^ aa QL S^ S^ ^^^ 0^"^2^ (If THK AT PRINCETON, N. J. » t» >r -^ -x- X o >r €j 1.- SAMUET. AGNE\V, (. T THE CONTENTS. c Page HRIST's SPIRIT, A CHRIS- T I AJJ's STRENGTH: Or, a difcovery of the power that all believers receive through the gift of the Sprit ^ - - - , , t UNIFORMITY EXAMINED, whether it he found in the Gofpel^ or in thepraSlice of the Churches of Chrijl, ----,-•• gy THE BUILDING, BEAUT V. TEACHING, and eftaMiJhment of the truly Chrijtian andfpiritual Church, - - • 71 RIGHT REFORM ATI ON; /yr/i'^ reformation of the church of the New Tejlamenty 105 THE vi CONTENTS. Page THE W A Y O F TRUE PEACE AND UNITY in the true church of Chrijt, ----._ 145 THE CRUCIFIED AND Q^UICK- E N E D C H R I S T I A N, - - 273 THE S T U MB LI NG-S TON Es ^r a difcovery of the offence which the world takes againfi Chrift himfelf his true word^ true wcr- fjjip^ his trite churchy his true government^ his true minijiry. Wherein the Univerjity is reproved by the word of God, ---^--- ^ly THE DOCTRINE OF BAPTISMS, reduced from 'its ancient and modern corruptions ; and reflored to its primitive foiindncfs and inte- grity \ according to the word of truths the fub- fiance of faith ^ and the nature of ChrijVs king- dom, -.-.-..-! 37^ THE TRIAL OF SPIRITS, both in Teachers and Hearers \ wherein is held forth the clear difcovery and certain downfal of the carnal and antichrifiian Clergy of thefe Nations ^ 41 1 A PLAIN AND NECESSARY CONFUTATION of divers grofs and antichrifiian errors^ delivered to the Univer- fity Congregation^ --->_._ 487 CONTENTS. vii Page A TESTIMONY AGAINST DI- VIN IT Y-DEGREES IN THE UNIVERSITIES, ^ - - 552 THERIGHT REFORMATION OF LEARNING, Schools and Univer- ftties^ according to the ftate of the GofpeL - - 578 C H R I S T'S SPIRIT A CHRISTIANAS STRENGTH: OR A plain difcovery of the mighty and Invin- cible Power that all Believers receive through the Gift of the Spirit. Firfl: held forth In Two Sermons on ABs i. 8. and after pubUfhed for the inftruclion and ufe of thofe that are fpirltual, Anno 1645. By WILLIAM DELL, Minifter of the Gofpel of Jesus Christ at Telden in the County of Bedford. 1 CpR. iv. 19, 20. / zuiltcoTM toyoujkortly, if the Lord zoill, and will know, not Uk fpecch oj them that are puffed up, but the potuer. • For the Kingdom of God 'is not in word but in power, 2 Tim. iii. 5. Having a form of Godlinefs, but dduying the pozver of it\fromfuch turn away* ^f TO THE RIGHT HONOURABLE THE LADY ELIZABETH, 4 CQUNTESS OF B UL L I N G BR 00 K. Right Honourable, TH E form of Godlijiefs is very common in thefe days of ours j but the pcjuer of it is very rare. How few perfons fhall we find in the viiible church who live and a6t in the ftrength of God ? But generally men do whatever they do in their ovm ftrength •, and that not only in human things, but in divine. How feldom do we fee, either in Minifters or Chriftians, in the difcharge of their duties in their feveral places, more than the power of men ? The greateft part by far, not only of thofe who are called Chriftians, but alfo of forward Profeffors, be- ing ignorant what it is to he firengthened with might in the inner man^ according to the glorious power of the greet God. How little is there, among all our plenty, of that preach- ing, which is not in the plaufible words of man's v/ifdom, but in the demonftration of the Spirit^ and power ? How few congregations, among the many that are in the kingdom, are gathered together in the fpirit and power of our Lord Jefus Chrift ? How few of thofe chriftians are there, in whom is the exceeding greatnefs of God's power^ together with the effedtual working of it ? But the form of Gofl".- B 2 -> ■» 4 THE EPISTLE DEDICATORY. nefs is now become alinoft the covering of dl flejh \ and in thefe days of light and knowledge it is accounted by all, that are not downright Atheifts, a great lliame not to feem to be religious. And when men, and families, and con- gregations, . are gotten into this form^ they think them- felves both fafe and happy, as being near the fuburbs of the kingdom of God, and clofe neighbours to the faints. And this form of Godlinefs, as it is of very eafy comph- ance with flelli and blood, in this particular, in that ac- cording to this, men only m.ake their adions new, retain- ing flill their old natures-, fo it is alfo of great credit and eftecm with carnal gofpellers. Bui the. fpirit ml man judg- eth all things, and yet he himfdf is judged of no man : and he being partaker of the power of God himfelf, can in fome meafure difcern both the prefence and the want of it in others, both which he knows in his own experience. Now this form of godlinefs is, when men are godly with- out God, and anointed without Chrift, and regenerate, not having the Spirit ; that is, when they have a femblance of holinefs, but not the thing itfelf ; a femblance of grace, retaining their old natures. And fuch Chriftians as thefe perform fpiritual duties with natural ftrength, heavenly duties with earthly flrength, the works of God with the power of men. In the religion of thefe men, there is the outward duty done, and it may be very fpeciouHy and plaufibiy, but there is none of ChriPtnorthe Spirit in the dutv. There is their own workin^r towards God, which is faint and faitldefs, and not God's own working in them towards himfdf, which is lively and mighty. And all the religious a6Ls they do are only their own operations, and not the operations of God in them. This form of Godlinefs, how plcafing foever it be to a man's fclf, and of what reckoning foever with others who are like himfdf, yet is indeed of very evil and woful con- fequence • THE EPISTLE DEDICATORY. 5 fequence; whether we regard the doings or fufferings unto which this form necefl'arily engages. For firftj when men by occafion of this form are called forth to do the great works of God^ and yet are deflitute of the power of God, their duties are above their ftreno-th, and their ftrehgth bears no proportion to their duties. And fo fooner or later meeting with difficulties, they faint, and languifh as a fnail, their works being too hio-h for their faculties. For nature being drained above its power, and offering at that which is beyond its abilities, by de- grees grows weary, and returns to its old temper again : and he which fought that glory which was not his own, at laft lies down in his own fhame. Again ; the form of Godlinefs expofes a man to thofe evils that are incident to the faithful becaufe of Godlinefs. Now when a man hath the fame evils with the faithful, and not the fame powder to fupport him under thofe evils \ v/hen men have the fame evils in the flelh, but not the fame power in the Spirit-, the fame burdens on their fhoulders, but not the fame everlnfting arms underneath them ; they fall fadly and defperately, to the great fcandal of the ways of God. However, if men be not called forth to fuch eminent doings and fufferings, and fo efcape fuch manifeft difco- veries and downfals ; yet the form of Godlinefs hath this evil in it, that it brings a man only to the troublefom pare of religion, but not to the comfortable ; it engages a man in .the fame duties with the godly, but fuppiies hhn not with the fam.e ftrength •, it involves him in tlie fame bitter- nefs of flefli, but doth not furnifh him with the fame joy of fpirit. For as fuch a man's religion doth not reach above fleih and blood, no m.ore doth his ffrength and com- forts. And fo he performs duties at a low rate-, yea, and his bare and empty form cails a black vail upon religion, and utterly obfcures its beauty and glory, and makes the B 3 worl4 6 THE EPISTLE DEDICATORY. world judge meanly of it, and to think it a matter only of fingularity and humour, and not of power. Whereas when a Chriftian v/alks in the ilrength of the Spirit, do- ing and fuffering the will of God, beyond all ftrength and abilities of flefli and blood, the world oftentimes won- ders and gazes at him, and many are provoked to " glo^ rify God, who hath given fuch power to men." For this pciver of Gcdlinefs, among other things, hath thefe three advantages : ( i.) I^ makes a man do every duty ftrongly and mightily. And whatever miight take a man off fr6m duty, or diftrad and diflurb him in it, all falls to nothing before this power. There is that ftrength in each duty, performed by the power of the anointing, which declares it to be the operation of God himfelf in man, and nothing elfe but the very power of God, that is, Jefus Chrift himfelf, in a6tion in us. (2.) It makes a man inflexible in the ways of God, that he fhall neither turn to the right hand nor to the left, but take ftraight fteps towards the mark fet before him. No fears, nor favours, nor frowns, nor flatteries, nor ten^p- tations, nor infinuations, nor defigns of others, nor ends of his own, can turn him afide. He carries fuch ftrensth in his fpirit, as he can never be bended ^ and fo far forth as he partakes of the power of God, is as unmoveable and unchangeable as God himfelf. (3.) It makes a man invincible by all evils and ene- mies : becaufe all the power againft him is but the power of the creature, but the power in him is the power of God. And the power of God eafily overcomes the mightieft {X)wer of the creature, but is never overcome by it. And if this power in a Chriftian fliould be prevailed againft, God himfelf, who is that power, fliould be conquered •, which is impofTible. To conclude : the pczvcr of Gcdlhiefs is the doer of every duty in God's kingdom, the fubducr cf every fin, the . conqueror THE EPISTLE DEDICATORY. 7 conqueror of each tribulation and temptation, the life of every performance, the glory of each grace, the beauty of a Chriilian's life, the (lability of his converfation, the luf- tre of his religion, his great honour and excellency both in doing and fuffering; yea, it is the very glory of God himfelf in the church of God : for by faith the Lord ari- fes on us, and by this power of Godlinefs his glory is feen upon us. Thefe confiderations. Right Honourable, moved me to difcourfe of the power of the Holy Spirit coming on all Chriilians, Miniflers, and People. And befides the im- portunity of fome other friends, your Honour's earneft defires of thefe notes hath efpecially prevailed with me to publifh them. Not that I am worthy to publifh any thing, but that the truth- of God is worthy to be publiihed, be the inftrument never fo mean and unworthy. And although I well know the doubtful fuccefs of fuch undertakino-s as thefe, yet in this matter I am not at all careful ; being mofl willing to be bound up in one condition with the truth of God, and to have with it the fame comm.on friends and enemies. Befides, // Chrift dwell in my heart by faith ^ I carry in my bofom already my reward; out of whom, I neither regard praife or difpraife, good or evil. Now I was bold to prefix your Honour's name to thele notes, becaufe your defire of them hath made them yours ; and alfo your many noble favours are a flrong and continual engagement for me to ferve you, according to what God hath made me. Efpecially I remember your extraordina- ry compafTion and bowels towards me in the day of my deepeil diilrefs, when my foul drew near to the pit, and the Ihadow of death fat upon my eyelids, and I had not the lead drop of comfort either from earth or heaven : Your Honour then Ihewed me the kindnefs of the Lord^ and ©ncompaffed me both with your pity and goodnefs, though then, ;hrough bitternels of fpirit, I taittd it not. Where- B 4 f^re S THE EPISTLE DEDICATORY. fore when I remember the wonderful goodnefs of God to me, after fo great forrow and darknefs, I cannot forget that part of his goodnefs which he was pleafed to admi- nifter to me by your Honour's hands : and the remem- brance of this, caufes me to pray that God would double the fame goodnefs 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 fhall render you a thoufand times more precious and excellent before God and his faints, than all worldly honour and nobility whatfoever. And by this m.eans fhall religion. fhine in your family in its native beauty and luf- tre; and the kingdom of God, which ftands noi in zvcrdj hiU in po'-jjer^ fhall appear in its bright glory among you, till the kingdom of the Son fird fit you, and then after deliver you up to the kingdom of the Father, and God be all in all immediately. Which is the earnejl prayer cf Tmir iKvJl humble and frJtbfid Servant^ W) I. L J A M D E L L, Ghrill's Chrift's Spirit a Chriftian's ftrength, OR A plain difcovery of the mighty and invin- cible Power that all Believers receive through the Gift of the Spirit. A C T S I. 8. But ye Jhall receive power ^ when the holy Ghoft is come tipcn you ; and ye Jhall be witneffes unto me^ &c. Or, Tou Jhall receive the power of the holy Ghojl coming upon you, THESE words are the more remarkable, becaufe they are the veiy lafl words in the conference be- tween the Son of God and his beloved apoftles, immediately before his afcenfion into heaven. Now, you know, when dear and intimate friends are to part, as their love then runs ftrongeft, and their afFe6t:ions are moil intire and vehement, fo then alfo they efpecially difcourfe of thofe things wherein moil of ail they defire to be fatisfied and refolved. Thus was it between Chrift and his apo- (lles : never was there fuch dear and intimate friendfliip, and fuch fincere and burning love, between any as be- tween them. The apoilles all of them loved Chrift moil truly and palTionately ; and Peter^ v/ho had three times denied him, three times profefTed his love to him-, and be- ing forry that Chrift fhould queft^ion his love the third time, he thus anfwered,, Lord^ thou knoweji all things \ thou . . kncweji 10 CHRIST'S SPIRIT knozvejl that I love thee {a). And Chrifl alfo loved them dearly ; yea, he loved them firsf ; and having loved his own, he loved them unto the end {b) : and fo he was not difcon- tented with them for their leaving and forfaking him, through human infirmity, when he was led away to judg- ment and to death. For though death quite puts out all natural love, yet fpiritual love is not extinguifhed, but enlarged by death. Now when liich loving friends as thefe were even now ready to take their laft leave of one another, in regard of bodily prefence, who would not moil willingly have been prefent, to have heard what difcourfe paiTed between Chrifl and his difciples at this their laft parting ? Now Lake acquaints us with the whole fum and fub- ftance of Chrift's difcourfe with his apoflles, all the time he lived together with them after his refurre6lion, till the day wherein he afcended into heaven. In the third verfe of this chapter, he fiith, he did difcourfe with them touching the kinzdom of God : that is, not only touching his fpiritual kingdom, which he fets up in each particular chriftian, and vv'hich begins at our regeneration, and is confummat- ed ill glorification •, but alio touching his mediatory and monarchical kingdom, which, in the time appointed of his Father, he fliould fet up in the world; when he fhould have the heathen for his inheritance^ and the utmoft ends of the earth for his poffejfion (c) •, and, all people^ and Tuitions, and languages, flmdd ferve him (d) -, and, he fhould reign from fea to fea, and from the river to the world's end {e). This was the fum of Chriil's difcourfe with tliem. And the apofbles were fully fatisfied touching the thing, only they were unfatisfied touching the time. For befides that the fetting up this kingdom of the MefTias, in the power, beauty and glory of it, was at that time the common dif- courfe and expectation of all Ifracl\ the apoftles thcm- felves (a) Jolin iv. 19. }h) John xlii. 1. r^fj riulm ii. 8. [d.) Dan. vii.14. [c] Pfalm Ixxii. 8, A CHRISTIAN'S STRENGTH, ii felves remembered many prophecies and promlfes of the Old Teftament, for the reiloring the kingdom of David, And this they thought Chrift would have done in the days of his flefh; but prefently, all their hopes were blafled by his death. But when they faw him rifen again from the dead, then prefently their hearts were revived into their former hopes •, but yet again, feeing nothing done all the time he converfed with them after the refurredlion, v/hen he was now ready to afcend into heaven, they defire him, firft, to refolve them of this queftion. Whether he would at that time reflore the kingdom to Ifrael : ZW, fay they, JVilt thou at this time reft ere again the ki77gdom to Ifrael ? Now Chrift doth not deny the reftoring of the kingdom to 7/- rael^ but denies to acquaint them with the time when it fhould be done : he tells them, // was not for them to know the times and feafons^ which the. Father had pit in his own -power ^ verfe 7. The like anfwer to the like demand Daniel received in his time. For when the angel had reprefcnted to Daniel the total deftrudbion of the image of worldly monarchy, together with the rife, and reign, and ruin of Antichrift, and the fetting up of Chrift's kingdom in the world, in the flead of the two former-, Dayiiel laid. Chap. xii. 8. And I heard^ hut I under flood not: Then faid /, 0, my Lord^ what fhall he the end of thefe things ? And he faid^ Go thy way^ Daniel^ for the words are clofed np^ a7id fealed till the time cf the end. So that the angel who dilccvered the things them- felves to Daniel^ refufed to -difcover to him plainly and ex- prefsly the tinie when they fhould be done -, but that was to be clofed and fealed up till the time of the end. And fo here, in like manner, Chrift, wlio had difcourfed largely and clearly to the difciples touching the kingdom of God, yet denies to difcover to them the tizTiC when it fliould be let up in the v/or-ld. And the realbn why he denied this to them, to whom he had not denied himfelf, was not for want of love \ but bccaufe the Father had kept the time and feafon 12 CHRIST'S SPIRIT feafon wherein all this fhould be done, in his own power. Had this been placed in Chrifl's pow^r, he had, no doubr, made it known to them, as well as he did thofe 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- ferved it in his own : and the apoilles were not to pry af- ter that which was hidden with God, but were to content themlelves 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 promlfed unto them, and what he had alfo put into his power, and what he would certainly perform ere long-, and that was, the gift of the Spirit of power, faying. But ye Jhall receive power^ when the holy Ghoft is come upon you\ and you jhall he witnejjes to me^ i£c. As if he fhould have fald, " Do not you trouble yourfelves " about fecret things, which fhall not be accomplifhed in *' the world till many years after you are fallen adeep; but *^ do you mind your prefent bufmefs, wherein you are to " ferve God in your generation -, your prefent taflc is to be ^' witnefTes unto me, in Jerufalem^ and all Judea^ and in " Samaria -, and to the utmofl parts of the earth : to de- *' clare and make known what you have heard, and (iztn ^' with your eyes, and looked upon, and your hands have " handled of the word of life. You are to teflify to tlie ^' world my Incarnation, Doclirinc, Miracles, Life, Death, " Refurredion, 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 myftery of Chrift and " of the Gofpel. And that you may be fit for this great *' and weighty work, you Ihall receive the power of the *' holy Ghoft: : Tou fJ^all receive power ^ when the holy Ghoji " is come upon you^^ ^c. Which words alfo may be an Anfv/er to another Quef- tion, which the difciples cjid or might malvc, after this manner. '' Our A CHRISTIAN'S STRENGTH. 13 •*' Our dear Lord and Mafter, why wilt thou leave us, ^' thy poor difciples, among fo many evils and enemies in .. " the world, which our weaknefs mull of neceflity fmk un- *' der P We well remember how fearful and foolifh we have ^' been whilft thou wafl yet with us -, but how much more *' timorous and trembling Ihall we be when thou art gone *' from us ? When thou waft apprehended by the armed *' power of the m.agiftrates, thou knoweil how we all for- ^' foDk thee and fled : And I, faid PeUr^ denied thee and " forfwore thee, at the voice of a fnnple maid : And there- " fore if thou now quite leave us, what Witnefles are we -" like to be unto thee, and what Preachers of thy Name, " among the obilinate Jews, among the angry and enrag- " ed rulers and people ^ who will be ready, for thy name's " fake, every day to deliver us up to a new death ? And " how fhall we be able to ftand amidft fo many difficulties, " troubles, diftrcfles, oppofitions and perfecutions, when *' thou haft left us ? Surely, we are fuch weak and infirm *' creatures that we ftiall never be able to hold out, but *' jfhall lie down both in ftiame and forr6w." To this Chrift anfwers in thefe wordi; Tou Jhall receive the power of the holy Ghoft coming upon you. As if he fhould have faid, " You have a hard tafk indeed, but you ihall *' be furniihed v/ith proportionable power. The bufinefs " you are to undertake is not human, but divine; the *' things that you are to teach are not carnal, but fpiri^ *'' tual; the work that you are to fet upon, is not man's " work, but God's. You are to ad among men for God; " you are to adt in the world againft the world; you are " to a6b againft the devil, in the very midft of the devil's " kingdom. You are to convert Infidels, tomakeof Hea- " thens, Chriftians ; to bring them near unto God, who " are now without God in the world; to carry the light of " heaven up and down this dark world, among the people " that fa in darknefs and the floadow of deaths to fhew them " the way to life and falvatbn. You are to turn the world 14 CHRIST'S SPIRIT *' world upfide-down •, to change the manners and cufloms *' of the people ; to bring them off from the idolatry of " their forefathers, to worfhip the true God in fpirit and in " truth. You are to reduce the earth into conformity with *' heaven, and {tt up God's kingdom here in this prefent " world. And all this you fhall not do in eafe and quiet- *' nefs, in profperity and pleafure; but whilfl you are thus •' employed and ' bulled, you fhall have the whole world " rife up againfl you, and the devil perfecuting you with *' his utmoft power, through wicked men ^ and you fliall *' not only ^^ hated of all 7nen for my name's fake\ but you *' Ihall be even ovenvhelmed with reproaches, obloquies^ *' (landers, oppofitions, perfecutions, priibns, torments, " deaths. And therefore that you may be able both to *' do and to fuffer all thefe things. Ton jhall receive the power " of the holy Ghofi coming upon you.^^ Now from thefe words we fhall note fomething gene- rally, and fomething more particularly. In general three things. The fir§f is this : I. That as Chrifl will not fuffer his difciples to be tempt- ed above their power, fo neither to be employed above their power; but he furnifhes them with power fufficient both for their temptations, and for their employments •, for their fufferings, and for their doings. And as foldi- crs, that arc under a wife and careful commander, when they are near an engagement, are not fuffered to run raflily upon the enemy-, nor permitted to go forth to battle, till they are armed and mounted : fo Chrifl would not fuffer his difciples to go forth in his warfare, to encounter fo ma- ny evils, and oppofitions, and perfecutions, and the whole power of the world and of the devil, till firil he had arm- ed them with the power of the holy Spirit; Te pall receive power when the holy Ghofi is come upon yoii^ i^c. Chrifl always gives unto all thofe whom he fends forth and employs, of his own power, for his own works -, hea- venly power for heavenly works, fpiritual power for fpi- ritual A, CHRISTIAN'S STRENGTH. 15 ritual works •, the power of God, to do the works of God. Indeed Chrift gives unto fome a greater meafure of power, and to fome a lefTer-, according as he intends to ufe fome in greater works and difficulties, and fome in lefTer : but ftill they have of Chriil's power, whether more or lefs, who are employed by Chrift. And a little of that power that is communicated by Chrift, will enable a man to do great things -, far greater than the world fufpedls or ima- gines. So that we may judge of our calling to any bufmefs, and of our employment in it, by the power we have re- ceived from Chrift for it. If we have none of the powa* of Chrift, we were never fet on work by Chrift ^ for Chrift never fets any on his work, without communicating unto them of his power. And hereby we may certainly know and conclude, that thofe in the Miniftry that are loofe and vicious, idle and negligent, and infufficient for that work, were never called to it, nor employed in it by Chrift -, but they ran of their own heads, when they were not fent, and minifter in the church for the gain of money, and preach only that they might live. Whereas if Chrift had employ- ed them in that calling, he would have furnifned them with abilities for it : and they being deftitute of fuch abi- lities, it is moft evident they were not fent by Chrift. Judge then what a kind of Reformation this church were like to liave, if fome men were to have their minds -, who would have ignorant and infufficient men, yea loofe and profane men, tolerated in the miniftry, under pre- tence of keeping up ordinances •, when yet fuch men were never employed by Chrift, nor fupplied 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 fee here, that Chrift's way and wif- doni was different from this^ for he firft gave the apoftles the i6 CHRIST'S SPIRIT the fewer of the Spirit^ and then fent them to preach, when he had firfl enabled them to preach (f). II. You fee here, that Chriil being to leave his difci- ples, in regard of his bodily prefence, yet leaves behind him the promife of the Spirit of power-, and this was fome eftablifhment to them : yea, this gave great joy and com^ fort to them, who before had their hearts filled with forrow. Chriil, though fometimes he leaves his people, in re-* gard of fenfe, yet he never leaves them without a promife. The foul fometimes, in the hours of temptation and de- fertion, may want the {tx\{t and feeling of Chrift, but it never wants a promife from Chrift ; and the promife makes Chrift prefent in his abfence : for Chrift himfelf is fpiri- tually prefent in the promife; and not Chrift only, but the holy Spirit alfo; for Chrift and the Spirit are never afunder-, but as the Father and the Son are one, fo is Chrift and the Spirit one, and all are in the promife. And fo the promife is able to uphold the foul in any condition ; not becaufe of its own nature, but becaufe God, and Chrift, and the Spirit, are prefent in the promife j and they are infinitely able to fupport the foul, through the pro- mife, under the greateft evils either of earth or hell. Now this enjoyment of God in the promife, is the enjoyment of faith, and not of fenfe; and this enjoyment of faith is the moft excellent and intimate enjoyn^ent of Chrift. And thus may the foul enjoy Chrift's prefence in his abfence; his prefence according to faith, in his abfence according to fenfe. And therefore Chrift departing from his difci- ples, in regard of his bodily prefence, leaves with them the promife of the holy Spirit, and in that promife his fpiritual prefence. And this Is the worft condition that Chrift ever leaves his true church in; he leaves them his prefence (/) Melius eft, nullum habere, quam facrllegum, implum & fcclera- tum miniftrum, qui non vcnit nifi ut maftet & perdat, ficut fur & latro^ Luik, de Injiit. Minijlr. EccL A CHRISTIAN'S STRENGTH, 17 prefence in a promife, when in regard of fenfe, he forfakes them. III. Note, that Luke being to fpeak in this book of the A5ls of the apoilles of the propagating and enlarging, and governing the chrifllan Church, doth firft make mention of the pouring forth of the Spirit^ and that both upon the apoilles, and afterwards upon the difciples. Signifying hereby, that there is nothing fo jieceflary for the increafe and well ordering of the true church of Chrift, 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 increafe, and propagation, and pre- fervation, and eilablifhment, and order, and ordering of the church of God, depend efpecially upon the Councils and Decrees, and Conftitutions of men : and that without thefe the church of God would foon come to woful diforder, yea to utter ruin and confufion. As if Chrift and his Spi- rit fat idle in heaven, and had left the whole bufmefs of his church to men ♦, and the facred power confirmed with the fecular, were abundantly fufficient for the increafe and well-ordering of the church. In the mean time, not re- garding the promife of the Father, nor the pouring out of the Spirit by the Son. And this is the very r/iyftery of the my^ery of iniquity among us, and the very head of anti- chrift, which is yet to be broken. And therefore let us. know, that, as the Pfalmift faith. Except the Lord build the houfe^ they labour in vain that build it \ and except the Lord keep the city^ the watchman watcheth but in vain : fo alfo ex- cept the Lord, through his Word, pour forth the promife 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 thefe things of themf^lves. For it is the Spirit alone that, through the faithful miniftry of the word, makes the increafe of the church, and lays hold on all the eled, and brings them, through faith, into the unity C of iS CHRIST'S SPIRIT of the Son and of the Father-, and teaches them, and or- ders them, and governs them, and preferves them. And therefore you fee here, that the promife of the Spirit is iirfl performed, before the church of God hath any enlarge- ment or government. And now, from thefe general things we proceed to the words more particularly : Te jhall receive power when the- holy Ghojl is come upon you. And here we may note two- things. I. What he promifes them,. and that is power \ you JJjaW receive power. II. How they fiiould be made partakers of that power,, ix and that was, by the holy Spirit's coming upon them. The point we will infift on from both, is this : <^^ " That, the receiving of the Spirit is the receiving of. " power." Till v/e receive the Spirit, we are altogether without power i and when we receive the Spirit, then, firfl: of all, do we receive power-, power from on high. By nature we are all without ftrength, weak, impotent creatures, utterly unable to do any thing that is truly and fpiritually righteous and good. For by nature, we are no- thing but flefh; for that which is born of flefJ.\ is fefh\ and; cUflefh isgrafs\ a fading, withering and decaying thing, to- gether with 2iS\..x\\Q. flowers of it \ that is, the perfet^lions and excellencies of it. So that by nature we are all with- out power, becaufe we are nothing but fleflj •, of which- weahiefs is an infeparable adjun6l. But when we receive the Spirit^ we receive power \ for power is an infeparable adjun6l of the Spirit, as weaknefs is of flefli : yea, the Spirit itfelf which is given us, is pow- er-, and that both eflcntially and operatively, in itfelf and in us. T. The Spirit is power effentially in itfelf; for it Is one God with the Father and the Son^ co-efiential, co-equal, co- eternal; and fo, as Chrill, is the power of God-, fo alfo is tlie A CHRISTIAN'S STRENGTH. 19 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 himfelf eflentially; 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, I. A Sprit of knowledge: for the holy Spirit teaches us to know the things that are freely given to us of God: vea, itie teaches us to know what fm is, and what righteoufnefs j what death is, and what life-, what heaven is, and what hell ; what ourfelves are, and what God is : and thefe things he teaches us to know otherwife than other men know them. In a word, the Spirit teaches a chriilian to know all things: that is, to know God, and the kingdom of God, and all the things of both ; all other things being nothing in comparifon of thefe. Thus the holy Spirit is a Spirit of knowledge in us -, and fo of power ^ for knowledge is the ftrength of a man. Whereas an ignorant man is a weak man, you may carry him whither you will : but know- ledge renders a man ftrong and immoveable. And in all things wherein the holy Spirit is a Spirit of knov/ledge in us, he is alfo a Spirit of ftrength. The holy Spirit is a Spirit of power in us, by being in us a Spirit of truth. And fo the Spirit is ; becaufe it doth not only lead us into all truth \ that is, unto the Word, which is the only truth; as it is written, Sanulify ther/h through the truth, Thy Word is truth. But alfo, the Spirit leads us into the truths it leads us into the truth, and the truth into us % till we and it become one by an infepara- ble union. The holy Spirit takes a believer, and leads him into one truth after another, till at lail it leads him into all truth. Now wherein the Spirit is a Spirit of trpth to us, it is a Spirit of power : for through the truth we learn from the Spirit of truth, v/e are altogether fledfail and immoveable, among variety of diRerent and contrary c 2 wjnda 20 CHRIST'S SPIRIT -^ winds of do6lrine. And this is the very caufe, that am6ng. fo many divifions, and factions, and errors, and herefies^ which wofully prevail in thefe prefent times of ours, the people of God are not feduced and overcome -, to wit, be- caufe they are all taught of God^ of God, and not of men; and have the Spirit of truth, to lead them into the truths the Spirit, I fay, and not men: and fo it is impofTible that they fhould fully and finally be deceived. For wherein we are taught by the Spirit of God, it is impofTible we fhould be perverted by men. Whereas on the contrary, the true ground why fo many are feduced and overcome by the errors and herefies of this age, is becaufe they have taken up their religion only from man's teachings and have received their opinions or do6l:rines from men : and fo, what one man hath taught us, another man can un- teach; yea, if we be led to the truth itfelf only by irian, 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 fo fure of thofe things wherein the Spirit hath been a teach- er to us, that if all the Councils and Churches in the world, yea all the Angels of heaven, fhould teach us con- trary, we fliould hold them accurfed. 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 ftrength of other advantages. But he that hath been led into the truth by the Spirit of truth, is immoveable and invincible among all dodrines. And thus alfo the holy Spirit, by being a Spirit of truth, is alfo a Spirit of power in us. 3. The holy Spirit is a Spirit of power in us, by being in us a Spirit of wifdom : and fo it is, becaufe it makes us wife with the wifdom of God-, wife upon earth after the rate of heaven ; wife to falvation. There is no man wife without A CHRISTIAN'S STRENGTH. 21 without the Spirit of God-, for the wifdom of carnal men is but foclifhnefs before God, yea before angels and faints : but the wifdom of the Spirit is moft gracious and hea- venly wifdom. And this wifdom of the Spirit is the ftrength of a chriftian : the more he hath of it, the more mighty he is, both in all his doings and endurings. It is faid, that there was a poor wife man delivered a fmall city from the -power of a mighty king^ Eccles. ix. 15. and there- fore Solomon concludes that wifdom is better than firen?;th'y for it can do greater things than ftrength can. When Ba- vid carried himfelf wifely^ Saul^ a great king, was afraid of him : he thought himfelf too weak to deal with Bavid^ and Bavid too mighty to deal with him, becaufe of his wifdom: and Solomon aflced wifdom of God, above all thino-s for the ftrength of his government -, all government without this being but weak and brittle. Thus v/ifdom contributes ftrength to us ; whereas we fay of a man who wants wif. dom, he is a weak man. And fo the holy Spirit hdng- a Spirit of wifdom in us, is alfo a Spirit of power. 4. The holy Spirit is a Spirit of power in us, by beino- in us a Spirit of faith. For faith is a work of the Spirit of power : and no lefs power would work ftith in us than that which raifedupChriftfrom the dead^ Eph.i. i^.when helav under all the fm of man, and all the wrath of God, and all theforrows of death, and all the pains of hell; itmuft be a mighty power indeed that muft raife Chrift then, and that power was the power of the Spirit; and no lefs power will work faith. So that whoever truly believes by this faith of the operation of God, is fenfible in his own foul of the felf-fame power that raifed up Chrift from the dead. And thus the holy Spirit is a Spirit of faith in us, and fo of power. For unbelief keeps a man in himfelf, but faith carries a man out to Chrift. Now there is no man weaker than he that refts on himXelf ; and there is no man ftron^ gK?r than he that forfakes himfelf, and refts on Chrift. R 3 Anc} 11 CHRIST'S SPIRIT And fo a man, through the power of faith, is able both to ' do and endure the felf-fame things which Chrift himfelf did and endured. I. He is able to do the fame things that Chrift himfelf did-, and therefore faith Chrift, /111 things are pojfibk to him that belicveth : fo that a believer hath a kind of omni- potency, and all things are poffible to him -, ' becaufe by faith he lays hold upon the power of God •, and all things are poffible to the power of God-, and fo all things are pofiVole to a believer, v/ho is partaker of that power of. God. And hence Paul faith, / can do all things through Chrift that ftrengtheneth me^ Phil. iv. 13. This Chrift^ that ftrengthened him, was the power of Gcd-, and this pov/er of God is not a finite power, but an infinite : not a parti- cular power, but a univerfal-, and fo can do, not Ibme thinr/s only, but all things : and fo alfo can ail they who are truly partakers of it by faith. Yea Chrift himfelf hath a greater expreinon than this, yea fuch a one that I ncvcr durft have fpoken, if Chrift himfelf had not firft fpoken itj and that is this : He that believeth in me^ the wor%s that I do J pall he do-, and greater zvcrks than thefe: hccaufe I go to the Father^ John xiv. 12. Where Chrift faith, a believer fnall not only do the fame works v/ith himfelf, (which alfo IiaJ been a great thing) but alfo greater works than him- felf-, and this indeed is altogether admirable and wonder- ful, that a believer fhall do greater works than Chrift. !3ut how is this made good ? Why thus : Chrift overcame the Law, and Sin and Death and Hell, and the whole power of the devil, in a body and foul free from fin -, his liuman nature 'being tlie imm.ediate formation of the holy Spirit in the v/omb of the virgin Mar)\ and fo had not the leaft fpot of iin in it. But now believers overcome the jame evils, even the Law Sin Death Hell, and the whole power of the devil, in corrupted and polluted nature, in bodies and fouls at the firft full of fin, and aftei-wards • ' defiled A CHRISTIAN'S STRENGTH.- 23 /defiled through many corruptions. The devil came to Chrifb, and found nothing in hnn; and fo he overcame. But he comes to a believer and finds much in him; andy.et Jie overcomes. And this truly is a greater work than -Chrift did : and thefe works we do, but not through our own power, but through Chrifl's, of which we truly par- take through faith. 2. A chriflian, throxigh the power of faitli, is able not .-only to do, but alfo to fuffer the fame things that Chrifl himfelf fuffered. Now the fuffering-s of Chrifl were the o moft grievous and intolerable to nature that ever were, for how did Chrift for the pr^fent, as it were, lay afide his divine iiature, that he might fuffer in his human ! And how did he fuffer in this the whole weight and condemna- tion of fm, to the very utmofl ! And the whole wrath of God to the utmoft ! and all the forrows of death and the pains of hell, to the very utmofl' And among al} the fuf- ferings had not the leaft drop of comfort, either from hea- ven or earth : and yet, through the power of the Spirit, he endured and overcame all. And fo each chriflian is able to endure and overcome the fame evils by the fame pov.^er. And therefore Paul defired to know Chrift truly ^ and not only the power of his refurrecfion^ Phil. iii. 10. which any ■one would defire to know, but alfo the fellozv/hip of his Jufferings^ which fiefh and blood trembles at-, yea, and to be made conformable to his very death. Yea, I add yet far- ther, that if a chriflian fhould chance to fall down into hell, (as we believe Chrifl defcended into hell, and fo alf^ jnany of his faints have done, as Bavid and Hezekiah^^c.) yet a chriflian, through the power of the Spirit, v/ere able toovercome both the fins and the pains of hell. And there- fore, faith Solomon, Love (v/hich is the power of the Spirit) is too ftrong for death, and too hard (or too cruel) for hell: Cant. viii. c,^6, as is evident in that godly woman, (for I will name but one inftance inflead of many) who, think- c 4 ^^S 24 CHRI ST*S S PIRI T ing of the torments of hell, and of the hatred and blaf- phemy of God, which reigned in the damned, did earr neilly iutreat God, ut etiamf. damnaretm\ tamen Beam dili- geret \ " that though fhe were damned, yet flill Die 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 felf-fame things which Chrifl him.felf did and endured : and the holy Spirit, by being a Spirit of faith, is a Spirit of power in us. 5. The holy Spirit is a Spirit of power in us, by being in us ^ ^irit cf right emfnefs : and fo he is two ways •, 1 . In regard of mortifying fm. For the Spirit of God dwelling in us, is not idle in us, but continually active j and fo from day to day m.ortifies fm. And this is the proper vrork of the Spirit in our fiefh, to deftroy out of us whatfoever is contrary to itfelf •, and that is, every fm, lufl and conniption. Now our fms are our weaknefs •, a man's pride and pafTion, and envy and covetoufnefs and lufl, and intemperance, and every fm, is his weaknefs. Now the holy Spirit, by being in us a Spirit of righteouf- nefs, mortifies and deflroys all our fins, and fo takes away cur weaknefs. ^^ ^y-^- : '^' -* -'*- ^'-i ^^^^v 2. Again-, as the holy Spirit is a Spirit of righteOl'ifrtefs in us, in regard of mortifying fin, fo alfo in regard of imparting grace to us. For all grace is the fruit and ope- ration of the Spirit in our flelli; and as all light is from the fun, fo is all grace from the Spirit. Now every grace is lb much flrength in the foul: Faith, fo much fbrengrh-, Hope, fo much flrength^ Love, fo much flrength-, and lb Humility, and Patience, and Temperance, and Godli- nefs, and Brotherly-Kindnefs, and all other graces, are fo much flrength- And according to each man's meafure of grace, fo is his meafure of flrength; and according to each man's m.cafure of the Spirit, fo is his meaflire of grace. '■■■■.■ - ■ ^^^ ^A CHRISTIAN'S STRENGTH. 25 And thus the holy Spirit, by being a Spirit of righteouf- nefe, is alfo in us a Spirit of power. €. The holy Spirit is a fpirit of power in us, by be- ing in us a fpirit of the fear of the Lord: and fo he is, by reprefenting God to us in 'his glory and majeily, ac- cording as he hath revealed himfeif to us in his word; from which knowledge of God fprings his fear. For what i^ the reafon that the men of the world fear not God, 'but fm fecurely againfl the great and glorious God every day.? Why, the reafon is^ becaufe they know not the Lord. Now the Spirit comes, and reveals the Father in the Son, and prefents God to the foul, through his word, in his infinite and eternal power, and jullice, and wifdom, .and truth, and faithfulnefs, and love, and mercy, and goodnefs, i^c, and fbines to the foul in each attribute of -God ; and now, when a man {tts God by his own iight, and knows him by his own teaching, then firfl doth he begin truly to fear Godj and the fear of God is his jftrength. For he that fears God, is free from all other fear: he fears not men ef 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 midft of all fearful things, he is without fear ; becaufe be fanSJifies the Lord of hofts in himfeif in his hearty and makes him his fear-, and his dread^ Ifai. viii. 13. And by this means, amidft all evils, he hath admirable confidence and aifurance^ becaufe he knows, that no evil can befal him from any man, or from any creature, till firil it be the will of God : and alfo, that whatever evil befak him, according to the will of God, it Ihall v/ork for good unto him in the end. Thus the fear of the Lord is a chriftian's confidence, and a believer's itrength : where- 3.S, he that fears not God, fears every thing ; yea, not only real, but imaginary evils -, and as evils multiply his fears, fo his fears again multiply his evils j till at lail he be fwal- lowed s6 CHRIST'S SPIRIT lowed up of both. But the holy Spirit being in us a fpi- rit of the fear of the Lord, is alfo in us a fpirit of itrength. 7. The holy Spirit is a Spirit of power in us, by being in us a fpirit of love and unity. The holy Spirit is a fpirit of love and' unity, in the Godhead ; for the Father love^ tlie 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 both the bond of love and unity, be- tween the Father and the Son -, and God, being moil love, and moft one, is alfo moH ftrong. Now what the Spirit is in the Godhead, he is the fame in the Church of God, which is the true temple and habitation of the Godhead, and that is, a fpirit of love and unity: for, why is there Juch conftant love and unity between the members of the fame body, but becaufe one fpirit runs through them all ? And fo there is fi.ich conftant love and unity between all bel'evers, becaufe 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 wc all, who are m.any among ourfclves, even a whole world of men, were but one in Adam: mnnes eraimi^ ■ilk unus hc',)}o\ but grace, of many makes one; for the holy •Spirit, which is as fire, melts all the faithful into one mais or lump, and makes of many one body, one thing: yea it makes them one in the unity of God, according to that of Chrift-, John xvii. 21. that they all mny le one^ as thou Fa- ther art in me^ a-nd I in thec\ that they alfo may he one in ust mark the words, for they are wonderful ; that they nil may he one\ that is, that all believers, who are many among themfelves, may be all made one; one? How one.^* A^ thou Father art in rne^ and I in ihee\ that is, as thou and I, being two perfons, are yet but one God: after this higheft example of un'ty, let them be made one in us; as long as they A CHRISTIAN'S STRENGTH. 27. they remain in themfelves, they are many, and how much they remain in themfelves, they are many ; for their unity is not in themfelves, but they are one in us who are one^ that is, how much the faints by the Spirit are carried into the Father and the Son, who are one-, fo much alfo are thcj made one, not only with the Father and the Son, but alfo, with one another. You may fee in the J^s, how the "muititude of believers, after they had received the Spirit, fo far forth as they had received the Spirit, were of one heart and of one 7nind, And this unity of believers, is their ftrength; and when God ihall take away all thofe preju- dices, and fufpicions, and jealoufies, and particular ends and interefts, and divifions, and feparations, and fchifms, that are among his own people -, and the people of God fnall be reduced into this blefled unity among themfelves, and the Lord be one, and his name one, among them all ; then fhall the Church alfo be of admirable and invifible jpower. So that^ all they that ftrive with it^ /hall per ip: and all they that war againfi it^ jJoall he as nothing: yea then Jhall the Lord^ make the Church as a new Jharp threfljing-in- 'ftrumentj having teeth^ and it Jhall threjlo the mountains , that is, the kingdoms of the world j and Jhall beat theyn fmall-^ and, Jhall make the hills^ that is, the lelTer commonwealths, as chaffs Ifai. xli. 15. But till the Church of God attain to this unity, it fhall not do any excellent thing-, it fhall not work any notable deliverance in the earth, neither fhall the inhabitants of the world fall. When the Spirit of God fliall be a fpirit of unity in the faithful, and fhall heal all the fad differences and diilenfions that are nov/ between them, then alfo fliall it be a fpirit of admirable power in them. And thus much for the explication of the point. The ufe is twofold. '^--wThe firft is, to exhort all men, every where, to en- deavour to partake of this fupernatural, fpiritual and di- 28 CHRIST'S SPIRIT vine power of the holy Spirit-, which is certainly commu- nicated to all the faithful and ele6l in Chrill Jefus. 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 abfolute neceflity, and that both for Minifters, and for all other chriftians. I. There is a neceffity of this power of the holy Spirit for Minifters •, and to them this prefent place doth chiefly relate. I. For, firft, if they have not this power of the holy Spirit, they have no power at all. For Chrift fent them, only as his Father fent him -, and fo Chrift, never gave imto them any earthly, or hiiman, or fecular power; no power of fwords or prifons, no power of outward con- ftraint and violence. Chrift gav^e them no fuch outward and worldly power, for the enlargement of his kingdom, as not being at all fuitable to it. For his kingdom is fpi- ritual; and what can carnal power do in a fpiritual king- dom ? His kingdom is heavenly ; and what can earthly power do in a heavenly kingdom ? His kingdom is not of this ivorld', and what can worldly power do i^i a kingdom that is not of the world ? And t:hough Aatichrift and hi^ Minifters have arrogated and ufurped fuch a carnal, and earthly, and worldly power to themfelves, in their pre- tended managing the kingdom of Chrift, yet the faithful Minifters of Chrift cannot. And therefore feeing the Minifters of the gofpel have no power from beneath, they muft needs have power from on high ; feeing they have no fleftily power, they muft needs have fpiritual power.-, feeing they have no power from earth and from men, they muft needs have power from heaven and from God-, that is, the power of the holy Spirit coming on them, or elfe they have no power at all. 3. The A CHRISTIAN'S STRENGTH. 2, 2. T1i€ Minifters of the gofpel muft needs have this power of the holy Spirit, becaufe otherwife they are not fufficient for the Miniftry. For no man is fufficient for the work of the Miniflry, 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, notwithftand- ing all his other accomplifhments, he is altoo-ether infuf- ficient. And therefore the very apoftles were to keep filence, till they were endued with this power: they were to wait at Jerufalem till they had received the promife of the fpirit, and not to preach till then. Yea, Chrifl him- felf did not betake himfelf to the work of the Miniilry, till firft the Spirit of God came upon him, and anointed him to preach. And therefore for thirty years too-ether he did not preach publicly and ordinarily; till at John's baptifm he received this power of the Spirit, comino- on him. Now if Chrifl himfelf and his apoflles were not fufficient for the Miniflry till they had received this power from on high, no more are any other Miniflers whatfoever. For, as I faid, it is not natural parts, and abilities, and gifts, and learning, and eloquence, and accom.plifhments, that make any man fufficient for the Miniflry; but only the power of the holy Spirit coming upon him. So that whofoever is defliture of the fpirit of power, is infuf- Jicient for the work of the Miniflry; and that in thefe re- gards : ^.^' I. Without tiiis power of the Spirit, Miniflers are ut- '^terly unable to preach the word ; that is, the true, fpiritual, and living word of God. For, to preach this word of God, requires the power of God. One may fpeak the word of man, by the power of man ; but he cannot fpeak the word of God, but by the power of God. And Chrifl himfelf, in all his Miniflry, fpake nothing of himfelf, in the ilrength of his hum.an nature; bu: he foake all he fpake by 30 CHRIST'S SPIRIT by the power of God ♦, and without this power of God, he could not have fpoken one word of God. And fo, in like manner, no man is able to preach Chrift, but by the holy Spirit; which is the power of God. For Chrift is the power of God; and can never be reprefented but by the holy Spirit, which is the power of God. For as we lee light in his light, that is, the Father who is light, in ihe Son who is light ; or elfe the Son who is light, in the holy Spirit, who is light; fo we know power in his power; that is, the Son who is power, in the holy Spirit, who is power. And Chrift, v/ho is the power of God, can never be made known to the Church, but by the miniftration of the Spi- rit, which is the power of God. So that it is not an eaiy thing to preach Chrift 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, miinifters 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 Miniftry, till they have received this power of the Spirit, coming upon them. Othenvife their Miniftry is cold, and there is no heat in it; it is weak, and there is no Hrength in it. I. 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 miniftry is unlike the miniftry of Elias^ whole miniftry was as fire; and unlike John Bap- lift's, who in his miniftry was a burning and jhining light -^ and unlike Chrift's, whofe miniftry made the difciples. hearts hum "joithin them\ and unlike the apoftles, who hav- ing received this Spirit, were as men made all of fire, run- ning through the world and burning it up. Without this Spirit, a man's miniftry is cold, it warms the hearts of none, it inflames the fpirit of none; but leaves men ftill frozen in their fms. 2. It A CHRISTIAN'S STRENGTH. 31 2. It is weak, and hath no might in it. There is no ftrength in a Miniftry where there is no fpirit. Whereas when men have received the Spirit, then their miniftry is a powerful miniftry, as Paul^ iTheJf. i. 5. The gofpel came to you not in word only^ hut in pow£r^ and in the holy Ghoft^ and therefore in power,, becaufe in the holy Spirit. And again, i Cor. ii. 4. My fpeech and preaching was not with the, tnticing words of man's wifdom., but in demonftration of the fpirit^ and power. Where you fee the fpirit and power in the work of the miniftry are always conjoined, as the fun and light are. And that miniftry that is in the fpirit, is always in. power: and being in power, it is always effedual,. cither to convert men, or to enrage them : And the enrag- ing of men, is as evident a fign of the fpirit of power in a jsian's miniftry, as the converfion of men. Whereas a cold and dead miniftry, that is deftitute of this power, doth, as we ufed to fay, neither good nor harm; neither converts nor enrages •, neither brings in righteoufnefs, nor deftroys fm-, neither kills nor quickens any; but leaves men, in their old temper for many years together, and never ftirs them.. But the miniftration of the fpirit and power, is operative and mighty, and carries all before it.. And though evil and carnal men will ever be murmuring^ and wrangling, and oppofmg, and contending againft fuch a miniftry; yet they are never able to refift the wifdoni and fpirit of it; as: the Libertines, Cyrenians, and Alex- andrians, were not able to refifi the wifdoyn and fpirit by which Stephen y^^^f, Adls vi. 10. And therefore, let them that will needs be ftriving againft fuch a miniftry, know, that ehey ftrive againft more than a mere man, they ftrive againft power from on high; againft the. greateft power that ever God put forth; againft the pov/er of Chrift him- felf, and his eternal Spirit ; and fo they iliall never be able to prevail againft. this power; but ftiailfurjly fmk under it. But to return from whence wc have a little digrefted. 3. WItl lOUt 32 CHRIST'S SPIRIT 3. Without this power of the Spirit, as Miniilers are not able to preach the word, nor to preach it powerfully, fo neither are they able to hold out in their miniftry, and to carry it on ftrongly againft all oppofition and contra- di(5lion. Peter and jfohn preached the gofpel, but pre- fcntly the rulers, and elders, and fcribes, corivented them; andftraitly threatened them^ and commanded them not to /peak at ally nor to teach in the name ofjefus. Ads iv. 17, 18. And now, if the apoilles had wanted this power of the Spirit^- they would prefently have been fnubbed and awed, and would have fneaked away, and you Ihould have heard no more of them. But they having received this power, all the threatenings and fcornings of the rulers and magif- trates could not deter them from the difcharge of their ofFice, and that minillry they had received from Chrift. But though before they v/ere fearful, and trembling, and daunted at the apprehenfion of the leaft danger; yet now^ having received this power, they are altogether undaunt- ed; and faid to the rulers and elders. Whether it be right in the fight ofGody to hearken unto you ^ more than unto God^ judge ye^ AQis iv. 19. As if they {hould have laid, " O ye Ru- " lers and Elders of the people, our cafe is a plain cafe, " wherein we are mod willing that even your own- " felves fhould be judges: For we have received a com- <^' mand from God to preach the gofpel of his Son Jefus " Chrift; and you forbid us to do that, which God hath " commanded us. Now do you yourfelves be judges, who " is fitteft to be obeyed, God or you .? Hie great and *' alorious God cf heaven and earth, or poor wretched " men, fuch as yourfelves ? Nay, what God hath com- *' manded us, we muft, and will obey, againft all your ^' threatenings and pvmiftiments, and whatever you can " fay or do. We cannot conceal, but muft publifti, what " we have fecn and known of our Lord Jcfus Chrift ; of *' his Jncarnauon, Life, Death, Refurredion, Afcenfion, *'' Kingdom, A CHRISTIAN'S STRENGTH. 