plain, that as natural power is founded on a natural gift, and he must needs be a man, that is capable of human power ; so supernatural power is founded on a supernatural gift, and he must needs be a believer, that is capable of this spiritual power : And so a man must needs first be of the church, ere he can have any power or office in it. Wherefore, all unbelievers and carnal men are so far from having any power in the true church, that they ha^'e no place in it ; and are so far from being officers, that they are not members: For they tliat nei- ther have, nor know spiritual power themselves, how can thev exercise it amon^ others ? 3. By whom they are to be chosen. And that is, by the congregation, or community of believers ; For, if every free society hath power to choose its own officers, much more hath the true church this power ; being (as is said) the freest society under heaven. And so the true church is not to have officers thrust over them by others, but is to choose them itself. Object. If any object against this, that Paul command- ed Timothy and Titiis^ to appoint elders; and that Paul a.nd Barnabas, Acts xiv. 23. did choose elders in every church ■with prayer and fasting. And therefore it may seem, that the congregation hath not power to choose its own minis- ters, but that some chief ministers must appoint other mi- nisters in each congregation. 222 THE WAY OF PEACE, &c. Answ. To this I answer : That if there were any minis- ters among us, that did hold the place of the apostles, living and acting evidently in the virtues of Christ, and in the knowledge and power of the Spirit, 1 would not doubt to allow them as much authority in ordaining ministers, as Paul and Barnabas, or any of the other apostles had : But since it is very evident, that very few of these have the Spirit of the Lord upon them; how should they have au- thority to appoint ministers, who cannot themselves be reckoned believers, or spiritual ? But secondly, if they were true ministers, through the anointing of the Spirit, yet could they not appoint minis- ters in other congregations, without their own consent and approbation : bu*" those whom the whole church chooses, they are to commend to God by prayer ; and if they should refuse to do this, yet he who is chosen by the church is sufficiently its minister, through the church's choice alone. Neither did Paul, or Barnabas, or Timothy, or Titus, ap- point any minister by their own single authority, without the consent of the church ; as may appear by those scrip- tures, 1 Tim. iii. and Titus i. where Paul saith. The over- seers or elders, as also the deacons or ministers, should be blameless and unreproveable. Now neither Timothy nor Titus knew of themselves who were blameless in those places, but only received the testimony of the church, who chose them to that office. Further we see. Acts vi. that the twelve apostles together, did not by themselves, appoint any to a lower office, to wit, to be deacons, without the church's own choice of them : But say the twelve to the multitude of the disciples. Look ye out among yourselves, seven men of honest report, full of the Holy Spirit atid wisdom, whom we may appoint over this business. And those whom the church chose the apostles confirmed. Wherefore, if it were not lawful for the apos- tles, at their own pleasure, to appoint men to minister IN THE CHURCH OF CHRIST. 223 so much as alms to the necessities of the poor, without the choice and consent of the church ; much less was it lawful for them to appoint any among believers, to the hard and difficult work of the ministry, without their own choice and approbation. By all which it is clear, that the congre- gation of the faithful have power in themselves, accord- ing to the doctrine of the gospel, to choose their own min- isters. And therefore, seeing the true church of God cannot possibly be without the word, seeing it is born, and nou- rished, and increased, and strengthened, and preserved, and comforted, and perfected by it : And seeing the gene- rality of the clergy of these times are ignorant of the mys- tery of the gospel, and destitute of the Spirit ; it must come to pass, that either the church must perish for want of the word, or else (according to what we have heard) be- lievers must meet together, as they can conveniently, up and down the kingdom ; and at such meetings, must choose one or more fit persons from among themselves, to be their elders in the Lord ; and then, by prayer, to ccmmend them to the work of the ministry, and so to ac- knowledge them for their Pastors. And there is no doubt but what believers, met together in the name of Christ, do in this matter, it is done through the working and approving of God himself. And besides this way, 1 see no other, how (in this great defection of the clergy) the church may have the true word of God restored to their meetings and assemblies again. Now this thing that is so directly cross to the way and working of antichrist, for many ages together, and is so opposite to fathers, schoolmen, councils, doctors, antiquity, custom, and the general practice of the kingdom, cannot be hoped to be accomplished at once, but by degrees, as the lightnings of the gospel shall enlighten the world, and the Spirit 224 . THE WAY OF PEACE, &c. shall be poured forth. And therefore in this matter, let some begin, and the rest follow, as this practice shall be cleared up to them from the scriptures. For none are to be forced in this matter, (if authority should entertain this truth) but the Spirit is to be allowed its own liberty, to blow, when and where, and on whom he listeth. Nei- ther ought this to trouble any, if all do not presently agree with them ; it is sufficient, if at first a few begin, whom others may follow afterwards, as God shall persuade them. Now as the church hath power to choose its officers : so if they prove evil, it hath power, either, 1. To reform them. Or, 2. To depose them. 1. It hath power to reform them, if so be that they may be brought to repentance and amendment : Yea, as all the evils of the church do commonly first flow from the officers, so the reformation of it is first to begin with them. And who shall reform the officers of the church, but the church itself ? seeing the officers will be sure to tolerate one another in their un-gospel and un-christian courses, against the life of Christ, and true practice of the word, because it is their ovm case. Wherefore, seeing the gene- rality of the present clergy are arrived to this height of evil, that they will not be contented to be servants, but will needs make themselves lords over Christ's flock, plot- ting and striving to pocure and mamtain their ecclesiasti- cal state by secular power ; seeing they have left off to preach Christ, and the gospel, and only preach of state- affairs, railing against the most just and necessary proceed- ings of the supreme authority of the kingdom, as not suitable to their designs ; seeing they are daily depraving the sayings and writings of men more righteous than themselves ; yea, and dare cast a veil of their false exposi- IN THE CHURCH OF CHRIST. 225 tions over the very scriptures, to darken them, and make them as sackcloth to the world, that the glory of the Father, and the mind of Christ, might (if it were possi- ble) be wholly obscured ; yea, seeing they are become so vile, that they had rather Christ himself, with his gospel, and true church, should all perish, than that they should suffer the least diminution of their power, dignity, riches, dominion and tyranny (o) : What remains, but that the societies of Christians should meet together to reform these evil officers ? And whereas they are now met to reform the church, it is far more necessary and would be far more profitable for the congregations of the faithful, to meet to- gether to reform them, if yet they be capable of relorma- tion ; which I confess is much to be doubted, seeing they sin against so clear a light. 2. If the officers of the church prove incorrigible, the church hath power to depose them, seeing they have no indelible character, whatever the Romish church affirms. Wherefore, as the true church hath power to choose its ministers, and to continue them as long as they remain faithful in their work ; so also it hath power to remove them, if they forsake the truth and power of the gospel. For as in civil societies, not subjected to tyranny, officers that prove evil are moveable by them that made them ; so likewise the church hath power to remove, if it see cause, this spiritual officer ; yea, the spiritual officer is so much the more moveable than the civil, by how much the more he is intolerable, if he be unfaithful : for the civil officer can only hurt in the things of this life, but the spiritual in the things of eternal life. Wherefore, the [o) Hi perfecto non venient in concilium, ut judicentur ab aliis lit enienclent ea qure ipsorum ik. conscientia, adeoque totus minidus eineiidanda esse clamat, sed omnes alios judicare & subjugare ; suani illam potentianx retinere ; & quicquid ipsorum obstat libidini, con- culcare. e medio tolleve conaljuntur. BuUuigev. Ep. ad Edvard. sext. Ff 226 THE WAY OF PEACE, &c. church hath the greatest necessity to remove him, and choose another ; seeing this salt, when it hath lost its sa- vour, is good for nothing but to be cast upon the dung- hill. And to this, worthy Mr. Tindcil^ a blessed martyr, wit- nesses, saying, " If they, [that is, the ministers] err from the word, then may whosoever God moveth in his heart, play Paul^ and correct him ; and if he will not obey the scripture then have his brethren authority by the scripture to put him down, and send him out of Christ's church, among the heretics, which prefer their false doctrines above the true word of Christ." fpj 4. The true church hath power to call its councils. If the church of the faithful stand in need of a council, it may call one, if it pleaseth, and it hath power so to do : and the council is not to call and appoint the church, as is now done, but the church is to call and appoint the council ; and the council is to have its authority from the church, and not the church from it. And for the world, it can no more call the councils of the church, than the church can call the councils of the world ; the councils of the church and the world, being as distinct as the church and the world themselves are. Now I said, The church, if it need a council, may call one ; because the church of believers now seldom needs a council, seeing all things are so clear in the word of God, with which the faithful are so well acquainted. There are many other causes why the right church may very well be without councils ; As, 1. Because councils, as the manner was, were either called or congregated by the pope, a mere usurper in the church ; or by secular and worldly princes, who advanced themselves to the same power in the church, though upon another account. And according to (p) Tindal-s practice of popish prelates, p. 344. IN THE CHURCH OF CHRIST. 227 their ends and designs, councils, for the most part, have been guided and pointed. 2. Because they have, for the most part, been made up of bishops and ecclesiastical men, who have only sought the interest and advantage of the clergy, to the prejudice of the body of Christianity; by which means they have set up their own kingdom and tyranny over all other Christians. 3. Because, being gathered and met, they have especially meddled with outward rites and ceremonies ; and touching these, have made binding and coercive laws, to the overthrow of Christian liberty, and the ensna- ring and enslaving men's consciences. 4. Because, if they have meddled with doctrine, they have rather perverted and obscured the clear word of the gospel, than truly explicated and unfolded it. 5. Wherein they have done well, yet this evil hath al- ways gone along with it, that they have made people rather look to men than unto God, and that in the very things of God ; and to take divine things from them, by a human faith, rather than from God himself, and his immediate word, according to the faith of God's elect : and so have given forth themselves in their opinions and judgments, as a foundation to the church in the stead of Jesus Christ. 6. Because they always determine the things of God by the plurality of votes, and do not weigh, but number the suftVages, and so the greater part still overcomes the better ; and the many that are called, carry the vote against the few that are chosen; whereby it comes to pass, that the truth is subdued, and error is estab- lished, by a plausible authority. 7. Because such councils commonly attribute to them- selves infallibility ; and so set themselves up as a peremptory rule, by which the whole church must 228 THE WAY OF PEACE, &c. walk, and none must presume to say to them, ciir ita facitis ? why do ye so ? though they do ne\Tr so ill. They say, they cannot be judged by any other Chris- tians, because they are subject to none ; but all other Christians are subject to them, and are to be judged by them : They say, they may pronounce all other schismatics, and heretics, but no body must pro- nounce them so, though they be so. And after they have once drunk of this cup of abomination, what hope can there be, that any thing hereafter should be done right among them ? 8. And lastly, because, after so many councils, things have not been the better, but the worse in the church, through their means : for it is not dead laws and or- ders, written by men, will do the true church any good ; but the living law of God, written in their hearts by the Spirit, as God hath promised to do ; say- ing, / xvill ivrite my law in their hearts^ and put ?t in their inward parts. For as the law of sin hath been written in our natures, to corrupt us ; so the law of the Spirit of life must be written also in our natures to reform us. Wherefore, after all their decrees, laws, rules, orders, &c. the church commonly hatj] been so far from being bettered, that it hath become more ignorant of the word, superstitious, formal and profane, than before f^) All these things being seriously considered, the church may very well want councils. (m) Nam quid expectemus ex generalium concilioruin dctermina- tionibus, docent nos proxima aliquot seculon m cxenipla, jam inde ab aunis quadragintis autiinplius. Quoenim crebriora coiere concilia, taiito magis invaluit superstitio, & error in doctrina,abusus in ritibus, superbia, luxuries, avaritia, omnisque corruptio in docentibus, vel sa- cerdotibus, denique fcedisciplinpe obliteratio. Bulling. EjAst. ad Edvard. se^vtum. h IN THE CHURCH OF CHRIST. 229 Now, if any shall say, }'ea, !)iit had not the cluirch a council in the apostles times? as we see .'lets xv. and did not they order and decree matters in the church ? I answer, the church had a council then, but far differ- ing from the councils now a days ; for, 1. That council was not called, nor packed together by secular power, but freely met t08;ether, by the general consent of the church of the faithful : For by the be- lievers at Afitioc/i, it was agreed, that Paid and Barna- bas should go to the apostles and elders at Jerusalem, about the matters in contro\"ersy. 2. This council did not consist only of the apostles and elders, but of the brethren also, and whole church ; and the whole church, as \vell as the apostles and el- ders, did agree and order what was done in that matter. 3. That free council, consisting of the apostles, elders, and brethren, did not determine any thing by their mere power and authorit}-, but debated the business by the word, and by the word concluded it : And so it was not the authority of the council that did any thing, but the authority of the word, that did all in that matter ; as you may see in the fore- named place. And in these respects that council differs from ours. Now if, notwithstanding all this, the church, upon some occasions, desire a council (for herein, as in all other out- ward things, it is free) it must mind these things. 1. That it hath power itself to call one, as the primi- tive church had. And what men can object against this, of worldly princes calling them ; let them not say, what they did, but what they ought to have done. 2. As the church itself is to choose its council, so it is to choose it out of itself; for the councils of the church are to be chosen out of the church, and not 230 THE WAY OF PEACE, &c. of the world ; out of the faithful, and not out of un- believers. For " the natural man, that neither knows nor savours the things that be of God," can be of no use here ; but he must be able to know the word of God from the doctrines of men, and to separate the precious from the vile, that is employed in this mat- ter. And so the natural, carnal, and literal man must be declined here, where the things are wholly spiritual and divine ; and the spiritual man only, Avho speaks spiritual things by a spiritual rule, must be heard and regarded ; and so a man must first be of the church, ere he can be of the council. 3. As the church is to choose men out of itself, for its council, so likewise it is to choose brethren, as well as elders ; and ecclesiastical men are not to meddle alone in the matters of the church, and to thrust out other Christians, as if they were necessarily to be concluded in, and by them. 4. In choosing elders and brethren to this work, great care is to be had, that they choose not men of world- ly power or place, lest worldly power, and autho- rity, and honour, might seem to bear sway in the things of the kingdom of God : but they are rather to make choice of men destitute of these things, that it may appear, whatever they do, is done only by the clear evidence of the word, and influence of the Spirit, and so only by the law of love, all secular power and force being excluded, (r) (r) Ex ejusmodi ccetu, i. e. fideliuin, deligendi erunt homines ad consilium; hoc vero essetpulcherrimum concilium, quod ab ipso Spi- ritu Sancto regeretur. In hanc sententium & Lyra scriptum reliquit, Ecclesiam non eestimandam esse ex summis illis, aut spiritualibus or- dinihus, sed ex vere credentiiis. Luther. Libel, tie nods verm Ecdes. torn. 7.f. 152. IN THE CHURCH OF CHRIST. 231 5. The church hath power to judge of all doctrines ^ and that both of its ojficers and councils. 1. The clergy, and ecclesiastical men, have been wont to challenge to themselves the knowledge and judgment of doctrines, and have excluded ordinary Christians from it; whereas, in truth, the judgment of doctrine belongeth to the people, and not to the ministers. And all Christ's sheep have power to judge of the doctrine the ministers teach, whether it be Christ's voice, or a stranger's, John-x.. and Christ commanded them to take heed of false prophets, which come to them in sheep'' s clothings being inwardly raven- ing wolves^ Matt. vii. And the apostle commands them, to try the spirits, whether they be of God: and hath said. Let one or two speak, and the rest judge, 1 Cor. xiv. &c. by which, with many other scriptures, it is evident. That mi- nisters are not to judge of doctrine for the people ; but the people are to judge of the doctrine of the ministers, and ac- cording as they find it to be of God, or not of God to re- ceive it, or reject it. For every one is to be saved by his own faith, and not by another man's ; and so is to take heed how he hears the things of faith, at his own peril ; and he is not (if he will be wise unto salvation) to take up things on trust, in a manner that concerns either his eternal life, or eternal death. 2. As the church is to judge of the doctrine of its offi- cers, so also of its councils : For the church judges of them and their doctrine also by the word ; and doth not take all that they determine for truth, to be certain and unquestionable : Yea, in the first council of the apostles, Acts XV. other churches and Christians had both liberty and power, to try both the doctrine and spirit of the very apostles in that matter ; and were not to swallow it down whole, as they say, because the apostles had determined it, and they were holy men ; but the faithful were to judge, whether or no they had judged according to the 232 THE WAY OF PEACE, &c. word, and if not, they might have resisted them, as Paul did Peter. And Paul gives this liberty to Christians ; yea, we have it from Christ himself, whether Paul had allowed it or no, to try the very apostles themselves, and the very angels of heaven, whether they bring the right word or no : for Christ commanded the apostles to teach the na- tions, to observe and do ivhatsoever he had commanded them^ and nothing else ; and saith Paul, If /, or an angel from heaven^ bring you any other doctrine, let him be accursed. So that the church hath power to examine, try, and judge, the doctrine of the apostles and angels, much more of other men, who have not received such an anointing, nei- ther do live in so clear a light of God. And thus I have declared the things which seemed to me both convenient and necessary for the true church to know, for the preserving of that peace among themselves, which they have in Christ. Now as the judgment of the church is to be rectified in these things, so the practice of it is to be rectified in other things, for the preserving it in peace. The things wherein the practice of the church is to be rectified in the way of peace, are either, 1. More absolute and general, or, 2. More special and occasional, in case of difference among the faithful. Among the things that are more absolute and general, which are to be done, to procure and preserve the peace of the church : these nine things, that follow, have not the least place. 1. Practical rule for peace. 1. The true church is to preserve itself distinct from the world : and is neither to mingle itself with the world, nor to suffer the world to mingle itself with it. For if the church and the world be mingled together in one society, the same common laws will no more agree to them, who IN THE CHURCH OF CHRIST. 233 are of such different natures, principles and ends, than tlie s-iine common laws will agree to light and darkness, life and death, sin and righteousness, flesh and spirit. For the true church are a spiritual people, being born ©r God, and so they worship God in the spirit, according to the law of the Spirit of life, that was in Christ, and is in them: but the carnal church is of the world, and only- savours of the world, and so will have a worldly religion, forms, orders, government, and all worldly as itself is. Now whilst these two are mingled together, what peace can there be ? for what fellowship hath righteousness with unrighteousness, and light with darkness, and Christ with the devil ? Aiid so, what agreement have believers with uiibeiievers, or the true church with the world? Where- fore it is not the way of peace, to mingle the church and the world, but to separate them, and to keep them dis- tinct ; th.t those that are of one nature and spirit, may be of one communion among themselves : and this way of p^race God himself teacheth us by Paul, 2 Cor. vi. 17. saying. Come out Jrom among them, my people, and be ye separate : for to separate the church from the world, in its communion of saints, is the only way to preserve peace in both ; seeing the church will best agree with itself, and the world with itself. The second rule. 2. The church being thus distinct from the world, is to be contented with its own power for its own affairs ; and is not to introduce or entertain any power in it, that is not of it. Wherefore, the true church, being such a kingdom, as is not of this world, stands in need of no worldly power ; and being a spiritual and heavenly king- dom, is only to have and exercise a spiritual and heavenly power; seeing this power alone, and by itself, is able to accomplish the whole good pleasure of God in the church, and to work all the works in it that God hath to do. G g 234 THE WAY OF PEACE, &c. And so, it is strongly to be suspected, that those men that dare not commit the success of their business to Christ's power alone, but will call in secular power, over and above, to help them : I say, it is more than probable, that they have underneath, some secular end, seeing Christ's power alone is fully sufficient to do all things that are ne- cessary and profitable for his kingdom. Besides, this wordly power never works peace, but al- ways disturbances in the church ; putting all things out of God's way and method, into man's, and working man's will rather than God's ; yea, man's will against God's : and it is wholly contrary to the very nature of the church ; and how then can it agree with it in any thing ? If any shall reply, that worldly power doth well in the church, because it keeps down many profane persons that would not be kept down by the word. I answer ; That so far as such profane ones are govern- ed by wordly power, they are of the world, and not of the church ; and worldly power had better govern them in the world, its own proper sphere, than in the church, which is beyond their line ; especially, seeing the church hath power enough in itself, to govern those that are of it ; and they that will not be governed willingly in the church, as Christians, let them be governed against their wills, in the commonwealth, as men. For the govern- ment of the church is over men, as Christians, as spiritual ; but the government of the state is over men, as men, as natural and carnal. The first of these governments belong to Christ, and the latter to the magistrate ; and if the ma- gistrate be faithful in his office and headship, there is no doubt to be made of Christ's faithfulness in his. But now, if the magistrate will not content himself with his own kingdom and power, but will needs intrude on Christ's also ; and not reckoning it enough to govern men, as men, by his worldly power, will also by the same power, be IN THE CHURCH OF CHRIST. 235 tampering with the very church : this both renders him troublesome to the faithful, and the faithful to him : Him troublesome to the faithful, in that he uses a power over them, that is neither suitable to them, nor their affairs; and them troublesome to him, because in God's kingdom, as they hear not the voice, so neither do they obey the com- mand of a stranger. The pope, he arrogates both swords to himself, when neither belongs to him, and therefore, in due time, shall perish by both ; and if the magistrate shall assume to him- self the power of both kingdoms, Christ's and the world's, when of right but one belongs to him, to wit, the world's, and not Christ's ; it will be very dangerous, lest by en- croaching on Christ's kingdom, he lose his own. Let the magistrate therefore use his power in the state, and let him suffer Christ to use his power in the church, seeing his presence is always there ; and then there will be quietness in both, but else in neither ; seeing Christ will as assuredly trouble the magistrate's kingdom, as the ma- gistrate troubles his. The third rule, is. Not to bring or force men into the church against their wills. The kingdoms of the world are unquiet, because many that are unwilling, are under those regiments ; but Christ's kingdom is therefore quiet, because all the peo- ple in it are willing ; and none of them are forced in, but all are persuaded in, as it is written, God persuade Japhet to dwell in the tents of Shem : That is, the gentiles were to be persuaded, and not forced into the church. And so Christ commanded his disciples to go and teach all nations, and not to offer them outward violence ; and to persuade peace, but not to threaten or enforce it. " For such is the nature of the church, that inward persuasion is requi- red no where more than here. For none may be com' 236 THE WAY OF PEACE, &c. pelled to the faith against their wills, and God will be lov- ed with the whole heart ; and also hypocrisy is a sin chiefly hated of God. AVhereby it comes to pass, that the whole manner of governing the church must have this scope, that they that are persuaded, may be first called into it, and after kept in it, upon the same account. And so, the more this manner shall be free from dominion, so much the more fit is it to govern, increase and confirm the church (j.)." And this way only was used as long as the apos- tles lived, and those that succeeded them in the same spi- rit ; and that unquestionably for 300 years after : Yea, and when the church came to be countenanced by worldly au- thority, yet this same freedom still was allowed ; of which I shall produce a few testimonies. I read, that Const a?iti?ie, the emperor, would have no man enforced to be of one religion more than another. Also the same Constantine^ in his epistle to his subjects inhabiting the east, saith, " Let no man be grievous one to another : but what every man thinketh best, that let him DO. For such as are wise, ought thoroughly to be persuaded, that they only mean to live holily, as they should do, whom the Spirit of God moveth to take their delight and recreation in reading his holy will ; and if others wilfully will go out of the way, cleaving to the synagogues of false doctrine, they may at their own pe- ril. As for us, we have the worthy house or congrega- (s) Ea est ecclesiee natura, ut nusquam magis requiratur interna persuasio. Nam & ad fidem nemo cogi potest invitus, & Deustoto se corde vult amari, & denique hypocrisis peccatum est imprimis Deo cxosum. Quo fit, ut tota ecclesise gubernandae ratio, hunc scopum ha- bere, ut in ecclesiam vocentur plurimi persuasi, & in ecclesia conti- nentur non alia ratione. Itaque quo magis ea ratio aberit ab imperio, lioc magis est apta, regenda?, augeudse & confirmandse ecclesise. Chamer. de Oeciimen. Pontific, IN THE CHURCH OF CHRIST. 237 tion of God's verity, wliich he, accordin,^ to his own good- ness and nature, hath given ns. And this also we wish to them, that with like participation and common consent, they may feel with us the same delectation of mind. And after, let no man hurt, or he prejudicial to his neighbour, in that wherein he thinketh himself to have done well. If by that which any man knowcth, or hath experience of, he tinnketh he may profit his neighbour, let him do the same ; if not, let him give over, and remit it till another time. For there is a great diversity between the willing and vol- untary embracing of religion, and that whereunto a man is forced and constrained (^)." I read also that Ethelbert king of Kent, " Being con- verted to the faith, anjio 586, after his conversion, innume- rable others daily did come in, and were converted to the faith of Christ, whom the king did especially embrace, but COMPELLED NONE ; for SO he had learned, that the FAITH AND SERVICE OF ChRIST OUGHT TO BE VOLUN- TARY, AND NOT COACTED ''/i)." The church then, at first, consisted only of the willing, and such as were persuaded unto it by the word, till anti- christ began to prevail, and then they fell from persuad- ing to forcing ; and they no longer went about to make men willing by the word, but to get power from the kings of the earth, to force them against their wills. And this main piece of the mystery of iniquity, was perfectly {t) Secundum banc itaque nostrum voluntatem,sano ac rectissimo judicio decrevimus, nemini proisiis denegandum esse potestatem, christianam observantiam vel religionem ellgendi ac secjuendi ; sed unicuique dandam esse banc facultatem, ut animum suum illi reli"-i- oni addicat, quam ipse sibi competere putat, quo nobis Deus consue- tam in omnibus diligentiam Scprobitatem prsestet. Eusrh. l. 10. c. 5. Fox. vol. I. p. 131. (rf)Fox, vol. 1. p. 150# 238 THE WAY OF PEACE, &,c. brought forth by Boniface the third, who was the first that used these words in the church, Volumus^ mandamus statui- mus, ac pracipimus, " We will, we require, we appoint, we command :" which is not the voice of the true ministers of Christ, but the true voice of thieves and murderers. And from that time the peace of the church decayed apace, when there were more unwilling forced unto it, than wil- ling persuaded. And true peace will never be restored to it again, till men shall abandon the power of force, and only use the persuasion of the word, that the church may consist only of a willing people. The fourth rule, is, To make void the distinction of clergy and laity among Christians : For the clergy, or ecclesiastical men, have all along, under the reign of antichrist, distinguished them- selves from other Christians, whom they called the laity ; and have made up a distinct, or several kingdom among themselves ; and separated themselves from the lay in all things ; and called themselves by the name of the Church; and reckoned other Christians but as common and unclean, in respect of themselves. Whereas, in the true church of Christ, there are no distinctions, nor sects, nor difference of persons; no clergy or laity ; no ecclesiastical, or tem- poral; but they are all, as Peter describes them, 1 Pet. ii. 9. A chosen generation, aroyal priesthood, a holy nation, apecit- liar people, to shew forth the virtues of him that called them out of darkness into his marvelous light. And so all Chris- tians, through the baptism' of the Spirit, are made priests alike unto God ; and every one hath right and power alike to speak the word ; and so there is among them no clergy or laity ; but the ministers are such who are chosen by Chris- tians, from among themselves, to speak the word to all, in the name and right of all ; and they have no right nor authority at all to this office, but by the consent of the IN THE CHURCH OF CHRIST. 239 church. And so presbyters and bishops, or (which is all one) elders and overseers in the church, differ nothing from other Christians, but only in the office of the word, which is committed to them by the church ; as an alder- man or common council man in the city, differs nothuig from the rest of the citizens, but only in their office, which they have not of themselves neither, but by the city's choice; or as the speaker in the house of commons, differs nothing from the rest of the commons, but only in his office, which he hath also by the choice of the house ; and thus, and no otherwise, doth a minister differ from other Christians, as Paul suith. Let a man so esteem qfiis^ as of the ministers of Christy and dispensers of the mysteries of God, But antichrist, he hath cast out the simplicity of Chris- tian people, and brought sects into the church, dividing it into clergy and laity ; and this distinction they have made visible by their garments, disguising their clergy hi their habit from other Christians, that they may appear holier than they, and of another order from them. iVnd this distinction hath proved a seminary of implacable discord, and heart-burning in the church : For hereupon the cler- gy have preferred themselves above other Christians, and have exercised authority and coercive power and domina- tion, and very tyranny over them ; and have made them- selves their lords, and given them laws, rules, forms, or- ders, after their own minds, and agreeable to their own advantages, and would not so much as suffer them to judge whether they were agreeable to the word of God or not; as if other Christians were their subjects, slaves, vassals, yea, very dogs. And hence again, the laity (as they called them) have envied and maligned them, and hated and op- posed them ; and as they could get power, have been sub- duing them ; and have looked upon them as men of a different sect and interest from themselves, whose pros- perity was their ruin, and whose power was their inslav- 240 THK WAY OF PEACE, &c; ing : and all this was to the making void Christian bro- therhood and communion. Wherefore the right church, to preserve in it the peace of Christ, must admit of no such distinction of laity and clergy, but all Christians must equally remain in it, kings, priests, and prophets unto God. The fifth rule, is. To keep equality in the church, and that both between Christians and churches : for this also is an excellent way to preserve peace. 1. To keep equality between Christians. For though, according to our first nativity, whereby we are born of men, there is great inequality, some being born high, some low, some honourable, some mean, some kings, some subjects, &:c. yet, according to our new or second birth, whereby we are born of God, there is exact equality; for here arc none better or worse, higher or lower; but all have the S-ime faith, hope, love ; the same God, Christ, Spirit, the same divine nature ; the same precious promises ; the same incurruptible crown, and ii:iheritance of saints in light. And therefore saith Paul, speaking of this true church, There is neither Jew nor Greek, bond nor free y male nor female ; hut all are one in Christ Jesus : Gal. iii. 28. Indeed, in the world, and before men (I say again) there is distinction of persons, and inequality ; but in Christ's kingdom, and before God, all believers are equal : and this equality preserves peace. But when, in this king- dom, some men will be advancing themselves above others, like Diotrephes, that would have the pre-eminence; and some will be striving to sit at the right hand, and some at the left, whilst they leave others to sit at the footstool ; this is that which bred the difference among the very dis- ciples, who envied Zebedee'' s children for such a desire. And therefore, Christ, to preserve peace, forbade lordship in his churdi, and commanded service ; and tells them, that IN THE CHURCH OF CHRIST. 241 the nature of his kingdom is, not to place men one over another, but one under another, and that the greatest must be the least ; the greatest in the way of the Spirit, must be the least in the way of the flesh. 2. As equality among Christians is to be kept for the preserving of peace, so also among churches : For all churches are equal, as well as all Christians ; and there is no church can set itself before, or above another ; all being sisters of one mother ; beams of one sun ; branches of one vine : streams of one fountain ; members of one body ; branches of one golden candlestick ; and so all equal in all things. Wherefore there may, and ought to be, a consociation of churches, but no subordination, which makes void at once, both equality and unity. And so that church, or those churches, that will set them selves above other churches that are their equals ; as the ' classical above the congregational, &c. they are the break- ers of Christian peace and unity ; and the unskilful vote of the assembly, for the subordination of churches, was not a way to make peace, but to mar peace in the church of God. Moreover, no church can be subjected to another, but Christ, who is present in it, and is king and lawgiver, is subjected too ; which no true church will either require or allow. For if the true church will not subject the word of God, which they have received, to any men or angels, but will judge all by it, and will suffer none to judge it ; much less will they subject Christ, the Lord of all, to any other power or authority ; for so they should dishonour and disannul their head. Where two or three are met in Christ's name, Christ himself is among them, and the head of them ; and so they can submit to no body else, seeing Christ hath made no greater, nor surer promise of his presence, to any body than to them. Hh 242 I'lll'^ WAY OF PEACE, &c. The sixth rule, is, To keep the offieers of the chiireh in subordination to the whole church or community, and not to suffer them to get head over it ; seeing the very nature o luUivj the church, is not dominion, but service. We read, jdcfs xi. 2. that when Peter had preached in the house of Cor- nelius^ a gentile or heathen, the church of the circumci- sion, to whom Peter was minister, contended with him, that he went in to men uncircumcised, and did eat with them, (for as yet they knew not that tlie Gentiles were to be called ;) and Peter was fain to give an account to them of the whole matter, and to shew them, that he was warned of God in a vision to do so, &c. And this was a sign that Peter was a servant of the church, and in subordination to it, and no lord over it. And after, ver. 22. when the church at Jerusalem heard that the Greciwis at Aiitioch had received the gospel, they sent Barnabas to Antioch^ to forward and perfect the work. And also, the church at Ajitioch sent forth Paul and Bar- nabas to the work of the ministry, in divers towns and countries. All which are an evident sign that the church was above the officers, and not the officers above the church. Now this also will preserve peace in the church, to keep the officers in their proper place, and to let them remain as servants in the church, which Christ hath com- manded ; and not to let them grow up to be lords and masters, which (Christ knowing the evil and inconveni- ence thereof) hath forbidden. For if the officers get above the church, though they be never so good, they are masterful and troublesome ; and though never so bad, yet will they get a party in the church for themselves, and so work disturbance ; but if the church remains, as it IN THE CHURCH OF CHRIST. 243 ought, above the officers, it quits them wlien they grow evil and unruly, and chooses better in their stead, and so preserves union. \Vhercas, fixed and unmoveable officers, when they do degenerate, are the causes of all disturban- ces and confusions, both in church and state. The seventh rule, is, For all true Christians and congregations to take Christ alike for their head, and not to set up visible heads, or ringleaders to themselves of men ; no, not of the best of men. For whilst some said, we are of P«z// ; others, wc of Apollos ; others, we of Cephas ; they were all in this matter carnal, and divided both from Christ, and among themselves ; whilst several set up several heads, whom they especially owned, and after whom they were called. Whereas, each that belie\td by the ministry of Paid^ or Apollos, or Cephas, were, through the same faith and spirit with them, as near to Christ as themselves were ; and so were not to set up a fellow member as a head, to the di- vision of the body. I say, each believer and communion of saints hath Christ equally for their head, and so ought not to set up any outward or visible head for them to join to ; for this is to rend the body in pieces, and to work great division and distraction among the faithful. And therefore I conceive it is a mistake among some brethren, to call the congregations of Christ by the names of men, though godly and eminent ; and to say, Mr. such a one's church, or Mr. such a one's church ; and so to put the church under several heads, which works dis- tinction and division ; \vhereas they should rather say, the church of Christ in such or such a place ; it being wherever it is, one church, under one head and governor, Jesus Christ. And therefore let us know, that it is a part of the mys- tery of iniquity, for the church, or faithful, to have one or more \ isible heads to go to, not being contented with 244 THE WAY OF PEACE, &c. Christ alone. And though this hath been, and will be the practice of the carnal church ; yet the spiritual church and people do only own, and have recourse to Christ, their true and spiritual head. And so they all, living as one body, and members one of another, under one holy head, live all in invincible peace and unity ; whereas difference of outward heads and ringleaders, always breeds difference and divisions among Christians. The eighth rule, is, For the true church to keep out all error in doctrine ; seeing it breeds, not only division, but confusion and ruin also in the church. Wherefore, the congregations of Christ must be the more careful and watchful in this matter. When some false apostles taught at Ant'wch^ that Except Chi'istiansivere circumcisedafterthe manner of Mo- ses, they could not be saved; which was a most dangerous er- ror against Christ and the gospel ; the whole church, first at Antioch, and presently after at Jerusalem, met together to keep it out ; which accordingly, through God, they did. So that whatever doctrines arc evidently against the word of truth, and gospel of our salvation, the church is to take care to keep them out, as it loves its own peace and unity. Now if any say. By what means may the church be able to keep out error ? I answer, It may certainly keep out error by these means. 1. Let the church suffer none to teach among them, that are not themselves taught of God ; though they have never so great natural parts, and never so much human learning. For, when they are the teachers that are tau ght of God, they will only teach the truth, which they have heard and learned from God : And the line of every man's teaching must extend no further. But when they teach that are not so taught, they ^vill, in many things, IN THE CHURCH OF CHRIST. 245 \i!ry from the truth as it is in Jesus ; yea, and under a form of sound doctrine, will give forth an unsound and false sense, to the deceiving of many that are weak and simple ; and so, under the pretence of Christ, will utter the voice of a stranger, and endanger the mis-leading of some sheep for a time. 2. Let the faithful examine every thing that is taught by the word of God, and not receive doctrines upon trust from their teachers, who, through the reputation of their learning and holiness, may easily lead them una- wares into error. And therefore, let the church com- pare the present doctrine, preached and printed, and generally received, with the doctrines of the prophets and apostles, which, without doubt, is sure and certain, seeing those holy men nf God spake as they were moved by the Holy Spirit: And \vhatever doctrine shall be found contrary to, or different from that doctrine, let them reject it as reprobate silver ; seeing the church is to be built upon no other foundation of doctrine, than that of the prophets and apostles. And though, through God's especial good- ness, the doctrine of the gospel be again revived among us at this present time, yet ought \\e not to sit down content with the present state of things ; but to search and see if our present doctrine do not yet err from the pri- mitive purity and brightness of the gospel, and that in many considerable points ; and whether some, or many corrup- tions do not yet remain among us to be purged out, by the light and truth of the apostles doctrine. Wherefore, to conclude this thing, let us know that the church cannot possibly keep out error, longer than it pre- cisely keeps itself to the bare and naked word of God, and tries all doctrines of their teachers bv it. 5. The church, that it may be able to keep out errors, must desire of God the Spirit which he hath promised ; that this Spirit of truth may lead them into the true and sj^ritual 246 THE WAY OF PEACE, &c. knowledge of the word, and understanding of the mind of Christ. For no man can make any right judgment of the word he hears or reads, without the teaching of the Spirit. And by this anointing, as we shall be certainly taught which is truth, so also shall we discern which is error, and that by so clear and true a light, that we shall not mistake. Wherefore, Christians must take heed, that they do not think, with carnal people, that the ability to judge of divine truths and human and antichristian errors, depends upon human learning, arts and sciences ; for thus it will come to pass, that they, judging themselves unable to judge of matters of religion, will wholly leave the judgment of them to those whom they conceive after this manner learned : whereby they leave open a wide door through which the teachers may bring in all sorts of errors upon them. But believers must know, that the gift of the Spirit only, without all human learning, is suffi- cient to teach us perfectly which is truth and which error ; and to make us able to judge of all doctrines of men and angels ; and that all the human learning in the world, with- out the Spirit, is not able to do this. And so a poor, plain countryman, by the Spirit, which he hath received, is bet- ter able to judge of truth and error, touching the things of God, than the greatest philosopher, scholar, or doctor in the world, that is destitute of it. 4. Another notable means to keep error out of the tihurch, is to restore in it that most ancient gospel- ordinance of prophesying ; which, how much soever it hath been out of use during the reign of antichrist, yet is no other than the very commandment of the Lord, as Pa«/wilncsscth, 1 Coi\ xiv. 31. where he sailh. When the whole chnrcJi is met together^ ijoii may all prophesy one by one, that all may learn^ and all may he comforted ; and adds, ver. 37. Jfany man think himself to be a prophet, or spiritu- al, let him acknowledge, that the things I write unto you IN THE CHURCH OF CHRIST. 047 are the coimnajidmejits of the Lord. Wherefore, brethren, labour that ye may prophesy. So that prophesying in the church, is God's own commandment, as every prophet and spiritual man must acknowledge. Now this divine ordinance of prophesying, is three ways helpful to keep out error. 1. For fast, When one man only speaks in tiie church, and no man is suffered to speak besides him, as he is very subject to be puffed up, and to conceit that " wisdom only dwells with him ;'* so he is more ready to vent the thoughts of his own heart, and to speak the dreams and visions of his own head. But when he knows the word of God is not come to him only, but to others also, and that they have wisdom and spirit to speak in the church as well as he, this will both keep down his pride, and make him careful what he speaks, when he knows there are those present in the congregation, that are able to re- prove his darkness by light. And this prophesying, is a strong bit and bridle in the jaws of error, that it cannot run that race in the church it doth desire. 2. When one man only speaks, and the doctrine he preaches proves to be erroneous, as it is ordinarily in the common ministry of the kingdom, it comes to pass, that error is not only preached, but goes away uncontroled, and no way is left for the restraining error proportionable to that of propagating it ; no body being permitted to speak, to keep the people from the poison of it. And thus, whilst the liberty of public speaking is permitted only to one man in a congregation, and to one sort of men in the kingdom, any error may suddenly be spread over the whole kingdom (as we see by daily experience) without any sufficient and proportionable remedy to pre- vent it. But now, when the right or power of prophesying is allowed to the whole cluirch, the minister can no sooner 248 THE WAY OF PEACE, &c. vent any error, but there is some believer or other, whose heart God shall move, ready to convince it by the word of God : And so, error is as soon discovered and detected, as it is published ; and as soon destroyed as it is detected : the word of God, though from a private Christian, being more mighty to destroy error, than error can be to uphold itself against the word. 3. Prophesying is a most useful means to keep out error, in this respect, because it gives the church light how to choose faithful teachers out of its own children, when it stands in need of any supply of this kind. See- ing, through the exercise of prophesying, the church knows and discerns which of it members are most spiri- tual, and most clearly taught of God in divine things ; and who have received the most excellent gifts from Christ, and so are most fit and able to hold forth the word of life, in most evidence and power of the Spirit, that so the church may be supplied with pastors of her own sons, and not seek after unknown persons ; nor be constrained to use mercenary men, who have been brought up to preaching, as their trade to live by ; whereupon, but tew of them can be expected to be other than hirelings, who will make their ministry serve their own advantage, and frame the scripture to found such doctrine as may best serve their own turns. And in these three respects, the use of prophesying helps the church to keep out error. Now if any shall object against this, That it may seem very rash and absurd, after an able, learned man hath spo- ken in the church, for an unlearned mechanic presently to rise up and speak. I return this answer ; That the true people of God are all taught of God ; and the true church is a kingdom of prophets, through the anointing of the Spirit; and so they esteem not that to be learning in the church, which IN THE CHURCH OF CHRIST. 249 is from man, but only that which is heard and learned from the Father ; and so they neither reckon him that hath human learning, to be learned here; nor him that is destitute to be ignorant. Yea farther, in this society, God will have him who is most unlearned, according to human literature, to speak, that the virtues of Christ may the more evidently appear in the saints ; and the knowledge of heavenly and divine truths may not be attributed to gifts, parts, learning or studies, but only to his Spirit, which can even in a moment, teach the ig- norant, and make the simple wise : and open the mouths of babes and sucklings, yea, and the very dumb, to per- fect his praise by. Whereas, when a man of great parts and learning, speaks with wisdom and knowledge in the church, this is commonly attributed to his wit and study, and so God loses all or most of his praise ; but if a plain, ignorant man, shall speak spiritually and divinely, and hold forth the mystery of the gospel in a clear light, then men must needs acknowledge God to be author of such grace, and say, *' God is in him of a truth :" and so God is acknowledged the author of his own gifts, and he himself is admired in his saints. It will be again objected. Yea, but if every one have liberty to speak in the church, will not this breed great confusion and distur- bance ? I answer, no ; not in the true church, which are a people met in the name of Christ, and who have Christ himself present in the midst of them, and so every one de- means himself answerably to the presence of Christ ; that is, in the wisdom, meekness, and modesty of the Spirit. And there also every one speaks, not after the rashness of his own brain, but according to the revelation of God, as it is written, If any thing be revealed to another^ let the first hold his peace : So that no man is to speak here I i 250 i'HE WAY OF PEACE, &c. but by revelation or an inward teaching and discovery of God. And where men speak thus, as the true church is to speak, there can be no confusion, but most excellent order and decency. Yea, God himself, who is not the author of confusion, but of peace, in all the churches of the saints, he hath appointed and commanded prophesy- ing as the way of peace ; and therefore do not thou dare to say it is the way of confusion, seeing God knows bet- ter how to order the affairs of his own church than thou dost. Wherefore, seeing prophesying is God's ordinance in the church, for the peace of it ; if any sort of men shall, notwithstanding what hath been said, still attribute to them- selves a proper and incommunicable ministry, or the only power to speak in the church ; I shall but use the apostles words to them, and so pass on from this thing ; IVhat^ came the word of God only unto yon ? and is it to come out only from you ? 1 Cor. xiv. 36. Nay, it is come to every be- liever as well as to you ; and it is also to come forth from all of them, unto whom it is come ; seeing they cannot but speak what they do believe. 5. The last means I shall name, whereby the true church may keep error out of itself, is, to exercise its pow- er in judging doctrines ; as P^w/ commandeth, 1 Cor. xiv. '29. Let the Prophets speak ^ two or three ^ and let the rest Judge. If they that publish doctrine should also be judg- es of it, and the people be bound to subscribe to their judgment, error would not only by this means have op- portunity to be vented, but would also be established and confirmed without the least contradiction. But now God hath appointed it otherwise in the church ; for who- ever speaks there, the hearers are to judge of the truth of the doctrine ; and accordingly are either to receive it or reject it, having power to do either as they see occa- sion ; and so error cannot prevail in that church where IN THE CHURCH OF CHRIST. 251 the faithful have liberty to judge of all doctrines, and do exercise that liberty. -But where they that publish doc- trine are also the judges of it, and the people are bound up to the doctrine of the teachers, and maj not question or contradict it ; there error reigns as in its proper king- dom. And thus, by these means, error may certainly be kept out of the church, that the church mav live in truth and peace. But here now a great question ^^ ill be mo^ ed, and that is this, Whether the magistrate hath not power to suppress er- ror by the sword ; and whether the church may not use this remedy against error, as wtW as those before named '? I answer ; That many men of great eminency have at- tributed such a power to the magistrate ; and have done him the honour, besides his throne in the world, to erect him a throne in God's kingdom, at the least equal to Christ: thinking that religion would soon be lost, if he should not uphold it. And to make this good, they have produced many scriptures of the Old Testament, which seem to arm the magistrate against the authors and spreaders of errors. But I desire the wise hearted to consider, whether as clear scriptures may not be produced out of the Old Testament to prove, that temporal power in the world belongs to ecclesiastical men, as that spiritual power in the church belongs to wordly magistrates ? And to this purpose (because I would not be too large in this matter now) I shall desire him who hath a mind to be instructed to read and weigh the reply of the French Prelates to the lord Peters, which he may find in Fox^s book of Martyrs, vol. 1. p. 467. 252 THE WAY OF PEACE, &e. Wherefore, seeing the scriptures of tlie Old Testament are every whit as strong to give ministers power in tem- poral matters, as magistrates in spiritual ; it is without all question, the only sure and safe way to determine this cause by the New Testament, or the doctrine of Christ and the apostles, by whom in these last days God hath spoken fully to the church, and after whose doctrine there is no other word to be expected. And because herein I find no such power given to the civil magistrate, to judge and determine in spiritual matters, therefore I conclude he hath none. Now if any shall say. This is a great wrong to the ma- gistrate, to thrust his power out of the church, and to con- fine it to the world. I answer ; That to make the church an ecclesiastical kingdom, standing in outward laws, orders, authority, dignity, promotion, government ; all which are to be granted, established, and managed by state power, and yet to deny the magistrate's authority and influence in these things, which flow from his own po\ver, and con- sist in it and by it ; this is to straiten and to wrong him indeed. But to declare the true church to be a spiri- tual kingdom, as Christ hath made it, and not at all of this world, but the very kingdom of heaven upon earth, and thereupon to deny him power in it ; is no more to prejudice the magistrate, than to deny him power in heaven. Seeing the Son's kingdom, which is heaven on earth, is to be as free from wordly and human power, as the Father's kingdom, which is heaven in heaven : Christ being to be all in all, in this, as God is to be all in all, in that. And so to deny the magistrate that power which Christ never granted him, is no wrong to him at all ; but to grant and gratify him with such power, would be a great and intolerable wrong to the truth and church of IX THE CHUitCH OF CHRIST. 053 Ciirist ; as in many other things, so in this matter we are speaking of, as you may see in the following particulars. For the putting the power of the s^^■ord into the magis- trate's hands to suj.'press error, is attended with these evils. 