53 ** Kingdom, Glory, and of that great Redemption and " Salvation, which he hath wrought and purchafed for " all the Eled of God." Now I would to God that the unjuft commands of all magiftrates, and fecular powers whatfoever, might be no otherwife obeyed than this unjuft command of the Rulers was by Peter and John • and that no man would dare to yield m.ore obedience to the creature, than to the Lord 6f all. For ilo Princes or Magiftates in the world, have any ^fDOwer to forbid the preaching of the everlafting gofpel, which God hath commanded fhould be publiihed to all nations, for the obedience of faith; I fay, they have no power at all to forbid the preaching of this gofpel, or of any one truth of it, though ever fo crofs to their defigns. And if they Oiould, yet herein ought we to know no more obedience than Petej' and John did here. We ought to obey God, and not them ; arid to make known the whole mind of Godj though it be never fo contrary to their mind : after the example of Peter and John^ who having received this power of the holy Spirit, held on their Mi- niftry, againft all the countermands, and threatenings, and punifhments of the magiftrates. Whereas, without this power, they had foon fainted and failed, and had never been able to have gone through with it. 4. Without this power of the holy Spirit, Miniftefs are not able to reprove the world. For every man, by nature, feeks the amity of the world; and no man, by his good will, would provoke the enmity of it againft himfelf. And therefore flefti and blood, v/ill never reprove the world offin^ but allows it, and countenances it in ftn. But now the Spirit^ when he is come^ he will reprove the world of fin. When a man hath this power of the Spirit in him, then prefently he reproves, and argues, the world of fm ; and fo by his Miniftry bids defiance to the v/hole world, and D provokes 34 CHRIST'S SPIRIT provokes the whole world againft himfelf. And this nty man either can do, or dares do, except he be firfl endued with this power of the Spirit, coming on him. And there- fore faith Micab ch^ip. iii, 8. I am full of power by the Spirit of the Lord, and of judgement^ and of might \ to declare itnti/ Jacob bis tranfgrejfion, and to Ifrael his fin. The world, of all other things, cannot endure the re- proof of fm, and the declaration of its evil ways. And therefore it is exceedingly offended, yea and extremely rages againft the faithful teachers of the word, with all forts of punifhments and perfecutions •, as the examples of all the Prophets, Apoflles, and faithful Teachers of the word of God, in all ages do declare. Yea, and Chrift himfelf teflifies touching himfelf •, Therefore the world hates me, becaufe I tefiify of it, that the works thereof are evil. But nov/, they that will connive at fm^ and flatter the world in its own ways, thefe are the only men of reckoning, and live in all worldly honour and profperity. And all ages can witnefs, that all Teachers are not of that ilrength and refolution, to contemn the hatred and fury of the world; nay, the moft are quite overcome with the profperity of this prefent life, and with the defire of friends,, and riches^ and preferments; and fo wink at thefms of the world, and are Minifters in whofe mouths are no reproofs, though the whole world lie in wickednefs. For, thus they efcape the rage and violence, and obtain the favour and love, of the men of this world. And thus weak and unworthy are thofe men, who are only endued with their own fpirits: But now, faith Micah, I am full of power by the Spirit of the J_.ord, and of judgement, and of might -, to declare unto Jacob his tranfgrejfion, and to Ifrael his fin. As if he fhould have faid, " The power of the Spirit of " the Lord dwelling in me, puts forth itfelf two ways, in *^ judgement, and in fortitude." I. In judgement j and this fignifies the reproving and the A CHRISTIAN'S STRENGTH. 35 the condemning fin and wickednefs, as the Prophet him- felf explicates; faying, that I might declare unto Jacob his tranfgreffwn^ and to Ifraelhhfin, But feeing their bemp- full of judgement doth not want danger, but expofes a man to a thoufand evils, inafmuch as the world can endure no- thing lefs than the reproof of fni; therefore I am, by the power of the Spirit, not only full of judgement, but alfo. Secondly, Full of might; as the fpirit of judgement expofes me to danger, fo the fpirit of might enables me to contemn thofe dangers. So that though the world, be- caufe of the fpirit of judgement, threatens never fo many evils -, yet the Prophet is not frighted from his office, but, through the fpirit of might, difcharges it faithfully, in de- fpite of all thofe threatenings. And whenever minifters want this fpirit of might, though out of danger, they may be confident, yet, at the very firft encounter of evil, they will bend and yield, and fpeak and do all things for the favour of the world ; rather than, for the truth's fake, they will expofe themfelves to the hatred and oppofition of the world. 5. Without this power of the Spirit, they are unable to wreftle with, and overcome the devil; whofe fubtilty, and wrath, and malice, and power, they mufl needs encounter ivith, in the work of the miniftry. Chrifl, as focn as he was endued v/ith this power, and anointed by the Spirit to preach, was immediately led into the wildernefs, to be tempted of the devil; who would fain have taken him off from the work of the miniflry, if it had been pofTible: but Chrill being endued w^ith this power, overcame the devil. And Chriil, before he fent his Apoftles to preach the kingdom of God, as you may fee Luke ix. i, called them together, and gave them power and authority over all devils \ and when they returned, they told him, that the devils themfelves were fubje^l to them. But now, the kvtn D 2 fon$ 36 CHRIST'S SPIRIT fons of Scevay who were deftitute of this power, when thejT took upon them to call over one who had an evil fpirit^ the name of the Lord Jefus -, and to fay, JVe adjure you by Jefus whom Faul -preach eth\ the evil fpirit anfwered and laid, Jefus I know ^ and Paul I know, kit who are ye? And fa '' the man in whom the evil fpirit was leaped upon them, and overcame them, and prevailed againft them, and they fled away naked and wounded-," Aclsxix. So that they being deflitute of this power from on high, the devil was pre- fently too hard for them, and they were overcome by the devil. But now, they that are invefted with this power of the holy Spirit, are able to wreftle with principalities and powers^ end the rulers of the darknefs of this world-, and to out-wrellle them, and to tread Satan himifelf under their feet. Sixthly, Without this power of tlte hdy Spirit, they are unable to fuffer perfecution for the word-, but the leafb touch of evil eaufes them to pull in their horns -, and each reproach, and oppofition, and perfecution, fhakes them down. Whereas this power makes them confident, cou- rao-eous, comfortable, and invincible, in the midfl of al?. evils. See this in fome examples. Qur Lord Jefus Chrill being anointed with the holy Spirit, and with power, did not only preach the truth in his life, but alio zvitnejfed a ^ood confeffioH' before Po/itius Pilate, and fealed to the truth- with his death. Paul, who was endued with the fame power, when Agabus foretold him by the holy Spirit of his bonds at Jerufale?n, and the brethren hearing it, came weeping to Paid, and befought him to keep himlelf out of bonds by not going up tliither; Paul reproved them, and told them, that he was ready not only to be bound, but to di.: at ferufalem for the Lord Jefus, Chryfojlcm, was en- dued with the fame power, and fo refolved to preach the truth, and not to depart from the truth, though the whole world iLould wage war againft him alone-, and profeiTed, that A CHRISTIAN'S STRENGTH. 37 tliat he defired nothing more than to fuffer for the caufe of Chrift; and. that, " If it were offered to him of God, " whether he would immediately go to heaven, or ftay ** on earth and fuffer for Chrift -, he would a thoufand *' times rather choofe this latter, than the former." Be- caufe in going immediately to heaven, he fliould feek him- felf, but in flaying on earth to fuffer for Chrifl, he fhould wholly deny himfeif, and feek his honour alone. Lulber was endvied with the fame fpirit of power, and fo when he was called to JVorms before the Emperor Charles the fifth; and before all the eflates of the empire, to render a reafon of his do6lrine -, and fome of his friends (perceiving undue dealing among his adverfaries) perfuaded him not to go, to expofe himfeif to danger; but he anfwered with a mighty fpirit (g)^ " I have decreed, and am refolved, " becaufe I am called, to go into the city in the name of ^* our Lord Jefus Chrifl; though I knew there were {o *' many devils to oppofe me, as there are tiles on all the *« houfes of the city." And when he was called to return to Wittenberg by the people, which he could not do with- out mofl evident and apparent danger, he being already condemned by the edidts and authority both of the Pope and Emperor; and fo, in regard of them, could exped no lefs than a violent death every day; yet for all this, he was refolved to return to his charge; and upon this occafion hath this paffage to the duke of Saxony (h), D 3 '" But [g) Mlhi vero qui vocatus fum, decretum & certum eft ingrcdi. urbem, in nomine Domini nofkri Jefu Chrifli, etiamfi fcirem tot dia-i- boios mihi oppofitoSj quot funt tegulse in omnibus totius urbis teftis. (A) Verum quid faciam? urgent me caufae inevitabiles, Deus cogit & vocat, hie nuUi creaturae tergiverfandum eft. Age fiat igitur in no- mine Jefu Chrifti qui eft Dominus vitae & mortis. Nihil habeo quod poflim perdere; Domini ego fum; fi perdor, Domino perdor, id eft invenior. Alium ergo quaere quem terreas. Verum ego fcio & certus fum, JelUm Chriflum Pominum noftrum viverc & regnare: quo fcK enti^ 38 CHRIST'S SPIRIT ^*' But what Ihall I do? unavoidable caufes urge me, God " himfelf calls and compels me, and here I will turn my *' back to no creature. Go to then, let m.e do it in the " name of Jefus Chriil, who is Lord both of life and death." Ao-ain, in his anfwer to the Dialogue of Sylvefter Prierias^^ who had threatened him; he faith, " I have nothing " that I can lofe-, I ani the Lord's, and if I am loil, I " am loft to the Lord^ that is, I am found. And there- " fore feek fome body elfe to fright, for me you cannot." Ao-ain, in his anfwer to Amhrofius Cathannus^ he faith of the Pope and his inflruments, " They feek not to over- *« come me with Scriptures, but to deftroy me out of the '' earth s but I know, and am fure, that Chriil our Lord «' lives and reigns. And being even filled v/ith this know- *' ledge and confidence, I will not fear many thoufands of <' Popes : For greater is he that is in us^ than he that is in «' the world.** And again, in his epiftle to his father, he hath this remarkable pafTage-, " What if the Pope fliall *' kill me, or condemn me below hell .? He cannot raife *' m.e up again when I am flain, and kill nie a fecond «' and third time. And having once condemned me, I *' would never have him abfolve me. For I am confident " that the day is at hand, wherein that kingdom of abo- ^' mination and deftru6tion fhall be itfelf deftroyed. But " would I might hrft be counted worthy either p be burn- entia 5: fiduciainflatus, non timcbo etiam multa miliia Paparum. Ma- ior eft enim qui in nobis, quam qui in mundo eft. Quid ft me occidat Papa aut damnet ultra Tartara? Occifum non fufcitabit, ut bis & iterum occidat: damnatum vero ego volo ut numquam abfolvat. Confido enim, inftave diem ilium quo deftruetur regnum illud abominationes & perditionis. Uiinam nos primi digni ftmus, vel exuri vel occidi ab eo, quo fanguis nofter magis clamct, 8c nrgeat judicium illius accelerari, Scd fi digni non fumus fanguinc teftificari, banc faltcm oremus & im- plorcmusmifcricordiam, ut vita & voce tcftemur, quod Jefus Chriftug folus eft Dominus & Deus nofter, Bencdi6lus in fccula feculorum<. jLuyher, in Epi/l. ad Pair, ' ' ' ' " ed A CHRISTIAN'S STRENGTH. 39 <« ed or {lain by film, that fo my blood might cry the *' louder, arid urge his judgement to be the more haften- " ed. But if I am not worthy to teftify with my blood, " let me at leall intreat and implore this mercy, that I *' may teilify by my life and dodrine, that Jefus Chrift " alone is our Lord, and God bleiled for ever and ever." Calm Melan^fhon was endued with the fame fpirit of power; and fo when his enemies threatened hirn not to leave him a place in all Germany whereon to fet his foot, he faid, Avido & tranquillo animo expedlo exilia; " I ex- *' pe6t banifhnient with a defirous and peaceful mind." Many more examples might be produced, to fhow that when Miniilers are endued with the power of the Spirit coming on them, then they are ftronger than all oppofi- tion and perfecution whatfoever; otherwife, when thefe evils encounter them, they, with jPemas^ leave the work ^ and embrace the world. And thus you fee, what necefTity all the faithful Mi- nifhers of the gofpel have, of the power of the holy Spirit coming upon them ; and without this power, though they be called minifters, yet they are none : For without this pow^r, they are unable to preach the word, to preach it powerfully, and to perfevere and hold out in the courfe of the miniilry; they are unable to reprove the world; to wreftie with and overcome the devil ; and to fuffcr that petr fecution, which necelTarily attends that calling. And fo without this power^ tluey may minifter to themfelves, but cannot minifter to others the manifold graces of God : they may do their own work, but they cannot do God*s work ; they may feed themfelves, but not the flock c: Chrift : they may domineer over the flieep, but cannot drive away the wolf: they may build up their own houfes, but cannot build up God's houfe. Secojidl)^, As the holy Spirit and the power of it, is ne* D 4 ^^^^7 40 CHRIST'S SPIRIT caflary for miniflers, fo alfo for all other chriftians what- foever. But fQme here will be read)^ to fay, Yea, but do all be- lievers receive the Spirit of God, and the power of the Spi- rit, as miniflers do ? Yes, equally and alike with them, without any differ- ence. This is evident, j^dfs xi. 15. where Peter tells the Jews, who contended with him for converfmg and eating vrith the Gentiles, that when He began to fpeak the zvcrd to tbem^ the holy Spirit fell on them^ faith he, as on us at the be- ginning. And again, ver, ij. For afmuch then as God gave unto them the like gift as he did unto us^ who believed on the Lord Jefus Chriji ; what was /, that I could withfland God, So that God gave the holy Spirit to as many Gentiles as believed, iji like manner as he did unto the apofliles them- felves : and they received the fame power of the holy Spi- rit coming on them, as the apoflles did- Whereby you may perceive that not miniflers only are fpiritual men, and all others temporal, as the Papifls have taught, and many . ignorant people among ourfelves, are flill perfuaded : but all true believers are fpiritual, as wdl as they, being born of the Spirit, and baptized with the Spirit, equally as they are. And fo all true believers, as well as miniflers, being endued with the Spirit-, are alfo endued with the power of the Spirit, and fo have more than an earthly power in tliem. They have all of them power of another nature than the power of the world ; they partake of fpiritual, heavenly and divine power, even of the very power of Chrifl himfelf •, which infinitely tranfcends all the power of the creature. You fee then clearly, that all faithful chriflians have the Spirit of power, and the power of the Spirit coming pn them, as well as miniflers : And they fland in need of both thefe, for thefe caufesi h They A CHRISTIAN'S STRENGTH. 41 1. They ftand in need of the Spirit of power, firft, to difference and diilinguilh them from reprobates and de^ yils: for 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 Beelzebnb^ but only hj the Spirit. And M?/:t which dwells in me. As light is in the air, but dwells in the fun, fo when men are regenerate, good is in the flefli, but dwells in the Spirit. For grace in the foul, is nothing but fo much of the power of the Spirit, imme- diately dwelling and working in us ; and when the .Spirit is gone, all grace goes along with him, as all light with the fun; but it dwells in him, and is infeparable froni him. 3. All chriftians fland in need of the power of the Spi- rit, to enable them to mortify and deftroy fln. There is no power in our flefti, againil fm ; but all the power of our flefli, is for it: and therefore it muft be another power than the power of our flefh that muft deftroy fm, and that can be no other than the power of God's Spirit. And the power of the Spirit deftroys the whole body of fln^^ and each particular ftrong corruption. I. The whole body of fin, in all the parts and menv bers and branches of it ; each feveral influence and opera- tion of the Spirit, being a feveral deftru6lion, of fome fln or other. For as the fpirit that is in us, lufts after envy, or pride, or vain-glory, or covetoufnefs, or uncleannefs, or the like; fo the Spirit we have of God, according tp its mighty power, deftroys all thofe flnful works of our corrupt fpirit, and mortifies all the deeds of our flefti; ac- cording to thatf of Paul^ If ye mortify the deeds of the flefh, ky 44 CHRIST'S SPIRIT by the Spirit^ ye Jhall live^ Rom. viii. 13. The ?Lt?a will ne- ver mortify its own deeds, but the Spirit muft mortify the deeds of the flelh^ and this will mortify them, according to the whole latitude of them. 2. Again, as the power of the Spirit fubdues the whole body of fm, fo alfo it overpowers each particular flrong corruption, and keeps a chriftian ftraight and upright; in the ways of God. Every man hath fome one cor- ruption, to which by nature he is more inclined than to another, and this is the bias of a man ; but the ftrength of the Spirit will overpower this. A bowl, if it be thrown with ftrenp-th, knows not its bias, but is carried on ftraight, as if it had no bias at all. So the godly have ftill Ibmc flefh in them, which is their bias, and carries them from God to themfelves and the world, but the ftrength of the Spirit takes away this bias, and makes us take ftraight fteps to God. 4. All chriftians ftand in need of the power of the Spi- ritj tx) enable them to perform duties, to perform them aright, that is, fpiritually. For fpiritual duties may be performed, for the outward work carnally-, and in fuch duties there is no ftrength, but wcaknefs, becaufe there is ^none of the Spirit in them. For there is no power in any duty, except there be fomething 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 refifting €vil, nor in doing good, nor in any duty of fandbification, or of mortification, than there is of the Spirit in them. And according to the meafure of the Spirit, in each duty, is the meafure 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 weaknefs and deadnefs, and coldncfs, and unprofitablenefs. 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 m,oft fpiritual, is the moft powerful. Ana A CHRISTIANAS STRENGTH. 45 And therefore faith Paul^ I will pray with the Spirit^ and / willfing with the Spirit •, and all the worfhip of the faithful is in the Spirit. Fhilip. iii. 3. We are the circumcifion which w or/hip God in the Spirit^ and have no confidence in the flejh. 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, AH chriftians iland in need of the power of the Spirit, to enable them to the ufe of the word, and that both in private, and in public, as occafion ferves. ■ I. In private; for no man can fay ^ thatjefus is theChrift^ hut by the holy Spirit. No man can fpeak of Chrifl fpiritu- ally, but by the Spirit-, and without this Spirit, which fearches the deep things of God, and reveals them to us, chriftians are unable to give the fenfe of the word of Go4 in their families, and among their friends, and acquaint- ance, and are alfo afhamed to do it. Whereas the Spirit of God gives both ability and boldnefs : as Aquila and Frif cilia his wife, did not only fpeak the word in their family, but alfo took Apollos^ a minifter, home, when they per- ceived him fomewhat ignorant in the myftery of Chrift, and inJlruBed him in the way of God more perfectly, 2. They have need of the power of the Spirit, to en- able them to fpeak the word of God in public, as every chriftian may do, if he come where people are ignorant of God's word, and there are no minifters to do it. This I fay, in fuch a cafe he may do by virtue of his anointing with the Spirit ; and for this you may fee the pradlice of Stephen and Philips who were but deacons, and not elders or minifters, and yet publiilied the vv^ord, where the peo- ple were ignorant-, yea, you may fee, A5ls viii. how all the difcipies, except the apoftles, were by reafon of a great per- fecution fcattered throughout the regions of Judea and Samaria, and they that were fo fcattered^ went every where preaching the word^ becaufe the people among which they were. 46 CHRIST'S SPIRIT were, were ignorant, and there was no body elfe to do it. And God, having made known Chrifl unto them, they could not but declare him unto others : the love both of Chrift, and of their brethren, conftraining them. But this is in cafe of neceflity, and where other faithful chriftians are abfent: otherwife when chriftians are prefent, no man can take that to himfelf, without the confent of all, whicli belongs to all. Sixthly, All chriftians ftand in need of this power of* the Spirit, to enable them to confefs the word, before kino-s, and rulers, and magiftrates, when they are called thereunto. Whereas without this power they would trem^ ble, and bite in the truth. In Matt, x. Chrift tells his difciples that they JJjall be brought before governors and kingS^ for his name's fake. But, faith he, verfe 19. When they fk all deliver you up^ take no thought^ how^ or what ye fiDall fpeak-y for it pall be given you in that fame hour., what ye fhall fpeak. For it is not ye that fpeak^ but the Spirit of your Father that fpeaketh in you. Here Chrift tells his difciples that they ihould be brought before great men, yea before the great- eft in the world, to give teftimony to his truth. And fufely, 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, faith Chrift, at fuch a time, when you are to fpeak before the armed power of the world, be not troubled beforehand, how, or what to fay. For if you have Chrift and his Spirit in your hearts, you cannot want words in your mouths. And the truth which you profefs is moft glorious when it is moft naked, and deftitute of the gar- niftiings of human eloquence and v/ifdom. And therefore be not fearful beforehand, no nor yet careful, touching what you fhall fay •, for it fhall be given you in that fame hour, in that fame momxcnt-, you ftiall have moft prefent help. How A CHRISTIAN'S STRENGTH. 31 How fo? for it is not ye that fpeak^ but the Spirit of your Fa-- iher that dwells in you. The Spirit of truth that dv/ells in you, fhall enable you to fpeak the words of truth, when yoii are called to it. And though you, it may be, are plain and .mean men, and your lips would tremble, and be quite clofed up before fuch an affembly of power and majefty: yet God's Spirit lliall give you a mouth to fpeak, even then. And becaufe, if you were only fupplied with a mouth to fpeak at fuch a time, you would be ready to fpeak rafhly, and foolifhly, to the great prejudice and difadvantage of the truth, therefore he will give you not only a mouth, but wifdom too ; and he himfelf will ma- nage his own caufe with your mouths. And you Ihall fo fpeak as all your adverfaries floall not he able to refift the truth that you fpeak ; but fhall be fo convinced in their con- fciences, that their tongues fhall not know what to fay.- You fhall have a mouth and wifdom, and they fhall want both. And thus, have many poor, niean, fnnple chriflians, when brought before rulers and magiflrates, been able to carry out the truth in that ftrength, that all their adver- faries have been put to filence and fhame, as you may fee in a multitude of examples in the Book of Martyrs. And all this they did, by tile power of the Spirit com- ing upon them. Seventhly and laflly. All chriflians fland in need of the power of the Spirit, to overcome affli6tions and perfecu- tions, from which it is im.pofTible they fhould be free in this v/orld, they being contrary to the world, and the whole world to them. A natural man, who hath no ftrength in himfelf, but his own flrength, faints and fails under afflicStion and perfecution : but the faithful have ift them ftrength above natural ftrength, ftrength abo\^ the ftrength of men, even the ftrength of the Spirit com- ing on them, and fo they endurct and overcome. Our fpirits ^8 CHRIST'S SPIRIT fpirits are weak fpirits, and are conquered by every evil •, but when they are ftrengthened by the power of God's Spirit, thy are, over all evils, more than conquerors. And this is on« thing cbfervable, between natural and fpiritual flrength, in the overcoming of evil. Natural flrength feeks always to throw off the evil, and fo it prevails ; but fpiritual flrength never feeks the removing of the evil, but let the evil be what it will, it {lands to it, and overcomes it. For the flrength of the Spirit, is eafily able to over- come all evils that can happen to flefh and blood, whether they arife from earth or hell. And thus thofe blelTed Martyrs mentioned Hebr. xi. and thoufands and ten thou- fands of their conforts fmce, have overcome, cfuel mock- ino-s and fcourgings, and bonds, and imprifonment, and floning, and fawing in funder, and flaying with the fword, and all the woes of poverty and want, and banifhment, and of living in wilderneffes and caves, and dens of the earth-, thefe and all other evils, they have mightily over- come, by this only power of the Spirit coming upon them. Thus we fland in need of the power of the Spirit, to overcome afflidion and perfecution •, and how much power we have, in afflidion and perfecution, to endure them, and overcome them, jufl fo much of the power of the Spirit, we have, and no more. And thus alfo have I declared unto you what necefTity all chriflians have of the power of the Spirit coming on them, as well as miniflers. And this was to flrengthen the ufe of exhortation. The fecond ufe, is for information and inflruclion, after this manner. If the receiving of the Spirit be the receiv- ing of power, then it clearly informs us, that the way to partake of thi': power, is to obtain this Spirit: and the way to increafe this power, is to increafe this Spirit. I fhall endeavour to fpeak to both thefe things, and fo fhall conclude, 1. The A CHRISTIAN'S STRENGTH. 49 I. The way to obtain this power, is to obtain the Spirit. And that we may obtain the Spirit, we muft firft pre- pare ourfelves to receive the Spirit. Now this preparation doth not fland (as Papifts teach, and many ignorant perfons among ourfelves think) in fweeping the foul from fin, and then ftrewing it with graces, that fo we may be fit to receive the Spirit. For firfl. The fweeping of the foul from fin, is not a work of our own, before the coming of the Spirit, but a work of the Spirit itfelf, after it is come. For no flefti can clear the foul of one fin, it is the Spirit muft do that. And fecondly, For the ftrewing" of the foul with grace, neither is this a work of our own, but a work of the Spirit itfelf, after it is come. For the Spirit itielf brings all grace with it, and before the coming of the Spirit, there is no grace at all. So that, we cannot by any a6i:s of our own, prepare our- felves to receive the Spirit-, but only by the Spirit we pre- pare ourfelves to receive the Spirit. For it is not any work of our own, upon ourfelves, but the immediate work of the holy Spirit upon us, that can make us fit to receive himfelf. It lies wholly in his own power and goodnefs, firft, to prepare in us a place for himfelf, and then after to receive and entertain himfelf, in that place he hath fo pre- pared. Now the works of the Spirit, whereby he firft pre- pares us for himfelf, and then entertains himfelf, in us, are thefe tv/o efpecially. I. He empties us ; and 2. He fills us with himfelf, r;hom he hath made empty. I. He empties us. And this emptying, is the firft and chief work of the Spirit upon the eledl, whereby he pre- pares them to receive himfelf. For the more empty a man is of other things, the more capable he is of the .Spi- rit. If you would fill a vefiel with any other liquor than -E it Sd CHRIST'S SPIRIT it holds, you muft firft empty it of all that is in it before ; if you would fill it with wine, you muft firft empty it of beer or water, if any fuch liquo-r be in it. For two mate- rial things cannot poflibly fubfifl: in the fame place, at the fame time, the fubftances of each being fafe and found. And fo if the holy Spirit, who is God, mAift come into us r all mortal and unftable creatures, together with fm 2nd ourfelvcs, and whatever elfe is in us, mui]; go forth. Hu- man reafon, and human wifdomi, and righteoufnefs, and power, and knowledge, cannot receive the holy Spirit: but we muft be emptied of thcfe. if ever \vc would re-, ceive himi. "VVe muft thus fuffer ourf!lves to be prepared by the Spirit, to receive the Spirit: but with this caution. That when the Spirit of God hath wrought this in us, we do net attribute it to ourfelves, as our own work, nor think anv thin 2; of ourfelves, but defccnd into our ov;n nieer nothing. Otherwife we ftiall be a hindrance to the Spirit, that he cannot . v/ork in us after a more excellent man- ner. And when a man is thus empty of him.feif, and of other things, then he becomes _^i?^r in fpirit^ and fuch the Spirit always fills, and defcends into with a v/onderful and ir- -refiftible power, and fills the outer and inner man, and all the fuperior and inferior faculties of the foul, with himfelf, and all the things of God. And this is the fecond work of the Spirit, to fill thofe whom he hath emptied. Nov/ the ufual and ordinary means, through which the Spirit doth this, are thefe three. I. The hearing of the word preached. But here we muft diftinguiih of the word. For the law is the word of God-, but St Paid faith, that by that word the Spirit is not given, hut by the word of the gofpel. And therefore hew beautiful are the feet of them that bring the gofpel of peace I for nothing is fo fweet and precious as the word of the gofpel, which A CHRISTIAN'S STRENGTH. 51 which brings with it the holy Spirit. This you may fee, ABs X. 44. where it is faid, that whilfi Peter yet fpake^ the holy Ghoft fell on all them that heard the word. And there- fore alfo the gofpel is called, the rrdnijiration of the Spirit y becaufe as it proceeds from the Spirit, and the holy Spirit gives utterance, fo it alfo conveys the Spirit to the faith- ful. Now the gift of tongues and miracles, and other fuch like gifts, are at the prefent ceafed in the Church : but the gift of the Spirit is not ceafed-, and this the Lord flill joins with the miniftry of the gofpel, that he may keep in our hearts the due refpecl of this ordinance. 2. Means, is faith in the word heard. For it is not every one that hears the word, that receives the Spirit: but only they, that hear with the hearing of faith. For if thou hear the word of the gofpel a thoufand times, and v/anteft faith, thou fhalt never receive the Spirit; for un- belief, Ihuts up the heart againft the Spirit-, and ever op- pofes and refills the Spirit, and never receives it. But faith opens the heart to receive the Spirit. By faith, we lay hold on Chriil in the word: and through our union with Chrifr, we obtain the Spirit. For we have not the Spirit immediately in itfelf, but in the fiefh of Chriil. And when v/e, by faith are made the flefh of Chriil, then we partake of that Spirit that dwells in the flefn of Chriil. Now through thefe two things, the word and faith, the Spirit communicates to us a new birth-, it begets us unto God: and fo we partaking of the nature of God, partake alfo of the Spirit of God. They that are born of men have nothing in them but the fpirit of men, but they that are born of God have the Spirit of God. That zvhich is horn of the flefjj is fltjh^ and hath no fpirit in it; but that which is horn of the Spirit,, is fpirit^ and hath fpirit in it. So that* there is no means to partake of the 'Spirit of God, E 2 but 52 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 Chrift hath faid, the Spirit is given to them that ajk. And the difciples when they were to receive the promife of the Spirit, continued with one ac- cord in payer and fuppUcation^ Acls i. 14. For God who, hath promifed to give us his Spirit, hath commanded us to aflv it: and when God hath a mind to give us the Spirit, he puts us in mind to afk it: yea God gives us the Spirit, that by it we may afk the Spirit, feeing, no man can^aik the Spirit, but by the Spirit. Now in afking the Spirit, there is no difference, whether we afk it of the Father or of the Son, feeing trie Spirit proceeds from both, and is the Spirit of both. And therefore Chrifl promifeth the fend- inq of the Spirit from both. From the Father, John xiv, ^he Spirit which the Father will fend in my name. From himfelf, John xvi. Except I go^ the Comforter will not come: hut if I go I '^/^^ f^^^ ^^^ to you. So that both the Father and the Son give the Spirit, and it is no matter whether we afk him either of the Father, or of the Son, fo we ailc him of the Father in the Son, or of the Son in thp Father. And thus you fee the way to obtain this power, is to obtain the Spirit, and alfo by what means this is done. 2. The way to increafe this power, is to increafe this Spi- rit. And therefore it is as needful for us to know the means to increafe the Spirit, as to receive it. And they among others are thefe. I. To increafe faith. For the more we believe, the more we receive of Chrift-, and the more we receive of Chrifl, the more we receive of the Spirit in Chrift. For faith doth not apprehend bare Chrift, but Chrift with his Spirit, be- caufe thefe are infeparable. Now always according to the meafure of Chrift in u:, is the meafure of the Spirit-, and A CHRISTIAN'S STRENGTH. 53 ^nd according to the nieafitre of faith, is the me^fore of Ghrift in us. 2. To be milch in prayer. For the prayer of the fpirit, mcreafes the Spirit. The more we have the Spirit, the HiCre we pray •, and the more we pray,- the more we receive the Spirit. So that when v/e have the Spirit in truth, we fhall Have daily a greater and greater increafe of it, till v/e be filled with the Spirit. For the Spirit comes from Chrift, in whom is the fulnefs of the Spirit, and carries us back again to Chrifl, that we may receive ftill more of the Spirit- And fo by the fpirit that is in our hearts, we lay hold on the Spirit that is in Chrill, and receive more and more of it. 3. To turn ourfdves daily from the creature to God. For the more v/e enlarge oitr hearts towards the creature^ the lefs capable are v/e of the Spirit of God. For to live much upon the creature, is to live much according to the flelh, and this quenches and llraitens. the Spirit in us. And therefore we muft live abftradedly from the crea- tures : and fo nfe them, as if we did not ufe them : and fo mind them, as if We did not miind them: and abandon the contents and fatisfaclions of flefli and blood, and v/eart ourfelves from all things but the neceffities of nature. And the more free and loofe we are from the creature, the m.ore capable are v/e of God's Spirit, and the operations of it. He that lives at greateft diilance from the world, and hath ieafl communion with the things of it, hath always the greateft proportion of God's Spirit. For as the apoftle faith. If any man love the worlds the love cf the Father (that is, the holy Spirit) is not in him: fo, if any man love the Father, the love of the world is not in liim : now the more any one loves the Father, tlie Icfs he loves the world : and the lefs he loves the world, the more the Spirit dwells in him. 4. To ceafe daily from our own works. The more we '13 ^ 54 CHRI ST'S S P I Rl T adt ourfelves, the lefs doth the Spirit a6l in us. Anii therefore we muft from day to day, ceafe from our own works, from the operations of our own mJnds, and un-^ derftandings, and wills, and affeftions, and muft not be the authors of our own actions. For we being flelh our- felves, whatever we do is flefhly, feeing the effed cannot be better than the caufe. And if we mingle the v;orks of our flefli, with the works of God's Spirit, he will ceafe from working in us. But the lefs we ad in ourfelves, ac- cording to the principles of our corrupt nature, the more will the Spirit a6l in us, according to the principles of the djvine nature. But our own works, are always a mighty imxpediment to the operations of the Spirit. 5. To increafe the Spirit in us, we mufl give up our- felves to the Spirit, that he only may work in us, without the leaft oppofition and refiftance from us. That, as the foul a6ls all in the body, and the body doth nothing of itfelf, but is fubjedl to the foul in ^11 things : fo the Spirit may do all in us, and we may do nothing of ourielves without the Spirit, but be fubjccc to the Spirit in all itsr operations. For the Spirit of God cannot work excel- lently in us, except it work all i?i all in us. And in fuch a man, in whom the Spirit hath full power, the Spirit works many wonderful things, that he according to hu- man fenfe is ignorant of. For as the foul doth fccretly nourifli, and cherifh, and refrelh the body, and difperfcs life and fpirits through it, even v/hen the body is afleep, and neither feels it, nor knows it: fo the holy Spirit dwelling in the foul, by a fecret kind of operation, works many things in it, for the quickening and renewing it, whilft it oftentimes, for the prefent, is not fo much as fen- fible of it. 6. The fixth means to increafe the Spirit, is to attri- bute the works of the Spirit to the Spirit, and not to our- felves. For if we attribute to the llcfli, the works of the Spixnt; A CHRISTIAN'S STRENGTH. 55 Spirit ; and take from the Spirit the glory of its own works, he will work no longer in us. Wherefore we mud afcribe wnto the Spirit the whole glory of his own works, and acknowledge that we ourfeives are nothing, and can do nothing : and that it is He only, that is all in all, and works all in all : and we ourfeives, among all the excellent works of the Spirit in us, muft fo remain, as if we were, and wrought nothing at all •, that fo, all that is of flefh and blood may be laid low in us, and the Spirit alone may be exalted : firft to do all in us ; and then, to have all the glory of all that is done. And thiis you fee the means to increafe the Spirit, and fo confequently ftrength^ as well as to get it. And by the daily ufe and improvement of thefe means, we may attain to a great degree of fpiritual ftrength, 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 praife and honour, who firil communicates to us his own ftrength, and then by that ftrength of his own works all our works in us : and thus is He glorified in his faints, and admired in all them that believe. E4 UNIFORiMlTY UNIFORMITY EXAMINED^ Whether it be found in the GOSPEL, O R In the Practice of the Churches O F CHRIST. By WILLIAM DELL, Minifter of the Gofpel. UNIFORMITY EXAMINED. 2 COR. IV. 13. tVe having the fame fpirit of Faith ^ according as it is written; I believed^ and therefore have I fpoken : we alfo believe^ and therefore fpeak, ORfcrving that our brethren of Scotland^ together with the Affemhly of Divines^ and the reft of the Preft)yterian judgement, do often, both in their difcourfe and writings, exceedingly prefs for uniformity-, I have been urged in my fpirit to think upon the matter, and to confider whether there could be any fuch thino- found in the word of the New Teftament, or in the prac- tice of the churches of Chrift. And for my part, I in- genuoufly profefs, I cannot yet difcover it j and would be glad if any would inftrudl me further in this particular, fo he do it from the word. Now uniformity, what is it, but " an unity of form r'* and the form they mean, no doubt, is outward : for the inward form, as it cannot be known by the outward fenfes •, neither can it be accomplifhed by outward power. And therefore, till I know their meaning better, I conceive that by uniformity they underftand an unity of outv/ard form in the churches of God : yea, fome of them do declare fo much, calling the thing they would have, external uniformity. Now fuch a thing as this (after fo much meditation and Tecolle6lion, as my other implpyments, and tlie many (1\(- 6o UNIFORMITY EXAMINED. trafllons that neceflarily attend my prefent condition, tvill permit me) I cannot difcern, in the word of the gofpel. For Chrifl fpeaking of the church of the New Teflamenty faith, The hour comeih^ and now is^ wheh the true tjoorfolpperi jhall worpip the Father in Spirit and Truths for the Father feeketh fuch to worfmp him. God is a Spirit^ ajtd they that wcrfiip hira muft zvcrJJoip hhn in Spirit and l^nith^ John iv. 23. In which words it is m.oll evident, that the worfhipi of God in the time of the New Teftament, is inward and fpiritual, confiding in faith, hope, love, and in prayer, which is the operation of the three former, &c. And fo, is fo far from uniformity as it hath been explicated, and as they underlland it, that it is not at all capable of it. And therefore I cannot but wonder at the llrange workings of darkhefs in the mihd^ of men, who would have an exter- nal uniformity, in aworlliip that is inward and fpiritual ;• and of which, the outward form is no part at all, but is' meerly accidental, and fo abfoiutely various. Again, as 1 find not this uniformity in the do6lrine of the gofpel, fo neither in the pradice of the Saints, who' had the fpirit of the Gofpel, as that pra6Lice is reprefented to us in the word. In A5fs i. 14. I read, how the apoftles being together with the women, and Mary the m.other of Jcfus, and hi^ brethren, continued^ ofAo^v[A.uh'cv, with one accord or mind in prayer and [upplication: and AlIs ii. 44, & 46. how all that believed were together^ and continued daily ^ o/^^S^.^^aJoy. with one mind in the temple^ and did break bread from houfc to houfe^ £s?f. And in all this there was unity, but no external unl^ formity, neither name nor thing. Again, Aols iv. 23; Peter and fohn being let go by the magiftrates, went to their own company (which many of our clergy would term a conventicle) and reported all that the chief Priejls and El- ders had faid to them-, and when they heard it^ they lift up their voice to Cod, of^o^vi^aKy, with one mind, and prayed. Here UNIFORMITY EXAMINED. ^i flere was inward unity, in faith, and love, and fpiritual prayer, but no external uniformity: and verfe 32. The muUi tilde of theyn that believed^ zvere of one hearty and one fouL Unity ftill, but nothing of external uniformity. Further, we read A^s^ chap. vii. and chap. viii. that Stephen and Philips who by the church were ordained deacons, and were to fcrve only for the miniilry of the t:ible, yet by virtue of the anointing, preached the word of God freely, and powerfully : and how ail the members of the church of Jerufdem^ who were neither miniders nor deacons, be- ing fcattered abroad by perfecution, went preaching the word every where where they came, in that cafe of necef- /ity: theuniSlion of the Spirit, of which all believers par- take alike, being one fundametal ground of fuch miniilry, where there are no believers to call to the office: and in this, though there was unity of faith, Ipirit, and doctrine, yet I am fare they will hy^ there was no fuch uniformity as they would have. Again, A&s xx. Paul^ the Erlt day of the week, preached to the difciples of Macedonia^ from the evening till midnight, (which Dr PockUngton in a printed Sermon faith, 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 Ephefus^ and there called the elders of the church together, and appeals to them after what manner he had been with them, to wit, fervmg the Lord vyith all humility of mind^ and with many tears and temptations^ &c. and how, he had held back no- thing profitable for them^ but had taught them publicly^ and from houfe to houfe.^ (which I wiih were more in ufe now-a- days, if it might obtain fo much leave from uniformity) and had preached to them repentance towards God^ and faith towards our Lord Jefus Chrijt: our chief work towards God, fmce 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 the 6z UNIFORMITY EXAMINED. the forrow of the flefh; and our chief work towards Chriil, who is given to us as a head, being faith or union. And in the end, exhorts the Prefbyters lo take heed to themfelves^- (who according to the Church-principles of this age, want no admonition themfclves, feeing they are become a pe- remptor)' rule to all others) arid to the focks over which the holy Spirit (and not patrons) had made them overfeers^ to feed the church of God, which he had piir chafed with his own bloody l^c. But in all this, neither pra6tifes himfclf, nor preaches to them, nor commands them to preach to others, or im- pofe upon others any fuch kind of thing as external uni- formity. And fo furely, they that fo vehemently urge this thing, that they make it all in all in their reformation, have fome other teacher than the apofcle, who being taught cf Chriil, as Chriil was taught of God, yzx. knew no fuch thino- at all in the worlliip cf God, as uniformity. And yet further, that t\i& world, if it be pofnble, may be the more convinced, obferve a little more ferioufiy the pradtice of Chriil and the Saints, in reference to this pointy and you fnall fee nothing lefs than external uniformity, See this in the prayer of Chrift, (prayer for the duty itlelf, being noihing, but io much fpirituai worfhip, as being the voice of the Spirit in the fielh, both in head and mem- bers) this, Chrift fometimes performed with his eyes lifted up to heaven, fometimes being proflrate with his body on the earth, and fo feveral times, feveral ways : and as he, fo the flints, have-, fome prayed flanding and lifting up their hands, TL^Mofes-^ fome kneeling and lifting up their hands, as Sclomon\ fom.e, ftanding and not lifting up their eyes, as the Publican^ &c. And what external unifor- mity in all tjiis? And as for praying, fo for preaching; Chrift fomciiirics preached in a iliip, fometimes on the fhore, fometimes in the city Jerufalem., fometimes in the Temple, fometimes in the dciert, fometimes early, fome- times late-, as if he intended on purpofc, to v/itnefs againfl that UNIFORMITY EXAMINED. 6^ that piece of the myllery of iniquity, which in after ages ihould be called uniformity. So Paul preached fometimes on the Jew's fabbath, fometimes on the lirll day of the week, fometimes each day of the week, fometimes in the day, fometimes in the night; fometimes prayed in the houfe, fometimes on the fhore: he circumcifed Timothy among the weak, refufed to circumcife Titus among the perverfe ^ became as a Jew to the Jews, as a Greek to the Greeks, to the weak as weak, to the ftrong as ftrong, all things to all men, that he might win fome : and what ex- ternal uniformity was here? And then for the Sacraments, Chrift adminiftered the Sacram.ent of the fupper, imme- diately after fupper-, P/iul at midnight, and it may be others in the morning, or at noon: and what external uniformity in all this? And for government -, fometimes the apofties m.et 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 v/ord and Spirit, and not by the power of the world. At other times, minifters and believers did things by the word and Spirit among themfelves, by the mutual confent of both; or elfe believers alone among themfelves, if there were no miniflers prefent. And where the number of believers were more, they li ood in need of more ofncers : and were fewer, of fewer ofhcers ; and all thefe things, are the free ordering of the churches, who have Chriil, the Spirit, and the Father among them, and in them, and fo are taken out of the bondage of men, into, the freedom of God. That truly I fee not the gofpel more letting its fpirit againil any thing of Antichrlil, than a- gainft this point of external uniformity. For if we have one Lord, Chrifl, Spirit, Faith, Baptifm, and God, all other things are free to the churches, as God Ihall order by themj and no otherwife, and the reafon, and wifdom, and prudence 64 UNIFORMITY EXAMINED. prudence of man, have no place in this world, where the Sun of righteoufnefs fhines, as the only light? But againfl this that hath been faid, do lie fome objec- tions-, as firft. The Prophet foretold that the Lordjhould be one^ and his nam one^ and doth not this imply external uniformity? I anfwer, nothing lefs : for the apoftle explicates plainly and clearly, what it is to have the Lord one^ and his yiame cne^ among believers, Ephefians iv. 4, 5, G, where he faith, there is in the fpiritual church, one body^ and one. Spirit^ one hope of cur callingy one Lord, one faith ^ one bap- tifm^ one God and Father of all^ 'who is above all^ through all, and in all. Where you fee, that among believers there is a manifold unity, but no external uniformity ^ yea, the prayer of Chrift the Son, for the chuch, unfolds clearly the promife of God the Father to thc^ church, John xvii. Chrifl prays, that they all (who arc many among them- felves, according to the flefii) may be one, as thou Father art in nie^ and lin tbce^ (that is, according to the unity of the Spirit, not external uniformity) that after this manner they alfo may be one in us. But again, it is objeded out of i Cor. xiv. that the apof- tle requires that all things may be done in the church decently end in order: and doth not this imply exterrial unifor- m\\.y ? I cinfwerj that they will hardly admie in their pariih- churches, fuch a decency and order as the apoftle there means, neither are they capable of it. For he faith before, "when the whole church is come together into fomc place, that all may prophefy one by one, that all may learn, and all may be ccm^ fprted: and that during this exercife of prophcfying, if any thing be revealed to another, the former to give place-, and he muil fpeak that h:ith the cleared light, fee'ng the Spi- rit, to whomfocvcr it is given, ic is given to profit withal, ^d tliat though all may prophefy one by one, yet all may not UNIFORMITY EXAMINED. 65 not prophefy at once, for then it would not be order, but confufion, which the apoftle would have avoided, faying, Lef all things he dom decently and in order. And this decency too, he perfuades to by the word, he doth not enforce by fecular power : and if they will call this uniformity, for believers to prophefy one after another, according to the variety of the gifts of the Spirit, and not many, or two or three at once, or the fame time, we willingly agree with them : but how far this thing is from their fenfe, every one knows. Thus you fee thefe objecftions anfwered, and I am con- fident there are no more can be brought, but may as clearly and eaiily be anfwered as thefe. And therefore, I fay, I wonder, and wonder ao-ain, that we having covenanted and agreed together folemnly, to endeavour for a government moft agreeable to the word of God, fhould in the mean time be left fo void of the fpiric and light of the gofpel, as to fall upon external unifor- mity, which is no-where to be found in the gofpel, nor in the practice of primitive chriftians. Yea, while I confider more feriouOy of the matter, me- thinks external uniformity is a monflrous thing, how glo- rious foever in their eyes •, and not to be found either in nature or in grace, either in Chrift's kingdom^ or the kingdoms of the world. In nature is no external uniformity extended to all the works of nature; for look into the world, and fee if there be not variety of forms -, heavenly and earthly bodies, hav- ing feveral forms ; and in the earth, each bird, bead, tree, plant, creature, differs one from another, in outward form. If the whole creation, fhould appear in one form, or ex- ternal uniformity, what a monflrous thing would it be^ nothing differing from the firfl chaos? But the variety of forms in the world is the beauty of the world : So that F though 66 UNIFORMITY EXAMINED. though there be a moft admirable unity among all the Crea- tures, yet there is nothing lefs than external uniformity. Again, as there is no external uniformity fpread over the great world, fo nor yet over the little world, or man. For look upon a man, confifling of head and members,, unto which the apoftle compares the church, and you fhall not find all the 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 a6t as the hand^ and if all the m.embers fhould appear and a6l in one form^ what a monfter would a man be ? and yet among the members, though there be no ex^ternal uniformity, yet there is admirable unity. And yet again, look into the kingdoms of the worlds and you fhall fee no fuch thing in them as external uni- formity : Here in England you fliall obferve that Tork is not governed as Hull^ nor Hull as Hallifax^ nor that as Brijtol, &c. neither is one county, governed uniformly as another j there is no uniformity in the government of Keftt and Effex', nor one town governed like another-, in Gcd- mancheftery the youngeft fon inherits, in Hvjitingdon the eldefl: nor one corporation governed like another, nor one company in the city governed as another j and yet be- tween all Counties, Cities, Towns, Corporations, Com- panies, there is unity, though no external uniformity. Yea, look upon the famous City of London^ and tliere are, it may be, an hundred thoufand fiimilies, or more in it, and each one governed after a fcveral manner-, and among all thefe families there is no external uniformity, and yet they all agree v/cU enough, in the unity of a city. Nay further, to bring but one man to an uniformity of life and practice, by an outward Law, would be the mofl abfolute tyranny in the world, and make liis life worfe than death. To compel every man by a law every day in the week, or every Monday, Tufcday, &c. in the week, to UNIFORMITY EXAMINED. 6y to an uniformity of life, that he fhall rife at the fame time, ufe the fame poftures, fpeak the fame words^ eat the fame food, receive the fame phyfic, fit^ and Hand, and walk, and lie down at the fame fet times, who ever heard of fuch a cruel bondage ? What an abfurd and intolerable thing then is uniformity in the life of a mart, taking away all freedom of the foul ? But how much more evil arid in- tolerable is uniformity in the life of a chriflian, or of the true chui^ches of Chrift, taking away all freedom of the Spirit of God,' who' being one with God, works in the freedom of God, and is not to be bound with any autho- ritative or coercive pow^r, of poor, dark, ignorant, vain, foolifh, proud, and fmful men ? What now then do the Prefoyters riiean by uniformity ? Would they have the word preached, and the Sacraments adminiilered, and the name of God called on, and all this done in fpirit and truth, in the churches of Chrift ? this truly is unity and not uniformity, and fuch an unity as no man can compel. But would they have the word preached, the narrie of God called ori. Sacraments adminiftered, the fpiritual difcipline of the fpiritual church managed, the vir- tues of Chrift, and graces of the Spirit in the faint.: exercifed, and all this in one and the fame outward form, or uniformi- ty ? This is the burden of the faints, the bondage of the church, the ftraitning of the Spirit, the limiting of Chrift, and the eclipfmg the glory of the Father. And how wife foever thefe men may be in natural and carnal things, yet their wifdom is but fooliflmefs in fpiritual things, in which there is no more uniformity than in the workings of the: Spirit, who works feverally in feveral faints, and feveral- ly in the fame faints, at feveral times : And therefore they that would tie the church to. an uniformity, which works not of itfelf, but as the Spirit works in it, let them firft tie the Spirit to an uniformity, and v/e are concented. But thefe men feem to run a fad hazard, who would thus re- F 2 duc€ 68 UNIFORMITY EXAMINED. duce the workings of the Spirit, in chriftians and churche?;^ to an outward uniformity, according to their own mind and fancy, and fo would rule and order, and enlarge and ilrait- en the Spirit of God by the fpirit of man ; feeing it is worfe to fm againfl Chrift in the Spirit, than againil Chriil in the fielh. And therefore, till I be otherwife taught by the word, I cannot conceive that there ought to be, or is polfible to be, any fuch external uniformity in the churches of Chrift, as thefe men ftrive, and contend for ; I will not fay are ready to fight for: but that feveral churches of Chrift, having unity of do6lrine, faith, the Spirit, ordinances. See. may have divers forms of outward adminiftrations, as God and Chrift by the Spirit fliall lead them-, and that every church is in thefe things to be left free, and no church forced by any outward power to follow or imi- tate another church, againft its will, not being freely led unto it by the Spirit of God. Neither do I think that God hath fet up any company of men, or Synod in the world, to ftiine to a whole nation, fo that all people lliall be conftrained to follow their judg- ment, and to walk by their light : feeing other minifters and chriftians may have morxi light and fpirit than they. Neither hath Chrift promifed'his prelence and Spirit, to minifters more than to believers, nor more to an hundred, than two or three : And if two or three chriftians in the country, being met together in the name of Clirlft, have Chrift himfelf, with his word and Spirit among them, they need not ride many miles to the Aflembly at London to know what to do, or how to carry and beha\T themfelves in the things of God. And therefore, for any company of men, of what repute foever, to fet up their own judg- ment in a kingdom, for a peremptory rule, from whicli no man muft vary, and to compel all the faithful people of UNIFORMITY EXAMINED. % of God, who are the very members of Jefus Chrift him- felf, to fall down before it, upon pain of being call into the burning fiery furnace of their indignation, heated feven times more hot than ordinary, through the defired accefs of fecular power to their power, is a far worfe work, in my eyes, than that of king Nebuchadnezzar's fetting up a golden image, and forcing all to fall down before it; fee- ing fpiritual idolatry, is fo much worfe than corporal, as the fpirit is better than the fl^lh. And therefore I do think (let them teach me better by the word that can) that uniforrnity, the great Biana of the Prefbyterians, and the image that falls down from the brain and fancy of man, hath no footing in the Scrip- tures, or in the pradice of the churches of Chrift: And that the preft)yterian uniformity, is near akin to prelatical conformity, and is no other than the f^rne thing under another word, after the manner of prelacy and prefby- tery, and to concliide, that unity is chriftian, uniformity antichriftian. And this I have only hinted, and that briefly, aqiong many occafions, to difcover to the faithfvil, that fqme of the very dregs of aniichriftianifm ftill prevail and domi- neer, under the very name of Reformation: and alfo to give occafion to men of more fpirit and abilities, and leifure, to difcourfe more fully to this point, that the Serpent's head of formality, which is fo careful-y aourifh- e(l by human reafon, may be crylhed in pieces by the power of the word. I Jo H N ii. 27. ^be anointing which ye have received of him^ ahideth in you^ and ye need not that any man Jhould teach yoii^ hut as the fame anointing teacheth you all things^ and is truths F 2 and y^ UNIFORMITY EXAMINED. and is no lye^ and even as it hath taught you^ you Jhall abide in him. The fpiritual church is taught by the anointing, the carnal church by councils. T H E THE BUILDING, BEAUT V, Teaching, and Embelliihment Of tjie Truly CHRISTIAN AND SPIRITUAL C H U R G H. By WILLIAM DELL. Matt. v. n, 12. , Mkjfcd an yt zvhen iiwi JJiali revile you, and perfoute you, and. jliali fay all tnanner of evil againft you Jaljly for my fake. J^joice and be exceeding glad \ for great is your reward in heaven: for Jo perfejC.uLed they the prophets which were before you* Ps A L. Ixix. 9. The reproaches of them that reproached thee, are fallen upon me. [ n ] A N EXPOSITION sj^, Of the LIVth Chapter of IJaiah, frpm Verfe 1 1 . to the end. The words are thus: Ver. 1 1 . O thou affii^ed^ and tojfed with tempejl^ and not comforted -, behold^ 1 will lay thy Jtone§ with fair colours^ and lay thy foundations with faphires, 1 2 And I will make thy windows of agates^ and tlry gates of carbuncles^ and all thy borders of f leaf ant fi ones ^ ^c, THIS place of fcriptnre is very ufeful to the church of God, in thefe times wherein we livej yea verily, this prophet did not fo much pro-r phefy to his own age as to ours, nor to the Jewifh church as to the chriflian. For unto them it was revealed^ that not unto themfdves^ but unto us^ they did minifier the things which 4ire now reported unto you^ i Pet. i. 12. The prophet Jfaiah prophefied in the fpirit, touching the kingdom of Chrifl, which {lands not in the fleih, but in the Spirit-, and delivers from the Father by the Spirit many excellent promifes, to be fulfilled in the Son incar- nate, head and m.embers. The firll promife in this chapter, is touching the great increafeof the church, in the days of the New Teftament; that whereas before the church was to be found but in Quc kindred^ and tongue^ and people^ and nationy Rev. v. 9. now^ 74 THE BUILDING, BEAUTY, &c. now, it fhould be gathered out of every kindred^ and tongue^ and peofk^ and nation. And this is lb defirable and comfort- able a thing, that in the beginning of the chapter, he calls upon all to rejoice at this , Sing^ O barren^ then that didft not bear, break forth into finging^ and jhoiit aloud^ thou that didft not travail with child: for more are the children of the dc folate than of the 7narried wife^ faith the Lord. E?darge the place of thy tent^ and let them ftretch forth the curtains of thy habi- tations. Spare nct^ lengthen thy cords, and ftrengthen thy ftakes : for thou fh alt break forth on the right hand^ and on the left •, and thy feed fJj all inherit the Gentiles^ and make the de fo- late cities to be inhabited. Ifai. liv. \,i£c. So that there fliall certainly be a mofl wonderful, and numerous increafe of the faithful, in the chrillian church, till they become as the ftars of heaven, and as tlie drops of the morning dew, thar cinnot be told, all of them afiembled in the beauties of holinefs. And therefore let us not be overmuch troubled, though at prefent we fee, in a numerous nation, but few true chil- dren of the fpiritual churchy for Godfhall blefs thefe few, and bid them increafe, and multiply, and replenifh the earth : fo that though the afTemblies of the faints be now but thin, and one comes from this place, and another from that, to thefe afTemblies •, and in many and moil places of the kingdom, thefe few are fain to come together fecretly, for fear of the Jews, that is, the people of the letter j yet through the pouring forth of the Spirit, it ihall come to pafs, at laft, that they flnll come in tiocks, and as doves to their windows. ^ And it fhall be faid to the church by the Lord, Lift lip thine eyes round about, and behold, all thefe ga- ther themfehes together and come to thee : As I live, faith the Lord ^ ihou JJjalt furely clothe thee with them all, as with an or- nament, and bind them on thee as a bride doth, &c. till at lall the church fhall fay in her heart, IV'ho hath begotten me thefe^ feeing I haie loft my children, and am defokte^ a captive., and removing OF THE SPIRITUAL CHURCH. 75 removing to and fro? and who hath brought up thefe? Behold, I was left alone ^ thefe ^ where had they 'been ? Yea, thefe very promifes, are now in the very adl of accompliihing among us; for the fpiritual church hath received a very great increafe within thefe few years, and God hath many faithful people in many places of this kingdom. And one thing that is remarkable touching the in- creafe of the church at this day, is this. That where Chrift fends the miniftration of the Spirit, there many young peo- ple are brought in to Chrift ; as being m.oft free from th^ form.s of the former age, and from the do6trines and tra- ditions of men, taught and received inftead of the pure and unmixed word of God : v/hereas many old profefTors, who are wholly in the form, prove the greateft enemies to the power of godlinefs : and thus, the firfl are the lafi^ and the lajlfirfi. Now this great and fudden increafe of the faithful, is that which doth fo exceedingly trouble the world, and makes them angry at the very heart. For, if they were but a few, mean, contemptible and inconfiderable perfons, whom they might eafily fupprefs and deftroy, they would be pretty quiet: but when they begin to increafe in the land, as Ifrael did in Egypt -^ and, notwithftanding ail the burdens of their tafk-mafters, wherewith they are afflidted and grieved, do yet increafe abundantly, and multiply, and wax exceeding mighty, till they begin to fill the land ; and when they confult to deal wifely with them, left they multiply too much, do yet fee them grow and multiply jhe more, that they know not at what country, or city, or town, or village, or family, to begin to fupprefs them ; this is that which doth fo exceedingly vex and inrage the nvorld, and makes them even mad again, as we fee this jday. For the increafe of the faithful, as it is the glory of the churchj fo it is the grief and madi^efs of the world. But 76 T H E B U I L D I N G, B E A U T Y, &c. But thefe men in vain attempt agalnfl this increafe of the faithful, as the Egyptians againil the increafe of the Ifra- elites-^ for none can hinder the increafe of the Church, but they that hinder God from pouring out his Spirit-, and ac- cording to the meafure of God's pouring forth the Spirit, is and muft be the increafe of the church, in defpite of all the oppofition of the world, And thus much touching the firfl promife of the church's increafe. Now in the words I read to you, the Lord comes to another promife : fo that the Lord, becaufe of the church's Weaknefs, adds one promife to another i and thefe pro- mifes are nothing but the outgoings and manifeftations of his love, through the word, Chrifl. But to look more nearly upon the words, Ver. II. 0 thou efii^led. Affli(51:ion in the world, doth fo infeparably attend the church, that the church even takes its denomination from it, O thou ciffli5led. 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 diredl contrariety to the world, which is born of the flefli, and is alfo of its far ther the devil. And fo, the whole world is malignant a- gainft the faithful and fpiritual church -, and all that are not regenerate, fet their faces, yea their hearts and their hands, againft the faints-, and the unregenerate world, is againft the regenerate-, and the carnal world, againft the fpiritual; and the finful world, againft the righteous-, and all the people and nations in the world, are againft that people and nation which the apoftle calls, a holy nation^ and a peculiar people. As the world cannot endure God in himfelf, fo neither ran it endure God in the faints -, and fo the more God dwells in the faints, the more doth the world afflid the faints i OF' THE SPIRITUAL CHURCH. 77 faints : for they oppofe not the faithful for any thing of ficih and blood in them, but becaufe that flefh and blood of theirs is the habitation of God, and the very prefence of God himfclf is there : as he faith, / will dwell in them^ and, walk in them. Agreeable to this is that of Chrift, where he faith. All this jhall they do to you^ for my Name's fake \ that is, when the name of Chrift is called upon us, and we are taken into his Name, that is, into his righteoufnefs, and life, and truth, and wifdom, and holinefs •, and into his Nature, which comprehends all this; then, when the world perceives the Name of God in the fons of men, and the nature of God in the natures of men, then prefently they fall a perfecuting the faints, for this Name and Na- ture's fake : and he that ftrikes at God in his faints, would, if he could, ftrike at God in himfelf. And therefore let the world take heed what they do in this point-, for while they perfecute the faints, they are found fighters againft God himfelf, becaufe God is one with them, and they are one with God in Chrift. And let the faints be admonifh- ed, fo to hide and retire themfelves into God through Chrift, that whoever is an enemy to them, and oppofes them, may rather be an enemy to God, and oppofe God than them, they living and ading in God, and not in themfelves. Now this afflidlion, the church meets with in the world, is profitable for the church •, it is good for it that it fhould be afflided: for the more it is afflided in the flefh, the more it thrives in the fpirit: this afiiidion ftirs us up to the exercifeof our faith and prayer; yea, then is our faith moft a6tive and vigorous, and our prayers moft fervent, till they fill the whole heavens again; then are we moft in the ufe of the word ; then are we fet oft' furtheft from the v/orld; then do we keep clofeft to God; then have we neareft intercourfe and communion with him : fo that we could better want fire, and water, and the fun, than want ai?l.(ftion. 78 THE BUILDING, BEAUTY, &c affliction, which God out of his meer love, through his over-ruling power and wifdom, caufes to work unto us for good. So that we, who are placed in the hand of Chrift, are fet in fuch a condition, wherein nothing can do us any harm for ever, but evil itfelf mvifl work good unto us. But we proceed. 'Tojfed with tempeft. Where we fee that the church is not only afflided, but violently affli6ted-, one wave comes againft it after ano- ther, as in a tempeft ; and the more fpiritual the church is, the more doth the world becomx as a raging fea againft it; becaufe the more fpiritual the church is made, it is fet in the more contrariety to the world, and the world to it. The pfalmift defcribes this tempter in the world againft the churth \ 'They came upon me like a rf.mping and a roaring lion: And again, "They came upon me^ to eat up my fejh^ as they would eat bread. When the faints have appeared in the Spirit, and adled in the Spirit, how violent and en- raged hath the world been againft them? It would tofs them, as in a tem.peft, from place to place, from poft ra pillar, as they fay, till it hath quite toiTed them out of the world. Yea, men naturally meek and moderate, how fierce have they become againft the faints, when there hath appeared any glorious difcoveries of Chrift in tliern ? For the enmity, that is in the feed of the ferpent, againft the feed of the woman, will be ftill breaking forth-, and though it may for a time be covered under many moral virtues, and a form of godlinefs, yet when God leaves them to themfelves, and lets them act outwardly according t3 their inward principles, how cruelly, and malicioufly, and fiercely, and defperately do they aft againft the faints of God ? Yea, there is not that enmity between Turk and Jfiy, as there is between carnal gofpellers and fpiritual chriftians; the former hating thcfe, and being angry againft OF THE SPIRITUAL CHURCH. 79 againfl thefe to the very death. And whenever, the Lord Ihall fuffer thefe to exercife their enmity againft the church, then fhall the church's condition, become fuch as it is here defcribed, affii5fed and toffed '-joith tempcft, - And not comforted. The church of God in all the evil it meets with in the world, hath not one drop of comfort from the world: it hath affliction, tribulation, perfecution, fi-om the world ; but no comfort. This we fee in Chrift the head •, you know what he dif- fered in the world in the days of his ilefli^ he was defpifed and r ejected of men^ and fo full of forrows, that he took his fiame from them, and was called, A man of forrozvs, and acquainted with grief* At lafl, out of meer envy and ma- lice, they apprehended him, bound him, buffeted him, fpit on him, crucified him •, and all this would have been but a fmall matter to have fuffered from the heathen ; but he fuffered all this from the only vifible church of God in the world; who put him to the mod painful and fhameful death of the Crofs, 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- paffion on him; but they laughed at him, and derided him, and mocked and jeered him ; but nobody comfort- ed him. And as it was with Chrift the head, fo it is with Chrift the body and members ; they in all the evils, and woes, and forrows, and oppofitions, and perfecutions they have from the world, have nobody to comfort them, or take compaffion on them. Refuge failed me^ faith Bavid^ no man cared for my foul. Lover and fripid haft thou put far from me, and mine acquaintance into darknefs, faith Reman, Pfal. Ixxxviii. 18. Brethren and beloved, ye that are partakers of the hea- venly calling, and of the divine nature, if ever the Lord fuffer 8o T H E B U I L D I N G, B E A U T Y, &c. fufFer the world to prevail agaihft you^ to afflict you, and tofs you from one evil to another, as in a tempeil, to re- proach you, throw you out of your comforts, banilh you, imprifon you, &c. you fhall find nobody to comfort youj nobody will t^ike notice of you, or regard you, or own you, or pity you, or be fo fenfible of your condition, as to fay, " Alas ! my brother." You mufl look for affli6tion in the world, but you mud look for no comfort there. When God fhall cad us into forrows and fufferings, let us not look for one v/orldly man to (land by us, no not of thofe that now fmile upon us, and pretend friendlhip to us •, no nor yet of our near relations-, but then that fhall be fulfilled, /'Zi;^^ aftranger t& my brethren^ an alien to my mother's children. Nay yet fur- ther •, they that are weak or worldly chriflians, will fland aloof from thee, and will be fhy to own, and countenance^ and encourage, and comfort thee publicly. The difciples of Chrift, when he was led to the crofs, they all for fo ok hiniy andfled^ and left him to tread the winc-prefs alone. And fo if you fuffer in the righteoufnefs and truth of God, you fhall find little comfort from men. 0 thou affli^ed^ tojfed u'ith tempefty and net comforted! Now this the Lord doth, in much mercy to his faints-, he leaves them dcflitute of earthly comfort, that they may look for heavenly-, he leaves them deflitute of all comfort from men, that they may look for comfort from God alone. And therefore when thou art brought into fuch a cafe, to be affii6led and not comforted, lift up thy heart to God, and exped all from him, faith Chrift, John xvi. 'The world flodl hate you and perfecute you^ and f.uill put you out of their fynagogueSy arA fJo all kill you -^ and in doing all this, fhall think they do God good fervice : But, faith he, / will fend you the Comforter. Chrift knew well enough, that among all thefe evils, they fliould have no comforter on earth, OF THE SPIRITUAL CHURCH. Si earth, and therefore promifes to fend them one from heaven. And therefore, when thy fonl is placed in afflidion, ne» ver look after any earthly or fenfual, or creature comforts, for they will prove poifon to thy foul -, but only look for heavenly comforts, fuch as the Spirit brings, fuch as flow immediately from God; forthefe are pure, and fweet, and unmixed, and refrefhing, and fupporting^ and fatisfy- ing, and enduring comforts-, comforts^ that are able to make thee rejoice, not only in fulnefs, but in wants ; not only among friends, but in the midft of enemies ; not only in good report, but in evil report ; not only in profperity, but in tribulations -, rtot only in life, but in death ; they will make thee go fingirig to prifori, to the crofs, to the grave; they are mighty comforts, infinitely llronger than all the forrows of the flefh : and hence it is that many faints and martyrs have gone chearfully to the flake, and fung in the very flamed : the comforts of God in their fouls, have ftrengthened them to this. Thou that art a believer, and in liriiori with Chrift, ne- ver doubt of this comfort in thy greatefl forrows ; Wheri Chrifl had none to fland by him and comfort him, God lent an angel from heaven to do it: And fo when we are left alone in the world, rather than we fHall want comfort,- God will fend us an arigel from heaven, to comfort us; yea, the Spirit itfelf, which is greater than all the angels in heaven; arid we fhall certainly be comforted by God, when we are qffli^fed and toffed'-^ith tempeft^ and not ccmforted by men. Behold^ Iimll lay thy ftojics zvith fair colours^ &c. The Lord feeth the church in its afflicllon, without all comibrt in the, world, and then the Lord comes and com- forts it himfclfv, and this he doth by a promife. They are the fweetefl comforts that are brought to us in the pro- miles. The promifes are the fv/adling-clothes of Chrifl, G thev 82 THE BUILDING, BEAUTY, &c. they carry Chrift wrapt up in them •, and Chrift repre- fenced to the church, hath been the comfort of it,: in all- its evils, outward or inward. And therefore whatever affli<^ion' takes hold on^ thee,, have recourfe to the promifes, to di*aw thy comforts from^ Chrift through, them. O how fweet is that life that is- led in the promifes! a life led in^ the promifes, is the beft life in the world. Men that have eftates in money or land,, depend on thofe things for their maintenance-, but a chrif- tian, may have little or nothing of thefe in- the world, but he hath a promife, which is a thoufand times better, and' makes his life more comfortable : / am God all-fiifficient -, and, I will not fail thee nor for fake thee: whereupon he comes to this refolution,. T'he Lord is my portion:, faith my foiiU I will truft in him,. O how fweet a life is this life^ that knows no cares, nor fears,, nor troubles, nor difquiet- ments ! here, faith a believer is my cftate, and living, and- the lot of mine inheritance ; and this is a thoufand times better and more certain eftate, than all the manors andlord- fliips in the kingdom-, for, my bread fliall be given me, my waters Aiall be fare-, The Lord is my f^epherd^ andlfhall not want', no not when the lions (the great men of the king- dom, to whom every poor man is a ^T:i^y) fhall lack and fuf- fer hunger. He that hath given me his own nature and- Spirit, will not leave me deftitute of food and clothing. Take another inftance. A man feeling the bitternefs of affli6lion to fiefli and blood, is ready to think, O how {hall I ever be able to fufler this or that, or to part with, my relations, with my eftate, with my life, and all that is near and dear unto me? Why, when a chriftian lays hold on the promife, God is faithful^ and zvill not fiiffer us to he tempted above that which we- are able, O, faith a chrii- tian, God vv-ill never bring me to any temptation or trial, but he will give me ftrength proportionable to it, or above it: and fo lives fa tisfied with tlie truth, and goodnels, and - • power OF THE SPIRITUAL CHURCH. 83 fower of God. And thus you fee in thefe inftances, that a life led in the promifes^ is the fweetefl and bed life; when a man can draw all from God himfelf, through a promife. And this in general. That God comforts his church by a promife. But to come more particularly to the words » Behold^ I will lay thy Jlones with fair colours^ and lay thy foundaiions with Saphires. And I will make thy windows cf Agates^ and thy gates of Carbuncles^ and all thy borders of pleafant ftones. The promife relates to the fpiritual church of the New Teflament ^ and this^ you will ohferve, is often in fcrip- ture compared to a building, and that to a moil flately, fumptuous, magnificent and glorious building-, as be^'ng all built of precious ftones, and fo more glorious than the firft temple, which was built up of con>mon ftones •, and it was prophefied, that the glory of the fecond tem.ple fhould far exceed the glory of the firft. The firft temple was Solomon's^ which was indeed filled with the outward prefence of God; but the fecond temple is the humanity of Jefus Chrift^ or the flefh of Chrift, 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 d%Yells truly, really, fpirituali nd moft nearly, by the way of the moft near union, whereby God and the creature are knit together; and this fpiritual temple is more glorious than the firft material one, either according to the firft edition of it by Solomon^ or the fe- cond edition of it by the fathers, in the days of Cyrus^ Darius.^ arid Artaxerxes. Here then you fee, that the Lord promifeth to build up the church of the New Teftament, with ftones of fair colours, with precious ftones. I will not ftand to inquire G z particularly 84 THE BUILDING, BEAUTY, &c. particularly into the natures of the feveral ftones here nam- ed; for the Jews themfdves, do not fully agree about them. It (hall be fufficient for us to attain to the mean- ing of the Spirit in this place, and that is this. That the fpiritual church of the New Teftament, is not to be built with common, but with precious ftones. Now the full fenfe of thefe words I fhall give you forth in feveral particulars. 1. You fee here the matter of which the church of the New Teftament is made-, and that is not of common, but of precious ftones ; elcd and precious ftones ; and fuch are the faithful: For, I.. They have a more excellent nature than other men have-, for they are born of God, and lb partake of the nature of God; and fo in this fenfe may be laid to come forth from God, as the child from the father: and the Lord Jefus did not more truly partake of the nature of man, than thefe do partake of the nature of God; and therefore faith Peter ^ Great and precious promifes are made to us^ that we fioiild be partakers of the divhte ?tature. Others have only the nature of men in them, or which is worfe, the nature of the devil: but the faithful have in them the nature of God, conimunicated to them through a ^ew birth. 2. They have a n-iore excellent fpirit than others have;, as it was laid of Da?iiel^ that there was a more excellent fpirit found with him, than with all the other wife men. Now the excellency of each creature, is according to the fpirit of it : but the laint^ have the Spirit of God, even the Spirit of the Father and the Son dwelling in them; they have the fame Spirit of God dwelling in their flefh, ^s Chrift had dvrelling in his fielh: fo that the very Spirit of God is found in the faithful, and therefore they are more glorious than the reft of tlie world. 3. They •"» OF THE SPIRITUAL CHURCH. ^^ ^. They have a more excellent lullre than other men. One thing that appertains to the excellency of precious iiones, is the luilre of them. Now this luflre in the faiths ful, is the glory of God upon them : Tbe Lord Jhall arifi upon thca^ unci his glory fbdl be fecn upon thee^ faith Ifaiah chap. Ix. and Pa^il faith, We all^ beholding as in a glafs, the glory of the Lcrd^ are changed into the fame image ^ from glory to glory ^ even as by the Spirit of the Lord, So tliat as Chriil v/as taken into the glory of the Father, fo are we taken into the glory of Chriil : as he faith. And the glory which thou gavefi me^ I have given them^ John xvii. for the head and members are taken into the fame gl^ry, accordino- to their proportion. 4. They have more excellent operations •, for the faith- ful, are not fuch precious ftones, that are only for fliew, but they alfo have fome virtue in them, even the very vir- tues of Jefus Chriil : for they having the fame nature and Spirit of God as he had, are able, according to the mea- sure of the gift of Chriil, to do tlie fime works that he did; and lb the faints are excellent, in the operations of "faith, hope, love, humility, meeknefs, patience, tem- perance, heavenly-mindednefs, &c. And in this regard alfo are more precious than the red of the world. And there- fore the Lord calls them his Jewels •, In the day wherein I make up my jewels: and elfewliere they are called the pre- dous Sons of Sion. The people of God are a mod precious people, men and women of a precious anointing-, though fome v/icked and fcurrilous Libellers againft the fpiritual Church, will not allow them this name-, but (according to the anointing they have rCKreived from Satan) reproach it. And yet (lill it is a truth, that the gates of hell flo all 7wt pre- vail againft. That the truly faithful are precious flones in the building of the church, partaking of the nature and Spirit of God, and of the luflre and operations of both. G 3 Whereas, J? ^6 THE BtJtLDiNG, BfiAlJfY,&c, Whereas, on the contrary, other people are the vile of the earth, the true fJrb and cjf-fcouring cf all things^ Pfal. XV. In whofe eyes a vile pcrfon is ccntemncd: a man that is a natural man, a nnfui and unregenerate m.an, who hath no other nature in him, but that corrupt nature he brought into the world, though in this prefent world he may be a crentlcman, or a knight, or a nobleman, or a king: yet in the eyes of God and his fiiints, he is but a vile perfon -, and a poor miean chriftian that earns his bread by hard labour, is a thoufand tim^es n"iore precious and excellent than he, according to the judgment of God and his word. And thus much for the nrft thing, The matter of which the church of the NewTeilament is made, that is, cf preciovis fiones. 2. Now the next thing obfervable, is the. variety of thefe precious ftones. P'or the fpiritual churchy is not built up of precious fiones of one fort only, not all of faphires, or A\ of agates, or all of carbuncles : but of all thefe-, both faphires, agates, carbuncles, and many other precious fiones of fair colours. And this denotes tlie diverfity of gifts in the faints of God. For though all of them are precious fiones, yet they are of diverfity of colours, and luflre, and operations : And this alfo makes for the greater glory of $he churchy for the variety of luflre adds to the beauty and ornam.ent 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 fiefa -, but the variety of mem- bers, with their feveral gifts and operations, are the glory of the body. And fo it is in the church, the body of Jefus Chrifl, wherein are divers micmbers, with dive fity of gifts and operations, excellently let forth by Paul^ Now there are diverjities of gifts ^ but the fame Spirit : And there ar a ^fferences of "d'minijlrations^ but the fame Lord: and there are diverfuies of operations^ but it is the fame God that 'worketh all OF THE SPIRITUAL CHURCH. 87 ^dllin all. But the manifejlatmt of the Spirit ^ is given to every one to profit withal: For io one is given by the Spirit^ the word of wifdom i to another.^ the word of knowledge by the fame Spirits to. another^ faith by the fame Spirit \ to another^ the gift of healing by the fame Spirit-^ to another^ the working of miracles \ to another^ prophefy\ to another., difcerning of fpirits ; to anothci\ divers kijtds of .tongues •, to another., inter- pretation of tongues \ but dll thefe worketh that one and the fame Spirit., dividing to every man fever ally as he will., i Cor. xii. 4, &c. Here, you fee, are diverfities of gifts, and ad- miniflratioRs, and operations in the faithful-, but all pro- ceed from one and the dame Spirit: and whatfoever gift proceeds from the Spirit, there is an excellent beauty, a Jieavenly luflre in it. And therefore labour Jto diilinguilh between tTiofe gifts that are connatural to f hee, and flow from thy own fpirit^ and thofe gifts that are fupernatural, and now from God's Spirit. In ail the operations of thine own fpirit, in all thy natural abilities, parts, wifdom., learning, actings, there is nothing but ungodlinefs, deformity, darknefs, death \ how fp.ecious foever they m.ay appear to the world : but in the gifts .and operations ihat fiow from God's Spi- rit, there is a heavenly beauty, and luflre, and glory ^ yea, :€ven in weak chriftians, that are true chriilians, you fhall •often fee and difcern an excellent beauty in fome gift or other, which they have received from the Spirit j which Ihines not forth fo clearly in fome llronger chriflians,. And therefore, let us not exped ail gifts in all micn, and that every man fhould excel in every gift-, for then one v/ould be faying to another, / have no need of thee> 'But -God hath given diverfity of gifts to divers faints, that •each may acknowledge fomething in another, which he hath not himfelf, and may reckon his perfedion to lie in Jiis union and communion with them-, that fo the -commu- fiion of faints may be kept up in the world, in defpite of G 4 the 68 T H E B U I L D I N G, B E A U T Y, &c, the world. One chrlilian 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 - nefs, and the like •, and no man hath all things in himfelf, that every man in the fight of his own wants, may be kept humble. And this is a glorious thing in this building, that the luftre of each ftone adds to the luftre of all; and the luftre of all is communicated to each ftone : and fo in the fpiritual building, what one hath from the Spirit, it is for all; and what all have, is for each one. If thou haft the g"ft of utterance in the miniftration of the Spirit, it is to build me up; if I have the fpirit of prayer, it com- mends thee as carefully to God as myfelf : one watches over another, as over his own foul ; and if any be weak^ the ftrong fupport them ; if any be doubtful, they that have the gift of knowledge dired them. ; if one be troubl- ed, the reft mourn with him; if one be comforted, the reft rejoice with him; and they are ail fo linked together in the body of Ciirift, that the good and evil of one ex- tends to all. Vvliere thou canft find fuch another com- munion, there join thyfelf : but if this be the only ex- cellent communion in the world, who would not willingly join himfelf to that fpiritual people, where no man calls his grace his own, but all gifts are in common among all, every one Jiaving a ftiarc in the faith, hope, love, pj-ayer, peace, joy, wifdom, ftrength of all ; and all hav- ing a ftiare in thefe gifts and graces, that are in any one? And thus much for the diverfity of the ftones, as well as the precioufnefs of them, 3. The third thing, that reveals the fenfe of the words, is to obferve, that this fpiritual building of the church of the New Teftamcnt is made up all of precious ftones, without any mixture of common ftones; is made up of faphires, agates, carbuncles; and adds, and all thy borders of plea f ant jl ones. Here OF THE SPIRITUAL CHURCH. 89 Here then muft be no mingling of the precious and the vile, the holy and the profane, the faithful and the unbe- liever, the fpiritual and the carnal; but all mull be pre- cious. If a man had a jewel, that had here and there only a precious fbone in it, and all the reft common pebbles, there would be no great glory in fuch a jewel -, but the common ftones would take off from the luftre of the pre- cious ones: And io the church is God's jewel in the world, and it muft be made up only of precious ftones, as you fee here. And where are their eyes that perceive not this? There be /ome that talk much againft new doftrlne, which is the old reproach of the gofpei ; but furely there was never nev/er doclrine than this. That the fpiritual church of the New Teftament fhould be made up of all the people that live in a kingdom ; and that all that are born in fuch a nation, ftiould neceflarily be ftones for the building up of the new Jerufalem. This is a new dodlrine indeed, which neither the Old nor the New Teftament owns ; but was conveyed into the world by the fpirit of Antiehrifi, For God doth not now make any people, or kindred, or nation his church; but gathers his church out of every people, and kindred, and nation : and none can be ftones of this building, but thofe that are firft eled, and after made precious through a new birth, and the gift of the Spirit. And this dod:rine the word will juftfy againft the world ; for Faul^ writing to the churches of Ephefus and Corinth^ Sec. doth he mean all the people that lived at Ephefus or Corinth? No, but the faithful and eled:, chil- dren by adoption, faints by calling ; and faith. So it was meet for him to judge of them alL And if any were miftaken for a faint that was none, furely he carried himfelf very like one; he was outwardly in ftieep's clothing, or he had pot been reckoned among the flock ; and fo, if a ftone be |:aken 5d THE BUILDING, BEAUTY,lkc. taken into this building that is not truly precious, yet it is fo like one, in fhew and colour, that it can hardly be -difcerned to be other but by a very Ikilful lapidary. And indeed, Tuch a miftake there may be in Chrill's kingdom here, that afew counterfeit ftones may be taken up among many precious ones : but that is the miilake of a falfe church, where a thoufand counterfeit ones are taken in for one truly precious-, wherein for one faithful chriilian^ there are many formalifls, and many more profane. This is not fuch a building as the prophet fpeaks of^ for this is all of eledt and precious ilones. But I cannot enlarge on thefe things, becaufe this exercife I intend chiefly as an ^xpofition : only I will add one or two things more touch- ing this particular, and fo go on. 1. If the church of the New l^iliam.ent is to be buih all of precious ftones, whar a building is that, where the only care is to keep thefe ftones out of the building, left by their glory and luftrethey fhould darken the reft? 2. Confider, when the church ftiall be built up all of fuch precious ftones what a glorious church will that be, when the glory of the Lord ftiall ftiine forth in every ftone of this building? How will there be then glory upon glory^ till the glory of the church, firft darkcii, and theii put out all the glory of the world ? 3. Conftder, what great enemies they arc to the true and natrv^e glory of the church,, that would have every man in a kingdom a member of the Church, and would have thofe ta'ken into the flock that are none of Clirift's ftieep •, and thofe taken into the church of God that are ■not of 'God i and would gather up iiny ftones to make up this temple of G-oci^ Tiiefe are the men that v/ould keep oft" thofe glorious things from being fulfilled in the church, which are fpoken of it in the word. 4. We are to take notice, who is the Builder of fuch a ftru6ture as this, all made up of precious ftones : and you fliall OF THE SPIRITUAL CHURCH. 91, fhall find in the word, that the builder and maker ef it^ is God. I will do it^ faith the Lord, behold^ I will lay thy Ji ones with fair colours^ and I will lay thy foundations with faphires^ and I will make thy windows of agates ; it is all God's work from the beginning to the end. For v/ho can build unto God a iiv^ing temple to dwell in, but himfelf ? This the prophet fpeaks plainly, where he faith, "The man whofe name is the branchy hefhall build the temple of the Lord^ even he/hall build it. It lies in the power of no man, to make fuch a build- ing as this is. What wild and woful work do men make, when they will undertake to be building the church, by their own human wifdom and prudence and counfel ? When they think, we v/ili have the church of God thus and thus ; and v/e will make it up of fuch and fuch men; and we will govern it by fuch and fuch laws : and we will get the power of the magillrate to back ours -, and then, what we cannot do by the power of the v/ord and Spirit, we will do by the power of fiefli and blood : Poor men ! that think that thefe new heavens wherein the Lord will dwell, mull be the work of their own fingers -, or that the new Jerufa^ km mufl of necefTity come out of the AlTembly of divines at Weftminfier^ which is to come down from God out cf hea- ven: or that they can build the houfe of God, all of pre- cious (lones, whereas this muil be God's own work, and his ov/n doing; and no flate or council in the world can bring this about. And after much trial, and pains, and wearinefs, the Lord will at lail teach his own, that the gathering, and laying thefe precious ilones together, mAift be the Lord's own doing, even his own doing. When the building of the church is left to men, how wofuUy is it managed .^ Why faith one, we mufl needs ad- mit fuch a one, he is the chief man in the parifli, or he is a man of good eileem in the world, or he is a nobleman, or he is my near kinfman, or is thus and thus related to me, or he is a good civil fair dealing m.an^ and we xnull needs 52 T H E B U I L D I N G, B E A U T Y, &c. needs admit him •, and thus will flefh and blood be ever making a carnal temple for God to dwell in-, but God*s true habitation can never be framed but by the Spirit. And therefore for the building of the church, let us look higher than the highell inftruments-, for it muft be the Lord's own work by the v/ord and Spirit: and though every man be againfl it, and oppofe it, yet the Lord will do itj when there are no hands to build it up, he will build it up without hands, / zlHI by thy ftones witb^ &c. It follows. Vcn 13. And thy children Jhall he taught of the Lord^ and great Jh all be the peace of thy children. See here, how the prophet by the Spirit, carries up the faints above aljvifible and fenfibb things, even as high as God himfeif •, God (faith he to the church) floall build thee^ and God fhall teach thee\ all thy children fJo all he taught of the 'Lord* The note is this : that all the true and genuine children of the church, 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 Chrift himfelf con- firms, where he fnith, It is "Jiritten^ that they pall he all taught of God; he therefore that heard and learned of my Fa- ther^ Cometh to me. And again, The Spirit when he is come^ he fJjall lead you into all truth; which do6lrine John after preached thus; 'The anointing vshich ye have received of him., ^ibldeth in you : and ye need not that any man fioidd teach you^ hut as the fame anointing teachcih you all things., i John ii. 27. Hereby now v/e perceive, how few true children of the church there be among thofe that are commonly called chriftians-, for among all thcfe, how few are there who have the teaching of God? but mofl have their teaching only from men, and no higher. Confidcr therei^ore, I pray, wliether the knowledge you have, be from the teaching of God, or the teaching of man j OF THE SPIRITUAL CHURCH. 95 man; you all pretend to know that Chrlft is the Son of the living God: and that redemption and falvatlon is by him alone ; but how came ye by this knowledge ? did you read it in the letter ? or did ibme-body tell you fo ? or hath God himfelf taught you this ? For no man knows tloe Son hut the Father^ and he to whom the Father will reveal him ; and there- fore when Peter faid, 'Thou art Chrijl the Son of the living God', Chriit anfwered, FleJ/j and blood hath not taught thee ' this^ hut my Father which is in heaven. And fo, though all of you profefs yourfelves chrifiians, yet none of you know Chrifl truly, but only fuch as are taught of the Father. And this holds in all other points, as touching calling, and faith, and union, and juflification, and fancStification, and t]\t gift of fealing the Spirit, touching the fpiritual king- dom of Chrifl, and the government of it. O confider, whether you have the teaching of God in thefe things or no; and if you have not the teaching of God, you are none of the children of the church ; whatever truth thou knoweft from the letter, if thou hail not the teaching of the Spirit, it will do thee no good; thou knovyTft not any thing fpiritually and iavingly, v/herein thou haft noc the teaching of God. All thy children pall he taught of the Lord. And therefore what a fad thing is it, when men look for their teaching no farther than men ? they only look to the miniiler, or to fuch an able, learned, orthodox man, as they phrafe it ^ or at the highefl, to the Aliembly ; and what they fhall teach them, xhey are refolved to (land by it, and build upon it for their foundation; in the mean time never regarding, in truth, the teaching of God : but fay, what, can fo many grave, learned, godly men err ? and fhall not we believe what they determine ? Why now thefe, are none of the children of the fpiritual church; for they neither have God's teaching, nor care for it: but the fpi- ritual church is ail taught of God.^ And 94 THE BUILDING, BEAUTY, &c. And great fiall he 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 anoth^er, and many, then we all agree, becaufe we are all taught of God, and fee all things by the fame light, and apprehend all things by the fame Spirit, becaufe all have the fame teaching. And fo they that are taught of God, though one come out of the Eaft^ and another out of the JVeft, and another out of the South y and never had any former comm.union together, yet they all agree in the fame truth, and think, and fpeak the fame things-, and fo, there is love and amity, and peace and uni- ty among them, becaufe they are all taught of God, and have learned the truth, not as it is in this or that man, or aflembly of men, but as it is in Jefus. And truly, this is the true ground of all the differences and diffentions, and heats that are in the kingdom at this time, to wit, becaufe fome are taught of God, and fome are not taught of God, but men only : the carnal church is only taught of men, and goes no higher; but thefpiritual church, is truly taught of God. Now they that are taught of God, and they that are taught of men, fee the fame truths with a great deal of difference, and hereupon arifes the controverfy and quarrel; for one will have the truth as he fees 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 fpiritual ; and the fpiritual man cannot yield to the carnal. Saith one, this is the mind of God, and I have learned it from his own teaching: faith another, this is not the mind of God, for fuch a learned minifter, or miniflers, taught me othcrwife, and fo I apprehend it-, and thus, as the flefh and fpirit are contrary, fo are their teachings : and hence our divifions 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 fubllance of OF THE SPIRITUAL CHURCH. ^^ of the truth of the gofpel; and if fome do not know the fame things they do, they can wait, with patience, till. God alfo reveal that unto them^ for they know with all their hearts, that they themfelves could never have known thofe things, except God had taught them: and fo they cannot be angry at others,, whom the Lord as. yet hath not vouchfafed. to teach : and fo they are meek and o-entle to- wards all, as befeems the Spirit, as well as at peace among themfelves. All thy ebildre)! JJmU' be taught of the Lord^ an£ great Jhall he the peace of thy children : For they know, that no man is higher or low^r than another in the kingdom of God, butrall are equal in Jefus Chrifl; they know that no' man can challenge Chrifl more to himfelf than another,, but all have equal intereft in him, and Chriil is alike near to all in whom he dwells ; yea, they all as willingly com- municate their own things to the brethren,.^ as they them- felves do partake of Chrift's things -, and lb there is no- thing but peace. When men know that no man is anjr thing in hhnfelf,. but every one is all that he is in Chrifl : and wherj men love Chrifl meerly for himfelf, and whera diey fee moil of Chrifl, there love mofl •, and if Chrifl be more in another than, himfelf, can love fuch a one more, than himfelf, not for his own fake, but for Chrifl's fake - then there is nothing but peace. Great JJmll be the pence of thy children. Ver. 14. Inrightemfnefsffoalt'thouheejlablifhed^i^c. This fpiritual church had need of eilablifhment ; for, when God hath done all this for it, when he hath built it^. and taught it himfelf, it fhall not. want trouble and oppo- fition, and contradiction,, and perfecmion in the world,, and therefore it flands in great need of eflablifhmcnt. But liow fhall this be done ? why faith he. In right eonfnefs fh alt thou be cjlablifljcd.. That is, not by any outward power or foice, or armies^.. m fortifications,, or fadlions^. or confederacies \ all thefe^ arc 96 T H E B U I L D I N G, B E A tJ T Y, &d are but a ilaff of reecU but in righteoufnefs •, and that Is, both in the righteoufnefs of Chrift received by us, and working in us : the firft is, the righteoufnefs of juftifica- tion: the fecond is, the righteoufnefs of fandiiication, and our eilablifhment lies in both. 1. In the righteoufnefs of juflification, which is called the righteoufnefs of faith, or Chrift's own righteoufnefs, received into us : and in this fenfe it is faid. Except ye be-^ lieve, yejhall never beejlablijljed: for by faith we partake of the rio-hteoufnefs of God through Chrift j and this is an infinite and everlafting righteoufnefs, that hath neither fpot, nor blemilh in it, this is able to eftablifn us for ever and ever-, fo that the church hath no more eftablifnment than it hath of the righteoufnefs of Chrift by faith j as the church goes from faith to faith, fo it goes from eftablifti- ment to eftablifliment. 2. Our eftabliiliment lies in the righteoufnefs of our fanftification •, which is nothing but Chrift working in us, as the former was Chrift dwelling in us -, for the fame Chrift that is the righteoufnefs of our juftiiication, is the righteoufnefs of our fanftiftcation. Now the eftablifti- ment of the church, is when we let the righteoufnefs of Chrift work all in us, and we work all in the righteounefs of Chrift; then are we eftablilhed mightily and invincibly indeed-, and how much chriftians fv»'erve from this rule, fo much they becom.e weak and unfettled : fometimes chrif- tians will be living out of Chrift in themfelves, and they will be moving, and afting, and working according to hu- man wifdom and prudence, and the counfels and devices of flefli and blood, but in all this they have no eftablifti- mcnt at all. And therefore ye that are faithful, fee to it, that ye turn afide nc'thcr to the right hand nor to the left, throucrh any worlcMy hopes or fears, but do ye live and ad in the righteoufnefs of Chrift: and as the Lord lives, though you have kingdoms and nations for your enemies, you OF THE SPIRITUAL CHURCH. 97 you fliall not be moved, but fhall be eilablifhed more firmly than the earth. And therefore I pray confider your eftablifhment, where It lies, and that is in righteoumefs, and in righteoufnefs only. Some truft to this ftrength, and fome to that, fome to this aid, and fome to that; biJt the fpiritual church fcorns to truft to any creature for eftablilliment, but looks to be eftabliftied only in righteoufnefs; and becaufe of this, neither men nor devils Ihall prevail againft it. And therefore you that are of this temple and building which is made by God^ feeing you have fo many enemies on all hands, pray look to your eftablifhment which is in righ- teoufnefs: In righteoufnefs Jh alt thou be eftahlifhed, ^hou fhalt he far from cppreffion^ for thou fhalt not fear-, and from terror^ fcr it fhall not come near thee. The fear and terror he fpeaks of here, is inward fear and terror, from which the church fhall be free in the midft of all outward evils ; for though the church be full of danger and perfecution without, yet it is free from fear and terror within; nay, the church hath trouble without, but peace v/ithin ; afflidfeion without, joy within ; weaknefs without, ftrength within; imprifonment without, liberty within ; perfecution without, content within : againft all the forrows and fufferings of the flefti, they have refrefh- ings, comforts, hopes, fweetneffes, rejoicings, triumphs in the fpirit: and fo in the midft of evil, are free from evilj and in the midft of fufferirigs, are free from pain; yea, they rejoice in tribulations, and in the midft of evil are filled and fltisfied with good. Ver. 15. Behold they floall furely gather together, hut not hy me: whofoever fhall gather together againft thee^ fhall fall for thy fake. A vei-y ftrange thing it is, that iihe fpiritual church, bein;^ thus builde ;, and taught, and eftablillied, any fhould yet be lo blind, and mad, as to engage againft it; and yet H the 98 T H E B U 1 L D 1 N G, B E A U T Y, &c. the world, and the carnal church, efpecially doth this: yea, the more pure and fpiritual the church is, the more enmity tiie world and formalifls have again ft it. Behold they Jhall furely gather together. When they fhall lee the churches gathering together into the true communion of faints, then will they gather themfelves together againft the churches : And why do thefe men blame the churches, for gathering together unto Chrift, when they themfelves gather together againft the church, as wt daily fee? Indeed the gathering toge« ther of the faints, the world doth moft hate of all other things : O, this is a dreadful and terrible thing to them ; it makes their hearts ake within them, and loofeth the joints of their loins-, they think their exaltation will be their own abafement^ and their gathering together, their own fcattering; and their glor)% their own ftiame; and their ftrength, their own vmdoing ; and out of thefe con- ceits the world a6ls fo ftrongly and furioufly, to fcatter abroad again Chrift's own gatherings together. But the Lord hath decreed and promifed, to hew that little ftonc of Chrift's fpiritual church, out of the mountain of the world, without hands, and will certainly accomplifti it, and is now about that very bufmefs : but the world, that never looks beyond fenfe, they think this is furely a plot of ours, and that we have a great defign in hand : and fa we have indeed; but the defign is not our defign, but -God's, contrived in eternity, and difcovered to Baniel chap. ii. and this is the fetting up a kingdom of faints in the w^orld, under Chrift the King of faints, wherein the people fliall live alone in point of fpiritual worftiip and communion, and ftiall have nothing to do with the reft of the nations. This counfel of God begins to be accom- pliftjed, and the world thinks that we are fubtil, and we are mighty : wliereas they are clearly miftaken in us; for the wifdom and ftrength whereby this is done, is God's, and OF THE SPIRITUAL CHURCH. ^^ ?.nd not ours. For it is the Lord mud build this fpiritual Church, and fet it up in the world, and preferve it againft the world, and caufe it to increafe, till it fills the world j fo that the defign, and the accomplifhment of it belongs to God, and not to us; and they that are difplealcd at it, let them go and quarrel againft God : and fo they will cer* tainly do, through the operation of the devil -, Behold, faith he, ibey JJmII furely gather together: As foon as ever the church feparates from the world, the world gathers toge- ther againft the church. Yea this place is not only to be underftood of thofe that are open enemies without the Church, but of a generation in it, that are not of it ; and fo the gathering together a- gainft the church, fhall be in the church : and fo Calvin interprets ; and fuch a thing will afTuredly come to pafs, that the church, as well as the kingdom, will have domeftic enemies ; it hath been fo in all age?, and what wonder will it be if it be fo in this ? The firft divifion in this kingdom, was between common profefllon, and open pro- fanenefs, and if ever there be another^ it is like to lie be- tween the forni and pov/er of godlinefs ; and the children that are born after the fleflj^ will up, and be perfecuting them that are horn after the Sprit -^ and the deepeft wounds we fhall receive, will be in the houfe of our friends ; not our friends indeed, but of fuch who feem to be fb ; for they pray as well as we, and preach, and hear, and receive the facraments, and ufe the fame ordinances with us \ and yet their enmity, of all other, will be the greateft againft us ; and we fhall receive deeper v/ounds in the houfes of thefe friends, than in the ftreets of cur enemies. They fhall ga- ther together in thee, againft thee. But not by me. The faints gather together by God, having the Spirit of God to bring them into union and communion : but the H 3 carnal 100 THE BUILDING, BEAtJT"i^,&c, carnal church gathers together agalnft the fpi ritual, nof by God, but without him, for worldly bafe ends and in- terefts, and profits, and advantages. But mark the en(^ of fuch gathering together : JVhofoever jhall gather together againft thee^ fljoll Jail for thy fake. For the Lord loves the Church, the body of Chrift, even as he loves Jefus Chriil himfelf ; thou haft loved them as thou haft loved me. He loves head and members with the fame love. The Lord's people are his portion on earth, as- he is theirs in heaven : and fo he will give nations and kingdoms for them •, and hath faid, 'The nations and king- doms that iJuill not ferve thee., fhall perifh \ yea^ thofe nations fhall be utterly wafted. O that this kingdom in itfelf, and in its reprefentation, would avoid this evil, as they would efcape this end. The four monarchies for oppofing the fpiritual church,, have fallen for its fake; and foUiall every other kingdom and commonwealth, that undertakes againfl it! Ver. 1 6. Behold I have created the fmith^ that blows the coals in the fire., and that hringeth forth an inftrument for his work j and I have created the wafter to deftroy. Ver. 17. But no weapon that is formed againft thee fhall profper., i^c. Thou art, faith God to the church, a fmall, weak, de- fpifed, contemned, perfecuted people-, but thy fafety, pro- tedion, blefling, "lies in me, and in my power, and wif- dom, and love. No weapon that is formed againft thee yfjjall profper, God bkints the edge of the weapon, and weakens the hand, and puts fear into the heart of him that ufeth it;: and fo no weapons that have been ufed, have profpered hitherto ; and if any more weapons lliall be ufed hereafter, they fliall be as unprofperom as thefe. OF THE SPIRITUAL CHURCR loi And every tongue that JloaU rife €^ainji thee in judgment^ thou JhflU condemn. Two ways you fee the enemies of the church afTauk the church •, by their hands, and by .their tongues •, and this latter way is the more dangerous of the two : by the for- mer, they fcourge the chyrch with rodsj by this latter, with fcorpions. This weapon of the tongue, is the rnofl: dangerous weapon that ever was ufed againft the church in any age, and the laft refuge of the devil and his inilru- ments to annoy the church. And thus when the enemy fails at the llrength of his weapons, he undertakes again with the malice of his tongue: and with this the enemy ftrikes againfl the faints that profefs the truth, and againft the truth itfelf, profeiTed by the faints. Againft the faints that profefs the truth, clothing them with odious names, and loading them with bafe afper- fions-, their tongues rife up in judgment againft them; it intimates, they fhall have fpecious pretences againft the church. O thefe are the men that would turn the world upiide-down, that make the nation full of tumults and up- roars, that work ail the difturbance in church and ftate; it is fit fuch men and congregations fliould be fupprefTed, and they fhould have no employments in church or ftate; it will never be a quiet world, till fome courfe be taken with them, that vre may have truth, and peace, and govern- ment again. And thus they have fair pretences againft the godly, and ufe the glorious names of truth, peace and government, to the deftrudion of them all. And this is jthe fenfe of thefe words, for their tongues to rife up in judgment againft them.. Yea, methinks this phrafe intimates thus much, as if they would call in the aid and power of the fecular iiia- giftrates againft the fpiritual chriftians; and then their tongues rife up in judgment againft them indeed; and except they engage the magiftrates power againft the faints, H 3 • they 102 THE BUILDING, BEAUTY, &c. they think they can never do them mifchief enough. And thus their tongues, rife up in judgment againft the faints that profcfs the truth. 