1. Hereby the magistrate is made a judge of doctrines, and hath ])0wer given him to pronounce which is truth vrad ^vhich is error; being yet no more infallible, yea, every whic as liable to err, as the meanest of the people. And what magistrate is there, that hath the power of the sword, l^ut will uphold his own religion and judgment to be the truth, though ever so false; and will sentence whatever is contrary thereunto to be error, though ever so true ? And so the truth and word of God, wdiich only is to judge all, and itself to be judged of none, by this means is made subject to the judgment of vain man, and shall either be truth or error, as he pleases to call it ; and error, when it pleaseth the magistrate, shall be adorned with the glorious title of truth ; and shall have his authority to countenance and uphold it. And how great a prejudice this hath been, and is, to the truth, and how great an advantage to error, it is very easy to judge. Now if any shall say, that the magistrate may not judge of doctrine by himself, and use his sword accordingly ; but he may take to him the counsel and advice of godly and able ministers, as now of the Assembly ; and so m.ay judge and punish according to their judgment. *) I answer ; Is it fit that the magistrate, in so great mat- ters, should be blindfolded himself, and see only by other men's eyes ? Again, if the magistrate judge according to the judg- ment of the ministers, and, depending more on their knowledge than his own. shall draw hi'^ sword against 254 THE WAY OF PEACE, 8.c. whomsoever they shall persuade him ; what higher honour doth he attain to in all this, than to become their execu- tioner? Yea, if he punish amiss, he may prove a very murderer. Pilate, in this case, may be a sea-mark to all the magistrates in the world ; who, following the council and judgment of the high priests, put the Son of God himself to death, as if he had been the son of perdition : which, I say, may serve for a sufficient warning, to the end of the world, to all maeistrates, that thev confide not on the judgment of the clergy, but that they be sure them- selves in what they do. 2. The putting power into the magistrate's hands, to suppress error by the sword, gives him full opportunity to destroy and slay the true children of God, if, at any time, he shall mistake, and judge them heretics. For that power ^vhich men ignorantly allow a godly magistrate against true heretics, will all magistrates arrogate to them- selves, as their just due, against all those that differ from themselves in matters of religion, though their judgment, who so differ from them, be ever so true. And thus the magistrate, who is a most fallible judge in these things, instead of tares, may pluck up the wheat ; and kill the faithful, instead of heretics, at his own pleasure, till he have destroyed all the faithful in the land. Wherefore, let all Christians take heed how they favoiu- the magistrate with this power, to punish those whom he judges heretics ; for if he shall change his mind, as he easily may, seeing he is but a man, or if another shall suc- ceed him of another mind, that very sword may be sheath- ed in their o\vn bowels, which now they draw forth against other men's. 3. When the magistrate assumes power to himself to suppress error, this makes ministers negligent in studying the scriptures ; the magistrate doing that by force, whicli IN THE CHURCH OF CHRIST. 255 they ought to do by the word, and so saves them their labour : For, when once the nunisters shall have so far interested themselves in the magistrate, as to procure him to call for the gaoler and executioner, against whomso- ever shall oppose their doctrine, they will then need no great pains to study the word, that they may l^e able to convince the gain-sayers, and persuade the rebellious, seeing the magistrate's sword, at all adventure, is to de- fend their doctrine ; and all the objections against it, either from reason or scripture, the hangman is to answer. And so the pastors, having their work, as they conceive, thus done for them to their hands, do commonly betake themselves to ease and idleness, and to the prosecution and enjoyment of worldly things, and grow careless and negli- gent of the scripture and word of God ; whereuix)n error steals in apace upon the teachers themselves ; whereby, by degrees, they corrupt and seduce very many« And thus, whilst the magistrate thinks to chase out error before him one way, he lets it in behind him seven ways. 4. This takes men off from the certain means to destroy error, which is the word ; and leads them to that which can never destroy it, which is the sword of the magistrate; and so the devil herein hath a notable stratagem ; for he fears not all the swords and halters, and weapons and prisons in the world, to destroy error withal, but as se- curely contemns all these things, as Leinatha7i a bulrush ; and yet doth earnestly stir up the world to use tliese things against him, and his errors, as the only means to subdue him. Whereas, the only thing he fears, is the word of God, which is that mighty power, that can bind the devil, and destroy his kingdom, and break down all his strongholds of error and heresy ; and he is in no sort able to stand out against the power thereof. Wherefore, in his great cunning, he causes men to lay aside this, that is able to prevail against him, and to go to the sword of 256 THE WAY OF PEACE, &c. the magistrate, which will do him no harm. And thus the sword of the magistrate, presuming to lift itself up against error, instead of the word of God, is so far from destroying error, that it upholds it ; and strengthens Satan's kingdom, whilst it seems to destroy it. By these things it appears, how great an error and evil it is for any to attribute to the magistrate, or for the magis- trate to assume to himself, power to suppress error by the sword. Quest, If any shall yet demand. Whether the magistrate can do nothing at all towards the suppressing of error ? Ansxv. I answer, This he may do : he may and ought : and if he be a godly man, he will countenance and encour- age faithful ministers (that are called of God, and anointed by the Spirit) to this work of the gospel ; and having done this, he need not trouble himself any farther; for the word preached will do all the rest. And let it not be doubt- ed, but if the truth oi God do enter the lists against error, it will be infinitely able to prevail of itself alone, without calling in any power, or borrowing any weapons from the world. The ninth rule, is. By no means to enforce uniformity in the outward orders and discipline of the church. For such uniformit}- hath been, in all ages, not only the hindrance, but the very break- neck of the church's peace and unity. No\v% because this is so vehemently and strongly urged by the unskilful builders of this age, I shall the more fully acquaint the reader with the state of this business, from the very beginning of the gospel ; and shew when this part of the mystery of iniquity first invaded the church of God. Most manifest it is, that the apostles and disciples of Christ, were only intent about the doctrine of salvation, and so accordingly, preached and pressed nothing but faith IN THE CHURCH OF CHRIST. 257 in Christ, and love to all the saints ; as being the only necessary things which christians were to regard ; And for all outward rites, and ceremonies, and forms, wherein Christ hath made them free, they commanded them to stand fast in that liberty(^). And so they gave no heed, nor regard to the observation of days and times, neither bound the church to any ceremonies or rites, except those necessary things mentioned, Acts ch. xv. to wit, things strangled, and blood, which was then ordained by the Holy Spirit, not without urgent and necessary cause. For when the murdering and blood of infants, was com- monly laid to the charge of christians by the heathens, they had no other argument to help themselves, but their own law, by which they were commanded to abstain from the blood of common beasts, much more from the blood of innocent men And therefore that law seemeth to be given by the Holy Spirit, and also for the same end to be continued in the church, so long as the cause there- of, that is, the persecutions of the heathen Gentiles, con- tinued. And besides these, we read of no other ceremo- nies or rites, which the apostles greatly regarded ; but left christians at liberty to use or not use certain cere_ monial observations ; such as days, times, places, meats, drinks, vestures, and all such other things ; neither was the diversity among men greatly noted, nor any uni- formity greatly required. Thus christian liberty pre- vailed in the church, and christian men did not much struggle about indifferent things, till the Asians and Ro- mans began to disagree about Easter -day : to compose which controversy, FlycarpuSy a godly martyr, went to Rome (anno 157, in the reign of Antonimis Fins) to AnicetuSy then bishop there : and though these two, to (t) Fox, vol. 1. p. 72. K k 258 THE WAY OF PEACE, Sec. wit, Poly car pus and Anicetus, differed in their judgments J and opinions in this matter, yet they still retained chris- tian communion, and avoided all breach of peace(w). Af- terwards, in the reign of Commodus^ the christians en- jo) ing seme respite from persecution, began to contend again among themselves, about the ceremony of Easter ; and neither yet did the difference prevail so far, as to break the bond of love and communion of brotherly life : though they of the JFest^ pretending the tradition o^ Paul Aw^ Peter, (wliich yet indeed was the tradition of Hermes and Pius, and not theirs) kept one day ; and they of Asia, pretending the tradition of John, kept another. After this, Plctor, bishop of Borne, rose up, a great stickler in the controversy of Easter, and would needs have excommunicated the churches of Asia, for not yielding to his judgment ; to whom, Ineneus writ- ing, touching the diversity of outward things used by the primitive christians, hath these words : " Notwith- " standing the variety of ceremonies among the former " christians, they all kept peace among themselves ; and '* we, saith he, still retain it ; and the difference of our ^' fasting, commends the unity of our faith(a::)." And thus the doctrine of christian liberty remained sound and entire, till this Ficto?'''s time, which was a7i?io 200. And he earnestly endeavoured to draw, or rather iiiforce, the churches ot Asia to his opinion. And then began the uniformity of keeping that feast to be first required, as a thing necessary ; and all they to be accounted as he- retics and schismatics, who dissented from the judg- ment of the bishop oi Rome. Now, against this judgment o^ Victor, Poly crates, and many other bishops and brethren of Asia, declared ; and the matter had burst out into a great flame, had not some (u) Iraen. Ec Mehex. 1. 4. (jt) Nihilo tamen minus omnes illi, pacem inter se retinuerunt, & retinemus etiamnum ; h jejunii dissonantia, fidei concordiam eoiDmendal. IN THE CHURCH OF CHRIST. 259 i;;odly men of those times, brought forth the word of God to queiieh it. Among whom, Irssneus, as Euse- (jiiis relates (?/), speaks to this effect, " That the variety " and difference of cei-emonies, is no strange matter in " the church of Christ, when as this variety is not only " in the day of Easter, but also in the manner of fasting, " and in divers other usages among the christians. For " some fast one, some two days, some more; and others, " counting 40 hours, both day and night, reckon that " for their full fast day. And this so divers fashion of " fasting in the church, began not in our time, but in " theirs who lived before us. And yet notwithstanding, " they with all this diversity, were in unity amongst " themselves; and so are we: Neither doth this difter- " cnce of ceremonies any thing hinder, but rather com- " mend the agreement of our faith." And he bringeth forth the examples of the fathers, of Telesphorus^ Pius, Anicetiis, Soter, Eleutherius, and such others, who neither observed the same usage them- selves, nor prescribed it to others; and yet notwithstand- ing, kept christian charity with such as came to com- municate with them, though not observing the same form of things which they observed; as well appeared by Paly car pus and Anicetus; who, although they agreed not in one uniform custom of rites, Communionem ta- men i7iter se hahuerunt, yet had communion with one another. And thus Irz^neus, in his practice answering his name, persuaded the peace of the church, notwith- standing diversity of forms and rites: And so christian liberty was still preserved in the church against the t}-- ranny of uniformity, till the Nicene council. And farther; Socrates, the writer of the ecclesiastical histor}-, who lived after the days of Theodosius, speaking (u) Euseb. 1. 5. c. 26. 260 THE WAY OF PEACE, See. of the fasting before Easter, saith (r), " The christians " that dwell at Rome, fast three weeks continually before *' Easter, besides the sabbath and the Sunday; but those '* that dwell in Illyria, and all Greece, and Alexandria^ " fast six weeks before Easter. ^^ And, speaking of the several sorts of fasting, in several churches, saith, " And " because none can bring forth any commandment, writ- " ten of this matter, it is plain, that the apostles left this ^' fast free to every man's mind and will; that no man " might be compelled by fear and necessity, to do that " which is good." And in the same chapter he relates many different forms and usages in several christian churches, and con- cludes that matter thus: " But, saith he {a), to commit " to writing all the rites of cuhrches, that are used in " each city and country, as it would be very troublesome, "so hardly could it be done." And yet farther; I find that Austin, who was sent in- to England by Pope Gregory, anno 598, among other questions to the Pope, propounds this as one; " That " seeing there is but one faith, how it should happen, "that the customs and ceremonies of the churches " should be so divers?" And Gregory returns this answer, " The custom of " the church of Rome, what it is, you know; wherein " you have been brought up from your youth: but ra- " ther it pleaseth me better, that whether it be in the " church ol Rome, or in any French church, where ye " find any thing that seemeth better, to the service and "pleasing of God, that ye choose the same; ajid so in- (z) Perspicuum est, aposlolos liberam potestatem in eadem, cuj usque mcnti & avDitrio permisisse, ut quisque nee metu, ner necessitate induclus, quod bonum sit ageret. Socrat. l. 5. c. 19. (a) Verum onncs ecclcsiarum ritus, qui in sintjuiis urbibus rc- gionibusque usurpantur, scriptis niandarc, ut valde laboriosum est, ita vix aut ne vix quidcm fieri potest. IN THE CHURCH OF CHRIST. 261 "fer, and bring into the English church (which is yet " new in the faith) the best and choicest things, chos- " en out of many churches. For things are not to be " beloved for the place's sake, but the place is to be be- " loved for the things that are good. Wherefore, such *' things as are good, godly and religious, those choose " out of all churches, and introduce among your people, " that they may take root in the minds of Englishmen.'' So that yet you see, the church was not enslaved by any enforced uniformity, but kept its own christian freedom, till Antichrist grev/ up to more height, and got the se- cular power of princes to do what he listed in the church; and then, he and his clergy made laAVs of all that seemed good in their own eyes, and enforced men to them against their wills. And thus he reigned for many hun- dred years together, till the determinate time of the apos- tacy began to be fulfilled; and then God poured forth his Spirit upon some chosen servants of his, to oppose An- tichrist, as in other parts of the mystery of iniquity, so in this also of uniformity. Among others, who, after the general falling away, opposed this uniformity, was John Gerson, chancellor oi Paris, who lived about an 100 years before Luther, and, in many things, received much clear light from God: he, in his sermon before the king of France, in the name of the university oi Paris, pro pace i^unione Grs^corumj in his 7th consideration , speaks thus. " Men ought not generally to be bound by the positive " determinations of Popes, (and it will as well hold of all " others, who arrogate to themselves an ecclesiastical su- *' premacy, whether they be councils or assemblies) to " hold and believe one and the same manner of govern - " ment, in things that do not immediately concern the •' truth of our faith, or of the evangelical law. And he " saithj this consideration, \^■ell taken and understood. 262 THE WAY OF PEACE, Sec. " would be the principal key to open a door of peace "between the Greeks and Latins, who differ in many out- " \Vc\y6. forms and rules : as in baptism, the Latin church " saith, I baptise thee ; the Greek Baptizetur servics *' Christi, 'Let this servant of Christ be baptized.' And " in the supper, the Latin church useth unleavened, the " Greek leavened bread, Scc. And herein he spake as a " christain, xhdtX. sM Q,u?Glibet proviiicia ahiindet sensu ^^ suo, 'Let every province abound in its own sense.' " Note also, saith he, that a good prince permits divers " lavvs and customs, of divers of his subjects, so they *' be not evidently against the law of nature : And not to " do so, would often be the destruction of the common - " wealth. As the lord of Arras, a city of Picardie, was " wont to say, that Flanders would be governed otherwise " than France or £iirgu?idi/. And this consideration, saith " he rightly understood, (to wit, not to press uniformity " in the church, but to let the church use its liberty in " these things) would be an excellent beginning of the "reformation of the church, notwithstanding the con- " tradiction of many of the court of Rome (/^)." Luther also, that chosen vessel of Christ, did clearly oppose this evil of uniformity: He thus delivers his judg- ment touching uniformity of ceremonies ; "If one church " will not follow another of its own accord in those out- " ward things, what need is there that it should be com. " pelled by the decrees of councils, which presently are " turned into laws, and snares of souls. And therefore, " let one church freely imitate another ; or let it be suf- *• fered to use its own way, so that unity of Spirit be " preserved in faith and the word, though there be va- (^b) Homines non gcncraliter astringi debent, per determinatio- nespositivas jiaparum, ad tenendum kcredendiun, unum cundcui- que gubernandi modum, in rebus quae non proxime respicium. vel sine medio, lldei nostrse veritateni, vel legis Evangeiir;-e. IN THE CHURCH OF CHRIST. 263 •'riety and diversity in the flesh, or elements of tlie " world (c)." Again, the same Luther^ after he had set down a form of celebrating the supper, for the churcli of Christ at Wittenberg^ concludes thus, In quibus omnibus cavendum^ enlegemexlibertatejaciamus^^c. That is, " In all which we must take heed, that we make not a law, of liberty; or constrain them to sin, who shall either do otherwise, or shall omit some things, so they permit the words of blessing to remain entire, and do all act here in faith. For these ought to be the rites of C h r i s t i a n s , that is, of the children of the Free-woman ; who may keep them willingly, and of their own accord; hav- ing power to change them, when, and as often as they will. And therefore there is no cause that any should either desire, or establish any necessary form, as a law in this matter, whereby he may either ensnare, or trou- ble men's consciences. And therefore we read not in the ancient fathers, or primitive church, any example of any such rite, but only in the Roman church. And if so be they had established any thing for a law in this matter, we ought not to have kept it ;*' Q_nod legibus hie bstringi, nee possent, nee debent; " Because these things neither could, nor ought to be bound by laws. More- over, if di\'ers men shall use a diverse rite, let none ei- ther judge or contemn another; butlet every oneabound in his own sense; and let us all savour and judge the same things, though for forms we act diversly: and let each rite please others, lest by diversity of rites, foliov,- diversity of opinions and sects, as it came to pass in the church of Rome. For outward rites, as we cannot (c) Si una ecclesia alteram non vult imitari externis istis, quid opus est conciliorum decrctis cogi, quae mox in leges Sc animarum laqueos vertuntur E-lmitatur ergo altera alteram libere, aut suis moribus siuatur frui; modo unitas spiritus salva sit in fide Sc verbo quantumvis sit divcrsitas, Sc varictas m carnc Sc elemento mundi. 264 THE WAY OF PEACE, &c. " want them, either as meat or drink, so neither do they " commend us to God, but only faith and love commend " ustohim. And thereforeletthat of Pfzw/ take place here, " That the kingdom of God is not ?neat and drink, but ^^righteousness, peace ^ and joy in the holy Spirit; and so " no rite nor form is the kingdom of God, but faith " within us, &c." And at the end of the same form, for the church of Wittenberg, which he writes out for Nicholas Hausman- nus, a godly minister, he saith, " Which copy, either *' you or others may follow if you please; if not, we wil- " lingly give place to the anointing, being ourselves to " receive from you, or any others, more profitable "things (c?)." These things he spake like a christian indeed, and we acknowledge the voice of Christ in him; as in others, that act these things peremptorily, and command and inforce them by secular power, we are sensible of the voice of strangers, and of such strangers, as are thieves and murderers. Melancthon also, persuades certain christians to unity, who differed in uniformity, in these words. " Seeing we " do agree among ourselves in the chief articles of chris- " tian doctrine, let us embrace one another with mutual " love; and let not unlikeness, and variety of rites and " ceremonies, [and Bucer, quoting this place, adds, no, " norofecclesiastical government] disjoin our minds (e)." Upon all these testimonies, which these godly men give from the light of the word, which we acknowledge in them, it is evident, that all forms are to be left free to (rf) Cujus exemplar sicubi Sc aliis placuerit imitari, licet : sin minus, unctioni libenter locum dabimus, pariti, a vobis 8c quibus- vis aliis, commocliora accipere. (e) Cum de praecipuis articulis doctrinae christianse inter nos con- stet, complectemur nos mutuo amore, neque dissimilitas Sc varietas ntuum 8c ceremoniarum, disjungere debet mentes nostras. J IN THE CHURCH OF CHRIST. ^65 the faithful, and congregations of saints. And when any shall set down any form, the congregations of the faithful may use them, so far forth as they please ; or may add, or alter, or wholly reject them ; and no laws are to be made in this matter, (which the secular power should inforce) to insnare consciences, and to infringe christian liberty, and to straiten the Spirit in those in whom it dwells, and to obscure the virtues of Christ in his people. Wherefore it is most evident, that they are most hor- ribly mistaken, that now urge external uniformity on the church, as the only means of unity ; who, scarcely mind- ing, I am sure not naming " one body, one spirit, one hope of calling, one Lord, faith, baptism," &c. to make the church one, do earnestly and fiercely labour for one outward form and order, one director}-, one confession, one catechism, one discipline, (and to have these things, of their own devising, inforced on the church by the pow- er of the state) as the only means their hearts can find out to make the church one. But the Seers are blind in this matter, tsw^ the prophets prophesy false things. For if the unity of the church stand only or chiefly in uni- formity, what woeful division will be found in it ? For the fathers before the flood lived in one form ; the fath- ers after the flood, in another ; tlie believers under the law, in another ; the believers under the gospel in another ; yea, these being free from all forms, used any according to the wisdom of the Spirit : Christ himselfj andyoAn Baptist, who both lived in the same time, ob- served no uniformity between them ; for John lived retiredly in the wilderness, and came neither eating nor drinking ; and Christ lived in the frequency of the world, and did both eat and drink. And their disciples observed no uniformity ; for John''s disciples Jasted oft, and Christ's not at all in those days. Besides, at first, the believing Jews used another form than the believing Gentiles : and L I 266 THE WAY OF PEACE, 8cc. afterwards among the Gentiles, the Greek church used one form, the Latin another ; and several churches un- der both, several iorms ; and so the church on earth, according to the infirmity of the flesh, still uses some or other form ; and the church in heaven, is without all form. Now then, if we shall have no unity but where there is uniformity, what an earthquake of confusion and division will this make through the whole church of God, in all ages, and under all God's own dispensations in the world, yea, through the whole church in earth and heaven? Wherefore, I dare be bold to affirm, that im- posed and inforced uniformity, is one of the greatest enemies to the true church's unity, that Antichrist him- self could devise. And therefore, let not the true church suffer itself to be reduced under this bondage again, through specious pretences of reformation ; but let the church know, it may use what forms seem good to it- self; and that its true unity stands in being in one bo- dy, and one spirit, &c. as hath been before declared. And thus only, the church in all ages, is one, yea, thus only the church in earth and heaven, is one. And therefore ; I desire the faithful to know, that uni- formity is to be kept out ; or if it be brought in, it is to be cast out, for the preserving of peace in the church. For, that God might make Jews and Gentiles one, He abolished the laws of commandments contained in or'dinaji- ces, Ephes. ii. 15w Whence it is evident, that God so highly valued the peace of the faithful, that to bring this about, he repeals his own institutions, and dissolves his own outward ordinances. Now if the ceremonies of God's own ordaining were to be made void, rather than to continue to the prejudice of the church's unity; how much more any ceremonies, or outward rules of our own or other men's devising ? Let him that reads, understand. And these are the practical rules in the way of the church's peace, that are more absolute and general. IN THE CHURCH OF CHRIST. 267 And now we hasten to the rules that are more special and occasional, in case of differences among the faithful. In which case, we are necessarily, in the first place, to consider the weight of the things wherein they differ, to wit, whether those things be such as are necessary to salvation, or no. If they be not such things as are necessary to salva- tion ; then, first, they are either things ceremonial or circumstantial; or secondly, very truths themselves; yet such, wherein a christian may, for the present, err without danger of salvation. If the difference be in circumstantial and ceremonial things, we should mind these things to preserve peace. 1. That we ought not to contend for vanities ; nor to trouble ourselves and the church of God with trifles, and things of no weight or moment at all. It is a won- der to us in these days, that the ancient christians should so earnestly contend about the day on which Easter^ as they called it, was to be celebrated ; and upon differ- ence herein, should divide into sects as they did ; see- ing there always shone light enough in the gospel, to declare this to be a slight circumstance not worth the minding. The apostle exhorts the Philippians^ to strive together for the faith of the gospel, but no where for the form of it, in one thing or other. 2. We ought not, for contrary-mindedness in these things, to avoid christian converse and communion with one another ; for strangeness of christians in these ca- ses, both breeds and increases suspicions and jealousies, and causes that we harbour hard thoughts, brother against brother ; and it takes away all apportunities of conference, and of understanding and persuading one another, and so of reconciliation. 3. In these things which do not commend us to God, we aie not to condemn one another : for to con- J68 THE WAY OF PEACE, he. dcmn one another for every difference in judgment, produces innumerable sects in the church, than which nothing can be more destructive to the peace of it ; seeing such deadly enmity arises among sects, as we see by daily experience. And therefore, that rash judgment that produces these sects, is the great enemy lo tlie peace of the church, and the great advancer of the devil's work of division. 4. Let us know v/herein the essence of God's king- dom stands, to wit, in righteousness, and peace, and Joy in the Holy Spirit, in faith and love, Sec. and not in out- ward ceremonies and orders ; and where the power and substance of God's kingdom is, let us be contented, though there is a difference in form and circumstances. Let us take careful heed, that we do nothing against the power and substance of godliness, under pretence of the form and circumstance. The highest good in the church, is salvation in Christ ; and the end of all gifts, given to all apostles, prophets, evangelists, pastors, teachers, is to bring us all to the unity of the faith, and knowledge of the Son of God. And if so be that this be done, the church is not to be troubled with other things ; yea, all other things are to give way to this. Where the heavenly things themselves are present, we ought not, in these days of grace and truth, to contend iibout the shadows of them. 5. In case men differ in judgment, in these circum- stantial things, such as are in present power, ought to take care especially, L That they do not entertain men into the commu- nion of saints, that are only of one judgment : but that every one to whom the keys of the kingdom of heaven are given, may have free liberty to go in and out, and find pasture. It is a most antichristian thing, to make ano- IN THE CHURCH OF CHRIST. 269 iher key to the kingdom of heaven, or true church, be- sides that which Christ hath given; lor then it w ill soon come to pass, that Chrisi's keys will not be sufficient without man's also; yea, soon it shall come to pass, that man's key shall be sufficient, without Christ's; that is, it will not be reckoned sufficient for men to be believers, and to have received the gift of the Spirit, to make them of the church, unless they also conform to the judg- ments of such and such men; but to be of their judg- ments, will be enough to make them of the church, though they be destitute of faith, and the Spirit. And thus, by making another key to God's kingdom, besides the key that Christ hath given, and so to let in those that should be kept out, and keep out those that should be let in; this must needs be avoided, as extremely pre- judicial to the peace of the church. 2. They must take care that they do not prefer chris- tians to places of public ministry and employment, that are only of one judgment; but that they dispose of them alike to godly men of either judgment; lest otherwise, many smell the design of Antichrist underneath; which is, that none shall huy^ or sell, or have any place in the church, or universities, but only such as have taken a certain mark into their foreheads and right hands. And though the outward mark of the mystery may change, yet the in^\•ard mind and meaning of it doth not change with the change of form. 3. If one sort of christians be not to be admitted as members, or preferred as officers in the church, more than another; much less is one party to be destroyed for another; for thus would Satan also be a prince of peace, who would destroy Christ's kingdom to exalt his own, that he might possess all quietly and alone: but Christ's way is to reconcile those that diffirr in these things, and of twain, to make them one new man in himself. And ^70 THE WAY OF PEACE, Sec. SO we shall be like Christ, if we seek to bring both in- to one, in love, and not to destroy either, by force. These rules are to be observed as means of peace, if the things be circumstantial. Now if they be very truths wherein christians differ, yet such, wherein they may err without danger of sal- vation, then these rules are of use. 1. To hear them speak their judgments with free- dom, and not to condemn them, unheard; for thus may- est thou soon condemn the innocent, and make thyself guilty. 2. To understand fully what thy adversary means, be- fore thou contend against him; lest, if thou want this wisdom and patience, thou opposest not so much his judgment, as thy own conceit. Much better is it, calm- ly to hear a man's mind from himself, than hastily to guess at it; yea, to conclude it is so, before thou hast heard him speak. If thou canst but have patience to hear him relate his own mind, perhaps in the end thou shalt understand it dffers little from thy own, in substance. 3. Reproach not any thing thy adversary speaks, with this. That thou never heardest it before: for this may not so much discover his error, as thy ignorance; and that which seems to thee a new error, if it be truly ex- amined by the word, may prove an old truth. And if thou wilt needs condemn whatever savours of novelty, how shall the truths we yet know not be brought in; or the errors that yet remain with us, be purged out? 4. Be not over confident in what thou holdest upon thy own judgment, or other men's, strengthened from multitude, custom and antiquity; for men have erred most grosly, even in those things wherein they h:ive thought themselves most certain: And therefore, FrovQ all fhmgs, that thou may est holdfast that which is good. IN THE CHURCH OF CHRIST. 271 It is much better to hold fast the truth, upon clear grounds from the word, than upon the strongest presumptions of thy own heart. 5. In these differences, make the word the judge, and not men. The word of God rightly understood is the sole and perfect judge, in all the things of God. And therefore one said well, Qui pomt legem juclicem^ ponit Deum qui autem addit hominem^ addit zjp bestiam : that is, He that makes the law judge, makes God judge ; but he that makes man judge, makes a beast judge ; for every man is brutish in his knowledge : And then only are we sure of any thing, when we ha\'e the word of God for it. Though it is not sufficient to take the word literally in any fashion for judge in these matters ; but we must ne- cessarily attain the knowledge of it, by the teaching of the Spirit ; seeing we see so many differences of judgments among men, that make use alike of the same outward word for their rule. Now though all have the same outward word, yet all are not of one mind, except they attain to one Spirit ; for Paul saith 1 Cor. ii. that only the Spirit of God knows the things of God : Neither doth man's sense or reason understand the things of the Spirit, but the spiritual man judgeth all things. And hence it fol- lows, that we can only judge arigl:t of divine truths bv the word, and we can only judge aright of tlic word, if we have the Spirit to be the interpreter of it to us. 6. If thou cannot prevail with him by the word, that he should agree with thee, wherein he diflers ; then ob- serve that moderate and christain y\.\\q o^ Paid ; where he saith, As many as be perfect, be thus minded; if any he otherwise minded,God shall also reveal this tohim\ Phil. iii. 15, 16. And so let us wait with patience, till God, of his good pleasure, shall please to teach him, as he hath been pleased to teach us ; because, without this teaching, he 272 '^HE WAY OF PEACE, Sec. can never know it aright, though thou teach him ever so much. 7. And lastly, When, in many inconsiderable points of religion, we cannot agree with many that are truly faith- ful, nor they with us ; let us, according to PauVs rule, leave the final judgment of these things to the due time appointed of God; as Paul hath said, Judge nothing before the time: And if you ask, what time this is"? Christ hath told us, saying, If any one hear myivord^ and believe not J /Judge Mmnot: but the word that I have spoken^ the same shall judge him at the last day. For the things of God are so far beyond the sense, reason, knowledge, j udg- ment, and discerning of all the men in the world, that many times the purest things are reckoned vile, and the most spiritual things, carnal; and the very highest things of the mystery of God and Christ, but conceits or errors; and therefore it is fit that the judgment of these things, which are so far beyond human comprehension, should be deferred to the last day ; God's judgment being bet- ter in his own time, than in ours. Now in case the doctrine, wherein we differ, be such as is absolutely necessary to salvation, and without believing which, men can have no interest in Christ; yet even in this case, 1. Hear them speak, and be rather confident that the truth of God will prevail over their error, than fearful, that their error will prevail against the truth : and so strive not for secular power to shut up mens mouths, and to restrain mens writings, though they speak and print things that seem ever so contrary to the truth of God, and doctrine of the gospel: For if men have not liberty to divulge their doctrines publicly, they will spread them privately, to infect and corrupt many, ere it can be known or prevented; and if men vent errors pub- licly, if there be as public liberty to preach the truth, I IN THE CHURCH OF CHRIST. 273 doubt not the success of the truth against it at any time, with all that belong to God. And it is the only gospel way, to conquer error by the truth, and all human, yea, and devilish doctrines, by the gospel ; which is the nunis- tration of the Spirit, and therefore so mighty, that all false teachers and false doctrines must needs fall down before it ; seeing, stronger is that Spirit that is in it, than that Spi- rit that is in the world, which is its own spirit, and the devil's. And if the gospel of Christ have given already such proof of its power in former times, when the whole world lay in horrible ignorance and error, and darkness covered the earth and gross darkness the people; and yet the gospel alone, without any conjunction of earthly power, of states and kingdoms with it, did bind the devil, and cast him out of his possessions and dominions, and over- threw all false religions which men had received from their fore -fathers, through many generations ; and changed the manners, customs, opinions, religions, and very natures of men, and utterly dispelled errors and heresies of all sorts ; I say, seeing the gospel hath already given such large testimony of its power, and made so great a con- quest of the world, when it was wholly under the power of the devil ; I see no reason that we should now so doubt the power of it, as to suffer no man to say any thing but what likes us, or what is indeed agreeable to the word ; as if error should have now gotten more power to make void the word, than the word power to make void error. Wherefore, if the word be suffered to have free passage, I dare rest on that alone (and so dare all that have felt the power of it in their own hearts) for the conquering and destroying all errors and heresies whatsoever, in the true church of God. And now it would be profitable to hear what some other men, who have walked in the same light and spirit, have said in this matter. M m 274 THE WAY OF sPEACE, 8cc; Zuins^lius (in his book, quoted in the margin f/Jy speaks thus, Hiec unica, eaque solaviaesty qua ad concordiam prox- imepervetiiri potest ^ &c. that is, " This is the one and only " way, whereby we may most suddenly attain to con- " cord ; if whatsoever things may be, or are commonly " said for any opinion, or against it, be freely propound- " ed in the churches, so that the people be allowed free " judgment in all these things. For God, who is not " the God of discord, but of peace, never suffers those " who are gathered together in his Spirit, to err or be " deceived. And if this way were observed, we should " shortly see the churches of Christ enjoying sweet peace " and concord. But now, as often as there are some *' princes and cities, that would have the doctrine of the " gospel free to all, presently there are others that would " stop and hinder the course of it ; and so long there *' must needs arise great discords and dissentions. And " hence 1 would have you judge, whether you or we are " departed from the church of God, and the doctrine of " it. For we suffer those writings that proceed as well *' from you, as from the papists, to be openly and freely ** read, and read again ; and the evils which are taught " in them, we slay by the sword of the Spirit, which is " the word of God : but you think all this business may *' be dispatched with Public edicts and commands. *' And therefore do you be judge, whose cause is most " to be suspected ; ours, who suffer the doctrine of our ** adversaries to be published in our churches, and over- " throw them by the word ; or yours, who reproach our " doctrine before the simple people, as heretical ; in the " mean time, by your good will, neither suffering them " to read it, nor understand it." Thus far he. Luther also, in his epistle to Frederick ?iud' Jo/m, dukes of Saxony, speaking against that spirit which he calls Spi- ff J Zuingl. respon. ad libel. Strethionis, torn. 2. f. .'502. IN THE CHURCH OF CHRIST. 275 ritus AlstetinuSt a proud, haughty, enthusiastical spirit, that despised faith, and love, and the cross, and the whole scriptures, as low things, not worth their minding, and gloried in strange revelations, and superlative holiness, which they had above other believers : and these ene- mies of the gospel, especially, were gathered together in Alsteta ; and Luther writes to the dukes, in whose pro. vince this town was, to this purpose, touching: them : Qiiod vero prtssentis^ interest negotii^nolim ah illustrissimis D. V' pradicandiofficium pr(£cliidi cuiquam (g)-, That is, "But for what pertains to our present business, 1 would not that the office of preaching^ should be denied to any, by your most illustrious lord'-hips ; but let there be granted to them free liberty to preach, and let them exhibit the best proof of their learning. For I said, by the testimony of Paul, It must needs be^ that there must be sects ; and the word of God must strive, ajid wage war in camps. And therefore it is evident in Psal Ixvii. that the evangelists are called armies J and that Christ, in the Psalrns, is called more than once, the king of armies. Now if their spirit be a right and approved spirit, it will easily subsist before us without all fear : and so if our spirit be rig;ht, as we hope it is, it will fear neither them, nor any body else, but if they transgress the bounds of the gospel, and will not contain their hands, but will do their work w'nh vio- lence, it is the duty of your most illustrious lordships, when they grow fierce and seditious, to repress them, or » to banish them out of your dominions ; saying, we will easily grant to you, to fight with the word, for the proving and examining which, is true doctrine : but we will re- strain the fierceness of your spirits, and contain your hands; for these things belong to our magistracy. And there- fore they that will not herein obey, let them depart the country : For, saith he, we who are ministers of the word, may preach, but wc must do no violence ; and CgJ Luther. Farrag. epistol. torn. 7. f. 509. 276 THE WAY OF PEACE, Sec: Daniel hath ivitnessed, that Antichrist should be destroyed without hands : And Isaiah saith, that Christ shall fight in his kino^dom, with the Spirit of his mouth and the rod of his hpSt &c." Also Albertus^ duke of Borussia, when the great con- troversy fell out between Andreas Osiander^ and Morlinus^ and other ministers, touching the righteousness whereby a christian is made righteous before God, he would not for- bid either side, either the pulpit or press ; but left them free to both alike, and desired them to forbear reproaches one against another, and to debate the business quietly by the word of God. Likewise the Bohemians^ in a certain exhortation of theirs to kings and princes, to stir them up to the zeal of the gospel, subscribed by Procopius and Conradus^ and other captains of the Bohemians^ have these words ; " They say (that is the Papists) it ought not to be suffered, that we should be heard, in confessing our faith (hj. Now, how may they be proved by the holy scripture, since Christ heard the devil, as it is written, Matt, iv. ? And they are not better than Christ, nor we worse than the devil. If they be righteous, and have the truth with them, as they say they have, and we be unrighteous, why do they fear ? since the truth ought not to be afraid of falsehood ; and Zorobabel declared. That truth is, of all things^ the most mighty^ and overcometh all things. 2 Lsd. iii. For Christ is the truth. John xiv. lam the xvayy the truth ; and the devil is the father of lies. Jphnviii. Therefore if the Pope and his priests have the truth, let them overcome us with the word of God : but if they have lies, then they cannot long abide, in all their presurrrjDtion. Wherefore, we exhort and beseech all the imperial cities, all kings, princes, noblemen, rich, poor, for God's sake, and for his righ- (ti) Fox Martyrolog. vol. K p. 858. 4> IN THE CHURCH OF CHRIST. 277 leousness, that one of them write hereof to another, and that there may be some means made, how we may com- mune with you safely, and friendly, at some such place, as shall be fit both for you and us : and bring with you your bishops and teachers, and let them and our teachers fight together with the word of God, and let us hear them ; and let not one overcome the other by violence or false subtilty, but only by the word of God, &c." By all which it appears, that let men's doctrine be what it will, they ought to be heiu'd, and convinced by the word, and not presently to be silenced, and subdued by force. Now secondly. If upon hearing and debating things by the word, it shall clearly appear, that our adversa- ries hold such things, which are so false and erroneous, that they cannot be reckoned believers and members of Christ that hold them ; nor can retain those doctrines, without unavoidable damnation : then in this case, the true church hath authority from the word to do these things ; 1. To condemn the doctrine. ^ 2. To excommunicate their persons. 1. The church ought to condemn the doctrine, as contrary to the gospel, and to that eternal and uncliange- able, and most clear and certain truih which Christ hath heard from the Father, and delivered to his church ; which is the faith once given to the saints^ and never to be altered. And so to tell the people, what doctrine it is ; even such as carries in it an utter enmity to Christ and his Spirit ; and so consequently, death and damnation ; and that therefore they are to take heed to it, as they love eternal life, and would avoid eternal death. And thus Christ condemned the doctrine of the scribes, and of the Pharisees, and of the Sadducees, and bid his 278 ■ THE WAY OF PEACE, Sec. disciples, Beware of them ; and Paul, the doctrine of Hy- meneus and Philetus, which did eat as a canker^ ^c, 2. The church, in this case, may also excommunicate the person ; yea, though he should be silent, and not se- duce others; seeing believers can have no true commu- nion with such a one, who is in enmity to the word of life, in which all the true communion of the faithful stands. Wherefore, such persons may jubdy be cue off from the society of the faithful. But herein also these rules are to be observed ; to wit, 1. That this censure be not proceeded to for every varying from the truth, (as is already said) bur for denying such truths, or holding such errors, as make a man incapable of salvation. 2. That this be not done, till all other ways have been tried to reclaim them. 3. That this be done, not by two or three persons, but bv the whole church, or communion. 4. That it be done, not by their own, but by Christ's authority, who is always present in his church, as the head of that body ; and that it be done, not by any human passion or violence, but by the efficacy of the holy Spirit, who is always present among be- lievers, as the Spirit of those members. And this excommunication thus regulated, is the last punishment the church can inflict, by the warrant and authority of Christ : and it cannot - imprison any, or banish them, or fine them, or put them to death ; for we must not expound that place of Paul, Ha:reticum homi- num devita^ as Hugo Charensis did, to take a heretic out of his life ; but him that is a heretic we must avoid, we we must not kill ; the former being Christ's rule ; the latter Antichrist's. Conclusion. Now these things have I spoken and pro- pounded to the faithful and churches of Christ, wherever the providence of God sliall cast this !)ook, which may IN THE CHURCH OF CHRIST. 279 travel farther on this errand, than weak flesh can do : and I so propound them all, as being most ready myslef to hear from any, what they can propound in more light and evidence of the word. And I do humbly and ear- nestly intreat all faithful christians, that whatever they shall conceive of my judgment in these matters, they will yet take in good part my care to recover and preserve peace and unity in the true church of Christ : The de- sire of which, throuijh God's i^oodness, is much stronger in my heart, than any private interest or respect of mine own. THE CRUCIFIED AND QUICKENED CHRISTIAN, OR A DISCOURSE ON GALLATIANS II. 19, 20. Whicli, for tlie Sum and Substance of it, was first spoken briefly at his Ex^ cellencies, the Lord General CromiueWs House ; and was afterwards more largely delivered in Clement's Parish in Cambridge ,• Is now made Public, for the justification of the Ti-uth, the profit of the Faith- ful, and the stopping the Mouth of Iniquity. BY WILLIAM DELL, aUXISTEK OF THE GOSPEL, AND MASTER OF GONTIE AND CAirS COLLEGE, IN CAMBRIDGE. Magna patientisf opus est, ad sustinendas calumnias Malignantis Ecclesise, • Latimer, Marttb, In omnibus aliis cedam cuivis: Verbum deserere & negare, nee possum, nee volo. Luther, epistol. ad Leon. Decimcm. Nn TO THE READER. CHRISTIAN, I DESIRE thee to understand, that the great mys- tery of Christ, which was kept secret all the time of the law, was clearly opened by the Father and the Spi- rit, in the first beginning of the gospel ; and then again (according to the wonderful counsel of God) after a few years, was closed up, that antichrist might have op- portunity to come forth into the word ; but the days of the abomination of desolation, its standing in the holy place, being now nearly finished, God hath begun again to reveal that great mystery of God in Christ, and to make it manifest by that Spirit, which shall glorify Christ, and shall consume antichrist, and all his accursed kingdom ; and the day is now making haste, wherein the Lord God and the Lamb shall become the u mple, wherein the saved of the nations shall worship, and also the light in which they shall walk. Thiis the people shall see, and flow together ; and the glory and honour of the nations shall be brought in hither. Wherefore, do thou believe and pray ; for the Lord lives to accomplish all these things. And in this faith and hope, I rest,» Thine to serve thee, in the word of truth, and mystery of God, WILLIAM DELL. THE CRUCIFIED AND QUICKENED CHRISTIAN. GAL. ii. 20. I am crucified with Christ : Nevertheless I live ; yet not /» but Christ liveth in me ; and the life which I now live in the fie sh^ I live by the fiiith of the Son ofGod^ who loved me ^ and gave himself for me, IN this chapter we have one apostle contending against another, Paul against Peter, and that about the truth of the gospel, in a very chief point. For Peter, in the absence of the Jews, lived among the Gentiles, after the manner of the Gentiles, for outward conversation ; wholly laying aside the Mosaical rites and ceremonies. But when certain Jews came from James, Peter did withdraw from the Gentiles, and from the use of that freedom and liberty of the gospel, wherein he had walked with them, and lived again with the Jews, after the man- ner of the Jews, in the use of the Jewish ceremonies. By which practice of his, he laid a stumbling-block before the believing Gentiles ; giving them occasion to think and judge, that Christ alone, received by faith, was not enough to justification and salvation ; unless they did also come in to live as the Jews, after Moses''s law. Hereupon, Paul (who had a very clear knowledge in the mystery of Christ and the gospel) did exceedingly blame Peter, for this his uneven walking; and tells him, 284 THE CRUCIFIED AND that by thus doing, he committed a greater error than he was aware ; for hereby he made Christ the minister of sin. For if Christ, received by faith, be abundantly sufficient, and enough to all christians, both for righteousness, and life, and that without the law ; why doth Peter bring the Gentiles, that had believed on Christ, back again to the law ? Is not this, saith Paul, to argue Christ of weakness and insufficiency, and to make him the author and teacher of a doctrine, that leaves men still in sin ; it not being able to confer upon them, by itself alone, full, perfect, and sufficient righteousness? And by reason of this gross mistake of Peter, of so dangerous a consequence, Paul, according to the wisdom of the Spirit, takes occasion to discourse of that great point of justification, which is the very marrow and substance of the gospel : and he shews, that we must not do the works of the law, thereby to be made righteous ; but that we must first be made righteous, ere we can do aright any work of the law. For, as it is not good fruit can make a good tree, but it is a good tree that must bring forth good fruit ; so neither are we made righteous by working righteousness, but by receiving righteousness, out of which afterwards we work. And so the law that commands righteousness, but doth not communicate righteousness, can never justify us ; but faith, that makes us righteous before we can work righteousness, it is that which j ustifies us in the sight of God. Now to this doctrine, Paul adds his own experience, to make all clear ; which kind of arguing, though it will not satisfy the reason of the world, yet it will satisfy the faith of the saints. Now, saith Paul, for mine o\mi part, I must profess to the Jews themselves, and to all the world besides, thai I am so fur from seeking righteousness by the law, that I am wholly dead to the law ; and, as a dead man, QUICKENED CHRISTIAN. 285 have no more to do with the law, as that hath no more to do with me. /, through the law, am dead to the law, that I might live unto God, Gal. ii. 19. /, saith Paul, through the law, am dead to the law ; that is, the law itself makes me dead to the law. For the law, with its wrath, and curse, and punishments, hath slain me ; it hath, through my sin, delivered me up to death and hell, without shewing me any way of escape or deli- verance ; it hath done against me whatever it could do ; it hath fully killed and slain me. And therefore, how can the law any more give laws and commands to a dead man, yea, to one whom itself hath slain ? or how can it expect obedience from such a one '? And this sense Chry- sostom gives of these words. But secondly, we conceive these words in another sense, after this manner, /, through the law, am dead to the law ; that is, I, through a new law, am dead to the old law ; I am dead to the old law (which was the law of the letter written in tables of stone) by a new law, which God hath written in my heart, and inward parts (z). And this is the law of grace, or the law of the Spirit of life, that is in Christ Jesus, which is not a law consisting of letters, words and sentences, but is the living word of God, writ- ten in our hearts, by the living Spirit of God : according to that of Paul, touching believers, 2 Cor, iii. 3. Ye are the epistle of Christ, written not with ink, but with the Spirit of the livifig God; and the living Spirit writes a living law. And this law makes us dead to the law ; and a man is never truly dead to the law of the letter, till the law of the Spirit of life be written in his heart, by the finger of God. But, when we have the law of grace, which is a living and almighty law in our hearts, we are then safely dead to the law of the letter. (/) >) S'lXKovlx m 9-ocyecTii ii ypccf^f^XFi. 286 THE CRUCIFIED AND The law commands all flesh, that hath not the living word or law of life within itself; but when a believer hath in him the law of the Spirit, the law of the letter hath no more power over him; that is, so far as he is taken up into that other law of the Spirit, but no further. And there is no danger at all in this doctrine, that the new law makes us dead to, or delivers us from, the old, as ignorant and carnal christians think there is ; inasmuch as this new law imprints in our souls the love of righte- ousness, and hatred of iniquity. And he that is thus freed from the law, is the only man that keeps it, and fulfils it, through the law of love, put into his heart by the Spirit. And this law of love doth fulfil the other law, but never breaks and violates it. Wherefore, saith Paid, /, through the law, am dead to the law. That I might live unto God ; That is. He that, through the law of grace, is freed of the law of the letter, is not set free from the law, that thereby he may have opportunity, and liberty, to live to sin, and himself; but that he may thereby live unto God: And when a man is born of God, and lives the life of God, from the nature of God, there is no danger at all in decla- ring this man to be free from the law of Moses, by the law of Christ. For how otherwise should he colne to know the high privilege of the gospel, and the excellent prero- gative of the sons of God, and the glorious liberty and freedom, into which Jesus Christ hath exalted him ? Now this one thing rightly understood, doth administer to us just cause to reprove two sorts of people, who swerve from the truth in this particular. The first sort are they who would be dead to the law, that they might live unto sin, and not unto God ; who would have no law, that all things might be lawful, though ever so wicked and abominable, and ever so QUICKENED CHRISTIAN. 287 contrary, both to the light oF grace and nature. And these are the true Antinomians and Libertines, who would be free from the law of Moses, they not being under the law of Christ ; who would take away, and quite abolish, the law of the letter, they not being under the law of the Spirit ; and so would be free from all the law, both old and new, both of Moses and Christ, that they might live as they list, and take their full swing in all their lusts. Now such libertines and licentious persons as these, are to be restrained and punished by the civil magistrate, and the powers that be of God in the world, when they transgress in any matter, wickedly and presumptuously against their neighbour, and against civil society : and in other things, that are more secret and inward, or that are of their own notions and apprehensions, though concern- ing the things of God, they are to be left, with other un- believers and misbelievers, to the righteous judgment of God, who is always present in the world, and immediate moderator and governor himself, in all such affairs as immediately concern himself and his kingdom, 2. The other sort, to be reproved from this point, are such, who are so Jewish and so zealous of the honour of the law, that they will by no means endure to hear, that the gospel of the Son of God comes to abolish it, or that the new law is given us, to make us quite dead to the old. For they think, that such doctrine as this, will open a flood-gate to all manner of wickedness and licentiousness. For such men, being carnal themselves, and knowing no restraint from sin, but the law of Moses, do verily think, that if that curb be taken out of the jaws of men, they must needs rush headlong into all manner of evil, as the horse into the battle : and this is true enough, where men free themselves, or are freed by others from the old law, before the new be written in their hearts. But this they understand not, that when 288 THE CRUCIFIED AND the new law comes, it is a sufficient discharge from the old ; since the law of grace within us is infinitely more powerful to keep us from sin, than the law of Moses without us ; and the love of righteousness, and hatred of iniquity, put into our hearts by the Spirit, is infinitely more able to make us do righteousness, and avoid sin, than any outward commands and threatenings whatsoever. And so, where the gospel prevails in truth and power, men need not fear the taking away the law from such men, seeing they, through the neiu law, are dead to the old, that they may live unto God. That, as the humanity of Christ knew no law, but the presence of the Godhead in it, was unto it instead of all law, and it lived unto God by living in God, through union and communion with^ the divine nature ; so the saints, God dwelling in them, and they in God, do by this means live unto God : and God himself, who dwells in them, is the new law accord- ing to which they live ; they doing all in God, and for God, and so live unto God indeed. And now it follows, / am crucified with Christ, &:c. / am crucified xvith Christ, who, through this new law, was dead to the old. For Christ our brother, of the same flesh and blood with us, having the living word and law of God within him, he owed nothing to the law of Moses by way of debt, neither was he justified by the works of the law, but by the righteousness of the eternal Son or word of God, that dwelt and wrought in him, and he again in it. And this living word and Spirit of God that dwelt in the flesh of Christ, was the true cruci- fying of his flesh ; and in this crucifying of Christ's flesh, all his saints partake with him, as Paul here saith, / a?n crucified with Christ. Now this cannot be understood of Christ's outward ci-ucifying upon the material cross : for thus, Paul was QUICKENED CHRISTIAN. 289 not crucified with him, neither are all the saints. But this is to be understood of Christ's inward and spiritual crucifying, through the word of righteousness and life that dwelt in him ; and according to this, all the faithful, through all ages, are crucified with him indeed. And here it will be needful to speak something more fully, both touching Christ's own crucifying, and the crucifying of aU his saints with him, on the same cross. And the rather, because, as men generally, in the outward church, have a carnal understanding of all the things of Christ, so also of his cross and death. And not the Papists only, but many among ourselves, who greatly adore the outward cross and crucifying of Christ, are yet ignorant of the true cross and crucifying of Christ, and his christians with him, whereby they are truly cru- cified and dead to themselves, to sin, to the world, and to whatever is not God himself : And so, under the open profession of the outward cross and death of Christ, do live in all manner of sin and wickedness, equally with the very heathen, amongst whom the name of Christ hath not been named. Wherefore, to remove this gross igno- rance from all that love the light, I shall speak something, first of Christ's own crucifying, and then of our cruri- fying together with Christ. 1. Of Christ'' s own crucifying. Now Christ's true crucifying ; (I mean, his inward and spiritual crucifying, in which all his saints, without any exception, have their fellowship with him,) it was this; It was the taking up his human nature into his divine nature, or the taking up his flesh into the word, in such sort, that the flesh of Christ did not live the life of the flesh, in the reason, and understanding, and wisdom, and will, and affections, and desires, and delights, and ends of the flesh ; but the flesh, or humanity of Christ, being crucified, and dead to all these things, did live, in itself, Oo 290 THE CRUCIFIED AND the life of the eternal word, in the nature, righteousness, life, mind, will, and in all the things of God. And this was the full and perfect crucifying of the flesh of Christ indeed. And thus you see, that the living word and Spirit of God, which dwelt in the flesh of Christ, did truly crucify and destroy the proper will and affections, and the whole life of his flesh. And thus was Christ crucified, before his crucifiction on the material cross ; and his outward crucifying was but a sign of what was done before, within ; and if Christ's flesh had not thus been crucified before, his cross, he had not afterwards given it up so freely, cheerfully, and de- sirously, to be crucified so shamefully, painfully, and bleedingly on the cross. The divine nature of Christ, was the constant cross of his human nature ; and his human nature was fully cruci- fied in his divine ; in such sort, that the human nature of Christ had not the least freedom of its own proper will left to itself; but when it was to undergo the heaviest and bitterest things that any creature was capable to undergo, even death and hell, and the sense of the whole wrath of God ; yet even then he said, not my xvill, but thine be done: Which was the most full and perfect crucifying that could be. For the man Christ lost all his own things in God, throus^h immediate union with God, and was filled again with all the things of God, in his humanity ; which took away his humanity wholly from itself, to God, to be, do, and suffer, all in the will of God ; and this was his crucifying. And this now, is the most excellent and glorious cru- cifying of Christ, that is to be preached to all nations, for the obedience of faith. For to preach the outward crucifying of Christ, barely and alone, without this inward and spiritual crucifying of him, (which is not only the cirjginal, and the cause, but also the perfection and glory QUICKENED CHRISTIAN. 291 of the other) is no great matter ; neither will it make the world mueh in love with him, seeing two thieves were thus crucified with him, at the same time, outwardly, as he was. But to preach Christ, crucified by the living woKd and Spirit of God, that dwelt in him, through which he was wholly dead to himself and the world, and lived wholly in the will of God ; so that, though he were the Son of God, yet he made himself of no reputation, but gave up his flesh, and outward man, to be crucified among thieves, at the will of his Father. This, I say, is the glo- rious crucifying of Christ, which the gospel preaches in all the world ; even the crucifying of Christ's flesh, by the Spirit and divine nature. For Christ's dying had been nothing, if the life of God within him had not offered up his human life ; and his crucifying had been nothing, if God in Christ had not humbled his human nature to the death of the cross ; and he had not oflfered up that flesh of his to God, without fault, by his eternal Spirit, as Paul speaks : Heb. ix. 14. But this did put such an in- finite worth, excellency and efficacy, on his outward cru- cifying, and thereby he is said to redeem us unto God, even by his blood ; and by that one offering of himself, to perfect forever them that are sanctified : Heb. x. 14. And thus much touching Christ's own crucifying ; the next thing is. Our crucfying with Christ. I am^ Scdth Paul, crucifed with Christ ; that is, with that human nature of his, that was taken up into the word. Now as the most excellent crucifying of Christ, was through the word and Spirit that dwelt in him ; so likewise, the true and glorious crucifying of all the faiths ful, is through the same word and Spirit of Christ, dwell- ing in them. For to have the word and Spirit of Christ, that is, the Word and Spirit that is true God dwelling in us, is the greatest crucifying of flesh and blood that can be. And when we are thus crucified with Christ, 29(2 THE CRUCIFIED AND by his word and Spirit dwelling in us, then afterwards, the body will be ready and willing to suffer the cross, or fire, or lions, or racks, or torments, or any thing ; as we see in the blessed Martyrs ; who, if they had not been first crucified with Christ, through the word and Spirit would never have delivered up their bodiei so readily as if they had not known them, to suffer so many grievous and intolerable things for Christ. For that flesh that is truly crucified by the Spirit, is fitted for all sufferings, though never so grievous and intolerable to itself. Wherefore let us learn, that no outward sorrows, or tribulations, or prisons, or rackings, or killings, are such real crucifyings to a believer, as his faith, hope, and love, the fruits of the word and Spirit in him, which will not suf- fer him to live in himself, or in the creature, but do carry him with great force, out of all these things, to live in God ; which thing is the greatest mortification and cruci* fyingof the fltsli, that can be. And as Christ's outward crucifying on the cross, with- out his inward crucifying by the word of God, had been nothing worth ; no more would all the sufferings and martyrdoms of all the believers in the world, be of any worth in themselves, or of any account with God, with- out this inward spiritual, daily and constant crucifying, suffering and martyrdom of theirs. Seeing nothing doth so truly and thoroughly restrain, hamper, mortify, cru- cify, kill and destroy the flesh, and all the corruptions, lusts and affections of it, as the living word and Spirit do. And this is the glorious cross of the church, the body, as well as of Christ, the head ; without which, all martyrdom is nothing ; and of which, all the bodily suf- ferings and torments of the saints, have been butade- monstration to the world for the glory of God, and for the comfort, support and encouragement of other chris- tians. And where this inward crucifying hath not been first wrought and accomplished, christians could suffer QUICKENED CHRISTIAN. 293 nothing outwardly ; as hath been very evident in many christians, who, having, in times of persecution, been call- ed forth to witness to the truth with their lives, have at first, for fear and dread of the outward cross, abjured the truth to save their lives. But afterwards, when the word and Spirit within them, had fully and truly crucifi- ed them, they would then come forth again of their own accord, and willingly offer up their bodies to fire and death. And thus also I have declared what is our crucifying with Christ ; Paul saying here, / am crucified with Christ ; because his sins were subdued, and his nature conquered, through the living word and Spirit of Christ dwelling in him. Now, that both these things are so in truth, and that they are no fond notions, speculations, and glosses of my own devising, I will yet make it more evident by some few other plain scriptures ; as by that of Faui^ in JiofJi. viii. 10. where he saith. If Christ he in you the body is dead because of sin ; that is, the presence of Christ, that is, the living word of God within us, is the killing and crucify- ing of the body to all sin. And in Gal. v. 24. the same apostle saith, that they that are Chrisfs^ have crucified the fieshy with the affections and lusts of it : and in ver, 25. he shews, that this crucifying of the flesh of christians, is not brought about by any outward sorrows and sufferings, but by the presence of the Spirit in it, saying, If we live in the Spirit^ let us also walk in the Spirit: and in ver, 16. of the same chapter, he saith, This I say then^ walk in the Spirit^ and ye shall not fulfil the lusts of the fiesh ; and Rom viii. 13. If ye, through the Spirit, do mortify the deeds of the body ye shall live. So again, Rom. vi. 5. If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. No\y all believers, without exception, are planted with Christ, 294 THE CRUCIFIED AND into a likeness of his death ; which is not so to be under- stood, as if all should be crucified on a material cross, as he himself was ; but that all of them are buried with him by baptism into his death; that is, by the baptism of the Spirit ; and the baptism of the Spirit, is the death of the flesh ; it is the death of our flesh with Christ's : for thus was Christ's flesh made dead to itself, to sin, and the world, to wit, through the baptism of the Spirit : and thus also is ours ; wherefore Paul adds, ver, 6. Knowing this^ that our old man is crucified with him^ that the body of sin might be destroyed, that henceforth we should not serve sin : So that it is plain, that the destruction of sin in our bodies, by the living word and Spirit of God, is our crucifying with Christ. And ver. 11. the apostle would have those that are thus crucified with Christ, to reckon themselves dead to sin : for as the word and Spirit of God in Christ, made him wholly dead to sin, and sin had no place in him : So likewise, as ftu: as the same word and Spirit of Christ prevail in us, they will make us dead to sin for the time past, and present ; and for the future will preserve us from sin. And now we shall make some use of this point. First then, let us know that it is not enough to salva- tion, to believe that Jesus Christ, according to his hu- man nature, was outwardly crucified on a cross at Jeru- salem for us, except we also be crucified with him, through his living word and Spirit dwelling in us ; through which we must be powerfully planted into a true likeness of his death, in such sort, that we must be dead unto all sin whatsoever, even to all our own corruptions and lusts, and to all the corruptions that are in the world through lust ; and we must be dead to ourselves, to our own fleshly reason, understanding, will, desires, ends, and to our own human life ; and we must be dead to the QUICKENED CHRISTIAN. 295*" world, and to all that is in it, and of it ; to all the pleasures, profits, and honours of it : we must thus truly be dead with Christ, ere we can live with him. And with this kind of crucifying, must whole Christ be cruci- fied, from the head to the lowest members ; and thus also must we be crucified with him, if we will have any part in him ; I say, we must have fellowship with him in his sufferings, and be made conformable to him in his death, ere we can attain to his resurrection from the dead. Now if any desire to know how we may attain to be thus crucified with Christ ; I answer ; that the true faith of God's elect, is the only way through which we can attain to this crucifying. For, through faith we receive the living word of God to dwell in us ; and in this word we partake of the Spirit ; and this word and Spirit dwelling in iis, do (as hath been declared) crucify us with Christ. Indeed, hypocrites and carnal christians, receive and profess a word that will not crucify them with Christ, but do receive a word and doctrine that will still suffer them to live their own lives, and after their own lusts. For the word they receive, is only an outward word, consisting of divers questions, opinions and doctrines ; and is also without the Spirit, and so it leaves them as it found them, in reference to their natures and cor- ruptions. But the word that faith receives, is the word of righ- teousness and life ; a word that is always accompanied with the Spirit : and when this is ingrafted into the soul, and abides in it, it presently mortifies and crucifies it, and destroys a man's self out of himself. And therefore, in 1 Cor, i. 18. it is called h >.f>y(^ o m ictvpa^ the ivord of the cross ; and that, not only because it exposes us to afflictions in the world, but also because it, dwelling in our hearts by faith, doth crucify us. And this crucify- 296 THE CRUCIFIED AND ing word, in the same vferse, is called also 4Jv«jit« e^Hf the power of God; for that word that crucifies our flesh, and subdues and destroys the whole strength of corrup- tion out of us, must be such a word, as is also the power of God ; and so it is not only in itself, but also, because the Spirit of God dwells in it. And this word, thus apprehended, will crucify us with Christ. Now this word of faith, which is the word near us, even in our hearts, will crucify us, 1. Thoroughly; it will crucify the whole man through- out, and that according to his mind, will and affections ; for this word of God is quick and powerful^ and sharper than any two-edged sword, and is piercing to the dividing asunder both oj the soul and spirit, andof the joints and marrow, and is a curious discerner oJ the tlioughts, and intents of the heart, &c. And all the tribulations and torments in the world, yea, all the sorrows and pains of hell, cannot so cru- cify and subdue our evil natures and lives, as this living word in our hearts, with whom* we have to do. This W'ill crucify us till we be dead with Christ, as Christ was dead (which was the fullest and completest death that ever wab) that is, till our outward and inward man be wholly and fully subject to the only will of God. 2. This w ord of faith will crucify us daily and con- stantly, as Paul witnesses, saying, x«6* i)i^t-Mi ^TroSvija-Ka, I die daily: 1 Cor. xv. 31. For the word of righteousness dwelling in us, is quiic contrary to our corrupt nature, and all the operations of it ; and doth, without inter- mission, put forth its strength and efficacy against both. That as, in the first break of day, the light is still morti- fying the darkness, till it have wholly dispelled it ; so the word of righteousness deals with our corruptions, till their place shall be no more found. Now, because this our crucifying with Christ is so con- trary to the flesh, that the flesh is always mourning under QUICKENED CHRISTIAN. 297 it, and murmuring against it ; therefore for our encourage- ment in so difficult a work as this, 1 shall propound some choice and excellent advantages that btlievers have, by being truly crucified with Christ. For by this means, 1. We are freed from the law. For as the humanity of Christ, being crucified by the word and Spirit, by this means became dead to the law, and the law lost all its power over him ; so all the faithful that are thus cru- cified with him, are, through this crucifying, set free from the law ; for their own life being extinguished by the living word and Spirit, and they living in that word and Spirit, a life not their own, but Christ's, are as truly freed from the law, as Christ himself was. And this, Paul doth plainly teach us, Rom. vii. 1. saying, that the Law hath lordship over a man all the time he livesy and no lon- ger. But when he is once crucified with Christ, and dead with Christ, the law hath no more dominion over him. So then, as long as we live our own life, tile law hath power over us ; but when we are dead to ourselves, through the life of Christ, we are set quite without the reach of the law ; and the law hath no more to do with us, the members, than ivlth ('hrixr, the head. 2. By being crucified with Christ, we are freed of sin. For one of the chief ends of the indwelling of the word and Spirit in believers, is to free them, and save them from sin ; and though sin hath its full power in our own human life, yet it hath no power over Christ's life in us, which we live, through faith. Wherefore saith Paul, Rom. vi. 6. Knoxving this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth ive should not serve sin; and in ver. 12. he saith, Let fiot sin therefore reign «» tcT B-vtirJ of^a* Twy.x7r in your mortal or dead body ; which he calls dead, not in relerence to the common mortality of the world, but in reference to our crucifying with Christ ; and in the body that is crucified 298 THE CRUCIFIED AND with Christ, sin is not to reign. And so you see, that through our crucifying with Christ, we are dead to sin also. For it is impossible that Christ and sin should live together in strength, in the same flesh ; but if sin live in our flesh, it will crucify us to Christ ; and if Christ live in our flesh, he will crucify us to sin. 3. By being crucified with Christ, we are freed from death ; that death that arises of sin, and carries the wrath of God in it : For through the death of the second Adam, we are set free from the death of the first Adam, and through that death, to die unto life. Unbelieving flesh is the fuel of death, as wood is of fire : and death reigns, and hath its full dominion in the flesh of all unbelievers ; but when M^e, by faith, are made members of Christ's body, of his flesh and bones, then life reigns in Christ's flesh, as death in ours. And so being crucified with Christ, death hath no more dominion over us. 4. By being crucified with Christ, we are also freed from the power of the devil. The devil hath power over our flesh, or humanity, whilst it is our own, and under the law, sin and death. But when our flesh is united to Christ, and is crucified by the word and Spirit, then Satan comes, and hath nothing in it, as he came to Christ, and had nothing in him. The devil then can find nothing in us to do us harm, or whereby he may prevail against us, when we are truly crucified with Christ. 5. The flesh that is truly crucified with Christ, is only Christ's own flesh. For whilst we live our own lives in unbelief, we are only the flesh of the first Adam ; but when the living word and Spirit dwell in us, and crucify us, then our flesh becomes the flesh of the second Adam ; and so far as it is crucified through the word, it is Christ's flesh more than ours. QUICKENED CHRISTIAN. 299 6. This crucified flesh is the only temple and habita- tion of God, wherein he dwells, and manifests himself in this world : For as God dwelt in Christ's flesh, which was thus crucified, and made it his temple, so he dwells in the crucified flesh of believers, and makes that his temple : as Paul saith to believers. Ye are the temples of the living God', as God hath said^ I will dwell in them^ and walk in them. And God dwells in none of the flesh of all the sons of men, but only in that which is crucified with Christ ; and that flesh that is not thus crucified is not God's habitation, but the devil's. 7. This crucified flesh only, keeps the true christian Sabbath, or the everlasting rest of the new world ; which is, to cease from our own works, and to do the works of God. Whereas, that flesh that is alive to itself, and lives its own life in itself and the creatures, never enters into the true rest, nor keeps the true sabbath ; but it always works its own works, and doth all things fi"om itself, and for itself, and so long God will not use it. But when the flesh is crucified through the word, then God doth all in it, and takes it out of its own life and works, into his life and his works. And the more any flesh is cruci- fied with Christ, the more doth God delight to use it, and to work his own excellent works by it ; for such flesh will render no resistance to God in his working ; and also, it will do the works of God, merely for the glory of God, and the good of his brother, being dead to all self ends^nd interests. 8.* This crucified flesh only, is able to endure the will of God, and to suffer for his name. For, till the flesh be crucified with Christ, and killed by the word, it will suffer nothing for God, but will, by all possible means, avoid the cross ; but when it is truly crucified, it will endure the greatest evils that can be inflicted on it, either by men or devils, or by the Lord himself; and that with 300 THE CRUCIFIED AND much willingness and cheerfulness. As we have seen in Christ the head, and believers the members, what grievous things they have suffered for the name and truth of God, in their crucified flesh ; and as this crucified flesh will suffer any thing for God, so it will suffer it aright ; that is, first, In obedience to God ; as Christ laid down his life, not by necessity, but willingly. Secondly, In meekness and patience ; as Christy ivho^ when he was reviled^ reviled not a^^ain; when he suffered^ he threatened not ; but committed his cause to him who judge th righte- ously. And thirdly, In love, and that to very persecutors, so as to pity them, and pray for them. This is glorious suffering indeed ! and no flesh can suffer thus, but tliis crucified flesh. 9. This crucified flesh, as it is able to suffer all things, so also to overcome all things. That flesh that lives its own life, is soon certainly conquered by all the evils that assault it ; but when it is crucified with Christ, it is also quickened with him to overcome all things. So Christ, who was thus crucified by the word ; though he seemed to the world, in his death and cross, to be quite van- quished ; yet even then he spoiled principalities and powers, and triumphed openly over them ; yea, and over- came all things, in that crucified flesh of his. For that flesh that is crucified by the word and Spirit, is thereby made superior to all things, in that exaltation and might, which the word and Spirit communicate to it. 10. This crucified flesh hath the very glory of Jesus Christ upon it ; and no flesh is so glorious in the church, as that which is most crucified with Christ ; for in that, you shall see little of itself, and most of Christ ; little of the first Adam^ and most of the second. Look among all the sons of God, and you shall see them that were most crucified with the word, most glorious ; the clear beauty of holiness being seen upon them : whereas, that flesh that QUICKENED CHRISTIAN. 301. lives much in itself, in its own wit, will, reason, prudence, mind, affections, and the things of its first nature, though there may be something of Christ in it, yet all these things are so much uncomelintss and deformity upon it, and are nothing but a thick vail and covehntj; to obscure Christ himself. But that christian that is most dead and crucified to these things, he it is that shines most glori- oubly in the kingdom of Christ. Lastly, This crucified flesh is the only subject of the glorious resurrection. For, as the living word and Spirit, that crucified Christ's flesh, did again raise up that cru- cified flesh of his from death, and set it at the right hand of God ; and thereby did plainly manifest him to be the Son of God ; so the same word and Spirit that crucifies our flesh, shall as certainly raise it up with Christ, into the fulness of the life and glory of God. And this time, the tpostle calls the day of the mamfestation of the sons of God For the word and Spirit, while they dwell in us, and crucify us, they make it only known to us, and to them that live in the same faith and Spirit with us, that we are the children of God ; but when they shall raise up this flesh of ours (which they have first crucified) from death and the grave, into the life, glory and eternity of God, then it shall be manifest to all the world, that we are his children. And so our crucifying with Christ, is a certain pledge of our resurrection with him ; and this the apostle testifies, Rom. viii. 11. saying, He that raised up Christ from the deady shall quicken your mortal bodies-, hy his Spirit that dwells in you : and Rom. vi. 8. If we be dead with him^ we believe we shall also live with him. If we be dead with him, that is, through the word and Spirit first cruci- fying our flesh, and then offering it up to death ; we believe we shall live with him that very life which the word and Spirit of God did communicate to his flesh, when it raised 302 THE CRUCIFIED AND him from the grave, and fully translated him into the immediate kingdom of God. And for this cause, Col. i. 18. Christ is called th^Jirst- born from the dead; that is, the first ivhom the word and Spirit did raise from death and the grave, and did carry into the immediate presc nee of God, as the first-fruits and pledge of their resurrec- tion, who have the same word and Spirit dwelling in them. Whence it is evident, that all that flesh, which the Word and Spirit do crucify with Christ, they shall alhO raise up together with him, and sit in the same heavenly places in him ; which is the sure hope of all behevers. Now seeing all these things are truth, and are no lie, let us willingly give up ourselves to be thus crucified, how bitter and grievous soever it be to the flesh. Quest. Now if any man shall say. How shall I know that I am thus crucified with Christ, that I may have interest in all these advantages ? Answ. I answer. There are many trials of this, some of which I will name very briefly, and so conclude this matter. As first, If thou find thy own nature truly subdued and changed by another nature that is from God ; and if thou find thy own life put to an end by another life that is from God ; then art thou crucified with Christ indeed. 2. If thou deny thyself in all things of flesh and blood, and find a new self within thee, to have power over thy old self, which is daily withering and decaying at the presence of the new creature j then art thou crucified through the word. 3. If thou be dead to sin, even to all those corrup- tions and lusts which have delighted themselves in thee, and thou again in them ; if thou find thyself dead to QUICKENED CHRISTIAN. 303 them, and they killed in thee, then art thou crucified by the word. 4. If thou be dead to the world, and to the things of it, which are the lusts of the flesh, the lust of the eyes, and the pride of life, then art thou crucified by the uord. 5. If ihou do not mind the praise and applause of men on the one hand, nor their reproaches and indig- nities on the other hand, but art truly dead to both ; then art thou crucified by the word. 6. If thou be deceased and departed from thy own will and works, and canst do, and delight to do the will and works of God ; then is his law within thy heart, and thou art crucified by the word. 7. If thou be ready prepared to bear and endure any sufferings and persecutions for Christ with patience, and over and above, with willingness and joy, and dost not draw back for any evils, but dost stand to them and overcome them ; then also art thou crucified by the word, and that is, crucified with Christ. Now this our crucifying with Christ, is the chief and greatest matter that we are to mind in thib world ; where- fore Paul saith to the Corinthians^ 1 Cor. ii. 2. ov yj 'iKnvet eicisoLi x:oniCu^ " 1 did not judge it worth the while to " know any thing among you" (or to beiwld any thing in you) *' hut Jesus Christ, and him crucified.^"* Seeing in this present state of ours, this is our chief business, to be crucified with Christ, and to be taken out of ourselves, and all our own things, till we be altogether reduced to nothing ; that we may receive ourselves, and all things anew in Jesus Christ. This is the chief work of God, by his word and Spirit upon the faithful here in this world, as it was also his chief work upon Christ, in the days of his flesh : For though there were in Christ, many clear demonstrations of the presence of God, through which he 304 THE CRUCIFIED AND wrought many of the great works of God ; yet our main business that concerned Christ's life in the flesh, was daily and thoroughly to crucify him by the word and Spirit which dwelt in him ; and thereby to prepare him, and make him fit for the outward cross, and for that sad hour, and power of darkness, that was to overtake him. And so this also is to be the chief business of our lives, after we do believe, even to be daily crucified, and mortified, and killed by the word and Spirit of Christ, till our will be perfectly subdued to God's, and by these means, we be fitted and prepared for that tribulation and cross, what- ever it is, that the Lord shall please to appoint unto us, either in life or in death. And thus, having spoken something of the crucified christian, we proceed to speak, in the next place, of the quickened christian, from the following words, Nevertheless I live. Every true believer is as well quickened with Christ, as crucified with him ; I am crucified with Christ, never- theless I live. So that, as the humanity of Christ (which is the first example and pattern to which the whole church is conformed) being deprived of its own proper life, through the word and Spirit that dwelt in it, had instead thereof, the life of the Son of God communicated to it ; and that Son of man, having parted with his own proper life out of himself, did yet truly live in the same soul and body, the life of the eternal word ; and was so crucified, that nevertheless he lived ; so also it is with all christians : And therefore Paul suith, out of his own ex- perience, Iain crucified with Christ, nevertheless Hive : as if he had said, " I am not crucified to death, but to life ; my crucifying with Christ is my quickening ; for by this I am so killed, that 1 live the more ; yea, now only I do truly live, being formerly dead. My own proper life, in myself, was my death; but Christ's life in me is QUICKENED CHRISTIAN. 305 my true life. For I was dead with the worst death, to wit, in trespasses and sins ; but now 1 live in the best life, even the life of righteousness." Whence it is manifest, that the living word and Spirit of Christ in a christian, do so kill the life of his flesh (which is a life of sin and sorrow, and darkness and death) that at the same time they communicate to the same man, to the same soul and body, a true and spiri- tual, and holy, and heavenly, and eternal life. For no man is crucified with Christ, but he also lives with him ; seeing the same word that kills our life, com- municates Christ's : and Christ crucifies us with himself, not that he may kill us, but that he may quicken us, and our quickening is the end of our crucifying, and our crucifying is the way to our quickening. Indeed, the killing of the flesh by the sword or famine, or the law, or any way else, is death indeed, or death unto death; but the killing of the flesh by the living word and Spirit, which is its crucifying with Christ, is death unto life. And here again we may note this also, that the true life of a christian begins from his crucifying and dying with Christ ; and also the true crucifying and dying of a christian begins from his life in Christ. For both these inseparably go together, to wit, our crucifying and our quickening with Christ, But our crucifying with Christ is named first in order, because it is first in manifestation ; seeing after we believe, Christ's death is first manifested in us, before Christ's life ; though Christ's life be first in us in order of nature ; the crucifying of our flesh, flow- ing from the life of his Spirit. This, then, is the sum of this matter ; that the living word dwelling in us, destroys the proper life of the flesh, and takes up the flesh into the fife of itself and the Spirit, And so a man, in union with Christ, hath his own life Qq 506 THE CRUCIFIED AND destroyed out of him, and Christ's own life communicated to him. So that, in the true believer, the soul and body of man, live in the life of the Son of God, as was done in the flesh of Christ our elder brother. And thus the flesh lives a life that is not of the flesh ; yea, thus the creature lives in itself the life of God. For as that eternal life that was with the Father, was mani- fested in the Son, that is, in his flesh or humanity, and all believers have seen and known it ; so also, that very life of the Father and the Son, is both communicated to the saints, and also manifest in them, as faith very well knows. And this is the great mystery of the gospel ; let them receive it that can receive it. Now this new and spiritual life, which a crucified chris- tian partakes of; He hath it, 1. In Union. 2. In Manifestation. First, A christian hath this life in union, when, through, faith of the operation of God, he is really knit unto Christ, and ingrafted into him, and made one with him. For before we are united to Christ, we are without hfe ; but as soon as we are united to him, we have life from him ; as John saith in his epistle, he that hath the Son hath life ; (even that life which the Son hath) and he that hath not the Son, hath not life. Now this life and union which a christian hath through faith, is more hidden and secret, as that life is that proceeds from the first real union and compliance between the stock and scion or graff"; and this is the life of justification. For as soon as ever we are, by faith, made one with God in Christ, the righteous- ness of God is made ours, truly and everlastingly ; and in this we are justified, even before God. 2. A true christian hath this life of Christ, not only in union, but also in manifestation. For when a christian partakes of Christ's life by faith, this life will not be idle in him (which is against the nature of all life, but QUICKENED CHRISTIAN. 307 especially of this) but most active and operative ; and it will manifest itself especially two ways, namely, Both in Holiness and Comfort. 1. This life will manifest itself in holiness, in the very holiness of Christ, which is the holiness of the divine nature communicated to the human nature ; the Spirit itself, which is given to a believer, as the outgoing of the life of God within him, worketh its own works of grace and sanctification in him, and communicates the same holiness to him, a member, as to Christ the head, though in a far different degree. 2. This life of Christ in a christian, will manifest itself in comfort as well as in hohness. And this is the life of our life, and the next and necessary result of holiness ; wherefore it is said, that the kingdom of God stands first in righteousness, and then presently in peace and joy ; and the same Spirit that is given for a sanctifier, is also given for a comforter : and Paul saith, Romans viii. that to be spiritually minded is not only life^ but life and peace. For when a believer .finds in himself a new nature through a new birth, and the law of God within his heart, and some strength to obey God, and to do his will, then he begins to find also a sweet and heavenly peace within him, and many times, joy unspeakable and glorious. And thus is a crucified christian's new life manifested, both in holiness, and also in spiritual peace and joy. And now (to speak one word by way of application) let us, each one, seriously consider, whether he do indeed partake of such a Ufe as is risen to him out of death ? whether he find that he hath parted with his own life, and gotten another life than his own, in his own soul and body ? and whether the life of the first Adam be crucified in him, and he live the life of the second Adam ? that is, not a natural, but a spiritual life ; not a human, but a divine life ; not an e^hly, but a heavenly life ; not a 308 THE CRUCIFIED AND temporal, but an eternal life : for thus do all live that are truly crucified with Christ. And I desire we all would the rather mind this ; because if we part with this life ere we partake of that, the second death, which is everlasting death in sin, and the wrath of God, must needs swallow us up ; and because, if we do not partake of Christ's life here, we can never live with him in his king- dom ; and also because we can never have true and im- mediate communion with the Father, but in the life of his eternal Son : Wherefore let all such whose hearts God hath touched by his word, make it their business to seek from God in Christ another life than their own ; a life infinitely better and stronger than their own : and a life, which, at the will of God, will offer up their own : that we may say in our experience, as Paul in his, We are cnicified with Christ yet nevertheless we live. Now the apostle, having named this blessed life, doth further enlarge himself on this matter in the words fol- lowing, saying, Yet not /, but Christ lives in me. And this he speaks, lest any one should think that the life he lived after his crucifying with Christ, was only his own human life, purified and refined. I say, lest any one should think he lived now the life of his own refined and spiritualized reason, and judgment, and prudence, and will, &c. distinct and apart from Christ ; therefore he adds,* Yet not /, but Christ lives in me. And each of these clauses are very considerable. Yet not /. I live, yet not I. By which words it may appear, that a christian is so crucified with Christ, that in this cruci- fying he loses not only his own proper life, but (which must needs follow "l his personaHty also. For through faith, his soul and body live no more any proper life of their own, as before, but are taken up into the nature QUICKENED CHRISTIAN. 309 and person of the Son of God ; and in him he subsists, lives, and acts as a member in the man, and as a branch in the vine ; and so can truly say, after faith is come, / live^ yet no more /, but it is another that Uves in me, and I in him ; so that a true christian, through faith, doth lose his personality, not his humanity; for his nature lives, but not in his own person, but in the person of Christ. • Indeed every man by nature, and according to his first birth, is a distinct person by himself, and lives a proper life of his o\ni, in and by himself, till faith comes and knits him unto Christ ; and then he subsists in Christ's person, and is no more a person distinct by himself; so far as he is gathered up into Christ, through faith and the Spirit, and lives and acts in him. For then Christ is made so one with a christian, and a christian with Christ, that there is no more distinction between them in this unity, than there is between the head and a member. Now the knowledge of this point, through the experi- ence of faith, is of excellent use to a christian in the matter of his salvation. Inasmuch as each man, as he is a distinct person by himself, is under the law, and appertains to the kingdom of the ^vil, and is within the reach and power of death and hell ; but as he is taken into Jesus Christ by faith, that is, as he is taken into his person as his member, and loseth his own person, so he is free from the law, sin and death, as Christ is free. So that, if the law, sin, death, or die devil, come to a believer, to accuse, terrify or con- demn him, he (because of this most real and near union with Christ) may reply in truth, and say, " It is not I ; I am not I, I am through faith become a member of Christ, and I am he, and he is I ; and if you have any thing to say, say it to the person himself, for I am but a member, and do live in his person," 310 THE CRUCIFIED AND The clear and spiritual knowledge of this matter, would be a great support to us in all times of temptation, and in all deep sense of sin and wrath ; seeing we com- monly, in such sad and painful hours, do look upon our- selves as persons by ourselves, and distinct from Christ ; and then we do truly both fear and feel sin, and death, and hell within us ; and then also the devil, and our own evil consciences, are too mighty for us,' when we consider ourselves in ourselves. Wherefore, at such times we mu§t needs prevail by faith ; and know that we, through faith, are not persons by ourselves, but that we are parts and members of Christ, and live in his person, and conse- quently in so near union with him, that Christ cannot be saved without us, nor we perish without him. And so none can lay any thing to our charge, but what Christ hath taken upon himself, and overcome for us ; and so the law, sin, death, hell and devil, can as soon prevail against Christ as against us, who are so joined to him, that we are one flesh and Spirit with him. It is true, if we were persons by ourselves, these evils and enemies would be too hard for us ; but being drawn unto Christ by the Father, and being by him also im- planted in Christ, and made branches of that vine, and members of that person, we thus become one with him who is conqueror of all things, and we ourselves also are more than conquerors in him. Wherefore let us all know, that in the matter of our adoption, justification, sanctification, and of our whole salvation, Prorsus abjicienda est persona^ as Luther saith, *' We must wholly cast away our own person," and be united into one person with Christ, yea, and lose our person in his ; seeing out of this union Christ profits nobody, either to the escaping sin and death, or to the obtaining righteousness and life. QUICKENED CHRISTIAN. 311 Wherefore, for the escaping these eternal evil things, and for the obtaining these eternal good things, we must necessarily be so taken up into Christ, that we may say with Pauly It is no more I. Yet not L And here I must needs note one thing more, ere I conclude this matter, and that is this ; That a believer must be so taken up into Christ by faith, that as Christ must work all in him, so he must attribute all Christ's works unto Christ, and none to him- self ; still saying, in the midst of the exercise of all graces and virtues. It is not I. It is not I that live, but Christ himself that lives in me this life of grace, righteousness, wisdom, meekness, goodness, humility, patience, power, love, &c. It is not I that live in myself, but Christ that lives it in me ; as he saith elsewhere, / laboured more abundantly than they all ; yet not /, but the grace of God that dwelleth in me. After the same manner, as every christian must keep his rest in Christ, and must suffer Christ to work all his own works in him, so he must still attribute all Christ's works unto Christ, and be still saying, It is not /, but Christ in me that hath done these works, that hath endured and overcome these evils. And thus must we keep our sabbath in Christ, as Christ kept his sabbath in God. For Christ was so taken up into God, and filled with him, that he said of his humanity, / can do nothing of myself; and again. The Father within me, he doth the works ; and again. The words I speak are not mine^ but his that sent me ; and so Christ, in all his great works, said, not /, but the Father in me; so we, in all our works that are truly spi- ritual, must say, not we but Christ in us. And this only a mortified christian can truly perform ; for others will be 312 THE CRUCIFIED AND attributing the works of Christ to themselves, rather than to Christ, and be glorying in themselves more than in him. It follows, But Christ lives in me» For, lest any should think Uiat Paul had a new habit of life created in him, he adds this, that we must know it was Christ himself within him that was his life, even that word of life, and Son of God, that made the world and no created habit of life. That as that word that was with God, and was God, and dwelt in the humanity of Christ, was that very life of his humanity ; so the same word of God dwelling in us through Christ, is also our life, as it was his. And as the body hath no habit of life in itself, distinct and apart from the reasonable soul ; but the soul itself that dwells in the body, is the life of the body ; and when the soul withdraws, the body is dead, and hath no habit of life in itself afterwards ; so the life of a christian doth as immediately flow from Christ, as the life of the body from the soul; and if Christ should withdraw, all spiritual life would leave him, and the second death would swallow him up. And as the very presence of the soul in each member is the life of it, so is Christ's presence in all his members, their true and very life. Wherefore Paul saith here, Christ lives in me^ as God lived in Christ, and as the soul lives in the body. And so, as Paul had affirmed before, That it was not he tht livedo so here he shews who it was that did live in him, and that is Christ ; Christ lives in me. Indeed the soul and body were Paul's^ but Paul did not live in his own soul and body, but Christ himself did live in them ; and so Paul lived the life of another in himself, the lile of Christ in his own soul and body ; and the soul and body of Paul were but a temple in which QUICKENED CHRISTIAN. 313 Christ lived more than himself, as the humanity of Christ was but a temple in which God lived more than himself. So that it is Christ himself that lives in a true believer, and he is, and doth, and suffers, and overcomes all in him. Now, that we may not mistake in this great matter, we must rightly understand what this Christ is that lives in a believer : now this is not the flesh of Christ ; for that beint? a creature, and in all things like unto our flesh, sin excepted, can be but in one place at a time ; but this Christ is the eternal wordy and Son of the living God^ the power, wisdom, and righteousness of God, and the true God and eternal life. This is the Christ that lived in Pauly and lives in every believer. Now if we rightly understand this point, we may learn from it many excellent things. And first we may perceive the mistake of those who look for all the life of Christ in that humanity which was born of the virgin ; whereas Christ truly lived in Paul, and lives in all the faithful, and his very life is to be seen in them ; as the life of the soul is not confined to the head, but disperses itself through all the members, and is manifest in them in measure, as in the head in fulness. 2. We may learn that Christ in a believer, is to him instead of all created habits of grace. Christ, who is the true God, is all in all in a christian ; and so a christian partakes of that righteousness which is Christ ; of that wisdom which is Christ ; of that power, truth, goodness, &c. which is Christ ; and Christ that dwells in believers, is truly all grace to them. And herein they are like unto Christ's humanity, unto whom the fulness of the God- head that dwelt in him, was instead of all created grace. Wherefore let us know, that the created habits of grace in a christian, which the schoolmen have invented and Rr 314 THE CRUCIFIED AND taught, and others have received from them, are nothing but the empty notions and vain spt-culations of carnal and unbelievinj^ hearts, ignorant of the true mystery of the gospel. For Christ, that lives in a believer, is all grace to him; and thus the apostle jPaz// expressly teacheth in 1 Cor i. 30. where, speaking of Christ, he saith, Be is made wito us of God, wisdom, righteous?iess, sarictification and redemption ; and so a christian hath that wisdom, righ- teousness, &c. which is Christ himself. And this grace, which is Christ himself, is infinitely more high and holy, than all created habits of grace ; and this is the only grace that is acceptable to God, and that makes us ac- cepted in itself; and this is the only grace, against which the gates of hell cannot prevail ; and the only grace that can make us meet for the Father's kingdom. And thus you see that Christ, that lives in a believer, is all grace in him, and all-sufficient grace for him. 3. If Christ live in believers, then certainly, whatever evils, and tribulations, and persecutions, are brought upon believers by fhfe world, and the false church, for the word of faith, they are brought upon Christ himself, and Christ himself is still persecuted in the flesh, through- out all a^es and generations ; and the faithful in all ages are filling up the remainders of the sufferings of Christ in his body. For believers have all along suffered, and do still suffer from the world, because God is in them of a truth ; and the evil done to them is against God him- self, who dwells in them. And against this rock have all the unbelieve»*s dashed themselves in pieces all along. , 4. Christ, who lives in believers, lives in them like himself, that is, like the Son of the living God ; and so those in whom he lives, 1. He frees them from their own evil things, and 2". He confers upon them all his own good things. QUICKENED CHRISTIAN. 315 1. He frees them from their evil things: and in refer- ence to these, he lives in them as their Redeemer and Saviour ; and so Ciirist within them abolishes the law, takes away sin, and destroys death ; for none of these things can dwell in his presence, in that soul wherein he lives. For he is our new law, to make void the old ; and he is our new righteousness, to take away sin ; and our new life, to destroy death ; and the law, sin and death, can have no place nor power, where Christ our new law, righteousness and life, dwells and lives. 2. Christ, living in believers, confers upon them his own good things ; for Christ, the Son of God, hath no- thing in himself, that is in his divine nature, which he will not communicate to our flesh, as he hath done to his own, according to our place and use in his body ; and so he communicates to all those in whom he dwells, of all the things of God, till at last he fills them with all the fulness of God. And thus is Christ glorified in his saints, and admired in them that beheve. 5. If it be Christ the true God that lives in believers, then we learn hence what true justification is; and that is, to be so one with Christ by faith, that Christ himself may live in us, and vve in him ; that he may communicate his nature to us, and our nature may be taken up into his; for we cannot be justified before God by our own living, but by Christ's living in us his own lifq,; and his righteousness, which is the righteousness of God, must dwell in us, ere wc can be justified before God. Lastly, Seeing Christ himself lives in all true believers, let us all, who profess ourselves to be such, so live, that Christ may be seen to live in us, more than ourselves ; that they that have known us, may know us no more, but may know Christ in us; and that they that have communion with us, may acknowledge Christ himself speaking, working, and living his own life in us, in all 316 THE CRUCIFIED AND self-denial, humility, holiness, love, resignation of our- selves to the will of God, and in all diligence to do the work of God, and readiness to suffer the will of God ; for thus Christ live4 in his own flesh, and thus also he will certainly live in ours, if he live there at ail ; and when Christ lives in our flesh, as he did in his own, some- thing of his glory will be seen upon us. Now such a christian, in whom Christ lives, and he lives not himself^ how amiable would he be in the spiri- tual church ! but how unlike would he be to all the men in the world, yea, to the most professors in that which is called the visible church ! But 1 proceed to that which follows. And the life I live in the Jlesh^ I live by the faith of the Son of God, And here note, in the first place, that Paul sometimes saith, Christ lives in him^ and sometimes that he lives ; / live saith he, yet not I but Christ lives in me ; and again the life I live. The life I live, saith he, of that very life which Christ lived in him. All which shows the near union and communion betwixt Christ and a believer ; Christ and a true chtistian being so much one, that what one doth, the other may truly be said to do. So that, as God and Christ were so united, that the very works of God in Christ, sometimes were attributed to God, and sometimes to Christ, (as is manifest in divers places in the gospel) and it made no difference whether they were attributed to God in Christ, or to Chriyt in God. Just so it is betwixt Christ and believers, who are as nearly united as God and Christ, as Christ himself (whom we may safely believe) affirms, in John xiv. 20. say ini^, In that day ye shall know that lam in my Father ^ and you in me^ and I in you. In that day, that is, when the Spirit is given, and comes into the hcnrt, wliich makes the true Lord's-day QUICKENED CHRISTIAN. 317 in a believer ; in that day, when the Spirit is the light, vvhtreby we see and know aright all the things of God : in that day, ye shall know this great mystery, which the world, and the worldly church, cannot know, but will bt greatly offt nded at it whf n they hear it ; to wit, that I am in my Father, and you in we, and I in you. And in John xvii. 21. Christ, who was heard in all things, in his last, solemn prayer for his elect church, in the days of his fle^h, intreats his Father, that this may be accomplished in all the believers ; praying, that they all may be one^ as thou^ Father^ art ik me and I in thee ; that they also may be one in us. From which scriptures we may see and perceive, that as Christ is in the Father, and the Father in him, so believers are in Christ, and Christ in them ; and hereupon, the works of believers are sometimes attri- buted to Christ, and sometimes to them ; and it is no matter whether they be attril^uted to Christ in them, or to them in Christ ; seeing it is Christ in believers that is all, and doth all, and hath the glory of all. Now this use, we who are believers, may make of this ; to wit, that it is our duty so to live in Christ, that every part of our life may be attributed to him, and may be such, that Christ may not be ashamed to own it, but that it may be a praise to Christ, he doing all in us, and we doing nothing but in him, and of him, and for him. And the life I live ( cv c-^ox/) in thejlesh. This Paul speaks, to shew that the life he lived after he was a Ijeliever, was not out of the flesh, in the religion of angels, in strange raptures and revelations, and in high and wonderful things above himself; but that the life he lived in Christ, and Christ lived in him, was in the flesh, that is, in his human soul and body. There are a sort of people (which also have been professors of the gospel) so deluded by the devil, that they say they live the life of Christ, yea, a life far above Christ in the Spirit, 318 THE CRUCIFIED AND and that they live immediately in God, and have often visions of^ and intercourse with angels, whilst these very people live the life of sin and Satan in the flesh, in all manner of filthiness, and uncleanness, and looseness, and abominable profaneness. Wherefore Paul^ saith / live the life of Christ in the fiesh, in this soul and body of mine : I live in the flesh, but not after the lusts and requiring of the flesh ; but I live Christ's life in my own flesh, in all righteousness, holi- ness, cleanness, purity, meekness, goodness, love, patience, heavenliness ; this is the life I now live in the flesh. 2. Note hence again, that the life of Christ is to fill a christian ; not his spirit only, but his flesh ; it is to fill his soul and his senses, his inward and outward man ; his thoughts, words, works, and his whole conversation ; the life of Christ is to fill them all. The life of Christ is first communicated to the spirit of our mind ; there it is first kindled and rooted ; and from thence, by degrees, it spreads itself into the flesh ; and to this the flesh is most unwilling; but at last the Spirit overcomes the flesh, and leads it forth into its own righteousness and life. And hence we may learn, that our present natural life doth not hinder us, but that we may live a spiritual and heavenly fife, or the very life of Christ in our flesh, if we be true believers : Wherefore Paul, elsewhere speaking of believers, saith, the Father hath quickened us with Christ., and raised us up together with him., and set us in heavenly places in him ; and that whilst we live a natural life according to the body. So that here, in this present world, we may partake of Eternal life, and may live (not in notion but in deed) the hfe of the Spirit in the flesh, and the life of heaven ©n earth, and the life of the Son of God in our humanity, QUICKENED CHRISTIAN. 319 if we do not deprive ourselves of so great happiness through unbelief. Again, we may learn hence, that the life of the Son of God, is not to be confined only to that humanity that was born of the blessed virgin, which was the head of the elect, but that it extends itself to all true believers, in whom Christ lives as his own flesh ; as Paul saith, Christ lives in me^ even in my Jlesh ; which, through this life of Christ in it, became Christ's more than FauPs* So that the life of the Son of God is communicated truly to all the faithful, and is to be seen in their flesh in some measure, as well as in his in all fulness ; as the life of the soul in a man is not corrfined to the head, but dis- perseth itself to all the members, and -is truly manifest in them. Hive through the faith of the Son of God, Here the apostle shews the way or means how Christ came to live in him, and he in Christ, and that is through faith. Christ, saith he, so lives in me, that yet I live in the flesh ; but the life I live in the flesh, is not the life of the flesh,but I live in thefesh the life of faith in the Son of God, Now, touching this excellent grace of faith, much might be said ; but I shall endeavour to give you the sum of all in as few words as may be. And first, I shall shey you, that the right faith is not any work of ours, but it is wholly the work of God in us : And therefore it is called by Paul, Col. ii. 12. Faith rm v/spyeiKi m ©en of the operatio?! of God^ and that ac- cording to thiit mighty power, which he put forth in Christ, when he raised him from the dead ; as ithe same apostle speaks in Eph. i. 19, 20. It was a work of the migfjty power of God, to unite Christ's human nature to the divine, though it were wholly free from sin ; but it is 320 THE CRUCIFIED AND a greater work of power to unite us to God in Christ, who are full of sin ; and yet God doth this through faith in all true believers, as I shall shew in the next place. 2. As faith is MTOught in us by God, and is his con- stant work in us, so this faith doth apprehend God in Christ, even the divine nature of Christ in the human ; and the Son of the living God in the son of man, as the apostle shews here, saying, Hive by the faith of the Son of God: Shewing that the chief thing that faith respects and apprehends in Christ, is the Son of God. And Peter, in 1 Pet, \, 21. saith, that the faithful, through Christ, do believe in God, who raised him from the dead: So that that only is true faith, which doth apprehend and receive the true God in Jesus Christ. And thus, from these two things, we may in some measure understand the true nature of faith, which is nothing but this, the Father's laying hold on us by his Spirit, and drawing us, to the Son, and enabling us to receive the Son, and so making us one with the Son, to abide and live in him for ever. So that, through trije faith, we have the nearest union and conjunction with the Son of the living God, that any creature can have, next after the humanity of Christ. Now from this union, which we have with the Son of God through faith, do flow many excellent advantages to believers ; some of which I shall name now ; as, 1. Hereby they are made the sons of God ; as John saith, John i. As many as received him, that is, the Word that was with God, and was God, and was made flesh ; as many as received him by believing, to them he gave power to become the sons of God, As that Word, or Son of God, coming into the humanity of Christ (which was in all things like ours, sin excepted) gave it authority^lind power to become the Son of God ; so the same Word coming unto us, through Christ, gives us power to be- QUICKENED CHRISTIAN. 