2. As the enemy flrike with their tongue againft the faints that profefs the truth, fo alfo againft the truth pro- fefled by the faints : and this they call by way of reproach, new light. But fee 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 rifcth up in judgment againft tbet\ thou JJjalt condemn. All that reproach and flander, and vilify, and abufe the faints, either by their tongues or pens, thou b-y thy uprightnefs, integrity, innocency, truth, faithfulnefs, {halt condemn them; thy ways, and thy works, that are led and aded in Chrift and his Spirit, fhall be the condemnation of all thine enemies ; and their mifreports and fianders fnall be done away as a mill be- fore the fun ; and thy righteoufnefs and integrity lliali break forth in that clearnefs, and brightnefs, and ftrength, that they fnail fit down aftonifhed and amazed: and they fhall be condemned, not only by the word, and by the faints, but by all the common morality of the world, yea, and by their own confciences j fo that they fhall carry their ruilt with them night and day, and fhall not be able to look the godly in the face, whom they have fo reproach- ed-, the very prefencc of the faints, lliall be the condemna- tion of their enemies, who have before fo unworthily judg- ed them : yea, the whole world fhall fee the faithfulnefs and integrity of the faints of God, and fhall juflify them, and condemn their enemies-, and fl) all fay, Lo,thefeare the men that the world judged as fe6laries, and fchifmatics, and what not? See how faithful they have been to God and the true church of God, and to theflate-, and furely they muft be bad men, that are enemies to thefe. And thus while our enemies judge us, they fliall be condemned them- felyes. OF THE SPIRITUAL CHURCH. 103 felves. And this lliall certainly be done, as fure as the word of God is true, and as fure as the Lord lives, to make good his word. For, This is the heritage of the fervants of the Lord. That is, you fhall have this by as fure right as any man hath an inheritance, that is entailed upon him. This is your heritage, O ye fervants of the Lord, to make void the force of every weapon that is ufed againft you, and to condemn every tongue that judgeth you. This promife is our portion, and the lot of our inheritance ^ and in this we rejoice, that while we ferve the Lord truly and faithfully, neither the hands nor tongues of the enemy ihall hurt us but in the end we fhall be more than conquerors over all. Let my portion fall in this pleafant place ^ and F fhall have a goodly heritage. And their righteoufnefs is of me, faith the Lord. That is, thefe fervants of mine, are not men of a hu- man and moral' righteoufnefs only, but they partake of the righteoufnefs of God in Chrifl; Their righteoufnefs is of me:, or thus, though they arefmners before the world (for as the world reckons their own fm for righteoufnefs ; fo it reckons God's righteoufnefs for fm,) yet they are rio-h- teous before me, and in my eyes. So that however the world reckons us evil doers, and not worthy to live in the world, yet God reckons us righteous, and our righteouf- nefs is before him. To conclude: feeing God hath engaged himfelf to fe- cure us in his ways, both from the weapons and tongues of men. Go and tell the foxes, that we will walk without^fear in the world both to-day and to-morrcw, and the third day we fhall he perfe^ed. RIGHT REFORMATION? O R, The Reformation of the Church of the NEW TESTAMENT, Repr esented in GOSPEL - LIGHT. In a Sermon preached before the Houfe of .Commons^ on Wednefday, November 25th. 1646. By WILLIAM BELL, Minifler of the Gofpel. John vii. 12. And there was muck murmuring among the people concerning him; for fomtfaiij He is a good man; others Jaid, Nay, bat . e deceiveth the people. JoH N xvi. 3. And ihefe things zoill they do unto you, hecaufe they have not known the Fatkr, nor me. predo me thcologum efle chriftianum, & in regno verltatis vivere; jdeo me debitorem effe, non modo affirmandse verltatis, Ted etiam alTerendasj & defendendae, feu per fanguinem feu per mortem. Luth. [ 107 3 To the Reader, Chriftian Reader^ TH E times we live in are dangerous times ; It is dangerous to conceal the truth, and dangerous to publifh the truth; if we publifh 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 cafe, in a contrary choice to David^ I reckon it much better, to fall into the hands of men, than into the hands of God; feeing the wrath of men can but reach the body; but the wrath of God, body and foul. I fhall therefore willingly .confefs Chriil, amidft an adulterous and fmful generation, not doubting but Chrifl: will confefs me before Jiis Fa- ther, and before his Angels. And for the reproaches of men, it is bell conquering them, as Luther was wont to fay, Sikndo (ff contemnendo^ by filence and contempt of them ; feeing a man may as eafily reflrain Satan himfelf, in his various workings, as fcop the mouths of his in- flruments. And therefore it is good for us chriflians, to do the work of God, without fo much as taking notice of fuch men : and if fometimes we are fenfible of thefe thino-s, becaufe we are flelli, yet as we are chriftians, we are above them in t\\Q Spirit, and fee already in certain faith and hope, all evils and enemies under our feet : And I am re- folved, neither now nor hereafter, to take them any more into confideration, than the bufmefs itfelf necefllirily re- quires: and where they may be omitted without preju- dice to the truth, to let them quite alone : being every day, through the ufe of afilicStion, enabled to patience, and through patience brought to experience, and fo to a pro- portionable m.eafure of hope : And this carries me above the fhame of the world, in the flrength of the love of God. For the doctrine contained in this difcourfe, thou fhalt not find it new light, (as fome men llanderoufly affirm) but fhe antient light that fprang forth in the firft morning of the gofpel, but was fmce obfcured by the new darknefs of Antichrill, which thefe men love better than that old light* and io8 TO THE READER. and will by no means exchange the one for the other. But this light that now. after a long night, breaks forth again in fome of its firll glory, let thefe men fet their hearts at reft; for they jfliall never be able to obfcure it again; and the fire of the Spirit that God hath kmdled :n the king- dom, they fhall never be able to quench w.di any fire, ei- ther of earth cr hell. And therefore we fear them not, jthough they breath forth threatenings now, and ere long, are like to breath forth blood : For by all their fubtii and induftrious aclings, in the end, they (hall not work the truth's ruin, but their own. And thv.fe, dS well ^s thetr fore-fathers, of the fame race and lineage, in whofe ilead they are nov/ rifen up, fliali in due time become a re- proach and a fhame, and their name fhall be for a curfe to all God's chofen. Reader, It is my earneft defire, that the Lord would deliver thee from this new form of the :: yilcry of iniquity, which in every age puts on a feverd form, when the old one is difcovered by the light of the wxrd. And in this prefent age, it is become fo exceeding cunning, and fo fur- niihed with all deceivablenefs of unrighteoufiefs, under the form of righteoufnefs, that it feems to be the lad and fubtikft work of Antichrift that is now in hand; and he that prevails in this encounter, hath Antichrift under hi$ feet for ever : but none are like to prevail here, but the faithful and ele6l alone. y^nd therefore hold fafi that zvhich thou hafi^ that no man take thy crcwn^ Rev. iii. ii. and confider Chrift's encou- ragement to this work in the following v^rfc; Him that over Cometh will I make a -pillar in the temple of my Gcd^ and he floall go no more out: and I will write upon him the name of my God, and the name of the city of my Cod ; which is^ New Jerufalem, which comet h down out of heaven frc a. my God: and I will write upon him my new Name, Chriftian Reader, I commit thee, and the word now oftered to thee in this difcourfe, to God, lind his powerful blcfhng, and wonderful worlv'ng; Rernainiu?^ I'hinc in the'^diffndt^ and dcfpifed fervice cf Jefus Chrift in the Gofpel^ Vv^ILLIAM DeLL» [ 109 3 RIGHT REFORMATION O R The Reformation of the Church of the New Teftament, reprefented in Gofpel- Light. H E E, ix. lO. Until the time of Reformation, THE natural man (faith Paul^ i Cor. ii.) knows not the things of the Spirit^ neither can he^ for they are fpiritually difcerned. Now, a man that is not born cf God and his Spirit^ with all his parts, abilities, reafon, wifdom, prudence, learning, is but a natural man flill and fo hath no right knowledge of the things of God and his Spirit. And hence it hath come to pafs that the things of God and his Spirit have been fo groHy and dangeroufly mif- taken by the world, and the carnal church. For all the fpiritual things of God they have underftood carnally : and have apprehended the v/hole fcriptures not accordino- to God's mind, but according to their own ; not according to the fenfe of the Spirit, but according to the fenfe of the flefh. And thus was Antichrift's kingdom iirft fet up^ and thus it hath been kept up and continued; even by the carnal uriderftanding of the fcriptures. For they have vinderllood the church, .the kingdom of God in the world- carnally i the rock on which it is built, carnally, the door of tio RIGHT REFORMATION. of this kingdom carnally; the laws of it carnally; the li- berties of it carnally ; the power, authority, government, glory, officers, &c. all carnally. And to this very day, which of the things of God doth not the carnal church un- derfland carnally ? Faith, hope, love, it underilands car- nally; redemption, adoption, juftification, fandification, glorification, union withChrift, communion of the Spirit, accefs to the Father, together with Chrift the head, and the church the body, in their joint union and offices and all other things, they underftand carnally, and have a flefhly fenfe and apprehenfion of them. And as they underftand all other things of God's king- dom carnally, fo alfo the reformation of it; and there is not greater and groffier miftakes about any of the things of God, than about this : men imagining the reformation of the church, which is altogether a fpiritual and heavenly kingdom, after the manner of the reformation of worldly ftates and commonwealths, which only ftand in outward things, and is brought to pafs by human counfels, and hu- man power. Now becaufe this is not only a grofs, but a general error,- in all forts of people, both of high and low degree: I fhall endeavour at this time, according to the good hand of God with me, to reprefent in fome Gofpel-light to this honourable and chriftian auditory, the true reformation of the church of the New Teftament : And blejfed is be "joho Jhall not be offended at it. For this purpofe I made choice of the words now read, Until the time of reformation. For the better underftand! ng of whicli, we muft read the context. Ver. 9. The jirfi tabernacle was a figure of the time then frefent., in which were offered both gifts and facrifices., that could not make him that did the fcrvice perfctt as pertaining to the confidence, Ver. RIGHT REFORMATION, m Ver. lo. Which flood only in meats and drinks^ and divers wajhings^ and carnal ordinayices (it fhould be righteoufnejfes or juftifications of the flefh^ hxcuufAKo-i o-a^Koq ) impofed on them^ flix?* ***P^ ^to^^ua-iuq, until the time of reformation. In which words the apoftle fhews the imperfection of the worfhip of the old law, becaufe it flood in outward rites, ceremonies, duties, performances, and fo could not make him that ufed them, and was bufied in them, perfedb, as pertaining to his confcience; and therefore God did not fimply and abfolutely impofe thefe things on the church, to continue for ever, but only until the time wherein all things were to be reformed, not only evil thino-s but imperfe6b. And then, all that outward Religion was to be abolilhed. Now if the law of Mofes could not make men perfect, as pertaining to the confcience, much lefs can any new laws invented now. And if any fuch laws fhould be im- pofed on the people of God now, the gofpel hath the fame itrength in itfelf to make them void, as the former; and alfo the fame ground from them, becaufe all fuch laws and ordinances devifed by men, cannot make them that obey and pradife them perfed as pertaining to the confcience : and therefore are all to be at an end, when the time of re- formation comes. ^eft. Now if you afk me, when this time of reforma- tion was ? Anfw. I anfwer : It was when Chrill came : not a fer- vant, as Mofes^ but the Son out of the bofom of the Fa- ther, the great Prophet of the New Teftament, whofe do6trine was not letter, as Mofes\ was, but fpirit and life. And now when Chrifl: the Minifler of the New Teflamenr, came with the miniftration of the Spirit, now was the time of reformation. In the time of the law there were outward duties, and performances, and ceremonies, and facrifices, and ilrid laws ii2 RIGHT REFORMATION. laws to enjoin the obfervatioii of thefe things, carrying along with them the feverity of death : and yet notwith- ftanding all this, there was no true reformation -, but un- der all that outward religion, men were inwardly as cor- rupt and wicked as the very heathen : for all their circum- cifion in the flefh, they were uncircumcifed in hearty for all their outward wafhing, they were inwardly unclean 5 for all their blood of bulls and goats, their fms remained in their natures and confciences-, for all their ftri6l forcing of men to the duties of the outward worfhip of God, the people {till remained far from God, even in all thofe du- ties. So that notwithflanding the outward worlhip of Mofes*s law, the people remained inwardly corrupt, filthy, and unclean, and without any true reformation before God •, till Chrill, who was God in the fleih, came with the miniftration 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 thefe words, is this, Bo^frine. That the time of the gofpe] is the time of re- formation. Whenever the gofpel is preached in the Spirit and power of it, that is xa»§o; ^io^Sw(7£ft;?, the time of reformation. For our more orderly proceeding in this point, we will obferve this method. 1. Show what true Gofpel-reformation is, and how it is qualified-, that fo you may the better diftinguiHi it from political and ecclefiaftical reformation. Now both thefe I join together, becaufe the carnal Church hath always in- terefted and mingled itfelfwith the power of the world, as being able to do nothing without it. 2. I will endeavour to Ihew, to whofe hands the work of Gofpel-reformation is committed. 3. By what means he to whofe hands it is committed, brings it about, 4. The RIGHT REFORMATION. 113 4. The advantages of fuch a reformation where it is wrought. 5. The life. The firfl general. What true Gofpel-reformation is, and how qualified. I. What it is. It is the mortifying, deilroying, and utter abolilhing out of the faithful and ele6l, all that fin, corruption, luft, evil, that did flow in upon them, through the Fall of Jdam. Or, It is the taking away and deilroying the body of fm out of the faithful and ele6t, by the prefence and operation of the righteoufnefs of God dwelling in their hearts by faith. This is true Gopel-reformation, and befides this I know no other. This the evangelical prophet Ifaiah defcribeth. Chap. i. 27. Zion jhall he redeemed with jud,gment^ and her converts with righteoufnefs. Now Chrifl dwelling in our hearts by faith, as he dif- covers, reproves, condemns, and deftroys fm, fo he is called judgment: and thus is judgm.ent to be underflood in the gofpel fenfe, and not terribly as in the fenfe of the law: and this judgment lliall at laft break forth into vic- tory ^ that is, though Chrifl in us hath to do with m.any flrong corruptions, and lufts in the (bul, yet at lall: he pre- vails againfl them all, and judgment breaks forth unto vic- tory: becaufe Chrift, the judgment of God in the foul, muft needs in the end prevail againfl every fin of rnan. Again, Chrifl the righteoufnefs of God^ as he makes us righteous with his owq righteoufnefs, and makes us the righteoufnefs of God in him, fo he is called Rio-hteouf- nefs, not in himifelf only, but in us : He is the Lord cur Righteoufnefs : and by this judgment and righteoufnefs is Zion and her converts redeemed and reformed. And fo true Gofpel-reformation is the deilru6lion of fin out of the faithful, by the prefence of righteoufnefs. I - ' And 114 RIGHT REFORMATION. And therefore you fee how grofly they are miftaken who take Gofpel-reformation to be the making of certain laws and conftitutions by the facred power or clergy, for exter- nal conformity, in outward duties of outward worfliip and government, and to have thefe confirmed by civil fan6tion, and inforced upon men by fecular power-, when in the mean time, all that inward corruption and fin 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 fay to the kings, " We will '' {ludy out the faith, and you Ihall maintain it •," and the faith they fludied and brought to the kings, the kings mufh maintain, and not queflion but that it was Jure Divino. And thus you fee in general v/hat Gofpel-reformation is, and that it is a clear different thing from civil, eccle- fiailical reformation. 2. Nov/ in the next place let us fee hov/ this Gofpel- reformation is qualified, whereby the difi-erence between this and the other will appear yet more clearly. Firfl then, it is a fpiritual reformation. For as tlie Kingdom of Chriil is a fpiritual Kingdom: lb all the things that belong to it are fpiritual things j and fo is the reformation of it. A carnal reformation, is not fuitabie to a fpiritual kingdom. And fpiritual it is, becaufe it proceeds from the Spirit, and ftands in fpiritual things, as you fn«il fee more fully anon. But now the reformation of the civil and ecclefiaflical {late, is a carnal reformation, wrought by the powers of flefh and blood, and flands in outv/ard and fiefhly things, as you fhall prefently fee. Secondly, It is an inward reformation. For as the kingdom of God is an inward kingdom, (the kingdom of God is within you) fo the reformation that belongs to it, is an inward reformation. This true Gofpel-reformation, lays RIGHT REFORMATION. 115 lays hold upon the heart, and foul, 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 Gofpel- reformation doth not much bufy and trouble itfelf about outward forms, or external conformi- ty, but only minds the reforming of tht hearty and when the heart is right with God, the outward form cannot be amifs. And therefore, faith Chriil touching the worihip of the New Teftament, God is a Spirit^ and they that ijuor- jldip him mufi worjhip him in fpirit and in truth -, but fpeaks not one word of any outward form, So that God in this Gofpel-reformation aims at nothing but the heart, accord- ing to the tenour of the nev/ covenant. This /hall he the covenant that I will make with them after thofe days^ faith the Lord, I will put my law in their inward parts, and write it in their hearts, Jen xxxi. 33. fo that they fnall 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 ecclcfiaflical reformation is only outward, and bufies itfelf in reforming the outward man, in out- ward things, and fo is very induiilrious and elaborate about outward forms, and outv/ard orders, and outward govern- ment, and outv/ard confciTion, and outward pradice-, and thinks, if thefe be put into fomc handfomcnefs and con- formity, they have brought about an excellent reforma- tion : though the heart in the mean time remains as fmful, vile, and corrupt as ever, and fo altogether unref :rmed. And fo this reformation is like that reformation of the Scribes and Fharifees, notorious hypocrites, who made clean only the out fide of the cup or platter; leaving them all filthy and unclean within : and whiied over fepidchres, to make the?n beau- tiful outwardly, when inwardly they are fidl of r^iiennefs end I 2 corruplioiu ii6 RIGHT REFORMATION. corriiptiGn^ Matt, xxxiii. 25. So civil ecclefiaftical refor- mation makes a man clean outwardly, with an outv/ard confefiion of faith, &c. when inwardly he is all filthy through unbelief-, and whites him over with a few hand- fom forms of worfnip, when inwardly he is full of igno- rance of God, and Atheifm. ObjeB. Now if any afk, But muft there be no change of outward things in the reform.ation of the gofpel? Anfw. I anfwer, Yes ; an outward change that flov/s from an inward : but net an outward change without an inward \ much lefs an outward change to enforce an in- ward. 3. It is a thorough reformation ; for it reforms the whole man; it reforms not the foul only, but the body too, and the ver}^ fpirit of the mind : the fpirit as it ani- mates, and quickens, and adls the body, is called the foul; as it is in itfelf, in its own nature and elTence, fo it is call- ed the fpirit of the mind : and this Gofpel-reformation re- forms all; that is, both inward and outward, and outward and inward man ; yea, the inwardefl of the inv/ard man j ;-nd not only the operations of the foul in the body, but of the foul in itfelf. But civil ecclefiaftical reformation reforms by halves; it reaches the body, and orders that, but attains not to the frjul, much lefs to the fpirit of the mind. Again, Gofpel-reformation reforms lin wholly, as well as the man : it reforjns all fm v/hatfoever, / zmll turn my hand upon tkce^ (faith God by this Gofpcl-rcfonnation) and 'i'^ill purely purge away thy drofs^ and take away all thy tin^ Ifai. i. 25. It reforms a man not only of outward jfins, but of inward. It reforms him of thoie fins tliat feldoms come iorth into the view of the world, as atheifm, ignorance of Tiod, pride, vain-glory, felf-feeking, hypocrify, carnal- mindednefs, and all the evil defires of thefiefh, and of the mind. RIGHT REFORMATION. n; itilnd. Yea, it doth not only reform all evil things in us, but all imperfe(5l things : doing away imperfect things by the coming of perfect things, doing away our own ftrength by the coming in of God's ftrength, and our own wifdom and righteoufnefs by the coming in of God's wifdom and righteoufnefs. But now^ civil ecclefiaftical i'eformation reforms fm by the halves, as well as the man ; and fo only reforms out- ward and grofs fins^ fuch as run into the eyes of the world, which are the leafl by a thoufand times, of the evils that a man hath and ads ; but the greateft part of [\n^ it ilill leaves within as it v/as. Fourthly, It is a powerful and mighty reformation : it is wrought in a man by the very power of God, even by the right hand of his righteoufnefs. And fo no fm, lull, corruption, though never fo m.ighty, is able to refifb this Work of God by the gofpel ; but it makes the v/hole body of fm, and the v/hole kingdom Of the devil, fly in pieces before it : The pov/er of God in creating and redeeming the ele6l, may as well be refnled, as the pov/er of God in reforming them : for it is a power above all power, that God puts forth in this work, and fo is not to be m.ade void by any creature. In every ilroke of this work, the power of the Lord God almighty is put forth, as every rightly reformed chriftian knows. And if the love of God had not put forth this povv^er in the foul, a chrif:ian had never been reformed, no not from one fm. Now the power of this reform.ation eminently appears, in that it changeth the very natures of nien; it finds them lions, it m.akes them lambs; it finds tiiem wolves, it makes them fneep-, it finds them birds of prey, it miakes them doves; it finds them trees of the forreft, it makes them apple-trees ; in a word, it finds them fiefli, it makes them fpirit ; it finds them fm, it makes them, righteoufnefs. Mighty indeed is the power of this refonnation. I 3 Buc, ii8 RIGHT REFORM ATION. But now as this Gofpel-reformation is mighty, fo civil ecclefiaftical reformation is weak : for as the former hath the power of God engaged in it : fo this latter hath only the power of man; and fo can do no fuch works as the former. I appeal to all that are fpi ritual, what heart or nature was ever changed by this fort of Reformation? For, there is that corruption in the heart of every m.an, that is able to ftand out againft all the reformati- on that all the powers in the world can undertake. And fo, the reformation managed by the mightiefl and fevered power of man, is weak as water in this bufi- nefs of chano-ing natures -, and can only change fome out- ward forms and poftures, and the like, leaving in the mean time a man's nature the fame as it was before-, it only puts fheeps clothing upon men, which is eafily done-, but ftill leaves them wolves underneath. Fifthly, It is a conftant reformation-, a reformation which being once begun, is never intermitted again, till all be perfe6led. For as long as God's nature dwells in ours, it will ever be reforming our nature to itfelf^ till it be akocrethcr like it. As long as the Spirit of God dwells in the fiefn, it will ftill be reforming the fleih to the Spirit, till the v/hole body of lln be deftroyed, and the natural m.an be m.ade fpiritual. So that the Vviiole time of this life that is lived in faith, that is, in union with Chrift, is a time of continual reformation; and a chrillian is daily waAiing, cleanfmg, and purifying himfeif, till he purify himfelf, even as Chriil is pure. But now civil ecclefiaftical reformation at firll makes a qi'cat noife and tumult in the world, and after lies as ftill as a ftone. For fuch reformation reforms ftates and king- doms to mens own profit, honour, power, advantages ; and fo to themfelves, rather tlian to Chrift. And when men have once attained to their own ends, their activity ceafes. Again, RIGHT REFORMATION. 119 Again, it brings men to certain outward orders and conformities, and then runs round as in a mill, and goes no farther. Again^ it reforms for a time, and not conilantly, be- caufe the outward power being taken away, nature returns to its own courfe again. For ftate ecclefiaftical reforma- tion only changes fome outward works, leaving the na- ture the felf-fame that it was (as you have heard.) Now where the works are contrary to nature, nature by degrees returns to itfelf ag^in, and puts an end to thofe works ; and lb there is an end of that reformation. And thus you fee what Gofpel-reformation is, and how qualified -, whereby you fee it clearly differenced from civil ecclefiaflical reformation. And O that that prophefy mJght be fulfilled, "The eyes cf them that fee Jloall not he dim^ and the ears of them that hear fhall hearken^ Ifai. xxxii. 3. The fecond general. To whofe hand this work of reformation is committed. Now that is only to Jefus Chrift, the great and only Magiftrate 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 fac totimi (as they fay.) If the Church be to be redcem.ed, Chrifl mufl redeem it; if it be to be governed, Chrift muil govern it; if it be prote6ted, Chrift muft proted it; if it be to be faved^ Chrift muft fave it : All that is to be done in the church of God, Chrift only is to do it; and fo amono- other things to reform it ; that is, to wafh it, fandify it, pui"i- fy it. Chrift then is the only reformer of the church cf God. For, Firft, God hath committed the care of the church's re- formation to Chrift only, and to nobody elie: and this is a thoufand times better for the church, than if he had I 4 com.mitted I20 RIGHT REFORMATIO N. committed it to all the princes and magiilrates in the world. All things are given to me of wy Father^ faith Chrifl; and the church above all other things : T'hine they ivere^ and thou gaveft them yne\ thine they were by eleftion, and thoic gaveftthemme^ that! might redeem them, and reform them, and prefent them to thee again without fpot. So that the Father hath committed the care of the reformation of the church to Chrifl. And fecondly, Chrifl hath taken this care upon him- felf out of obedience to his Father, and love xo his church. 1. Out of obedience to his Father: for he faith, I came not to do my o-uun ijoill^ but the will of him that fent me : and this is the will of him that fent me^ that of all that he hath given me I fkould lofe none. And fo Chrifl reforms all, that he might lofe none, out of obedience to his P'ather. 2. Out of love to his church he takes this care and charge on him. For fuch is the love of Chrift to the church, every where fo gracioufly difcovered in the gofpel, that he doth not only give himfelf for us, to redeem us ; but alfo gives himfelf to us, to reform us. Chrifi dying lor us, is our redemption •, Chrifl dwelling and livln^- in us, is our reformation. Thirdly, This v/ork of reformation, is only fuitable to, and convenient for Chrifl the head, as having fo near and clear interefl in the church his body. And fo he is full of love, and bowels, and tender companions to the church : 1 le will not deal roughly, ruggedly, and boifleroufiy with the faints •, he will not grieve them, and vex them, and opprefs them, and crufh them in pieces : but lie being their head, will deal meekly and gently with them-, He will not break the hid fed reed^ nor quench the fnioahng fax. When he is reforming the fms and corruptions cf the faithful, he deals with them in the very love and good- njfs of God, and will not put them to more forrov/ than RIGHT REFORMATION. 121 needs mufl; and when he muft needs put them to forrow in the liefh (for flefli cannot chiife but mourn to part with itfelf utterly in this reformation) yet he is prefent with the comforts of his Spirit; and when he hath fmitten them, is ready to heal them, and to bind them up as foon as he hath broken them. He deals with every chriftian in this reformation, as tenderly as a man doth with one of his own members, that is in grief and anguifh; he regards and handles him as his own body, as his own flefh. And fo the reformation of Chrifl is altogether for edification, and not at all for deftrudion : for it is his own body he reforms, and fo doth it with the love of the head. But when ftrangers, whofe the church is not, fet upon reforming it, what havock do they make of the church of God ? how do they wound, and threaten, and punifh, and deflroy it ? and have no regard at ail to the weak, infirm, forrowful faints, that are wrellling with many doubts, fears, agonies, corruptions, temptations, till they are over- taken with the very fhadow of death ? How do they pd*- fecute them that are already fmitten, and grieve them more that are already wounded ? And fo you fee, that he only that h^^th an intereft in the church, as being the head of the church, is only fit to re- form it; whereas the reformation of fir angers, hath more cruelty in it tlian love, and more deflrudion than edifi-^ cation. Fourthly, Chrifl 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. Chrifl mufl die to redeem the church, and he mufl live to reform it-, and fo as the government of the church only lies upon his ihoulders who is the head ; fo thQ refor- mation of it only lies upon his hands, and his hands only are fuificient for it. If ail the angels of heaven Ihould un- dertake M2 RIGHT REFORMATION. dertake the work of reformation, they would fink under it j how much more the powers of the workl ? For, the taking away tranfgreffion for us, and from us^ which is the only reformation of the New Teftament, is a work agreeable to none but the Son of God \ as it is writ- ten, His name [ball he called J efus^ for be JJoall fave bis people from their fins: where you have both the Reformer, Chriil; and the reformation, fhall fave his people from their fms : now he muft needs be the righteoufnefs of Godj that muft fave people from fm. And he muil needs be God in the ilefh, that muft re- form the flefh ; none elfe can do it. To conclude this : None but the power of God, and wifdom of God, and the righteoufnefs of God, which is Jefus Chrift, can reform the church, which is the king- dom of God : and the power, wifdom, and righteoufnefs of men have no place at all here, except they will turn the power, v/ifdom, and righteoufnefs of God out of his office; for fo fpeaks the Spirit by the prophet Ifaiab^ chap. ii. 17. 'Tbe loftinefs of r.icn fJoall he hcjjed doivn^ and the baughtinefi cf men fhall he made low, and the Lord alone fhall he exalted. Now what is the loftinefs and haughtinefs of men, but the power, wifdom, and righteoufnefs of men ? and all this, faith the Lord, fJjall he hozved dovcn^ and laid lo-'jo^ and the Lord alone ft: all he exalted-^ that is, Chrift alone, who is the power, wifdom, and righteoufnefs 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 fee that Chrift 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 Chrift will as furely reform it, as he hath redeemed it; and all that the Father hath given him he liath redeemed ; and all that lie hath redeemed he Vv'ill reform, that he may make, them fit to prefmt to God : T'iiat fo all that the Son hath RIGHT REFORMATION. 12J hath received from the Father, having redeemed and reformed them, he may give them back to the Father agam. So that I doubt not of the church's reformation, be- caufe it is Chrill'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; fo none of the powers of hell fhall be able to hinder him, but as many as he hath redeemed unto God by his blood, in his due time he will reform them all by his Spirit, as belonging to his care and charge. And therefore let us look to Chriil for the reformation of his church. This reformation is the work of Chriil's care and love : and he being faithful in this bufmefs, I am at reft and quiet, feeing Chrift is as able for the reformation of the church, as for the redemption of it. And therefore (Honourable and Beloved) I fay to you touching this work of the reformation of the fpirituar temple of the New Teftament, as God once faid to Bavid touching the building of the material temple of the Old Teftament, i Kings viii. 18. Whereas it ^as in thine heart faid God, to hiiild an houfe to my Name^ thou didft well it 'UDas in thy heart, Ne-verthelefs^ thoujloalt not build the houfe^ hut thy fon that Jloall come out of thy loins^ he fiall huild an houfe unto my Name, And elfewhere he renders the reafoa of it, why David ihould not, and Solomon fhould build this houfe; becaufe, faith he, thou haft been a man of war,, and haft ftjed much blood: but Solomon^ he fhall live and flourilh in peace, and he ftiall do it. So fay I to you touching this work of reformation. You did v/ill, in that is was in your hearts to reform the kingdom of God, and the fpiritual church, which is Chrift's own dear body ; neverthelefs you lliall not refonn it, for you have been men of war ; that is, you liave ma- naged a great and mighty v/:;r againft great and mighty enemies, 124 RIGHT REFORMATION; enemies, and have ihed much blood-, for the Lord hath given you the necks of your enemies, and hath fubdued them under you that rofe up againft you, and you have trod them down as mire in the flreets. And therefore you fhall not do this work, having been men of war-, but Chrift, the Pririce of peace^ he lliall reform the church of God : For this is not a v/ork of men of war, but of th.e Prince of peace -, feeing this is not a work of human might or flrcngth, but of the Spirit. So that you did well, that you thought to reform the church • but when you fhall iinderftand, that the reformation of the churchy 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 Chrifl : feeing the Father hath committed the care of this work only to him ; and he hath taken this care and charge upon himfelf, and it is only fuitable 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 wliat means Chrift brings this reform.ation about. And that is, by thefe two, and them only; to wit, the word, and the Spirit. The firfl means whereby Chrifb reforms the church, is the word. By this Chrift doth all that ever he doth in his king- dom: by this he calls and rejects -, by this he binds and loofeth -, by this he comforts and terrifies -, by this he en- lightens and makes blind; by this he kills and quickens; by this he fwes and damns-, and all that ever he doth in this kingdom, he doth by his word, and without this he doth nothing of all that he doth. Chrift doth all in his kingdom, by the word only; but antichrift doth all things without the word, even by the decrees and conftitutions of men. Now RIGHT REFORMATION. 125 Now as Chrift doth all other things in the Church by the word, fo he reforms too : Now are ye clean through the word that 1 have fpoken to you. All the powers in the world cannot reform the church as the word of God can do ; for this is quick and powerful^ ayid jharper than at wo-edged fword^ pierci?ig even to the dividing afunder of foul and fpirit^ and of the joints and marrow^ and is a difcerner of the thoughts and intents of the heart, and doth change and renew, and re- form all. And therefore Chrift, when he comes to reform the Church, comes with no worldly power or w^eapons, but only with the v/ord in his mouth j yea, though God fet him king upon his holy hill of Sion, yet he reforms not by outward power, but by preaching-, faying, I will puh- lifJd the decree whereof the Lord hath faid unto 7ne^ "Thou art r{iy Son^ this day have I begotten thee. And again, The Spirit ef the Lord is upon me., for he hath anointed me to preach the gofpel. And again, The Redeemer foall come to Sion: and then follows the covenant of God v/ith the Redeemer, My word flo all never depart out of thy mouth ^ Ifai. lix. 10. and in PfaL xlv. the church faith by the Spirit to Chrift, Ride en profperoujly in the word of truth., meeknefs., and right eoufnefs^ which is the \vord of the gofpel. And fo Chrift, when the time of reformation was come, went up and down preaching the word. And thus he brought to pafs the glorious reformation of the New Teftament, by preaching the gofpel of the kingdom, and nothing clfe. And w^hen he was to leave the world, he f^nt his dif- ciples to carry on the work of reformation, as he himfelf had begun it, as he faith. As my Father fent mc., fo fend I you\ not with the power of the v/orld, but with the power of the word : and fo he bid them go teach all nations., and preach the gofpel to every creature: -and by teaching and preaching to the world, to reform the world : and io ac- cordingly 126 RIGHT REFORMATION. cordingly they did Mark xvi. 20. They "joent forth and preached every where^ the Lord working with them. So that Chrift fent them not forth with any power of fwords, or guns, or prifons, to reform the world ; or with any power of ftates, or armies: but fent forth poor, illiterate, 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 upfide-down \ they changed the manners, cuftoms, religion, worlhip, lives, and natures of men ; they carried all oppofitions and diffi- culties before them-, they won many in molT: kingdoms unto Chrift, and brought them, into willing fubje6lion and obedience to him : and all this tliey did, I fay, not with any earthly or fecular power, but by the miniftry of the the gofpel alone, Chrift's great and only infcrument for the conquering, fubduing, and reforming of the nations. And fo the power appeared to be God's only, and not the creatures. And tlius you fee how the \wrd is one means Chrift ufeth 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 fhinof but what is \vrouo;ht by the word : but whatever evil is reformed, and not by tiie power of the word, it is jiot truly reformed ; it is only reformed in the fleili, and not in the fpirit : it is only fufpended in the outward ope- ration of it, but the feed and nature of it ftill remains in the heart, to grow up and work again, as opportunity ferves. And therefore whatever evil or corruption is re- formed in thee, fee it be reformed by the pov/er 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 feem to be dead. The outward power of tlic world may fjt up an image of RIGHT REFORMATION. 127 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 miagnified 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 diihonour to God and his word, when men dare not relie on the vjord alone to reform the church, though it be llrongerthan men and angels and all the creatures; but will needs be calling in the power of the world, and reft and rely on that, for this w^ork, as if the power of the word were not fufficient. But let fuch men know, that if the power of the word will not reform them, all the power of the world will never do it. And therefore well faid Ltither^ Pr^dicare annuntiare^ fcrihere volo-^ neminem autem vi adigam\ "I will preach, and teach, and write; but I will conftrain nobody." O therefore that our civil and ecclefiaftical powers would fo much honour Chrift's word, as to truft the re- formation of his kingdom with it ; and that as it is fuffi- cient to reform the church, fo you would be pleafed to think it fufficient-, and thus fhall you give Chrift and his word due honour, as well as declare your own faith. And if you would commit this work to the pov/er of the word, to which only it belongs, you fliall foon fee what the word would do. There is no fuch glorious fight under heaven as to fee the word, in the Spirit and power of it, come in to an unreformed world, and to obferve the changes and alterations it makes there. And thus you fee that one means that Chrift ufeth for the reformation of his church, is the word. But 128 RIGHT REFORMATION. But here I mull farther declare to you that this word by which Chrift reforms the church, is not the word of the iaw^ for the law made nothing perfed, but the word of the gofpeli this, this is the only word that works re- formation. For flrft, I. This word works faith; and therefore it is called the word of faith, becaufe /^//Z? comes by hearing of this wordy Rom. X. 8. and ver. 17. Now as the word works faith, fo faith apprehends the word, even that TVord that was with God and was God-, this living and eternal Word dwells in our hearts by faith, as the apoftle faith, I'hat Chriji may dwell in your hearts hy faith: And this Word dwelling in us by faith, changeth us into its own likenefs, as fire chano-eth the iron into its own likenefs, and takes us up into all its own virtues. And fo the word dwelling in the flefh, reforms the flefh, and it dwells in us through faith, and faith is v/rought by the gcfpel. So that the word whereby Chrift reforms, is not the word without us, as the word of the law is-, but the word v/ithin us, as it is written, ^he Word is nigh thee^ even in thy mouthy and in thy heart-, and this is the v/ord of faith: If thou live under the word many years, and if it come not into thy heart, it will never change thee, nor reform thee. And therefore the reforming word is the word within us, and the word within us is the v;ord of faith. 2. The gofpel reforms, becaufe it doth not only reveal Chrift's righteoufnefs, as it is written, The righteoufnefs of Gcd is revealed from faith to faith \ but alfo it communi- cates it to us ', and therefore it is called the word of righ- teoufnefs, becaufe it works righteoufnefs. SothatChrill, the rightecufiefs of God, is conveyed to us through this , word of righteoufnefs. And when the righteoufnefs of God, revealed in tlie gofpel, comes and dwells in us, what RIGHT REFORMATION. 129 ^hat reformation of fin doth this work ? all fin perillieth at the rebuke of his countenance; for the righteoufnefs of God will endure no fin in us ; and fo the gofpel re- forms by working righteoufnefs in us. 3. The gofpel reforms becaufe it Hiev/s us Chriil; and by fhewing us him, it changeth us into his image: the more we fee Chrifl in th^ gofpel, the more are we made like unto him ; that as we have born the image of the earthly^ fo v/e may bear the linage of the heavenly Adam. 2. Yea, the gofpel Ihews us God in Chriil in all his glory, and changeth us into that glory of God which is fnewn us \ wc all^ faith Paul, mth open face beholding as in a glafs (and this glafs is the gofpel) the glory of the Lord^ are changed into the fame image from glory to glory ^ even as by the Spirit of the Lord: fo that the gofpel by fliewing us God, changeth us into the image of God ; and God through the gofpel, arifeth on us, till his glory be f^Qn upon us. And thus you fee the grounds of the Gofpel-refor- m at ion. So that now the word of the gofpel, is the only reform- ing word : and if there be never fo much preaching, if it be but legal, it will reform nobody aright; becaufe there can be no working faith, nor communicating righteouf- nefs, nor changing men into God's image, and fo there can be no true reformation. And thus much for the firfl means of reformation which Chriil ufeth, which is the word, and this word the gofpel. 2. Means ^ the Spirit » For the Spirit accom.panies the word in the miniflry of the gofpel ; and therefore the gofpel is called the miniftra- tion of the Spirit^ that is, the v/ord and Spirit in union and operation. In the law, there was the letter without the Spirit, and fo that could do nothing: but in the gofpel, the word and the Spirit are always joined : and therefore, K faith I30 RIGHT REFORMATION, faith Chrifl, ^he ivords that I [peak are fpirit and llfe^ that is, they come from the Spirit, artd carry fpirit with ihem. And this Spirit that is prefent in the word of the gofpel.^ 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- mifed long before to pcur out his Spirit upon all flejh^ and fo to reform all flefli. Now the Spirit poured forth upon the flefh, reforms it two ways. 1 . By taking away all evil out of rhe flefn, 2. By changing the flcfli into its own likenefs. 1. The Spirit poured forth upon the flefh, reforms Ir all by taking all evil out of the fiefn : As firfl, all fin and corruption ; faith Faid^ If you mortify the deeds of the flefJs by the Spirit^ ye [ball live ; the deeds of thxe flefh are not to be mortified by any power, but by the Spirit ; all pride and envy, and lufb, and covetoufnefs, and carnal-minded- nefs, and all other evils of the fiefii, are reformed by the prefence of the Spirit in it, and no other way. 2. T\\t Spirit reforms not only all fins in the church, but all errors, and herefies, and falfe do6trines ; as is evi- dent by that of Paul^ i Cor. iii. 12. If any man build upon this foundation gold^ fihcr^ precious fiones^ wood^ hoy\ftubbk^ every man^s VL'ork fhall be made manifefl -, for the day fhall de- clare it^ becaufe it fJmll be revealed by fire ^ and the. fire fhall try rcery man^s vcork of vchat fort it is, ^c. So that a man may lay Chrift for a foundation, and yet build wood, hay, and ilubble upon him, that is, human do6lrines and the inventions of men, and falfe and wick- ed opinions. 2. The dcftrudlion of this hay, wood, and flubble, that is, error, herefy, and human dodrines, in tlie Church of God, that is, the people built on Chrifl:, fliall not be by laws RIGHT REFORMATION. 131 kws of ftates, oi* conftitutions of councils, but by the holy Spirit, which is as fire. The Spirit^ fliall come into the faints, and burn up all that corruption and falfe do6lrine that will not endure the Spirit-, and error fliall never be deftroyed, but by the Spirit of truth. So that the Spirit reforms all error, as well as all corruptions in the faithfuL 2. The Spirit doth not only reform the fiefh by taking away all evil out of it, whether corruptions or errors -, but alfo it changeth the flefh into its own likenefs : For the Spirit is as fire, that changeth every thing into itfelf ; and fo doth the Spirit in the flefh, make the flefh fpiritual: like heavenly fire, it changeth men into its own likenefs, and makes them fpiritual, heavenly, holy^ meek, good, loving, &c. And thus the Spirit refotms 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 earnefl ; and no man is ever truly reformedj till he receives the Spirit. And thus you fee the means that Chrifl: ufeth to work this reformation, and thefe are the only means. Ohje£f. Yea, but I hope you will allow fecular power too ; May not the fpiritual church of Chrifl, be reformed with worldly and fecular power ? Anfw. I anfwer, by no means ^ and that for thefe caufes. I. Forceable reformation is unbefeeming the gofpei: for the gofpei is the gofpei of peace, and not of force and fury. Civil ecclefiaflical reformation reforms by breathing out threatenings, punifhments, prifons, fire, and death; but the gofpei by preaching peace (b). And there- fore it is mofl unbefeeming the gofpei to do any thing K 2 rafhly (A) Though the truth carries its evidence in itfelf, and the word of God is greater than all the teflimonies of men, vet for their Takes that 132 RIGHT REFORM AT I ON. railily and violently, for tlie advancement thereof: for the gofpel of peace is not to be advanced by violence ; and therefore violent reformers live in contradicftion to the gofpel of peace, and cannot be truly reckoned chrif- tians, but enemies to chriftianity -, fmce chriftianity doth all by the power of the anointing, but antichriftianity doth all by the power of the world. 2. Forceable reformation is unfuitable to Chrift's king- dom ; for Chrifl's kingdom (lands in the Spirit -, and the force of flelh and blood can contribute nothing to this. 2. Again the faithful, the fubjeds of this kingdom, are a fpiritual people, and fo they are without the reach of any outward force *, you may as well go about to bring the angels that are weak, I have infcrted the judgments of fome godly men (as I have accidentally met with them) who have fpokcn of thele things in the fpirit; that fo you may fee the truth, though it hath but few fol- lowers, vet it hath fome. MeknBon on P/at. ex. 3. habebis popu- lum, non coaftum gladio, fed verbo colleftum, & laeto cordc amplcc- tentcm evangclium, & te fpontc celebrantcm. Difcernit igitur ccclciiam ab imperils mundanis, & externam fcrvitutcm a cukibus cordis, ac- rcnfis voce evangelii & a fpiritu fanfto. Ag. Rcligio cogi non vuli, doccri expctit. Immanitatc non ftabilitur, fed cvertitur. Polan, 'i'his darks to whom Leo gave the title of the moft chriftian king, was a great conqueror, and overcame many nations with the fword : and as the Turk compellelh to his faith, fj he compcllcth with vio- lence to the faith of Chrift; but alas, the true faith of Chrill, where- unto the holy Ghoft draws men's hearts, through preaching the word of truth, he knew not, &c. Tindal. Fides, fua Iponte, non coafte agerc vult. Lidh. Chriftus non voluit vi & igne cogere homines ad fidem. ZmM. Hacrcticos comburere, cfl contra voluntatcm fpiritus. Luth, He hath given in the church tlic fword of the Spirit to inforce with, and not tlic fword of the magiflrate. Prorfus divcrfa ratio cfc rcgni Cl-irilli &mundi. Mundani magiRratus qua: volunt imperant, & fub- diti cogunlur obedicntiam prxflarc. At in Regno Chrifli, quod non eft mundana aut pontificia dominatio, fed fpirituale regnum, nihil fimilc gcritur, fed quivis altcrius judex, & quilibet altcri fubjcclus eft. At tyranni & animicidae illi, nihil morantes vocem Chjifti, regnum mourn non cfl de hoc mundo, ex ccclcfia, politiani civilem, feu potius pontificium RIGHT REFORMATION. 133 ^ngels of heaven under an outward and fecular power, as the faithful, who being born of the Spirit, are more fpiri- tual than they. And what hath flefh 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 fpi- ritual, ar]d beyond not only the power but the cognizance of the world, God hath faid. There /ball he none to kill nor to hurt in my holy mountain^ Ifai. xi. 9. And again. Violence jhall no more he heard in thy ftreets^ wafting nor deftruulion within thy borders^ Ifai. Ix. 18. 3. As they are a fpiritual people, fo alfo a willing peo- ple ; and what needs outward power to force a people made willing by the Spirit ? Thy people Jhall he willing in the day of thy power ^ Pfal. ex. 3, The very day of Chrifl's pontificium imperium conftituerunt. Lidk, Quare ipfam fedcm befliae nego, nihil moratus fit ne bonus vel malus, qui in ea fedet, Sedes inquam quae fit fuper omnes fedes, nulla eft in ecclefia fuper terram jure divino, fed omnes funt aequales, quia una iidcs, unum bap- tifma, unus Chriftus, &c. Luth. Where there is no worldly fuperiority over one another, there is no worldly compulfion 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 fubordination to another, by the guidance of that head to which it is united, and of that fpirit that dvyells in it; each member having an immediate influence of the head upon itfclf, though it may outwardly fecm to be further from the head than ano- ther member. And thus it is in believers and congregi;tions. Quid autem vi & coaftione opus vobis eft, qui hujufmodi certamcii decertatus, in quo cqgi nemo debet ? Ulriclms ab. HuitCJi, to the cquncil of Priefts. What need you the power of the magiftrate to defend the truth, who have fo many fcriptures to defend it? the truthof God being to be defended by the word of God, and not hv tViQ \)0'\er of men. Llcr/Z. I could produce many more teftimonies; but thcfc are fuiRcicnt to. fhew, that I am not alone in this point, againft forccablc reformation; but have the armory 'of David to defend it withal, on \vhi;:h there hang a thoufand bucklers, all fhiclds of mighty men, K 3 power 134 RIGHT REFORMATION. power is not to force men againfl their wills, but to make them willing. The Spirit of God that brings them to this kingdon^, makes them willing to obey God there, and gives them pleafure in that obedience, by fhedding abroad the love of God in their hearts. They that are not a willing people, belong not to Chrifl's kingdom, but to the world. 3. By this forceable reformation, human inflitution is fet up •, for the power of the world reforms by the pru- dence of the world ♦, and men never ufe human power in the church but they firll make human laws in it-, and hu- man laws are the rule of human power. And fo by this means the authority of men is made to have power, not in the things of men, but in the things of Godj which is the great difhonour of God and his authority. 