321 come the sons of God in him, as the fire gives the iron in which it dwells, power to be light and heat. And so through faith, we have not only the name, but also the nature of sons. For faith, uniting us to Christ, changeth us into a new nature, and takes from us what we are in regard of sin, and makes us what Christ is in regard of righteousness ; and so it makes us new in heart, mind, will, affections, ends, and in our whole conversa- tion; for it brings God's nature into ours, and this changeth our nature into its own likeness ; so that what- soever we do, or whatever our condition in the world is, we shall still carry ourselves in all things as the children of God, in some demonstration of the divine nature. 2. Through this faith in the Son of God, we are made, not only sons, but "heirs; heirs of God, and joint- heirs with Christ :" that as Christ, according to his human na- ture, being made one with the Son of God, by whom^ and for whom, all things were made^ was in him made heir of all things ; so we, through that faith whereby we re- ceive the Son, are made heirs with Christ, in such sort, that all things are ours, whether Paul, or Apollos, or Ce- phas, or the world, or life, or death, or things present, or things to come, all are ours whilst we are Christ's, 1 Cor, iii. 21. as all is Christ's whilst he is God's. Now this is a very glorious inheritance, which, as faith only appre- hends, so faith only understands. And this inheritance happens to us, not through the works of the law, that is, not through any outward works of outward righteousness whatsoever, but through the righteousness of faith, through which faith we arc truly made one with the Son of God in Christ (as hath been said) and in and with him, do truly inherit both God and the creature. 3. This true faith, carrying us into the Son of God, and placing us in him, to abide in him, doth truly curry Ss • « 322 THE CRUCIFIED AND us out of the utmost reach of all evil things ; out of the reach of the law, sin, death and hell, seeing these can have no place nor presence in the Son of God; and though these evils may reach us whilst wc dwell in our- selves, yet we are got out of their reach, so far forth, as by faith we dwell in him. 4. This right faith carries us into the Son of God, and doth carry us into all his perfections and excellencies, into his nature and life, and wisdom, and power, and glory, and into all the fulness of the Son of the living God ; and so true faith enriches a believer in Christ, with greater treasure than the heart of a carnal christian can possibly give credit to ; for through faith we are carried into the Son of God, to have ail that he hath, and he again comes and fills us with all that he is and hath. 5. True faith carries us into Christ, and makes us one with him, as the author and original of all our good works. For through this, God dwells in us, and works his own works in us ; and we again dwell in him, and work his own works in him ; and those only are true good works, which God, that dwells in us, v»'orks in us, and which we, dwelling in God, work in him. Y^, a believer who is one with Christ, not only doth good works, but doth them continually ; for Christ in him is always active ; and whilst he is in Christ, he must be ahvaj^s active : and therefore, saith Christ, He that ah'ideth in inc, andlin him^ the same bringeth forth much fruity John xv. For, through this mutual abiding of Christ and a christian in each other, a christian as naturally and as necessarily doth the works of God, as the fire burns, or the sun shines. And these are some of the advantages a christian hath, through yf/?Mm the Son of God. By all which we may perceive, that true faith is a greater matter than tlie most are aVvare of. For men «i » QUICKENED CHRISTIAN. 323 usually think, that when they hear the gospel in the out- ward ministry, and assent to it that it is true, that this is faith, and that then they do believe ; but the true faith of God's elect is a greater matter than this ; for through that we are truly made one with the Son of the living God, and do abide and live in him for ever. And so this right faith is a most high and precious grace, and is the first manifestation of the Father's eternal love to the soul, and the first grace whereby we have entrance into the kingdom of God : it is the Sabbath of Sabbaths ; it is the greatest and highest worship of God ; it is infinite and everlasting righteousness; it is the mortification of the flesh, the quickening of the Spirit ; our mighty victory over the law, sin, death, hell, the world and the devil ; it is the first and last, and all in all, in the kingdom of the Son : And he that believes, as the scriptures have said, is already truly passed from sin to righteousness, from death to life, and from Satan to God. So that right faith is a most precious grace, and is found in very few of the common professors of the worldly church ; so that Christ himself makes this ques- tion, The son of man^ when he comes^ shall he find faith upon earth ? And therefore it concerns all to inquire and try, IVhether we partake of this faith or no? And whether the life we live in thefiesh^ be in the faith of the Son of God? otherwise we must know, that as he that believes shall be saved^ so he that believes not shall be damned. THE STUMBLING-STONE, OR A DISCOURSE TOUCHING THAT OFFENCE WHICH THE WORLD AND WORLDLY CHURCH DO TAKE AGAINST Christ Himself. His true Word. His true Worship. His true Church. His TRUE Government. His true ministry. wherein the university is reproved by WORD OF GOD. BEtlVEBEB PARTLY TO THE USIVERSITV-COSGREGATION IN CAMBRIDGE, AND PARTLY TO ANOTHER IN THE SAME TOWN. TOGETHER WITH A brief touch in the Epistle (for tlie present) on the late quarrelsome, weak and erroneous Animadversions of one Mr. 67irt;n6ers, called Doctor in Divinity, and Pastor of Peivsy, in Wiltshire. BY WILLIAM DELL, MINISTER OF THE GOSPEL, AND MASTER OF GONTIl AND CAICS COLLEGE, IN CAMBRIDGE. Milii plane omnium jucundissima facies ista in rebus est, videre ob verbum Dei studia 8c dissentiones fieri ; is enim est verbi Dei cursus, casus 8c eventus ; nam dicit, non veni pacem mittere sed gladium. Luther. TO THE READER. HERE I present thee with this discourse, which met with such notable opposition and contradiction from the university of Cambridge, to whom it was dehvered ; and also from such of the town then present, who are bapti- zed into the university spirit ; and yet every point of this doctrine will appear, to spiritual men, to be the word and truth of God, and if need shall require, I can yet more fully prove it to be so, by the scriptures of the prophets and apostles, and by the doctrine of Christ himself, the head of both; and that against, not only one, but all universities, and also against the gates of hell, and powers of darkness. And by this gross opposition against the plain gospel, thou mayest judge and discern that this university, which hath been counted one of the eyes of the nation, seeing sees not; and which hath been counted a fountain of knowledge and Good learn- ing, hearing HEARS NOT, NEITHER UNDERSTANDS; whereby we may conceive that gray hairs are upon it, and that the time of its departure is near, except it repent. I had thought also at this time to have given a farther testimony for Jesus, against the mystery of iniquity which hath hitherto prevailed in the ecclesiastical state, and in the universities, the head and heart of it, but that this work under my hands, multiplied into too great a pro- portion for an epistle ; and also because I intend to add thereunto my testimony against that mystery of iniquity which hath hitherto also prevailed in the civil state, anti- christ having, with his deceivableness of unrighteousness, seduced and deluded both, ever since the reign of Con- stantine ; and this twofold testimony (through grace given, and hoped to be given) I intend very shortly to pub- lish ; for I judge it most necessary for the true church to 328 TO THE READER. be acquainted herewith, especially after so many of the seals have been opened ; and also, seeing the time of the restitution of all things makes haste upon us, and we hope is even at the doors. Wherefore we continually entreat that the arm of the Lord would awaken, and put on strength ; not only as in ancient times, and in the days of old, but more also, to wit, as his Spirit, by his pro- phets hath foretold he will do in the last time, when he will reveal his arm for Christ and his seed, in his greatest might and glory : And let the remembrancers of the Lord not keep silence, till the cursed kingdom of antichrist, with all its religion, works, duties, doctrines, counterfeit law and gospel, false clergy, false church, false power and jurisdiction or discipline, false ordinances, and false all things, be utterly overcome with the Spirit of Christ's mouth, and the brightness of his coming ; and till the true spiritual church, that through faith, hope and love, lives out of this world, and the elements thereof, in the kingdom of God's dear Son, be made an eternal excel- lency, and the joy of generations ; and till they who have afflicted it, and domineered over it, be made to come humbly bending to it, and to lick the dust of its feet, as the Lord hath promised. Farther, I thought good at this time to advertise thee of the animadversions of Mr. Humphrey Chambers^ called Doctor in Divinity, and Pastor of Pewsy, in the County of IFilts^ on a discourse published by me, intitled, The crucified and Quickened Christian. In which Animadver- sions (as he calls them ; after Mr. Christopher Lovers ex- ample, who was one of bis forerunners in this opposition to the truth) he hath, Doctor-like, contradicted the manifest truth, and the very substance, marrow and mystery of the gospel, which being made void (which yet is impossible as to the true church) there would be neither true righ- teousness, nor life, nor redemption, nor salvation, nor TO THE READER. 529 the true Christ, nor the true God in Christ, left remain- ing to believers ; all which I make account, in due time, to make appear by the scriptures ; (for I allow no, doc- trine that is not according^ to the doctrine of Christ, and the writings of his apostles and prophets, which are a most sure and infallible word, if they be understood ac- cording to Christ's mind, and not according to man's.) Now when I read those Animadversions, I found them very captious, slight, weak, and grossly erroneous, and somewhat like the Animadversions of the Sorbonists on some of Luthefs writings ; and this hath not been my judgment only, but also it hath been represented to me from godly and understanding christians, that this great undertaking of this Doctor, is judged such by them, that it deserves no more refutation ; his Animadversions, com- pared only with the discourse itself, being sufficiently for ever already confuted by it. And truly I cannot but bless God, who hath given his truth so weak an enemy, and error and darkness so wdhk a patron. But by this the true church may judge also, what a sad ministry these poor nations have received from anti- christ's ordination, when the chief doctors, the very Scribes and Pharisees among the clergy, do not know the very first principles of the gospel in any spiritual light, or by any teaching from God ; but all their cold, faint, and uncertain doctrine, they scrape from fathers and schoolmen, and from other ordinary systems of divinity ; without any presence of faith, or anointing of the Spirit: whereby all their doctrine becomes carnal and corrupt, and contrary to Christ's mind, and agreeable to anti- christ's ; so that I cannot choose but conclude with John Husy That all the clergy must be q_uiTE taken AWAY, ere the church OF ChRIST CAN HAVE ANY TRUE REFORMATION (a). (a) Joan. Hus libr. de vita & reg. antichrist, cap. 37. Tt 330 TO THE READER. Another thing hath happened in this matter, whicli makes me wonder, and that is this, that those few shreds of weakness and error, published by Mr. Chambers should be so honourably licenced by so famous a divine, as the present Vicechancellor of Oxford (^), a man of such ex- cellent learning and judgment ; but truly, such doctrine deserved such a licence, that something at least might make it considerable ; whereas the true doctrine of Christ, the word of faith, the word of the kingdom, hath a stand- ing licence from Jesus Christ, and comes upon the world as the rain and dew, witliout asking leave of man, or the son of man (c). But great places are greatly dangerous to those whose faith is not stronger than their form ; and so I leave this also to the wisdom and judgment of our Lord Jesus Christ, into whose hands God hath given all things. Christian, acquaint thyself much with^the word of God, and be much in the prayer of faith, for some of the angels are preparing to sofmd the last trumpets, and to pour out the last vials on the very seat and throne of the beast ; and we hope, ere long, to hear that shout of tri- umph in the spiritual church, " Babylon is fallen, is fallen, is fallen," and is now become the habitation of devils, and unclean spirits, which before was the habitation of hypocrites and false christians, yet covered over with all the most glorious shews of religion and holiness, that the deceivableness of unrighteousness could put upon them. And now (if thou please) read on, and let the spiritual man Judge f whojudgeth all things. WILLIAM DELL. (d) Mr. Owen. (c) Prodiit ex adipe iniquitas eoruiii, transiefunt in affectum cordis. THE STUMBLING-STONE, ^c. Matt. xi. 6. ^ncl blessed is he whosoever shall not be offended in me. THESE words are the conclusion of Christ's an- swer to that question which John the Baptist propound- ed to him by two of his disciples, himself being in pri- son ; the question was this, Art thou he that should coiner or do we look for another ? Now it is much disputed, whether John himself did at this time doubt of Christ, or no : and several men give in several opinions, which I shall not now stand to recite ; but almost all, both ancient and modern, do conclude, that John propounded this question to Christ, not that he himself did now doubt whether Christ were the true Messiah or no, seeing he had before given so clear a testi- mony to Christ, that he was the Lamb ofGod^ that takes away tHe sins of the world ; and had also baptized him with water ; and had seen, at that time, the heavens open- ing .^ and the Spirit of God^ as a Dove^ descending and rest- ing on Christ ; and had heard the Father's own voice, say- ing. This is my beloved Son, in whom lam well pleased : Wherefore they say, that John himself could not possibly, after all this, doubt of Christ ; and therefore that he did not propound this question to him by his disciples for his own sake, but for theirs ; that they, who before had envied Christ for their Master's sake, and would rather have had John to have been the Messiah than him, might now be assured, and fully instructed, touching Christ, from Christ himself : Thus they. 532 THE STUMBLING-STONE. But for my part, I do conceive that John did propound this question to Christ for his' own sake, rather than for his disciples ; for though, when he lived in peace and freedom, he had a clear revelation from the Father, touch- ing the Son, by the Spirit, and had accordingly clearly spoken of Christ to others ; yet now, being in prison and bonds, and near unto death, he is brought, by great tri- bulation and temptation, to doubt of all that truth which before he had been taught of God, and even to question whether Christ were the true Christ or no? For, thought he, if he be the true Christ, why doth he not send re- demption to me, who suffer for his sake, but suffer me thus to perish, whilst he might help me, if he be the Christ? and if he work miracles for others, as I hear he doth, why doth he wholly neglect me, who have given such an honourable testimony to the world of him ? And truly, brethren, we know not what place or power the gospel of God our Saviour hath in us, till tri- bulation come ; and so much of the true knowledge of Christ, and of true faith in Christ we have indeed, as we have strength in such hours. That truth which we con- fess freely in prosperity, we are fain to begin to learn it again in tribulation ; and tribulation makes us Ifearn the truth over ae-ain the second time ; it makes us to learn that in experience, which before we had learned only in doctrine. And how hard a matter it is to hold fast in trouble, that truth which we well know, and freely profess in pros- perity. We may see, not only in John the Baptist, (who being in prison, doubted whether Christ were the true Christ, after Ije had been so clearly taught him by God and his Spirit, and had so plainly confessed him) but iiso in the disciples of Christ, who, though they had heard all his doctrine, and seen all his works, and had confessed him to be Christy the Son of the living God, yet, THE STUMBLING-STONE. 333 when the high-priests were enraged, and the people in an uproar ; and when they beheld the swords and the staves, and Clirist was apprehended, and themselves in danger; they were all o tended at him, and fled. Yea, we may see it in Christ himself, who, though the Father had testified touching him three times from heaven, say- ing, This is my beloved Son^ &c. Yet when his suffering drew near, he exceedingly feared, and was amazed and astonished, and on the cross cried out aloud, My God, my God, why hast thou forsaken me? My brethren, no man knows the grievousness and efficacy of tribulation, and the weakness and frailty of human nature, but they who* have had experience of both ; but this is the comfort of the faithful, that that knowledge of Christ and the gospel which God hath taught us, and we have heard and learned from him, will certainly endure and hold out throughout all the greatest and longest storms of tribulation and temptation, though with much striving and difficulty ; but they who have had much knowledge of the truth, and have made a glo- rious profession of it before men, and yet have wanted the true teaching of God, and trife faith through that teaching, such, when tribulations and difficulties have risen up, have quite departed from the truth, and have often renounced it. We know not, brethren, I say again, what we do be- lieve aright, touching Christ and his gospel, touching the love of God to us, and the remission of our sins, &c. till distress, and tribulation, and death come ; and what we are then, we are that indeed ; yea, at such times, we are to be judged according to our faith, and not according to our sense and feeling. Luther was wont to say, " That in temptation he could " hardly make use at all of that doctrine of the free grace " of God to sinners, and of faith in Christ crucified," &c. 334. THE STUMBLING-STONE. which at other times he did preach in much knowledge and utterance. And he said another time, " That if he were " addicted to God's word at' all times alike, and could find " such love and desire thereto in his heart alvyays, as he " did sometimes, he should reckon himself the happiest " man in the world." Now from all these things I conclude, that John, being in prison, and being fallen into many tribulations and temptations, did send these two disciples unto Christ for his own cause, and for his own confirmation, as it is said ver, 2 and 3. Ver. 2. When John had heard in prison the works of Christ, he sent two of his disciples, Ver. 5. And said unto him, Art thou he that should come, or do we look for another ? Whence we are farther to observe, That John, in his doubting, sends to Christ himself, and would not turn aside to the Scribes and Pharisees, to take advice from them, or to demand their judgment. For true faith, in all doublings touching Christ, goes to Christ himself for resolution, and will be satisfied from none but Christ. And Christ is as ready to satisfy John, as John to in- quire and ask ; and so he returns him this answer by his disciples. Ver. 4. Go, and shew John again those things you see and hear* Ver. 5. The blind receive their sight, and the lame walk ; the lepers are cleansed, and the deaf hear ; the dead are raised up, and the poor have the gospel preached to them ; and now let John himself resolve his own question, Whether I am the true Christ or no. Go, shew John the things you see and hear. Where you see, that Christ doth not say in plain terms that he was the Christ ; yea, he often forbad men to say THE STUMBLING-STONE. 335 so ; but he would have his works and his word declare what he was, that our faith might have a sure foundation. 1. Christ would be known by his works. The blind receive their sight, the lame walk, &c. and so every where in the gospel, Christ would be known to be what he was by his works ; particularly in John x. 24. when the Jews came round about him, and said. How long dost thou make us doubt ? if thou be the Christ, tell us plainly. Jesus thus answered them, ver. 25. I told you, and ye believed not ; the works that I do in my Father'^s name, they bear witness of me. And z;peribus, sed in fide, spe 8c dilectione Dei. Liit/i, m cap. 25. Gen. THE STUMBLIXG-STONE. 355 Christ and his righteousness ; and so hath ceased from his own work's^ as God did from hii. Now the world and worldly church are greatly offended at this spiritual worship ; and that first, because it makes no great show, and presents no glorious outside to the world, to win their favour and appluuse, and so they despise it as a notional or melancholic thing. And secondly, because this is wholly out of the reach and power of the natural man ; and no man, by his free will, or natural abilities, can attain thereunto. Where- fore they are offended at this kind of worship, and would have a worship in the days of the gospel, after the manner of the worship of the law ; a worship standing in out- ward works, and duties, and ceremonies, and in observa- tion of days, times, places, and persons; and much scandalize that worship, which stands only in faith and love, and makes void all other things. 4. They are offended at the true church of Christ. Because Christ, under the New Testajiient hath set up a new church, which is not outward and visible, as the church of the Old Testament was ; neither carries in it any worldly pomp, power, and glory, as the church of antichrist doth, but is wholly spiritual and invisible, and as utterly unknown to the world, as Christ himself. The true church, under the new law, is the congrega- tion of spiritual men gathered together; not in one out- ward place, but in one faith, hope and love, in one Spirit, in one Christ, in one God. It is the company of the faithful and elect, which have Christ for their head. And this church is not known by any outward orders, or forms, or ceremonies, or manner of life, but only by the word of faith ; seeing this true spiritual church is conceived and formed, is brought forth and brought up, is fed and clothed, is strengthened and adorned, is pro- 356 THE Stumbling-stone. tectcd and perfected by this word of faith alone ; yea, the Tvhole nature, and life, and being, and action of this church, is in the word of faith. 2. They are offended at this church, because it is the habitation of God, and his very kingdom, wherein he himself is present, is manifested, speaks, works, reigns, is glorified, and is all in all in it ; and so it will not re- ceive unto itself any thing of the power, wisdom, and righteousness of man. They arc much offended to hear that this church is the temple of the living God, and that God hath said it himself, that he will cnvell in them^ and "walk in them ; and that God is in them of a truths and not by fancied habits of created grace ; and that they are filed •with all the fulness of God: and that they are living stones in that building, wherein Christ himself is the chief corner stone ; and that they arc all built together by the Spirit, to be the habitation of God : This doth so exceed- ingly offend them, that is, causeth them to blaspheme, in crying out against this doctrine of the Spirit of God, as blasphemy. 3. They are offended at this new church of the New Testament, because it will be the church of God alone, and will not acknowledge any to be of it but such as are born of God, and have obtained like precious faith with them ; and so will have no constant communion with any (how skilful soever in the letter of the word, and how eminent soever in outward forms of religion but only with such who have true fellowship with the Father and the Son in the Spirit, 4. They are offended at this church, because usually, God calls unio it, not the great, and honourable, and wise, and learned; but mean, plain, and simple people: ac- cording to that of Paul, 1 Cor. i. 26. You see your calling, brethren, how that not many wise men after thefesh, not many mighty , not many noble are called; but God hath THE STUMBLING-STONE. 357 chosen the foolish things of the worlds to confound the wise ; and God hath chosen the weak things of the xuorldy to confound the migh'y ; and base things of the world, and th?n?s which are despised, hath God chosen ; yea and things that are not^ to bring to nought things that are. So that this true church consists of a small company of poor, mean, simple, base and despised men, in the eyes of the world and worldly church ; yea, of such, who in their jud.a^ment, deserve to have no place nor being in the world ; and who, now, out of their own choice, would willino;ly join themselves to such a congregation ? 5. The great and worldly-wise people are much of- fended at this church, because of its outwardly afflicted condition in the world, it having fellowship with Christ in all his sufferings ; and so is always reproached, despi- sed, slandered, torn, spit on, buffeted, crucified and mock- ed ; and from ail, most, or some of these sufferings, the spiritual church is never privileged in the world : and by- reason of these things, the visage of the true church seems foul, deformed, and offensive in the eyes of men, whilst the national and carnal church is highly favoured, esteem- ed, and preferred itself, and hath its chief teachers ho- nt)ured with scarlet and furs; so that, if Christ were on the earth again, in his mean and plain condition, he would be ashamed to own them, and they would be as much ashamed to own him. And thus much for their offence at the true church. 5. They are offended at the true government of this church. Because Christ, under the New Testament, as he hath set up a new church, so also he hath set up a new government of this church ; and this also offends in many respects. 358 THE STUMBLING-STONE. 1. In that Christ will have none brought to his church by outward violence and compulsion {g), though he have all power in heave?i and in earth; but in the day of his power, that is, of the gospel, he only entertains the willing people, and compels no body against their wills ; seeing he seeks not his own profit, but ours : Our Lord. Jesus Christ gathers his true church on earth, according to the counsel and mind of his Father in heaven, and so will entertain none but whom his Father draws. 2. They are offended at his government, in that, in his true church, he makes an equality between all christians through faith ; and will have none over one another, but will have all to serve one another in love ; and so he will have him that would be the greatest, to be the least of all ; and him that would be the chief, to be the servant of all ; as himself came not to be served^ but to serve and to give himself a ransom for many : And he was greater than all the children of God, not through any worldly great- ness, lordliness or dominion, but through his teachings and instructing them, and loving them, and serving them, and suffering, and dying for them : And besides this greatness, there is nothing but equality in his church. 3. They are oflended at his government, in that Christ doth nothing in his church by the decrees or constitu- tions of ecclesiastical men, or by the secular arm and power of the magistrate ; but he doth all by his word and Spirit, and nothing else : and these alone, without the addition of any thing else, are infinitely sufficient to do all that Christ would have done in his kingdom. 4. in that he will have us to love our enemies^ and to do good to them that do evil to us, and to pray for tlwm that per- (§•) In toto Novo Testamento, non sunt praecepta urgentia, sed tan- tUH) exhortaticncs & obsecrationes. Nee Christus nee apostoli quen- quan) unquam coegerunt : 8c Spiritus sanctus vocatur in hoc Spiritus paracletus, ut e^Uiortetur, huth^ 2, Responso ad libr. Ambr. Cathar. THE STUMBLING-STONE. 359 secute us, and dcspitefully use us : He will not have us to be enemies to any, or to do evil to any, or to persecute and use despite to any ; he will have us to beware of false prophets, but not to destroy them ; and to avoid heretics, but not to kill them ; and will have neither of them burnt with any fire, but the fire of love (h). 5. Jn that he will have all things in his kingdom, ordered and done only by the law of love, and nothing by any law o^ violence or compulsion. Now this kind of government of the true church, doth grievously offend the world and worldly church, and the governors of both ; because they know no government of the church at all, but that of the ecclesiastical and civil power intermingled ; and if this be made void, they can do nothing at all in the government of the church ; but think, according to their unbelief, all things presently will come to confusion; for they want faith to commit the government of Christ's own church to his own care, by his Word and Spirit, And thus they are offended at this true government also. 6. And lastly, (for I will name no more particulars at this time) They are offended at Christ's true ministry. Because Christ, under the New Testament, hath erected and constituted a new ministry ; not through any ecclesias- tical ordination, but merely through the unction of his Spirit, without any regard at all to a man's outward calling or condition in the world, but whether (as I said before) a man may be a scholar, or clergyman, or gentle- man, or tradesman, if Christ call him, and pour forth his Spirit on him'; that, and that only makes him a true minister of the New Testament (z). (h) Igne charitatis coniburendi sunt hseretici, & quicunque impie aapiunt & decent. Luth. torn. 2. (i) In Novo Testamento ostenduntur omnia, quae facienda omit- tendaque sunt, sed memo cogitur ; omnibus permittitur ut vel pe- reantj vel. salvi fiant. Luth, Resfi,on, ad Ambros, Cathar, 360 THE STUMELING.STONE. And of this new and offensive ministry to the world and worldly church, Christ himself was the first. For he was not of the tribe of Levi, as the apostle saith, Heb. vii. *' but of the tribe oiJudah, of which Moses speaks nothing touching priesthood ;" how then did Christ become the first and chief minister of the New Testament ? The Spirit of Christ tells us by Isaiah Ixi. and Christ himself tells us, Luke iv. saying, The Spirit of the Lord is upon me; for he hath anointed me to preach the gospel to the p or , to preach good tidings to the meek^ to bind up the broken-hearted, &c. So that our Lord Jesus Christ, be- ing (according to the dialect of antichrist) a lay-man, and having never learned letters, nor been brought up a scho- lar, but being brought up with Joseph in the trade of a carpenter, and not ordained, neither by the church of the Jews, nor allowed by them, was yet the first and chief minister of the New Testament, through the unction of the Spirit only. Now the worldly church were extremely offended at this very thing, as you may see in the gospel, Matt. xiii. 54, S^, Jesus came into his own country, and taught them in the Synagogue, insomuch that they were astonished t (for no man spake like him, for he taught with authority, and not as the Scribes) but they said. Whence hath this man (this mechanic man) this wisdom, and these mighty works ? Is not this the carpenter''s son ? Is not his mother called Mary ? And are not his brethren and sisters all with tis ? and they were offended in him ; that such a man that had no degrees nor ordination, should yet be a mmister. And as Christ himself was the first minister of this sort, so he chose others in the same manner : He chose fisher- men, and tent-makers, and publicans, plain men, and of ordinary employment in the world, and only put his Spirit on them, and this was their euflicient unction to THE STUMBLING-STONE. 351 the ministry. And thus it was foretold by ./o,(n, false doctors, or false masters ; and Luther saith it came to pass by the sini^ular counsel of God, that our teachers should be called doctors and masters, that it may appear to all whom Peter here means : And he farther saith, that Peter hereby doth undoubtedly tax the universities, in which such men are created, and out of-which have pro- ceeded all the preachers in the world : so that there is no town or city under the whole kingdom of Antichrist, which hath not such doctors and masters as are created in the universities. For the whole world (saith he) is of this opinion, that the universities are the fountains whence they should flow, who ought to teach the people. Now this (saith he) is a most horrible and abominable error, so that nothing has proceeded, in all the world, out of any thing, so much to be opposed, as out of the universities: Where- fore (saith he) Peter saith that all these are false masters and false doctors. Thus Luther,* . Objection, Now if any say. This doctrine being com- monly taught and received, will throw down the univer- sities : I ansxver. If the universities will stand upon an human and civil account, as schools of good learning for the instruct- * Quo indubie f.^xat academias in quibus tales homines creantur, e quibus prodieruni omnes in orbem prsedicatores, 8cc. Totus eniin orbis in liac scDtentia est, hos fontes esse, c (juibus scaturiant qui docei'e populum dcbeant. Uicest error horrendus & abominandus, xit nihil aeque aversandum ulla ex re, quam ex academiis prodierit, &c. Luth. in we. THE STUMBLING-STONE. 3(j5 ing and educating youth in the knowledge of the tongues and of the liberal arts and sciences, thereby to make them useful and serviceable to the commonwealth, if they will stand upon this account, which is the surest and safest ac- count they can stand on ; and will be content to shake hands with their ecclesiastical and antichristian interest, then let them stand, during the good pleasure of God ; but if they will still exalt themselves, above themselves, and place themselves on Christ's very throne, as if they had ascended up on high to lead captivity captive^ and to give gifts to men for the work of the mi?iist?-y ; and so will presume to darken the glory of Jesus Christ, and his true ministry, which He sends forth, as his Father sent Him ; then let them, in the name of Christ, descend into that darkness, out of which they first sprang, that the glory of Christ may fill the world. And thus have I declared how the world and worldly church are offended at Christ, and his word, and worship, and church, and government, and ministry ; and so con- sequently at all his things. And now I proceed to the third general I propounded ; to wit, to shew, Third point. How great an evil it is to be thus offended at Christ and his things. And this appears in many particulars. 1. One evil is, that to be offended at Christ and his things, is a certain evidence that men are wholly ignorant of Christ and of God, though they be called christians, and have the name of God tilways in their mouths : For if men knew Christ aright, and God in Christ, it were im- possible they should be offended at Him ; and inasmuch as they are offended, it is certain they do not know Him by any revelation from the Father. Wherefore Christ 366 THE STUMBLING-STONE. tells his disciples, John xvi. 3. that the chief ground of that offence which the world and worldly church should take against them who are his true members, and have re- ceived the same word and Spirit with him, through true faith, is, because they have not known the Father nor him» For he that knows Christ in christians, is not offended at them ; and he that knows God in Christ, is not offended at Him : But they that are offended at Christians, know- not Christ ; and they that are offended at Christ, know not God. 2. When men are offended at Christ and his things, it is a sign they are real unbelievers, whatever forms of godliness they may live under ; and though it may be they have been old professors ; for Peter saith, Christ is precious to them that believe ; wherefore, they that are of- fended, are destitute of faith. 3. They that are offended at Christ, lose all that spi- ritual and eternal advantage that comes by Christ to true believers ; and so fall short of the love of God in Christ, of recoiiciliation with God in Christ, of the righteous- ness, wisdom and power, and of all the fulness of God in Christ ; of eternal redemption from the law, sin, death, and hell by Christ ; and of all that great salvation that is in and by him ; and Jesus Christ is wholly in vain to them. When men are fully and irreconcileably offended at Christ and his thin,^s, it is a sign they are of the wicked one, of the seed ol the serpent ; as Christ told such of. fended Jews,. Ye are of your father^ the devil \ and my shttp hear my voice ; bu< you hear it not^ (but are offend- ed) and therefore you are none of my sheep. 5. I'hey that are offended at Christ, are utterly ruined throut::li such offence : Wherefore Christ is called a stone of stumbhng, and rock of offence to them that are disobedient^ and stumble at the word: And he is said to be set for the fall THE STUMBLING-STONE. 367 and ruin of many in Israel; and Matt. xxi. 44. Christ saith, Whosoever shall fall on this stone, shall be broken ; but on whosoever it shall fall, it shall grind him to powder. For whoever stumbles, or dashes against this stone, dashes against God himself in the nature of man : He dashes against the counsel and decree of God ; against the wisdom and understanding of God ; against the love, mercy, righteousness, truth, and power of God i against the eternal Word and Spirit of God ; and no man perishes like that man : For he incurs all that wrath, vengeance, destruction, and damnation, which the Lord God himself, in all his infinite wisdom, knowledge, righteousness, jus- tice, and power, can inflict on him to all eternity ; and so he is indeed ground to powder. Yea further, that man that stumbles against Christ, is not only ruined by such oflence, but ruined without all means or hope of recovery : They that are broken against him, and by him, are broken in pieces like a potter's vessel, which can never be made up again : They that fall against him, never rise again ; they that are ruined by him, are never repaired again. If a man were dashed in pieces by Moses, he might be repaired again by Christ ; but he that is destroyed by the Saviour, by whom shall he be saved ? He that was condemned by the justice of God for sin, might recover again by the love and mercy of God in Christ ; but he that is destroyed by the love and mercy of God, is past all hope and remedy. Wherefore I entreat you to consider this thing with all your hearts : For nothing makes such ruins in the world, as the sin of being offended against Christ and his gos- pel. This is the sin that ruined Jerusalem of old, and Germany of late ; and if any thing undo this common- wealth, this will undo it ; the offence that is taken by mean men, and by men in place and authority, against Christ and his gospel. 368 THE STUMBLING-STONE. And this is the sin also that is like to undo and ruin the university, and to raze it down to the very ground, even your horrible envy, enmity, and opposition to the truth of the gospel : When Christ's word, or the truth as it is in Jesus, is hated, opposed, derided and scoffed at in your colleges, in your f.chools, in your meetings ; yea sometimes in your pulpits; diis sin will dash you in pieces, that you shall find none to recover you. This sin will en- gage against you the Son of the living God ; and when his wrath is kindled against you not a little, but to the very utmost, for so great wickedness, shall then your* masters, Plato^ jiristotle^ Pithagoras, &;c. be able to de- liver you ? Or shall Thomas and Scotiis, and other school- men, with their cold, vain, and antichristian divinity, help you ? Or shall the secular arm, and worldly power (whom you have seduced for many ages) be able to shelter you in such an hour? No certainly; but if you continue in your bitter enmity against the true and spiritual word and gospel of Christ, Christ lives and reigns to bring you down wonderfully, and to make your name a shame and a curse to the whole true church of God. And this poor contemptible doctrine of the gospel, which you hear to-day, and (it may be) most of you de- spise, and esteem no more than a straw for strength ; this very word shall prevail against you, and triumph over you : And the poor people of God, that small handful of believers that are amongst you, whom you despise in your hearts, and reckon but as the filth and bff'-scouring of the place, even they shall see your downfall, and shall say, Thou art righteous, 0 Lord, who hast judged thus ; and shall say again, £ve?z so, Lord God Mmightt/j true and righteous are thy judgments* * Certum est, Aristotelem mortuum 8c damnatum, esse doclo- rem hodic omnium universitatum magis quam Christum. JRuth. Resjions. ad Libr. Ambros. Cathar. 1 THE STUMBLING-STONE. 369 And this now have I spoken in faithfulness to Jesus Christ, and in faithfuhiess to his true church, and in faithfuhiess also to the university, that they might hear, and avoid that ruin, which will otherwise inevitably befal them for their offence at Christ and his gospel. And now let them that can receive it, receive it, and let them that cannot, deride and reject it ; but whether you re- ceive it, or whether you reject it, sure I am, I have spoken the truth, which God himself, in his due time, will witness to : And so much also for this point. The fourth point is. The blessedness of them that are not offended at Christ, according to Christ's word here, Blessed is he whosoever shall not be offended in me. Now those very few who are not offended at Christ and his things, when the whole world and worldly church are offended, their blessedness appears in many particulars. 1. As first, in that it is evident that they all are taught of God, and have heard and learned from the Father him- self, touching the Son : And they that see Christ by the revelation of the Father, are not at alf offended at him, when all other men are. For such do clearly see Christ's power in his weakness ; his glory in his reproach ; his exaltation in his abasement ; his divine nature in his human : they see his sufferings were for our sins, his stripes to heal us, his death to deliver us from death ; and all this they know, not only by the letter of the word, but also by the revelation of the Father in their hearts, and so they can- not be offended at Christ, who see him thus. Wherefore when the world and worldly church had many different opinions of Christ, and Peter ^ notwithstanding, acknow- ledged him to be the Son of the living God, Christ replied. Blessed art thou, Simon , for flesh and blood hath not re- vealed this to thee^ but my Father which is in heaven ; And this is thy blessedness, that thou knowest me by the 3 A 370 THE STUMBLING-STONE. revelatiou of the Father, an'd so knowest me aright, and art not offended. He then that is not offended at Christ, when all other men are, hath for certain the Father's teaching, and sees Christ far otherwise than the world and worldly church do ; he sees Christ in all his mystery, and in all his glory; and when we see him thus, we value him never the worse for the. form of a servant, nor for all his reproaches and sufferings from the world, but we rather behold these things with the greater wonder and comfort ; seeing, for our sakes, he l.umbled himself from the form of God, to the form of a servant, and in that form to the death of the cross. 2. They are blessed, because, through this revelation of the Father, they have true faith in Christ wrought in them. For true faith in Christ doth necessarily follow the Father's revelation ; and when God teaches us Christ, we must needs believe in him ; and through this faith we know him by experience: And he that knows Christ through the expsnence of faith, finds and feels Christ to be all that to him, which the scripture Sipeaks of him : He, through this faith, feels " Christ to be made unto him of God, wisdom, righteousness, sanctification, and re- demption," and all things ; and Christ, being through faith, made all that to him, which he is in himself, it is not possible he should be offended af him. Farther, through this experience of faith, Christ be- comes precious to him ; as Peter saiih, 1 Pet. ii. 7. To yon who believe, he is precious : That very Christ, which to others is a stone of stumbling, and a rock of offence^ is pre- cious to them who haVe faith, and know him by expe- rience ; so precious, that they esteem all the greatest and most excellent tilings in the world but dross and dung in qom-parison of him; and such believers have chosen to part with their liberty, their estates, their relations, and their own lives, all which are precious things in themselves, THE STUMBLING-STONE. 371 rather than they would part with this infinitely, more pre- cious Christ. 3. They are blessed, in that, through this faith they have establishment, as Christ saith, on this rock I will build my church : And he that hath Christ for his only founda- tion, is never offended at him, whatever scandals the world and the devil raise up against him ; But he that hath another foundation than Christ, to wit, either his own works and righteousness, or the world, and the things of the world, when scandals come, they are pre- sently offended, and their ofl'cnce against Christ declares they are not built on him. But they whom nothing can offend, are surely built and established on Christ, and in this they are blessed. 4. They who have received the revelation of the Fa- ther, and through this revelation, true faith, and through this true faith, firm establishment, are farther blessed, in that all such are past perishing ; for he that cleaves so in- separably to Christ, that nothing can offend him, and is so firmly built on Christ, that nothing can remove him, it is impossible for him to perish by any thing : Wherefore it is said. Behold^ I l^y "^ '^ion a chief corner-stone^ elect and precious ; and he that believeth on him shall not be confounded: And Matt. xvi. saith Christ, On this rock I rvill build my churchy and the gates of hell shall not prevail, 5. And last of all, they that have escaped the offence of Christ, are sv^re of salvation : For such do truly partake of all that infinite and everlasting advantage that is by Christ ; they partake of his own righteousness, and wis- dom, and truth, and power, and nature, and life, and word, and Spirit, and of all his fulness ; and thus they have true possession of the beginnings of eternal life, as John saith. These things have I written to you that believe^ that ye may know that ye have eternal life abiding in you, 1 John V. 13. and Christ saith, I give unto my sheep eter- 372 THE STUMBLING-STONE. nal life ; that very life which was in the Father, and was communicated to Christ, and manifested in his human nature. And in all these respects are they blessed that are not of- fended at Christ, as Christ affirms. Blessed is he whosoever shall not he offended in me. And so now I proceed to some uses. 5. The uses. 1. To warn all sorts of men, that they take special care that they be not offended at Christ, and the things of Christ : You have heard that the world, and the wisest, and greatest of the world, and that the worldly church, and the most holy and religious in that, are oftended at Christ : And you have heard also how great an evil it is to be offended, and how great a blessedness it is not to be oflended ; wherefore I do advise you from the word, to take care that you be not found amongst them who are offended at Christ. Objection. But you will be ready to say. We hope we are not offended at Christ, but we do love, honour, and embrace both Christ, and the things of Christ. To this I answer. That many do usually say they are not ofliended at Christ, and it may be, some may think so too, who yet indeed, and before the Lord, are grievously offended at him ; as may thus appear. For, 1. First, He that is offended at the true word of Christ, is offended at Christ himself; 5^or Christ is the word, the gospel word, the word that was with God, and was God, and came into the flesh ; and that spake, and suf- fered, and died, and overcame all in that flesh ; and Christ said it was expedient for the church, that he should with- draw his flesli, or bodily presence, and only continue that presence of his with them, which is by the living word of God, through the gospel ; and this is that Jesus Christ who is present with believers to the end of the world. I THE STUMBLING-STONE. 373 And so he that is offended at the true spiritual word, held forth by the confession of faith, is offended at Christ himself, who is present in that word ; wherefore saith Peter, 1 Pet. ii. 8. He is a stone ofstumbUng, and a rock of offence to them that stumble at the word. The most people adore the outward name of Christ, but yet cannot endure the true word of Christ. Now all that are offended at the true spiritual word of Christ, and right doctrine of the gospel, are offended at Christ himself, and stumble at that stumbling-stone. And thus multitudes are offended at Christ, who think themselves very free from this sin. 2. They that are offended at true believers, are of- fended at Christ himself. For they are in the world as he was, and walk as he did walk ; and they are one flesh and spirit with him ; they are his members, they are Himself; and whosoever is offended at them, is offended at Him. For Christ is the self-same, both in himself the head, and in believers his members. And these are the children of God, together with Him the first-born, and these are com- prehended in the same love, chosen with the same choice, called with the same calling, sanctified with the same ho- liness, kept by the same power, and glorified with the same glory : These partake of the same divine nature, and have the same word and spirit dwelling in them, in the same righteousness, wisdom, grace and truth; and there is no difference between Christ and them, but what is be- tween the head and the members, the first-born and his brethren. And so, they that are offended at these, would as certainly and necessarily be offended at Christ himself, if he had lived in their time, or if they had lived in his time. It is manifest then, that they who are offended at the word of Christ, and at the works of Christ, at the nature and life of Christ in believers, would have been ofiended at them in Christ himself. Yea, they who are offended at 374 THE STUMBLING-STONE. Christ in believers, would much more have been offended at Christ in himself; because what is in a christian but in part, was fully in Christ ; and what is in a christian in a small measure, was in Christ without measure ; and there was in Christ a far more glorious presence and manifes- tation of God, than in any christian ; and proportionably would they have been offended at Him in himself, who are truly offended at him in his members. 3. They who are offended at the sufferings which come on christians for Christ's sake, are offended at Christ himself, because they suffer not on their own account, but on Christ's, and the cross tliey take up and bear, is His, and not their own. If they would live as other men, in the common religion of the nation, and make use of the form of godliness without the power ; and comply with that doctrine and discipline which the clergy shall allow for orthodox, and the magistrate accordingly approve and confirm : Then might they live as quietly and prosper- ously as other men ; but because they cleave only to Christ, and take him for their only master in the things of God, and receive his word in faith, and then hold it forth to others, therefore the world hates them ; as Christ s?ad, I have given them thy word, and the world hath hated them^ because they are not of the world, as lam not of the world. Wherefore every true christian, who speaks and pro- fesses the word of faith, the word which exalts Christ alone and his things, and throws down all other things of the world, though in the highest esteem with men, must needs meet with his enemies and avengers, his Scribes and Pharisees^ his Herods and Pilates : And now, when the carnal church, which hath the favour and coun- tenance of the state, sees poor christians, for the word's sake, suffering all the hatred, malice and rage of the world, and worldly church, they are greatly offended at them ; THE STUMBLING-STONE. 375 and in being offended at them, they are offended at Christ himself; for it is his cause in which they suffer, and not their own ; and it is he who suffers in liis cause, more than they, as is evident by that complaint of his, Saul, Said^ why persecutest thou me ? I say, as it is Christ that is, and doth all in his true saints, so also it is he that suffers all in them ; and they who are offended at these sufferings of believers, which they suffer in and for Christ are offend- ed at Christ himself. And in these three respects it doth plainly appear, that many who pretend to honour the outward name of Christ, are yet indeed grievously offended at him. 2. The second use is another caution, to warn all men to take heed, that they be not offended themselves at Christ, neither be troubled nor offended with the offences of others : but when we see the whole world and worldly church offended at Clirist and his things, let us take care that we be not offended also ; but let us consider, 1. That it is no new thing that Christ and his gospel should be stumbled at, and contradicted by the world and worldly church : For thus it was foretold by the pro- phets, and thus it hath been done ever since Christ was manifested in the flesh. In the days of his ministry, his doctrine was so contrary to carnal reason, and the human apprehensions of men, in matters of religion, that many of his disciples said, This is a hard saying, who can bear it ? John vi. Yea, vmny of his disciples murmured at his doctrine, and went back, and walked no more with him : And all along, during Christ's ministry, many were snared, and stumbled, and fell, and were broken thereby ; and he that is troubled and offended at this, must get him another Christ, and another gospel ; for the true Christ is set for a sign to be spoken against ; and the true gospel is set for a word of contention and contradiction to the carnal christians, and to the whole world. 376 THE STUMBLING-STONE. Wherefore, when we see, in our time, the world and worldly church offended at Christ and his gospel, let us know that thus it hath been from the beginning ; and let us know that as Christ and his gospel, are the same now as they were then, so the world and antichrist, and the devil, the head of both, are the same also ; and therefore it carmot be, but Christ and his gospel must suffer the same contradiction in our time, as they have done in all former times. 2. That we may not be offended with the common and general offence of others, let us consider that Christ and his gospel are never the worse for the offence which the world takes at them ; but Christ is still the Son of the living God, and the gospel is still the power of God to salvation, to every one that believes; and Christ and his word do still remain a sure foundation for the true church of God : That Christ crucified^ which is to the Jews a stumbling-block^ and to the Greeks foolishness., is, notwith- standing, to them who believe., Christ the power of God and Christ the wisdom of God: 1 Cor. i. So that Christ is not the worse for the world's being offended at him, neither do the faithful think him the worse : Nay, the more vile he is to others, he is still the more precious to them. 3. Let us consider, that notwithstanding all the offence of men, Christ and his gospel still remain and continue what they are, and cannot be prevailed against. Men may be offended at Christ and his word, but they cannot destroy and extinguish them ; but they still remain, and do always prevail against all things that oppose them. Wherefore, to deliver us from the scandal of all men's being offended against Christ, we are to consider, that as all the world have been, are, and will be against Christ, so Christ and his kingdom shall rise up and increase against all the world, and against all their thoughts and endeavours ; and all their councils, contrivances, and THE STUMBLING-STONE. 377 industrious actings, shall not be able to hinder the king- dom of Christ from prospering, and growing great ; but it shall arise, and stand up in all its glory, out of the midst of all the offences and contradictions in the world. Where- fore, Christ and his kingdom are called a tried stone ; for he hath long ago endured whatever the world and worldly church could do against Him, and whatever the might and malice of men and devils could do against Hmi, and yet hath overcome all : All that have opposed Him have been dashed in pieces by Him, in the several ages of the world ; and he and his kingdom still remain, and shall re- main for ever; for he is a sure tried stone. And they, in this town and university, who are the most grievously of- fended at the word, shall not, by all their subtilty, malice, slanders, evil-speaking, nor by any thing they can say or do, design or undertake, be able to prevail against it ; but they must shortly die, and depart out of the world, and in despite of them, leave this word of God behind them, to live and flourish, and overspread the world. And these considerations, if entertained by faith, may keep us from being offended at the offence of the whole world : And this for the second use. 3. In the third place, I shall shew you how believers ought to carry themselves in the midst of those offences that are taken against Christ, and against themselves for Christ's sake, that is, his life and doctrine's sake. 1. First then, We ought to be careful to abide in Christ, and to walk in Christ ; to speak all our words, and to do all our works, and to live our whole life in Christ, and in his Spirit ; that so the world may not be of- fended at us who are nothing, and do nothing in ourselves, but at Christ in us, who is and doth all in us : And then, as we shall certainly be established and preserved in Christ, through our abiding in Him ; so they shall as certainly 3B 378 THE STUMBLING-STONE. perish, and be ruined through His abiding in us, and their dashing against Him in us. 2. To carry ourselves aright in the midst of oiFences, let us be sure that the word we believe and hold forth is Christ's word, and then we may be very confident that this truth and cause shall and must remain, how many ad- versaries soever it may have : and though the world and devil may rage against it, yet (as hath been said) they shall never be able to overthrow it, much less to root it out. A true christian must be able to say, I loiow the word which I believe and profess, is the only word of the Lord God, and his everlasting and unchangeable truth, vind the last manifestation of his will by his own Son ; and whatever word agreeth not herewith, is false, and of the devil, and antichrist ; and therefore, by this word will I staj% though all the world be against me. And when we are thus certain of the word of God, through faith and the Spirit, it comforts the heart, and makes it glad, and settles it in inward peace and rest, in the midst of all outward oppositions and troubles, as through God's goodness we have found by experience. For when we know that the word which we have received and profess, is the very doctrine of the Son of God, then also we know that it shall prevail against ail kingdoms, commonwealths, states, governments, societies, univer- sities ; against all laws, orders, decrees, acts, and against all sorts and degrees of worldly and ecclesiastical powers, which are contrary thereunto ; and shall, in the time ap- pointed by God, utterly consume them, and bring them to nothins:. And by these means, to wit, by abiding in Christ, and being all in Him ; and by being sure that the word we believe and profess, is His word, we may live safely in the midst of ail offences, without the least prejudice. THE STUMBLING-STONE. 379 4. Lastly, I shall speak a few words to those in this university and town, who are offended at Christ and his gospel ; and also a few words to those, who (through the grace of God) have escaped this offence, and so shall conclude this matter. And first for you who are offended at Christ and his word, (which we must needs say is come amongst you in truth, and in plainness,) and are angry at it, and storm at it, and reproach it, and think and contrive how to resist it, and to hinder the free course and passage of it in this place ; because it is not only contrary to the philosophical divinity of the schools and university, and the common, carnal religion of the nation, but doth also reprove and condemn them, and will have the haughtiness of men bowed doxun^ and the pride of men laid low^ and the Lord Jesus Christ and his things only exalted: and that here, where the wit, and wisdom, and parts, and learning, and accom- plishments of men, have ruifled it, and reigned hitherto ; I say, you that are thus offended for this cause, are offend- ed at Christ himself, and at God in Christ, and you do stumble at the stumbling-stone, and shall so fall thereby, as to be broken in pieces : Yea, this stone itself shall fall upon you, and shall grind you to powder, and you shall *' be punished with everlasting destruction from the pre- sence of the Lord, and from the glory of his power ;" and this destruction shall be poured on you with the greatest severity and wrath, that God himself can inflict in all his infiniteness and eternitv ; for if (as the penman of the epistle to the Hebrews saith) the word spoken by angels was steadfast^ and every transgression and disobedience re- ceived a just recompense of reward, what escaping can there be for them who neglect that great salvation, which was published at first by the Lord Christy and afterwards confirmed by the first believers, and witnessed to by signs and miracles, and gifts of the Spirit, by God himself : Heb. 580 THE STUMBLING-STONE. ii. 2, 3. and if (as the same believer saith, he that despised Moses^ law^ died without mercy, of how much sorer pu- nishment shall he be guilty, who treads underfoot the Son of God? &c. And assuredly it had been much better for you, if you had lived among the Heathen and Pagans, where the gospel of God our Saviour had never been heard, than to hear this joyful sound, which manifests the love of God, and brings along with it remission of sins, and the gift of the Spirit, through faith in Christ, and to be offended at it, and so to be destroyed by the word of salvation, and to be immediately punished with eternal death, by Him who is the true God and eternal life. And this is the heavy burden which the word of the Lord hath laid on your shoulders, and you cannot remove it. 2. And then for you true believers, you little flock, you it\Y chosen out of the many called, who hear the word of Christ, and are not offended at it f though you hear it every where, and that with both ears, in this university and town, contradicted, misreported, reproached, scandal- ized, and called error, heresy, new light, faction, schism, sedition ; and hear all manner of evil spoken , against it falsely, not only by the rude and ignorant p^ple, but also by the Scribes and Pharisees and hypocrites of this place ; and yet for all these offences, you are not offended at it, but own it, and love it, and embrace it, notwith- standing all the extreme disadvantages it hath from this place, which is counted by carnal people the very foun- tain of religion and the ministry;, knowing by Gpcl's own teaching, that it is the word of righteousness dnd life, and the truth as it is in Jesus, thou Jifl? contrary to ihe sense of the university and schools, wMo have generally their teaching from man: To all such, I^^say by th& word of the Lord, Blessed are ye, of the. blessed of the Lthich delivers up all that partake of it, first, into the kingdom of the Son, and after, through that, into the kingdom of the Father. The baptism o(John, left men in that old world wherein it found them ; but the baptism of Christ, delivers them up into the new world, or the kingdom of God. Now, in all these respects it appears that John^s bap^ tism did not do the work of the baptism of the New-Tes- tament ; for then that only had been sufficient, and there had been no need of Christ's to come. And thus you see that the baptism of John, as it is distinct from Christ's, so it is far inferior to his. And therefore, great hath been the mistake of many, for several ages, who have made John''s baptism equal to Christ's; for what is this, but to make the servant equal to the Lord, and to set down the creature in the throne of the only be- gotten of the Father? Yea, and it is quite perverting of Johti's office ; for John was to be a burning and a shining light, to usher in Christ the true hght : He was to be as the morning-star, to usher in Christ the Sun of righteous- ness ; and was not to be so much clouds and darkness to obscure him : He was but to point out Christ, and depart again, and not to sit in equal glory with him, on his throne in the New Testament. John said, he was not worthy to bear his shoes ; and therefor^^i^ey do not well, who have prepared an equal crown for him with Christ, who is Kmg of Icings, and Lord of lords » Wherefore we must take great heed that we do not so magnify John''s office, as to intrench on Christ's, and to make the Son, out of the bosom of the Father, to take up the baptism oi John, a servant, but to administer one en- THE DOCTRINE OF BAPTISMS. 399 tirely his own ; surely this would not have been suitable to the glory of the only begotten Son of God. The third thing I propound to speak to, touching John* s baptism, is the time of its duration or continuance, and that was but very short ; for John^s baptism, as all the ceremonies of 3foses, was but for a time ; yea, this being nearer the truth and substance than they, was of less du- ration ; as the morning star, though brighter than the rest of those heavenly lights, shines a shorter time than they, because the hasty appearance of the sun swallows it up. And so John's baptism was of great use, a little before Christ's manifestation to Israel, and continued till the time of his ascension ; and then, when Christ's baptism began, the shadow was to give way to the substance, and the sign to the truth, and the letter to the Spirit, and the servant to the Son : So that Christ's baptism put an end to John's water- baptism, and Spirit-baptism to creature-bap- tism. For as all the prophets were until John, so John was until Christ ; and John must no more exceed his bounds, than Moses and the prophets theirs ; but as the prophets gave up to John, so John must give up to Christ. John's temporary ministry had a temporary baptism ; but the everlasting gospel, (which is, that word in our flesh) hath an-everlasting baptism, which is the pouring out of the Spirit, So then, John being a servant and forerunner of Christ, Christ was not to take up his baptism, hut John was to resign up his baptism to Christ; yea, and as a servant, to deliver up all things into his hands, as heir and Lord : And so John^s water-baptism was to last but till Christ's lire- baptism should come in, and then the fire should lick up the water; and as Spirit- baptism should increase, --water- baptism should decrease. So that John^s baptism, or wa- ter-baptism (which is all one) belongs not to Christ's king- dom, which is a kingdom not of the letter, but of the Spirit ; not of signs and shadows, but of the truth : And therefore we leave it where we found it, even without 400 THE DOCTRINE OF BAPTISMS. the bounds and reach of Christ's kingdom : for JohrCs office and baptism reached unto Christ's kingdom, but hath no place in it ; and to bring signs and ceremonies into the kingdom of truth, is (if rightly understood) to act against Christ glorified. Objection. But some will say. This is strange indeed, that water-baptism should have no place in the kingdom of Christ ; and therefore pray stay a little, for we have many things to object against it. Objection, Why, this would rob us of our Christianity. I answer. No : For it is not water, but Spirit-baptism that makes us christians ; and water-baptism hath been an unlawful blending or mixing of the church and world to- gether ; so that hitherto they could not be well distin- guished from each other, to the great prejudice of the con- gregation of Christ. Objection 2. But have so many ages erred, that have used water-baptism ? Answer. For the errors of former ages, and their great mistakes in many of the truths of God, I have nothing to say, but that of the Apostle, How unsearchable are his judgments^ and his ways past finding out! Objection 3. But you are the first man, for ought wc know, that ever opposed it. Aiiswer. One single mean man with the word, may very justly and lawfully contradict the whole world without it ; truth is not to be judged by multitudes, or an unity, but by the word. Objection 4. But Christ himself was baptized with wa- ter, and surely that perpetuates it in the church. Answer Christ's being baptized with water undtx John, no more perpetuates water-baptism in the christian church than his being circumcised under Moses, perpetuates cir- cumcision in the christian church, or his submitting to other Jl/o^fl?'ca/ ceremonies perpetuates them; Christ brings THE DOCTRINE OF BAPTISMS. 401 no temporal or carnal thing into his everlasting and spi- ritual kingdom, though himself submitted to them un- der their several dispensations, in the season of them. Objection 5. But Christ justifies and commands wa- ter-baptism, in John iii. Except a man be born ofivater^ yc and Matt, xxviii. Teach and baptize. Answer. 1 confess these are places that many ha\'e mis- taken, to justify the practice of water baptism; but I shall shew you, that they do indeed misunderstand them. For that first place, John iii. 5. Except a man be born ex, uJ'aTOf ' y.xi TTvcvixccToc, oy water, and the Spirit, he cannot enter into the kingdom of God: 1 confess many of the ancients have, by water here mentioned, understood the materi- al water; and have interpreted the text to imply exter- nal baptism, which was John's only; and hereupon di- vers of them have exceedingly magnified water, and as- cribed it to the washing of souls, and the regeneration of christians in some measure: they not considering, in the mean time, what Christ saith in the verj- next verse, That which is born oj the flesh is Jlesh, and that which is born of the Spirit is Spirit; by which they might have learned, that outward and corporeal water can do nothing but outward and coq^oreal things; and can contribute no- thing to the cleansing of souls and consciences from sin. So that this place cannot be understood of corporeal water; and I could produce the testimonies of many god- ly men of good note to this purpose, but do forbear, be- cause I would not have our faith built upon the authori- ties of men; but the thing is evident from the text it- self; for it saith. Except a man be born of water, whicli shews the water he speaks of, must be such, as is able to give a new birth, and to make a man a new, that is, spiri. tual, holy, heavenly creature; and no water can do this, but the Spirit; and therefore Christ adds to water, tlie Spirit, by way of explication; as if he had said, " No man 402 THE DOCTRINE OF BAPTISMS. can enter into the kingdom of God, except he be born again of water: but the water I speak of, is not material wa- ter, but the Spirit, which is able to produce in us a hea- venly nature, through which only we can have entrance into a heavenly kingdom, seeing Jlesh and blood cannot in- herit the kingdom of God;'''' so that the water Christ means in this place, is the Spirit; and many other places give wit- ness to this, John iv. 10. If thou didst know -who it is that saith to thee, give me to drinks thou wonldst have asked of him, and he would have given thee living water: And ver. 13, 14. Jesus saith unto her , TFhosoever drinks of this xva- ter (meaning the water of the well, called Jacob'' svjqW) shall thirst again; but whosoever shall drink of the xvater that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, spring- ing up unto everlasting life: And John vii. 37, 38. Jesus stood and aried, saying. If any man thirst, let him come unto me and drink: he that believeth on me, as the scrip- ture hath said, out of his belly shall flow rivers of living water; but this spake he of the Spirity which they that believe on him should receive. Now by water in all these places, is not meant mate- rial water, but the Spirit, as Christ himself explicates; and surely his testimony alone is sufficient. But again, if in this place. Except a man be born of water and the Spirit, you v/ill needs understand material water, why then, upon the same ground, you must needs understand that place in Matthew, of material fire, where it is said. Matt. iii. 11. He shall baptize you xvith the holy Spirit, and w'lth fire; which is absurd, and contra- ry to reason: But water and fire, in each place, added to the Spirit, shew only the efficacy of the Spirit; and so you may as well bring in the use of material fire in bap- tism, from the text in Matthew, as of material water, from the text in John. So that this place in John proves no authority of Christj THE DOCTRINE OF BAPTISMS. 403 for water baptism in his kingdom, which is the church of the New-Testament. Now the other place, Matt, xxviii. 19. Go ye and teach all nations^ baptizing them in the name of the Fa- ther, and of the Son, and of the Holy Spirit ; is also of as little force as the former to prove water- baptism to be an institution of Christ. Indeed I find, that wher- ever men have met with the word baptism or baptize in the scripture, presently their thoughts have descended to material water ; they not so well considering or under- standing that water wliich is the Spirit, which is the only water that performs all the baptism in the kingdom of God. Now for that place, Go teach alinations, baptizing the?n ; they understand it thus, teach them, and baptize them with material water, using this form of words, I baptize thee in the name of the Father; he. but herein they err from the mind of Christ : for by these words Christ leads his disciples from Johi's baptism to his own ; as if he had said, " John indeed baptized with water, and ye have hitherto used his baptism ; but I shall now shortly bapitze you with my own baptism of the Spirit; and from that time I would have you to teach all nations, and by the ministration of the Spirit, not baptize them, or dip them in cold water, (as John did in his own bap- tism, and you in his) but baptize them, or dip them in- to the nam.e of God the Father, Son and Spirit ; and note, that he saith not here, 'BxTrrt^ovng <34uTj and covetousness, and uncleanness, and all evil; and this is the name which the first Adam wrote upon us; but the name the second Adam writes on us, is righteousness and holiness, and truth, and love, and meekness, and wis- dom, and all good: and this is the name the second Adam writes on us, or his own new name; for Christ him- self was baptized by the Spirit, into the name of God; that is, was taken up into God, and the things of God, which are himself, as into the truth, wisdom, justice, mer- cy, power, &c. and all the whole flesh or humanity of Christ, even all his members are baptized into the same name of God with Him, and so are called by his new name ; so that this name of Christ, this new name which is given us by God, through the baptism of the Spirit, is infinitely better than that name which is given us by parents or godfathers in water- baptism. 3. Christ's baptism translates us into a new world : Except a man be born of that water ^ which is the Spirit, THE DOCTRINE OF BAPTISMS. 411 he cannot enter intothe kingdom of God: No man can pos- sibly enter into the church of the New-Testament, which is the kingdom of God, but through the 1)aptisms of the Spirit ; the baptism- of the Spirit makes a new crea- ture, and this new creature enters into a new world, which is the new Jerusalem^ that comes down from God out of heaven. 4. Spirit-baptism quahfies us for the same work with Christ, that is, for the ministry of the New-Testament : saith Christ, the Spirit of the Lord is upon me^ for he hath anointed me to preachy Isaiah Ixi. 1. and he began his mi- nistry from his Spirit- baptism, which did immediately follow his water. baptism, but was in no sort one baptism with it; and having, through the opening of the heavens, received the Spirit, which taught him the name of God, he presently began to teach the name of God to others; and Christ himself was not a minister of the New-Tes- tament, but through the baptism of the Spirit. Now all believers that are anointed with him in his unction, or which is all one, are baptized with him in one baptism of the Spirit, are anointed and baptized to the same mi- nistry. For the anointing of the Spirit is the teaching of God, and they that are taught of God themselves, ought also to teach others; and the Spirit of Christ is the Spirit of prophecy, and they that have received that Spirit, must prophesy ; as it is written. It shall come to pass in the last days-, that I will pour out my Spirit upon all Jlesh, and your sons and daughters shall prophesy ; which very place, Peter ^ Acts ii. applies to the baptism of the Spirit : so that this Spirit- baptism of Christ, makes all prophets that partake of it. 5. Spirit-baptism makes all those one with Christ the Head, who partake of it, Gal. iii. 27. As many as have been baptized into Christy have put on Christ; so that by the true baptism of the New-Testament, \ve do actually 412 THE DOCTRINE OF BAPTISMS. put on Christ, aiid are made one with Christ : and this is not done by any water-washing, but by the Spirit; for tlirough the gift of the Spirit only are we made one flesh Avith Christ ; yea, through this we necessarily become one Spirit with him too ; as it is said, He that is joined to the Lord is one Spirit; so that not through water, but Spirit-baptism, do we put on Christ, the Spirit carrying us into Christ, and bringing Christ into us, and being one and the same Spirit in both ; and this is truly to be baptized into Christ. Now this baptism that makes us one with Christ, makes us to partake both of his death and resurrection. 1. Through baptism of the Spirit we are dipt into the death of Christ, Rom. vi. 3,4. Know ye notithatso many of us as are baptized into Jesus Christ, are baptized into his death ? And this is, as the Apostle unfolds it, ver. 6. The crucifying of the old man with him, that the body of sin may be destroyed, that henceforth xve should not serve sin: And all this is done, not through any w^ater-washing. but through the gift of the Spirit; for it is through the Spirit onl)', that we are able to mortify the deeds of the flesh; and nothing but the presence of the Spirit in us, is the destruction of sin ; so that the Spirit of Christ baptizes us into the death of Christ. 2. Spirit- baptism makesus partakers of his resurrection as well as of his death; yea, therefore do we die with him, that we may live a better life, Rom. vi. 4. Therefore are we buried with him by baptism (that is. Spirit-baptism) into death; thathke as Christ was raised up from the dead, by the glory of the Father, i. e. the Spirit, so should we also live in newness of life; for if xve have been planted together in the likeness of his death, we shall be also in the Ukejiess of his resurrection. Where you see, that the same baptism of the Spirit that makes us die with Christ, doth •ilso quicken us into his resurrection, and deprives us of THE DOCTRINE OF BAPTISMS- 413 our own life; not that we may remain dead, but that it may communicate to us a better life than our own, even the life of Christ hinielf; that we who are men, may live the very life of the Son of God in our own souls and bodies, and may be quickened with him, and raised up with him, and set in heavenly places in him. 6. As Spirit- baptism makes us one with Christ, the Head, so with the church, the body, 1 Cor, xii. 13. For by one Spirit are we ail baptized i?ito one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit : So that, by drinking into one Spirit with the church ; we become one body with it, and no otherways : I say, not by be- ing dipt into the same water, but by receiving the same Spirit, do we become one body with the church ; and it is not the being of one judgment, or opinion, or form or the like, that makes men one true church or body of Christ ; but the being of one Spirit ; and none are of that church, which is the body of Christ but those who are baptized with that one Spirit of Christ. 7. Spirit-baptism truly washes and cleanses from sin : What water- baptism doth in the sign, this doth in the truth ; even cleanses from ail carnal and spiritual filthi- ness : and no man is cleansed from sin, but by the wash- ing of the Spirit ; the pouring forth of the Spirit on all flesh, is the killing of sin in all flesh, 1 Cur. vi. 9. 10, 11- Neither fornicators, nor idolators, nor adulterers, nor ef- feminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor ex- tortioners, shall inherit the kingdom of God ; and such were some of you, but ye are washed, but ye are sancti- fied tn the name of the Lord Jesus Christ, by the Spirit of our God: So that Spirit- baptism cleanses from all sin, whatever it is ; and there is no man cleansed from sin, but through this baptism. 414 THE DOCTRINE OF BAPTISMS. And again, Ephes, v. 26, 27. Christ gave himself for the churchy that he might sanctify and cleanse it^ with the washing of water by the word^ that he might present it to himself a glorious churchy not having spot or wrinkle, or any such thing ; but that it should be holy, and without blemish ; and nothing doth thus purify the church, till it be without spot, wrinkle, or blemish, and till it be perfect- ly holy, but the baptism of the Spirit. And therefore, though the baptism o^John was administered but once, yet the baptism of Christ is a continued baptism ; for as long as corruption is in the flesh, the baptism of the Spirit is in use : So that the nature and life of a christian are un- der a constant and continual baptism, God every day pouring forth his Spirit upon a believer, for the purify- ing and sanctifying of him, and making him meet for the immediate presence of God, whither no unclean thing comes, nor the least uncleanness in any thing. 8. Spirit-baptism saves : whatever in us is washed with the Spirit, is saved as well as sanctified ; and how much any one hath received of the Spirit, so much as he already saved, Titus iii. 5.. According to his mercy he hath saved us, by the washing of regeneration, and renew- ing of the holy Spirit, which he shed on us abundantly through Jesus Christ our Saviour : Where the apostle teaches us how God saves, and that is, not by John''s bap- tism, or water- washing, but by the laver of regeneration, which is the renewing of the holy Spirit, poured on us abundantly, through Christ : so that he calls the bap- tism of the Spirit, the laver of regeneration ; such a la- ver as renews the old nature, yea, and begets a new one ; so that a man, through this haptism, is wholly changed, not in a few good works, but in his whole nature ; and from his newness of nature, flows new- ness of life ; so that he is no more as he was, but is, and lives, and loves, and thinks, and speaks, and acts, othcjtwavs than he was wont ; and this cannot be the THE DOCTRINE OF BAPTISMS. 415 work of water in any measure, but wholly of the Spirit; for where men are destitute of the Spirit, though washed with water a thousand times, there is no change of nature in them; but the change of nature wrought by Spirit-bat- tism, is so much present salvation, even in this present world. There is another Scripture that witnesses tlie ssme thing; and it is 1 Peter iii. .0. A few (that is, eighr souls) were saved by water: the like figure (whereunto baptism answering J ^ doth now also save us; not that xvherehy the filth of the fie sh is cast away ^ hut xvhcrebtj a good consci- ence answers well to God, by the resurrection of Jesus Christ. Peter having said that baptism answers to the flood, and saves the church now, as the flood did the church then; yea saith he, but I mean not the outward bap- tism, or the washing away of the filth of the body, but the answer of a good conscience towards God, by the resurrec- tion of Jesus Christ: Which place is difficult; but I thus conceive it. The efficacy of Christ's resurrection is the gift of the Spirit, and the Spirit of Christ in a believer, rec- tifies his conscience, and makes it good; so that it can re- turn a sweet answer to God, upon every word of his; for the work of the Spirit in the heart, answers every word of faith spoken from God; particularly it can say to God, " I was indeed filthy and unclean throughout, but I am now washed, and justified and sanctified in the name of the Lord Jesus, and by the Spirit of my God;" and this Spirit-batism is that which saves, and not the water, which puts a-.vay the filth of the flesh only, but leaves the filth of the Spirit as much as ever. So that, in this place, Peter puts an end to baptism in the flesh, as Paul, Rom. ii. 28. puts an end to circumci- sion in the flesh, saying, He is not a Jew which is one out- wardly, neither is that cireumcisoin which is outward in the fiesh; but he is a Jew which is one inwardly, and cir- cumcision is that of the heart, in the Spirit, and not iv 416 THE DOCTRINE OF BAPTISMS. the letter y whose praise is not qfmen^ but of God: That is, saith /*<7z^/, in the kingdom or' Christ, where all things are spiritual, circumcision in the Spirit puts an end to cir- cumsion in the flesh: and in the same kingdom of Christ, saith Peter ^ baptism in the Spirit, puts an end to baptisni in the flesh; for he is not a christian who is one outwardly, neither is that baptism which is outward in the flesh: but he is a christian who is one inwardly, and baptism is that of the heart, in the Spirit, and not in the letter, whose praise, also, is not of men, but of God. For under the gospel, which is the ministration of the Spirit (as ye have been oft minded) we can find nothing among all outward things, through the use and exercise whereof, we may at- tain to the cleanness and purity of righteousness in our na- tures: and therefore Christ hath put an end to all outward, carnal, and earthly things of the first Testament, by the inward, spiritual, and heavenlj^ things of a second and better Testament: And by his own death and resurrec- tion only, not without us, but within us, through the power and efficacy of his Spirit, all the baptism of the New-Testament is fully and perfectly performed. And thus, in all these particulars, you see the infinite excellency and giory of the Spirit-baptism, above water- baptism: and this only is suflicient in the days of the.gospel, as being the true and proper baptism of the New-Testa- ment: For as Christ himself only, is sufficient to the faith- ful without John^ though John were of use in his season^ to point out Christ; so the baptism of Christ only, is suffi- cient to the faithful, without the baptism olJohn^ though the baptism o^John were of use in its season, to point out the baptism of Christ; and the baptist himself was of this judgment, who said to Christ, I have need to be baptized of thee; which he means, not of water-baptism (for so Christ himself, as you have heard, did not baptize) but of the baptism of the Spirit; and so the Baptist himself, THE EPISTLE DEDICATORY. 417 \\lio was never baptized with water, neither by Christ nor the Apostles, nor any body else, yet was baptized with the Spirit, and the baptism of the Spirit was sufficient for the baptist, without any water-baptism ; and so Christ's Spirit-baptism by the word, is sufficient for all the faith- ful now, without Jo/m's water- baptism ; for he that is truly washed from all filthiness of flesh and Spirit, and hath the Holy Ghost in him to renew his nature, and to conform him exactly to Christ's own image, and to work him in this present world, into the true similitude of heaven, and to be in him ^fountain ofxvater^ springing up unto everlasting life^ what need hath he of cold material water to be poured on his body, under the pretence of any sign whatever, either of Moses or John, when-as, he hath the truth, substance, and heavenly thing itself? Now this, it may be, may seem strange and dangerous to some of low, and fleshly, and customary religion ; but let all such (if it be possible) consider, that where the sub- stance comes, the shadow is at an end ; and the ceremony where the truth, comes ; and the creature were God comes : And if they understand not this for the present, I hope they may understand it afterwards ; for we speak not at un- certainties in this point, what we have in some measure seen, and felt, cmd handled of the xvordoflife, that we deliver to you, that ye may have fellowship with us ; and truly ^ ourfelloW' ship is zvith the Father, and his son Jesus Christ, through the Spirit. ~ ' — -■ ^ ■ ■ ■-■■■■■—-■ ' - ...p...!! MM t^ ■ Isaiah iviii. 12, ^nd they that shall be of thee (that is, of the church that is born of the Spirit) shall build the old waste places, (made such by the church that is born of the flesh) thou shalt raise up the foundations of many generations (by the clear reveahng of Christ, his kingdom-and all his things, accord- ing to the ministration of the Spirit) and thou shalt be called the Repairer cfthe breach, the Restorer of paths to dwell in. (Here Christ writes upon the foreinentioned church his own new name. ) 3 G THE TRIAL OF SPIRITS, BOTH IS TEACHERS AND HEARERS ; Wherein is held forth, the clear Discovery and certain Downfall, OF THE CARNAL AND ANTICHRISTIAN CLERGY OF THESE NATIONS ; TESTIFIED FROM THE WORD OF GOD, TO THE UNIVERSITY-CONGREGATION IN CAMBRIDGE. BY WILLIAM DELL. Whereunto is added. A plain and necessary Confutation of divers gross Errors, deHvered by Mr. Sydrach Simpson, IN A SERMON, PREACHED TO THE SAME CONGREGA- TION, AT THE COMMENCEMENT, ANNO 1653. Wherein, among other things, is declared, that the Universities (ac- cording to their present Statutes and Practices) are not (as he af- firmed) answerable to the Schools of the Prophets, in the time of the Law ; but rather to the Idolatrous High Places. And that Humam Learning, is not a Preparation appointed by Christ either for the right understanding, or right teaching the Gospel. With a brief Testimony against Divinity-Degrees in the Universities. As also Luther's testimony at large upon the whole matter. And lastly, The right reformation of Learning, Schools, and Uni- versities, according to the State of the Gospel, and the Light that shines therein. All necessary for the Instruction and Direction of the Faithful, in these last times. > THE EPISTLE DEDICATORY. To all the truly faithful, the very little Flock of Christ in these Nations, now despised, and almost worn out (according to the prophecies) for the word of God, and Testimony which they hold. Grace be multiplied unto you, and Peace from God our Father, and the Lord Jesus Christ, our head and Hope. I Could not choose but distinguish you thus, from all "^he "rest ot the people of these nations, of what con- dition or quality soever, seeing God himself hath first done it, having chosen you to himself in Christ, and set you apart for himself, as a peculiar people, zealous of good works. And I have chosen to speak this only to you, because ye are all taught of God, and have heard and learned from Him, the truth as it is in Jesus : And be- ' cause you have an inward unction from God, whereby you know the truth from error, though it be never so much reproached by carnal christians; and whereby you know error from the truth, though it be never so much exalted and magnified by them. You are those spiritual men, who judge all things, because you have received the word and Spirit of judgment in Christ, from the Father. Besides, you are the men whom God will use in his greatest and most glorious works, which he hath yet to do in the world ; to wit, in the destruction of the kingdom of antichrist, and in the setting up, and enlarging the king- dom of Christ ; which things are not to be done by the might and power of worldly magistrates (which, it may be, you have not received ; and if you had, it would not be helpful here) but by the Spirit of the Lord, which you 422 THE EPISTLE DEDICATORY. all have received in some measure. Yea farther, none but you will be contented to live only by faith, and to foUoAv Christ in untrodden paths, and to undertake im- possible works to flesh and blood ; and none but you will be willing to have the residue of Christ's life and works, and of his sufferings and death, fulfilled in your mortal bodies. You christians are called chosen and faithful, and you will still be found with the Lamb on Mount Sion, and with the first who have his name, and his Father's name, written in their foreheads ; and you dare still to own the an- cient truth, cause and work of Christ, how great disad- vantage soever, is, for the present, risen up against it, through the apostacy of carnal christians, the lovers of this %vorld. And you all know, that all that hath been done hitherto by the sword, is but the preparation of Christ's w^ay to his work ; and that the work itself is still behind, and to be done by those worthies of the Lord, who love Jesus Christ and his kingdom, and coming, a thousand times better than the present world, and all the best things of it ; yea, than their own lives. Wherefore I advise you all, to whom now I speak, to take heed that you neither drink nor sip of the clergies cup, which carries in it the xvine of the wrath of the fornification of antichrist; lest, having drunk thereof, you fall asleep through the strength of their inchantments, and so are rendered unable to fol- low Christ any farther. For many powers and magistrates of the world, once hopeful, have been tlfus overcome and seduced into antichrist's cause against Christ, to their utter ruin in the end. And how iu\e the present clergy, with their most plausible men, attempted some of this present power ; yea, some of the very chiefest and most godly in the army ; and have put them into some (that I say not great) danger ! Wherefore remember you, that word of the Lord, spoken by his Angel, Bev. xiv. 9, 10. If an 7/ THE EPISTLE DEDICATORY. 423 f}ian worship the beast and his imagey and receive his ?nark in his forehead^ or in his haiid, the same shall drink of the wine of the wrath of God^ which is poured out without mixture^ into the cup of his indig?iationy ^c. If any man worship the beast^ that is, the antichristian church of the pope, and his prelates and clergy, which is called the beast, because of its fierceness and cruelty against the saints : or his image, that is, the church cf the bishops and presbyters, which, in a lesser volume, and less letters, doth answer the other and is directly like it. Whoever shall worship these, that is, highly esteem them for their human learning, and school divinity, and sacred- ness of their orders, and count them worthy all honour and respect, and worldly maintenance ; and also to have power in matters of religion, to allow and determine of doctrine, and to appoint and institute in matters of government : and being worldly powers, do subject themselves, and all the worldly people under them, to these men's religion, authority, doctrine, discipline, &c. whosoever shall thus worship them, or shall receive his mark, that is, this principle, that, it is lawful to punish and persecute men in matters that merely relate to faith and the gospel, and this under pretence of the glory of God, and good of christian people ; which is the beast's mark in every age, and under every change of outward form : whoever shall receive this mark in their forehead, tliat is, to profess this doctrine only : or in their hand, that is, to execute it according to laws, which the nations have been seduced to make to this purpose : The same sJiall drink of the wine qfthe wrath of God, which is poured out without mixture, into the cup of his indignation ; and he shall be tormented zvith fre and brimstone, in the presence of the holy an- gelsi and in the presence of the Lamb ; and the smoak of their torment asccndeth up for ever and ever. 424 THE EPISTLE DEDICATORY. Wherefore you faithful ones have great cause to be very well advised in these things, seeing the chief design of an- tichrist is to seduce the elect ; seeing he hath nobody else in all the world that dare oppose him, or know how to do it, but you : And he knows, if he can prevail with you, all the world besides will follow him headlong, as the Gergesenes swine ran into the sea, and were choaked. Now I have adventured, through the inspiration of the Almighty, to undertake openly and plainly against the clergy and universities, which, in their present state, are the residue of the hour and power of darkness upon the na- tions : And the Lord, of his grace, hath helped me through this work, by his Spirit of counsel and might. And so I have freely and willingly exposed myself for Christ and his truth's sake, to all the reproaches, slanders, revilings, contradictions, and (if their power shall serve) persecu- tions of the universities and clergy ; and of all those people, high and low, bond and free, who have received their mark, and worship them : Choosing rather to suffer with Christ, and with you, his seed, all manner of tri- bulations, than to reign with them ; and much rather em- bracing christian communion, with poor plain husband- men and tradesmen, who believe in Clirist, and have re- ceived his Spirit, than with the heads of universities, and highest, and stateliest of the clergy, who, under a specious form of godliness, do yet live in true enmity and opposi- tion to the gospel. I do indeed, freely acknowledge, that I have often been ready to complain to God, in the anguish of my spirit, that he had called me, a very bruised reed, to a more difficult task, in one respect, than eithet fFickliJffe, Hus or Luther^ those strong pillars in the house of God ; to wit, because much of the gross body of antichristianism, against which they chiefly engaged, being done away by their ministry, there still remains the cunning and subtil soul and spirit THE EPISTLE DEDICATORY. 425 thereof, which yet is all in all, in antichrist's kingdom, though it be farther removed from the knowledge and notice of the common sort of christians. And so the mystery of iniquity is now become more mysterious and deceiving than in their times ; And as perfect and bitter enmity against Christ and his spirit, and the true temple of God, the spiritual church, as ever was in all their times, doth now prevail under the name of orthodox doctrine, and the reformation of religion, by the late As- sembly of Divines, which the clergy are all now ready to set up, if they could gain the secular arm to strengthen them thereunto, (of which now they have greatest hopes) and without which, their religion can find no high place in this world. Now herein the old mystery of iniquity is renewed amongst these men, that they would have an outward letter and ministry, without the Spirit of Christ, to be the doctrine and ministry of the New-Testament, which is the ministration of the Spirit, and not of the letter : And would have the secular magistrate to have right and power to enforce men to such a religion, as himself judges true, by the help and counsel of those ministers, which himself judges orthodox : As if some men were able to teach spiritual things, and all to understand them, by natural reason made use of, and improved ; which yet these men deny in t^miniS) whilst they assert it in the prin- ciple. For they will not leave it to the Father, to draw whom he pleaseth to the Son ; neither ^vill they leave it to the Spirit, to choose what living stones he pleaseth, to build them together to be the habitation of God : But the ecclesiastical state, having seduced the temporal, to make them believe, that the magistrate's worldly power, in union with their worldly religion, may make a national church of all, that they, betw'een themselves, please ; and may allow, and set up, such a doctrine for orthodox, 3 H 426 THE EPISTLE DEDICATORY. which these men, who are in academical degrees, and ec- clesiastical orders, do approve for such ; though the Spirit of God, in all believers testifies that these men have not the mind of Christ, but of Antichrist, in all they teach, and act, and counsel ; in their assemblies, churches, doctrine, ordinances, works, duties, days, times, fast- ings, thanksgivings, and every thing else : Yet these hav- ing the outward carcass, or appearance of religion, though destitute of the inward soul of it, which is true faith, and the Spirit of God, do cozen, not only the meaner people, but the very magistrates of the world ; v.ho are glad to hear, that the clergy have given them such high power in the kingdom of Christ, and made them magistrates in both worlds ; though indeed, in the end, it be not for the magistrates advantage, but wholly for the clergies. And thus is the mystery of iniquity groAvn more mys- terious now than heretofore. But this is our comfort and help, that God still causes his light to shine forth pro- portionally to his people, to discover every new change and form of the mystery of iniquity. And though the mystery of iniquity, in e\'cry age, is mysterious enough, to cozen all the unbelieving world, though never so wise and learned ; yet is it never able to deceive the faithful, who have always sufficient light from God to discover it, and sufficient grace to overcome it. And now, you faithful and belovfd ones, to whom I have spoken all this, stand you fast, and depart not from Christ, his word, and work (all which you know in faith) for any good or evil things that may befall you in this short life ; but finish in faith and patience, the work which God hath given you to do, in your several places, waiting for the j^lorv which shall be c:iven vou at the revelation of our Lord Jesus Christ ; in whom I ren.ain, though most unworthy, Your humble and faithful Servant in the Gospel, IF. D. 427 THE TRIAL OF SPIRITS. I JOHN IV. I 6. Beloved^ believe not every spirit^ but try the spirits, whether they be of God ; because many false prophets are gone forth into the xvorld. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come m the fiesh, is of God. And every spirit that confesseth not that Jesus Christ is come in the fesh, is not of God : And this is that spirit of antichrist, xuhereof you have heard, that it should come, and even now already it is in the xvorld. Te ore of God, little children, and have overcotne them, because greater is he that is in you, than he that is in the xvorld. They are of the xvorld, therefore speak they of the xvorld, and the world hears them. We are of God ; he that knoxveth God, heareth us; he that is not of God, heareth not us ; hereby knoxv we the spirit of truth, and the spirit of error » In this scripture we may take notice of these six things. 1. The apostle gives notice to the beloved congrega- tion of spiritual christians, of a great evil risen up in the world, v/hich (if not carefully heeded) might occasion some great trouble and danger to them ; Many false pro- phets, saith he, are gone out into the xvorld, ver. 1. 2. He prescribes them a sufficient remedy against this evil, saying. Believe not every spirit, but try the spirits, ivhether they are of God. 3. That the faithful might be able to make a right judgment of spirits, he gives them one short rule of trial, which vet comprehends in itself all rules • ver. 2, 3, 428 THE TRIAL OF SPIRITS. '* Hereby know we the Spirit of God; every spirit that confesseth that Jesus Christ is come in the flesh, is of God ; and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God," &c. 4. He shews them with whom these false prophets, who have the spirit of antichrist, should not prevail ; to wit, with none of the true children of God ; ver. 4. " Ye are of God, little children, and have overcome them; because greater is he that is in you, than he that is in the world." 5. He shews them with whom the false prophets should prevail, to wit, with the world and carnal people ; ver, 5. " They are of the world, therefore speak they of the world, and the world heareth them." The world seeking its own things, receives antichrist, and his prophets. 6. Pie shews how the spirit of truth and error may be known in the people, as well as in the teachers ; to wit, by the people's cleaving, either to the teachers of truth, or lo the teachers of error; ver, 6. '* We are of God; he that knoweth God, heareth us ; he that is not of God, heareth uot us ; hereby know we the spirit of truth, and the spirit of error. These six things are held forth to us in this scripture, and they are all very profitable and necessary for the true church to be acquainted withal, especially in these last of the latter times. I shall begin with the first ; which is, FIRST POINT. The great and dangerous evil of which the Apostle gives notice to the church of believers, and that is, the going out of false prophets into the w orld. Manij false prophets are gone out into the ivorld. And here it is to be noted, that from the very beginning of the world, there have been two seeds or generations of men, very contrary the one to the other, as is evident in (\cn. iii. 15. where God saith to the serpent, " I will put enmity between thee and the woman, and between thy seed ■md her s^^ed," The <^oed K^^'i one of these, are called the THE TRIAL OF SPIRITS. 429 sons of God, of the other, the sons of man ; Gen. vi. 6. And both these, being the children of one Adarn^ according to the flesh, are yet distinguished by several spirits, that dwell in them, and inspire them : For the Spirit of God, that is, the Spirit of righteousness and truth, doth inspire the one, and these are truly called the children of God, as PaidsdHxhy Rom. viii. " as many as are led by the Spirit of God, they are the sons of God". And the spirit of Sa- tan, which is the spirit of wickedness and error, doth in- spire the other ; and these are truly called the sons of men, who all have sinned, and are deprived of the glory of God. Now these two different and contrary spirits, which have dwelt in these two distinct seeds, have acted from the be- ginning of the world, each one according to his own na- ture ; and to trade and traffick with mankind, and out of them, to bring forth children to themselves, like to themselves in all things ; and so one hath endeavoured to beget and bring forth the children of God, and of truth ; the other the children of men, and of error : And to this end, the one hath held forth the truth of God, by the true Spirit of God ; the other hath held forth error and falsehood, yet as if it were the truth : The one hatli endeavoured to bring man unto God, through true faith and repentance ; the other to turn men from God through sin : The one hath sought to Avork salvation in men, the other destruction. Now the false spirit hath been the most common in the world, and hath had the greatest opportunities and advan- tages to multiply itself, seeing it finds the whole worldalrea- dy lying in wickedness, and fully prepared to receive itself. But the true Spirit hath been found in very few, and that from the beginning ; for there have been but few true prophets, who have had the true Spirit, and have spoken the true word, as you may see all along in the scriptures, especially in the times oi Elijah and Micajah; but Christ 430 THE TRIAL OF SPIRIIS. saith, Many false prophets shall arise , and deceive many ; and Peter saith, in his second epistle, chap. ii. 1, 2. " That, as there were false prophets among the people, that is the Jews, so there shall be false doctors and teachers among the christians, who should privily bring in damnable here- sies, and that many should follow their pernicious ways." So that, as there has been many false prophets from the beginning, so especially in the days of the New Testa- ment ; for the more Christ hath appeared, by his Spirit, to lead men into truth, the more hath the devil appeared, by his spirit, to lead men into error, and this is proi>erly called antichrist ; for flesh and blood is not antichrist, but a spirit contrary to Christ's Spirit, that dwells in flesh and blood, and chiefly among those that profess the christian religion : This is antichrist. No spirit, in the Jews or Gentiles, is properly called an- tichrist; but the spirit of Satan, in false christians, appear- ing as an angel of light, this is antichrist. Before Christ came in the flesh, the devil was an evil spirit, and a liar, and a murderer, and the unclean spirit, and prince of this world ; but he was not properly antichrist, because Christ was not then come in the flesh. The devil was the devil before, and did dwell and work in evil men ; but from the beginning of the christian church, he is called anti- christ, and that not every where, but in the church or kingdom of Christ : For antichrist is a spirit that dissolves Jesus, and that not openly, but subtilly and cunningly, yea, under the name and pretence of Jesus, he is wholly contrary to him. Wherefore, the discerning of spirits, as it has been necessary from the begir.ning of the world, so also it is especially necessary in the days of the gospel, wherein the mystery of iniquity is become most mysterious, through the operation of antichrist, m those ?7ia7iyjalse pro- phets which are gone forth into the world. And so we proceed to th^ second point.' TPIE TRIAL OF SPIRITS. 431 SECOND POINT. And that is, That sufficient remedy, which the Apostle prescribes to the true church, against that great evil, of many false prophets being gone out into the world. Now the remedy the Apostle prescribes to the faithful against these i'alse prophets, is not, that they should stir up the secular power, to imprison, banish or burn them, that so they might be rid of them ; for this is antichrist's pro- per remedy against those that oppose him ; but the Apostle shews a more christian remedv, w hich is this, Believe 7iot every spirit^ but try the spirits, whether they be of God % and this remedy alone is sufficient for the true spiritual church of the faithful in every age, to preserve it safe and sound against all false teachers whatsoever, and their false doctrines : neither doth it desire, or need any other. Wherefore in this case, the Apostle contents himself to give only this caution to the faithful. Believe not every spirit, but try the spirits whether they be of God. Believe not every spirt, &c. that is, every one that speaketh of spiritual things. Whence it is plain, that we neither ought rashly and hastily to believe every man's doctrine, nor yet rashly and unadvisedly to censure and condemn it, till it be heard and known what it is : But it is a christian's duty lo prove all things, and to holdfast that -which is good, upon proof, as Paul adviseth ; wherefore John also adds here, But try the spirits, whether they be of God. Whence we note, that christians have right and power to try and judge the spirits and doctrines of their teachers ; and this is evident by many plain scriptures, as, Matt. vii. 15. " Beware of false prophets (saith Christ to the faithful) which come unto you in sheep's clothing, but inwardly they are ravening wolves ; ye shall know them bv their fruits." 432 THE TRIAL OF SPIRITS. Matt. xvi. 6. "Jesus said to them, Take he^d and be- ware of the leaven of the Pharisees, which is hypocrisy. Matt. xxiv. 4. " Jesus said, Take heed that no man deceive you : for many shall come in my name, saying I am Christ, and shall deceive manv." John X. " My sheep hear my voice, and know my voice, and a stranger will they not hear, but flee from him, for they know not (that is, own not) the voice of strangers. And all that came before me are thieves and robbers, but the sheep did not hear them." By all which scriptures, and many more that might be added, it is manifest, that the faithful, the true sheep of Christ, have right and power to judge of the spirits and doctrines of the teachers. l^et fathers, schoolmen, doctors, councils, assemblies of divines, universities, ministers, propound and publish what doctrine they please, the sheep of Christ, the faith- ful flock, have power and authority from Christ himself, to try and judge, whether the things they speak be of Christ, or of themselves and of antichrist. And this power the faithful people ought not to part with, neither for any fear, nor for any favour. Yea, it most nearly concerns the faithful, to try the spirits, and judge the doctrines of the teachers, for these two considerations among others. First, Because we must each one give an account for ourselves before the judgment-seat of Christ : Wherefore it concerns every one of us, to look to our own eternal con- dition, and not to leave this care to others for us. In death and judgment, each one must answer for himself; and there- fore ^ve ought to be as certain of the word of God, on which we build our immortal souls, as we are sure we live, and are creatures ; we ought, I say, to be sure ourselves, and not to trust any body for us, in this great matter whereon depends either eternal life, or eternal death. THE TRIAL OF SPIRITS. 433 Secondly, It concerns us to try the spirits and doctrines, because otherwise we may easily mistake, and instead of antichrist and his disciples, dash against Christ himself, and his precious saints. Yea, we have seen how the world and worldly church, not being able to try the spirits and doctrines, have contradicted and crucified the Son of God himself, and have reproached and persecuted all his people, who are baptized into one spirit with him ; and doing this, they have thought they have done God good service too ; and all because they were not able to judge of the Spirit and truth of Christ in himself and his members ; but have followed the judgment and counsel of the chief guides in the outward church, who have caused them to err, and to mistake truth for error, and error for truth, Christ for antichrist, and antichrist for Christ. Wherefore it concerns every one, to be wise to salva- tion for himself, and to try the spirits for himself, and not to content himself to say, thus said Augustine^ Ambrose, Hierom, &c. or this was the judgment of the fathers, or thus have the councils and universities determined, or thus do our ministers teach us ; but if thou art one of Christ's flock, thou must have skill to know and judge for thy- self, which is Christ's Spirit and doctrine, and which is antichrist's; otherwise thou wilt certainly miscarry in this great matter, and be undone for ever. If thou build on men in these things, and canst not judge for thyself, thou wilt be sure to be undone. But now this power of trying of spirits, and judging doctrines, which Christ hath given his true flock, and which they ought to have upon so good grounds; the teachers of the false and antichristian church, that is, the common clergy, distinguished by several names, titles, and degrees, have robbed them of; and have falsely and treacherously arrogated to themselves, the power of try- ing spirits, and judging doctrines ; and have said, that it 3 I 434 THE TRIAL OF SPIRITS. belongs to the clergy or national ministry, and their coun- cils, and assemblies of divines, to judge of spirits, whe- ther they be right or false ; and to judge of doctrines, whe- ther they be agreeable to God's word, or not ; and that all christians ought to expect their judgment and determina- tion, and to submit to it, and to depend on it, as on an oricle from heaven, yea, though it be, not only without? but also against their own particular judgment. And these men (I mean the clergy) through the eccle- siastical and temporal power which they had gotten, have stricken great fear into the whole world, and have misera- bly vexed innumerable consciences, with a grievous and lasting bondage, and have even driven them to dispair, whilst none durst approve or own any spirit or doctrine, though never so manifestly of Christ and his gospel, with- out their allowance and approbation ; so mightily hath the power of antichrist prevailed in the world, and that against the express word of Christ. Now the ground of this their antichristlan pride and usurpation, is this, that they arrogate to themselves, that they are the guides and shepherds of all christian men, and are to teach them the gospel, which they are only to receive from their lips ; whereas Christ hath promised his true church, that they shall be all taught of God, and shall hear and learn themselves from the Father, and hath also promised to send to them the Spirit, to lead them in all truth, and to give them an anointing, to teach them all things. . Now they, by robbing the faithful of this power, and arrogating it to themselves, have made themselves, con- trary to Christ's command, lords and masters in the church of God, and have usurped to themselves superiority and authority over other believers, and have subjected all the world to their opinion and judgment in the things of God : by which means, they have set wide open the flood- crates to antichrist and his kingdom, to break in upon THE TRIAL OF SPIRITS. 435 the world, and to overflow it, whilst they had robbed all christian people of their own judgment in all the things of God, and had made them to depend wholly on the judgment of the clergy. And had not christian people thus unchristianly deliver- ed up their judgments to the clergy, and that in the very highest points of religion, Christianity had not been so miserably blinded and corrupted as it is, and the mystery of iniquity had not so much prevailed in the world, as now it hath. For when christians would not try the spi- rits, whether they were of God, and the doctrines, whe- ther they were the word of God or no, but thought this a matter too high for them, and would refer and submit all to the judgment of their ministers ; then antichrist (the apostle of the devil) came forth boldly, and proudly exalted himself above all that is called God ; and his king- dom, above all the kingdoms of the world ; having first put out both the eyes of christians, by taking away from them their right and power of trying spirits, and judging doctrines. But when true christians shall search the scriptures (as God I trust, hath now fully put into their hearts to do) and shall justly and lawfully take to themselves the power which God hath given them, to try spirits and doctrines, then antichrist, and his agents, the carnal clergy, must soon be brought down : for the faithful, by that word shall soon perceive, that they are not of God, nor their doctrine of that right gospel, which is after the mind of Christ. Well then, by what hath been said, you, who are of Christ's true sheep, may perceive, that it is evident by the word, that faithful christians have right and power to try spirits and doctrines, though antichrist, for many ages, hath robbed them of this privilege. 