4. It brings men into blind obedience, and makes them obey what is commanded on pain of punifhment, though they know not whether it be right or wrong, with the word, or againfl the word : So that a man Ihall fay, that which I do I am conftrained to do^ and therefore I do it becaufe I am conftrained. I read in Frith's anfwer to the bijhop of Rochefier^ that a vouth being prefent at his father's burning, the officers fee- ino- him, refolved to examine him alfo, to try if they might find him a fedlary or an heretic : but the youth, difmayed at the fad fight of his father's death, and fearing the like end himfjlf, being afked of one of them, hov/ he believ- ed? Anfwered, Sir, I believe even as it pleafeth you. And fo, the more outward and violent power is ufed upon men^ the more of this kind of faith and obedience you fhall have: When men fliall fee prifons, and banifhments, and lofs of goods, and death, walking up and down the king- dom for the reformation oi the church, you fhall at laft have men fay, Sirs, we will believe and do, even as it pleafeth you : We will believe as the flate pleafeth, or we RIGHT REFORMATION. 135 we will believe as the council pleafeth -, and let them make what confefTion they will, we had ra.ther believe them, than endure them. And thus by fear and punifhment, many men are brought to fay and do that which they neither believe nor underiland : and how acceptable fuch popiih faith and obedience is unto God, all fpiritual chriflians know, and :Gvery man's confcience, methinks, fhoi;ld be convinced. 5. It makes men hypocrite^s and not faints; for it forc- eththe body, and leaves the heart as it was; for the heart cannot be forced by outward power, but by the inward efficacy of tlie triath: Now the hearts of men bcino- cor^ rupt, what are all outward duties they are forced to bur fo much hypocrify ? So that forceable reformation makes only hypocrites and gilded fepulchres, putting a form of godlinefs upon the outward man, when there is no pov/er of godlinefs in the inner man, but a power of uno-od- linefs. That reformation, with which fhe uncleannefs of the heart Hands, is none of Chriil's reformation. What is the reformation of the outward man, when the heart is full of atheifm, ignorance of God, adultery, pride, murder, &c. and all the corruptions of nature ? Call you this a reformation of the church of Chriil I This refor- mation makes none faints, but all hypocrites, forcino- men's adions contrary to their natures, 6. It caufes diilurbances and tqmulrs in the world; when men are forced by outward power to ad againil: their inward principles, in the things of God, what dif- turbances and tum.ults this hath bred in flates and Icing- doms who knows not? So that they that lay hold on the power of men, and go about to reform hearts and con- fciences by outward violence, are never the caufe of re- formation, but always of tumult: And this renders the ^ 4 cauii; 136 RIGHT REFORMATION. caule of the gofpel grievous iind odious to the worlds ra- ther than "commends it. And therefore, let all that love the gofpel of Chrlll, abfiain from outv/ard violence-, for they that ufe the fword in this kind, (hall in the end perifh by the fword. A man when he fms not againft the flate, may juftly fland for his flate freedom.-, and to deprive a man of his flate liberties for the kingdom of Chrift's fake, as it cauf- eth diflurbances in the world, fo let any man lliew me any fuch thing, in the gofpel. 7. Chrift ufeth no fuch outward force himfelf, for he is meek and lowly in fpirit^ and not boiflerous and furious in the flcfh. And it was foretold of him, that he lliould not ftrive^ nor cry^ nor lift up his voice in the firects^ to call in outward and fecular aid, and power. He never ufed the power of the v/orld, but did all by the power of the word-, even his very punifhm.ents and deflructions he exe- cutes by the word-, He Jhall frrdte the earth witJp the rod of his mouthy and with the breath of his lips he fhall flay the wick- ed: And Antichrifl himfelf, his greateft enemy, he de- ft roys by the Spirit of his mouthy and the brightnefs of his coming, • 2. Neither did Chrifl command his apoftles to ufe any fuch outward power, but he fent his difciples to preach, and bid them fay, into w^hat houfe foever they entered, Teace be to this houfe \ and if men would not receive peace, and the do6lrine of peace, not to force them, but to depart thence^ and to fhake off the diifi of their feet^ as a wiinefs dgainft them^ that they had been there, according to the will of Chrifl and the Father, and offered them mercy and falvation, which they refuied. And this is all that tTie minifters of the gofpel can do to any that refufe their doclrine; and not to go prcfcntly to the fecular magiflrate to afk power to punifli them, or imprifon them, or fell their goods., as is now pradifed in fome parts of the king- dom. RIGHT REFORMATION. 13; dom, even upon the faints : and if men be wicked, is it not mifery enough for them to refufe eternal life, except alfo they infllcft on them temporal death ? Is it not mifery enough for men to refufe the good things of heayen, ex- cept they alfo deprive them of the good things of this pre- fent life ? and yet, as Luther faid of the Clergy, ^^ndo non invocat Irachitim feculare^ &' morte utraque terret \mundum? When doth it not call upon the fecular power, and terrify the world with both deaths ? Surely, Chrift and the word approve not thefe ways. For, Matt, xviii. Chrift impofeth no other punifhment on them that would not hear the church, than t\\z.t he Jhculd be reckoned as a heathen-^ and Paul^ Titus ill. teacheth lis, after once and twice admonition^ to avoid an heretic^ but not to imprifon him, or kill him, or banifli him: and again, they that do thefe things fhall not inherit the kingdor>i of God-, and again, he that helieveth not ^ fhall he damned \ but not one word of outward or corporal punifliment in all the gofpel. 3. Yea, Chrift reproveth his difclples for difcovering fuch a fpirit of tyranny, as to punifti men for not receiv- ing him, Luke ix. when the apoftles, of a prelatical and antichriftian fpirit in that particular, defired fire to come dov/n from heaven upoathem that would not receive him, Chrift did feverely rebuke them, faying. Ye know not of what fpirit ye are-, not of Chrift's Spirit, which is meek, but of Satan's, who was a murderer from the heginnirig^ and of antichrift's, his firft begotten in the world: and he adds, the Son of man came yiot to deftroy men's lives y hit to fave them ; and therefore to go about to turn the gofpel, not to fave jTiens lives, but to deftroy them, and fo to change Chrift himfelf, from a Saviour into a deftroyer, this is antichrift triumphant. Ail thefe things fnew that worldly power hath no place at all in the reformation of the gofpel. Now 13^ RIGHT REFORMATION. Now I ihould have proceeded here to anfwer feme ob- jedions, as namely: ObjeSfion i . That of Luke xiv. compel them to come in : this, I forgetting, named not. ObjeB. 2. May a chriflian then live as he lift? Anfw, No, by no means j for he hath the word and Spirit in him, to keep him from living as he lift; and he knows that no man in God's kingdom may live as he wills, but as God wills. Objetl. 3. But would you have no law? Anfw. No laws in God*s kingdom, but God's laws; and thefe are a thoufand timics better than all the laws of men : and they are thefe three : The law of a new nature. The law of the Spirit of life that is in Chrifi. The law of love. Oijedl. 4. But would you have no government? Anfw. Yes, but the government of Chrift the head, and the holy Ghoft the Spirit, in and over the church the body. They that would govern the faithful, the mem- bers of Chrift's own body, make themfelves the head of thofe members, and fo Antichrift may as well be found in a comibination of men, as in one ftngle perfon. ObjeH, 5. But would you have no order? Anfw. Yes, the beft that is-, even fuch an order as is in the body of Chrift; where every member is placed by Chrift, and none by itfelf; the order of the fpiritual church, is a fpiritual order, and not a carnal Ohje£f. 6. But would you have fin fuffered ? Anfzv. No, but more truly and thoroughly deftroyed than any power of the world can deftroy it; even by the Spirit ofjiidg-ment end burning. ObjeH. 7. But would you have finners fuffered? Anfw. No, hut puniftied more feverely fhan any powers gf the Vv'orld c;:n pimifli i!icm: h"or he fJjall fmite the earth zvitb RIGHT REFORMATION. 139 ijinth the rod of his mouthy and with tJ^e hrsath of his Up he JJo all flay the wicked. And as for thofe that are outwardly wicked, the ma- giilrate is to keep them in order for the quiet of the ilate; he having power over their perfons, eftates, and lives. I fhould alfo have proceeded to the nexc thing, the ad- vantages of fuch a Goipei-reformation where it is wrought; together with the ufes : but becaufe I would not be over- long, I pafs by thefe things, and fo proceed no farther in this difcourfe. But now, being brought hither by an unexpected pro- vidence, I {hall crave liberty to fpeak a few words to you, in the behalf of two kingdoms, that is, this kingdom, and God's, I. That v/hich I have to requeft of you for this king- dom, is, that you would regard the opprejfion of the poor^ and the fighing of the needy: Never was there more injuflice and opprefTion in the nation than now-, I have feen many oppreffed and crufhed, and none to help them. I be- feech you confider this with all your hearts; for many .who derive power from you, are great opprelTors. And -.therefore I require you in the name of God, to dif- jcharge the trufl that God hath put into your hands ; and fo to defeyid the poor and fatherlefs^ to do juflice to the affli5fed and needy ^ to deliver the poor and needy,, and to rid them out of the hands ^of the wicked'. This is your buiinefs, difcharge your duty : if you will not, then hear what the Lord faith. For the opprejfion of the poor ., for the ftghing of the needy,, now will I arife,, faith the Lord,, Pfal. xii. 5. arid God's rifmg in this cafe.^ 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 himfelf without you; as it is written. He fhall de- liver the needy when he crieth^ the poor alfo,, and him that hath np helper, Pfal Ixxii. 12, he Ihali fave their fouls from deceit and 140 RIGHT REFORMATION. and violence \ the common evils of the times. And this is all that I have to fay for this kingdom. 2. I have a few more things to fay touching God's king- dom •, and the firft is this : 1. That as Chrift's kingdom, and the kingdoms of the world are diftin6t, fo you would be pleafed to keep them fo; and not mingle them together yourfelves, nor fufier others to do it, to the great prejudice and difturbance of both. 2. That you would be pleafed to think that Chrift's kino-dom (which is not of this world) hath fufficient power in itfelf to manage all the affairs of it, without ftanding in need of any aid or help from the world; feeing the power of man is of no place or ufe in the kingdom of God, which is not a temporal, or an ecclefiaftical domi- nion, but a fpiritual. 3. That you would fuffer the little ftone of Chrift's klnp-dom, to be hewn put of the mountain of the Roman monarchy, whereof this kingdom is a part, without hands, even by the power and efficacy of the word and Spirit-, feeing the hands of men cannot Iielp, but hinder this work, which is to be done without hands : And that your mio-ht and your power, would pleafe to let God do this work of his, without might and without power, and by his Spirit only. 4. That you would be pleafed to fuffer the affemblings of the faints, both publicly and privately, as occafion ferves, feeing this can be no prejudice to the ftate, but a great advantage-, in as much as they meet peaceably, and make no tumults, and in their aftcmhling pray for the peace and welfare of this divided and diftraded king- dom. And alio, that you take heed of fcattering thofe churches, that meet in the name and fpirit of Jefus Chrif;, (which are Chrift's own gatherings together) left Chrift fo RIGHT REFORMATION. 141 fo fcatter you abroad, that you never be gathered toge- ther again. 5. That 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, faying, Touch not mine anointed^ and do my prophets no harm. This place hath been miferably mif-^ taken: for the kings of the earth and the clergy have fhared it between themfelves, 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 fo are anointed as Chrifl: was anointed. And thefe anointed ones are the Lord's prophets, and the Lord hath no prophets, but fuch as are anointed with the Spirit. Thus Chrift was made the Lord's prophet, The Spirit of the Lord- is upon me^ for he hath anointed me to preach the gofpel\ and thus are all his brethren made prophets •, being fellows with him in his undion. And therefore take heed how you meddle with the Lord's anointed ones, and with the Lord's pro- phets; for as it is faid, He fuffered 7io man to do them, wrongs yea he even reproved kings for their fakesy faying. Touch not^ l£c. So the Lord hath ftill the fame care of the fame peo- ple, and will fuffer 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 fakes, and fay. Touch not mine anointed^ and do ny prophets no harm : for they that are anointed with the Spirit, are the flefh of Chriil, and the prophets of God, and therefore touch them and harm them at your own peril. It grieves me to fee the reil of the kingdom, touching thefe anointed ones of God, and doing harm to thefe his prophets, abufmg, and fpoiling, and imprifoning them; it would grieve me much more if I iliould fee you doing the fame: for this would bring you as well as the king- dom under God's ov/n reproof; and the reproof of God who can endure ? Sixthly 142 RIGHT REFORMATION. Sixthly and laftly, Take heed you do not hinder the free paflage of the gofpel. When God hath put his Spirit into the hearts of men, take heed how you refift the word in thofe mens mouths ; for the word of God, in the mean- eft inftrument, can never be refifted, but will carry all before it J the honour, power, dignity, authority, nobility, magiftracy of the kingdom, if they fliould once ftand up to hinder the word of God, the word of God would carry them all before it. And therefore it grieves me to fee how the city, coun- try, counties, towns, villages, do all rife up for the moft part againft the miniftration of the Spirit •, for this is a certain fign of the undoing of them ail : God will fuffer and endui^e any fin long, but only the contempt and op- pofition of the gofpel : but when men once rife up againft the gofpel, in the Spirit and power of it, they are fure to be undone by it, and to be fliattered all in pieces; for ^ this brino-s fwift veno-eance. And therefore when I fee the generality of the people of all forts, rife up againft the miniftration of the Spirit (which God hath now in thefe days of ours, fet up even in every county for falvation to his people, but for a Jio7ie of ftumhling and a rock of offence to the reft) I am then exceedingly diftreifed, and pained at the very heart, for thee- O England^ and for all thy cities, and towns, and inhabi- tants; for thou that dalheft againft the Spirit in the gofpel, how ftialt thou be daftied in pieces thyfelf, and there ftiall be no healing for thee? I could hope for peace again and good days, fuddenly in this kingdom, but for this fin of the contempt and op- pofing the gofpel, 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 chriftians, let not your fouls enter into thofe mens fecrcts, neither yet walk in their open and public ways -, for ruin and deftru(5lion are RIGHT REFORMATION. 143 are in their paths, and the way of peace they fhall never know, feeing God is about to enter into controverfy with all fiefii, for their rifing up againll the miniflration of the Spirit. And therefore be wife here, I befeech you, that in the fhattering of the nation (if there be no remedy) you may be kept together as a blefied remnant, and a hopeful feed of the following generation. To conclude. Honourable and Worthy, we will be willingly contented to do and fuffer all things with you ; we will chearfully run through honour and difhonour with you ; fame and infam.y, gain and lofs, trouble and quiet- nefs, war and peace, life and death •, and do defire to re- ferve nothing to ourfelves, Nifi unicum verhum domini^ but only the word of God, in its own purity and liberty, to preach it, and to publifh it, and to profefs it, and to prac- tife 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 W A Y OF TRUE PEACE AND UNITY In the true Church O F : H R I S T, In all humility and bowels of love prefented to them. By WILLIAM BELL, One of the leaft and unworthleft of the Servants of God, in the Gofpel of his dear Son, P s A L. cxx. 7. / am Joy peace \ hit zohcn I /peak, they are for zvar. Utrum nos fchifmatici fumus an vos, nee ego nee tn, fed Chriftus interrogetur ut indicet ecdefiam faam, Augitjl. contr. liter. PetU. l. 2. f. 85. M. To the Honourable the COMMONS OF ENGLAND Assembled in PARLIAMENT. AS you are bufy .about the peace of the kingdorr^ to fettle and eflablifh that upon a right and fure foundaxion ^ fo God hath engaged my heart, to meditate the peace of the churchy And though I have .excluded your power from having z hand ixx this work, yet I have not in any meafure wronged you, as you fhall perceive, but rather endeavoured to preferve you from dalh- ing yowrfelves againfl: that Rock, againft which, all the ignorant and unwife rulers and kingdoms of the world, both have and yet fhall, dafh themfelves in pie-ces. It {hall be your wifdom to be built up, togethei' with the church, on Chriil; but it would be your confufion, to o-o about to buiid the church ob yourfelves and your power; •feeing this building is too weighty f3r any foundation, but Chriil himfelf. Your power will do well in the king- doms of the world, but not in God's kingdom, v/hich is Chrift's inheritance, from the beginning to the end. You fhall be happy to be fubjedl in it, but none muft be lord or law-giver here, but Chriil himfelf. Let not the devil, who in thefe laft times hath in many places tranflated the myftery of iniquity, from the ecclefiaftical kingdom of the clergy, into the temporal kingdom of thQ magiftrate, any longer keep it there-, feeing it will be as pernicious in this, as in that: for it will be no lefs dangerous an (evil, for the magiftrate to make himfelf lord and law^ giver in the church, than for the Pope^ or general Council, in all the kingdom.s called chriftian*, or for the Arch- bifliop, or national AlTembly in particular kingdoms. Men have commonly thought, that to preferve the godly in yforldly peace and profperity, is to preferve the church ; lyhereas, to preferve them in faith, hope, love, in union L 2 ^ind 148 THE EPISTLE DEDICATORY. and communion with Chrifl and the Father, in and through the Spirit, this only is to preferve the church; and this often-times, is better done by Chrifl, whofe work only it is, in afflidtion, than in profperity. Wherefore' do you Ipok to the care of the ilate, and truft Chrifl with the care of his church, feeing he is both faithful and able to fave it perfectly. The peace of the church Jies in Chrifl only, and no part of it out of him, no net for a moment; and this their peace, Chrifl is able to preferve in himfelf, in the midfl of the mofl cruel and defperate evils of the world. Now what the true church of Chrifl is, and wherein its peace and unity lies, is here in fome meafure declared, for the good of the faithful every where: and particularly for your good; lefl you, being glorious inflru- nients in the hand of God for one vv-ork, fhould mifcarry in another. And this I have done, through God, not be- caufe I was worthy to doit, but becaufe it v/as-worthy to be done. For why fhould the church any longer be ig- norant oi the things that helo>ig unto its peace? and why fhould the members of it any longer lie as fcattered bones, dry and dead, and not gathered up into the unity of a living body ? and who could longer endure, to fee unfkilful phyficians, under pretence of healing the church, wound it flill deeper; and under pretence of procuring its peace, hurry it into endlcfs diffentions and divifions. In this cafe of necefTity, I could not but fpeak, both out of duty and jove ; and I hope none of you will defpife to hear, who confidcr, that God, when he lays afide the wife and prudent, choofes babes and fucklings to pcrfeol his praife cut of their -mouths ; that fo he himfelf may be the more glo- rified and admired in his weak and mean inflruments. Now let his praife be above the earth and the heavens ; and let him give you the honour that all his faints have: and this is his hearty defire, who humbly writes himfelf. Tour fervant in the Gofpel^ William Dell, [ H9 1 To his Excellency the Lord General FAIRFAX, And the Honourabk Lieutenant- General C R O M W E L, Together with the COUNCIL OF WAR. I Thought good, while you are bufy about the peace of the kingdom^ which is a peace without you, to put you in mind of the true peace of the true church, which is a peace v/ithin you, and an eternal peace, as the former is but a temporal; for what advantage will it be for you, to have peace among men, and to want peace with God ? to do the work of God in the worlds and to be deilitute of the work of God in your own hearts ? to deftroy the enemies to worldly peace, and yet to main- tain in your own hearts the corruptions of unrenewed na- ture, which are the enemies of heavenly peace ? Take heed therefore^ that your prefent em.ployments, do hot fo over- engage you in this worlds that you negled the world to come: take heed, left by feeking yourfelves, you have your reward here : but do the work of God, for God ; and whilft you a6t for God, live in him, and let him be your reward, and not the creature. And now here in this difcourfe fhall you fee a better peace and agreement than you are ftriving for, (though your work alfo be excellent and glorious;) even fuch a peace and agreement, of which Chriil himfclf is the im* mediate author and prince, and which he communicates, not to the world, but to them he choofes out of the world, even the peace of God in Jefus Cbrift^ by the Spirit, v/hich hath its foundation in Chrift; and its influence into each communion cf faints, all the world ever: And this peace L 3 can 150 THE EPI5TLE DEDfCATOKr. can no more be brought about by your fword, than by the magiftrates fcepter-, and therefore take heed, left you nowy having power in your hands to another purpcfe, fliould fo far forget yourfelves as to do that yourfelves, which you have condemned in others. Therefore fuffer the word only to be both fcepter and fword in the kingdom of God, and let the true church remain free, in the freedom wliich. Chrift hath conferred upon it^ or elfe, the Lord, whofe own the church is, will as certainly, in his due tim% take the fword out of your hands, as he hath done the fcepter" out of the magiftrate's, and throw you into one deftrudion- with him. But I am perfuaded better things of you, though I fpeak thus, and even fuch things as are fui table to the light of the gofpel, and to the virtues and graces of Ghrift and his Spirit, which have been hitherto (and I hope, will yet ftill be) very manifeft in you, who have the chief conduct. And upon fuch a gathering together of God's people and faints, (let the world, if it pleafe, ftilt laugli at that word) who can but thinlc, he hath fome clioice- and fmgular work in hand forhis own glory ? The Lord God Almighty hath already done great and wonder- ful worlvs by you,, and is yet doing greater, if you will continue to believe and obey; and in all thefe things he only is to be exalted,, and not you. For hath not that day of the Lord of hofts dawned ? yea the morning of it is already gone forth^ which is upon every one that is proud and lofty ^ and upon every oyie that is lifted up^ and he is to be brought low^ and the Lord alone is and mujl be exalted in this day. Now the Lord caufe you to dwell and continue in that church, which is the body of Chrift, and habitation of God, and give you peace with thofe that are reconciled to^ God by Chrift, and to one another in Chrift, by the Spirit i in which union and communion, I remain, 2^our afjured fervanty '\^^ I L L I A M Del l. To the R E A D E ft. SU C H are the noifes of waters, and thunderirigs, ,ancl earthquakes among us-, and fo great and continued are <)ur fhakings and confufions, through hatred aiad love, hopes -and fears, joys and forrows, triumphs and in-* dignationsj- that there is no. filenoe in heaven, for fo much as half an hour. Wherefore^ though 1 difcourfe here, touching fo fweet and glorious a thing as Peace, and do declare from the very word (or elfc I had faid nothing) \vherein die true peace of the true church condlls ; and alfo, how the faithful, and churches, may preferve that peace in their communion with one another, which they have in the Son, and in the Father : yet men's heads aiid hearts are now fo full, that it is to be doubted but few will re- gard it. Notwithilandiilg, confidering that there is among us, who .both know, and wall hear his voice at any time ; I thought good to fpeak this in their behalf. And though I am very confcious of my rudenefs of fpeech in this dif- courfe, as alfo of my weaknefs and infirmity in many things, having Hot yet attained to a perfeB man^ and to the meafure of the ft attire of the fulnefs of Chrift^ i Cor. xi. 6. and fo dare not fay, that every jot and tittle here is of the pure river of the water of life, without any human mixture; yet they that are fpiritual, and able to judge, will own all in it that is of the word and Spirit of truth, and will not rejed filvef tried foUr or ^yt tim.es, becaufe it is not tried feven times. And what is weak and imperfed: in it, the true church of Chfifl, (for whofe dear fake and love I have fpoken all this) feeing it is, as Luther fpeaks, "The queen of mercy, whofe very bowels, are meer compalTions and forgivenefies of fms," will eafily pafs it by^and forgive it. And as for m^en, haughty and high in their own fpirit, contemning and difdaining any thing that agrees not to -L 4 their 152 TO T H E R E A D E R. thdr palate •, I do as eafily defpife their cenfure, as they lightly pafs it. It is enough that I feek the glory of Jefus Chrifl, the Son of the living God, and the welfare of that church, that is his body •, and for the reft, let me become as vile as the apoftles were made to the world, who were counted the filth and offscouring of all things •, well knowing, that the more any thing is of Chrift, the more enmity and oppofition it will meet with from the world, and from the worldly church ; I commit Chrift*s own word and caufe to his own care and protedlion, who lives and reigns for this very purpofe, to uphold his own defpifcd truth, againft the glorious, but deceitful doc- trines of men ^ and to make all his enemies his foot-ftool. And fo waiting jn this allured hope, if thou love Chrift> I remain, 'Thine in him^ William Dell. T H ^ [ ^53 ] THE Way of true Peace and Unity, in the true Church of Christ. HAVING now for a long time together obferved with a fad heart and troubled fpirit^ the grievous differences and diffentions among the faithful and churches of Chrift, and perceiving alfo, that there is yet no healing of this error, many or moft of them not clear- ly underftanding wherein their true peace and unity ought to confift; and fo, are ftill profecuting former witli latter miftakes, till their wound is become aLmofl incura- ble; I found my heart inclined and engaged by God, to propound toothers that way of peace, v/hich myfelf have learned from the word. And this I defire to do, not that I might feem to be fomething, or be accounted of, any more than the meaneft of all God's people, being indeed unworthy to miniller fo much as a cup of cold water to the church, the fpoufe of Chrift, much lefs fo incompara- ble a treafure as the word of God is, in comparifon of which, all the world is not to be mentioned-, but meerly out of love and compaiTion to the infirmities of m.y bre- thren, whom I fee walking in the light of their own fire, and in the fparks which they themfelves do Icindle, where- by they are in great danger to lie down in for row, whilit in the mean time they negled the true light, which alone is to fhine in the kingdom of God, till all ignorance and darknefs be done away. And as my end and fcope is, to bring -all men, from all human dodrincs, and conceptions of t^4 THE WAY OF PEACE, &e. of carnal wifdom and prudence, to the word of God: fo 1 defircall men that are Ipiritual, and able to judge, to al- low of no more in this dilcourie, than they fhall find agreea- ble to this word *, and whatever the word of God^ in the true fenle and meaning of it, Hiall difapprove or condemn ; fo far, let them alfo difapprove and condemn with it, as I myfelf alfo do: knowing v/ell, that no word ought to have any place in the church of God, but the word of God, which alone carries light, life, righteoufnefs, wif- dom and power, fufficient and enough in itfelf, to do the %hole mind and work of God in his church. Wherefore what I have freely learned, I fhall freely communicate, de- nting every one to regard his own falvation •, feeing now, after fo clear a difcovery of truth, he can have no cloak, nor the leail excufe for his fm. Now tliat he that reads may underfland, it is neceffary for me, fpeaking of the unity and peace of the church, to tell you at firfl, that I intend not to propound any way of peace, either between the church a.nd the v/orld, or elfe betv/een the carnal and fpiritual children of the church, as having learned no fuch thing out of the word of God. Firfl, Not between the church and the world: for die Lord never intended any reconciliation and agreement between thefe, in the fpiritual and eternal things of the kingdom of Cxod ; for thefe, are two difl:in6l feeds, and fores of people ; the one from bencatli, the other from above; tlic one the feed of the woman; the other the feed of theferpent; and between thefe two, God hath put i'ucli an eninicy, that no man can take away. Wherefore they, who never minded thefe tv/o different feeds, between whom God hath put fuch irreconcileable enmity, would make all the people of one or more whole kingdoms a church ix once, and v/ould reconcile all of them too-ether, an the things of God, and in the ways of his worfhip, ac- cording to devices and methods of th.eir own; thefe men know IN THE CHURCH OF CHRIST. 155 know not what they do •, for they walk in the darknefs of their own hearts, and not in the light of the word-, which flicws us clearly, that it is as poflible to reconcile Michael and the Bevil^ as the angels of both. 2. Neither, fecondly, do I find any way in the world to reconcile all thole together, who are commonly called^ The vifible church : feeing even among thefe, there are two diflind forts 'of children, as Pattl teacheth us; one fort of thofe, who are born after the fiefh, as IJhmael and Efaw, and another of thofe, who are iwrn after the Spirit^ as Ifc^c and Jacob: and there is as great enmity between thefe in the church, as between the former in the world ♦, for they that are horn after the fefjj^ are always perfecuting them that are born after the Spirit-^ but never agreeing with them. . Now of thefe two forts of chriflians, one makes up the body of Chriil ; the other, the body of antichriil. The Spiritual children make up Chrift's true body, as it is written. He gave him to be the Head ever all things to ths^ church, which is bis body\ for thefe being born of tlie Spirit^ do alfo partake of the Spirit, and fo are the true flelh of Chrift, as all that fiefh is in which the Spirit dwells : and thefe all worfhip God in the fpirit, and have no confidence in the fiefh-, that is, in no fiefhly forms, ceremonies, or wor- fliip. The carnal children of the church make up antichrifl'^ true body : For as Chriil's body confills of fpiritual chrif- tiajis, fo antichrifl's of carnal; for antichrifl: fets up in the temple of God as well as Chrifi: : and as Chrift gets his body together of fpiritual chriflians, fo antichrifl gets his body together of carnal chriflians : and thefe have a form of religion, or godlinefs, but they have no fpirit or power in that form : yea, under the form of godlinefs they ex- ercife the greater pov/er of ungodlinefs : And Chrifl and his Spirit^ and all thek things, are no where more op- pofed. 1^6 T H E W A Y O F P E A C E, &c. pofed, than by thofe in the church, who have the letter of the word, but want the fpirit of it, being taught of men only, and not of God. So that, all that part of chrif- tianity, that is deilitute of the Spirit, and hath the name only, and not the anointing of chriflians, this makes up the body of antichrift. And now there can be no more agreement between thefe two bodies, of Chrifl and of antichrift, that is, between fpiritual and carnal chriflians, than between Chrift and Antichrift themfelves, the heads of thefe bodies. And as I find nothing in the word, fo neither do I propound any thing for an agreement here: For to go about to reconcile there, where the Father ne- ver intended, nor the Son never undertook any reconci- liation, would not be a work of wifdom, but of weak- nefs. So then the way of peace I fliall fpeak of, is between the children of peace, touching whom God hath promifed^ that He will give them one hearty and one way •, and for whom Chrift hath prayed, That they all may he cne^ as thou Father art in me^ and 1 in thee ^ that thty aljoniay be one in us: And thefe are the cled:, made faithful, called to be faints, and fandlified through their calling-, and thefe are the true church of God. The peace then I feek by this difcourfe, is tlie peace of the true church : Wherefore I ftiall firft declare the church itfelf, whofe peace I feek ; and then after declare, wherein this church's true peace and unity lies; and alio how it may be preferved among themfelves, it being firft wrought by Jefus Chrift. For the church itfelf; what I have learned touching It, I ftiall fpeak plainly, and fomething largely, becaufe the right underftanding hereof is fo abfolutely neceflary to our prefent bufinefs : and yet there are very many, and very great miftakes and mifapprehenfions touching it, even among the faithful. The IN THE CHURCH OF CHRIST. 157 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 worfhip-, for in this church there, are whoremongers, idolaters, thieves, murderers, and all forts of wicked and unbelieving perfons ; which are fo far from being the church of Chrift, that they are the very fynagogue of Satan, and children of the devil-, and there- fore I lliall not fpeak of this church. But the church I Ihall fpeak of, is the true church of the New Teftament, which I fay is not any outward or vifible fociety, gather- ed together into the confent or ufe of outward thino-s, forms, ceremonies, worfhip, as the churches of men are; neither is it known by feeing or feeling, or the help of ^ny outward {cnie, as the fociety of mercers, or drapers, or the like ; but it is a fpiritual and invifible fellowfhip, gathered together in the unity of faith, hope and love, and fo into the unity of the Son, and of the Father by the Spirit; wherefore it is wholly hid from carnal eyes, nei- ther hath the world any knowledge or judgment of it. This true church is the communion of faints, 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, fo in them alfo they have their communion ; and the communion they have with one another in God, cannot be in their own things, but in God's things, even in his light, life, righteoufnefs, v/if- dom, truth, love, power, peace, joy, &c. This is the true communion of faints, and this communion of faints is the true church of God. Nov/ this true church of God, differs from the churches of men in very many particulars, as follows. I . Members come unto the churches of men, either of their own minds, or elfe by the perfualion, or by the forcing ,f5S THE WAT OF P E A C E, &c. forcing of others ; and fo, but after the will of man ; but none come to this true church but from the drawing of God the Father, and his own calling, according to his own purpofe, 2. In the churches of men, members are admitted through an outward confefTion of do6lrine-, but none are admitted into this true church, but through a new birtl) from God and his Spirit: JoJm'm. ^. Except a nian he horn nga'm^ he cannot enter into the kingdom of God^ (wliich is the ri"-ht church of the NewTe{lament)/tfr /i?^.^ which is born of the fiejh is ftefh^ and fo remains without in the world; but that which is horn of the Sprit isfprit^ and fo hath entrance into the true church. 3. In the churches of men there are more wicked than righteous-, but in this true church of Chrift thepjeople arc all righteous, not one excepted •, as it is written, Thy feo- j)k pall he all righteous^ Ifai. k. For they all have their iniquities forgiven them, and they are all redeemed and waflied with the blood of the Lanih. 4. In the churches of men, the people for the mofl part, are only taught of men, who are their heads and ^ leaders, and whofe judgments they depend on, and follow in all things-, but in the right church, the people are all taU2;ht of God^ as Ifaiah faith, l^hy children fJj all be all taught cf\he Lord: and Chrift faith, They Jhall hear and learn from the Father : and John faith, The anointing they have received^ teacheth them all thi?igs. 5. In the churches of men, the greateft part are hated and rejedled of God, as being ftrangers and enemies to Chrift-, but in the true church all the members are dear to God, as Chrift is dear; and loved of God, as Chrift is loved, as being one flefh and fpirit with him. ,6. The churches of men are of men's building, con- triving, framJng, fafhioning, beautifying:' 'but the true ihurch is built^only by Chrift; as it is written, The man whofi IN THE CHURCH OF CHRIST. 159 n^hofe name is the Branch, he pall build the temple of the Lord, even he JJoall build it, Zach. vi. 12. And again. Upon this rock I will build my church. Matt. xvi. 18. The true Church is fuch a building, which neither men nor angels can frame, but Chriil alone. 7. The churches of men are all of them more or lefs the habitation of antichrifb, who, as Paul faith, 2 ThcJ]'. ii. 4. as God fttteth in the temple of God, that is, not in the true temple of God, but in the churches of men, which ar- rogate to themfelves that name and title; fiewing himfclf that he is God: For antichriR- always dwells there, where men have a form of Godiinefs, denying the power: but the true church is built together, to be the habitation of God in the Spirit, Ephef ii, 22. And again, Te are the temples of the living God-, as God hath f aid, I vcill dzvell in them, and walk in them. 8. The churches of men are as large as men v/illmake them-, for they that have chief power in thefe churches, interefting themfelves in worldly Magiflrates, through their favour and help, make their churches as large as the magiftrates dominions : thus the church of Rome was made of as large extent as the dominions of the Emperor, and of other princes, in whom the Pope had intereft. And fo likewife, the church in other kingdoms, was made as large as the dominions of the temporal magiflrate; and all under their pdv/er mufl be forced to be of their church. But the true church, which is the kingdom of the Son, is only the preparation of the Father's kingdom, and fo wilj 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 fo 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 firft been of the Son's kingdom ; and the ^on's kingdom will not ^dmit into it, what the Father's kingdom i5o T H E W A Y O F P E A C E, &c. kingdom will not after receive-, but the Son delivers up his whole kingdom to the Father, and the Father receives it all, without any exception. Now from hence thefe three things are evident. J . That the kingdoms of England^ Scotland^ &c, are not the church, but the world, as well as the kingdoms of France^ Spain^ Hungary^ &c. but in all thefe, and all other kingdoms, the faithful who are taken into union and communion with Chrift, and with one another in him, they are the church, and not the king^ doms themifelves, 2. In particular aflemblies, whether parochial or con- gregational, all the company that meet together bodily, and have outward communion in outward ordinances, are not the church-, but thofe among all thefe, that meet together in one faith and Spirit, in . one Chrift and God-, for herein only flands the true communion of faints, and the true church of the New Teftament is to be judged hereby, and by no outward things whatfoever. 3, That it belongs not to maglflirates and worldly powers, to fay, which is the church, and, which is not the church-, who do belong to it, and who do not; but it belongs to Chrift only to point out his own church, feeing he only knows it, and it only ftands by his eledion and colle6lion, and not by man's. o. The churches of men knit themfelves together into fuch focieties, by fome outward covenant or agreement among themfelves : But the true church is knit into their, fociety among themfelves, by being firft knit unto Chrift, their head; and as foon as ever they are one with him, they are alfo one with one another in him-, and are not firft one among themfelves, and then after one with Chrift:, So that the true Church is a fpiritual fociety, knit unt6^ Chrift by faith, and knit to one another In Chrift, by th$ Spirit IN THE CHURCH OF CHRIST. i6i Spirit and love -, and this makes them infinitely more one^' than any outward Covenant they can engage themfelves in : the union wherein God makes us one, pafling all the unions wherein we can make ourfelves one. And fo when fome believers -perceive thd grace that is given to others, they prefenrly fall into one communion, without any more ado. Wherefore they that are of the church, the body, cannot deny communion to them that are in true union with Chrift, the head^ wheii they do perceive this grace. For this is confiderable in this matter, that we are not firil orte with the church, and then after one with Chrift : but we are firft one v/ith Chrift, and then one with the church •, and our union with the church flows from our union with Chrift*, and not our union with Chrift from our union with the church: Chrift prays, Jo/m xvii. Tha( they ally that is, believers, r4ay be one in us : So that our union is not firft among ourfelves, and tlien with the Son and with the Father; but it is firft w^ith the Son and with the Father, and then with one another in them : And Chrift is the door through which we enter into the church, and not the church the door through which we enter into Chrift: For men may join themfelves to believers in the ufe of all outward ordinances, and yet never be joined to Chrift, nor to that communion which believers have in Chrift-, but a nian cannot be joined to Chrift, but he is joined to all believers in the world, in the communion they have with Chrift, and with one another in him ; which upon all occaftons he enjoys with them, wherever he meets with them. So that the trite church is knit up to- gether into one body and fociety, by one faith and Spirit; the churches of men by an outward covenant or agree- ment only. 10. The churches of men have human ofHcers, who a6b in the ftrength of natural or acquired parts, who do all by the help of ftudy, learning, and the like: But in the true M church. i62 THE WAY OF PEACE, &c. church, Chrifl and the Spirit are the only Officers, and men only fo far as Chrift and the Spirit dwell and mani- feft themfelves in them : and fo when they do any thing in the church, it is not they that do it, but Chrift and his Spirit in them, and by them: And therefore faith Paul^ Seek ye a proof of Cbrift fpeaking in me? which to you-lvards is 7tot weak but mighty: whoever is the inftrument, Chrift is the only preacher of the New Teftament; and that which is the true gofpel, is the miniftration of the Spirit ^ for holy men fpake as they were mo^ed by the holy Spirit-, and were firft anointed with the Spirit, before they preached. 1 1. The churches of men have the government of theni laid on mens ilioulders^ whether fmgle perfons, as Pope or Archbiftiop; or combined, as the general Council, or a national Aftembly •, but the true church hath its govern- ment laid only on Chrift's ftioulders, as the Prophet fore- told, Ifai. ix. Unto us a child is born^ a Son is given^ and the govermnent pall lie on his fhoulders: ^.n^Zach. vi. 12. He pall build the twiple of the Lord, ^c. and hepjallftt 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 Chrift, as the true church is, Chrift is always in the midft of them-, and if Chrift is ever prefent with them his own felf, how comcth it to pafs that Chrift may not reign im- mediately over them ? Wherefore the true church reckons it fufficient authority, that they have Chrift and his word for the ground of their practice i and whatever they find in the word, they prefenrly fet upon the practice of it, and never afk leave either of civil or ecclefiaftical powers ; but the churches of men do will nothing without the authority of the magiftratc or aftembly, though it be never fo clear in the word of God : For in their religion they regard the authority of men more than the authority of God. 12. The churches of men are ftill fetting themfelves one above another ^ but the alTemblies of the true churcli are IN THE CHURCH OF CHRIST. 163 are all equal, having Chrifl; and the Spirit equally pre- fent with them and in them : and therefore the believers of one congregation cannot fay^ they have power over the believers of another congregation; feeing all congreo-a- tiorts have Chrifl: and his Spirit alike among them, and Chrifl hath not any where promifed, that he will be more with one than with another. And fo Chrift and the Spirit in one congregation^ are not fubje6led, neither are fubjed to Chrifl and the Spirit in another congregation: as if Chrifl ahd the Spirit in feveral places, fhould be above and under themfelves. But Chrifl in each affembly of the faithful is their head, and this head they dare not leave, arid fet up a fiefhly head to themfelves, whether it confifl of one or many men: feeing antichrifl doth as flrongly invade Chrifl's headfhip in many, as in one manj in a council, as in a Pope^ Laflly, The churches of men, the gates of hell (which are fm and death) fhall certainly prevail againfl; but the true church of Chrifl, though the gates of hell do always fight againfl it, yet they fhall never prevail againfl it; as Chrifl hath promifedj Upon this rock I will build my churchy and the gates of hell Jloall net f rev ail agai7ift it. Matt. xvi. 18. In thefe things, among other, the true church of Chrifl differs from the churches of men : by w^hich we may clearly fee, thk the true church is not an outwari and vifible fociety or corporation, neither can it be pointed out by the finger, lo here, or lo there -, feeing it is not con- fined to any certain place, time, or perfon, but is wholly a fpiritual and invifible fociety, (as 1 have faid) that is af- fembled 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 prefently be faid, if the true church be invifible, as you have aifirmed, then^ M 2 I* How IF 164 T H E W A Y O F P E A C E, &c; 1 . How fliall we know it ? 2. How can we join ourfelves to it? To both which, I hope, I fhall return a clear anfwer';* And firft to this Qiieftion, How fhall we knowt he true church, feeing it ii> invi- fible ? I anfwer •, Juft fo as Chrifl: the bead is knownV is the; church his body known, and no other way-, now Chrift is known, I. By the revelation of the Father-, when Peter con- fefled Chrift to be tbe Son of the living Gody Chrifl: told him, that flejh and blood had not revealed it to him^ but his Father: now the members of Chriil can no more be known, without this revelation of the Father, than Chrilt the head of thefe members; feeing the apoftle hath faid, that as he is, fo are we in this world-, fo that he hath need of other eyes than the world fees withal, that would difcern the true church, and of another revelation than any that fiefh and blood can make. i. Chrift was known by the SpiritVrefting on him^ John i. 33. And 1 knew him not, (faid John Baptift) but he that fent me to baptize with watery the fame faid unto me^ Upon whom thou fJoalt fee the Spirit defcending, and remaining en him, the fame is he which baptizeth with the holy Spirit ;. and I faw, and bare record, that this is the Son of God. After the fame manner the church of Chrift is known, to wit, by the Spirit's coming and remaining on it : So that whatever people have received the Spirit of Chrift, of what fort ot condition focvcr they be, they are the church of Chrift; and they that are deftitute of this Spirit, are not of the- church. 3. Chrift was known by the works he did: If I do mt the works of my Father, believe me not •, but if I do, though you believe not me, believe the works •, that you may know, that the Father is in w^, and I in him, John x. 1 7. And thus alio is. IN THE CHURCH OF CHRIST. 165 is the true church known, by doing the works of Chrlft ; feeing Chrift hath faid. He that believes ;> me^ the works that I do jhall hi do^ i£c. And thus the body of Chrifl is known by its living the life of the head, which is the life of faith And love^ and the members of Chrift are known by their doing the works of the head. Thus then you fee, that though the true church be fpi- ritual, and cannot be known by our outward fenfes, yet we have certain tokens of her fpiritual prefence-, whereby we may reckon, that in this or that place, there be cer- tain of her members. As by a natural example-, though the foul of man in itfelf be fpiritual and invifible, and cannot be difcerned by any of our outward fenfes, yet may we have fure tokens of its prefence, by the effeds and operations of the foul, in that body wherein it dwells •, as fhe exercife of reafon, underftanding, difcourfe, &c. fo likewife the true church, which is invifible in, itfelf, may yet be known by fome certain figns, as by the word of faith, which founds no-where but in the church, through the infpiration of the holy Spirit; as alfo by the life of Chrift ; and the prefence and operations of his Spirit, &c. And thus you fee how the church, though it be fpiritual, may be known. Well, how can we be joined to fuch a (jpiritual and in^ vifible church? I anfwer^ Is not Chrift a fpiritual and invifible head? And how canft thou be joined to fuch ^ head.? Sure our joining to Chrift, the head; and to the church, his body, is of one nature -, and that which joins us to Chrift, the head, will alTuredly 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 fpiritual body and fociety, but by being taken up into one faith and Ipirit with them * And fo it is no more a difficult thing to M 3 be i66 THE WAY OF PEACE, &c. be joined to the true church, becaufe it is fpiritual and in- vifible, than to be joined to Chriil himfelf upon the fame account-, that is, it is no more difficult to be joined to a fpiritual and invifible body, than to a fpiritual and invi- fible head; and all acknowledge Chrifl to be fuch a head, and all muft acknowledge the church to be f jch a body. If any fhall fay that they cannot prefently agree to thefe things, becaufe they have had far different apprehenfions of the church heretofore : I defire all fuch to confider, that if the true church were only an outward and vifible fociety and corporation of men, that were to be governed by out- ward and vifible officers, according to outward and vifible forms and orders, there would then be no great myftery in the church-, for thefe things lie within the eafy reach of every man's reafon : But now, whole Chrift is a great myf- tery, hid from ages and generations-, that is, not only Chrift, the head of the church, but alfo the church, the body of Chrift : Ephef. v. 32. 7'his /> a great my fiery ^ hut I fpeak concerning Chrift and the church : And this latter myf- tery (though both indeed make up or^e and the lame myf- tery) of the church, or Chrift the body, can no more be known by human fenfe or reafon, than the former of Chrift the head -, the revelation of the Father, and the anointing of the Spirit, being equally necellary, for the right know- ledge of both. And, as Antichrift hath had his myftery of iniquity, in cppofition to Chrift the head, in fetting up a vifible and carnal head, inftead of the invifible and fpi- ritual: fo alfo, he hath had his myftery of iniquity in cppofition to the church the body-, in crcding a vifibk and carnal body or church, inftead of an invifible and fpiritual : for without all peradventure, the head and the body muft be fui table each to other, and of the fame kind and nature: Andfo, as a vifible and carnal licad, the Pope was in no mcafure fuitable to an invifible and fpiritual body, the true churchy fo likewife a viftble and carnal body. IN THE CHURCH OF CHRIST. 167 body, or church, made and conflltutcd by a mixture of civil and ecclefiaftical laws and power, is in no meafure fuitable to a fpiritual and invifible head: But what a kind of head the true Chriil is, fuch a kind of body or fociety the true church is, and both are fpiritual and invifible. And as the Lord, in the former age hath been pleafed to reveal to the church the myilery of the Head, after a long time of its obfcuring and darkening, under the reio-n of Antichrift : fo now we wait in hope, that he will in this prefent age reveal the myflery of the body, which hath been no lefs obfcured than the former ; that fo, the whole myilery of whole Chriil may both be known and accom- plifhed among us, according to the riches of his glory, by the gofpel. Wherefore all the faithful are defired, as oc- cafion ferves, to make known what God hath tauo-ht them in this matter, to fupply what is here fpoken weakly and imperfedlly. And thus having declared what the true church of Chrifl is, and redified fome ancient and general miftakes touching it, I fhall 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 apoflle hath delivered them to us by the Spirit, Ephef. iv. 4, 5, 6. "There is one hody^ and one fpirit^ even as ye are called in one hope of your calling', one Lor d^ one fait h^ one baptifm\ one God and Father of all^ who is above all^ and through all^ and in you all. Where note in general, that among all thefe bonds of the church's unity, the apoflle makes not fo rnucli as any mention of uniformity j indeed the Rhemifts {htin^ blindr ed) rrom this very place, urge and prefs uniformity, (which is the very word they ufe) as being the great and mighty engine, hrfl to advance tlie myflery of iniquity tp its throne, and after to preferve it there. But it will ap- pear anon, by the apoflle's doctrine, that: no conformity cf M 4 uniformity. i68 THE WAY OF P E A C E, Src. uniformity, are any bonds of the true church's peace and union i feeing the church is fuch a kingdom, as is not pre- ferved in its peace by any outward forms and orders, as the kingdoms of the world are, but by inward principles : Wherefore I Hiall proceed to fpeak of thofe fpiritual bonds of the fpiritual church's unity, which the apoftle names ♦, and they are in number, feyen ; the lirfl whereof is. One Body. There is cne hod)\ faith Paul: The right church of Chrifl is but one body, confiding of many members-, and this is not a natural or political, but a fpiritual body, even the body of Chrift. Paid^ in feveral of his eplflles, takes pleafure to fet forth the unity of the church by this fimi- litudej as in Rom. xii, 4, 5. As zve have rnany 7nembers in one hod)\ and all members have not the fnme off.ce\ fo we being many^ are one body in Chrifi., and every one members one of an- other. And again, i Cor, xii. 12. As the body is one^ and hath many members j and all the members of that one body^ be- inp- many^ are but one hody^ fo alfo is Chrift: Wliere he calls the body by the name of the head, both making up one Chrift. Now this unity of body comprehends believers of all ages, and of all forts. 1. Of all ages ; for all believers that have been in the world heretofore, or now are, or fhall be hereafter, do all make up but one body of Chrift, though born and brought forth of God in feveral 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-, fo the bringing forth the church into the world in feycral ages, doth in no wife hinder this unity of body. 2. As this unity of body comprehends believers of all ages, fo alfo of all forts and conditions, Jezvs and Gentiles^ bond IN THE CHURCH OF CHRIST. 169 bond and free, &c. all which are made one body in Chrift. Paul in Ephef. ii. 15. fpeaking of y^zt'j and Gentiles^ faith. That Chrift ofthefe twain (who differed as much as mankind could) Z?^ hath made^ in himfelf^ one new man: For Chrill melting thefe two, by his Spirit, which is as lire, caufes each to depart from himfelf, and makes both together pne new man, or body of Chrift in himfelf; and thus makes peace : For as long as men remain different bodies, or men, there is no peace amongft themx ; but when Chrifl makes them one body in himfelf, he makes peace i)etween them •, unity of body being a moft neceffary bond of peace in the church-, as the apoftle teftifies, CoL iii. 15^ het the -peace of God rule in your hearts^ to the which ye are called in one body. Now from this unity of body in the true church we may note very confiderable things, ail to our prefent purpofe. 