436 THE TRIAL OF SPIRITS. For (that I ma}? speak a little more to this matter) the trial of spirits doth unquestionably belong to all men who have received the Spirit of God : for to this Spirit of God which dwells in the faithful, the gift of discerning spirits is inseparably annexed ; and the Spirit of Christ, which truly dwells in all true christians, cannot deceive, nor be deceived in the trial of spirits. So that this now is a common grace, that in some measure belongs to all true christians, who have received the unction that teacheth them all things, and is true, and is no lie. And though there be in the church diversities of gifts from the same spirit, which are given to some, and not to others, as tongues, and interpretation of tongues, and mi- racles, and gifts of healing, &c. mentioned by Paidj I Cor, xii. yet this gift of trying spirits, is given to all, in some measure, that have received the Spirit. For, as in the natural body there are several gifts given to severai members, which are not given to all the members, as see- ing to the eye, hearing to the ear, walking to the foot, &c. but feeling is given to all the members ; so also in the body of Christ, that is, the spiritual church, several gifts are given to several saints, but the trial of spirits and doc- trines to all saints, who have received the Spirit; and {/"any have not Chrisfs Spirit^ he is none of his ; and if any have Christ's Spirit, he can, in some measure, discern and judge of all spirits in the world : and the more any man receives Chris 's Spirit, the more able is he to judge of all other spirits. Wherefore, they who are true believers, and have re- ceived Christ's Spirit, their judgment is to be preferred in the trial of spirits, before the judgment of a whole council of clergymen. And they only, who can try spirits by the Spirit of God, and doctrines by the word of God, written in their hearts by the Spirit, are fit to commend ministers to the work of THE TRIAL OF SPIRITS. 437 God : that is, the congregations of the faithful, and not universities, and assembhes of divines. And thus you may perceive, that seeing many false pro- phets are gone out into the worlds it concerns the faithful, as they tender their own everlasting salvation, not to be- lieve every spirit that speaks of Christ, and his kingdom, and his things, but to tiy the spirits y whether they be of God, Objection. But now (it may be) some will be ready to say. We ought indeed to try the spirits, seeing there are many false prophets in the world ; but we hope there iu*e no such persons among us, but only some upstart men, with their new light, who, with their novelties and fancies, trouble the nation, and would fain turn all things upside down ; and we know these well enough already, and do sufficiently despise them. Ajisxver. It is very like you do ; but yet let me say to you, men, brethren and fathers, understand yourselves, and know what you do in this matter. For at the begin- ning of the reformation by the ministry oi Luther ^ Zuing- liusj Calvin, and divers others, precious servants of Jesus Christ, the popish clergy applied all these scriptures. Try the spirits whether they be of God, for many false prophets are gone out into the world; and beware of false prophets, which come to you in sheeps clothing, but inxvardly are ravening wolves ; I say, these, and the like places ©f scrip- ture, they applied to these godly men, and yet they them- selves were the false prophets indeed, and the other, whom they termed such, were true ones. Wherefore it is possible for you to be mistaken as well as they ; and no doubt but you will be mistaken, except the Lord be gracious unto you, and give you his own Spirit, by which alone you can make a right judgment in this matter. Wherefore, that he that reads may understand, you must know, that the false prophets are not so easily dis- cerned as you think ; for they seem to be true prophets , 438 THE TRIAL OF SPIRITS- and godly, holy, learned, orthodox men, men of eminence and renown in church and state : and so, to flesh and blood» and the wisdom and religion of the world, it will be a dif- ficult, yea, an impossible thing to find them out : for the false prophets have several glorious veils over them, to hide and obscure them from common knowledge. Wherefore we declare unto you from the word of the Lord, touching these false prophets, who shall do so much mischief, 1. That they shall not proceed, or come forth from among the Jews or Turks, or out of the barbarous na- tions ; but they shall arise out of such as are called chris- tians. 2. Seeing, among christians, some are openly prophane and evil, others seem to be religious and godly ; the false prophets shall be found among the better sort ; and there- fore, saith Christ, they shall come in sheeps clothing, as if they were of Christ's own flock : and Faiil saith, they have a form of godliness, that is, they shall be painted over gloriously, with all appearances of truth, righteous- ness, honesty, goodness, and all the names of godliness. 3. Seeing amongst those that seem to be the better sort of christians, some give themselves to the ministry of the word, and some do not ; the false prophet shall be found among those christians who take upon themselves to be preachers, as Paul testifies, Acts xx. where, having called together the elders and teachers of the church of Ephesus, he saith to them, ex vobis ipsis, out of your ownselves shall men arise, speaking perverse things, to draw away disciple's after them. 4. And seeing, among those who are ministers, some are light, and vain, and carnal, and formal persons, and others are men of great worth and reputation, and seem to be the precious members of Christ, and even pillars in ihe church, so that the common people think, that all THE TRIAL OF SPIRITS. 439 religion would go down with such good men, they having some gifts and enhghtenings of the Spirit, and seeming more than ordinarily godly, religious, wise, holy, sober, devout; now the false prophets shall be found among these. And as they who opposed Christ at his first com- ing in the flesh, seemed more wise, and holy, and emi- nent in the church than the rest, as the Scribes and Phari- sees, who sat in Moses^ chair, and had the outward letter of the word in all exactness, and the outward form of reli* gion in all strictness ; so they, who do, and shall most op- pose Christ in his coming in his Spirit, and shall contra- dict his word, and resist his servants and witnesses of his truth, do, and shall appear more wise, holy, learned, and godly, than the rest of the teachers of the church. And thus you see, that the false prophets of antichrist shall arise among christians, and among such christians as seem to be godly ; and among such seeming godly chris- tians as preach the word ; and among such preachers of the word as seem to be of greater worth and eminence than the rest : and so in all these respects it will be a hard matter to discern them. 2. Again, such persons, of such appearance of worth and holiness as these, do usually get to their side, the greatest and highest persons in the kingdoms and nations, and do obtain, not only their countenance and favour, but also their power and authority for themselves. 3. By both these means (to wit, their seeming holiness, and their interest with worldly powers) they exceedingly enlarge their credit and reputation with the world, and do get multitudes of people and nations to entertain them. For antichrist could not deceive the \^'orld with a com- pany of foolish, weak, ignorant, prophane, contemptible persons, but he always hath the greatest, wisest, holiest, and most eminent in the visable church for him ; and by 440 THE TRIAL OF SPIRITS. these he seduces and subjects to himself, even tlie whole world. Besides, they that are against him and his false pro- phets, are but a very handful of saints, who have the Spirit of Christ, and through his Spirit discern them, and oppose them, and for so doing are despised and hated of all the world. Wherefore it ia a harder matter to try these false pro phets, than we are well aware of. And yet, as hard as it is, the Apostle, by tlie Spirit, hath given us a manifest and certain rule of trial : and this is the third general thing 1 named. THE THIRD POINT. To wit. The sufficient rule, whereby the true church may thoroughly try the spirits and prophets, how cunning- ly and subtilly soever they are disguised ; and this he lays down, yerse 3. Hereby know xve the Spirit of God ; every spirit that con/esseth that Jesus Christ is come in the jie shy is of God; and every Spirit that confe&seth not that Jesus Christ is come in the Jlesh, is not of God ; ^c. Now this scripture we may understand two ways. 1. Of a right knowledge of Jesus Christ in his own person. # 2. Of a true receiving of this Christ into us by faith. 1. Of the right knowledge of Christ in his own per- son. 1. For whereas ^le saith. Every spirit that confesseth that Jesus Christ is come in the Jiesh, &c, this gives us to un- derstand that he i- true God, and was before he came into the flesh. 2. Whereas he saith, Every spirit that confesseth that Christ is come in the fiesh; this gives us to understand that he is true man, our very brother, partaker of the same flesh and blood with us. THE TRIAL OF SPIRITS. 441 3. Whereas he saith, every spirit that confesseth that Jesus Christ is come 171 the Jiesh See. this also gives us to understand, that in him, true God and true man are united into one inseparable person. 4 Whereas he saith, everij spirit that confesseth that Jesus Christ is come in the Jiesh, Sec. tliis gives us occa- sion to consider the end of his coming ; seeing God did not become man in vain, or for some shght cause ; but that he might redeem unto God, and save perfectly, from the la'.v, sin, death, and hell : And hence we may rise up to conceive of his offices, to wit, of his priestly, pro- phetical, and kingly office, and of the infinite virtue and efficacy of them. Now he that makes this confession of Jesus Christ, from the revelation of the Father, is of God ; and he that speaks otherwise, is not of God. 2. But secondly, we may understand this scripture, not only of the true knowledge of Jesus Christ, but also and especially of the true receiving of him by faith: JEvery spirit^ saith he, that confesseth that Jesus Christ is come in the fie sh^ is ay God: that is, he is of God, that believes and acknowledges that the Son of the living God is come, not only into that humanity of Christ that was born of the Virgin, but also, that he is come into us, and dwells in us ; according to these scriptures ; That Christ may divellinyour hearts hy faith: And Christ in you, the hope of glory : And know ye not, that Christ is in you, except you be reprobates^ &c. Wherefore the true pro- phets do not only acknowledge that Jesus Christ is come into his own flesh, but also into theirs, which by this means is made his; and that Christ is in them of a truth, and dwells in them. For antichrist himself, and his ministers, do all acknow« ledge, that Jesus Christ is come into that flesh which he did assume of the Virgin, but thev will not confess that 3K 442 THE TRIAL OF SPIRITS. this is true in him, and in us : They will acknowledge the mystery of God manifested in the flesh, as to Christ the head, but they will deny it, as to the church his body : and so, whilst they separate the head from the body, and the body from the head in this mystery, they do solvere Jesiim^ they dissolve Jesus. I say, some hold, that the eternal Word, or divine na- ture, came indeed into that flesh which was born of the blessed Virgin, but they will by no means allow it to come into ours, through our union with him by faith ; only they say, some created habits or gifts of grace come into us, or in our flesh, but not Christ himself, or the divine na- ture, or Son of the living God. And so these men set up these created gifts and graces in the members, instead of Christ himself the head. And yet these teachers make a glorious shew in the flesh; and this is antichrist, to wit, when men think that these created habits of grace (which they fancy) will renew, comfort, sanctify, and save them ; and so do make to themselves of them a glorious, but yet a false Christ. Wherefore let us know, that he that denies Jesus Christ in the members, is, though not so great, yet as true an- tichrist, as he that denies Jesus Christ in the head : and he that denies Christ dwelling in our hearts by faith, to be, and to be alone wisdom, righteousness, sanctification, and redemption to us, as he that denies him to be the power, wisdom, and righteousness of God in himself. The sum of the matter is this, that the true Spirits or prophets do acknowledge, not only that Christ, the Son of the living God, is come into that Son of man which was born of the blessed Virgin ; but also that Christ is come; into them, and dwells in them, as in his own true and proper members. And so, he that hath Jesus Christ dwelling in his heart, is a true prophet ; and he that hath not Christ dwelling THE TRIAL OF SPIRITS. 44:^ in his heart, is a false prophet, though his knowledge and rehgion be never so high, and glorious, and holy also in the opinion of the world. And this is the chief sign and mark, whereby we may know the true prophets and true christians, from the false prophets and false christians. Objection. Now if any shall say, but how shall we know whether a man hath Christ dwelling in his heart or no ? and so consequently, whether he be a true or false prophet? I answer, You shall certainly know it, by the truth of the word of Christ, in reference to his office in the word. 1. First then, the true prophets are to be discerned from the false. By the truth of the word of God in them. For the true prophets speak the true word of God, even the word of wisdom, the word of righteousness, the word of life, the word of power, the word that is able to save, which is the true gospel word. For this is the covenant that God hath made with Christ and his seed, saying, Isaiah lix. 21. My Spirit^ which is upon thee, and my word which is in thy mouth, shall never depart out of thy mouthy no? out of the mouth of thy seed, nor out of the mouth of thy seeds seed,frcm henceforth and for ever. And this was perfectly fulfilled in Christ ; for that word which, in the beginning was with God, and was God, was made flesh in him, and dwelt in him ; and out of that word, Jesus Christ spake all that ever he spake ; his whole doctrine did flow from that eternal Word which dwelt in him. And Christ communicated to the disciples the same word which he had received, as he saith, John xvii. 8. / have gaven to the7n the words that thougivest me, (that is, the words of righteousness and life) and they have received them and have known surely, that 1 came out from thee ; and they have believed that thou didst send me; and so that word, which they themselves received by faith, they also 444 THE TRIAL OF SPIRITS. held forth to others, as John saith, 1 John i. 1. That which •was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, declare we unto you. And to this also John the Baptist gives testimony, John iii. 34. Where he saith, He whom God hath sent, speaketJi the woT'ds of God; not the. words of men, or angels, but of God : and this is true, both in Christ, and in his seed. But now the false propliets speak n(^t the word of God, for they have it not in their hearts ; but what word they have in their hearts, that they speak ; and so they speak the words of their own reason, wisdom, and righteousness, or of other mens ; but beyond human things they do not go, whether they pretend to high notions on the one hand, or to sound orthodox doctrine on the other hand. Now of this, true christians are to take special notice ; because, as the true word of God is tlie greatest commo- dity to the church that can be, and brings the presence of Christ, and all the things of Christ along with it; so the word of man is the greatest mischief to the church that can be ; for it brings antichrist, and his kingdom, and all his things along with it. And thus doth vain philosophy, and school divinity (which is an unlawful mixing of philosophy Avith the outward letter of the word) pervert all things in the church of carnal and false chris- tians. 2. As the true prophets speak the true word of God, so also they speak it by the true Spirit of God, and not by their own spirit : and thus did Christ, who saith of himself. The Spirit of the Lord is upon me, for he hath anointed me to preach the gospel; and so he spake the word of God, by the Spirit of God. And Christ commanded his disciples to stay at Jerusa- lem till they had received the Spirit, and then to go forth THE TRIAL OF SPIRITS. 445 and preach ; because he knew they could not preach God's word aright, without God's Spirit ; and also Christ saith of all the faithful, that it is not they that speak , but the Spirit of their Father that speaks in them; yea, and the ^vhole gospel is called, the ministration of the Spirit. Now the true prophets, speaking the word of God, by and in his Spirit, do also speak it in the right sense, and after the true mind of Christ ; as Paul saith of himself, and of other believers, who had received the Spirit, IFe have tne mind of Christ. But the ialse prophets, though they speak the word of the letter exactly, and that according to the very original, and curiosity of criticisms, yet speaking it without the Spirit, they are false prophets before God, and his true church ; seeing all right prophecy hath proceeded from the Spirit in all ages of the world, but especially it must so proceed in the days of the New- Testament, wherein God hath promised the largest effusion of his Spirit. And they, speaking the w^ord of the letter without the Spirit, do wholly mistake the mind of Christ in all ; and under the outward letter of the word of God, do only bring in the mind of man. And this is one of the greatest delusions, and most mischievous snares that can be laid in the church, to bring in the word of Christ without the mind of Christ, yea, to bring in the word of Christ against the mind of Christ, and according to the mind of anti- christ : this is the effectual operation of error, whereby all hypocrites and false christians are deceived, and that without all hope of recovery. And thus you see, that the true prophets bring the true word, and bring it also by the true Spirit, and this manifests them to be of God : but the false, either bring ^jf not the true word, or if they bring the word in the letter, yet they bring it without the Spirit, and thus it is mani- fest, they are not of God. 446 THE TRIAL OF SPIRITS. Objection. But some will object here ; If a man preach the word in the letter, even good, sound, and orthodox doctrine, no doubt but such a man is to be heard, and he may do much good in the church, though he want Christ's Spirit : This I heard from very many, who have thought they have said something. But to this I answer : That they who want Christ's Sjiirit, Avhich is the Spirit of prophecy, though they preach the exact letter of the word, yet are false prophets, and not to be heard by the sheep. 1. Because under the New-Testament we are not to regard the letter without the Spirit, but the Spirit as well as the letter ; yea, the Spirit more than the letter : and therefore Paul saith, that Christ shall destroy antichrist with the spirit of his mouth, and the brightness of his coming : he scarce takes any notice of the letter, but calls the true preaching of the gospel, the Spirit, or Christ's mouth, or the ministration of the Spirit. And therefore the spiritual people cannot join to that ministry, where tlie Spirit of Christ is Avanting, though there be the outward letter of the word in it. 2. They that preach only the outward letter of the word, Avithout the true Spirit, they make all things out- ward in the church, and so carry the people, with whom they prevail, only to outward things, to an outward word, to outward worship, outward ordinances, outward church, outward government, &c. whereas, in the true kingdom of Christ, all things are inward and spiritual ; and all the true religion of Christ is written in the soul and Spirit of man, by the Spirit of God ; and the believer is the only book, in which God himself writes his New- Testament. 3. They who preach the outward letter of the word, though ncA er so truly, without the Spirit, do (as hadi been said) wholly mistake the mind of Christ in the word, for want of the Spirit, which is the only true and infal- THE TRIAL OF SPIRITS. 447 lible interpreter of his mind ; and so, under the outward letter of the ^^ ord, preach their own mind, and not Christ's mind ; and do make all the scriptures serve their own turns, even their own worldly ends and advantages, and nothing else. 4. They that preach the outward letter of the word, without the Spirit, can, with such a word, both live them- selves, in all the inward evils of corrupted nature, and al- low others to do so too. And thus the gospel, which, in the Spirit of it, is the judgment of sin, is made, in the letter of it, the covering for sin, and the encourager of it : seeing such men, who have the letter of the word in their mouth, do live in the inward corruptions of their hearts, more securely and quietly than other men. 5. Last of all, let us know, that whoever doth agree with Christ never so exactly in the letter, and yet differs from him in Spirit, is very antichrist. And therefore, when the devils, in him that was possessed, said to Christ, We know thee who thou art., the holy one of God, and so agreed very exactly with the gospel in the letter; yet Christ forbad them to speak, because they spake not by a right spirit. And Christ hath said, Whoever is not with me (that is, in the Spirit) is against me., though he have the same outward letter of the word w ith him.. And so, as Christ builds up his church, by his Spirit, through his word ; so antichrist builds up his church by the word without the Spirit : and Christ's church and antichrist's do often differ very little or nothing in word or letter, yet do always infinitely differ in Spirit. Wherefore to conclude, let us know, that that church that hath the word, if it wants the Spirit, is antichrist's church ; and that that ministry that useth the word, and wants the Spirit, is antichrist's ministry ; and that all works, duties, prayings, preaching, fasting, thanksgiv- ing, &c. without Christ's Spirit, are nothing but the 448 THE TRIAL OF SPIRITS. very kingdom of antichrist, and the abomination of de- solation. And so I proceed to the second general rule of triaf which I propounded, whereby we may discern the true prophets of Christ, from the false prophets of antichrist, and that is : By tfie truth of the life of Christ, in reference to his ofSce in the word. And here I shall give you many trials, how you may certainly know and discern the false prophets of antichrist from the true, humble, and faithful ministers of Jesus Christ. And the Lord Jesus Christ, before whom we are all present this day, and before whose tribunal we shall all be judged, he knows, that I shall not purposely speak any thing at this time, either to please myself, or to dis- please you ; but I shall desire to speak all out of very faithfulness to him, who hath remembered 7ne when I was in low condition, for his mercy endurethfor ever. The first sign, then, whereby the true prophets may be discerned from the false, is this : First, the true prophets are all sent of God. So was Moses, whom God sent to the children of Israel, and bid him tell them, th^t I AM, even the God of Abraham^ Isaac, and Jacob, had sent him to them ; and he gave him a proportionable measure of his presence, to cause them to believe it. And Christ, a greater prophet than Moses, even the head of all the children of God, said by Isaiah, chap, xlviii. 16. " Come ye near unto me, hear ye this; I have not spoken in secret from the beginning, and now the Lord and his Spirit hath sent me." And every where in the gospel, he still declares, how he came not of him- self, but his Father sent him. And as the Father sent Christ, so Christ sends all his seed, the true ministers of the gospel, as is manifest, THE TRIAL OF SPIRITS. 449 John XX. 21. where CLiist saith to his disciples, as my Fa- ther sent }}ie, so send I you ; wh.ch he spake, not only touching them, but touching all that should believe in his name through their word ; and Paul ;.oO saith, Rom. x. 15. How shall they teach except they be sent ? So that true preaching comes from true sending, and this comes from the grace of God. Now I desire you farther to take notice, that God hath reckoned the choice of his ministers, one of the weightiest things that belong unto his kingdom ; wherefore he would never commit the trust of this to any sort of men what- soever. Yea, Christ himself did not choose his disciples at his own human will, but only at the will of God, and therefore was much in prayer before he chose them. And the apostles themselves, durst not of themselves, when they were all met together, choose any one into the room o^ Judas, but they betook themselves to prayer, and desired the Lord to shew them whom He had chosen. And Acts xiii. The Spirit said, separate me Barnabas and Saul for the work whereunto I have called them. And Paul tells the Galatians, that he was an apostle, not of men, nor by men, hut by Jesus Christ, and God the Father, By all which scriptures we may perceive what care the Lord hath always had, to send his o\vn ministers himself into his own church, and would have his true church re» ceive no ministers but such as he sends them. And the great and chief sending into the church is from God himself, as we see in Moses, and all the prophets, and in Christ himself the head of them, and in all the apostles, and in all believers. Now the proof a man's being sent of God, is this, to be anointed with the Spirit : as John xx. 22. When Christ said to his disciples, As my Father sent me, so send I you: He breathed upon them, and said, Receive the holy Spirit ■ 450 THE TRIAL OF SPIRITS. For his Father sent him only by pouring out his Spirit on him ; and he sends them so only ; and he that saith, The unction of the Spirit alone is not sufficient for the ministry of the New Testament, he denies Christ and his apostles to have been sufficient ministers, and he perverts the scrip- ture, and seduces the people. Now the true teachers, through the pouring forth of the Spirit on them, they do truly know Christ himself, and the great mystery of the gospel, and all things that are freely given us of God ; and they are also filled with love to their brethren, and are enabled to confess the truth, and to do thereafter, and to contemn the world, and patiently to suffer rebukes, &c. all which, is a sufficient proof of any one's being sent of God. And thus the true prophets are all sent of God, which is tl}eir great comfort and support in all trouble and diffi- culties; because he that sends them, is still with them. Xo, saith Christ, I am xvith you always., to the endofthe •world. But now, on the contrary, the false prophets and minis- ters of antichrist, are not sent of God, but are sent and ap- pointed by men, and that through their own desire, and seeking. And of such the Lord complains, Jer, xxiii. 21. ** I have not sent these prophets, yet they ran ; I have not spoken to them, yet they prophesied : but because I sent them not, neither commanded them, they shall not profit this people at all, saith the Lord," Ver. 32. And Christ saith, Many false christs,, and false prophets, shall arise: that is, 'are not sent of God, but shall arise of themselves. And Paul saith to the elders of the church of Ephesusy Acts xx. " Out of yourselves shall men arise, speaking perverse things, to draw disciples after them. They arise of themselves, they are not sent of God. Now such teachers as these do usually spring up in the church, through academical degrees, and ecclesiastical THE TRIAL OF SPIRITS. 451 ordination ; which two things have poured forth into the church, whole swarms of false prophets, and autichristian ministers, never sent of God, nor anointed of his Spirit ; to the irreparable damage, prejudice, and ruin, of the peo- ple and nations who have received them, with tlieir false and poisonous doctrine. Wherefore, all those teachers who are not sent of the Lord and his Spirit, but arise of themselves, and come into the church in the strength and might of their degrees and orders, they are all false prophets. THE SECOND SIGN. The true prophets, who are sent of God, take all their warrant and authority from God for what they teach, and do not at all regard men, or build on them. And this hath all along made the true teachers so bold, and so confident, in the name of God, against the world and worldly church : So Isaiah 1. 4, &c. saith. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in due season to him that is weary ; he wakeneth morning by morning ; he wakeneth my ear to hear as the learned. The Lord hath opened mine ear , and I was not rebellious, neither turned away back. For the Lord God will help me, therefore shall I not be confounded ; therefore have I set my face as afint, and I know I shall not be ashamed. He is near that justifies me ; who will contend with me ? Let us stand together ; who is mine adversary P Let him come near me. Behold, the Lord will help me ; who is he that shall condemn me ? Lo, they all shall wax old as a garment, the moth shall eat them up. See here the admirable confidence of a teacher sent from God. And so also our Lord Jesus Christ, in the days of his flesh ; how bold was he in his ministry, coming in the 452 THE TRIAL OF SPIRITS. name of the Lord, and having his authority and doctrine from him ! How boldly did he reprove the Scribes and Pharisees, the chief teachei's of the Jewish church ! And what a clear and glorious confession of the truth of God, did he hold forth against all their opposition and con- tradiction ! And the apostles, when the rulers, elders, and scribes, and Annas the high priest, and Caiaphas, and John, and Alexander', and ail the kindred of the high priest, were ga- thered together, and threatened them, and straitly charged them to preach no more in that name ; they answered. Whether it be right in the sight of God, to hearken unto you, more thaji unto God, judge ye: For we caniiot but speak the thiJigs which we have seen and heard. Acts iv. 19. And so Wickliffe, John Hus, and Luther, who were sent of God, did take all their authority from God alone, and so were bold and confident, each ofthem in their time, against the whole world. But now the false prophets, who come of themselves, and by the sending of men, they do all by the authority and warrant of man ; and accordingly, do join themselves together by secular power, to bring about their doctrines and designs in the church ; and from the civil authority, they procure leave and power to publish their doctrine, and set up their discipline in the church, and to suppress whatever is contrary diereto ; and without this worldly license and authority, they neither can nor dare do any thing : and are never bold, but when the authority of man is for them. But the true prophets (as hath been said) do only take their authority from Christ for what they teach, and are bold in his name only, to hold it forth : and so, after they have published the word in faith, in the same faith they leave the maintenance and defend- ing of it to him alone, whose word it is ; and they neither THE TRIAL OF SPIRITS. 453 publish it for man's commanding, nor smother it for man's forbidding. Wherefore those teachers, who have not their warrant from Christ, for their doctrine, and are not bold in his name alone, but do derive all their authority and encou- ragement from men, to speak and act in the things of God, they are all false prophets, and ministers of antichrist. THE THIRD SIGN. The true and faithful teachers, a^ they are sent of God, and take their authority from God ; so, in all their doctrine, they only hold forth Jesus Christ. And tliis they have learned from God himself. For the Fatlier, speaking immediately from heaven, preached nothing but Christ, saying, This is my beloved Son, in whom I am well pleased, hear him: and this he spake thrice, from the excellent glory ; manifesting, that he himself had no higher thing, nor any other thing to de- clare to the world, than his Son, Jesus Christ, in whom alone are hid all the treasures of all true and spiritual wis- dom and knowledge. The Son also, in all his ministry, only declared who him- self was, whom the Father had given to the elect church ; saying, Psal. ii. 1 will publish the decree, whereof the Lord hath said unto hie, Thou art my Son^ this day have I be- gotten thee : And in all his ministry, only declared who he Avas,and to what end his Father had given him : saying, 1 am the bread of life, which cometh down from heaven; he that cometh to me, shall 7iever hunger ; and he that be- lieveth in me, shall never thirst. And, / am the way, the truth, ajM the life ; no man cometh to the Father, but by me : And all his doctrine and works were to this end, that we might believe that Jesus is the Son of God ; and that believing in him, we might have eternal life. The Apostles also of the Lord, after they had received the Spirit, did go up and down the world, only preach- ■^, 454 THE TRIAL OF SPIRITS. ing Jesus, and repentance, and remission of sins in his name.* And Paulj a laborious preacher, through the grace of God did renounce and reject all his worldly learning, and ill his human accomplishments and excellencies in the ministry of the gospel, and preached nothing but the right knowledge of Christ, and right faith in him, as he him- self testifies, Phil. iii. 7, &c. saying, " What things were gain to me, those I counted loss for Christ ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord, for whom I have suf- fered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith : That I may know him, and the power of his resurrection, and the fellowship of his sufferings, and be made conformable to him in his death, if by any means I might attain to the resurrection from the dead." And he also tells the Corinthian?, that he desired to know nothing amongst them, but Jesus Christ, and him crucified. And thus the true teachers preach nothing but Christ; and him they preach, not according to their own human conceptions and apprehensions, but according to the reve- iation they have received from the Father, by the Spirit. But on the contrary, the false teachers preach nothing iess than Christ, and feith in him : but they chiefly teach the law, and moral doctrine, and works ; or else philoso- phy, and philosophical suBtilties and speculations, which yet the apostle hath expressly forbidden. Col. ii. 8. saying to the faithful, Beware test ajiyman spoil you through phi- losophy and vain deceit, after the tradition of men, after * Non dixit Christus suo prirao C3etui, Ue et prsdicate mundo nugas ; sed ■/eram iUis dedlt fundamentum ; et illud tantum sonuit in ore ipsorum. Dantes, THE TRIAL OF SPIRITS. 455 the elements of the world, and not after Christ ; for in him dwell i 'dl the fulness of the Godhead bodily ; and ye are compleat in him who is the head of all piincipality and power : And so we need not turn frqm Christ to philoso- phy, that vain deceit. Wherefore, they who preach not the mystery of Christ, through the revelation of the Father and the Spirit, but moral virtues and vain philosophy, instead of Christ, arc all of them false prophets, and ministers of antichrist. THE FOURTH SIGN. The true ministers and prophets of Christ, as they only hold forth Christ, so they hold him forth only for the love of God, and their brother, and not for any wordly profit or gain. Thus Christ taught his disciples, out of the love of God ; as he saith, I delight to do thy will, O my God; yea, thy law is xvithin my heart, that is, his love to God. And also out of love to his brother ; for having loved his own, he loved them to the end : and out of this love, taught them ; as he saith, / have called you friends ; for whatso- ever I have heard from my father, I have declared unto you. And as he taught out of love himself, so he hath com- manded all his seed to teach one another out of the same love ; and hath given them his Spirit, which is love, that thereby they might love both him and their brethren ; and therefore Christ (knowing how difficult a work it was, to feed his sheep with the right and sound doctrine of the ■ gospel ; and that none could or would perform this, except they loved Christ from their very heart-root) said thrice to Peter, Peter, dost thou love me? dost thou love me 9 dost thou love me ? Then feed my sheep, my lambs, my sheep ; and Paul said, the love of Christ constrained him to teach the gospel : and the fruit of the Spirit, in all be- lievers, being love, in this brotherly love they serve one another in the gospeL 456 THE TRIAL OF SPIRITS. And as Christ himself did not sell his spiritual travel to his church for wordly profit or gain ; no more do his true seed and servants ; for, saith PauL Acts xx. 33. " I hav© coveted no man's silver or gold, or apparel ; ye your- selves know, that these hands have ministered to my ne- cessity, and to them who were with me :" And 2 Cor. xii. 14. " Behold, the third time I am ready to come to you, I will not be burdensome to you, for I seek not yours, but you." And ver* 17. " Did I make a gain of you, by any of them whom I sent unto you ? or did Titus make a gain of you ? ^valked we not both in the same Spirit?" And thus the true teachers do not seek any temporal gain or commodity from ihe hands of men, by their preaching, but do truly and cheerfully teach, out of the love of Christ, and their brother. But on the contrary, the false teachers, though they do not teach the gospel (being destitute of the Spirit). but vain philosophy, and human doctrines, instead of it, yet will they live by the gospel, and not by the labour of their hands, in a lawful calling; they will have the temporal goods of the chinxh, and yet not minister the spiritual treasure of it ; and what they do minister, they do it for re- ward, as it is written, M'lcali iii. 11. The priests teach for hire^ and the prophets divine for money ; and he that put- teth not into their months, they even prepare xvar against kirn. And to shew they preach for the love of gain, they are brought up to the ministry, as to a trade to live by ; and tliey rini in this ua}-, from one place to another, from, a less to a greater living ; and where they may gain most nf this world, there will they be sure to be : Yea, so much :i.re they addicted to their worldly advantage, that they had rather Christ's kingdom should never be set up in the world, nor antichrist's be thrown down, than suffer iMv los^. or diminution in their profit, power, diirnity, THE TRIAL OF SPIRITS. 4ST authority, or in any worldly thing, whereof they have got the possession and enjoyment. Wherefore, they that teach Christ, not for the love of Christ, and their brother, but for temporal gain, and worldly advantage only, are all of them fiUse teachers, and ministers of antichrist. THE FIFTH SIGN. The true teachers teach Christ to others, as they have been taught him of God, only for the glory of God. and not out of vain-glory. Wherefore Christ said of himself, John viii. 50. I seek not mine own glory: And John vii. 18. He that speaketh of himself, seeketh his own glory ; but he that seeketh the glory of him that sent him^ the same is true^ and no unrighteousness is in him : So that, whoever speaketh from God, seeketh God's glory : And so also Paul saith, 1 Thess. ii. 6. jYor of men sought we glory ; neither ofyou^ nor yet of others. So that the true teachers do not preach the word, to win to themselves glory in the world, and praise and ap- plause from men ; but do rather seek the glory of God, by their doctrine, though hypocrites and carnal people, for this cause, do deride and scorn them. But on the contrary, the false teachers seek, above all things, their own glory by their ministry, and to this end, 1. They get to themselves titles and degrees in the uni- versity, for their pretended knowledge in divinity above other christians; and by these degrees, they get *' the up- permost seats in the synagogues, and greetings in the markets, and are called of men, doctor, doctor;" which Christ hath expressly forbidden in his gospel. 2. Having got such titles, they go forth in their o\vn ftame, as men of approved religion, learning, reputation and worth, and for such, they make account, that the world should receive them. 3M 458 THE TRIAL OF SPIRITS, 3, They especially desire to preach to rich men, and great men, and men in place and authority, that from them they may have protection, favour, preferment, and a quiet life ; and care not much to preach to the poor, plain, mean people, by whom they can expect no worldly advantage. 4. To this end also, they speak in the words whicli man's wisdom teacheth, and so mingle philosophy with divinity, and think to credit the gospel with terms of art ; and do sprinkle their sermons with Hebrew, Greek, Latin, as %vith a perfume acceptable to the nostrils of the world. In a word, they preach ail things in a pleasing spirit to the world, that they, by all, may get glory to themselves, and may be accounted, with Simon Magus ^ some great ones : And in all this, they shew tl^ey speak of themselves, and not of Godi seeing they seek not God's glory, but their own ; for, He that speaketh of himself, seeketh his own glory. Wherefore they, who, by their ministr}-, do not seek the glory of God alone, and of his Son Jesus Christ, but seek their own glory, and the praise of men, as the clergy generally do, and not least of all in this place; they are all qf them falt.c prophets, and ministers of antichrist. THE SIXTH SIGN. The true preachers and ministers of Christ, when they are opposed, resisted, slandered and jUrs^ciUed for the word's sake, they endure it with all meekness, humility and patience. Thus Christ endured all the reproaches, contradictions, revilings, and persecutions froni the Jews : and "when he was reviled, reviled not again ; rvhen he suf- fered he threatened not, but committed himself to him that judgeth righteously, 1 Pet. ii. 25. And Pfiw/ saith of him- self to the Corinthians, 1 Cor. xii. 12. You had the signs of my apostleship in all patience. THE TRIAL OF SPIRITS. 459 But on the contrary, the false teachers, when any tnath is preached that they knoM' not, or that is against their gain or glory, they snarl and bark at it, and bite them that bring it. And therefore saith Pa?//, " beware of dogs," Phil. iii. 2. not dogs by nature, but by practice and con- dition. Now a dog, lying on a rich garment, or soft car- pet, at his ease, as long as he may lie still, he is very quiet ; but if you would remove him from his place, he soon snarls and flies at you, and shews of what mettle he is made. So the false teachers, who have gotten a carnal knowledge of the world, and have thereby gotten prefer- ment, and great advantages in the world, they lie quiet on these soft things, as long as they may lie still ; but if any seek, by the word of God, to rouse them up from these things, they rise up like angry dogs, and. bark at them, and rend, them, as much as they can or dare. Wherefore, those teachers who cannot patiently suffer A\Tongs for the word's sake ; but on the contrary, when they are reproved by the word, and their sheep's clothing pulled off, even their false vizard of religion, do presently grow impatient and furious ; and they that bark and foam against the late revealed truth, which toucheth them very near, they are all false teachers, and ministers of antichrist. THE SEVENTH SIGN. The true prophets, and ministers of Christ, do not force any body to hear them, and obey their doctrine against their wills ; neither do they vex and trouble them with secular power, who will not obey them, and be subject to them; but they leave all such people as they found them, lest they should seem, by their doctrine, to seek any worldly thing. Thus Christ, when he taught the gospel, gtill cried out, " He that hath ears to hear, let him hear ;" and he that had not ears to hear, he did not punish him : and again saith Christ, " If any man will be my disciple, let him deny him- self, and take up his cross, and follow me;" and still left 460 THE TRIAL OF SPIRITS. men to their own freedom, whether they would be liis dis- ciples or no. And as Christ did thus himself, so he left the same thing in command with all his true disciples : and when he sent them forth to preach. Matt. x. he charged them, saying, " Whoever will not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet, as a testimony against them ;" he doth not bid them, if they be refused, to betake themselves to the secular power, to get authority from thence to stay and abide there, whether they will or no, or otherwise to punish them ; but bids them only to shake off the dust of their feet y that they might know, they came not to them for the love of earthly things. And when the apostles, out of a false zeal, would have had Christ to have com- manded fire to come down from heaven to have destroyed them that would not receive him ; he plainly reproved them, saying, " Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them. Wherefore those teachers, who, for worldly advantage sake, will force themselves upon those men against their wills, who will not willingly receive them ; and will pro- voke the worldly powers and m agistrates to punish those who will not hear and receive them and their doctrine^ they arc all false prophets, and ministers of antichrist. THE EIGHTH SIGN. The true teachers are content that others should teach as well as they, and would not make a monopoly of the Hiinistry to themselves alone, for worldly advantage sake. Thus our Lord Jesus Christ did not content himself to preach the gospel alone, but he sent forth others, as his Father sent forth him ; yea, he pours forth his Spirit on all flesh, that sons, and daughters, and servants, and handmaids, may prophesy, and so knowledge may cover the Earthy as -waters the seas: and to make tlie world willing THE TRIAL OF SPIRITS. 461 to receive such teachers, he saith, He that receiveth you^ receiveth me ; and he that receiveth me, receiveth him that sent me. And when EldadsLud Medady upon whom the Spirit of the Lord did rest, prophecied in the camp of Israel, with- out asking any Hcense from Moses, and one told Moses of it in great displeasure, and Joshua, thereupon, wished Moses to forbid them to prophecy, then Moses, the meek servant of the Lord, replied, " Enviest thou for my sake ? would God, saith he, that all the Lord's people were prophets, and that the Lord would put his Spirit upon them all ;" Numb. xi. 29. And so the godly mind of any faithful teacher, desireth to be helped in the work of the word, that the precious truth of the gospel, which he himself alone cannot sufficiently express, all men's tongues might declare. And so they do not envy in others, those spiritual gifts which God hath given them, but do wish, that every man had a mouth and wisdom given him, to declare the mystery of the gospel, and the infinite love, mercy, wisdom, truth, power, redemption, and salvation of God by Jesus Christ, which cannot, by all men's tongues, be sufficiently published in the world. Farther, as no worldly prince or magistrate hath such unlimited power over the goods of the people, as to for- bid them to give corporal alms to them that stand in need, as occasion is ministered ; no more hath any power, whe- ther ecclesiastical or civil, such dominion over the word and truth of God, written by the Spirit in the hearts of believers ; but that they may at all times, and upon all occasions, minister spiritual alms to them who stand in need, by the teaching of the gospel. Wherefore, those teachers, who are envious that any should preach the word but themselves, and their own tribe, as they call it, (because they get great worldly advantage thereby, whereas otherwise they would be contented that any should preach) and so would have the civil ma- 462 THE TRIAL OF SPIRITS. gistrate only to license them to be preachers, because of their degrees and orders, and to forbid all others, they all are false teachers and ministers of antichrist. THE NINTH SIGN. The true teachers do not only teach the word, but are also ready to seal to the truth of it Avith their estates, liber- ties, and lives. Thus did Jesus Christ, as was foretold by Isaiah^ chap. 1. 5. where Christ saith by his Spirit, " The Lord hath opened mine ear, and I was not rebellious, neither turned away back ; I gave my back to the smiters, and my cheeks to them who plucked off the hair ; I hid not my face from* shame and spitting." And in the days of his flesh, how willingly did he seal to the truth of his New Testament doctrine with his suffering, and suffered himself to be ap- prehended by the hands of men, and to be crucified, when he could have commanded legions of angels for his suc- cour, if he had pleased, and would have made use of his own infinite and almighty power. And this submission and willingness to suffer for the truth, Christ hath commanded all his disciples, saying, "He that will save his life, shall lose it; and he that will lose his life for my sake, shall save it : And if any man will be my disciple, let him deny himself, take up the cross, and follow me : And again, I send you forth as sheep among wolves, and ye shall be brought before kings and rulers for my name's sake," that is, for the true and spiritual teach- ing of the gospel. Now as nothing will procure us more enmity, than the spiritual holding forth of the gospel, which will cause the worldly church to cast out our name as evil, and to cast our persons out of their synagogues, yea, and also to kill us, when they can get power ; so if we be true teachers, must we be ready and willing to suflfer all this for Christ's name sake. THE TRIAL OF SPIRITS. 4ff3 Wherefore, those teachers who- embrace the height and honour of this Hfc, and will not own the gospel of Christ, farther than they may thereby procure to themselves cre- dit, reputation, profit, and preferment in the world ; and to this end, in doubtful and difficult times, carry them- selves so subtilly, that whatever party shall prevail, they may still stand on their legs, aud enjoy their present pros- perity and preferment ; and so are neither hot nor cold, neither truly for the truth, nor openly against the truth, but seek by all subtil means to decline the cross of Christ. And though in Christ himsc.lf, they praise his meanness, plainness, simplicity, suffering, and cross, yet they them- selves are delicate, and cannot endure tliese things for Christ's sake in themselves, but bend and frame the whole course of their ministry so, as they may obtain all good things from the world, and avoid and escape all evil things from it ; these all are false prophets, and ministers of an,, tichrist. By these nine signs (for I shall name no more now) may the true prophets and ministers of Christ be manifest- ly distinguished and discerned from the false ones of anti- christ, by all the true people of God, who have received his Spirit. Now let God and his word be true, and every man a liar. And now I shall make but two uses of this discourse briefly, and so conclude for this time. And the first shall be to those of you who are spiritual christians : and the second to the carnal clergy. First, You who are true believers, and spiritual chris- tians, may judge aright, by what you have heard, of the present clergy, or common ministry of the nation ; and may see by the clear light of the word, that they, for the generality of them, are not true, but false prophets ; not the ministers of Christ, but of antichrist ; not sent of God, 464. THE TRIAL OF SPIRITS. nor anointed by his Spirit, but ordained and appointed by men, at their own desire and seeking, for worldly advan- tage sake ; men who stand and minister in the church, on» \y in the strength of their academical degrees and eccle. siastical ordination, but do not stand and feed the people, in the strength of the Lord, and in the majesty of the name of their God. And this corrupt ministry or carnal clergy have deceived the people and nations, with a cor- rupt and carnal understanding of Christ, and of the scrip- tures, and of the kmgdom of Christ, and of the govern- ment of his kingdom, and of all the things of Christ : Yfa, they have, under the name and pretence of Christ, set up a church to antichrist every where, and do conti- Bu-ily mislead thousands of poor souls. And this, I say, is the greatest evil in these false teachers, that under the name of Christ, they fight against Christ, and under the name of the word, they fight against the word, and under the name of the church, they fight against the church : And this is a grievous abomination of desola- tion in the temple of God, that they who should be the chief for the truth, are the chief against it; and that they who should be faithful witnesses to the holy truth of Christ, should prove lying witnesses against it. If a pro- phane person, or heathen, should do this, it would be wick- edness and impiety, even in them ; but this is horrible abo- mination, and antichristianism in the Church of Christ, that they, who are come into it as friends, and have ob- tained the chief places in it, should yet, under this vizard, be indeed very enemies, and seducers, and hinderers of the word of Christ crucified. Wherefore saith the truth against such, Psal' Iv. 12. It was not an enemy that re- proached mOy then I could have borne it ; neither was it he that hated me ^ that magnified himself against me ^ for then would I have hid myself from him ; but it was thou a man, winf egualy myguidey and my acquaintojinf ; 7ve took srveet TH# TRIAL OF SPIRITS. 465 iounsel together, and xvalked unto the house of God in com,' pany, &.C. And so these false teachers are these familiar enemies, who exercise all their hatred under the pretence of love, all their enmity under pretence of friendship, and practise all their wickedness under a form of godliness ; and by this subtilty have they deceived the world. They will not plainly contradict the words of the prophets, apostles, and Christ, in the letter of it ; but will praise it, and speak well of it ; but yet they are utter enemies to the true and spiritual meaning of it, both in their lives and doctrine : and the more these men make a shew of religion and holi- ness, the greater antichrists they are in the church. Wherefore to you who are true christians, and have re- ceived an anointing from God, this is the word and charge of God, Come out from among them, my people, and touch not the unclean thing, that is, their carnal doctrine ; have nothing to do with such prophets and ministers, but re- member what Christ saith, John x. That his sheep hear his voice, and will not hear the voice of strangers ; for they knoxu not the voice of strangers. And if any of you live in any town or parish, where such false prophets are, though they go under the name of godly and orthodox, yet touch not the unclean thing, but know, that it is bet- ter for you believers to assemble together among your- selves, though you be but feW, than to communicate with the false prophets, in their false ordinances : seeing Christ hath promised his presence to his believers, even where but two or three meet together in his name ; yea, hatli said, If any two of you shall agree together, to ask any thing on earth, it shall be done of my Father which is hi heaven. And if you, having these promises, shall meet together among yourselves, in the name and Spirit of Christ, in the use of the word, and prayer of faith, lo, Christ himself will be with you ; and though you be but 3N 466 THE TRIAL OF SPIRITS. few, yet are you the church of the living God, the pillar and ground of truth, and of that very church, against which the gates of hell shall not prevail : And thus much to you spiritual christians. 2. And now for the carnal clergy, or false prophets, their burden is this, from the Lord. You have run when you were not sent ; you have said, Thus saith the Lord, when the Lord hath not spoken by yon ; you have grieved the hearts of the faithful, and strengthened the hands of the wicked : You have been forward to advance the form of godhness, whilst you have been bitter enemies to the power of it : You have deceived the nations, and made them drunk with the cup of the wine of your fornications : you have done more against Christ and his true church, and more for antichrist and his false church, than all the people in these nations besides. Wherefore this is the word of the Lord to you, throughout all your quarters, that the nations shall not much longer be deceived by you, nor buy any more of your merchandise, for your wine is the poison of dragons, and the cruel venom of asps ; your doctrine being the word of philosophy, and not of faith ; after the mind of man, but contrary to Christ's mind : to set up yourselves and your own interest, to the prejudice of Christ's word and people. Wherefore, how much you have glorified yourselves, and lived deliciously by this trade of making merchandise of the word of God, so much torment and sorrow shall God give you, and your plagues shall come upon you in a day, and your judgment in an hour ; and your lovers shall not be able to help you, nor the petitioners for you, to uphold you; but God shall bring you down wonderfull}', by the clear light of his word, and his mighty irresistable providence accompany- ing it ; and the world shall tremble, and wonder at the noise of your downfal ; and the heavens, and holy apostles, aiRi prophets, shall rejoice over you, when God shall avenge their cause upon vou. And the Lord will save THE TRIAL OF SPIRITS. 4G7 his flock ; and they shall be no more a prey to you, neither shall you any more serve yourselves of them. And he will set up one shepherd over them, even Jesus Christ ; and he shall feed them, and be their shepherd. And till these things be fully brought to pass, you shall be clothed with trembling, when you shall perceive the Lord is risen up, to perform all these things according to his word. And now for conclusion, if any of you, or most of you, or all of you, are ofiended at these things, in such sort, that you cannot contain yourselves from anger and bitter zeal, I do intreat you, to consider seriously, how much better, and more profitable to your eternal salvation it would be, for you to resist, and to refrain from such evil and unchristian passions ; and that you would rather (if there be any hope) return to your own hearts, and try your works, and repent before our holy and righteous Lord, and return truly and speedily to Christ from anti- christ, lest you be inwrapped both in his temporal and eternal destruction. And thus much was delivered to the University Congre- gation in Cambridge, for a testimony against them, except they repent. The rest, for the substance of it, was delivered elsewhere in the Toww, as follow- eth. Annoj 1653. 4*68 The Trial of Spirits. 1 John IV. 1, &c. Believe not every Spirit, &c. IN this scripture we have noted these six things. 1. That the apostle gives the faithful notice of a great evil risen up, •Many false proj^hets are gone into the world. 2. He prescribes them a sufficient remedy against that evil ; Believe not every spirit, hut try, &c. 3. He gives them a right rule for trial, ver. 2, 3. 4. He shewsj with whom those false prophets, who come in the spirit of antichrist, should not prevail, to wit, with none of the true children of God, ver. 4. 5. With whom they should prevail, to wit, with the worldly and carnal people, ver. 5. 6. He shews, how the Spirit of truth and error may be known in the people, as well as in the teachers, ver. 6. Of the three first of these points I have spoken already, in the university congregation. The last time I spake of the third thing, that is, the rule of trial, how the false prophets may be known and discerned from the true: And I gave forth clearly and plainly out of the word of God, nine signs to distinguish them, not one of which can pos- sibly be contradicted, but by the spirit of antichrist, or by the prophane and ignorant world : And then I also delivered two uses, the one to spiritual christians, and the other to the carnal clergy, all which you may have re- course to, in the former discourse. But how these things have since vexed and tormented the false prophets, you very well know ; and how exceed- ingly grieved and angry they are, that this word of God THE TRIAL OF SPIRITS. 