1. That unity of body in the church, flows from unity of head : for here the m.em.bers do not firft confpire into unity of body among themfelves, and after choofe a head to their body, but firfl, thefe members are united to the head, and then to one another in and with the head ; and fo becaufe there is but one true head, Chrift, there is but one true body, the church. 2. As the members of the natural body are born fuch, through a natural birth, before they do or can exercife any acls or offices fuitable to fuch members, and do not firft exercife fuch offices, and then after are made fuch members ; as for inftance, the eye doth not firft fee, and then or therefore is maade an eye in the body; or the ear firft hear, and then or therefore is made an ear in the bo* dy : but the eye is firft born an eye in the body, and then fees •, and the ear is born an ear, and then hears, &c. So in the fpiritual body of Chrift-, each chriftian hath his mem* berfhip, meerly from a new or fpiritual birth, and hath his 170 THE WAY OF PEACE, &c. his office from his memberlhip ; and not from any adtion or operation of his own, before he was a member. In this fpiritual, as in the natural body, the eye is born an eye, and therefore it fees ; and the foot is born a foot, and therefore it walks ^ and each believer is only that which he is through a new birth, and cannot be placed in fuch and fuch an office by men ; no m.ore than men can place a feeing eye or walking foot in the natural body, but they mud 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 v/hcn the church perceives this grace in its members, it fuffers them to exercife thole places and offices in the body, in which God hath produced or brought them forth, by his Spirit. 3. This unity of body ilands well with a difference or diftinclion of members, and the difference of members doth not hinder, but help the unity of body : for, faith Paul^ The body is not one member^ but many •, and if they were all one member^ where were the body? And therefore in the body there are diverfity of members, and each member hath its feveral form and office ^ If the whole body were an eye^ where were the hearing ? and if the whole were an ear^ where were feeing^ fmeUlHg^ walking? i£c. So in the unity of Chriil's body there are diverfity of members, v/ith diver- fity of gifts and offices •, and fo one hath the word of wif- doni^ another the word of knowledge^ another the word of fait h^ mother the gift of healings &c. i Cor. xii. 8, 9. Eveiy mem- ber in this body being in office, and having received the Spirit to profit withal. And fo again, Rom. xii. 6. Hav- ing then gifts dijfering^ according to the grace that is given to ns^ (hefpeaks of all the members of the body, which have fome or other gifts given to them) if it be prophefy^ let us prophcfy according to the proportion of faith-, if miniflyy^ let us wait on our miniflering ; or he that teachcth on teachings cr he that exhortcth on e:^:ortation^ i^c. So that in the true church IN THE CHURCH OF CHRIST. 171 church iinity ftands with diverfity, but in the falfe, Ux^iity will not iland without uniformity. 4. In this true church, or one body of Chrifl, notwith- {landing diverfity of members and offices, there is Itill an equality among them all, feeing all alike make up one body-, in which regard one mem.ber is as necelTary to the body as another, and no m.ember can fay to another, that I contribute more to the m.aking up of the body than thou •, the moft honourable member, cannot fay thus to the moft mean, not the apofcles themfelves to believers among the gentiles -, for we are the body of Chrifl, as well as they, and they are the body of Chrift no more than we: where- fore no member, for diverfity of office, is to lift up him- felf above another member, who is as necelTary as itfelf to the making up the body, and alfo is every whit as ufe- ful in its place. 5. As in the natural body, each member is contented with its own place and office in the body : fo is every member, through the grace given unto it, contented v/ith its place and office in the fpiritual body, and not one either envies or defpifes another. 6. The members of the natural body do not each live to themfelves, but all of them ferve one another, and each of them ferves all; as the eye fees for the foot, and the v/hole body, and the hand works for the eye, and the whole body, &c. So among believers, none lives and a6ts for himfelf only, but each believer ferves all, and all ferve each one in love. 7. Members that are united into one body, have a true fympathy with one another, both in good and evil things : I Cor. xii. 26. And whether one member fujfer^ all the mem^ hers fujfer with it^ or one member he honoured^ all the members rejoice with it. 8. Among the members of the body, there is no law of force, but only a law of love \ no member compelling ano- ther, but each member ferving another by love : and if one member r}^ T H E W A y O F P E A C E, &c, member be infirm, the reft help it, and do not rejed It: the more they care for it, and do not the more defpife it. And this now is the firft bond of the true church's unity. Unity of body. Now they break this firft bond of unity, that either live out of this one body of Chj-ift, or elfe live in it, but not as members. 1. They that do content themfelves in joining to fome outward and vifible fociety and corporation of men, though called a church, and think that by being knit to them in ways of outward worftiip and ordinances, they live in the unity of the church, when as yet all this while they live out of that one body that is born of the Spirit, which is the only true church, and body of Chrift : he that lives out of this fpiritual body, though he live in the moft excellent fociety in the world, yet he breaks the unity of the church, not living in one body with it. And thus many break the church's unity, that never think on it. 2. Again, th^y break this bond of the church's unity that live in this one body, but not as members •, and fuch are they, who having got the advantage of the magif- trate's power, will needs lift themfelves up above their fellow-members, and exercife authoritative, coercive, do- mineering power over them : whereas the very apoftles themfelves were not lords of the church, but fellowr members with the faithful; living in one body, and un- der one head with them, and fo did all by love and per- fuafion, and nothing by force and violence. Now thofe members that exalt themfelves above their fellow and equal members, what do they elfe but ufurp the place of the head; and fo break in funder the unity of the body, which ftands in the unity of the head ? He that, in a fingle or combined unity, fets himfclf up above other believers, by giving laws, and by prefcribing and commanding torms and rules to thofe that are every way his equals, ad- vances IN THE CHURCH OF CHRIST, tji fances himfelf as another head befides Chrift; and io antichrift is nearer to us than we are aware; and many men that are fo forward and fierce, to make and enforce ' rules and orders, colourably to procure the church's peace, they are the firft men that do themfelves break this firft bond of the church's unity, to wit, unity of body, which makes all believers equal members, equally fubj§ct to one head. The fecond bond of the true church's unity, is. One Spirit, There is one bod}\ and one Spirit^ faith Paul-^ ^nd through unity of Spirit they become one body. Now as the body of man confifts of many members, and but one foul comprehends, quickens, moves, and governs all thefe members, making the eye to fee, the hand to work, the foot to walk, &c. So the body of Chrift, which is the church, confifting of many members, hath yet but one and the fame holy Spirit, which comprehends, quickens, moves and governs them all, and brings them into a moft near and intimate fociety together, and enables each mem- ber, to its feveral office, according to its place and ufe in the body of Chrift. And as a member, being cut off from the body, the foul doth not follow it, to caufe it to live out of the unity of the body: So he that is divided from the true body of Chrift, the Spirit doth not follow him to make him live fmgle by himfelf; and fo neither is the body of Chrift: without the Spirit, nor the Spirit of Chrift without the body. And as the fame foul, in feveral members, adbs feve- rally, and yet is but one and the fame foul in all; fo the fame holy Spirit, in feveral believers, v/orks feverally, as it pleafeth, and yet is but the fame holy Spirit in them all. So that the whole body of Chrift, that is, all believers in the world, have but one and the fame holy Spirit in them; 174 THE V/ AY OF P E A C E, &c. them; and this unity of Spirit in the church, is one flrohg bond of its peace. Among mankind in general, and more nearly among kindred, there is unity of flelh, but becaufe! there is difference of fpirit, there is much envy, hatred^ ftrife and variance in that unity of flefh •, but now the members of the body are not only one flefh, but one foul or fpirit too, and fo there is always peace and agreement between them. And fo the true church of Chrift is not only one body, but one Spirit too, and this makes it one indeed. For as this Spirit, is the love and connexion of the Father and the Son ; fo it is alfo our love and connec- tion in the Father and the Son 5 and as the Father and the! Son live in unity of Spirit, fo all believers live in the unity of the fame Spirit in them. Now they on whom the Spirit was firfl given, after Chriit was glorified, had alfo with the Spirit the gift of toncrues •, the Spirit given being for the communion of the church, and fo they fpake with the tongues of all, the church having, through the communion of the Spirit, its fociety and confociation : For he that fpeaks by the Spirit in the church, where all are one Spirit in Chrifl, he" fpeaks with the tongues of all •, and v/hen a believer hears another fpeak, it is as if he himfelf did fpeak ; and when one fpeaks, it is as if all fpake ; for he fpeaks in the unity of Spirit with them, and fo fpeaks the fame dodlrine of the gofpel and mind of Chrift, 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 fouls coukl wifh, ex- cept there be inwardly in that church the Spirit of Chrift; for it is not unity of form will ever make the clnirch one, but unity of Spirit : That church then that is deftitute of the Spirit, in its laws, orders, conftitutions, forms, mem- bers, ofHcers : what true unity can that have in all its uniformity ? And IN THE CHURCH OF CHRIST. 17^ And this is the fecond 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 fpirits, and not in Chrift's •, for they that live in a different fpirit from the true church, what unity can they poffibly have with it ? They tlien that live in their own human reafon, underflanding, thoughts, counfel, wills, ends, they live quite and clean out of the unity of this church, yea, in direct enmity againfl it; feeing our own corrupt and earthly fpirits, are mofl contrary to the holy and heavenly Spirit of Chrill, in which the church lives. Wherefore we may learn hence, what to judo-e of thofe men that cry out much for the peace of the church and yet themfelves neither live in, nor are led by the Spirit of the church; but either by their own fpirits, or antichrill's. 2. They that labour to join men into one body with the church, that are not one Spirit with it, do marr the peace of it: For as unity of fpirit in the church is xho. bond of peace, fo diverfity of fpirit is the breach of peace, and therefore to preferve the peace of the church, none a^e to join themfelves to this one body, that 'are not of this one Spirit. 3. They that being of the church, do any thing in it by their own fpirits, and not by Chrifl's, prejudice the peace of the church ; for the true church is fuch a body which is to have all its communion in the Spirit. And therefore when any pray or prophcfy, or the like, in the flrength of natural parts, or human lludies and invention only, and do not pray and prophefy in the Spirit, they break the unity of the church; for the faithful have com- munion with one another, only fo far forth as tlie Spirit is manifeiled in each. Now if any fhall fay. How may I know Clirifl's Spirit in thefe ads and duties from a man's own ? I anfwer. iy6 THE WAY OF PEACE, &c. I anfwcr. That as by the word of God we can judge of all other words and do6lrines; and as by the faith of Chrift we can judge of all other beliefs, fo by the Spirit of Chrift we can judge of all other fpirits; and can know where is the fame Spirit, and where is a different or a contrary fpirit-, as the members of the body can judge of the onenefs of fpirit that is among themfelves. The third bond of the true church's unity, is. One hope of our calling. Even as ye are called in one hope of your calling: As all be- lievers are called by one calling (which is the inward and effe6bual voice of God to the foul, by his Spirit through the gofpel) fo they are all called into one bleffed hope of" obtaining the kingdom and glory of God. And no one is called to this hope more than another, or hath more in- tereil or fliare in it than another. Fifhes that live in the fea, though fome be greater, and fome lefs, yet none hath more intereft or Ihare in it than another; but all being alike produced in it, enjoy it alike: and creatures that live on the earth, though fome be greater, and fome lefs, yet all enjoy the fun and air alike-, and yet nearer, the mem- bers of the body, though of different quantity, form and office, yet all have alike intereft in the head and all its fenfes, and in the foul and all its faculties : So all the faith- ful enjoy Chrift alike, and in him the Spirit and the Fa- - ther •, and no believer hath more intereft in Chrift and God, than another. So that all the faithful are called to the fame things, and God gives not more or better things to one than to another, but he gives immortality, glory, eternal life, the kingdom of heaven, which is the inheritance of the faints, or which is all one, himfelf, alike to all, and makes all to fit alike in heavenly places in Chrift, and in the Father. All m IN THE CHURCH OF CHRIST. 177 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 defire of Chrift, that one of her fons might fit at his right hahdj and another at his left hand, in his kingdom, where all alike fit at his right hand, and none at all at his left. Indeed in the kincr- doms of iPiCn, fome have greater eftates than others, and are in higher honour and authority; and this breeds ^nvyy and emulation, and llrife, and diflance, &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^ faith Paul: And he that overcomes jh all in- herit all things ; faith John : And the leaft believer hath no lefs, and the greateil hath no more; and this caufes unity and peace among them. We fee what a ftrong bond of peace and agreement, unity of hope is in them that travel together, that fight together, that labour together ; and fo much more in them who are equally called by God to the kingdom of God. And this is the third bond of the tfiie church's unity. U?iity of hope. Now they break this bond of the cliurch's unity, that live out of this hope of the churchy whofe hope is in earth- ly, carnal, bafe things •, who pretending to be chriilians, 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 eagernefs of their hopes, profecute mightily, by all ways and means. Thefe meh^ I fay, 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 v/orldj and the hope of faints makes them N leave 178 THE WAY OF P E A C E, &c. leave the world for God: Wherefore they that differ if? their hopes, which are their ends, mufl needs difrcr in their ways and works-, and fo he that lives out of the hope of the church, lives alfo 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 Jefus Chrift: And fo all the fubje61:s of this kingdom are fellow-lervants to one Lord, to whom they do own equal obedience; and this alfo is a ftrong bond of unity. For when there are divers Lords, there are divers minds,, and vv ills, and ends, and fo divers laws •, and thefe breed di- vifions, and difienfions, and wars among m.en-, but where there is but one Lord, there is alfo but one law-, and where people live by one law, under one Lord, unto whom all are equally fubje6l, this breeds peace and union. Now the Lordfhip of the church, is the royal preroga- tive of Chrift, and no creature muft prcfume to arrogate this honour to liimfelf -, feeing unto the very angels he hath not put in fubjeilion this world to come, whereof we fpeak. And for men, Chrift hath charged his own apoftles (who if there were any difference among believers, might undoubtedly challenge the preeminence) I fay, Chrift hath charged even them on this fort. Matt, xxiii. 10. Be not ye called mafters^ for one is your mafiei% even Chrift -, but he that is great eft among you ^ ftoall be your few ant : That is, you may and ought to be fervants to one another, but not mafters : and this fame doctrine the apoftle James prcach- eth. My brethren., faith he, be not many mafttcrs., knoiving that iveffjall receive the greater condemnation., Jam. iii. i. It is not fit for brethren, who are equal among themfelves, to make thei-nfelves mafters over one another. Chrift alfo hatli fpokcn again fo plainly to this matter, Matt. xx. that one vui;ld IN THE CHURCH OF CHRIST. 179 Would wonder, that ever the beafl, or his image, fhould dare to arrogate to themfelves lordiliip over the people of God, in io clear a light; i1? knozv (faith Chrill to the twelve) thi7.t the princes ■&/ the Gentiles ex^ercife dominicn ever them^ and they that are great exsrafe authority over them: hut it Jloall not be fo amoigff you: He fpeaks it peremptorilv j that iom^ believers iliouid not exercife dominion and autho- rity over other believers; no. not th^ greateft o^crthe leaft all being fellow-fervants alike, under one Lord. Where- fore they that are puffed up in their hearts acrainil their fellovz-lervants, migh: better think thus with themfelves, why Chrift is our Lord, as v/eli as theirs, and is as much over us as over thein j and we are not over our fellow-fer- vants, nor they under us ; but both of us are equally under Chriil, and Chriil is equally over us both; and lb Chrift hath given us the lame laws he hath given them ; to wit, that we fhould believe in him, and love one another ; and he expeds the fame obedience from us, as from them; and fo we are not to command one another; but are all alike to be comm.anded hj him. It was the evil fervant, that beat his fellow-fervants upon hopes of the deky of his mafter's coming;* And this is the fourth bond of i\\^ true church's unity* Uinty of Lcrd. Now they bteak this bond of the church's unity, that either make themfelves, or others, lords over the church befides Chrift, and parcel out this one kingdom of the Son to many lords, to the ^reat diihonour of Chrift, and dif- union of the church. The Pope was the firft that profefTcd himfelf to be the general mafter in the whole Church of God ! and after the Vope^ a general Council took this honour to itfelf ; and by degrees, this laft became as hard, yea, a harder taftcmafter to the church than the former. After, \iY.^ri particular kingdoms fell off from the Pope and his antichriftian N 2 church, iSo THE WAY OF P E A C E, &c. church, the myftcry of iniquity, was not by this mean? wholly diflblved-, but only was contradted and brought! into a leis compafs-, for then the JrchbiJJjop made him- felf general mailer of the church in each particular king- dom, as the Pope before had done in all; and after t\\(i ArchbiJJjop rifes up a national Affemhly^ as t\it general Council after the Pope-, and each of thefe, in their courfes, ufurp lordfhip over the church of Chrift, to the fad diflblution of its unity. Moft evident then it is, that during the time of the. Apoflacy, the church hath been moil miferably lorded over even amongil us -, for the Prieil he lorded it over the people, the Archdeacon over the Prieil, the Dean over the Archdeacon, the Bifliop over the Dean, and the Archbifhop over the Biihop; under which woful bondage the church cried out, as Ifai. xxvi. O Lord cur Godj other lords bcjides thee have had dominion over us. And is this bondage- of the church now eafcd, by cailing off thofe ilrangc lords ? Yea, do not n-ien rather feek to increafe it, by fetting yet ftranger over it, whofe names are fo full of myllery, that the common people cannot underiland them? for nov/ they would have the clafTical Prefbytery fet over the con- s:reo:a^ional, and the Provincial over the claifical, and the National over the Provincial-, for fo it is voted, That IT IS LAWFUL A?>ID AGREEABLE TO THE WORD OF GoD, THAT THERE BE A SUBORDINATION OF CONGREGATIONAL, CLASSICAL, PROVINCIAL AND NATIONAL ASSEMBLIES FOR THE GOVERNMENT OF THE CHURCH*. Now here IS myllery, and nothing but a certain rifing up into the old power, under a new nanie. And mark how they prove this fubor- dination of congregational, clalTical, provincial and na- tional AiTcmblies, to wit, by that fcripture. Matt, xviii. where it is written. If thy brother trefpafs againft thee^ and '-jjill neither hear thy admonilion nor counfel^ nor the admonition and IN THE CHURCH OF CHRIST. iSr and counfel of other brethren^ Tell the church; that Is, the congregation of the faithful. Now from this place they prove the fore-mentioned fubordination of aflemblies ; juil as the Pope once proved himfelf to be above the Em- peror, to wit, becaufe it is written. Gen. i. That God made two great lights^ the fun to rule by da)\ nnd the mcon by night. Now if this might be brought about, which they defign, the church would be fo far from being eafed of its ftrange lords, that it fhould have them exceedingly multiplied : for what is a national affembly, but an Archbifhop multipli- ed ? And what a provincial affembly, but a Billiop multi- plied? And a claffical, but a Dean and Archdeacon mul- tiplied ? And thus the former Lords being removed, they would in their (lead, caufe the church to fwarm with claiTi- cal, provincial and national lords, and would by no means fuffer Chrift's own kingdom to return to liis own lordfhip and dominion. And thus whilft they by fecular power feek to enforce thefe ecclefiailical lords over the church, they abfolutely break in pieces the unity of it, even whilfb they bear the fimple people in hand, that they above ail other men feek to preferve it: feeing the plurality of lords is always the caufe of fchilms and divifions in the church, which can never be one but under one Lord, the Lord Jefus Chriil. The fifth bond of the true church's unity, is. One Faith. The true church of God hath but one faith, wrouglit by one Spirit, apprehending the fame ChrJil, or tlie fame living and eternal truth of God. So that .Abraham and Mofes^ and Bavid^ and ail the prophets, and all the apof- tles, and we who now believe, and all that fliali believe hereafter, all have, and do, andfhall live in the fame myf- tery of faith; that is, believers in all ages do not live the.r own lives, but all live the life of ChriiL in their own fcul-, and bodies, each one receiving equally from Chrifl; th'^ N 2 life i82 THE W AY OF PE A C E, &c. life of CTirlil, 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 chriflian is carried out cf him^ feif, and all his own things, into Chrifi, whom he appre- hends with all his fulnefs, for his own -, and in this faith all chriftians are equal, and none hath a better or worfe faith than another. So that in regard of faith alfo, there is among the true church unity and equality. For all believers have one and the fame faith of the ope- ration of God, wrought by the fame Spirit which raifed up Chrift from the dead j and that faith v/hich the Spirit works, neither fin, death, nor the devil can pofTibly pre- vail againilj and fo the faith of the operation of the Spirit, is altogether invincible in all the faitiiful. Among true chriftians, fome are not juflified by faitli^ and fome by works, but all are faved through faith, with-, cut the works of the law. Among true chriilians, one believers faith doth not ap- prehend one word, and another's another v/ord; but the faith of each, and of all apprehends one and the fame word of truth and life, which is Chriil himfelf, "Yeflerday, and to day, and the fame for ever.'- Amiong believers, one doth not live his own life, and another ChriPc's, v/hich indeed would make them very dif- ferent and unequal., but all live Chrift's life alike, and none their ov/n. And thus is the vchole church knit together in unity of faith. Now t:his unity of faith is mightily able to preferve peace among believers, notwithHanding diverfity either of inward gifts, or outward works. I. Unity of faith prefervxs peace, notwithflanding di- verfitv of inward gifts, inafmuch as we are not made mem- bers IN THE CHURCH OF CHRIST. 183 !bcrs of Chrifl's body, through fuch and fuch gifts, but meerly through faith ; and fo he that hath one or a lefs gift, is equally a member of Chrift, through his faith, with him tliat hath another or a greater gift; and fo unity of faith, which malves us all one body in Chrift, is to keep lis one, notwithftanding diverlity of gifts and operations ; and div all one God and Father, from whom all receive alike tha divine naturl^i which being one and the fame in all, with- ' out any difference, makes them all one and equal, that are born of God. For am.ong thefe none have a better Fa- ther than another; nor none hath a inore excellent nature than another, but all receive the fame nature from the fame God and Father-, and fo are brethren in the Lordj and this alfo is another flrong bond of unity. For they having all one God and Father ^ Firft, all are alike dear to him, becaufe all are alike born of him, and fo he loves not one more or lefs than another, but com- prehends all in one and the fame love with Jefus Chrift. And this truly known, will reilrain believers from wrong- ing one another, when they know that fuch are every whit ^s dear to God as themfelvcs ^ and that God hath as great and tender love to them, and care over them. Secondly, All are alike near to us, becaufe of this one God and Father-, and fo among true chriflians there can be no fuch divifions, and fa(5lions, and fidings, as among worldly people ; becaufe one chriftian is not nearer to us than another j and fo v/e do not take part with one againft another, but all are alike near to us : and fo without any refpedl of perfons we embrace all that are born of God, with an equal love, and feek the good of each one, yea, of every one as well as any one. Now this God and Father of the church, he farther de- fcribes that he is, I. 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 fo they are not to live in their own wills, which might caufe dif- ference, but in their Father's will, which caufes unity i and thus his being above them all," keeps them in peace; whereas we fee, where children live without due fubjed:ion, having no body above them, as i88 T H E W A Y O F P E A C E, 5rc. as it falls out fometimes among orphans, there they are often unquiet and grievous to one another : But God is above all his children, and fo keeps them in due fubjeClion to him, and in qviietnefs and love with one another, daily compofmg their differences through his unity. ^. He is, Through all-, as having communicated to all his own nature; and fo according to this nature of his, which he hath communicated to all alike, and all alike pofTefs, he is through them all. And hereupon they all mull needs be one, becaufe God never differs from himfelf, but his nature is at unity with itfelf 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 fuch a Father as hath his prefcnce in all his children; he hath a fpccial prefence in them, dwelling in them after the manner he dwelt in Chrifl, thougJi not in that meafure; for God dwells in Chrift and chrillians otherwife than in the reft of the creatures; to wit, by communicating his nature to them through his union with them : And wherev<:r God communicates his nature, there he is prefent moH truly, powerfully, and glorioufly in- deed: And fuch a prefence of God in his church as this, keeps it in conilant and unchangeable unity: For how can they who have God thus dwelling in them., and who again thus dwell in GoJ, be ai odds among them.felves ? And this is the fevenih bond of the true church's unity. One God and Father, &:c. Nov/ they break this bond of the church's unity, who have not this one God and Fathe,r of the church to be their God and their Father ; who will needs call God Father, and ye: are none of his children; who will be of the IN THE CHURCH OF CHRIST. 189 the church of God, and yet are not born of God ; and {0 live according to their own natures, and not accordinp- to God's-, all thefe, I fay, break tlie unity of the church, . feeing 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 profefTion, and yet are none of this fpiritual bro- therhood, as having no defcent from this heavenly Father, they b/eak this unity of the church, even all the children that are only born after the llefh, and fo ilill live accord- ing to the natures of men, and are not born of the Spirit, to live after the nature of God. Thefe now are the feven bonds of the true church's true unity and peace ^ and there is no other bond of unity necef- fary for the church, befides thefe : For if there had, the apof- tle, being guided by the Spirit, v/ould never have omitted it. And therefore the more are they to blame, who mak- ing a great noife, and lifting up their voice on high for unity, peace and agreement in the church, yet do wholly negled thefe feven bonds of the true church's unity; and cry up one inftead of them all; and that is external uni- formity. So that now among them, one body^ and one Spirity and one hope of our callings and one Lord^ and one faith ^ and §72e baptifm^ and one God and Father of ally 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 fcrip- ture of God to enjoin, no nor once to name) he is the m.an with them, that breaks the church's peace; and fo, An- tichrift-like they have exalted their fmgle uniformity above this feven-fold unity of the church, and fo have (as much as in them lies) made the v/ord of the Spirit void, through their carnal (that I fay no more) traditions. F'or a man may break all thefe feven bonds of the church's unity, and yet be a very good member of their church, if he only obfcrvTs their uniformity; but if he break this, he 190 T H E W A Y OF P E A C E, &c. he is a fchifmatic and an heretic, and not worthy to live in their account, though he live in all the bonds of this true and i pi ritual unity. Wherefore to efcape thele fnares, let all believers know afluredly, that thefe fevcn bonds named by the apoftle, which are all fpiritual, 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 prefume to add to thefe, are guilty of adding to the word of God, themfelves being but wretched creatures; and lb involv-e themfelves in all the curfes 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 themfelves one, out of the fore-named unity, though they call themfelves the church never fo much, yet they are but fe6ts, and fchifms, and divifions, and factions rent from the true church of God : for fuch men choofe and frame to themfelves fome hngular way of worfhip, form, order, &c. whereby they think they excel other chriftians, and fo caufe the hmple and ignorant (v/hich are the m^ultitude of people) to follow them ; efpecially having countenance of worldly authority ; by which means both they and their followers depart from the true unity of the cliurch: For when this fcven-fold fpiritual unity is negleded, chrif- tianity is torn in pieces, into as many fcfts as the world and devil pleafe, till there be no footfteps left, either of faith or love. So that whatever thefe men pretend, mod certain it is, that all confederacies in the church, of out- ward orders, forms, rites, laws, ceremonies, difciplines, which are neceffarily enforced by the fecular power, feduc- ed by the ecclefiaftical, will never hold the church toge- ther-, but all thefe are, and have proved, and will prove, rather a wall of partition in the church, than a bond of union -, and if they feem to work union, yet it is no other than IN THE CHURCH OF CHRIST, i^t 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 fpiritual union, neither will it iJ:and, And therefore, dear Chriflians and Believers, feeino- we have feven bonds of unity, all of God's own makm^, to make us one, let not diverfity of forms and rites, whidi are but ferry things of man's making, feparate and divide us : but feeing each of rhele bonds are able to make us one, how much one fhould all of them together make us ? And thus having fhewed from the word, how all chrif- tians and believers are made one by God; the mtxt thino- I Ihall aim at, is, to fhew how they may continue one among themfelves, in reference to that commuii^ipn they have v/ith one another whilft they fojourn in this M^orid flowing from the former union ; that fo all darknefs and miftakes, which new even many believers are grievoufly inwrapped in, may be difpelled and done away, and we may live in this pure and perfed union with one another in God, making all outward things fubfervieat hereunto, and none of them prejudicial. And to this purpofe I conceive, v/e are,, 1 . To know fome things : and,. 2. To do other things : And both otherwife than yet we feem either to know or do them. I. To preferve our peace we have in Chrift„ we muft be in{lru6ced aright in the matter of the church's govern- ment, becaufe the miilake in this thing is fo great a caufe of controverfy and divifion among us at this day. For if the true chiuxh hath its true government without any fuch forms, and laws, and pov/er, as is now fo earneflly con- tended for, there is no reafon we fnould fall out .nd di- vide for thefe tilings. Now 192 THE Vv AY OF P E A C E, &c. Now the government of the church, is two-fold. 1. There is that government which God exercifes im- mediately by himfelf. And, 2. That government which he exercifes mediately, and by the faithful. The firil of thefe, that is, God's immediate govern- ment, is alfo two-fold: 1. Th.e government of his fpecial providence. 2, Hie government of liis fpiritual prefence. The firfl fort of God's immediate government of his church, is the government of his fpecial providence, and this is a moil ilrange, wonderful and glorious government. This was that government of God over the church of If^ rael^ M|bpr^ ^'^^ ^^^^ ^^-^ ^^^'^ nation out of the midll of an- other nation, by temptation?, figns, wonders, by a flrong hand, and a (Iretched-out arm, and great terrors ; when he led them through the red lea, and through the wilder- nefs, in paths that were not trodden •, when he fed them with bread from heaven, and water out of the rocks ^ when he fuffered no man to dc them i:orong^ hit reproved even kings for their fake-, and through multitudes of enemies and oppofitions led them into the land of Canaan, Thus, God led that church from bondage to liberty, from tri- bulation to quietnefs, from a fordid condition to honour and renown, from a Ilrange land to a land of inheritance, and from (lavery to a kingdom. And this was a glorious government indeed, Handing in God's immediate condud from heaven, far above all human councils, wifdom, flra- tagems, or any thing elfe of man's contriving and ading : and this government of God is fo far beyond all human apprehenfions, that according to this, it is faid. His zvay is in the fea^ and his path in the great i^aters^ and his footfteps are not known. And is not this kind of God's government of the fpiri- tual church of the new Tcllament, everv whit as wonder- ful INTHECHUkCHOFCHRIST. 193 fill and glorious as was that of the vifible church of the Old Teiiament? For though the beginning of it was fmall and low in the v/orld, yet did it receive increafe with the increafe of God, and was prcferved, maintained and en- laro;ed in the world, notwithflandino; all the rase and cruelties of the perfecuting heathen Emperors, for thfee hundred years together-, and ever fmce, God himfelf hath taken the conduct of this church, and hath carried it through difficulties, diftrefies^ reproaches, prifons, tor- ments, deaths ; to eafe, liberty, comfort, joy, falvation, glory, life, happinefs; and this hath been God's glorious government of the church hitherto. And at this prefent time the church of God wants not this government, among all the troubles, confufions, wars and defolations of the kingdom •, but God is now as near his true church as ever, and fupports and comforts it, and guides it as a fkilful pilot, in fuch fort, that though the floods lift up their voice and billows againit it, yet they cannot fink it ; for the Lord on high is mightier than the mighty waves of the fea: And fo ftill, even at this day, the Lord leads his flock through the mndil of wolves and lions, yea through the midft of devilsj in admirable and invincible fafety, and gives them light in darknefs, counfel in difficulties, and fuccefs in all attempts, above and beyond, both all the power, and ail the expe6tation of the world. Now note here, that this kind of government of the church, God doth not manage, according to the wifdom and thoughts, no not of his very people, but wholly ac- cording to the counfel of his own will, and the thoughts of his own heart : doing things that they muft not know yet, but muil know afterwards ; yea, fuch things as for the prefent feem abfurd, and abfolutely deftruftive. And this is the ufual way and order of God's governing his faints. That of Luther^ on Gm. xxxix. is v/orth cur O mindino; 194 THE WAY OF P E A C E, &c. minding here. " I, fiiifh he (i)^ have often endeavoured " to prefcribe certain ways and methods to God, which he " fhould ule in the governing of his church. Ah Lord, " faid I, I would have this to be thus done, in this order, ^' with this event. But God did altogether contrary to '' w^hat I did defire. I'hen again, thought I, why, my " counfel is not differing from the glory of God, but it " will make much for tiie fanclifying of thy name, the " gathering and increafmg thy kingdom, the propagat- " inpr the knowledge of thy v/ord ; and to be brief, it is " a mod excellent and profitable defign. But God no '' doubt laughed at this wifdom of mine, and faid, Go to " now, I know thee to be wife and learned, but this was " never my manner, that either Pekr or Martin [meaning " himfelf ] fhould teach, or form, or govern, or lead me. *' For I am not a pafTive, but an a6i:ive God, who ufe al- *' ways to lead, govern, form. Now, faith he, it is very '' grievous, tliat our wifdom fliould be only paflive, and " that we are commanded to mortify and Hay it; and there- *' fore many who could not endure this m.ortification, '' have fallen horribly." And thus this kind of God's government is wholly according to his own wildom and counfel, and wholly without, yea contrary to ours. And thus we are in fome meafure acquainted with the govern- ment of God's fpecial providence over his church. 2. The fecond fort of God's immediate government of his church, is the government of his fpiritual prefence, or God's government within us. For the right church is the city of God, and hath God in the midil 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 living God^ as God hath faid, and God is in it of a truth : And if any would know what this church is call- {i) Ego fa'pc ccrtas ratloncs conatus fum Deo pr^cfcriberc, quibus utcrctur, in aclminiflrationc ecclciiiCj &c. Lhthcr. in Gc7i, xxxix. torn. 6. Jol. 542. ed, IN THE CHURCH OF CHRIST. 195 ed, the name of it is, The Lord is there. And fo the whole guiding and ordering of this church depends whol- ly on God, who dwells within it. For God will not dwell in his own church, and fit flill, whilft others that are without it jfhali govern it; but the government of the right church lies on his fhoulders, who is Immanuel^ God with us, and in us. And fo this government of the church, is one of the invifible things of God in the church: Chrifl, who fills it, governing it by a moft prefent and powerful, but invifible influence, leading it into truth, by the Spirit of truth 5 into patience, by the Spirit of patience ; into love, by the Spirit of love ; into power, by the Spirit of power; into humility, meeknefs, patience, heavenly-mindednefs, and into the fulnefs of all righteoulnefs, *by that Spirit which contains all thefe graces in itfelf, and works them in all thofe, in v/hom it dwells. In this government we hear the voice behind us, faying, l^his is the way^ walk in it^ when we turn either to the right hand, or to the left. In this government we have not outward laws to order us, as the kingdoms of the world have, but an inward law written in our hearts by the Spirit of God : as God hath faid, 1 will write my law in their hearts^ and in their inward parts ; and this law is tho word of life ; for the living church or body of Chriil, can only be governed by a living word, which is called, the law of the Spirit of life. And according to this government alfo, God guides the true church wonderfully, the foul not feeing the v/ays and counfels of God, whereby he forms and fafhions the church according to his own mind and good pleafure, clean contrary to human reafon and judgment; for he brings them to mourning, to bring them to comfort; brings them to defpair, to bring them to faith ; to death, to bring them to life; yea, even to hell, to bring them to heaven : leading his chofen people after fuch a manner, o 2 that ^. 196 THE WAY OF PE A C E, &c. that nothing would follow but faith, which "looks not at the things which arefeen, but at the things which are not feen.'* And thus, when the foul is in the irtidfl of many fears, woes, agonies, temptations, till it feel in good ear- nefl, the true forrows of death, and pains of he]), and in this darknefs fees no beam, nor the leaft glimmering of light-, and wants all counfel, and knows not which way to turn itfelf: then Chrift comes and mani foils himfelf to the foul, and counfels, and direfts, and comforts it-, and leads it into the path of life, and redeems it from all dif- trefs, fubduing the world, and the devil, and fm, and death, and hell under it-, yea, and carrying it into all the fulnefs of God. Now thcfe two forts of governments, to wit, the one of his fpecial providence, and the other of his fpiritual pre- fence,.the true church never wanted in any age: And in this prefent age, when the prelatical government hath been diifolved for feveral years together-, can any chriftian think, that the right church of Chrift hath been without all government? Nay, all this while it hath been govern- ed moft powerfully by his fpecial providence, and moft fweetly by his fpiritual prefcnce : So that neither the world nor the devil have been able to prevail, neither ao-ainft its grace nor comforts: And for an outward, for- mal, vifible, enforced government, after the manner of civil corporations, or worldly kingdoms; the true church can as well want fuch a government at all times, as at any time-, yea, and it is beft without it, as being farthcft re- moved from the tyranny of men, and more immediately under the government of Chrift, its only king and law- giver. And therefore they that are fo violent for an outward and vifible government of the church, after the manner of the kingdoms of the world-, I do heartily wiili, that if it be the good pleafure of God, they miight fome time or other IN THE CHURCH OF CHRIST. 197 other be exercifed with temptations of defpair, and with the fenfe of the wrath of God, and everlafting burnings : For by this means their idle and vain thoughts and fpecu- lations of governing the church of God by human power and methods, would foon vanifn; and they would foon give over to trouble themfelves, and the faithful, about things that have neither pov/er in them to free from eter- 'nal death, nor to procure eternal life. And thus much for that two-fold government of the church, v/hich God himfelf exercifes immediately in and over it; whereof we mud not be ignorant, if we defire to preferve the peace of the church both in ourfelves and others. Now befides this immediate government of God, there Is another fort of government of the church, which Chrift exercifes mediately by the church: And this alfo is Chrift's government, and not man's •, and men who have not known nor underftood the former government of Chrift, have miftaken this alfo, through the fame unbelief; wherefore, they not fo much as minding the former government of Chrift, vv'hich is immediate, and by himfelf, have made this mediate government of the church by man, to be all; and this alfo, I fay, they have underftood moft grofsly and carnally, and not according to the v/ord, but according to their ov/n ignorant and feduced hearts. I ihall not trouble the reader with their particular mifapprehenftons in this matter; feeing it is far more profitable to content ourfelves with the plain and evident truth, than to ingu're after variety of errors. Wherefore letting alone their darknefs, I ftiall only endeavour that the light of the v/ord may fhine unto us in this matter, that herein alfo we may be taught of God, if it be the will of God. This mediate government then of Chrift in the true church, I conceive to be nothing but this, Chrift's order- o 3 ing '^M J98 T H E \V A Y O F P E A C E, &c. ing all things by the faithful, among the faithful, in re- ference to the communion of faints. Now becaufe many chriftians defire inftrudtion and light in this matter, I fhall be willing to hold forth to them that meafure of knowledge which I have received herein •, be- ing defirous alio to learn myfelf of them that can teach me better by the word. And that I may proceed the more dif- tin6lly, I fliall propound feveral things, to which I fhall fpeak in order-, and they be thefe: 1. To whom Chriit hath committed the power of or- dering and managing all things in the true church, in reference to the communion of faints. 2. What kind of power this is, which the true church hath. 3. What is the extent of this povver. 4. What is the outward inflrument of it. 5. What the true church can do by virtue of it. And this comprehends thefe particulars. 1. It can gather itfelf together, 2. It can appoint its ov/n order. 3. It can choofe its own officers j and, if need be, reform them, or depofe them. 4. It can call its own councils. 5. It can judge of all do6lrines, both of its officers and councils. And all thefe things I reckon needfijj for the true church to know, for the preferving among themfelves that peace and unity they have in Chrift. The firft thing then is, I. To v/hom Chrift hath committed the power of or- dering and managing all things in the true church, in reference to the communion of faints. I anfwer; He hath given it to the true church itfelf, as formerly defcribed, even to each and all the members of IN THE CHURCH OF CHRIST. 199 of it : for as natural pov/er belongs to all natural men alike, fo fpiritual power (which is the true church power) to all fpiritual men alike. Chrift in a believer is the root of true church-power ; and becaufe Chriil dwells in all be- lievers alike, through unity of faith : therefore all be- lievers partake alike of fpiritual and fupernatural power-, and no one partakes of this power more than another, any more tiian he partakes of Chrifl m.ore than another-, but Chriil in them all is the felf-fame power of God, to do all things that are to be done in the kingdom of God.- And according to this fenfe that place in Matt, xvi. 19. 16 to be underflood ; where Chriil faith to Peter ^ And I will give unto thee the keys of the kingdom of heaven ; and whatfoever thou jhalt hind on earthy fJoall he hound in heaven ; and whatfoever thou fljalt loofe on earthy fhall he loofed in hea- ven. The Pope and papal church, under colour of this place, have made great merchandife, and have exceeding- ly abufed, and cheated the nations, for many hundred years together j but the light of the gofpel hath fnined forth and the days of their trafiic are at an end: And yet fmce, others have been trucking with the world, by their falfe interpretations of this place, and have thought to ufe it to their great advantage \ but the day hath fo far dawned, that their Ihadows alfo are flying away. But not to keep you longer from the words themfclves; Teter had faid to Chrifl, 1'hou art Chrifl.^ the fon of the liv- ing God: And Chrifl replied to Peter., Bleffed art thou^ for flefh and hlood hath not revealed it to thee., hut my Father which is in heaven \ and then adds, unto thee will I give the keys of the kingdom of heaven., ^c. that is, not to Ptter as un apcf- tle, or m.iniiler, but as a believer, who had the revela- tion of the Father, touching the Son: and fo alfo, they are given equally to each faithful chriflian, who hath the fame revelation with Peter., as alfo to the whole commu- o 4 nion 200 THE WAY OF P E A C E, ^c. nion of faints. And fo, thefe keys are not given to any particular perfon or perfons, confiding of fiefn and blood, or employed in fuchor fach an office-, but that man, who- ever lie be, that hath the revelation of the Father, he it is to whom thefe keys are given, and to none elfe : and fo they are given to e.ich believer in particular, and to the whole church of believers in general. But v;hat are thefe keys, about v/hich there hath been fo great ado in the church ? I anfwer; Th^y are not any outward ecclefiallical power whatever, that men have devifed to ferve their own turns withal ; but, to pafs by the many falfe conceits wherewith many former and prefent writers have and do ftill trouble the church-, "John doth tell us plainly, John xx. 22. what Matthew means by the keys of the church. Clirift, iaith he, appearing to his difciples after his refur region, breath- ino- on them, faid, Receive the holy Spirit [here are the keys of the kingdom of heayen] and then adds, Whofe fms ye remits they are remitted \ and zvhofe fais ye retain^ they are re- tai?ied\ that is, v/hen ye have received the Spirit, then you have received the keys, to bind and loofe, to remit: and retain fm; and that not according to your wills, but wholly accordir4g to the mind, and will, and direction of the Spirit. And fo Chrifl: then before his afcenfion gave thefe keys truly to his difciples, but more folemnly and fully at the day of pentecoft; \Yhen the Spirit v/as given by Chrift glorified: and after, the Gentiles, who by the preaching of Peler received the Spirit, even as the apoflles did, they alfo received thefe keys ♦, and fo all that have re- ceived the Spirit, have the keys of the kingdom equally committed to them, and the power of binding and loofmg by the miniftration of the Spirit. And fo thefe keys ap- pertain not only to greater congregations of chriilians, but to the very lead communion of faints, as Chrift hath pro- mifed, Wl^cre two or three are met together in my name^ there am IN THE CHURCH OF CHRIST. 201 am Iprefent in the midft of them: Where we fee, that two or three gathered together in Chrift's name, have as much power as Peter and all the apoftles; becaule Chrift is equally prefent with thefe, as with thofe. Again, Chrift Iiath commanded, that if the offending brother will not hear the admcnition of two cr three other brethren^ the offended bro- ther Jhould tell the churchy Matt, xviii. 17. Now the church is not the officers, but the congregation of the faithful ; feeing men are not of t\\Q church through any office, but only through faith. And by all thefe things it is evident, that tlie power of church-government, that is, the power of ading and ordering all things among the faithful, be- longs to every faithful man alike, in the congregation of the faithful. 2. What kind of pov/er this is, which the true church hath. I anfv/er in general, that it is a power fuitable to the church or kingdom whereof it is the power : now as the church we fpeak of, is that church which is born of God and of the Spirit, and fo is not at all of this world; fo 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 fecular power-, I may add, nor any ecclefiaftical power (according to the common under- ftanding it) that hath any place in the true church; but meeriy a fpiritual and heavenly power, without any con- junction or mixture of the other; feeing Chrift's power is perfect, and every way fufficient for his own kingdom, and Chrift's kingdom is God's kingdom, as well as the Father's: and fo men may as well cari-y worldly and fecu- lar power into the Father's kingdom, as into the Son's, fee- 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 underftood nor 202 T H E W A Y O F P E A C E, &c. nor confidered by them who have been fo bufy to bring fecular power into a fpiritual kingdom, as if Chrifl's own power, in his own kingdom, were either weak or im- perfeift. More particularly, this true power of the true church, is, as I faid, Chrift's power m the faithful, v/hich is, the felf-fame with Chrifl's power in himfelf j and fo, 1. It is not a power of violence, but a power of in- fluence, even fuch a power as the head hath over the members, and the foul over the body; it is not a coercive, but a perfuafive power-, a power that makes men willing that are not willing, and doth not force the unwilling againfl their wills. 2. This power is humble, and not proud, as worldly power is •, for the power of the world fets men over others-, but the power of the church fets men under others-, /, faith Chr ill of himfelf, am among you as one that ferves : and again, He that ij^ill be the chief among you^ let him he the fervant of all, 3. This power, is for edification^ and not for deftrutfion\ 2Cor.x. 8. as Paul acknowledges, again and again, that the power the Lord gave him^ was this, and no other power, 2 Cor, xiii. 10. namely, not to cafl men out of their native kingdoms^ but to tranfiate them into God's kingdom-, not to take away their outward liber- ties or eilates, but to bring them into the liberty and inheritance of the faints ; to bring men to eternal life, and not to deflroy men by temporal death. 4. This power feeks the good of others more than its own, yea, the good of others with the negle6l of its own : So Mofes was not bufy to have a mofl rebel- lious people blotted out of the book of life^ but rather defired his own name might be blotted out of that book,, that (if it had been the will of God) theirs might have been written in. And Paul defired that himfelf might IN THE CHURCH OF CHRIST. 203 might be feparated from Chrift, that his brethren and kinfmen after the flefh might have been united to him. And if this power feek the good of others after this high rate, even to the negleding, as it were, and laying afide their own eternal good, how much more to the negle6ling and laying afide their tem.porai good, their woiddly profits, advantages and dignities ? 5. This pov/er doth not make others fuffer to enlarge the church, but fuffers itfelf, to bring this about; So Chrift^ as JVickliff faith, " through his poverty, humility, and fuffering injury and death, got unto him the children of his kingdom, and not by force;" and the Martyrs enlarged the church of Clirifl by dying themfelves, and not by caufmg others to die; " the blood of the Martyrs^ being the feed of the church." 6. This power, only a6ls to a fpiritual end, falvation, and only according to fpiritual laws ; but not, to any temporal and workily ends, according to civil and human laws. And thus you fee, that this true church power, for the nature and quality of it, both in general, and in particu- lar, difiers very much both from the apprehenfions and practice of the moft of our ecclefiaftical men. 3. What is the extent of this true church-power.? I anfwer; That this power extends itfelf full as far as the church, but no farther.? For what hath the church to do with thofe that are not of the church ? IVhat have we to do, i^Ath. Paul, with them that are without? For church-power, which is fpiritual, is no more fuitable to the world, than worldly power, which is flefhly, is fuitable to the church. The power of the church, which is Chrift's power, only reaches fo far as Chrift's kingdom; that is, the people that are born of God and his Spirit. True chui-ch go^ vernment mL. 204 THE WAY OF P E A C E, &c. vernment reaches as far as Chrifl's and the Spirit's effec- tual influence and operation, but no farther ; that is, to all that are willing, but to none that are unwilling. As nothing hath more troubled the church, than to govern it, and to give it laws after the manner of the world, by fecular force and power-, fo nothing hath more troubled the world, than to govern ir, and give it laws, after the manner of the church, by the aforefaid compulfion. Wherefore as the government of the world is not to be fpread over the church-, fo neither is the government of the church to be fpread over the v/orld : but as the world and the church are diftin6t things, in themfelves, fo they are to be contented with their diilin6t governments. 