469 should be taught the people, and that in their presence. Unto which word of Christ, they say by their deeds, as Satan, in the possessed, said once to Christ himself in words, Mark i. 2^. Let us alone, what have we to do with thee, th^ii Jesus of JVazarethP Art thou come to de- stroy usP I know thee who thou art, the Holy one of God. This unclean spirit knew^, and acknowledged Christ to be the holy one of God, and yet would have nothing to do with him, because he was come to destroy him. So these false prophets cannot choose but acknowledge (in their hearts at least) that the word that hath been taught them, is the holy word of God, but yet (they say) what have we to do with it? for it is come to destroy us. For the more the word of Christ is held forth in the clearness and plainness of the gospel, the more doth it destroy them, and their affairs : Their carnal clergy, flowing from the antichristian fountain of the universi- ties ; their ecclesiastical assemblies, arising out of the clergy; their presbyterian government, springing up out of their ecclesiastical assemblies ; their national church, the product of their presbyterian government : together, with their worldly power and dominion, their high ti- tles, their scarlet robes, their divinity degrees, &c. I say, the word of the gospel comes with full might and mind to destroy all these, and all their other things, in which their souls delight, as bringing worldly profit, power, and honour to them. Wherefore this word, which abases, and casts them down, and all their things, and exalts Christ alone, and all his things, they cannot endui'e| ?iut do account it their reproach and shame, and say to it, what have we to do with thee, thou holy word of God ! for thou art come to destroy us ; and so, against this word, they are angry, and enraged at no ordinary or hu- man rate ; but as David saith, Psal. lix. They belch out ivith their mouth, and make a noise like a do^, and go wp and down, full of pride, cursing and lying. But the 47Q THE TRIAL OF SPIRITS. Lord laughs at these heathen, and hath them in derision, for he seeth the day is coming, ivhen they shall ivander up and down for meat, and grudge if they be not satis- fed. Now this behaviour of theirs towards the word of God, is plainly foretold, Rev. xvi. 10, 11. where it is said, that when the God of heaven poured forth his vial by the fifth angel, on the seat or throne of the beast, his Tcivgdom was full of darkness, and they gnawed their tongues for jjain, and blasphemed the God of heaven, because of their pains and their sores; and yet repented not of their deeds. Now the throne of the beast in these nations, are the universities, as the fountain of the mi- nistry ; the vial poured on them, is the true word of God, or the plain and simple gospel, which is the word of faith ; than which, nothing is more grievous to them who have been bred up in philosophy, and in the know- ledge, wisdom, learning, righteousness and spirit of the world ; now the primary event of the pouring forth of this vial of the word of God on this seat, is the darken- ing of antichrist's kingdom, as it is said, his kingdom was full of darkness ; it was full of darkness before, but now it is discovered to be full of darkness ; their philosophy is darkness, and vain deceit ; their school divinity darkness, and antichristianism ; their divinity acts and cleruras, darkness ; their professorships of di- vinity, darkness, yea, all their doctrine, faith, worship, works, church-discipline, titles, ordination, and all are discovered to be darkness, even gross darkness by the word of faith : And then follows the secondary event of the pouring forth this vial, which is. They gnawed their tongues for pain^ and blasphemed the God of heaven, because of their pains, and sores, ivhich the word inflict- ed on them ; that is, they had not the ordinary anger of men against the word, but the anger and wrath of devils, causing them to blaspheme again. But yet^ for all THE TRIAL OF SPIRITS. 471 these things, they repented not of their deeds (as we see manifestly) which yet would have been more profit- able for them. And this also discovers them to be false prophets in- deed, and the right ministers of antichrist: and this ap- pertains to the sixth sign of false prophets^, wliich I gave before. The fourth general point. And now I proceed to the fourth thing, wherein the apostle shews, with whom the false prophets, which come in the spirit of antichrist, should not prevail ; namely, with none of the true children of God : and this is set down, in ver. 4. Fe are of God, little children, and have overcome them^ because greater is he that is in you, than he that is in the world. Here now the apostle shews the victory, which the truly faithful and spiritual christians do obtain over an- tichrist and his false prophets, together with the grounds of that victory. 1. The victory is set down in these words, Little chil- dren, ye have overcome them. 2. The grounds of this victory are two. 1. Because the faithful are of God, as children of their Father : Ye are of God, little children, and have overcome them. 2. Because that spirit which the faithful have receiv- ed, and which dwells in them, is stronger, and mightier than that spirit which the world receives, and which dwells in them. Greater is he that is in you, than he that is in the icorld. I shall first speak something of the victory itself ; that is, of that glorious victory, which all the true children of God do obtain over antichrist. For though antichrist and his teachers do come in Christ's name (as Christ hath foretold) and in sheeps clothing ; and though they transform themselves into the apostles of Christ, and 172 THE TRIAL OF SPIRITS. come with all deceiveableness of unrighteousness, hold- ing forth a false Christ the head ; a false church the bo- dy ; a false word, a false worship, false works, false or- dinances, and all these false things exceedingly like the true, and in the very form and appearance of the true ; in such sort, that they prevail with all the national church, and the generality of the people of the world, which all wonder after them ; yet they are not able, by all these tilings, to prevail with any of the true children of God, as Christ hath taught us, saying, Many false Christs and false jirophets shall arise, and shall come with lying signs and wonders; able, if it were possible, to deceive the elect : And though they do deceive all others, yet it is jiot possible for them to deceive the elect of God, that is, thoroughly and fully, as they do deceive others ; but the faithful and elect people of God do escape their deceits, and do overcome them ; yea, tliough they be but little children, new in the faith, and young in Christ, yet do they overcome all the false prophets in the world. For these little children are so stript of their old nature, that they overcome the lusts of the flesh, the lusts of the eye, and the pride of life, which are not of God, but of the world, and through which only, the ministers of anti- christ are mighty ; and so these teachers can find nothing in them, on which they can lay hold to prevail. Besides, as new born babes can discern and taste which is good and wholesome milk, and suitable to them, and can re fuse what is otherwise ; and this instinct they have in their very nature, as soon as they have a being, to judge of their food, which is good for them, and which is hurt- ful. So the children of Go.l, as soon as ever they, by faith, are made partakers of the divine nature, they can immediately judge of the milk of the word, and can surely taste and discern whether it be sincere or adulter- ated, whether it be good or hurtful for them. And so, in the virtue of their new nature, they reject and overcome all the false doctrines of the false teachers. THE TRIAL OF SPIRITS. 473 And thus we have seen all along, in th^^ several a£;es of the reign of antichrist, that Christ hath always had a people of his own, tiiough but few in numher, and mean in condition, and despised of the world, whom antichrist never could prevail against, neither by the subtilty of his doctrine, nor by the violence of his tyranny ; but they have, by their faith and patience, and word of their tes- timony, withstood him, and his multitudes. Now the grounds of this victory here named, are two. 1. The first is, Because they are of God : ¥e are of God, little children, and have overcome them. Antichrist and his false prophets cannot prevail against the truly faithful, because they arc of God, as the Spirit also speaks elsewhere, saying, 1 Cor. i. SO. Of him are ye in Christ Jesus : and they are of God, as children are of the Father, as it is written, James i. 18. Ofhisoicn will begat he us, hij the word of truth, that ice should he a kind of first fruits of his creatures. So that, as the children of men, are of their fathers, through a natural generatix)n, and being ; so the faith- ful are of God, through a spiritual generation, and be- ing. And as the children of men partake of the very natur^ of their fathers, so do the children of God partake of the divine nature; the faithful being born again, not of cor- rnptible, but of incorruptible seed, by the word of God, ivhich lives and abides for ever. That as Jesus Christ (who, according to his human na- ture, was a man, and in all things like to us, sin except- ed) came to be of God, and to be the Son of God, through the coming and dwelling of the living word of God in his flesh, according to the love, will and counsel of the Father ; so the same living word, coming and dwelling in the faithful, his members, according to the same love, will, and counsel of God, they also come to be of God -SO 4^74 THE TRIAL OF SPIRITS. iu Christ, as Christ is of God, according to his human nature. And as Christ, being thus of God, according to the Avord of God, that dwelt in his human nature, overcame the devil, the head of antichrist, and antichrist and his body, the temple of the devil ; so do all Christ's mem- bers overcome antichrist, and his prophets, through the same living word of God dwelling in them, or through the word of righteousness and life, its being incarnate in them, that is, its being written in their hearts by the Spir- it, or put into their inward parts. Wherefore Christ tlrroughout, that is, from the head itself to the lowest member, is called Immanuel, God with us : or which is all one, God manifested iu the flesh. And for this cause these faithful, or little children of God, cannot be prevailed against, inasmuch as they are of God, and so have in them, by true union and commu- nion, the nature of God, and the word of God, and the Spirit of God, and the righteousness of God, and the wisdom of God, and the power of God, and the life and light of God, and all the things of God : as the apostle Paul saith, In the neiv creature all things are become neWf and all things (that is, all these new things) are of Gfd, (that is, they are the very things of God.) And so these faithful people cannot be prevailed against by an- tichrist, or by the devil, the head of antichrist ; but they do prevail against the doctrine of antichrist, by the doc- trine of Christ; against the spirit of antichrist, by the Spirit of Christ ; against the sin of antichrist, by the righteousness of Christ ; against the error of Jintichrist, by the truth of Christ ; and against all the things of an- tichrist, by the infinite and eternal things of Christ. Wherefore you see, that all they that are of God, through a new birth, and are the true children of that heavenly Father, and do partake of his divine nature, and THE TRIAL OF SPIRITS. 475 all his divine things, they cannot be overcome of anti- christ and his propliets ; but they do mightily overcome them all, through that immortal seed of the true and liv- ing word of God, of which they are born, and in which they live and act. But, they that are overcome by antichrist and his teachers, through their deceivableness of unrighteous- ness, they never were the true children of God, but hypocrites, and unbelievers, under a form of godliness ; that is, as the apostle stiles them, bastards, or false chil- dren, who never had received the true nature of God, through faith. The second ground. And now follows the second ground, why the faith- ful cannot be overcome by antichrist, and his prophets ; to wit, Because greater is he that is in youp than he that is in the ivorld. And here the Apostle shews, tliat the true and faithful christians, are not only of God, but also have God him- self dwelling and abiding in them : For they are built up by the Spirit, to be the habitation of God ; and God is in them, of a truth ; and that, not by created habits of grace;, as antichrist and his prophets have thought and taught ; but the true God is in them, of a truth, and he dwells in them, and walks in them, as himself hath said, and the tabernacle of God is ivith men. And now, as the sun is never without its light and heat, and all its virtues ; and wherever it goes, all these go along with it, being in separable from it ; so, wherever the Lord God comes, he comes with all his righteousness, wisdom, power, peace, joy, and all his infinite and eternal things ; and where God himself is, there are all the things of God. And thus God, in his faithful people, is greater tlian he is that is in the world ; that is, he is greater than an- tichrist, and the devil, his head. He is greater in his true 470 THE TRIAL OF SPIRITS. word, than they in their pretended word ; greater in bis true Spirit, than they in their pretended spirit; greater in his true rigliteousness, than they in their pretended righteousness ; greater in his true wisdom and power, than they iu their pretended wisdom and power, &c. Greater is he that is in you, than he that is in the world. Now for certain, the less is overcome by the greater ; and seeing, God and his Spirit, in his saints, is greater in goodness, righteousness, wisdom, and all things, than the devil is in antichrist and his prophets ; therefore the faithful, in whom God dwells, and manifests himself, must needs overcome antichrist «,nd his false prophets, iu whom the devil dwells, and manifests himself. Now hence we may learn several things. And first, we may learn, that antichrist can prevail against any outward form of religion and godliness, against any human virtues and graces, and works, and prayers, or any thing that is of man, or flows from him, though in never so great appearance of holiness ; as we, by sad experience, have seen. Many men, of great seem- ing religion, famous for preaching, and praying, and re- puted pillars in the church, when they have come hither into the university (where antichrist and his spirit have remained in their full strength, notwithstanding the great consumption which God hath brought on them by his word, in other parts) how soon have they ceased from that sense of the gospel, which they once seemed to have had ; and how suddenly have they been entangled and overcome with the spirit of the university, and of anti- christ, for worldly honour and advantage sake? and so, the highest and strongest formal religion in the church, antichrist can soon prevail against. But antichrist can never prevail against God in th6 saints, nor against the righteousness, wisdom, and power of God iu them, all which are contained in his true pre- sence ; nor against the faith, hope, and love of saints, THE TRIAL OF SPIRITS. 477 which are the works of God in them by his Spirit; agaiost these antichrist cannot prevail ; For greater is he that is in us, than he that is in the world. So then, if thou hast any thing in thee that is truly of God, or rather, that is God himself in thee, antichrist caunot overcome it by all his arts and power ; but he will easily overcome any thing else. Antichrist cannot pre- vail against Immanuel, which is God with us, nor against the mystery of godliness in us, which is, God manifest in the flesh ; but every other thing, though it seem never so angelical, he prevails against. 2. We may learn hence, that it is not an easy thing to overcome antichrist, and to get the victory over that beast, and his image, and his mark, and the number of his name ; seeing antichrist's coming is after the working of Satan (as the apostle saith) and through antichrist, the devil himself speaks, works, and acts; yet as an angel of light, in all lying*^ or false power, wisdom and iighteousness : and this he doth for the damnation of men, and to bring them all, who have no true love to the truth, to perish with himself for ever. And his operation of error, is so mighty and efficacious, that it cannot be resisted and overcome by any in all the world, but by those who are born of God, and do partake of his nature and presence in them. For the power, wisdom, and righte- ousness of antichrist and his prophets, which is so suita- ble to the nature of the world, and so glorious in its eye, cannot possibly be overcome, but by the true power, wis- dom, and righteousness of God, in his true children or prophets. 3. Hence also let us learn, not to be dismayed at anti- christ, and his prophets, who have, in all ages, got such reputation, power, and glory to themselves in the world, because of their seeming learning, righteousness, and re- ligion ; seeing Christ in us, and in all his poor people, is infinitely more mighty than they are, and the devil in 478 THE TRIAL OF SPIRITS. them ; and nothing can prevail against us, except first it can prevail against Christ. Wherefore, if we, in our- selves, are never so weak, and through our weakness never so fearful and trembling, yet let us not be discour- aged, or faint, seeing our might is not in ourselves, but in Christ, who dewlls in us, and who is infinitely greater than he that dwells in the world. He that dwells in us, through faith, is greater than he that dwells in them through unbelief: and in his strength, let us abide by his word and doctrine, even to suffering and death, if need be : and in all these evils we shall overcome them, by whom we seem to be overcome, as also Christ our head did. And thus much for the fourth general thing. The fifth point. The apostle shews with whom antichrist and his teach- ers should prevail, to wit, with the worldly and carnal people, verse 5. They are of the world, therefore sjjeaJc they of the world, and the world hears them. The world hears them. Antichrist and his prophets prevail with the world, and worldly people, and do obtain their favour, love, and applause : and they are their auditors, and delight in them and their doctrine. Xow by the world here, is meant such people, who though they have an outward Christianity and religion, yet inwardly remain in their natural condition and cor- ruption, without any true renewing through faith and the Spirit. And all such people, notwithstanding their seem- ing religion and righteousness, do love themselves and this world, and the tilings of it, better than Jesus Christ, and his truth. And these are called the world : and this world, or these worldly christians, do hear and entertain the teachers of antichrist and their doctrine. Two grounds of which, the apostle here gives us (to wit, why these people cleave to these teachers.) THE TRIAL GF SPIRITS. 479 1. The first is, because these teachers are of the workl. 2. Because they speak of the world. i. They are of the world. That^ is, though, by their breeding and profession, their degrees and ordination, they seem to be set at a great distance from the common people, and to be nearer the kingdom of God, and the linovvledge and possession of it, than the common people of the world ; yet for all this, they, in deed, and in truth, are still of the world ; and all their liberal education, their manner of life, their study, knowledge, learning, languages, sciences, degrees, and ordinations, doth not at all change their inward evil nature, mind, will, aifections, nor the corrupt disposition and principles in which they were born; but notwith- standing all these things, they are still the very same throughout, as when they came first into the world, be- ing destitute of a new birth, and heavenly nature : Nay, by all these things they are more taken into the spirit of the world, into the corruptions and evils of it, into tiie pride, lust, covetousness, and am])ition of it, by how much, through such endowments and accomplishments, they think themselves better than other men : and so, not- withstanding their academical degrees, and ecclesiastical orders, they are not less, but more of the world, even fully of the world. And hence we may learn, that it is not study, parts, breeding, learning, nor any natural endowments, or ac- quired accomplishments, that will deliver any man out of this world (or corrupt state of mankind) or that can change his nature, or give him the least place or interest in the kingdom of God ; but only a new birth, and true faith in Jesus Christ, whereby we are made the children of God : without which, men are still of the world, not- withstanding all their other improvements. And this very thing manifests, thnt universities cannot 480 THE TRIAL OF SPIRITS, be the fountains of the true ministry of the gospel, seeing all the education in it, philosophical, meral, and theolo- gical, cannot cliange mens natures, or deliver them from their corruptions, or translate them one hair's breadth out of this present evil world ; yea, generally we see, that by university-education (as things have hitherto been managed) youth is made more of the world, than they were by nature, through the high improvement of their corruptions, by their daily converse with the hea- thens, their vain philosophers, and filthy and obscene poets ; and by these heathenish, abominable accomplish- ments, are they made the more fit teachers for the world and worldly people, and become the more suitable to them, and obtain the greater aptness and ability to please them. Wherefore it may be most truly said of that min- istry that flows merely from the fountain of the universi- ties, that it is of the Avorld. And now, when the teachers are of one nature and principle, of one heart, mind, and consent with the hear- ers, there must needs be a great agreement betiveen them; for each one approves and loves that which is like him- self; and so the worldly people must needs cleave to the teachers that are of the world. Yea farther, and which is very considerable, the world can endure and like any doctrine, though in the letter never so holy and spiritual, from such teachers as are of one nature and spirit with itself. And he that speaks of the things of Christ, without the Spirit of Christ, and by the spirit of the world, can never, by any such doctrine, be grievous to the world, but rather acceptable : Seeing there is more in the nature of those teachers to reconcile the world to them, than in their doctrine to set the world against them : For the world cannot but agree with those teachers that are of the world, let their doctrine, in the letter, be what it will. THE TRIAL OF SPIRITS. 481 Whereas, on the contrary, the faithful are not of the world, but of another seed, nature, and principle, which is in direct enmity to the world ; and so they, speaking the things of Christ, in the Spirit of Christ, must needs be grievous and troublesome to them who have the Spirit of the world; and the friends of Christ crucified, cannot but be grievous to the friends of this world. And this for the first ground. 2. The second ground, why the worldly people hear the worldly teachers, is this. Because they speak of the world. • For as they are, so they speak; Out of the abundance of the heart, the mouth speaketh; and so they that are of the world, speak of the world: and this we may conceive of in three particulars. 1. The worldly teachers speak of the world; that is, they speak the spiritual word of God, in a carnal and worldly sense; they speak of divine things, as of human things, according to their natural and human mind, reason, knowledge, learning, and understanding of them. And "SO, they give forth Christ himself, and his kingdom, and all his things, his redemption, reconciliation, salvation; as also faith, hope, love, and all the graces of the Spirit, and riches of Christ; they give forth all these things, in a carnal understanding and notion to the people. And the world can esteem Christ, his kingdom, and things, in a worldly sense; they can bear, or endure faith and repen- tance, and the new creature, and the new Jerusalem, in a carnal sense; while in the true spiritualsenseof them, and as they are in themselves, and according to the mind of Christ, they are the greatest enemies to them that can be. Now believers must know in this matter, that whoever speaks the things of God's Spirit, by the spirit of a man, or spiritual things, in a human, carnal, and worldly sense^ 3 P 18S THE TRIAL OF SPIRITS. is a false prophet^ and teacher of antichrist. Wlioever reading or hearing the gospel of God our Saviour, doth understand and frame it after his own human sense, and doth not so understand it as the Lord hath spoken it, he is a false prophet, understanding and speaking the gospel after his own mind, hut contrary to Christ; and these open their own hearts to the people, and not God's. Now when the people that are of the world, hear the teachers that are of the world, speaking spiritual things in a carnal and worldly sense, and according to such an apprehension as they have already in their own hearts, they do exceedingly cleave to, and embrace such teachers, and their doctrine. For with such doctrine, man, in his natural condition, is well satisfied, seeing it leads men only to a change of outward works, and to a performance of outward wor- ship, which any man, by his own natural abilities, can perform: and the world can well endure to put on the fairest form of godliness, and the strictest, so their nature inwardly may remain the same. • And thus the worldly people comply readily with the worldly doctrine of the worldly teachers, seeing it is af- ter the sense and mind of man. But on the contrary, Christ and his seed, as they are not of the world, so neither do they speak of the world, but being of God, they speak the things of God, accord- ing to God; they speak of the things of God by the Spirit of God, and so according to the mind of God: they speak of the things of God, in the wisdom, righteousness, truth, light and life of God; and thus the world cannot endure the word, nor those that teach it. 2. The prophets of antichrist speak of the world, that is, they turn the word of God into worldly and carnal doctrine, for worldly advantage sake; they preach the spiritual word of God carnally, that they may make it THE TRIAL OF SPIRITS. 483 serve their own turns and ends. That word of the gos- pel^ wliich God hath given only to serve the spiritual and eternal welfare of liis church, the worldly teachers frame and use tJiis, only thereby to serve their own worldly credit and reputation, their worldly profit and preferment, and their worldly authority and dominion. And thus that word of faith, which, in its own proper nature and working, calls oif all men from this world, and the things of it, to the kingdom and glory of God ; they make this very word to sound carnally, that by it they may seek themselves, and the things of this present life. But Christ and his seed, w^ho are of God, they speak of God, and not of the world, seeking no worldly thing at all by the word of God, which they teach and hold forth, as is manifest in the life of Christ, and his chris- tians. 3. The ministers of antichrist, or worldly teach ers^, speak of the world ; that is, they turn the word of God into worldly doctrine, that thereby they may avoid the cross, which the word of God, in the spiritual sense of it, would certainly expose them to. But now these worldly teachers, as they love the world, so they can- not endure the cross, that is, reproach, poverty, shame, sufferings and death, for the true word. Wherefore they preach the gospel in such a sense as shall please the world, but never offend them ; as shall make the world their friends, but never their enemies ; for they cannot endure to think of, much less to suffer, the utmost hatred and persecution of the world, for Christ's name's sake. Wherefore I say again, though in Christ, they will praise his reproach, his shame, his poverty, his tri- bulation, his death and crucifying, yet they cannot endure these things in themselves, for his truth's sake ; but are most careful and studious to preach the word of God in such a worldly sense, as shall never provoke the world 48^ THE TRIAL OF SPIRITS. against them, to do them the least harm ; but shall rather incline them to confer upon them, according to their own phrase, all countenance and maintenance. And thus the worldly teachers speak of the world, in this sense also. But Christ and his seed, who are of God, they speak not of the world, but of God ; that is, they speak the word of God, according to God, never regarding whe- ther the world be pleased or displeased therewith. Yea, they speak God's word according to God's mind, though they certainly know that it will procure them all sorts of reproaches, and tribulations, and all manner of evil to be spoken and done against them ; inasmuch as they iove God and his word, more than themselves and this world : and so, they are so far from declining the cross of Chj;ist, which the right confession of the word will bring upon them, that they account it their greatest glo- rifying, to Imve, felloivship with Christ in his sufferings, avd to be made conformable to him in his death: all which things he endured, because he spake God's word accord- ing to Gods mind, and contrary to the mind of the world, and worldly church. And thus we see by John^s doctrine, who spake by the Spirit, who they are, with whom antichrist and his false prophets prevail, to wit, the world, and worldly people ; as also the grounds why they prevail with them, namely, because they are of the world, and speak of the world. And now for the use. The world hears these teachers, who are, and speak of the world. And hence, first we learn, that antichrist and his pro- phets, the worldly teachers, come with such deceiveable- ness of unrighteousness, that no natural or worldly men whatever, of whatever parts, learning, knowledge, righ- teousness; can possibly discern tliem. If men arc but THE TRIAL OF SPIRITS. 4S5 uatiiral men, though never so accomplished, antichrist deceives them all, and makes them his disciples. For antichrist comes so subtilly, and in such glorious appearances of holiness and religion, that none can know him and his ways, except they be singularly taught of God ; according to that of Christ to his disciples, To you it is given to knoio the mysteries of the kingdom of God ; to them it is not given. And to whom it is given to know the mysteries of the kingdom of Christ, to them also it is given to know the mysteries of the kingdom of antichrist : and none can truly know, either the one, or the other, without a special gift from God. Whence it is most evident, tliat men are not able to understand antichrist, and his kingdom, and things, as they are men learned in philosophy, and in the know- ledge of the tongues, or as they are men of such and such degrees and titles in the university, or of such and such ecclesiastical orders in the church : I say, men, by all such abilities and accomplishments, as they speak, are not able to discern antichrist, but rather are the more ready to be overcome by him, seeing, by all these human and ecclesiastical things, antichrist can lay the faster hold on them, and make them the more his own. And antichrist must needs be unknown to such men, inasmuch as Christ himself, as he is held forth in the word, and whatever he is and doth, both in himself and members, is wholly unknown to them ; yea^ is so strangely unknown, that, by a prodigious mistake, they do judge Christ,- and his members, and their doctrine, to be antichrist, and his members, and their doctrine : And on the contrary, antichrist and his members, and their doctrine, they do account and esteem of, as of Christ himself, and his members and their doctrine. And thus is the multitude of carnal christians, which are even the whole world almost, through the effectual operation of Satan, brought to think and believe assuredly, that the ^S6 THE TRIAL OF SPIRITS. prophets of antichrist, who handle the scriptures car. nally, and after the mind of man, do verily teach the very doctrine and truth of God ; and of this they are so confident, that they would have the worldly powers and magistrates to force all men to believe as they say, and to practise as they command. Yea, these worldly men, with all their worldly accomplishments, are so deluded by antichrist, that whilst they oppose and persecute the faithful people of God, or rather Christ himself, and his word, worRs, truth, and righteousness in them, they verily think they oppose and persecute antichrist him- self, and the falseness of his members. And as the Scribes and Pharisees, the chief teachers of the Jewish church, being deceivers themselves, did yet call Christ a deceiver, and in killing and crucifying him, thought they did God good service : so the carnal clergy, and the head of them, being antichrists themselves, do yet tell of, and terrify people with another antichrist: And being seducers themselves, do yet rise up against the* very members of Christ, as seducers, that thereby they may boast themselves to be righteous. So thoroughly and perfectly hath antichrist deluded and enchanted them, through the cup of the ivine of Ms fornications. Thus the whole world is overcome by antichrist, and cannot, by all their highest attainments discern him from Christ ; only they, who are born of God, and are his true children, and, being plain, simple, meek, and lowly in spirit, are taught of God ; these only know antichrist^ and overcome him ; but these are the little flock. Secondly, In that the w orld hears the ministers of an- tichrist. We are given to understand, that men that are of a worldly spirit, and through that, are addicted to the world, and so seek and follow after the profits, pleasures, and honours of this life, they cannot possibly understand THE TRIAL OF SPIRITS. 487 the impostures and deceits of antichrist and his teachers, but they all are seduced and overcome by them. Whoever therefore do profess or pretend to religion and godliness, and nevertlieless live in the spirit of this world, and are swallowed up with tlie cares and com- forts of this world, all such christians are a fit prey for antichrist: Seeing, 1. Such carnal christians are so addicted to- worldly occasions, that they cannot attend to the word of God in tlie spiritual sense of it, which is only known by temp- tation, prayer, and God's own teaching. And hereupon they want the true light, by which only antichrist can be discerned. For antichrist comes in so great subtilty and likeness to Christ, that he cannot be perceived, but by christians much acquainted with the word, and much mortified and quickened through it. 2. Such carnal christians as they, neglect the word in the spirituality of it, so also they do love this world, and this quenches in their hearts the love of God : as John saith, If any man love this world, the love of the Father is not in him ; now they whose hearts are in- wardly destitute of the true love of God, and yet do out- wardly profess and worship God, all these are a fit prey for antic lirist. And thus the world, loving and seeking itself, and its own things, receives antichrist whilst it cannot discern him. Wherefore the scriptures do every where give christians so many warnings against covetousness, which takes from men all true desire after Christ, and all re- gard, sense, and knowledge of antichrist. Christ there- fore said to his disciples, Take heed and beware of co- vetousness; for where the treasure is, there will the heart he also, &c. And thus all they, who are lovers of themselves, and of tliis world, the greater outward profession they make of religion, the more ready are they to receive and entertain the ministers of antichrist, 488 THE TRIAL OF SPIRITS. and Iheii" doctrine, seeing they are, and speak, of the world. 3. Seeing the world hears antichrist, and his teachers, we are to take notice, that the carnal and autichristian ministers liave a numerous auditory, all the worldly peo- ple cleaving and joining to them, because they speak that which is in their hearts. And therefore it is saidy Mev. xvii. 15. That the icaters, whereon the great whore, (that is, the ecclesiastical state, which chiefly consists in the clergy,) sitteth, are peojjle, and multitudes, and na- tions, and tongues; so that the false prophets have all the world to hear them, except the faithful and spiritual people, and muUitude is a certain sign of their church. And Rev. xv, 7. it is said, that power teas given to an- tichrist, over all kindreds, and nations; and that all that dwell on the earth shall worship him, whose names are not wiHtten in the Lamb's hook of life. And thus hath antichrist riiultitudes, even the whole world, to follow his teachers, and to submit to them. But let not the true church, and little flock of crucified Jesus, be offended hereat, seeing, they are but the world who hear antichrist's teachers, that is, they are such people, 1. Whose inward nature is earthly, carnal, devilish. S. Such, who love an outward form of religion and godliness, whilst they are bitter enemies to the power of it. 3. Such, who love such a doctrine and religion, as may stand with their old corrupt nature, and may beau- tify and support it; and so may make them painted sepul- chres, outwardly fair, whilst they are inwardly abomi- nable. 4. Sudi, who love the word, in the sense of their own mind, but hate and abhor it, in the sense of Christ's mind; and reckon it so, to be the greatest error and heresy in the world. 5. Such, as so profess Christ and his gospel, as to make them serve their own worldly ends and advantages, with- THE TRIAL OF SPIRITS 489 out the least regard or respect had to Christ's true king- dom. 6. Such, as love themselves and their own things, the provisions of the flesh, and a quiet, easy, and commo- dious life, better than Christ Jesus and his things. 7. In a word, they are such, as under tlie glorious profession, and subtil pretence of Christ's church, are truly and inwardly the church of the devil and antichrist. Such a people, and no other, have antichrist to liear them, and to embrace and depend on them, and their doc- trine, ministry, and ordinances ; that is, the multitude of false and carnal christians, which are almost the whole world of the outward professors of the gospel and Chris- tianity. For as antichrist and his prophets are of the world, and speak of the world, so also the world hears them. And thus much for the fifth point. The sixth point. In the sixth place the apostle shews, how the Spirit of truth and error may be known in the people, as well as ia the teachers, to wit, by the peoples cleaving to the teach- ers of truth, or to the teachers of error, saying, ver. 6. We are of God; he that knoweth God Jieareth us; he that is not of God, heareth not us; hereby know ice the Spirit of truth, and the spirit of error. We are of God; to wit, according to his new work- manship in Christ Jesus, through which we partake of the true nature of God in Christ, as members, as Christ himself doth partake of that nature, as head ; and being thus of God, we cannot but confess God, his name, and truth, in our heart, mouth, and life. He that knoweth God, heareth us; that is, he that know- eth God, through tlie teaching of God, knoweth us who are born and taught of God ; because we speak to tliem of God, and the things of God, as God himself hath taught them of himself, and of his things; and therefore they readily receive from us that testimony of the truth, which 3Q 490 THE TRIAL OF SPIRITS, God himself, either hath already inwardly taught them^ or doth teach them by his Spirit, whilst we yet speak by that spirit. And so they hear us, by being satisfied, and acquiescing, or being at rest, in the true and wholesome, and saving doctrine of Jesus Christ, which we teach. Hereby know we the Spirit of truths to wit, in the hear- ers; when they cleave to the truth of the Spirit, or to the truth, as it is and dwells in Jesus, published by the teachers of truth. It follows. He that is not of God heareth not lis; that is, he that is not of God, through a new birth, and the renewing of the Spirit, and so is destitute of the divine nature, or of the eternal word and Spirit, which, through his unbelief, have no place in his heart : He that, thus, is not of God, but contrarily is of the devil, through sin, error, dark- ness, death, enmity to God, and his whole evil nature, he heareth not us; that is^ he doth not taste, and relish, and approve, and receive, and embrace, and love the word of faith, and mystery of Christ and his gospel, which we teach; but doth rather hate, oppose, reproach and persecute our doctrine. And hereby know we also the spirit of error, to wit, in the hearers, when they do not receive the word of truth from the teachers of truth, but do contrarily cleave to hu- man, and philosophical, or moral, or formal, and national doctrine, published and held forth by the teachers of er- ror. Now hence it is evident, that there are two heads, or chief teachers in the world, which are Christ and anti- christ; and also, that there are two seeds, or generations, which ilow from them, begotten by their doctrine : The one is -Christ's seed, the other is antichrist's seed; and each sort of these people, do join themselves to their se- veral and proper heads; and by this they are certainly distinguished, known, and discerned. THE TRIAL OF SPIRITS. 491 Antichrist and iiis false teachers, who are the head of the malignant church and people, they come in great pomp and glory, as to the eye of the world, being bean- titled and dignified with degrees, names, and titles ; be- ing exalted to great honour, authority, and power ; being full of fleshly wisdom, rhetorical eloquence, and philoso- phical learning ; and so, to human judgment, they are the most considerable persons in the church, and \ery angels of light in appearance. And they, being thus adorned and beautified, to the pleasing and content of the world, all the world come in, and commit fornication "with them, and do hear and receive them^ and are con- quered by their enchantments. But Christ and his teachers come in true humility^ and self-denial, and meekness, and lowliness, and without the titles and glories of the false teachers, which they utterly despise and refuse ; and without all excellency of speech, and wisdom, and learning of this world ; and these do contradict the religion and righteousness of the world, and speak the truth which is of God, hy the Spirit which is of God : and these teachers, all the true sheep of Christ, the faithful flock, do own and acknow- ledge, and they come and hear the words of their lips ; being assured, that it is not they that speak, but the Spirit of their Father which speaks in them. For the body and members of Christ, do necessarily cleave to Christ their head ; and the body and members of antichrist, do in like manner necessarily cleave to an- tichrist their head. And as the body and members of Christ do cleave to Christ their head, and to those that are in his Spirit, and will not join to antichrist, and to those that are in his spirit ; so also the body and mem- bers of antichrist, do cleave to antichrist their head, and those that are in his spirit, and will not join to Christy and to those that are in his Spirit. For such as the body itself is, such a head will it 49S THE TRIAL OF SPIRITS. choose to itself ; and so a spiritual, heavenly and faith- ful people, will join themselves to such a teacher, or rather to Christ himself, in and through him : And a carnal, worldly, and unbelieving people, will join them- selves to such a teacher, and to antichrist himself in and through him. Wherefore, as they that hear the true teachers, and Christ in them, and do join and cleave by faith to the word and doctrine which they hear, knowing that it is of God, as all such are certainly of God, even his true children and people, and the true sheep of Christ, inas- much as they know his voice, and cleave to it : So they that hear the false teachers, and antichrist in them, and do cleave to their doctrine and ministry, and do like, commend, and applaud that, all such are not of God, but of their father the devil, and the true and natural members and people of antichrist. And this very doctrine, Christ himself hath clearly taught in his gospel ; as John v. 43. where he saith to the Jews, 1 am come in mij Father^ s name, and ye receive me not ; another shall come in his oivn name, and him ye will receive. That is, the unbelieving Jews would not come and cleave to Christ as their head, though coming in the name of God, that is, in the true power, wisdom, and righteousness of God, because they were none of Christ's own sheep ; but antichrist, coming in his own name, that is, iu his own power, wisdom, and righteous- ness, they receive him, and join to him as to their own true and natural head. And again, John viii. 47. Christ saith to tiie Jews, He that is of God, heareth God^s word: ye therefore hear it not, because ye are not of God. Whence it appears, that to hear and cleave to the true ■word of God, taught and held forth by Christ and his prophets, is a manifest token that men are of God ; but to turn away from it, and to despise it, and to embrace another doctriae; is as manifest a sign; that they are not THE TRIAL OF SPIRITS. 493 of God, but of the devil ; as Christ saith, to the same people, ver. 44. le are f your Father the devil ; for there is no truth in him, and he abides not in the truth, no more do ye. Again, John x. 4, 5. Christ saith, His own sheep folloic him, the true Shepherd, because they knoic his voice ; and a stranger will they not follow, but jiee from him, because they know not the voice of strangers. Wherefore, they that hear the word of faith, in the true teachers of the gospel, they have in them the Spirit of truth ; but they that dislike and disrelish that word, and join to the teachers and doctrine of antichrist, they all have in them the spirit of error. And therefore it concerns ns, more than the world is aware of, to take heed whom we hear : For if we cleave to the teachers of truth, as hath been declared, then have we the Spirit of truth ; but if to the teachers of error, then are we of the spirit of error. And thus this scripture teacheth us how to know and discern the Spirit, both of Christ and of antichrist, and that both in the teachers and in the hearers ; both which are of great use to the true church of God in all times, but especially in these last times. And these things I have spoken and testified freely, according to the mea- sure of grace given, knowing that they will be as accep- table to the true friends and members of Christ crucified, as they are troublesome and displeasing to the members of antichrist. PLAIN AND NECESSARY CONFUTATION OF DIVERS GROSS AND ANTICHRISTIAN ERRORS, DELIVERED TO THE UNIVERSITY CONGREGATION, AT THE PUBLIC COMMENCEMENT, Anno 1653. Br MU SFBRnlCH 8IMPS0^\ MASTER OF PEMBROKE HALL IN CAMBRIDGE. JPotentior est Veritas quam eloquentia, potioi* spiritus quam inge- nium, major, fides quam eruditio: Et ut Paulus ait, stuItumDei sapientius est hominibus. Luther. Efiist. ad Cas/iar. Bornerum, Profes. Lifisens. Non est istud temeritas, sed fides; neque inconsideratio, sed ratio; Tieque furor, sed fiducia. Hilarhis lib. contjr. Constantiuiu Augua- lufn. 497 An *B.pology to the iMader, touching the following Re- ply to Mr Sych'ach Simpson^ s Sermon. IF it shall seem grievous to any, that I have dealt thus freely and plainly with Mr Sydrach Simpson, one of the first Pastors of an Independent Congregation in Jtlngland; let them consider how Paul dealt with those brethren, Gal. ii. to whom, according to his right zeal, and the present occasion, he gave no place by subjection, no not for an hour, that the truth of the gospel might continue with the Galatians; and though those brethren seemed to be somewhat, yet, saith Paul, whatever they are, it makes no matter to me, seeing God accepteth no man^s person : And so, notwithstanding their reputa- tion, he did not spare them. Yea, let them consider how Paul at Antioch withstood Peter to the face, for dissem- bling with the Jews in the case of the Gentiles, and for not walking uprightly according to the truth of the gos- pel: wherefore Paul did publickly and sharply reprove him before them all. For no true believer is to keep si- lence, when the doctrine of the gospel is corrupted by the doctrines of men, or is to be modest in this matter. Wherefore I was compelled to speak thus plainly to him, for his gross prevarication in the things of Grod : and I am well satisfied in my conscience in the discharge of my duty, whatever shall be the censure of carnal christians, who have no true sense of the glory of Christ's gospel; or of the profit of his people, whom yet Christ so loved, as to lay down his life, and to be cinicified, for them. Again, if it shall offend any, that I deal thus roundly against human learning; let them know, that I am not against human learning upon all accounts, but do allow human learning, so it be sober and serious, in its own place and sphere, as well as other human things : But I do oppose it as it is made another John Baptist, to pre> 3R 498 AN APOLOGY TO THE READER. pare the way of Christ into the w^ld, or to prepare the world's way to Christ : And also, as men make it neces- sary for the true knowledge of scriptures ; yea, the very unction for the ministry. And herein, according to the grace of Christ, I both do and will contend against it for ever : Seeing human learning mingled with divinity, or the gospel of Christ understood according to Aristotle, hath begun, conti- nued and perfected the mystery of iniquity in the out- ward church. Wherefore I do in all boldness appear for Christ, the wisdom of God, against human learning, the wisdom of the world ; knowing assuredly, that he is as very antichrist, who opposes Christ as the wisdom of God, as he that opposes him, as the power and righ- teousness of God : and men may as well bring into the church of God another righteousness than Christ, and another power than Christ, as another wisdom than Christ. Wherefore, as they who bring in human righ- teousness, that is, civil or moral righteousness, or any works or duties of men for righteousness, into the church of Christ, they are true antichrists in so doing; seeing herein they are contrary to, and do oppose Christ the righteousness of God : And as they who bring in hu- man power, or the secular arm into the church of Christ, to do or leave undone, to reward or punish, to promise or threaten, to encourage or discourage by that, they are true antichrists in so doing; seeing herein they are con- trary to, and do oppose Christ, the power of God : So also, they that bring in human wisdom, or the learning and philosophy of men, into the church of Christ, they al- so are true antichrists in so doing; for herein they are con- trary to, and do oppose Christ, the wisdom of God ; for Christ is, and is to be, the only power, the only wisdom, and the only righteousness in the church of God; and he that brings in any other power, wisdom or righteous- ness, besides Clu-ist himself that man is; in very deed. AN APOLOGY TO THE READER. 499 antichrist. And in this matter also, it was necessary that I should be bold for Christ against antichrist. 3. Again, if any shall be offended tiiat I speak thus freely against the universities, which are of such honour- able esteem every where in the nation, especially witlithc ignorant and vulgar people, and with men of all sorts, "who have not the right knowledge of Christ and his gos- pel ; wherein are so contained all the treasures of wisdom and knowledge, that no part of this treasury is left out thereof, to enrich heathenish philosophy withal, which, by the gospel, is left as a desolate thing, empty and des- titute of all true wisdom and knowledge : 1 say, if any think that I have too deeply censured these universities ; let them know, that I have done, in this matter, but as TVickliJt\ Hits, Luther, and several others, holy men of God, and happy instruments in the hand of Christ, have done before me. As for instance : ^ Wickliff terms the universities, castra Cainiticaf Cain's castles ; syna^ogas Satana^ the synagogues of Satan, and affirms that they were never ordained or instituted by Christ. John HuSf or Otho Brunfelsius, if he set out the con- tents of the chapters, calls them, satrapas anticliristi, the lieutenants of antichrist. Luther, in his book Contra Amhrosium Vatharinumf shewing out of Daniel the prophet, that antichrist is rex facierum, the king of faces, or appearances ; he aflBrms that the universities are one of those faces of antichrist; and that they are very comely or sightly to look on, and yet, indeed, are a very chaos, and open gate of hell; and that, in these, the most choice youth of christian people are prostituted, and are cast into the open^throat of hell : and that, in these Aristotle is read, whereby the wits of christian youth are possessed and busied with human and heathenish learning; yea, are quite blinded and oppressed with it. 000 AN APOLOGY TO THE READER. He saitli also, that the universities are the woe that the fifth angel, mentioned in Rev. ix. brought upon the earth : and that, whoever it was that did first institute and confirm universities, he was a star fallen from heaven to earth : to wit, from the gospel of Christ to human learning. And in his exposition on Psal. xxii. he calls the uni- versities the mothers of learned men, the gates of hell ; and saith, they are called sclwke, that is, schools, Indi^ that is, plays, by a fatal name ; seeing they make sport with the scriptures, and cast lots upon them, as upon the garments of Christ, every one dividing to himself a share of them, according to his own human and philosophical apprehension. And he saith, that the doctors of these universities are, by the same providence, called doctores scholastici, that is, school doctors ; ludicri^ vel illusoriiy that is, trifling, or may-game doctors. Again, he saith, those most glorious mothers of studiog, the universities, stink before God with most loathsome abomination. These universities are those antichristian soldiers, who put a reed into Christ's right hand instead of a sceptre : and this reed is philosophy, that vain deceit, or, as the apostle elsewhere terms it, the operation of error : hij which philosojjhij, saith he, the unhappy jjeople of Christ hes^an to he governed, that is, to be seduced, and to be led away from tlie gospel of God. And this vain reed they put into his right hand, by preferring learning be- fore godliness ; saying, according to their usual manner of speaking, he is a learned, and a godly man ; hereby making learning to take place of godliness. And yet this philosophy, is nothing but a weak reed, which coun- terfeits a sceptre, rather than represents it, and so is nothing but vain deceit ; for there is nothing propounded in such doctrine, but vanity and lying, though under the title of knowledge and religion. AN APOLOGY TO THE READER. 501 In a word, he calls tliem antichristi liijpanariay the stews (if antichrist. Melancthon also terms the universities, domos men- dacii, " houses of lies ;" and saith, " It is manifest that " they are all heretical, by their school divinity ; which "all the schools in Europe have received from the uni- " versity of Paris, and are thereby infected with heresy;" and he saith, " The students in, the universities, are not " the people of the gospel, nor yet of the law, but are the *^ people of Aristotle^ s morals*.*^ And thus it is manifest that others have spoken freely and sharply against the universities before now. And therefore, wise and godly christians will have no just cause to be offended at me, who have spoken in like manner, having the same cause. Objection. Now if any shall object, that they all spake against popish universities, and that our universities are otherwise now, than they were then ; and so, there is not the same cause to speak against them now, as there was heretofore. To this 1 answer ; That though the outward form of gross popery be taken away from them, as also from the rest of the people of this nation, God having put it into the hearts of the civil power to reject it, after the light of the gospel had begun to shine to them ; yet are the brains, heart, bowels, bones, marrow, sinews and blood of the universities, the self-same now as heretofore; and though the outside of it hath passed under a very little change, yet the inner parts of it remain as before, in the full strength of antichrist's kingdom, and that without any alteration at all. For the self- same statutes of the uni- versities and colleges still remain with them in force, which were at first given to them by their popish foun- ders, through the help of antichrist : and these statutes • Omnes scholas esse hereticas, vel Uieologia scholastica arguit, Melanct. in Jfol.pro Mart. Luther. 502 AN APOLOGY TO THE READER. are of saeh authority with them, that they depart from the rule of Christ's gospel, to walk, by the rules of sin- ful men, for worldly stipends and rewards sake. Farther, the same philosophy or heathenism, and the same school divinity or antichristianism, are yet instilled into the youth and students, as were many hundred years ago, in the darkest times of popery : and these things are all in all in the university learning and education ; insomuch, that no man is of any esteem and reckoning with them, let him know the gospel of Christ ever so soundly and truly, if he be not, as they speak, a good philosopher, and school divine. So that the university, for its inside, is the self-same now, as it was in IVirJihJf, Hus, or Luther's time, being informed and possessed with the same heathenish and antichristian doctrine now as then : yea, many of the self-same outward and antichristian forms and follies still remain with them, more tiian with any other people in- the nation; even to their hoods, caps, scarlet robes, doctoral ring, kiss, gloves, their doctoral dinner and music : neitiier could they ever yet, to this day find in their hearts to lay aside their very prsevarica- tor, which is some notable varlet, picked out of the university, and brought forth in the presence of all the heads, students, scholars, and all the great resort of ministers and people, at their public commencement, to make shipwreck of faith and a good conscience before them all ; and in open defiance of the gospel, which stands in faith and love, to abuse, and deride, and jeer, and reproach all sorts of persons, of all ages, sexes, profes- sions, and this presently after their divinity acts ; which is a wickedness, the very heathen would be ashamed of; and which plainly declare what kind of divinity is taught and learned in the university, which can endure, allow, countenance, and be merry at that, which so highly con- tradicts God's word, and grieves his holy Spirit : yet, because it makes thcai merry after a full dinner, and AN APOLOGY TO THE READER. 