4. What is the outward inftrument of this power? I anfwer; The word only, which is the only fcepter and fword of Chrift's kingdom, to govern his people, and fobduf.^ his enemies. Chrift himfclf, the head of the church, ufed no other inilrument to govern his people by, but the v/ord or the preaching the gofpel 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 bis Father had fent him^ fo did he fend them^ and no otherwife; that is, to do all in the church by the power of the word, and nothing by the power of the world. And lb, the true church doth all in itielf only by the gofpel; by the gofpel it bindeth and loofeth ^ by the gofpel it remits and retains fm-, by the gofpel it quickens to life, and wounds to death-, by the gofpel it receives in, and calls out; by the gofpel it works faith, renews the life, a6ls, orders, guides and governs all things -, and that church that hath another fcepter and fword befides the word, that hath orders, and conftitutions of men to govern by, and plurality of votes in claiTical, provincial and national affemblies, to bind and loofe by ; that have their own laws and orders to be their fcepter, and the authority of the magiilrate to be their fword IN THE CHURCH OF CHRIST. 205 fword in their kingdom ; I fay, if thefe be the ways and inflruments of their governments, afTuredly the church they boafl of is another church than Chrift's, and is no other in very deed, but a kingdom of fm and darknefs, and death; and when its form of godlinefs, which it hath put on to deceive, fhall after a few years vanifti away. It fhall return into the ihape of its firft beginning. And therefore let us know, v/hatever rules, orders or human inventions men do ihidy and devife to govern their churches- by, the true church of Chrill ihall ever be known by the fcepter and fword of the only gofpel preached in it, which is fully fufficient for the regiment of the churchy elfe Chrifl were an imperfed: lawgiver : And aJl thofe that do affirm, that the votes, determinations, rules and conilituticns of councils, are better for the well orderino- and governing the church, than the pure and naked word of the gofpel by the miniftration of the Spirit, in my judgment they fpeak blafphemouily. Let us now hear what Luther faith to this purpofe; " Chriflians, faith he (k)^ ought to be governed by that word, and no other, whereby they are made chriflians, that is, free from fm ; and this is only by the pure gof- pel of God, without the addition of council, doctors, fa- thers.'* For what is it to govern chriflians by that word, which though they keep, yet neither do they become chriflians, nor continue fuch? nay, they ceafe to be chrif- tians, and lofe Chrifl. And of this fort is every word befides the gofpel: and falvation reigns in us, not by the laws of men, but by the power of Chrifl. Farther, they that are not chriflians, are to be reflrained other ways than by the traditions of men; for thefe are to be let alone-, and [k) Chriftlanieo verbo, & non alio regi debcnt, quo Chiidiani, id eft, liberi a peccatis fiunt; hoc eft, folo Evangelio Dei puro, fine ad- ditionibus Conciliorum, Doftorum, PdLram, &c. Lutlicr Epifu ad Carol. Duccm Subaiidir^ torn. 7./. 483. as 2o6 T H E W A Y OF P E A C E, &c. as Paul faith, We are not to mingle with them. There is the fecular fword, there is the magiflrate for thefe, and it belongs to him to reftrain thofe that arc evil, from evil deeds, by the power of the fword. But the Billiop, or Overfeer, governs chriftians without the fword, only by the w^ord of God j feeing it is certain, they are not chriftians, except they be fpontaneoufly good; and fuch they are made by the force of the fpirit of faith-, as Paul faith, Rem, viii. As many as are led by the Spirit of God^ they are the children of God. What madnefs then is it to urge them that are willingly good, with the laws of the evil ? And yet, faith he. There are not a few light and vain men, that think that the bufmefs of the gofpel is to be promoted with weapons and cuffs. And the fame Luther., in his epiftle to the chriftians, and preachers of Erphurd., faid, " Confider in your mind, with what fword I fubdued the Papacy, and the whole ftate of religious men, who before were dreadful to all; of whom it was faid, Who fhall fight with the beaft., that hath power to make war with the fai?its^ and to overcome them? And yet, faith he, I never touched them with fo much as one of my fingers ; but Chrift deftroyed and overthrew all that deteftable kingdom, by difcovering their iniqui- ties, by the fpirit of his mouth, tliat is, by the word of the gofpel." In which pafTages of his (befides what is fpoken before) it is apparent, that there is no other inftrument of the true church's power, but the word of the gofpel, wliich is the only fcepter and fword of Chrift's kingdom. £. What the true church can do by virtue of this power? Now the true church, by the power it hath received from Chrift, can, I. Gather itfelf together, when, and as often as itpleaf- cth. The company of believers have power to gather themfelves together for their mutual good, inftru61:ion, prefervation, IN THE CHURCH OF CHRIST. 207 prefervation, edification, and for the avoiding or prevent- ing of evil ; and that without the confent or authority of any extrinfical and foreign power whatever; elfe Chrill were not a fuiticient founder of his church. And if every free fociety, not fubjefted to tyranny, hath power in itfelf to congregate and come together, as conveniency and necefTity fhail require j as is evident in all civil corporations, and in all fraternities and meetings of love; much m.ore hath the church of Chrifl, which is. the freed fociety in the world, power to meet together into a communion of faints, though it be without and ao-ainft the confent and authority of the powers of the world. And thus the difciples, immediately after Chrift's refur- re6lion, though the people and the rulers were wholly fet againft them, did often meet together among themfelves though privately ; and Chrifc himfelf came and flood in the midil of them, and finding them in that way of com- munion, faid, Peace be unto them: And fo by his own pre- fence did both juftify and encourage fuch meetings. And after, the apoilles with other believers, to the number of an hundred and twenty, met together in an upper room to pray, and to choofe an apoftle in the ftead of Judas^ A6ts i. And at the day of Pentecofl they all met again, A^s ii. Though the elders of the church, and rulers of tiie flate, v/tTe utterly againft their meetings. And again, A^s iv. Feier and John^ after the threatenings of the rul- ers and Jev/s, went and met with their own company, which was now mightily increafed by the miniftry of the gofpel, and declared to them all things that God had done by them, and the rulers had done againft them; whereupon all of them joined together in the praife of God, for the fuccefs of the gofpel, againft the power of the world. And again, Auls vi. the church of its own accord met toq-ethcr to choofe fevcn deacons ; and a mAii- titude ^^j 2o8 THE WAY OF PEACE, &c. titude of other inilances might be produced. By all which it appears, that the church of believers hath power of itfelf to appoint its own meetings, as conveniency or ne- cefTity Ihall require for the good of the church. And therefore none are to prefume 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" fuffer this power to be taken from them, which they have received from fo good a hand-, but flill to ufe their own chriflian meetings, though the powers of the world never fo much oppofe them •, as the apoflles and be- lievers in their time began, and as believers after, for 300 years continued, notwithilanding the barbarous cruelties of the perfecuting Emperors. 2. As the church of the faithful, hath power from Chrift to meet together-, fo, fecondly, to appoint its own outward orders : For the church, whilfl it dwells in flefh and blood, ufes fome external rites, by which it is neither fandlified in foul or body^ but they are things meerly of outward order and decency: And thefe things each church or com.munion of faints may order by itfelf, ac- cording to the wifdom of the Spirit; fo it obferves thefe rules. 1. That they do all things in love, feeing all laws without love are tyranny-, and fo whatfoever is not from, and for love, is not to be appointed; and if it be, it is again to be abo-lifhed-, feeing no text of the fcripture itfelf, 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 muft be to procure, and to preferve peace among the faithful, and not. to break it. They are moll; unhappy and pernicious orders, tlmt do not only offend a few of Chrift's lit- tle I N T H E C H U R C H O F C H R I S T, 209 tie ones, (which irfelf is a fad thing) but do grieve, difquiet and prejudice the peace of the generality of the faithful. 3. They mull do all things after the vnfdom of the Spirit, and not after the manner of the world : feeing the church (I) is not to be ordered according to the manner of the world, but rather againfl it 5 as the apoille faith,- Be not coyiformed to this world. 4. They m/uil appoint nothing as of necefiity: For there is no more peftilent do6trine in the church, than to make thofe things neceflary which are not necef- fary: For thus the liberty of faith is extinguilhed, and the confciences of men are enfnared. We doubt not but believers may order any outward things for their own good, fo they do not impofe them necef- farily on any \ as if the obferving of them were righ- teoufnefs, and the omiiTion of them fm. And fo the church after all its orders, it is to leave indifferent things as it found them-, that is, free, and at the liberty of the faithful, to obferve or not obferve, as they fhall fee caufe, or judge convenient. For all thefe kind of things are indiiferent in their own na- - ture ; and God regards no more the m.anner, and form, and time, and circumflances of fpiritual duties, than the manner, and form, &c, of our eating, and drinking, and working, and marr}nng, and trading; for ail which, it is fjfRcient, if they be done in chriilian wifdom and difcretion, v/ithout being tied neceflarily to a fet and unchangeable form. 5. They may perfuade their orders (if they fee caufe) by the fpirit of love and meeknefs, but muft not (/) Nunquam ecclefia per mundum gubernanda eft. et non potias contra morem mundi, eo quod fcriptum efi;, nolite conformari huic. (tculo? Jo, Gaf. Ded. Viror. Ecckfmjl, P enfocer 3L' lO THE WAY OF PEACE, &c. enforce them upon pain of fecular punifhmcnt, or church cenfure-, as thofe ufe to do, that make them- felves lords and tyrants in the church. For thefc outward things the church can order, only for the willing, but not for the unwilling. And fo, if fome believers fhall think good, upon juft grounds, to do otherwife in thefe outward things, than the generality -> j-of the church, yet ought the church to be fo far from cenfuring them, that it is to entertain communion with them, notwithftanding any fuch differences. For when chriflians are knit to Chrift, by faith, and do receive and walk in his Spirit, all other things are indifferent to them, to do, or not to do, to ufe, or not to ufe, at their own freedom. And Chriilonly being fufficient for all his ; whatever is befides Chriil, is a ..-perifbing thing; andfo is fo far from being to be im- pofed, that in itfeif it is not to be valued. Now if the church do appoint any outward orders, thefe rules it is to obferve-, yea, the fpiritual church doth always obferve them, and never made rules in itfeif, upon other terms than are here fet down. But on the contrary, the carnal church, or churches of men, they efpecialiy trouble thcmfelves about thefe out-:^ ward things-, and of thefe they make laws, and conffitu-^j tions, yea, fm and rigliteoufnefs ^ and by thefe things they', judge the church, and the members of Chriil: In fucl^. fort, that they that will fubmit to their rules and impo-"; fitions, fhall be the church of Chriil; but they that wiU,,' not, fhall be reckoned heretics and fchifmatics. And hereby they declare, that they are fallen from the power qf godJinefs, to the form, and from the fubilance of religion, to the circumilances; inafmuch as they advance empty forms and iliadows, in the place of '' righteoufnefs, and peadc, and }oy: in the iioly Spirit.'* And to thefe we may -vhcd ij^L':i":qi ^xi? ni ul i^Z}::.-> .. fay, «*€» IN THE CHURCH OF CHRIST. 211 fay, with Peter^ Why tempt ye God, in putting fuch a yoke upon the difciples and members of Chrijl? And though this kind of church, will with thefe things ftillbe troublingus, and "biting us by the heel," yet in the power and prerogative of the feed of the woman, we will, by degrees, " bruife its head," till at laft we break it quite in pieces. Now one thing more I fhall add touching the church's power to appoint its own orders, as conceiving it very neceffary to be known ; and that is this : That the true church hath power to appoint thefe out- ward orders, not for itfelf only, but alfo for its officers (which alfo are part of itfelf) and it is not to fuffer its of- ficers to frame or impofe fuch on it. For the church is not the officers, but the officers are the church's; as Paul hath taught us, faying to the church. All things are yours^ whether Paul^ or Apollos, or Cephas. And fo the officers are the church's, and are to be ordered by it in thefe things, but are not to order it. And if the officers of the church, forgetting that they are fervants, fhall prefume by them- felves to order outward things for the church, without the church, as now is done; the church ftill remains above the officers, and hath power to interpret, change, or wholr ly take away all thofe things, as it fees occafion : to wit, fo far as they are a (tumbling block to the weak, and a grief to the ftrong, and tend to work divifion among the faithful. Prefumptuous officers are they, and know not where Chrift hath fet them, who, inflead of being ordered by the church, go about to order it, and.make themfelves the lords of the church, being but the fervants of it. 3. ^he true church hath power to choofe its officers^ and if there be caufe^ to reform them^ cr depofe them. The church hath power to choofe its own officers. True indeed it i-s, that as in the natural fo in the fpirituai body, p 2 every 212 THE WAY OF P E A C E, &c. every member is in office-, and that the miniilry of the New Teftamcnt, being the miniftration of the Spirit, is common to all that have received the Spirit. Wherefore, if every believer hath received the Spirit to prolit withal, and hath power and privilege, as opportunity fcrves, and neceflity requires, to fpeak the word, that the pov/er and virtue of Chriil may be declared through them all: there is no doubt, but any community of chriilians may, by a common confent, chufe one or more to fpeak* to all, in the name of all. Agreeable to this is that of Paiil^ 2 "Tim. ii. 2. where lie commands l^bat the office of teaching be committed t faithful men^ who ere able to teach others. Where the rpoflle, contemning all fuperfiuous ceremonies and pomp of ordaining, only feeks, that the minifbers may be ht and able to teach, and without any more ado commits the minillry of the word unto them. More particularly in this matter wc fhall inquire after thefe three things. 1. What officers are to be chofen. 2. Out of whom they are to be chofen. And. 3. By whom they are to be chofen. For the hrfb, What officers are to be chofen. Paul teaches us this, fiying, 'P'hey miifl he faithful men,, apt and able to teach others. For as among natural men in the world, they that have mod: natural power and abilities, are fittefl to be the officers : fo among fpiritual men in the church, they are fittefl to be the officers that have moil fpiritual power, that is, fuch in Vvhom Chrill and tlie Spirit are moll manifell-, and of this, the faithful of ail forts are judges. Wherefore no natural, parts and abili- ties ; nor no human learnino; and deo;rees in the Tchools or univerfities, nor no ecclefiaflical ordination or orders, ar^- to be reckoned fufficicnt to make any man aminifler, bur only the teaching of God, and gifts received of Chrifl, by IN. THE CHURCH OF CHRIST. 213 by the Spirit, for the work of the minillry, which the faithful are able to difcern and judge of. 2. Out of whom thefe oHicers are to be chofen. And that is, out of the flock of Chrift, and nowhere elfe. In- deed Antichrifl, bringing in human learning inflead of the Spirit, chofe his "miniilers only out of the univerfities : but the right church choofes them out of the faithful- feeing it reckons no man learned, and fo fit to fpeak in the church, but he that hath hem'd and learned from the Father. Moreover it is plain, that as natural power is founded on a natural gift, and he muil needs be a man, that is capable of human power; fo fupernatural power is founded on a fupernatural gift, and he muft needs be «i believer, that is capable of this fpiritual power: And fo a man muft needs firft be of. the church, ere he can have, any power or office in it. Wherefore all unbelievers and carnal men are fo far from having any power in tlie true church, that they have no place in it ^ and are fo far from being- officers, that they are not members: For they that neither have, nor know fpiriaial power themfelves, how can they exercife it among others ? 3. By whom they are to be chofen. And that is, by the congregation, or community of believers: For if every free fociety hath power to choofe its own officers, much more hath the true church this power; being (as is faid) the freeft fociety under heaven. And fo the true church is not to have officers thrufl over them by others, but is to choofe them itfelf. Ohje^. If any obje6t againft this, that Paul command- ed T^imothy and T'itus to appoint elders ; and that Faiil and Barnabas^ Afts xiv. 23. did choofe elders in every church with prayer and fafting. And therefore it may feem, that the congregation hath not power to choofe its own miniflers, but that fome chief minifters muft appoint oth.T miniftcrs in each congregation. • p 3 Anfw. 214 T HE W A Y O F PE AC E, &c. Anfw. To this I anfwer: That if there were any minif- ters among us, that did hold the place of the apoftles, living and a£ting evidently in the virtues of Chrift, and in the knov/ledge and power of the Spirit, I would not doubt to allow them as much authority in ordaining miniflers, as Paul and Barnabas^ or any of the other apoftles had : But fince it is very evident, that very few of thefe have the Spirit of the Lord upon them: how fhould they have au- thority to appoint minifters, who cannot themfelves be reckoned believers, or fpiritual ? But fecondly, if they were true minifters, through the anointing of the Spirit, yet could they not appoint minif- ters in other congregations, without their own confent and approbation, but thofe whom the whole church choofes, they are to commend to God by prayer; and if they ftiould refufe to do this, yet he who is chofen by the church is fufficiently its minifter, through the church's choice alone. Neither did ?aul^ or Barnabas^ or Timothy^ or Titus^ appoint any minifter by their own fmgle authority, without the confent of the church ; as may appear by thofe fcriptures, I "Tim. iii. and ^itus i. where Paul faith, The Overfeers or elders, as alfo the deacons or minifters, fhould be blamelefs and unreproveable. Now neither Timothy nor Titus knew of themfelves who were blamelefs in thofe places, but only received the teftimony of the church, who chofc them to that office. Further we fee, Acfs vi. that the twelve apoftles together, did not by themfelves, appoint any to a lower office, to wit, to be deacons, without the church's own choice of them : But, fay the twelve to the multitude of the difciples. Look ye out amon^ your [elves [even men of honefi report^ full cf the holy Spirit and ivifdom^ whom we may appoint over this bujinefs. And thofe whom the church chofe, the apoftles confirmed. Wherefore if it were not lawful for the apof- tles, at their own pleafure, to appoint men to minifter fa ^t2f IN THE CHURCH OF C'HillST. 215 fo much as alms to the neccflitles of the poor, without the choice and confent of the church •, much lefs was it lawful for them to appoint any among believers, to the hard .and difficult work of the miniflry, without their own. choice and approbation. By all which it is clear, that the con- gregation of the faithful have power in themfelvcs, ac- cording to the doctrine of the gofpel, to choofe their own miniflers. And therefore feeing the true church of God cannot pofTibly be without the word, feeing it is born, and nou- rilhed,^and increafed, and flrengthened, and preferved, and comforted, and perfefted by it : And feeing the gene- rality of the clergy of thefe times are ignorant of the myfr tery of the gofpel, and deftitute of the Spirit; it mufl come to pafs, that either the church muil perifh for want of the word, or elfe (according to what we have heard) believers muft meet together, as they can conveniently^ np and down the kingdom ^ and at fuch meetings mufl choofe one or more fit perfons from among themfelves, to be their elders in the Lord ; and then by prayer t;o commend them to the work of the miniilry, and fo to ac- knowledge them for their Paflors. And there is no doubt but what believers, met together in the name of Chriil, do in this matter, it is done through the working and approving of God himfelf. And befides thisway^I fee no other, how (in this great defedion of the clergy), the xhurch may have the true word of God reflored to their .meetings and affemblies again. Now this thing that is fo -diredly crofs to the way and working of Antichrifl, for many ages together, and is fo oppofite to fathers, fchoolmen, councils, dodors, antiquity, cuflom, and the •general practice of the kingdom, cannot be hoped to be accomplifhed at once, but by degrees, as the lightnino-s of the gofpel ihall enlighten the world,- and the Spirit Uupqq£ P 4 fhal} 2i6 THE WAY OF P E A C E, &c. fhall be poured forth. And therefore In this matter, let fome begin, and the refl follow, as this pracftice fnall be cleared up to them from the fcriptures. P'^or none are to be forced in this matter, (if authority fliould entertain this truth) but the Spirit is to be allowed its own liberty, to blow, when and where, and on whom he lilleth. Nei- ther ought this to trouble any, if all do not prefently agree with them-, it is fufiicient, if at firll a few begin, whom others m.ay follow afterwards, as God Ihall per- fuade them. Now^ as the church hath power to choofe its cfncers •, fo if they prove evil, it hath power, either, 1. To reform, them. Or, 2. To depofe them. I. It hath power to reform them, if fo be that they may be brought to repentance and amendment: Yea, as all the evils of the church do commonly firil flow from the officers, fo the reformation of it is firfl to begin with them. And who Ihall reform the officers of the church, but the church itfclf ? feeing the officers v/ill be fure to tolerate one another in tlieir un-gofpel and un-chrillian courfes, againil the life of Chrift, and true practice of the word, becaufe it is their own cafe. Wherefore feeing the gene- rality of the prefent clergy are arrived to this height of evil, that they will not be contented to be fervants, but will needs make themfelves lords over Chrift's flock, plot- ting and fl:riving to procure and maintain their ecclefiaflii- cal ftate by fecular power-, feeing they have leftoff^to preach Ghrift, and the gofpel, and only preach of flate- aflairs, railing againfl: the moft jufl: and necefiary proceed- ings of the fupreme authority of tlie kingdom, as not fuitable to their defigns; feeing they are daily depraving the fayings and writings of men more righteous than themfelves ; yea, and dare cad a veil of their falfe expafi- tions IN THE CHURCH OF CHRIST. 217 tions over the very fcriptures, to darken them, and make them as fackcloth to the world, that the glory of the Father, and the mind of Chrift, might (if it were polTi- ble) be wholly obfcured-, yea, feeing they are become fo vile, that they had rather Chrift himfelf, with his gofpel, and true church, fhould all periih, than that they ihould fuffer the leaft diminution of dieir power, dignity, riches dominion and tyranny (m) : What remains, but that the focieties of chrifcians ihould meet together to reform thefe evil ofiicers ? And whereas they are now met to reform the church, it is far more necefiary, and would be far more profitable for the congregations of the faithful, to meet together to reform them, if yet they be capable of reformation:, v/hich I confefs is much to be doubted, fee- ing they fin againft fo clear a light. 2. If the officers of the church prove incorrigible, the church hath power to depofe them, feeing they have no indelible chara6ter, . whatever the RomiJJj church affirms. Wherefore as the true church hath power to choofe its minifters, and to continue them as long as they remain faithful in their work , fo alfo it hath power to remove them, if they forfake the truth and power of the gofpeL For as in civil focieties, not fubjeded to tyranny, officers that prove evil are moveable by them that made them ; fo iikewife the church hath power to remove, if it fee caufe, this fpiritual officer -, yea, the fpiritual officer is fo 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 fpiritual in the things of eternal life. Wherefore the [m) Pli perfcfto non vcnient in concilium^ iit judicentur ab aliis, ut emendcnt ea quae ipforum & conlcientia, adeoque totus mundus emendanda elTe clamat, fed omncs alios judicare & fubjugare; fuam illam potent! am retinere; & quicquid iplbrum obftat libidini, con- cuicare. e medio toUere conabuntur. Bullin^er, Ep» ad Edvard, fext. church 2i8 THE WAY OF P E A C E, &c, church hath the greateft neceflity to remove him, and choofe another-, feeing this fait, when it hath lofl its fa- vour, is good for nothing, but to be caft upon the dung- hil. And to this, worthy Mr Tindal^ a blefled martyr, witnefles, faying, " If they (that is, the minifters) err '' from the word, then may whofoever God movoth in his '' heart, play Paul^ and ccrredt him •, and if he will not " obey the fcripture, then have his brethren authority by ** the fcripture to put him down, and fend him out of " Chrifl's church, among the heretics, which prefer their '' falfe do6trines above the true word of Chrifl *.'* 4. The true church hath power to call its councils. If the church of the faithful ftand in need of a council, it may call one, if it pleafeth, and it hath power fo 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 thfe councils of the church, than the church can call the councils of the world; the councils of the church and the world, being as diftindl as the church and the world themfelves are. Now I faid. The church, if it need a council, may call one-, becaufe the church of believers now feldom needs a council, feeing all things are fo clear in the word of God, with which the faithful are fo well acquainted. There are many other caufes why the right church may very well be without councils-. As, I. Becaufe councils, as the manner was, were either called or congregated by the Pope, a meer ufurper in the church -, or by fecular and worldly princes, who advanced themfelves to the lame power in the church, though upon another account. And according to -J^ ,i, . . ^^^^^ • Tindars praftice of popidi prelates, p. 544* IN THE CHURCH OF CHRIST. 119 their ends and defigns, councils for the moft part, have been guided and pointed. 2. Becaufe they have, for the moft part, been made up * of bifhops and ecclefiaftical men, who have only fought the intereft and advantage of the clergy, to the prejudice of the body of chriftianity; by which means they have fet up their own kingdom and ty- ranny over all other chriftians. 3. Becaufe, being gathered and met, they have efpe- cially meddled with outward rites and ceremonies; and touching thefe have made binding and coercive laws, to the overthrow of chriftian liberty, and the enfnaring and enQaving men's confciences. 4. Becaufe if they have meddled with do^lrine, they * have rather perverted and obfcured the clear word of the gofpel, than truly explicated and unfolded it. 5. Wherein they have done well, yet this evil hath always gone along with it, that they have made peo- ple rather look to men than unto God, and that m the very things of God-, and to take divine things from them, by a human faith, rather than from God himfelf, and his immediate word, according to the faith of God's eleft: and fo have given forth them- felves in their opinions and judgments, as a founda- tion to the church, in the ftead of Jefus Chrift. ^-6. Becaufe they always determine the things of God by the plurality of votes, and do not weigh but num- ber the fuffrages, and fo the greater part ftiU over- comes the better; and the many that are called, carry i^iiji^he vote againft the few that are chofen; whereby it -1^ -i^qtomes to pafs that the truth is fubdued, and error : :1' is eftablilhed, by a plaufible authority. .-'7. Becaufe fuch councils commonly attribute to them- :: ? reives infallibility, and fo fet themfelves up as a ■ peremptory rule, by which the whole churchfmuft walK^ 220 T H E W A Y O F P E A C E, &c. walk, and none mufb prefume to fay to them, cur ha facitis? why do ye fo? though they do never fo ill. They fay, they cannot be judged by any other chrlf- tians, becaufe they are fubjecl to none; but all other chriftians are fubje6t to them, and are to be judged by them : They fay, they may pronounce all other fchifmatics, and heretics, but no body muft pro- nounce them fo, though they be fo. And after they have once drunk of this cup of abomination, what hope can there be, that any thing hereafter fliould be done right among them ? 8. And lailly, becaufe after fo many councils, things have not been the better, but the worfe In the church, throuf^h their means : for it is not dead laws and or- ders written by men, will do the true church any cTood •, but the living law of God, written in their hearts by the Spirit, as God hath promifed to do ♦, fay- ing, / i^ill ivrite my law in their hearts^ and put it in their inward parts. For as the law of fm hath been written in our natures, to corrupt us-, fo the law of the Spirit of life mufl be written alfo in our natures to reform us. Wherefore, after all their decrees, laws, rules, orders, &c. the church commonly hath been fo far from being bettered, that it hath become more ignorant of the word, fuperflitious, formal, profane than before (n). All thefe things being ferioufly confidercd, the church may very well want councils. (n) Nam quid expeflemus ex gcncrallum conciliorum dctermlna- tionibus, decent nos proxima aliquot fcculorum exempla, jam inde ab annis quadragintis aut amplius. Quo cnim crcbriora coiere concilia, tantomagis invaluit fuperftitio, & error in do6trina, abufus in ritibus, fuperbia, luxuries, avaritia, omnifquc corruptio in docentibus, vel fa- cerdotibus, dcniquc fcEdifciplina: oblitcralio. Bulling. Epijt, ad ILdvard, Now IN THE CHURCH OF CHRIST. 221 Now if any fnall fay. Yea, but had not the church a council in the apoilles times ? as we fee A5fs xv. and did not they order and decree matters in the church? I anfwer, the chiirch had a council then, but far differ- ing from the councils now a days ; for, I. That council was not called, nor packed together by fecular power, but freely met together, by the general confent of the church of the faithful: For by the believers at Antioch^ it was agreed, that Faiil and Barnabas Ihould go to the apoflles and elders at Jenifalem^ about the matters in controverfy. a. This council did not confift only of the apoftles and elders, but of the brethren alfo, and whole church-, and the whole church, as well as the apoilles and el- ders, did agree and order what was done in that matter. 3. That free council, confifling of the apoilles, elders and brethren, did not determine any thing by their meer power and authority, but debated the bufmefs by the word, and by the word concluded it : And fo it was not the authority of the council did any thing, but the authority of the word, that did all in that matter -, as you may fee in the fore-named place. And in thefe regards that council diners from ours. Now if notwithdanding all this, the church upon fome occafions, defire a council (for herein, as in all other outward things, it is free) it muil mind thefe things. 1. That it hath power itfelf to call one, as the primi- tive church had. And what men can object againll this, of worldly princes calling them; let them not fay, what they did, but what they ought to have done. 2. As the church itfelf is to choofe its council, fo it is to choofe it out of itfelf; for the councils of the church are to be chofen out of the church, and not of 222 T H E W A Y OF P E A C E, &c, of the world ♦, out of the faithful, and not out of un- believers. For " the natural man, that neither knows nor favours the things that be of God," can be of no ufe here •, but he muft be able to know the word of God from the doctrines of men, and to feparate the precious from the vile, that is employed in this mat- ter. And fo the natural, carnal and literal man muft be declined here, where the things are wholly fpi- ritual and divine; and the fpiritual man only, who fpeaks fpiritual things by a fpiritual rule, muft be heard and regarded ; and fo a man muft firft be of the church, ere he can be of the council. 3. As the church is to choofe men out of itfelf, for its council, fo likewife it is to choofe brethren, as well as elders •, and ecclefiaftical men are not to meddle alone in the matters of the church, and to thruft out other chriftians, as if they were necefiarily to be concluded in, and by them. 4. In choofing elders and brethren to this work, great care is to be had, that they choofe not men of world- ly power or place, left worldly power, and autho- rity, and honour, might feem to bear fway in the things of the kingdom of God : but they are rather to make choice of men deftitute of thefe things, that it may appear, wliatever they do^ is done only by the clear evidence of the word, and influence of the Spirit, and fo only by the law of love, all fecular power and force being excluded (0), ( 0 ) Ex ejufmodi coctu, i. e. fidelium, dcligcndl crunt homines ad concilium ; hoc veroelTct pulchcrrimum concilium, quod ab ipfo Spi- ritu Sanfto regeretur. In hanc fententium & Lyra Icriptum rehquit, Ecclefiam non acflimandam cfTe ex fummis illis, aut fpiritualibus ordini^ bus, fed ex vere crcdentibus. Luth, LikL dc noiis vtra Ealef. torn, 7. /• '52. 5. ^he INTHECHURCHOFCHRIST. 225 5. The church hath power to judge of all do^ri?jes^ and that both of its officers and councils. 1 . The clergy and ecclefiaftical men have been wont to challenge to themfelves the knowledge and judgment of dodrines, and have excluded ordinary chrillians from it; whereas in truth, the judgment of doftrine belongeth to the people>, and not to the minifters. And all Chriff s fheep have power to judge of the do6lrine the minifters teach, whether it be Chrlft's voice, or a ftranger's, John x. and Chrift commanded them to take heed of falfe prophets^ which come to them in fheep' s clothings being ijiwardly ravening wolves^ Matt. vii. And the apoftle commands them, to try the fpirits^ whether they he of God: and hath faid, Let one or two fpeaky oMd the refl judge ^ i Cor. xiv. &c. by which, with many other fcriptures, it is evident, That minifters are not to judge of doctrine for the people-, but the people are to judge of the dodlrine of the minifters, and according as they find it to be of God, or not of God, to receive it, or reject it. For ^very one is to be faved by his own faith, and not by another man's \ and fo is to take heed how he hears the things of faith, at his own peril; and he is not (if he will be wife unto falvation) to take up things on truft, 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, fo alfo of its councils: For the church judges of them and their do6lrine alfo by the word ; and doth nor take all that they determine for truth, to be certain and unqueftionable : Yea, in the firft council of the apoftles, A^s XV. other churches and chriftians had both liberty and power, to try both the do6lrine and fpirit of the very apoftles in that matter; and were not to fwallow it down whole, as they fay, becaufe the apoftles had determined it, and they were holy men; but the faithful v/ere to judge, whether or nb they had judged according to the word, '.L...:^15 224 THE WAY OF PEACE, &c. v/ord, and if not, they might have refiilcd them, as Paul did Peter, And Paul gives this liberty to chriftians ; yea, we have it from Chrifl himfelf, whether Paul had allowed it or no, to try the very apoftles themfelves, and the very ancrels of heaven, whether they bring the right word or no: for Chrift commanded the apoftles, to teach the na- tions, to ohferve and do ivhatfoever be had commanded them^ and nothing eife \ and faith Paul, If /, or an angel from heaven, hrmg you any ether do^irine, let him he accurfcd. So that the church hath power to examine, try, and judge the dodtrine of the apoftles and angels, much more of other men, who have not received fuch an anointing, neiT ther do live in fo clear a light of God. And thus I have declared the things which feemed to me both convenient and necefiary for the true church to know, for the preferving of that peace among themfelves which they have in Chrift. Now as the judgment of the church is to be redlified in thefe thinc^s, fo the practice of it is to be redified in other things, for the preferving it in peace. The things wherein the pradice of the church is to be redified in the way of peace, are either, 1. More abfolute and general. Or, 2. More fpecial and occafional, in cafe of difference among the faithful. Among the things that are more abfolute and general, which are to be done, to procure and prefcrve the peace of the church: thefe nine things, that follow, have not the leaft place. I . PraHical rule for peace, I. The true church is to preferve itfeif diftin^b from the world: and is neither to mingle itfeif with the world, nor to fuffer the world to mingle itfeif with it. For if the church and the world be mingled together in one fociety, the fame common ^3^?$ will no more agi'ce to them, wlio iire • INTHECHURCHOFCHRIST. 225 are of fuch different natures, principles and ends, than the fame common laws, will agree to light and darknefs, life and death, fin and righteoufnefs, flefh and fpirit. For the true church are a fpiritual people, beino- born of God and 10 they worfnip God in the fpirit, according to the law of the Spirit of life, that was in Chrift, and is in them : but the carnal church is of the world, and only favours of the world, and fo will have a worldly religion, forms, orders, government, and all worldly as itfelf is. Now whilft thefe two are mingled together, what peace can there be? for what fellowfhip hath righteoufnefs with unrighteoufnefs, and light with darknefs, and Chrifl with the Devil ? And fo what agreement have believers with unbelievers, 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 feparate them, and to keep them dif- tindl; that thofe that are of one nature and fpirit, may be of one communion among themfelves : and this way of peace God himfelf teacheth us by Paul, 2 Cor. vi. 17. faying. Come out from among them^ my people^ and be ye fepa" rate: for to feparate the church from the world, in its com- munion of faints, is the only way to preferve peace in both-, feeing the church will beft agree with itfelf, and the world with itfelf. The fecond rule. 2. The church being thus dillindt 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 fuch a kingdom as is not of this world, {lands in need of no worldly power-, and being a fpiritual and heavenly king- dom, is only to have and ex^rcife a fpiritual and heavenly power J feeing this power alone, and by itfelf, is able to accomplifn the v/hole good pleafure of God in the church, and to work all the w^orks in it that God hath to do. Q. And 225 THE WAY OF P E A C E, &c. And fo, it is flrongly to be fufpedled, that tliofe men that dare not commit the fuccefs of their bufmcfs to Chrifl's power alone, but will call in fecular power, over and above, to help them: I lay, it is more than probable, that they have underneath fome Iccuiar end, feeing Chrift's power alone is fully fufficient to do all things that ai-e nc- ceflary and profitable for his kingdom. Befides, this worldly power never works peace, but al- ways dillurbances 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 againil 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 fhall reply, that worldly power doth well in the church, becaufe it keeps down many profane perfons that would not be kept down by the word. I anfwer ; Th^at fo far as fuch profane ones are govern- ed by worldly power, they are of the world, and not of the church; and worldly power had better govern them in the world, its own proper fphere, than in the church, which is beyond their line; efpecially feeing the church hath power enough in itfelf, to govern thole that are of it; and they that will not be governed willingly in the church, as chriilians, let them be governed againft their wills, in the commonwealth, as men. For the govern- ment of the church is over men, as clu'iilians, as fpiritual; but the government of the ftate is over men, as men, as natural and carnal. The firft of thefe governments belongs toChrift, and the latter to the magiftrate; and if the ma- giftrate be faithful in his office and headOiip, there is no doubt to be made of Chrift's faithful nefs in his. But now, if the magiftrate will not content himfelf with his own kingdom and power, but will needs intrude on Chrift's alfo; and not reckoning it enougli to govern men, as men, by his worldly power, will alfo by the fame power, be tampering IN THE CHURCH OF CHRIST. 227 tampering with the very church : this both renders him troublefom to the faithful, and the faithful to him: Him troublefom to the faithful, in that he ules a power over thein, that is neither fuitable to them, nor their affairs ; and them troublefom to him, becaufe in God's kingdom, as they hear not the voice, fo neither do they obey the command of a ftranger. The Pope he arrogates both fwords to himfelf, when neither belongs to him, and therefore in due time fhali perifh by both; amd if the magiilrate Ihall affume to him- felf the power of both kingdoms, Chrifb's and the world's, when of right but one belongs to him, to wit, the world's, and not Chriil's -, it will be very dangerous, l^ft by in- croaching on Chrift's kingdom, he lofe his own. Let the mag! Urate therefore ufe his power in the ftate, and let him fuffer Chrift to ufe his power in the church, feeing his prefence is always there •, and then there will be quietnefs in both, but elfe in neither-, feeing Chriil will as affuredly trouble the magiltrate's kingdom, as the ma- gillrate trouble his. The third rule, is, Not to bring or force men into the church againft their >vill3. The kingdoms of the world are unquiet, becaufe many that are unwilling, are under thole regiments; but Chrift's kingdom is therefore quiet, becaufe all the peo- ple in it are v/illing; and none of them are forced in, but all are perfuaded in, as it is written, God perfuade Japhet to dzvell in the tents cf Shem: That is, the gentiles were to be perfuaded, and not forced into the church. AndfoChrift commanded his difciples to go and teach ali nations, and not to offer them outward violence ; and to perfuade peace, but not to threaten or enforce it. " For fuqh is the " nature of the church, that inward perfuafion is tequir- " ed nowhere more than here. For none nlay be com- Q^ 2 ** pelled 2 2 8 THE WAY OF F E A C E, &c. *' pelled to the faith againft their wills, and God will be " ioved with the whole heart-, and alfo hypocrify is a fin " chiefly hated of God. Whereby it comes to pal's, that " the whole manner of governing the church mufl: have " this fcope, that they that are perfuaded, may be firfl *' called unto it, and after kept in it, upon the fame " account. And lb, the more this manner fhall be free " from dominion, fo much the more fit is it to govern, " increafe and confirm the church, (p).'' And this way only was ufed as long as the apoftles lived, and thofe that fuc- ceeded them in the fame fpirit-, and that unqueftionably for ^oo years after: Yea, and when the church came to be countenanced by worldly authority, yet this fame free- dom ftill was allov/edj of which I fnall produce a few tedimonies. I read, that Conftantine the eir.peror v/ould have no man enforced to be of one religion more than another. Alfo the fame Conftantine, in his epiille to his fubjciSbs inhabiting the £^7?, faith, "Let no man be grievous one " to another: but what every man iliinketh 13 k st, that let " him DO. For fuch as are wife, ought thoroughly to be " perfuaded, that they only m.ean to live holily, as they " fliould 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 " fynagogues of falfe doctrine, they may at their own pe- " ril. As for us, we have the worthy houfe or congrega- { p) Ea eft ccclcfiae natuia, ut nufquam magis rcquir.Uur interna perfuafio. Nam & ad fidcm nemo cogi poteft Invitus, & Dcus toto fe cordc vult amari, & dcniquc hypocrifis pcccatum eft impiiniis Deo exolum. Quo fit, ut tota ecclclia^ gubcinandai ratio, hunc Icopum ha- bere, ut in ecclciiam voccntur plurimi pcrfuaH, & in ecclefia conti- ncTit'ir non alia ratione.' Itaquc quo magis ca ratio ;iberit ab impcrio, hoe magis eft a])ta, rcgcndse, augendjc Si cunfunianda: ecclcfix. Cha- Vh':r, dt Oauvicn. Ponti/ic. " tion IN THE CHURCH OF CHRIST. 229 *' tion of God's verity, which he, according to his own " gcodnsfs and nature, hath given us. And this alfowe wifh " to them, that with like participation and common con- *' fent, they may feel with us the fame delegation of mind. " And after, let no man hurt, or be prejudicial to his *' neighbour, in that wherein he thinketh himfelf to have ' " done v/ell. If by that which any man knoweth, or hath " experience of, he thinketh he may profit his neighbour, •" let him do the fame; if not, let him give over, and re- " mit it till another timic. For there is a great diverfity " between the willing and voluntary embracing of reli- " gion, and that v/hereunto a m.an is forced and con- " flrained (q)r I read alfo that Ethelbert king of Kent ^ "Being con- *' verted to the faith, anno 586. after his converfion, in- " numerable others daily did come in, and were converted , " to the faith of Chrifl, whom the king did efpecially em- " brace, but compelled none ; for fo he had learned, " THAT THE FAITH AND SEPvVICE OF ChRIST OUGHT TO " BE VOLUNTARY, AND NOT COACTED ('/"j." The church then, at lirfl, confifted only of the v/illino;, and fuch as were perfuaded unto it by the word, till Anti- chriil began to prevail, and then they fell from perfuad- 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 againfl their wills. And this main piece of the myflery of iniquity, was perfectly {q) Secundum banc itaque noftrum voluntatem, fano ac rectllTimo judiclo decrevimus, nemlni prorlus dencgandum eire poteftatem, chrif- tiaiiam obfervantiam vel rellgioncm cligendi ac Icquendi: fed unicul- qiedandain cfTc hanc facultatem, ut animum fuumilll religion! addi- cat, quam ipfc fibi compctcre putat, quo nobis Deus confuctam in omnibus diligentiam & probitatem pra;:ilct. Kufcb. I. lo. c. 5. Fox. vol. i, p. .31. (/ ) FoXj vol. I. p. 150. ^3 brouglit 230 THE WAY OF P E A C E, &c. brought forth by Boniface the third, who was the firfl that ufed thefe v/ords :'n the church, Volumus^ mandamus^ ft atui- mus, ac pr^cipimus^ " Wc will, we require, we appoint, we command :" whichi s not the voice of the true minifters of Clirift, but the true voice of thieves and murderers. Anci from that time the peace of the church decayed apace, when there were more unwilling forced unto it, than wil- ling perfuaded. And true peace will never be rediored to it again, till men Ihall abandon the power of force, and only ufe. the perfuafion of the word, that the church may connft only of a willing people. The fourth rule, is. To make void the diftindion of clergy and laity among chriftians : For the clergy or ecclefiaflical m.en, have all along, under the reign of Antichrifl, diftinguifhed them- felves from other chrifliians, whom they called the laity ^ and have made up a diftind or feveral kingdom among themfelves •, and feparated themfelves from the lay in all things •, and called themfelves by the name of the Church •, and reckoned other chriftians bu^: as common and unclean, in refped of themfelves. Whereas, in the true church of Chrift, there are no diftindlions, nor fefts, nor difference of perfons-, no clergy or laity; no ecclefiaflical, or tem- poral-, but they are ail, as Peter ddcnhc.s> them, i Pet, ii. 9. A chofen generatiofty a royal priefibocd^ a holy nation^ a pecu- liar people y to fiew forth the virtues of him that called them out of darknefs into his marvelous light. And fo all chriftians, through the baptifm of the Spirit, are made priefts- alike unto God-, and every one hath right and power alike to fpeak the word-, and fo there is among them no clergy or laity •, but the minifters are fuch who are chofen by chrif- tians, from among themfelves, to fpeak 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 confent of the church. IN THE CHURCH OF CHRIST. 231 church. And fo prefbyters and bifhops, or (which is all one) elders and overfeers in the church, differ nothing from other chriftians, but only in the office of the word, which is committed to them by the church-, as an alder- man, or common coundil man in the city differs nothing from the reft of the citizens, but only in their oilicc, which they have not of themfelves neither, but by the city's choice ; or as the fpeaker in the houfe of commons, differs nothing from the reft of the commons, but only in his office, which he hath alfo by the choice of the houfe; and thus, and no otherwife, doth a minifter differ from other chriftians, as P^z// faith, het a manfo efteem ofus^ as of the minifters of Chrifi^ and difpenfers of the myjieries of God. But Antichrift, he hath caft out the fimplicity of chrif- tian people, and brought fedts into the church,^ dividing it into clergy and laity-, and this dlftin6lion they have made vifible by their garments, difguifmg their clergy in their habit from other chriftians, that they may appear lK)lier than they, and of another order from them. And this diftinflion hath proved a feminary of implacable difcord, and heart-burning in the church : For hereupon the cler- gy have preferred themfelves above other chriftians, and have exercifed authority and coercive power and domina- tion, and very tyranny over them -, and have made them- felves their lords, and given them laws, rules, forms, or- ders, after their own minds, and agreeable to their ow^n advantages, and would not fo much as fuffer them to judge whether they were agreeable to the word of God or not ; as if Other chriftians were their fubjedls, flaves, vaffals, yea, very dogs. And hence again, the laity (as they called them) have envied and maligned them, and hated and op- pofed th'em -, and as 'they could get power, have been fub- duing them ; and have looked upon them as men of a different ie6t and irvtereft from themfelves, whofe prof- perity v/as their ruin, and whole power was their inffav- <^4 ing: 232 THE WAY OF P E A CE, &c. ing: and all this was to the making void chriflian bro- therhood and communion. Wherefore the right church, to preferve in it the peace of Chrill, mufl admit of no fuch diftindtion of laity and clergy, but all chriftians muft equally retnain in it, kings, priefls, and prophets unto God. The fifth rule, is, To keep equality in the church, and that both between chriftians and churches : for this alfo is an excellent way to preferve peace. I. To keep equality between chriftians. For though according to our firft nativity, whereby v/e are born of men, there is great inequality, fome being born high, fome low, fome honourable, fome m.ean, fome kings, fome fubjedls, &c. yet according to our nev/ or fecond birth, whereby we are born of God, there is exaft equality ; for here are none better or worfe, higher or lower, but all have the fame faith, hope, love-, the fame God, Chrift, Spirit, the fame divine nature, the fame precious promifes-, the fame incorruptible crown, and inheritance of faints in light. And therefore faith Paid^ fpeaking of this true church, There is neither Jew nor Greeks 7ior hcnd nor free^ nor male nor female^ but all are cue in Chrift Jefus^ Gal. iii. 28. Indeed in the world, and before men (I fay again) there is diftinclion of perfons, and inequality j but in Chrift*s kingdom and before God, all believers are equal:, and this equality preferves peace. But when in this king- dom fome men will be advancing themfelves above others, rke Diotrephes^ that would have the preeminence-, and fome will be ftriving to fit at the right hand,, and fpm^r; at the left, whilft they leave others to fit at thefootftool) this is that which bred the difference among the very dif..:; ciples, who envied Zebedee's chijdreq for fuch .a defire. -r And therefore Chrift, to preferve peace, fo;rbad lordHiip in • his church, and commanded fervice^ and tells them, that the IN THE CHURCH OF CHRIST. 233 the nature of his kingdom is, not to place men one over another, but one under another, and that the greateft mufl be the leafl ; the greateft in the way of the Spirit, muft be the leaft in the way of the flefh. 