503 puts more joy into tlieir hearts than the holy scriptures, they could hitherto dispense witii it to tliis day. And so, however religion, for the outward form, hath been much reformed in these nations; yet the univer- sities, as the strongest holds which antichrist hath had amongst us, have still remained much the same, not only as to the inward substance of all things, to wit, their statutes, philosophy, and divinity, but also in a great measure to their outward forms, as they were in their first antichristian institution. Wherefore it was necessary also, that I should be plain and free for Christ's sake, and his church's, against these, as Luther calls them, stews of antichrist, and dens of thieves ; who have been, and still are, the constant and fruitful seed of antichrist's kingdom in the world, out of w^hich it might suddenly, on all occasions, and opportuni- ties, grow^ up afresh, how greatly soever it had been be- fore wasted and destroyed among the people, by the clear word of God, and his mighty providences and works accompanying it. Now as it was necessary this work should be done, so, through the grace of Christ, was I made willing to do it, seeing nobody else more lit and able did appear. And well knowing, that he that provokes the universi- ties and clergy against him, provokes •• principalities and powers, and the rulers of the darkness of this w orld"" against him ; as is evident in the example of Wickliff, Hiis, Luther, Tindal, and others : I have therefore, ac- cording to Christ's counsel, sat down and counted the cost of this undertaking, and after all, do say, the Lord is on my side, I will not f^ar what man can do unto me. And so I commit thee, Christian Reader, to that grace Avhich is from God, to keep thee intliis new hour of temp- tation, if the Lord suffer it to come forth upon the earth. •i. Again, if any shall object, in reading tliis reply, that I myself make use of human learning, whilst I speak against it. 504 AN APOLOGY TO THE READER. I ansivev ; What part of philosophy is here made use of? or who of the heathens are here quoted? I have chiefly made use of the testimony of some faithful chris- tians, who have lived in several ages, and yet have all witnessed^ by the same Spirit, the same truth. And it is no more human learning to quote believers in tlie church since Christ, than to quote the patriarchs and prophets before Christ, or the apostles and evangelists;, which immediately followed him. 5. And last of all. If any say, I myself relate to the university, why then do I speak against it thus ? I answer ; That I neither do, nor will relate to the university, as it is polluted with any of the abominations herein mentioned : But as, by the providence of God alone, I have been brought to that relation in which 1 now stand, and continue in it, against the wills and work- ings of many ; so, through his good pleasure, I will re- main, till he shall otherwise dispose of me ; and during niy sojourning with them, I will not fail to testify against their evil, and to endeavour to win all those, whom God shall persuade to receive his truth, from heathenism to the gospel, and from antichrist to Christ. Wherefore, let none be offended that 1 am made wil- ling to hazard and part with my worldly accommodations for Christ's name sake ; but let them rather praise the grace of God, which hath enabled me to witness a good confession, whatever worldly disadvantage 1 might run into thereby. Wherefore, welcome the righteousness, power, Avisdom, truth, word, and whole kingdom of Christ, though they swallow up all my earthly accommo- dations ; For such fear and love of his name, hath the Lord graciously put into my heart, that 1 would not wil- lingly conceal any thing of his most precious truth, either to gain or to preserve to myself the whole world. And so, righteous Father, not my will be done, nor theirs, but iky icill he done, in earthy as it is in heaven » THE CONFUTATION OP MR SYDRACH SIMPSON'S ERRORS. ISAIAH Ixii. 1. For Stones sake I will not hold my peace, and for Jeru- salem's sake 1 will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burns, MASTER Sydrach Simpson, at the commencement, •Anno. 1653, preaching to the University Congregation in Cambridge, and to many others, especially ministers there gathered together at that time, from several parts of the nation, among other things, he let fall in that dis- course of his, these gross and autichristian errors. The rehearsal of the errors. 1. " He brought in that scripture, 2 Kings \'i. 1,S, which was his text : the words whereof are these. And the sons of the prophets said unto Elisha, Behold now the place where we dwell with thee, is too strait for us ; let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place where we may dwell : and he ansivered. Go ye. This scripture he used to prove the lawfulness and religiousness of the present universities, and the usefulness and necessity of human learning to the church and ministry of the New Testa- ment. And what the scripture speaks of those schools, he brought to countenance, encourage and justify these : adding, tliat if it were objected, that that was the Old Testament : he did answer, that the Old and New were 3 S 506 THE CONFUTATION OF not distinct Testaments, but administrations : thereby holding forth, that tlie universities now, are answerable to the schools of the prophets that were then : and that the universities are as agreeable to the New Testament, as the schools of the prophets to the old. 2. That tliey who have endeavoured to pull down schools, have always been men who were found enemies to religion. So Julian the apostate shut up the doors of the schools, because he would have all religion go down. 3. That the knowledgeof heavenly things cannot come to us but by things on earth, and that all divinity is swad- led in human learning. 4. That Paul was brought up at the feet of Gamaliel ; and that Grod took him so fitted, and made him an able minister of his church. 5. That men's hatred to God, doth as well appear in their hatred to human learning, as if they hated the scrip- tures. 6. That if the Spirit teach without means, men may as well be without the ordinances, as without the univer- sities and human learning. 7- That men now are not to receive the Spirit, in that immediate way to understand the scriptures, in which it was given to them who wrote the scriptures. 8. That men now are to get knowledge by studies and human learning, and not by inspiration. 9. That human learning is as the out-works to the fort of the gospel, and as the outer court to the temple of the gospel : and so, if you will keep the fort Avell, you must keep the out-works strong ; and if you will preserve the inward, you must look to the outward court. 10. But what is the bottom of all this, saith he, to wit, of some men's appearing against human learning, as the unction of the ministry, and against the universities, as the fountain of the ministry, but this ? that some say, they MR S. SIMPSON'S ERRORS. 507 are one with Christ ; and as Christ hath the divine na- ture in hiin, so every believer hath ; and he that hath God in him, need not go to any man to learn ; whereas in John, xvi. Christ speaketh of believers, as at an infinite distance from him : And if believers be so united to Christ as they say, then will follow, that Christ should not be the only begotten of God ; and that Christ and we should be equal, and he not our Lord, &c. 11. Arts and tongues are the cups in which God drinks to us. 13. We shall never keep up religion, if we keep not up learning : but when learning goes down, religion goes down too. 13. Seeing religious foundations are so ancient, then keep them up : your destruction will never be but from yourselves." These notes were taken from Mr. Simpson^s mouth, and delivered to me by an honest hand, and aflSrmed to be true for the substance of them ; and I also heard seve- ral others, who were hearers of that sermon, relating the same things. Now, because I find that this doctrine hath not only grieved the hearts of the faithful, but also strengthened the hands of the carnal and evil people : The things which he then delivered, being usually the thoughts of their hearts, and words of their mouths ; I thought it my duty, being set in my place for the defence of the gospel, to give a public reply to such gross errors, so publickly delivered, to the danger of so many ; and which, one would never have thought should have proceeded from such a man ; especially after tlie day of the gospel hath so far dawned, and the antichristian .f^hadows are so far retreated, and flown away. And so I shall begin with the first of these errors, and proceed in the order in whifh they are set down. 908 THE CONFUTATION OF 1. ERROR. He brought that scripture, 2 Kins^s vi. 1, 2. touching the sons of the prophets, asking leave of Elisha to go and build at Jordan, to prove the lavs^fulness and re- ligiousness of the universities, in their present use and customs, &c. Ansiver. To this I reply, that there is a vast difference between those schools, and these universities ; as in many Other things, so chiefly in this ; that in those schools of the prophets, named by him, the holy men of God freely taught the youth, who came willingly to them to learn, especially in the corrupt times of Israel and Jiidah ; I say, they taught them only the knowledge of the books of Moses^ and of the other prophets then extant, and no heathenish knowledge, or disciplines of the Gentiles at all. And these kind of schools began early in the church : For the fathers before the flood, and the pa- triarchs after, all taught their children and families the word of God ; and so each of their families was such a school. And that we may not be at uncertainties in this matter, it is manifest what doctrine they taught, by that which God himself saith of Abraham, Gen. xviii. 19. X "know Mraliam, saith God, that he will command his chil- dren and houshold after him, that they keep the way of the Lord, and to do justice and judgment : This was the sum of Abraham^s doctrine to his family. And this is farther confirmed by that of Asaph, Psalm Ixxviii. 2, — 4?. Where he saith, I ivill ofen my mouth in a parable ; I will utter dark sayings of old, which we have heard and known, and our fathers have told us : We will not hide them from their children, shewing to the generation to come, the praises pf the Lord, and his strength, and the wonderful works that he hath done : Where we plainly see what doctrine the children received from their pa- rents, and the parents taught their children from one MR S. SIMPSON'S ERRORS. 509 generation to another ; to wit, not vain philosophy, and the disciplines of the heathens, but the j^raises of the Lord, and his strength, and wonderful works. This also is manifest by the practice of Jehosaphat king of Judahf who sent his princes with the Levites, up and down throughout Judah, and they only took the book of the law of the Lord with them, and no heathenish authors, aiid taught the peojile, S Chron. xvii. And Ezra, after the peoples return from Babylon, took only the book of the law of Moses, and read it to them; and the Levites also, read in the hook of the law of God distinctly to the people, and gave them the sense, and caused them to understand it, Nehem. viii. And this also, James the apostle witnesseth. Acts xv. 21. saying, Moses of old time, hath in every city, them that preach him, being read in the synagogues every sab- bath-day. So that the faithful prophets of the Lord, during all the Old Testament, had the chief care in their schools, to keep the word of the Lord among them in a right sense, according to the mind of the Spirit. For seeing the Lord's people are his portion, they knew they were to be carefully educated and instructed in the right know- ledge of the scriptures, to prepare them for the Lord, and to make them meet for his kingdom. And the keeping of the word and doctrine of God pure, is one of the greatest matters of all in the church of God : For as the word is, such is the worship, such is the faith, such is the conscience, such is all. Wherefore, the holy men of God, would by no means bring in the philosophy or doc- trine of the heathens into their schools, to teach that to their sons, or scholars ; but only the true, faithful, and unmixed word of God. Objection. And if against this it be objected, that Moses was learned in all the learning of the Egyptians. Answer. To this 1 reply : But did Moses ever teach 510 THE CONFUTATION OF any of that learning in the church, or publish any of the doctrines of it? Or did he command, or encourage any of the people of God to learn it ? Or did any other of the prophets of the Lord, in any age, teach their sons or scholars any of the Egi/ptian philosophy, which was the most ancient, or the Smaragdine table of Hermes Tnsme- gistiiSf the pretended scholar of Moses, so much boasted of, or any other heathenish author whatsoever, of which there were many then extant? I say, let them prove, that one heathenish author was read by any of the prophets to their scholars, and then they will have some colour for the present universities, and their practice: But this they can never do, during all the Old Testament. And now, for the New Testament, it is well known, that Christ himself, who was the Son of God, made of a woman, was the first and chief teacher of this doctrine : Even the Son, out of the bosom of the Father, full of grace and truth : and he set up the first christian school, and taught his twelve apostles, whom, at his own plea- sure, he chose to himself. And what the doctrine was which he taueht them, ih manifest in the gospel ; in all which, there is not one word of heathenish philosophy, or of the doctrines and traditions of men ; but he only taught them the w^ords of eternal life ; which no man, nor angel, could teach : He teaches that word which is the power, wisdom, and righteousness of God ; through which sin is forgiven, and righteousness is given ; death is destroyed, and life is brought in ; hell is put out, and heaven is planted, in all them that do believe: He teaches a vyord, through which the world is renewed, and men are made like angels, and are made meet to partake of the inheritance of saints : He teaches a word, wherein is contained all the trea- sures of w isdom and knowledge that are in God himself. And so Christ taught in his school no vain philosophy, or heathenish doctrine ; and yet he came from God, and wxnt to God, and is a pattern for doctrine to all true MR S. SIMPSON'S ERRORS. 511 Christians that are his disciples indeed : To whom he commanded, when he left the world, and went to his Fa- ther, that they should teach all nations, and gather one christian school oat of them all, by teaciiing them to ob- serve and do whatsoever he had commanded them, to wit, in the gospel ; and nothing else, or more : He command- ed them to teach all that, and only that : and promised himself to be with them to the end of the world, in all such doc^ine. And the apostles accordingly, not by any help of hu- man learning, but when they had received the Spirit, went forth to teach the nations, and to set up christian schools every where by their doctrine ; and they all only taught Jesus, and the resurrection from the dead. Thus Peter first taught the men of Judea, and inhabi-^ tants oi Jerusalem, That God had made Jesus, whom they had crucified, both Lord and Christ; having raised him from the dead, because it was not possible for him to be holden of death, who was the J^ord and author of life. And Stephen, disputing with the Libertines, Cirenians, and Alexandrians, and divers philosophers of Cilicia and Asia, did hold forth to them nothing but Christ ; and that He should put an end to the temple and law, and should change all the customs of Moses. And, They were not able to resist the icisdom and Spirit by which he spake, Acts vi. And Paul, at the university of Athens, reproved their heathenism, and taught nothing among the Epicureans and Stoicks, and other sects of philosophers, but the re- surrection of Christ, and his kingdom and judgment, Acts xvii. He also disputed daily in the school of one Tyrannus, and that for two years together, and persuaded only the things touching the kingdom of God, brought into the world by Jesus Christ, Acts xix. And he so prevailed with his doctrine, that many which used curious arts, brought their books together, and burnt them before all 513 THE CONFUTATION OF men; and the price of them was counted at fifty thousand pieces of silver*: So that, as the gospel prevailed, and the name of Christ was magnified, so did people renounce philosophy, and burn their books of curious arts : To recover which books again out of their ashes, if it might be, our university would give as much money, if they could procure it from good benefactors, as they were then valued at by the heathen. So that as they, through the cflRcacy of the gospel, of heathens became cjiristians, and threw away all other learning, and burnt their books of great value, lest they should infect others : So on the contrary, in our universities of pretended chris- tians, men usually become true heathens ; never valuing the precious gospel of God our Saviour, as they do other heathenish and philosophical books. Farther, the same Paul dwelt afterwards at Rome, two whole years, in his own hired house, and during all that time, Preached oniij the kingdom of God, and taught those things which concern the Lord Jesus Christy with all holdness : But taught not one word of philoso- phy. He also at Corinth, a great and famous city of Greece, full of philosophers and orators, taught nothing among them, hut Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness; but to them that believe, both of Jews and Greeks, Christ the power of God, and the ivisdom of God, 1 Cor. i. And as he made no use of human learning all this while, so in 1 Cor. ii, he plainly renounces it, and rejects it; saying, Ver. 1. *,ind I, brethren, when I came to you, came not ivith excellency of speech or wisdom, declaring unto you the testimony of God. Ver. 2. For I determined not to knoic any thing among you, save Jesus Christ, and him crucified. • About 1250/. MR S. SIMPSON'S ERRORS. 513 Ver. 3. ^Ind 1 icas tcith you in weakness^ and fear^ and much trembling. Ver. 1. And my speech and -preaching was not with enticing words of man^s ivisdom, but in demonstration of the Spirit and power. Ver. o. Thiit your faith should not stand in the wis- dom, of man, but in the poicer of Tilod. Ver. 6. Hotvbeit, we speak wisdom among them that ar^ perfect ; yet not the wisdom of this world, nor of the princes of this world, ivhich come to nought. Ver. 7- But we speak the wisdom of God, in a mys- tery, even the hidden wisdom, which God ordained be- fore the icorld, unto our glory, &c. Ver. 13. Which things also ice speak, not in the icords which man^s tcisdom teacheth, but which the holy Spirit teacheth ; comparing spiritual things with spiritual. In a word, this whole chapter tends to tlie utter rejec- tion of philosophy, which is the wisdom of the world, in the kingdom of Christ, which is the kingdom of God. He also, in his epistle to the Colossians, chap. ii. gives forth another plain testimony against philosophy, desiring, ver. 2. That the hearts of the believers might be comforted, and that they might be knit together in love, and unto all riches of the full assurance of understand- ing, to the acknoivledgment of the mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knoivledge ; And this, saith he, / say, lest any man should beguile you with enticing words : Wherefore, ver. 8. saith he, Beware lest any man spoil you through philosophy, and vain deceit, after the tradition of men, after the rudiments or elements of the world, and not after Christ; for in him dicells the ful- ness of the Godhead bodily ; and ye are complete in him, who is the head of all principality and poicer. Here is a sufficient caution against philosophy, for the true church for ever. For what need we, if we are true 3T 514 THE CONFUTATION OF christians!, fo turn aside for wisdom and knowledge, and learning, and curious arts, to the heathen, see- ing God hath given Christ to us, in whom is treasured^ up all the heights^ and depths, and lengths, and breadths of wisdom and knowledge, whereby the ichole icorld was made, and every creature formed and fashioned ; and in which it hath its being, subsistence, and operation P Yea, in ihis Christ dwells all the fulness of the infinite and eternal God, and he is the head of all principality and power, in earth and heaven ; and there is in him alone, infinitely enough to make us wise and learned for ever ; without calling in the help and contributions of the vain philosophers, and their foolish wisdom. It is enough for clu'istian schools, to be taught to know Christ, by the ministration of the Spirit ; and all other learning that is out of Christ, though it seem to be never so high and deep, all faithful christians are to reject it, as mere sophistry and deceit. And thus you see that the apostles, as well as Christ, taught their scholars and disciples only the gospel, and spake not one word for philosophy, but directly against it. And the following fathers, and next teachers of the christian church after the apostles, they also obeyed the command of Christ, and followed the example of the apostles in this matter. For the bishops and presbyters, that is, the overseers and elders, had tender regard to the children of christians, and did teach them, as well as the people, the pure doctrine of the gospel : they held forth to them Christ crucified, and did exhort them to faith, new obedience, the confession of Christ, and pa- tient suffering ; and did not at all intermingle philosophy with their divinity, but always rejected and condemned it, all along tlie first and purest times of the christian church : till the mystery of iniquity began to arise, and did cunningly insinuate itself into the church, by the means of human learning. MR S. SIMPSON'S ERRORS. 51j And here it will not be amiss to relate what Justin Martyr saith of himself, as to this matter; who was. be- fore his conversion to the christian faith, a great philoso- pher: and lived about 150 years after Christ's nativity: He, in his dialogue with Tryjjho, relates, '^ How first he joined himself to that sect of philosophers called the Stoicks, and after to the peripateticks, after to the Py- thagorean sect, and after to the Platonists ; but had no satisfaction in his mind by all this knowledge : But at last, beholding the torments and suiferings of chris- tians, and seeing them bear them with such comfort and constancy, he did thereby conceive that it was impossi- ble for that kind of people to be subject to any vice, or carnality ; which vices of their own nature, are not able to sustian any sharp adversity, much less the bitterness of death. And hereupon he began to love and search after the christian religion : and being afflicted in mind, he did withdraw himself into a solitary place, where there met him an old ancient father, of comely visage, and gentle behaviour, who began to reason with him, and to tell him that there was no knowledge of truth among the plilosophers, who neither knew God, nor were aided by his holy Spirit : And did farther reason with him of the immortality of the soul, of the reward of the godly, and punishment of the wicked, ^hen Justin, being satisfied with his reasons, yielded to him, and demanded of him, how he might attain to that true knowledge of God, where- of he had spoken ? Who counselled him to read the scriptures, adjoining therewith, prayer, &c. ^nd as this Justin left all other learning, and betook himself only to the scriptures ; so in the understanding of the scriptures, he rejected all his philosophy, and philo- sophical apprehensions ; saying, that '• the interpreta- " tion of the scripture is to be accommodated to the will " of the doctrine of the Spirit, and not to human reason- 516 THE CONFUTATION OF iugs*.'^ Aud that he might be sure and safe in all things, lie had constant resource to the scriptures, thus under- stood. So that Justin Martyr^ being effectually convert- ed, wholly left his philosophy, and betook himself to the scriptures, and taught them to the church, as he had been taught them of God, by his Spirit. Constantine the Emperorf, though he were the first that brought in the mystery of iniquity into the christian church, !)y mingling the civil and ecclesiastical states and laws together, there being in his time, a great increase of christians, through the ministry of the gospel, and a great confluence of them to his Imperial city, for the word's sake, he w rote to Eiisebius, Bishop of .iVicojwerftrt, in a special letter, " Wherein he desired him, with all ^^ diligence and speed, to procure iifty volumes of the ^^ scriptures, to be written in parchment, well and legi- *^ bly, and in such a bigness or volume as might be car- ^^ ried with the greatest ease ; for the further teaching ^^ and instructing of those that came to attain the know- ^^ ledge of the christian religion:" Judging it most meet, that christian people should be instructed in the doe- trine of Christ only, and not in heathenish philosophy. And though afterwards, when the suffering times of the church began to be over, christians became more cainal and secure, and that in the very days of Constantine, and so began to decline the word of faith, and to seek after philosophy; yet had God, in alj the ages of his church, some of his servants, who did reject it, and did cleave only to the word : among which, I shall only for the present, produce the testimonies of Berno, who lived above six hundred years ago, and Zuinglius of latter times. Jbernoj who lived about the year 1008, and was a man furnished with all sorts of learning, saith, " That he had, * Noll ad humanas rationes, sed ad voluntatem doctrinse Spiritus, interpretatio est accommodanda. Justin, in Exposit. Jidei. ■\ Euseb. lib. 4. de vita ConsUntin . MR S. SIMPSON'S ERRORS. 517 ** for many years, rejected as dung, the figments of the " poets, and the histories of the heathens, and the study " of secular letters, and had converted the whole inten- " tion of his mind to the word of God, and the divine <• things contained therein*;" And accordingly, he taught no other doctrine to any. Hiddricus Ziiinglius also, Pastor of Zurich in Hel- vetia, a man who had been educated in all kind of learn- ing, and was after, through faith and the teaching of God, an eminent instrument in his church, he saith thus of him- self; ** When saith he, I being yet a youth, was ex- " ercised in all sorts of learning, I can truly say, that I "did not profit less than the rest of my equals: But '^ when, about seven years ago, I betook myself to the ••study of the holy scriptures, then the things that I had "before sucked in, or learned from philosophers and " divines, did procure me so much trouble, tjjat being ^" then moved by the authority of the scriptures, I judged '• that all those things were to be cast away, and counted ^' as dung, and that the true mind of God, was only to '• be received from his pure and simple vvord. And fiiere- ^^ fore I began humbly to intreat the Lord that he would *• vouchsafe me his own light: By which means it shortly ^* came to pass, that the reading of the holy scriptures ^^ did much delight and please me ; and they being na- "kedlyand alone propounded, did flow unto me with " more ease, than if I had read them divided and dis- "' tracted with variety of comments ||.'' And as he reject- ed philosophy wholly, and entertained the word, so did • Serno Augiensis abbas. Se multis jam annis poetarum figmenta et Paga» norum historias, seculariumque literarum studia, velut stercora respuisse ; omnemque mentis inlentionem ad divina perscnitanda convertisse. Jn Epist. ad Magnifred. II Cum juvenisadhuc, in omni disciplinarum genere exercerer, certo affirmare possum, me non minus quam reliquos xquales meos protecisse, SiC Zuingi. lib- de Certitud. iS Veritat. Verbi Dei. 518 THE CONFUTATION OF he only teach this word to faithful christians, who are the only true school of Christ in the world. Now by all this it appears, that the schools of the pro- phets and apostles, and of Christ himself the head of them, and of the most faithful christians, that followed Christ in the first and latter ages, were in no sort like the schools in the present universities, where human learn- ing, according to the statutes of the universities, prevails for the first seven years, and they think, youth cannot be made good christians, except they be first made good lieathens. The schools of the prophets and apostles would not meddle with the philosophy of the heathen, but led the children and youth presently to the word of God, and therein to the true knowledge of God in Christ : But these schools first lead youth from God and his word, several years together, to the corrupt reason, wisdom, notions, conceptions ; yea, to the idolatry, blasphemy, atheism, lusts, filthiuess, and villanies of the heathen, that thereby, in a strange and antichristian method, they may be the fitter to know and understand the scriptures. The schools of the prophets taught only Moses and the prophets, to the Jewish youth; and the schools of the apostles taught Christ only and his gospel, to the children of christians : But the universities lead men, both from Moses and from Christ, both from the law and the gospel, to the heathen, to make men hereby the more able christians and divines. The queen of the south, neglecting the magi, or wise men of the heathen, came from the utmost parts of the earth, to hear the wisdom of Solomon : And the universi- ties leave Christ, who is infinitely greater and wiser than Solomon, and go to the utmost parts of the earth for wis- dom from the heathen. So that, in these universities, there hath been the greatest apostacy and withdrawing from Christ and the greatest dishonour and disparage- MR S. SIMPSON'S ERRORS. 519 iiicnt offered to him and his gospel, as ever was known in all the world. For, is it not a matter of greatest wonder and amaze- ment, that after that word, wiiich was with God, and ■was God, and is God, blessed for ever, hatli been mani- fested in the flesh, and that flesh of his hath been justified by the Spirit, to have the fulness of the Godhead dwelling in it bodily : And, that this so wonderful a person hath come to his church, in the same common nature with it, filled ■with all the righteousness, wisdom, truth, power, life, peace and joy, and all the things of God ; I say, is it not strange, that he, who alone comprehends the fulness of all things, and in w hom are hid all the infinite treasures of divine and heavenly wisdom and know ledge ; that he alone should not be counted sufficient and enough, no, not by those who pretend his name, to make us w ise to salvation, which is the only true, excellent, and necessa- ry wisdom in the world, and to make the man of God perfect, and the whole church of God complete? but to the great dishonour of Christ, yea, to the very rejection of Christ, the children of christians must be led from the doctrine of Christ, the Son of the living God, to the doc- trine and disciplines of the wicked heathen : and to spend the prime and flower of their youth in these things? Who but antichrist himself could have brought in, and set up such an abomination of desolation in the church of God? And yet, for the better credit of all things, must these corrupt heathenish schools be called ^'the schools of the prophets ;" though nothing but the ignorance of the law and gospel be taught in them ; and the highest enmity to Christ in all the world, lives and flourishes in them. And thus, as the christian schools at first, brought men from heathenism to the gospel ; so these schools carry men from the gospel to heathenism, as to their perfection. And the fruit of this education of vouth is manifest : 520 THE CONFUTATION OF For where hath the gospel found less favour, and more enmity at any time, than from the universities ? Ridley the martyr, with Cramner and others, being in prison in Oxford for the testimony of the gospel, writes thus to Bradford, *' As yet, saith he, there was never a learned man, nor any scholar, or other that visited us, since we came into Bocardo.^^ And in another letter to him, he saith, " And yet, as ^^ we hear, the scholars bear us more heavily than the ^^ townsmen : A wonderful thing, among so many, never ^^ yet scholar offered any of us, so far as 1 know, any ^^ manner of favour, either for, or in Christ's cause*." Yea further, where shall you see youth again in all the nation, so vain, proud, fantastical, bold, impudent? Where shall you meet with such mockers and scoffers at God, and his gospel, as here ? How many hopeful youths have here been sacrificed to the heathen, and their care- ful parents, after much cost, have received them home as full of heathenish manners, as doctrine ? And if some arc lately become more civil, and seemingly religious ; yet is their enmity to the gospel in its true spiritual sense, as it is the word of faith, nothing abated ; for such as is the doctrine among them, such also of necessity must their consciences and lives be. Wherefore the universities, according to their statutes and usual practice, are not the schools of the prophets, or of christians, but of heathen men ; and Plato, and Ari- stotle, have more credit in the university, than Moses, or Christ himself. And, if after their course, or running their circle in philosopliy, they betake themselves to di- vinity ; yet do they so mingle, spoil, and corrupt it with philosophy, according to which they both understand the scriptures, and speak of them, that their divinity cannot •i^'av, vol. 3.p.442,443. MR S. SIMPSON'S ERRORS. gsi be called the doctrine of Christ, but of antichrist, being wholly contrary to the word of faith. And therefore Vlr Simpson was the more to blame for flattering them in their evils, and to deceive the world, in appropriating to them the glorious title of the schools of the prophets, who are in all things, so contra- ry and contradictory to them. Now the sum and certainty of this matter, is this ; That the congregations of believers, where only the word of the gospel is truly taught, according to the ministration of the Spirit, whether to youth or men, they, under the New Testament, are answerable to the schools of the prophets under the Old, who only taught ./Woses and the prophets : And the universities, wherein philosophy is first taught the youth, and after, divinity, and then both are mingled together, to the utter perverting and cor- rupting the gospel of Christ ; I say, these universities, in the time of the gospel, are answerable to the high- places in the time of the law, where a doctrine and worship prevailed, which was not according to God's word, but man's will ; and where Judaism and Hea- thenism were mingled together into one mungrel religion, most odious and abominable to God and his people : And so the universities, in the time of the gospel, are only answerable to the high-places in the time of the law : but not at all to the schools of the prophets, as Mi' Simpson pretends. And now, for the conclusion of this matter, which I reckon to be of great concernment for the true church to be thoroughly instructed in : I shall bring forth the tes- timony of some godly men; of whom some shew how the schools and universities of christian's came first to be cor- rupted, to wit, by departing from the plain word of the gospel, and bringing in philosophy : And another fore- tels the reformation of the schools of christians again, to wit; by rejecting philosophy agaiu^ and bringing in the 3U 52^ THE CONFUTATION OF word of faith. All which will serve as a confirmation of what hath been already spoken. Matthias Parisiensis^^ Bohemian by nation, wholived about the year 1380, wrote a large book against anti- christ, wherein he affirms, ^' that antichrist had seduced '* all universities and colleges of learned men ; so that ^' now they teach no sincere doctrine, neither give any ^* true light to christians through their teaching* :'' to wit, they being all corrupted through philosophy, and having, through that, corrupted all divinity. And John Hus, that humble and faithful servant of Jesus Christ, and blessed martyr, saith, "That antichrist ^ hath seduced all carnal christians from divine wisdom, ^ which is full of salvation, and the holy Spirit, to the * wisdom and science of men, and of the princes of this ^ world ; which wisdom and science, he hath exceed- ^ ingly inlarged and increased, and made authentieal, ' and very gainful of riches and honours in this world : ^ that so, by those means, divine wisdom and science ^ might be neglected of christians, and grow old, and be ^ covered over, and be accounted as vile and unprofita- * ble by them ; and that, only that, which is high with ^ men, to wit, human learning, might be reckoned glo- ^ rious and excellent, and of great authority with chris- ^ tian peoplef.'^ The same Hus saith, ^^That this human learning, wis- ' dom and knowledge, antichrist doth perfectly subject ' to himself, and his service, he being more mighty and ^ subtil through the operation of Satan, than all worldly • Matthias Parisiensis. Antichristum omnes universitates et eruilitorum collegia seduxisse, ita ut jam nihil sani doceant, aat chi'islianis recte sua doc trina, prxluceant lUyric. Flac. Catal. 'Jest. Veritat. \ Seduxit amicliristus a divina sapientia, plena salute et spiritu sancto, ad pru- dentiam et scientiam hominum & principiiim hujus mundi : quam copiavit nimis vehementer, h. dilatavit Jc authenticavit and lucrosam divitarum & bonorum in hoc seculo effecit, ut ita divina sapientia. & scientia esset neglecta a christianis, inveterata & obducta, & quasi vilis &inutilis ab iisdem reputata. Ss-C. Joh, Hus. lib. de vita iS^ reg. antichr. cap. 30. MR S. SIMPSON'S ERRORS. 5S3 ** meu, whom, with all their learning, disciplines andabi- " lities, he strongly subjugates to himself, and doth espe- '* cially serve himself of these ; wherefore saith Job, '^ chap. xli. sub ipso erunt radii solis, the beams of the " sun shall be under him, that is, the holy scripture, and ^* the chief doctors and teachers of it : and he shall pre- ^^ pare gold as dirt, that is, he shall have all the ^* wisdon and learning of men at his pleasure, and in ^^ great readiness, and with much ease, shall gain it to ^^ himself. And antichrist, by such men, saith John Hus, '^ doth make his body, or church, strong against the saints '^ of God, and well-favoured and glorious, that it may ^•' appear very taking to the world, and may win all men '' to it, that are not taught of God, and renewed by his '^ Spirit.*^ And thus antichrist serves himself of all learning and learned meu ; whereas divine learning, and the teaching of God, he could never, in any measure, subject to himself, but is always discovered, resisted and overcome bv it. Martin Luther saith, ^* That whosoever it was, whe- '^ ther Alexander of Hales, or Thomas of Aquine, who '' first instituted universities ; he was a star fallen from ^' heaven to earth, who received the key of the bottom- ^^ less pit, and opened it, and brought forth into the ^^ church, philosophy, long ago dead and damned by the '' doctrine of the apostles ; and from the smoke of the " bottomless pit, that is, philosophy, came forth locusts '* on the earth ; that is, saith he, populus universitatumf ^' e philosophia natus, the people of the universities, bora " and bred of philosophy, &c.'' Thus Luther^. Abbas Joachim Calaber , who was long before these, and flourished about the year 1230, in his commentary on Jeremiah the prophet, speaks to this purpose. That the sixth angel, mentioned Rev. ix. opens the pottomless pit, and brings out philosophy into the church 5 and out * J\I. Luther. I)s Captiv. Babylon. &M THE CONFUTATION OF of the smolie of this doctrine locusts proceeded, aud are spread overall the church into every fruitful place; and these locusts, he saith, are scholastici 8{ magistri, qui nunc facie tenus blandiuntiir ut decipiant, nunc cauda tenusferiunt ut subvertant simplices S^incautos; that is, ^^ the locusts are scholars and masters, according to their " academical degrees, who sometimes flatter with their " countenances to deceive, and sometimes strike with " their tails, that they may suhrert the simple aud uu- " advised. And to these scholars and masters, the ig- ^* norant and common people resort ; and they open to ^^ them the old cisterns of heathenish learning and dis- ^^ ciplines, long ago stopt up by the doctrine of the apos- '' ties : and these cisterns they open, by teaching philo- ^^ sophy to the people : But they shut up the living '^'fountain of saving icater, that is, the icord of faith : ^' But the Spirit of the Lord, saith he, in the following ^^ prophets, whom the Lord shall raise up, Idola studi- ^•' orum carnalium visitabit, shall visit the idols of carnal '^ studies, maintained and kept up by secular stipends." Further he saith, that " as antichrist brings forth his ^^ mark, which is, philosophical doctrine, into the church ^^ of Christ, and by this mark, all his teachers and peo- ^^ pic are known ; so there shall rise up against these, '' such as have the mark of Christ, or the sign of Thau ^* in their foreheads, that is, the open and manifest doc- ^^ trine of Christ crucified. And as the signs of Moses *^ destroyed the signs of the magicians, so shall the word ^^ or preaching of the cross, destroy all philosophical '' doctrine, and human and secular learning out of th« ^^ church." \nd then the children, and youth, and men of all ages, sorts, and conditions, shall be taught no other doctrine in the church of Christ, than that which is found in the scriptures, even in the writings of the prophets and apostles ; and that not according to any human and philosopliical understanding, but according to the teach- MR S. SIMPSON'S ERRORS. 5^3 ing and mind of the Spirit. " And God, by all his true ** servants, shall destroy the studies of carnal doctors, " and masters in divinity, and shall dissipate all secular '* and philosophical learning, by the word of truth in ^' their mouths." And so shall the church be reformed aright, when the doctrine of Christ only shall be receiv- ed and esteemed, and shall live and flourish among chris- tians. And thus antichrist hath laid aside the scriptures, and all true spiritual and divine learning out of his schools • and universities, and hath brought into them, instead thereof, philosophy and human learning; and so these schools are most unlike to the schools of the prophets : so in due time, when God shall undertake to reform his church, all this sort of learning shall be cast out again, as dirt and dung, and the plain word of the gospel only shall prevail and flourish among the christian people ; Which time may the Lord hasten for his elects sake. 2, ERROR. That they who have endeavoured to pull down schools, jiave always been men who were found enemies to reli- gion ; so Julian the apostate shut up the doors of the schools, because he would have all religion to go down. Answer. True it is, that they who have sought the sub- version of christian schools, wherein the doctrine of the gospel is purely taught, without the mixture of philoso- phy and heathenism, they all have been, and are very enemies to true religion : But they that seek to put down heathenish schools, and to erect christian, or to reform the schools of heathen into christian, or to remove hea- thenism out of christian schools, they are not, before God and good men, enemies to true religion, but the great friends of it. Nay, they that call heathenish schools by the name of christian, that they may still re- main with the better credit in their heathenism, without any true reformation according to the gospel, I rather 526 THE CONFUTATION OF judge them to be enemies to true religion, and friends only to their own profit, preferment and ends. Julian indeed did forbid tha^t christians should be in- structed in the disciplines of the Gentiles; but, saith So- zomeii, the writer of the ecclesiastical history, he did this because he thought, that by those disciplines, men might attain to a great faculty to persuade, which ad- vantage he w ould not have the christians to gain, to the help of their religlon*^. Now certainly this was done, as SocrateSf another writer of the ecclesiastical history, doth acknowledge, by the singular providence of God. For, seeing christians had begun to degenerate from the gospel, and to betake themselves to heathenish learning, Julian attributed all the glory and excellency of Chris- tianity to that learning, and so thought, with Mr Simp- son, that if human learning were denied to christians, Christianity itself would soon be at an end. Wherefore the Lord stirred up Julian, to put down the doctrine of the heathen in the schools of christians, that it might appear to all the world, " That as the true christian re- '"ligiou is not helped by human learning, so neither is •'^it hindered by the want of it :" And that there is more light, knowledge, truth, wisdom, power, and utterance, given to christians by the unction of the Spirit alone, which all receive who believe, than through all heathen- ish disciplines : And also, that it might be manifest, that true Christianity is founded on faith in Christ, and the gift of his Spirit only, and not at all on human learn- ing. For what human learning had Peter and John? and yet, in what wisdom and authority did they, being ignorant and unlearned men, reprove, convince, and si- lence the greatest and ablest men of the Jews? Acts iv. 13. And wliat liuman learning had Stephen? and yet he confuted tlie Libertines, and CyrenianSf and Mexan- • Vetuit ne chrisliani GeiUilium disciplinis uisti-iferentur. Sozomen. Hi:- tor. Eccles. cap. 17. MR S. SIMPSON'S ERRORS. 5^ dridnSy and all the pliilosophers of Cicilia, and Jlsia, which disputed with him ; and theij all icere not able to re- sistf not the human learning, but the icisdom and Spirit by which he spake: Acts vi. 10. iVnd Christ hath promised all his people, that when, for his name's sake, they should he brought before kings and rulers^ who usually have the greatest accomplishments of human learning, that theu they should not study beforehand whafto say ; for he would give them, in that very hour, a mouth and icisdom, zchich none of their adversaries should be able to resist. And the power and virtue of the gospel, and the" wisdom, knowledge, and utterance of God's Spirit, is more glo- riously manifest in plain men than in learned men ; for in the one, the grace and virtues of the Spirit are attri- buted to human learning ; but in tlie other, to God onl^'', who dwells in them. Wherefore, that the wisdom and knowledge, and light, and power of the word of faith in true christians, might not be attributed to human learn- ing, God stirred up an enemy to the cliristian religion, to be so serviceable to it, as to hinder heathenish doc- trine from being taught in the schools of christians; that so the church might be restored to be as in the days of its youth, when there flourished in it only the simple and plain word of faith, without any intermingling of philo- sophy or human doctrine. And if Constantine had made such an order in his time, Julian had not had such an opportunity to have renounced cliristianity, and turned heathen. For Julian being instructed in tlie philosophy and disciplines of the heathen by Libanius his tutor, by this means, he came to love piiilosophy better than the gospel, and so by degrees, turned from Christianity to lieathenism. Which may be a fair warning to all chris- tians, that they suffer not their children to be so edu- cated, lest at last, with Julian, they (at least in their hearts) lothe and reject the gospel, and -become with him, apostates and pagans. 5^8 THE CONFUTATION OF And hence it is most evident, that heathenish philoso- phy is so far from being a profitable study for the chil- dren of christians, that it is very dangerous for them to be so educated, as Socrates is forced to confess ; where lie saith, "' For christians to be thoroughly instructed iu ^' the disciplines of the Gentiles, there is none will grant *^^that this is profitable to the christian religion : For it ^^ is not without danger for christians to be taught in the ^^ learning of the heathens, seeing this teacheth that there ^^are many gods. And therefore, saith he, the doctrine '^^ of the heathen is not approved by Christ, or any of his •^^ apostles or disciples*.'^ Wherefore, said Luther, " My counsel is, that a youth ^^ should shun philosophy, and school-divinity, as the * death of his soul §.'' 3. ERROR. That the knowledge of heavenly things cannot come io us but by things on earth : and that all divinity is swadled in human learning. *lnswer. I conceive that all christians, at the first read- ing of this, will acknowledge that this doctrine is not divine, but philosophical. The philosophers say, that nothing is in the understand- ing, but that which is first in the sense ; which is propor- tionable to that which Mr Simpson speaks ; and yet they know not what they say, when they say so. But let us consider if this be so : ".That the knowledge of heavenly ^^ things cannot come to us but by things on earth : then * Christianos de integro gentilium disclplinam imbibere, nemo est qui chris- tians religioni prodesse concesserit. Ni*m non est extra periculum christianos Gtentilium eruditione instituti, quippe quae docet multos esse Deos Socrates Histor. Eccles. cap. 14. § Meum consilium est, ut adolescens vitet philosophiam ac theologiaiu scho- iMticam, ut mortem animse suse. Luth, Tam. 2. /oi, 434- ^. MR S. SIMPSON'S ERRORS. 529 liow shall we know the mystery of God, even the father, and the mystery of Christ, who is God manifest in the flesh ? Or how shall the mystery of faith, and of onr union with Christ through faith, into one flesh and Spirit with him, be known ? Or the new birth and new creature which hath all things new in it, and all those new things, the tilings of God ? Or how shall the free justification of a sinner, through tlie death of Christ, and his reconciliation to God, be known ? with all the rest of the things of the gospel? seeing noth- ing on earth can reveal the least part of these things ? And if the world by wisdom, that is, its philosoph}*, knew not God, how can it, by that Avisdom, reveal God and his things, which it never knew ? Nay, the apostle doth clearly testify against this carnal and corrupt doc- trine, in 1 Cor. ii. 7, 8, saying. We speak the wisdom of God in a mystery , even the hidden wisdom, which God ordained before the world, unto our Glory, which none of the princes of this icorld knew : and by princes of this world, he means, not only worldly powers, as Chry- sostom affirmsj but also philosophers and orators, who often obtained the chief government among the nations. God hath wrapped up his gospel, saith Paul, into such hidden wisdom, that they are never able to search into it, or to discover the least part of it, seeing God con- trived it all, and appointed it before the u'orld, unto our glo- ry: and all their knowledge is but from the world. Yea, he adds, Eye hath not seen, nor ear heard^ neither have ever entered into the heart of man, the things ichich God hath prepared for them that love him : In which words, God hath shut out the natural man for ever, with all his study, knowledge, abilities, aiM attainments, from hav- ing any right understanding of his kingdom, or the things of it - For the eye of man hath not seen them at any time, nor his ear heard them, nor hath anv knniHedge SX 530 THE CONFUTATION OF of them entered into his heart : so far is this doctrine from truth, that the knowledge of heavenly things can- not come to us but by things on earth. But the apostle shews how the faithful came to know these high, holy, spiritual, and eternal things, which lie infinitely beyond the knowledge and discovery of all men, to wit, by the Spirit ; saying, But God hath revealed them to us by the Spirit; for the Spirit searcheth all things; yea, the deep things of God; ver. 10. So that the people of God know the things of the gospel, not by earthly things, as Mr Simpson aflSrms, nor by philosophy and outward wisdom, which only reaches to earthly things, but by the Spirit*. Farther, If all divinity be swadled in human learning; then I do affirm, that all such divinity hath no great depth, seeing the bottom of human learning is easily fathomed. But can any christian heart think, that all true divinity^ which comprehends in it the heighth, and breadth, and length, and depth of the love of God, which passeth "knowledge, and all the unsearchable riches of Christ, and all the infinite and incomprehensible treasures of his wisdom, power, and righteousness, of his love, good- ness, truth, faithfulness, and of all the fulness of the Godhead^ wherewith he is filled, can be contained and wrapped up in the narrow and scant bounds of human learning ? How much truer doctrine had it been to have taught, that all true divinity is contained in God and his word, and that we can know nothing of God aright, but by his word, which holy men have spoken by the spi- rit, and believers do receive by faith ; and out of this word, all the learning in the world doth not contain hi itself, neither can it rev«al to us aright, the least thing of God, or of his mind and will. * Ov ^ici t;)$ e^ctOev a-ocpiu^ ; uvrvi yec^ KxBuTrep tifi», Chl'V sostom. in 1 Epist. ad Cor. Horn. 7. MR S. SIMPSON'S ERRORS. 531 But I conceive he might speak thus, that all divinity is wrapped up in human learning, to deter the common people from the study and enquiry after it, and to cause them still to expect all divinity from the clergy, who, by their education, have attained to that human learning, which the plain people are destitute of: For it is the old aiid new design of antichrist, to make the people depend on the clergy for all divinity, though the people have the scriptures as near them, and the grace of God usually nearer to them, than they ; seeing God resists the proud, and gives grace to the humble. Again, if all divinity be swadled in human learning, then must it sadly follow, that all who want human learn- ing, must needs also want divinity; and then how shall poor plain people, who live in lawful callings, and have not the leisure to attain human learning, how shall they do to be saved? Or what help must they have to teach them divinity, who have not opportunity to gain human learning ? And yet farther, if all divinity be swadled in human learning; then Christ and his apostles had no true divi- nity ; for they had no human learning to swadle it in, neither would have any : Shall we say now, according to Mr Simpson^s doctrine, that they had no divinity? I do, with all boldness affirm, that this doctrine is contrary to the christian faith. 4. ERROR. That Paul was brought up at the feet of Gamaliel^ and God took him so fitted, to wit, with human learning, and made him an able instrument in his church. Answer. Not so, but God took Paul, not a good scho- lar, and so made him an able preacher ; but he took him, as a blasphemer and persecutor, and as a cruel and en- raged enemy against Christ and his truth, and people, and magnified the riches of his mercy in converting such 53S THE CONFUTATION OF an one: and Paiil,\myin^muc}i forgiven him, loved much; and through his great love, was the fitter to preach the gospel, according to that of Christ to Peter ; Peter, dost thou love me ? feed my sheep. Yea, Paul himself as- cribes bis painful and profitable preaching, not to his learning and education under Gamaliel^ which was, or ought to have been, only in the law and prophets, as hath been proved, but to the free grace of God bestowed on him ; saying, I laboured more abundantly than they all; yet not J, but the grace of God in me : So that Paul be- came so excellent a preacher, not by his fitting through human learning, but through the grace of God. And here I shall mind Mr Simi)Son of a passage wljich I have read in Chrysostom, which comes home to this matter in hand ; it is in his third homily on the first epistle to the Corinthians^ where he said, *• That God " had uo need, at the beginning of the gospel, of learned ^'' mrn, and sophisters, to preach the gospel, and to con- " vince the world with syllogisms ; but did only use the ^^ word of faitli, in the mouths of plain handicrafts-men, " and artificers : Wherefore, saith he, when the Greeks " shall accuse the disciples of Christ, as ignorant of let- " ters, and unlearned, let us ourselves, who are christians, ^' accuse them more. Neither let any one say, that Paul " was wise and learned ; but let us say, their men were ^^ wise and learned, but ours were rude and ignorant : ^^ For m thus doing, according to the truth, we shall " have the greater advantage against them. For if Paul '^ was unlearned, and yet overcame learned Plato, his '^ victory was the greater, and the grace of God the more " glorious. Now tViis I say, saith he, because the other " day, I heard a certain christian discoursing ridiculous- ^< ly with a Greek ; each of them in their discourse, pre- "judicing their own cause: For the Greek spake that '^ which the christian should have said ; and the chris- ^•' tian spake that which the Greek should have said. For MR S. SIMPSON'S ERRORS. 533 *^ the question between them being, touching Paul and ** Plato. The Greek endeavoured to prove tiiat Paul was *' rude and unlearned ; but the christian, througlthis sim- " plicity, did endeavour to prove, that Paul was more " learned and eloquent tlian Plato. And so, the Greek ^' would obtain the victory, if the christian's reason " should prevail. For if Paul were more learned than '^ Plato, then might men object, that he overcame not the ^' world through grace, but through eloquence. AVhere- ^" fore, that w hich the christian spake, made for the ^^ Greek ; and that which the Greek spake, made for the '^ christian. Wherefore, he saith, when the Greeks shall " say the apostles were rude, and unlearned, poor, mean, " simple, obscure persons ; let us acknowledge it as the ••' truth : For this is not their reproach, but their glory ; ^'^ that being such, they yet overcame the learned men, " the w ise men, the philosophers, the rhetoricians, the ** orators, the princes, and all the world, as if they had " not been men. For when any thing is done above the " state and power of nature, this doth exceedingly mani- " fest and magnify the grace of God*.'' And so it appears, that Chrysostum was of another mind in this matter touching Paul, ihan Mr Simpson ; and that Paul was of another mind touching himself. Now seeing that Mr Simpson doth here insinuate that human learning fits a man to the ministry of the gospel : and seeing this also is the opinion of all the carnal and unbelieving people, I do desire them to consider, what some godly men have spoken clearly from the word of God in this matter. * TuZrec ee eivov, iTrnot) riv(^ tiKovtrai Tore ^piiixfou w^o? 'EAA;}y« locvrSi xxTccXvovruv. u yet,^ to tov ^pi<;ixvtv ^5r-'v rccvTx o EA/sjv fAeyf , 53^ THE CONFUTATION OF Chrysostom, who knew the mystery of the gospel more clearly than any of the ancient writers, in his comment on the first epistle to the Cormthians, doth wholly ex- clude human learuingfrom contributing any thing, either to the speaking or receiving the gospel. " For, saith he, '^ to believe in him that was crucified and buried, and to ^^ be fully persuaded that he rose again, and sits at the ^'^ right hand of God, and hath all power in heaven and ^^ earth given to him ; and that he is made of God to the " whole church, wisdom, rigiiteousness, sanctificatiou " and redemption ; this doctrine stands not in need of ^^ human wisdom and reasonings, bnt of faith only ; and '^•' that both in them that speak it, and in them that re- '^ ceive it. For the apostles did not proceed in this mat- ^^ ter in outward wisdom, but in faith ; and so became ^^ more wise and excellent than the worldly wise : and ^^ so much the more, as it is a greater matter to receive '^ the things of God by faith, than to be persuaded into ^' them by the force of argument*.*' He adds also, that, "To receiving the doctrine of the ^' gospel, neither is the wise man profited any thing by " his wisdom, neither is the plain man hindered. any thing " by his ignorance ; yea, if I may speak a wonderful ^^ thing, saith he, ignorance is more fit and ready to re- " ceive the gospel, than wisdom. And a shepherd, and ^' a ploughman, will sooner receive the gospel, and sub- " mit to it, than a scholar, who lives in the strength of " human wisdom and reasonf." * K«/ yok^ 01 ATToioXoi »' (ro(pix Ts-poa-fiXSov, «AAas ^/?«5 »^ yefovxTi ruv t^a T£poi, k. u'^tiXoripoi, >C toc-stw /kkAAov, iji; ts Aoy/«-j«.et'5 }c;»«», TO ?rJ5« rot. m ©{» S'ij^t^xi ftw^ov. Chrysost. in I Epist. ad Qs>- rinth. Horn. 4. t n^05 V«f TO S'e^ctSxt TO Kipuyfiet to ivxyfeXi)cov, are o o-ofi'oi uS^ret, ri TToipei TSJ5 c-o(pix^, arc a iS'iuryj^ lQ>MQii ri Trxpot t>;s «;tt«fl««{;, &c Idem ibid. MR S. SIMPSON'S ERRORS. 535 He farther saith there, ^* that where the wisdom of '^ God is, as it is in the gospel, there is no need of man's " wisdom ; as where the sun is, there is no need of a "candle*." And he concludes this matter thus : '^The preaching ^*of the gospel is a heavenly thing: and human wisdom *• and learning cannot help herein, but rather hinder. '^ And therefore when Christ sent forth the first teachers " of the gospel, he took not wise and learned philoso- " phers, that the cross of Christ might not be made void, '• and that the faith of christi^s should not stand in the ^' wisdom of man, but in the power of God : But he '^ chose plain tishermen, tent-makers, publicans, obscure, " simple, poor, contemptible, ignorant and unlearned '^men; and these overcame kings, princes, people, na- ^^tions, Greeks, philosophers, orators, sophisters; they '^ overcame the ancient manners, customs, and the very " religion of the world; also their laws, judgments, di- " vers sorts of punishments, and innumerable kinds of *• deaths ; and by all this, saith he, it was manifest, thai " their preaching was not in human wisdom, but in the ^^ grace of Godt." And thus doth Chri/sostom aflBrm, and prove that hu- man learning doth not fit men to tlie ministry of the gos- pel, but is rather a hindrance thereunto; and that the grace of God only fits them for this heavenly work. Hear also what Wickliff saith to this matter, in his book intitled. The path-way to perfect knowledge; where he sheweth, that it is not human learnins: that helps to understand the scriptures, and to profit in the study of them, but something more high and heavenlv : his own words are these: **He whose heart is full of • love, comprehendeth without any error, the manifold * "Ova iro