2. As equality among chriftians is to be kept for the preferving of peace, fo alfo among churches : For all churches are equal, as well as all chriftians ; and there h no church can fet itlelf before, or above another; all being fifters of one mother •, beams of one fun •, branches of one vine; ftreams of one fountain; members of one body • branches of one golden candieftick ; and fo all equal in all things. Wherefore there may, and ought to be a confociation of churches, but no fubordination, which makes void at once both equality and unity. And fo that church, or thofe churches that will fet them- felves above other churches that are their equals; as the claflical above the congregational, &c. they are the break- ers of chriftian peace and unity; and the unflcilful vote of the AfTembly for the fubordination of churches, was not a way to make peace, but to mar peace in the church of God. Moreover, no church can be fubjefted to another, but Chrift who is prefent in it, and is king and lawgiver, is fubjedled too; which no true church will either require or allow. For if the true church will not fubje6t the word of God, which they have received, to any men or angels, but will judge all by it, and will fuffer none to judge it; much lefs will they fubjed Chrift, the Lord of all, to any other power or authority; for fo they fnould difhonour and difannul their head. Where two or three are met in Chrift's nam.e, Chrift himfelf is among them, and the head of them ; and fo they can fubmit to no body elfe, feeing Chrift hath made no greater, nor fufer promife of his prefence,- to any body than to them* ,n:.l 1- v: jV'- , ::o:v;^ ,?:?DLuni:ro^ / ^ The 234 T H E W A Y O F P E A C E, &c. The fixth rule, is, To keep the officers of the church in fubordination to the whole church or community, and not to fuffer them to get head over it \ feeing the very nature of ruling the church is not dominion, but fervice. We read, Aofs xi, 2. that when Peter had preached in the houfe of Cor- neliusy a Gentile or Heathen, the church of the circumci- fion, to whom Peter was minifher, contended with hiin, that he went in to men uncircumcifed, and did eat with them, (for as yet they knew not that the Gentiles were to b? called-,) and Peter was fain to give an account to them of the whole matter, and to fhew them, that he was warned of God in a vifion to do fo, &c. And this was a fign that Peter was a fervant of the church, and in fubordination to it, and no lord over it. And after, ver, 22. when the church at Jerufdem heard that the Grecians at Antioch had received the gofpel, they fent Barnabas to Antioch to forward and perfeft the v/ork. And alfo the church at Antioch fent forth Patd and Bar- nabas to the work of the miniflry in divers towns and countries. All which are an evident fign that the church was above the officers, and not the officers above the church (s). Now this alfo v/ill preferve peace in the church, to keep the officers in their proper place, and to let them remain as fervants in the church, which Chrift hath com- manded •, and not to let them grow up to be lords and mailers, which Chrift (knowing the evil and inconveni- ence thereof) hath forbidden. For if the officers get above the church, though they be never fo good, they are mafterful and troublefom ; and though never fo bad, yet will they get a party in the church for themfelves, and fo work diiturbance •, but if the church remains, as it [s] Rcgcndac ccclefiac ratio, non imperlum eft, fed iiiflc/.ovia. ought, IN THE eHtlRGH OF CHRIST, zt6 ought, above the officers, it quits, diem when they grow evil and unruly, and choofes better in their ftead, and fo preferves union. Whereas fixed and unmoveable officers, when they do degenerate, are the caufes of all diflur- bances and confuiions both in church and flate. The feventh rule, is. For ail true chriilians and congregations to take Chrifl alike for their head, and not to fet up vifible heads, or ringleaders to themfelves of men -, no, not of the bell of men. For whilfl fome faid, v/e are of Paul ; others, we of ApoUos \ others, we of Cephas , they v/ere all in this matter carnal, and divided both from Chrill, and among tjiemfelves ; whilfl feveral fet up feveral heads, whom they efpecially owned, and after v/hom they were called. Wxhereas, each that believed by the miniflry oi Faul^ or Apolks^ or Cephas^ were through the fame faith and ipirit with them, as near to Chrifl as themfelves were j and fo were not to fet up a fellow member as a head, to the di- vifion of the body. I fay, each believer and commAinioa of faints hath Chrifl equally for their head, and fo ought not to fet up any outward or vifible head for them to join to i for this is to rend the body in pieces, and to work great divifion and difhraftion among the faithful. And therefore I conceive it is a miflake among fome brethren, to call the congregations of Chrifl by the names of men, though godly and eminent -, and to fay, Mr fuch a one's church, or Mr fuch a one's church ; and fo to put the church under. feveral heads, which works dif- tin6cion and divifion ; wxhereas they fhould rather fay, the church of Chrifl in fuch or fuch a place ^ it being, wherever it is, one church, imder one head and governor, Jefus Chrifl. And therefore let us know, that it is part of the mji^ tery of iniquity for the church, ox faithful, to have one or more vifible heads to go* to, not being contented wjtH Chrifl 236 THE WAY OF PEACE, &c. Chrift alone. And though this hath been, and v/iil be the praclice of the carnal church •, yet the fpiritual church and people do only own, and liave recourfe to Chrift, their true and fpiritual head. And fo they all, living as one body and members one of another, under one only head, live all in invincible peace and unity, whereas difierence of outward heads and ringleaders, always breeds difference and divifions among chriftians. The eighth rule, is. For the true church to keep out all error in doctrine ; feeing it breeds, not only divifion, but confufion and ruin alfo in the church. Wherefore the congregations of Chrift muft be the more careful and v/atchful in this matter. When fome falfe apoftles taught at j4ntiod\ that. Except chrlftians were circumdfed after the niayimr of Mofes^ they could not he faved -, which was a moft dangerous error againft Chrift and the golpel •, tlie whole church, firft at Antioch^ and prefently after at Jerufalern^ met together to keep it out \ which accordingly, through God, they did. So that whatever doctrines are evidently againft the word of truth and gofpel of our falvation, the church is to take care to keep them out, as it loves its own peace and unity. Now if any fay, Ey what means may the church be able to keep out error ? 1 anfwer, -It may certainly keep out error by thefe means. I. Let the church fufter none to teach among them, that are not themfelves taught of God •, though they have never fo great natural parts, and never fo much human learning. For, when they are the teachers that are taught of God, they will only teach the truth, which they have heard and learned from God : And the line of every man's teaching muft extend no further. But when they teach that arc not fo taught, they will in many things vary IN THE CHURCH OF CHRIST. 237 vary from the truth as it is in Jeliis •, yea, and under a form of found doctrine, will give forth an unfound and falfe fenfe, to the deceiving of many that are weak and fimple •, and fo under the pretence of Chriil, will utter the voice of a ilranger, and endanger the mis-leading of fome fheep for a time. 2. Let the faithful examine every thing that is tauo-ht by the word of God, and not receive doctrines upon truft from their teachers, who, through the reputation of their learning and holinefs, may eafily lead them un- awares into error. And therefore let the church com- pare the prefent dodrine, preached and printed, and generally received, with the dodrine of tb.e prophets and apofliles, which without doubt is fure and certain, feeino- thofe holy men of Cod fpakc as they were moz'ed by the holy Spirit : And whatever doctrine fnall be found contrary to, or different from that dodrine, let them reje^l it as reprobate filver •, feeing the church is to be built unon no other foundation of dodtrine, than that of the prophets and apoftles. And though, through God's efpecial good- nefs, the docflrine of the gofpel be again revived amono- us at this prefent time, yet ought we not to lit down content with the prefent Hate of things ; but to fearch and fee if our prelent do6lrine do not yet err from the primitive purity and brightnefs of the gofpel, and that in many confiderable points ; and v/hether fome, or many corruptions do not yet remain among us to be pur.cred out, by the light and truth of the apoftles doctrine. Wherefore to conclude this thing, let us knvov/, that the church cannot pofTibly keep out error, longer than it precifely keeps itfelf to the bare and naked word of God, and tries all dodtrlnes of their teachers by it. 3. The church, that it may be able to keep out errors, mufl defire of God the Spiritwiiichhe hath promif^d ; that this Spirit of truth may lead them into the true and fpiritual knov/ledge 238 T H E W A Y OF P E A C E, &c. knowledge of the word, and underftanding of the mind of Chrifl. 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 Ihall be certainly taught w^iich is truth, fo alfo we ihall difcern wliich is error, and that by fo clear and true a light, that we HiiJl not miflake. Wherefore chriilians mud take heed, that they do not think, with carnal people, that the ability to judcre of divine truths and human and antichriftian errors, depends upon human learning, arts and fciences ; for thus it will come to pafs, that they, judging themfelves unable to judge of matters of religion, will wholly leave the judgment of them to thofe v/hom they conceive after this manner learned : whereby they leave open a wide door through which the teachers may bring in all forts of errors upon them. But believers muil know, that the gift of the Spirit only, without all hum.an learning, is fufficient to teach us perfe(5lly which is truth and which error •, and to make us able to judge of all dodlrines of men and angels •, and that all the human learning in the world, without the Spirit, is is not able to do this. And fo a poor, plain countryman, by the Spirit v.hich he hath received, is better able to judge of truth and error, touching the things of God, than the greateft philofophcr, fcholar, or do6tor in the world, that is deftitute of it. 4. Another notable means to keep error out of the church, is to reilore in it that mod ancient gofpel- ordinance of prophefying •, which, hov/ much foever it hath been out of ufe during the reign of antichrift, yet is no other than the very comm.andment of the Lord, as PW witnefftth, i Cor. xiv. 31. where he faith, IVbcn the whole church is met together^ ye may all prophecy one by one^ that all may Icarn^ and all may he comforted % and adds, ver. 37. If any 7nan think himfclf to he a prophet .^ or fpiri- tualy let him acknowledge, that' the things I 'ivrite unto you' are IN THE CHURCH OF CHRIST. 239 m-e the commandments of the Lord. Wherefore^ brethren^ labour that ye 7nay prophecy. So that proph^^fying in the church, is God's own commandment, as every prophet and fpiritual man muft acknowledge. Now this divine ordinance of prophefying, is three ways helpful to keep out error. 1. For firft, When one man only fpeaks in the church, and no man is fufFered to fpeak befides him, as he is verv fubjed to be puffed up and to conceit that '' wifdom only dwells with him •," fo he is more ready to vent the thoughts of his own heart, and to fpeak the dreams and vifions of his own head. But when he knows the word of God is not come to him only, but to others alfo, and that they have wifdom and fpirit to fpeak in the church as well as he, this will both keep down his pride, and make him careful what he fpeaks, when he knows there are thofe prefent in the congregation that are able to re- prove his darknefs by light. And this prophefying, is a ftrong bit and bridle in the jaws of error, that it cannot run that race in the church it doth defire. 2. When one man only fpeaks, and the dodrine he preaches proves to be erroneous, as it is ordinarily in the common miniflry of the kingdom, it comes to pafs, that error is not only preached, but goes away uncontroled^ and no way is left for the reftraining error proportionable to that of propagating it j no body being permitted to fpeak, to keep the people from the poifon of it. And thus, whilft the liberty of public fpeaking is permitted only to one man in a congregation, and to one fort of men in the kingdom, any error may fuddenly be fpread over the v/hole kingdom (as we fee by daily experience) whithout any fufficient and proportionable remedy to prevent it. But now, when the right or power of prophefying is- allov/ed to the whole church, the minifter can no fooner vent 240 THE WAY OF PEACE, &c. vent any error, but there is fonie believer or other, Whofe. heart God fhall move, ready to convince it by the word of God : And fo, error is as foon difcovered and detefted as it is publifhed •, and as loon deiboyed as it is deteded : the word of God, though from a private chriftian, being more mio-hty to deftroy error, then error can be to up- hold itfelf againft the word. Q. Prophefying is a moft ufeful means to keep out error, in this regard, becaufe it gives the church light how to choofe faithful teachers out of its own children, when it Hands in need of any fupply in this kind. See- ino-, through the exercife of prophefying, the church- knows and difcerns which of its members are moil fpiri- tual and moft clearly taught of God in divine thiiigs'; and who have received the moft excellent gifts" fron-i Chrift, and fo are moft lit and able to hold forth th& word of life, in moft evidence and power of the Spirit, that fo the church may be fupplicd with paftors of her own fons, and not feek out after unknown perfons ; nor be conft rained to ufe mercenary men, who hav6 been* brouo-ht up to preaching, as their trade to -live by -, whereupon, but few of them can be expelled to be otha: than hirelings, who will make their miniftry.ier-v<^th4'ir own advantage, and frame the fcripture to found- fuch dodrine as may beft ferve their own turns. - - -- And in thefe three regards, the ufe of prophefying helps the church to keep out error. Now if any fhall objed againft this. That it may feem; very rafti and abfurd, after an able, learned man hatk fpoken in the church, for an unlearned mechanic pre-. fently to rife up and fpeak. '^ I return this anfwer •, That the true people of God are all tauo-ht of God •, and the true church is a kingdom of prophets, through the anointing of the Spirit ; and fo they efteem not that to be learning in the church .which IS IN THE CHURCH OF CHRIST. 241 is from man, but only that v/hich is heard and learned from the Father ; and fo they neither reckon him that hath human learning, to be learned here ; nor him that is deflitute, to be ignorant. Yea farther, in this fociety, God v/iil have him who is moll unlearned, according to human literature, to fpeak, that the virtues of CJhrift may the more evidently appear in the faints ; and the knowledge of heavenly and divine truths may not be attributed to gifts, parts, learning or ftudies, but only to his Spirit, which can, even in a moment, teach the ig- norant, and make the fimple wife ; and open the mouths of babes and fucklings, yea and of the very dumb, to per* fe(5b his praife by. Whereas, when a man of great parts and learning fpeaks with wifdom and knowledge in the church, this is commonly attributed to his wit and fludy, and fo God lofes all or mofl of his praife ; but if a plain, ignorant man, fhall fpeak fpiritually and divinely, and hold forth the myftery of the gofpel in a clear light, then men mufl needs acknowledge God to be author of fuch grace, and fay, "God is in him of a truth-," and fo God is acknowledged the author of his own gifts, and he him- felf is admired in his faints. It will be again objeded. Yea, but if every one have liberty to fpeak in tie church, will not this breed great confufion and dif- turbance ? I anfwer, no •, not in the true church, which are a people met in the name of Chrift, and who have Chrill himfelf prefent in the midll of them, and fo every one demeans himfelf anfwerably to the prefence of Chrift ; that is, in the wifdom, meeknefs and modefty of the Spi- rit. And there alfo every one fpeaks, not after the rafh- nefs of his own brain, but according to the revelation of God, as it is written. If any thing be revealed to another, let thefirjt hold his pace: So that no man is to fpeak here R but 42 THE WAY OF P E A C E, &c. but by revelation, or an inward teaching and dilcovery of God. And where men fpeak thus, as the true church is to fpeak, there can be no confufion, but moll excellent order and decency. Yea God himfelf, who is not the author of confufion, but of peace in all the churches of the faints, he hath appointed and commanded prophefy- ing as the way of peace ♦, and therefore do not thou dare to fay it is the way of confufion, feeing God knows better how to order the affairs of his own church than thou doft. Wherefore, feeing prophefying is God's ordinance in the church, for the peace of it -, if any fort of men fliall, notwithftanding what hath been faid, ftill attribute to them- felves a proper and incommunicable miniflry, or the only power to fpeak in the church *, I fhall but ufe the apoflle's words to them, and fo pafs on from this thing •, JVhat ? came the word of God only unto you? and is it io corns out only fromy^u? iCor. xiy. 36. Nay, it is come to every believer as well as to you •, and it is alfo to come forth from all of them, unto whom it is come •, feeing they cannot but fpeak what they do believe. 5. The laft means I fhall name, whereby the true church may keep error out of itfelf, is, To exercife its power in judging doftrines.; as Paid commandeth, i Cor. xiv. 29. Let the prophets fpeak ^ two or three ^ and let the refi fudge. If they that publifh do6lrine Ihould alfo be judges of it, and the people be bound to fubfcribe to their judgment, error would not only by this means have op- portunity to be vented, but would alfo be eflablifhed and confirmed, without the lead: contradiction. But now God hath appointed it otherwife in the church •, for who- ever fpeaks there, the hearers are to judge of the truth of the dodrine •, and accordingly, are either to receive it or reject it, having power to do either as they fee occa^ fion : and fo error cannot prevail in that church' where the INTHECHURCHOFCHRIST. 243 the faithful have liberty to judge of all dodtrines, and do exercife that liberty. But where they that publilh doc- trine are alfo the judges of it, and the people are bound up to the do6lrine of the teachers, and may not queftion or contradid it -, there error reigns as in its proper king- dom. And thus, by thefe means, error may certainly be kept out of the church, that the church may live in truth and peace. But here now a great queftion will be moved, and that is this, Whether the magiftrate hath not power to fupprefs error by the fword ; and whether the church may not ufe this remedy againft error, as well as thofe before named ? I anfwer •, That many men of great eminency have at- tributed fuch a power to the magiftrate ; and have done him the honour, befides his throne in the world, to ereft him a throne in God's kingdom, at the leaft equal to Chrift ; thinking that religion would foon be loft, if he ftiould not uphold it. And to make this good, they have produced many fcriptures of the Old Teftament ; which feem to arm the magiftrate againft the author^ and fpreaders of errors. But I defire the wife-hearted to confidcr, whether as clear fcriptures may not be produced out of the OlcJ Teftament to prove, that temporal power in tjie world belongs to ecclefiaftical men, as that fpiritual power in the church belongs to worldly magiftrates ? And to this purpofe (becaufe I would not be too large in this matter now) I ftiall defire him who hath a mind to be inftruded, to read and weigh the reply of the Frenrif Prelates to the lord Peursy which he.ii;^yftndiaJS2;^|-^b^ of Manyrs, voLi. p. 467. '^rtS^v^'^'i^wv'-' R 2 Where- 244 THE W AY OF P t A C E, &c. Wherefore, feeing the fcripturcs of the Old Teflai'nent are every whit as ftrong to give minifters power in tem- poral matters, as magillrates in fpiritual •, it is without all queftion, the only fure and fafe way to determine this caufe by the New Teftament, or the dodrinc of Chriil and the apoftles, by whom in thefe laft days God hath fpoken fully to the church, and after whole doctrine there is no other word to be expe(fted. And becauie herein I find no fuch power given to the civil magiilratc, to judge and determine in fpiritual matters, therefore I conclude he hath none. Now if any fliall fay, This is a great wrong to tlie magiilrate, to thrufl his power out of the church, and to confine it to the world. I anfwer; That to make the churcli an ecclefiaftical kingdom. Handing in outward laws, orders, authority, dignity, promotion, government ; all which are to be granted, eftablifhed and managed by ftate power, and yet to deny the magillrate's authority and influence in thefe things, which flow from his own power, and con- fift in it and by it, this is to fliraiten and to v/rong him indeed. But to declare the true church to be a Ipi- ritual kingdom, as Chrifl: hath made it, and not at ail 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 magiilrate, than to deny him power in heaven. Seeing the Son's kingdom, which is heaven on earth, is to be as free from worldly and human power, as tlie Father's kingdom, which is heaven in heaven : Ghrift •being to be all in all, in this, as God is to be all in all, in that. - And fo to deny the magiftrate that power which Chrift never gr-anted him, is no wrong to him at all ; but to gr;nt him and gratify him with fuch power, -would be a ■g;xat znd intolerable wrong to the truth and church of Chriil, IN THE CHURCH OF CHRIST. 245 Chriil. ; as in many other things, fo in this prefent matter we are fpeaking of, as you may fee in the following par- ticulars. For the putting the power of the fword into the magi- ilrate's hands to fupprefs error, is attended with thefe evils. I. Hereby the magiilrate is made a judge of do^lrines, and hath power given him to pronounce which is truth and wfiich is error; being yet no more infallible, yea every whit as liable to err, as the meanell of the people. And what magiilrate is there, that hath the power of the iword, but will uphold his own religion and judgment to be the truth, though never fo falfe, and will fentence whatever is contrary thereunto to be error, though never fo true ? And fo the truth and word of God, which only is to judge all, and itfelf to be judged of none, by this means is made fubjed to the judgment of vain man, and fhall either be truth or error as he pleafes to Call it ; and error, when it pleafeth the magiftrate, fliall be adorned with the glorious title of truth •, and fhall 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 eafy to judge. Now if any iliall fiy, that the magiftrate may not judge of do6lrine by himfelf, and ufe his fword accord- ingly, but he may take to him the counfel and advice of godly and able minifters, as now of the Affembly, and fo may judge and punifh accqrding to their judgment. I anfwer -, Is it fit that the magiftrate. In fo great .matters, fnould be blindfolded himfelf, and fee only by other mens eyes ? ^ . Again, if the magiftrate judge according to the judg- ment of the minifters, and depending more on their knowledge than his own, fhall draw his fword againft R 3 whom- 24.6 T H E W A Y O F P E A C E, &c. whomfoever they fliall pcrfuade him ; what higher honour doth he attain to in all this, than to become their execu- tioner ? Yea, if he punifh amifs, he may prove a very murderer. Pilate^ in this cafe, may be a fea-mark to all the magiftrates in the world, who, following the council and judgment of the high priefls, put the Son of God himfelf to death, as if he had been the fon of perdition : Which, I fay, may ferve for a fufficient warning, to the end of the world, to all m.agiftrates, that they confide not on the judgment of the clergy, but that they be fure themfelves in what they do. ^j^"*^;- 2. The putting power into the magiftrate's hands, tb fupprefs error by the fword, gives him full opportunity to deflroy and flay the true children of God, if at any time he fhall miftake, and judge them heretics. For what power men ignorantly allow a godly magiftrate againft true heretics •, the fame power will all magi- ftrates arrogate to themfelves, as their juH due, againft all thofe that differ from themfelves in matters of religion, though their judgment who fo differ from them be never fo true. And thus the magiflrate, who is a mofl fallible judge in thefe things, inftead of tares, may pluck up the wheat ; and kill the faithful, inftead of heretics, at his own pleafure, till he have deftroyed all the faithful in the land. Wherefore, let all chriftians take heed how they favour the magiftrate with this power, to punifh thofe whom he judges heretics \ for if he fhall change his mind, as he eafily may, feeing he is but a man, or if another fhall fucceed him of another mind, that very fword may be fheathed in their own bowels, which now they draw forth againft other mens. 3. When the magiftrate afTumes power to himfelf to fupprefs error, this makes minifters negligent in ftudying the fcriptures, the magiftrate doing that by force which they IN THE CHURCH OF CHRIST. 247 they ought to do by the word, and fo faves them their labour : For when once the minifters Hiall have lb faj. interefted themfelves in the magiftrate, as to procure him to call for the goaler and executioner, againft whomfo- ever lliall oppofe their dodrine, they will then need no great pains to iludy the word, that they may be able to convince the gain-fayers, and perfuade the rebellious, feeing the magiilrate's fword, at all adventure, is to de- fend their do61:rine ; and all the objections againft: it, either -from reafon or fcripture, the hangman is to anfwer. And fo the pallors having their work, as they conceive, thus done for them to their hands, do commonly betake themfelves to eafe and idlenefs, and to the profecution and enjoyment of worldly things, and grow carelefs and negligent of the fcripture and word of God ; whereupon error ileals in apace upon the teachers themfelves ; where- by, by degrees, they corrupt and feduce very many. And thus whilft the magifl:rate thinks to chafe out error before him one way, he lets it in behind him feven ways. 4. This takes men off from the certain means to deflroy error, which is the word ; and leads them to that which can never deflroy it, which is the fword of the magiftrate; and fo the devil herein hath a notable ft:ratagem ; for he fears not all the fwords and halters, and weapons and prifons in the world, to deflroy error withal, but as fe- "curely contemns all thefe things, as Leviathan a bulrufli ; and yet doth earneft:ly fl:ir up the world to ufe thefe things againfl him, and his errors, as the only means to fubdue him. Whereas the only thing he fears, is the word of God, which is that mighty power, than can bind the devil and deflroy his kingdom, and break down all his flrongholds of error andTierefy, and he is in no fort "able to fland out againft the power thereof. Wherefore, in his great cunning, he caufes men to lay ^fide this, that is able to prevail againft him, and to go tQ the fword of R 4 the 248 T H E W A Y C F P E A C E, &c, tlie magiftrate, which will do him no harm. And thus the fword of the magiftrate, prefyming to lift itfelf up againft- error, inilead of the word of God, is fo far from deilroy- ing error, that it upholds it •, and flrengthens Satan's kingdom, whilfl it fcems to defcroy it. By tliefe things it appears, how great an error and evil it is for any to attribute to the magiftrate, or for the magiflrate to aiTiime to himfelf, pov/er to fupprefs error by the fword, '^ejl, If any fliall yet demand, Whether the magiftrate can. do nothing ar all towards the fupprefljng of error ? _y^nfiv, \ anfwer. This he may do ^ he may and ought, and if he be a godly man, he will countenance and encourage faithful minillers (that are called of God and anointed' by the Spirit) to this work of the gofpel •, and having done this, he need not trouble himfelf any farther^ for the word preached will do all t'v.t reft. And let it not be doubted, but if the truth of God do enter the lifts againft error, it will be infinitely able to prevail of itfeif alone, without calling in any power, or borrowing any weapons from the world. The ninth rule, is, By no means to inforce uniformity in the outward orders and difcipline of the church. For fuch unifor- mity hath been, in all ages, not only the hindrance, but the very break-neck of the church's peace and unity. Now becaufe this is lb vehemently and ftrongly urged by the unfkilful buiklers of this age, I fhall the more fully acquaint the reader with the ftate of this bufinefs, from the very beginning of the gofpel •, and Ihow when this part of the myftery of iniquity firft invaded the church of God. Moft manifeft it is, that the apoftlcs and difciples of Chrift, were only intent about the •do61:rine of falvation, and fo accordingly preached and prefled nothing but .faith in IN THE CHURCH OF CHRIST. 249 in Chriil, and love to all the ^faints •, as being the only necefTary things which chriflians were to regard : And for all outward rites, and ceremonies, and forms, wherein Chrift had made them free, they commanded them to Hand fall in that liberty (/). And fo they gave no heed nor regard to the obfervation of days and times, neither bound the church to any ceremonies or rites, except thofe necefTary things misntioned, A^s ch. xv. to wit, things ftranglea and blood, which was then ordained by the holy Spirit, not without urgent and necefTary caufe. For when the murdering and blood of infants, was commonly .laid to the charge of chriflians by the heathens, they had no other argument to help themfelves but their own law, by which they were commanded to abflain from the blood of common beafls, much more from the blood of inno- cent men. And therefore that law feemeth to be given by the holy Spirit, and alfo for the fame end to be con- tinued in the church, fo long as the caufe thereof, that is, the perfecutions of the heathen Gentiles, continued. And befides thefe, we read of no other ceremonies or rites which the apoflles greatly regarded, but left fuch things free to the liberty of chriflians, every man to ufe therein his own difcretion, for the ufmg or not ufing thereof. Whereupon, as concerning all the ceremonial obferva- tions of days, times, places, meats, drinks, veflures, and fuch others of all thefe things, neither was the diver- fity among men greatly noted, nor any uniformity greatly required. Thus chriflian liberty prevailed in the church, and chriflian men did not much flruggle about indifferent things, till the A/tans and Romans began to difagree about Eafter-day : to compofe which controverfy, Polycarpus^ 2L godly martyr, went to Rome (anno xsjy in the reign - pf Antoninus Pius) to Anicetus^ then bifhop there : and (0 Fon^ vol. I. y. 72. though 250 THE WAY Of ^ P E AC E, &c.' though . thefe two, to wit, . Poly carpus and Anicetus^ dif- fered in their judgments and opinions in this matter, yet they flill retained chrifiian communion, and avoided all breach of peace («)• Aftenvards, in the reign of Coin- wodus^ the chriftians enjoying fome refpite from perfecu- tion, began to contend again among themfelves, about the ceremony of Eafier -, and neither yet did the differ- ence prevail fo far, as to break the bond of love and communion of brotherly life : though they of the Wefiy pretending the tradition of Paul and Peter^ (which yet in- deed was the tradition oi Hermes and Pius^ and not theirs) kept one day ; and they of Afia^ pretending the tradition of John^ kept another. After this, Vi^or^ bilhop of Rome^ rofe up, a great ftickler in the controverfy oiEafter^ and would needs have excjommunicated the churches of Afia for not yielding to his judgment v to whom Ir^neus writing, touching the diverfity of outward things ufed by the primitive chriftians, hath thefe words •, " Not- " withftanding the variety of ceremonies among the " former chriftians, they all kept peace among them-. *^ felves •, and we, faith he, ftill retain it ^ and the dif- *' fercnce of our fafting, commends the unity of our ^' faith (x).'' And thus the dodlrine of chriftian liberty remained found and entire, till this Fiber's time, which was anno 200. And he earneftly endeavoured to draw, or rather inforce, the churches of AJia to his opinion. And then began the uniformity of keeping that feaft to be firft required, as a thing neceffary •, and all they to be accounted as heretics and fchifmatics, who diflented from the judgment of the bifhop of 7^<^^c . -a brL a^p:^ -ri^ m^^md ' Again, the fame Luther aftpr he had fet down a form of celebrating the fupper, for the church of Chrill 2itJVit- tenberg^ concludes thus, In quihm omnibus cavendum^ m le-^ gem ex liber t ate faciamus^iSc, That is, "In all which we *' mull take heed, that we make not a law, of liberty ; or *' conftr^in them to fin, who Ihall either do otherwife, or •* {hall omit fome things, fo they permit the words of " blelTmg to remain entire, and do all adl here in faith. " For thefe ought to be the rites of Christians, that *' is, of the children of the Free-woman j who may *' keep them willingly, and of their own; accord v having " power to change them, when, and as often as they will, " And therefore there is no caufe that any Ihould either *' defire, or eflabllih any necefiary form, as a law in this, *' matt-er, whereby he may either enfnare, or trouble men's. " confciences. And therefore we read not in the antient *' fathers, or primitive church, any example of any fuch, « rite, but only in the Roman church. And if fo be they had *' eilablilhed any thing for a law in this matter, we ought •' not to have kept it y' ^od legibus hie objiringi^ necfojjeyit^ necdebent\ " Becaufe thefe things neither could, nor ought ** to be bound by laws.'* Moreover, if divers men fhall *Vufe a diverfe rite, let none either judge or contemn an- ** other, but let every one abound in his own fenfe, and *' let vis all favour and judge the fame things, though for *' forms we ad diverfly : and let each rite pleafe others, left "by diverfity of rites, follow diverfity of opinions and *' feds, as it came to pafs in the church of Rome, For out- , (c) Si una ecclcfia alteram non vult imitari externis iftis, quid opus eft conciliorum decretis cogi, quse mox in leges & animarum la- queos vcrtuntur ? Imitatur ergo altera alteram libere, aut fuis mori- feu&finatur frul; modo unitas fpiritus falva fit in fide & verbo quan- tum vis lit diverfitas, & varictas in- came & elemento raundi,. . . ' ~ ^i' *'ward 256 THE WAY OF P E A C E, 5cc, *' ward rites, though we cannot want them, as neither meat " nor drink, yet they commend us not to God, but only " faith and love commend us to him. And therefore let " that of Paul take place here, nat the kingdom of God is " not meat and drinks but righteoufrefs^ peace ^ and joy in the « holy Spirit', and fo no rite nor form is the kingdom of " God, but faith within us, &c." And at the end of the fame form, for the church of Wittenberg^ which he writes out for Nicholas Haiifmannus, a godly minifter, he faith, " Which copy, either you or " others may follow if you pleafe; if not, we willingly " o-ive place to the anointing, being ourfelves to receive ** from you, or any others, more profitable things (d). Thefc thino-s he fpake like a chriftian indeed, and we acknow- ledge the voice of Chrifl in him •, as in others, that adl thefe things peremptorily, and command and inforce them by fecular power, we arc fenfible of the voice of ftrangers, and of fuch ftrangers, as are thieves and mur- derers. Mdan5lhon alfo, perfuades certain chriftians to unity, who differed in uniformity, in thefe words. " Seeing we *' do agree among ourfelves in the chief articles of chrif- " tian do6lrine, let us embrace one another with mutual *' love; and let not uniikenefs, and variety of rites and " ceremonies, [and Bucer quoting this place, adds, no " nor of ecclefiaftical government] disjoin our minds (e)'* Upon all thefe teflimonies, which thefe godly men give from the light of the word, which we acknowledge in them, it is evident, that ail forms are to be left free to (d) Cujus exemplar ficubi & aliis placucrlt imitarl, licet: fin mi- hus, unftioni libentcr locum dabimus, pariti, a vobis & quibusvia aliis, commodiora accipere. U) Cum de praecipuisarticulis doftrinx chriftianx inter nos con- ftct, compleftemur nos mutuo amore, neque diflimilitas & varictas tl* tuum & ceremoniarum, disjungere debet mcntcs noftras* t/.t the INTHECHURGHOFCHRIST. 257 the faithful and congregations of faints, and when any fiiall fet down any form, the congregations of the faith- ful may ufe the^, fo far forth as they pleafe ; or may add, or alter, or wholly rejedl them-, and no laws are to be made in this matter, (which the lecular power fhould inforce) to infnare confciences, and to infringe chrif- tian liberty, and to ilraiten the Spirit in thofe in whom it dwells, and to obfcure the virtues of Chriil in his people. Wherefore it is moft evident, that they are moft hor- ribly miilaken, that now urge external uniformity on the church, as the only means of unity, who fcafce minding, I am fure not naming " one body, one fpirit, one hope of calling, one Lord, faith, baptifm," &c. to make the church one, do earneftly and fiercely labour for one outward form and order, one dire61:ory, one confefiion, one catechifm, one difcipline, [and to have thefe things, of their own de- vifmg, inforced on the church by the power of the ftate] as the only means their hearts can find out to make the church one. But the Seers arc blind in this matter, a^d the prophets prophefy falfe things. For if the unity of the church fland only or chiefly in uniformity, what woful. divifion will be found in it ? For the fathers before the flood lived in one form ; the fathers after the flood, in another; the believers under the law, in another-, .: be- lievers under the gofpel, in another; yea, thefe being free from all forms, ufed any, according to the wifdom of the Spirit : Chrift himfelf, and John Baptift, v/ho both lived in the fame time, obferved no uniformity between them ; for John lived retiredly in the wildernefs, and came neither eating nor drinking; and Chriit lived in the frequency of the world, and did both eat and drink. And their difci-" pies obferved no uniformity -, for JohrHs'difciples fafted oft^^ ancj Chriil's not at all in thofe days. Befides, at firfl, the believing J^w^ .ufed. another form than the believing S Gentiles: 258 T H E W A Y O F P E A C E, &c. Gentiles: and after among the Gentiles^ the Greek church ufed one form, the Latin another -, and I'everal churches under both, feveral forms ^ and ib the church on earth, according to the infirmity of the fiefli, ftill ufes fome or other form-, and the church in heaven, is without all form. Now then, if we fhall have no unity but where there is uniformity, what an earthquake of confufion and divifion will this make through the whole church of God, in all ages, and under all God*s own difpenfations in the world, yea through the whole church in earth and hea- ven? Wherefore, I dare be bold to affirm, that impofed and inforced uniformity, is one of the greatefb enemies to the true church's unity that Antlchrift himfelf could de- vife. And therefore, let not the true church fuffer itfelf to be reduced under this bondage again, through fpe- cious pretences of reformation ; but let the church know, it may ufe what forms feem good to itfelf ^ and that its true unity (lands in being one body, and one fpirit, &: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 defire the faithful to know, that uni- formity is to be kept out, or if it be brought in, it is to be caft out, for the preferving of peace in the church. For, that God might make Jews and Gentiles one. He abolijhed the laws of commandments contained in crdinanceSy Ephef ii. 15. Whence it is evident, that God fo highly valued the peace of the faithful, that to bring this about, he repeals his own inftitutions, and diflblves his own out- ward ordinances. Now if the ceremonies of God's own ordaining were to be made void, rather than to con- tinue to the prejudice of the church's unity-, how much more any ceremonies, or outward rules of our own or other men's devifmg ? Let him that reads underjland. And thefe are the praftical rules, in the way of the church's peace, that are more abfolute and general. And IN THE CHURCH OF CHRIST. 259 And now we haften to the rules that are more fpecial and occafional, in cafe of differences among the faithful. In which cafe, we are neceffarily in the firfl place to con- fider, the weight of the things wherein they differ to wit, whether thofe things be fuch as are neceffary to fal- vation, or no. If they be not fuch things as are neceffary to falvation; then, firfl, they are either things ceremonial or circum- ftantiali or fecondly, very truths themfelves; yet fuch, wherein a chriflian may for the prefent err without danger of falvation. If the difference be in circumflantial and ceremonial things, we fhould mind thefe things to preferve peace. I. That we ought not to contend for vanities; nor to trouble ourfelves and the church of God with trifles, and things of no weight or moment at all. It is a wonder to us in thefe days, that the antient chriflians fhould fo ear- nellly contend about the day on which Eafter^ as they called it, was to be celebrated-, and upon difference herein, fhould divide into fedts as they did ^ feeing there always fhone light enough in the gofpel, to declare thi« to be a flight circumftance not worth the minding. The apoflle exhorts the Philippians^ to flrive together for the faith of the gofpel, but no where for the form of it, in one thing or other. 2. We ought not, for contrary-mindednefs in thefe things, to avoid chriflian converfe and communion with one an- other-, for flrangenefs of chriflians in thefe cafes, both breeds and increafes fufpicions and jealoufies, and caufes that we harbour hard thoughts brother againfl brother; and it takes away all opportunities of conference, and of underflanding and perfuading one another, and fo of re- conciliation. _^'.J^- 3. In thefe '"things, whereof neither commend us to God, we are not to condemn one another: for to con- s 2 demn o6o THE WAY OF P E A C E/&c. demn one another for every difference in judgment, pro- duces innumerable fe6ls in the church, than which no- thing can be more deftruftive to the peace of it •, feeing fuch deadly enmity arifes among fedts, as we fee by daily experience. And therefore, that raili judgment that pro- duces thefe fe6ls, is the great enemy to die peace of the church, and the great advancer of the devil's work of divifion. 4. Let us know wherein the eflence of God*s king- dom ftands, to wit, in right eoufnefs^ and peace^ and joy in the holy Spirit^ in faith, and love, &:c. and not in outward ceremonies and orders; and where the power and fub- ftance of God's kingdom is, let us be contented, though there is a difference in form and circumflances. Let us take careful heed, that we do nothing againft the power and fubflance of godlinefs, under pretence of the form and circumflance. The higheil good in the church, is falvation in Chrift-, and the end of all gifts, given to all apoftles, prophets, evangelifts, paftors, teachers, is to bring us all to the unity of the faith, and knowledge of the Son of God. And if lb 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 tlie hea- venly things themfelves are prefent, we ought nor, in thefe days of grace and truth, to contend about the Ihadows of them. 5. In cafe men differ in judgment, in thefe circum- flantial things, fuch as are in prefent power, ought to take care efpecially, I. That they do not entertain men intp the commu- nion of faints, 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 pafture. It is a moft antichriftian thing to make ano- ther IN THE CHURCH OF CHRIST. 261 ther key to the kingdom of heaven, or true church, be- fides that which Chriil hath given •, for then it will foon come to pafs, that ChriiVs keys will not be fuflicient with- out man's alfo -, yea, foon it fhall come to pafs that man's key Ihall be fufficient, without Chrifl's; that is, it will not be reckoned fufficient for men to be believers, and to have received the gift of the Spirit, to make them of the church, unlefs they alfo conform to the judgments of fuch and fuch men •, but to be of their judgments, will be enough to make them of the church, though they be def- titute of faith, and the Spirit. And thus, by makino- another key to God's kingdom, befides the key that Chrift hath given, and fo to let in thofe that Ihould be kept out, and keep out thofe that Ihould be let in; this mufl needs be avoided, as extremely prejudicial to the peace of the church. 2. They mud take care that they do not prefer chrif- tians to places of public miniflry and employment, that are only of one judgment, but that they difpofe of tliem alike to godly men of either judgment; left otherwife, many frnell the defign of Antichrift underneath; v/hich is, I bat none jhall htt)\ or fell., or have any place in the church., or univerfities, but only fuch as have taken a certain mark into their foreheads and right hands. And thouq;h the outward mark of the myftery may change, yet the in- ward mind and meaning of it doth not change witli the change of form. 3. If one fort of chriftians be not to be admitted as members, or preferred as officers in the cliurch more than another, much Icfs is one party to be deftroyed for ano- ther ; for thus would Satan alfo be a prince of peace, who would deftroy Chrift's kingdom to exalt his own, that he might polfefs all quietly and alone: but Chrift's way is .to reconcile thofe that differ in thefe things, and of t-i-ain^ ^Q make them one nezv man in himfelf. And fo we ffiall be s 3 like 262 THE WAY OF PEACE, &c like Chrift, If we feek to bring both into one, in love, and not to deilroy either, by force. Thefe rules are to be obferved as means of peace, if the things be circumftantial. Now if they be very truths wherein ch^-iflians differ, yet fuch, wherein they may err without danger of falva- tion, then thefe rules are of ufe. 1. To hear them fpeak their judgments with free- dom, and not to condemn them, unheard; for thus mayeft thou foon condemn the innocent, and make thy- felf guilty. 2. To underftand fully what thy adverfary means, be- fore thou contend againft him ; left if thou want this wif- dom and patience, thou oppofe not fo much his judgment, as thy own conceit. Much better is it, calmly to hear a man's mind from himfelf, than haftily to guefs at it; yea, to conclude it is fo, before thou haft heard him fpeak. If thou canft but have patience to hear him relate his own mind, perhaps in the end thou ftialt underftand it differs little from thy own, in fubftance. 3. Reproach not any thing thy adverfary fpeaks, with this, I'hat thou never heardeft it before: for this may not fo much difcover his error, as thy ignorance; and that which feems to thee a new error, if it be truly examined by the word, may prove an old truth. And if thou wilt needs condemn whatever favours of novelty, how ftiall 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 holdeft upon thy own judgment, or other men's, ftrengthened from multitude, cuftom and antiquity; for men have erred moft grofly, even in thofe things wherein they have t • ought tliemfelves moft certain : And therefore. Prove all things^ that thou mayeft bold fnft that which is good. It is much IN THE CHURCH OF CHRIST. 263 much better to hold faft the truth, upon clear grounds from the word, than upon the ftrongeft prefumptions of thy own heart, 5. In thefe differences make the word the judge, and not men. The word of God is the fole and perfed: judge, in all the things of God. And therefore one faid well, ^i ponit legem judicem^ ponit Deum qui autem addit homi- nem^ addit & heftiam : that is, He that makes the law judge, makes God judge; but he that makes man judge, makes a beaft judge; for every man is brutifh in his knowledge: And then only are wc fure of any thing, when we have the word of God for it. Neither is it fufE- cient to take the word in any fafhion for judge in thefe matters; but we mufl: neceffarily attain the knowledge of it, by the teaching of the Spirit; feeing we fee fo ma- ny differences of judgments among men, that make ufe alike of the fame outward word for their rule. Now though all have the fame outward word, yet all are not of one mind, except they attain to one Spirit ; for Paul faith, I Cor, ii. that only the Spirit of God knows the things' of God: Neither doth man's fenfe or reafon underfland the things of the Spirit, but the fpiritual man judgeth all things. And hence it follows, that we can only judge aright of divine truths by the word, and we can only judge aright of the word, if we have the Spirit to be the interpreter of it to us. 6. If thou canft not prevail with him by the word, that he fliould agree with thee, wherein he differs; then obferve that m.oderate and chriftian rule of Paul\ where he faith, As many as he perfe^^ he thus mAnded^ if any he otherwife minded^ God (hall alfo reveal this to him,, Phil. iii. 15, 16. And fo let us wait with patience, till God of his good pleafure fhall pleafe to teach him, as he hath been pleafed to teach us ; becaufe, without this teaching, he s 4 can 264 T H E W A Y OF P E A C E, &c. can never know it aright, though thou teach him never fo much. 7. And laftly, When in many inconfiderable points of religion, we cannot agree with many that are truly faith- ful, nor they with us-, let us, according to Band's rule, leave the final judgment of thefe things to the due time appointed of God; as Paul hath faid, - — ~ fridge nothing before the time: And if you afic, v/hat time this is? Chrift hath told us, faying. If any one hear my vjord, and believe nct^ I judge him 7iot : but tJx word that I have fpoken^ the fame Jhall judge him at the laji day. For the things of God are fo far beyond the fenfe, reafon, knowledge, judgment, and difcerning of all the men in the world, that many times the pureil thi-ngs are reckoned vile, and the mofl fpiritual things, carnal-, and the very hlghefl things of the myf- tery of God and Chrift, but conceits or errors ^ and there- fore it is fit that the judgement of thefe things, which are fo far beyond human comprehenfion, Ihould be de- ferred to the laft day i God's judgment being better in his own time, than in ours. Now in cafe the dodrine, wherein we differ, be fuch as is abfolutely necefTary to falvation, and without believing which men can have no intereft in Chrift, yet even in this cafe, T. Hear them fpeak, and be rather confident that the truth of God will prevail over their error, than fearful, that their error will prevail againft the truth: and fo ftrive not for fecular power to ftiut up mens mouths, and to reftrain mens wTitings, though they fpeak and print things that feem never fo contrary to the truth of God, and dodlrine of the gofpel. For if men have not liberty to divulge their do6lrines publicly, they will fpread them privately, to infedl 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 doubt IN THE CHURCH OF CHRIST. 265 doubt not the fuccefs of the truth againft it at any time, with all that belong to God. And it is the only gofpel way, to conquer error by the truth, and all human, yea, and devilifh dodlrines, by the gofpel ^ which is the minijflra- tion of the Spirit, and therefore fo mighty, that all falfe teachers and falfe dodrines muil needs fall down before It; feeing, ftronger is that Sprit that is in it^ than that Spi^ fit that is in the iverld^ which is its own fpirit, and the deviFs. And if the gofpel of Chrift, have given already fuch proof of its power in former times, when the whole world lay in horrible ignorance and error, and darknefs covered the earthy and grofs darknefs the people \ and yet the gofpel alone, without any conjundlion of earthly power of ftates and kingdoms with it, did bind die devil, and call him out of his poiTefTions and dominions, and over- threw all falfe religions men had received from their fore-fathers, through m.any generations ; and changed the manners, cuiloms, opinions, religions, and very natures of men, and utterly difpelled errors and herefies of all forts; I fay, feeing the gofpel hath already given fuch large tefcimony of its power, and made fo great a con- quefi of the world, v/hen it was wholly under the power of the devil ; I fee no reafon that we fhould now fo doubt the power of it, as to fuffer no man to fay any thing but what likes us, or what is indeed agreeable to the word; as if error fnould have now gotten more power to make void the word, than the word power to make void error. Wherefore, if the word be fuffered to have free pafTage, I dare reft on that alone (and fo dare all that have felt the power of it in their own hearts) for the conquer- ing and deftroying all errors and herefies whatfoever in the true church of God. And now it would be profita- ble to hear what fome other men, who have walked in the fame light and fpirit, have faid in this matter. Zuinglius i66 THE V/AY OF P E A C E, &c. Ziiinglius (in his book quoted in the margin (f)^ fpeaks thus, H^ecunica^ eaque fola via ejl^ qua ad concordiam proxime perveniri poteft^ &c. that is, " This is the one and only ' way, whereby we may moft fuddenly attain to con- ' cord; if whatfoever things may be, or are commonly * faid for any opinion, or againfl it, be freely propound- ' ed in the churches, fo that the people be allowed free ' judgment in all thefe things. For God, who is not ' the God of difcord, but of peace, never fuffers thofe ' who are gathered together in his Spirit, to err or be ' deceived. And if this way were obferved, we Ihould ' Ihortly fee the churches of Chrift enjoying fweet peace ' and concord. But now, as often as there are fome ' princes and cities, that would have the dodlrine of the ' gofpel free to all, prefently there are others that would ' flop and hinder the courfe of it •, and fo long there muft ' needs arife great difcords and diflentions. And hence ' I would have you judge whether you or we are de- ' parted from the church of God, and the dodrine of ' it. For we fuffer thofe writings that proceed as well ' from you, as from the papiils, to be openly and freely ' read, and read again-, and the evils which are taught ' in them, we flay by the fword of the Spirit, which is ' the word of God •, but you think, all this bufmefs may be difpatched with Public edicts and commands. And therefore do you be judge, whofe caufe is mofl to be fufpedled; ours, who fuffer the do6lrine of our adverfaries to be publiHied in our churches, and over- throw them by the v/ord : or yours, who reproach our docflrine before the fimple people, as heretical-, in the mean time, by your good will, neither fuffering them to read it nor underftand it.*' Thus far he. Luther alfo, in his epiftle to Frederick and Johty dukes of Saxony^ fpeaking againft that fpirit which he calls 6^^/- ritiis (/) Zuingl. refpon. ad libel. Strcthionis, torn. 2. f. 30?. IN THE CHURCH OF CHRIST. 267 ritus AlfietinuSy a proud, haughty, enthufiaflical fpirit, that defpifed faith, and love, and the crofs, and the whole fcriptures, as low things, not worth their minding, and gloried in flrange revelations, and fuperlative holinefs which they had above other believers : And thefe ene- mies of the gofpel, efpecially, were gathered together in Alfteta\ and Luther writes to the dukes, in whofe province this town was, to this purpofe touching them : ^lod vero pr^fenliSy inter eft negotii^ nolim ah illuftriffimis D, V. pradi- candi officium fracludi cuiquam {g)^ &c. That is, " But for what pertains to our prefent bufmefs, I would not that the office of preaching fhould be denied to any, by your moft illuftrious lordfhips •, but let there be granted to them free liberty to preach, and let them exhibit the bell proof of their learning. For I faid, by the tellimony of Faul^ It muft needs he^ that there muft he fe5ts\ and the word of God muft ftrive, and wage war in camps. And therefore it is evident in Ffd. Ixvii. that the evangelifts are called armhs^ and that Chrift in the Pfalms is called more than once, the king of armies. Now if their fpirit be a right and approved fpirit, it will eafily fubfift before us, without all fear: and fo if our fpirit be right, as we hope it is, it will fear neither them, nor any body elfe. But if they tranfgrefs the bounds of the gofpel, and will not contain their hands, but will do their work with violence, it is the duty of your mod illuftrious lordfhips, when they grow fierce and feditious, to reprefs them, or to banifti them out of your dominions ; faying, we will eafily grant to you, to fight with the word, for the prov- ing and examining which is true dodrine : but we will reftrain the fiercenefs of your fpirits, and contain your hands •, for thefe things belong to our magiftracy. And therefore they that will not herein obey, let them depart the country : For, faith he, we who are minifters of the word may preach, but we muft do no violence-, and "Daniel (^) Luther. Farrag. epiftol, torn. 7. f, 509, 268 THE WAY OF PEACE, &c. Daniel hath witneiTed, that Antichrift jhoiild he deftroyed without hands: And Ifaiah faith, that Chriil ihall fight in his kingdom with the Spirit of his mouthy and the rod of his lips^ &c." Alfo Albertus^ duke of Bortiffia^ when the great contro- verfy fell out between Andreas Of^anoA^r^ and Morlinus^ and other miniilers, touching the righteoufnefs whereby a chrif- tian is made righteous before God, he wouki not forbid either fide, either the pulpit or prefs; but left them free to both alike, and defired them to forbear reproaches one againfl another, and to debate the bufmefs quietly by the word of God, Likewife the Bohemians^ in a certain exhortation of theirs to kings and princes, to ftir them up to the zeal of the crofpel, fubfcribed by Procopius and Conradus^ and other captains of the Bohemians^ have thefe words i " They fay (that is the Papifts) it ought not to be fuffered, that we ihould be heard, in confeflingour faith (i^J. Now, how may that be proved by the holy fcripture, fmce Chriil heard the devil, as it is written. Matt, iv ? And they are not better than Chriil, nor we worfe than the devil If they be righteous, and have the truth with them, as they fay they have, and we be unrighteous, why do they fear ? (ince the truth ought not to be afraid of falibood ; and Zorobabel declared. That truth is of all things the mojl migh- ty^ and overcometh all thi?tgs, 2 Efd. iii. For Chriil is the truth, John xiv. / am the way^ the truth:, and the devil h the father of lies., John viii. Therefore if the Pope and his prieils 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 prefumption. Wherefore, we exhort and befeech all the imperial cities, all kings, princes, noblemen, rich, poor, for God's fake, and for his righ- teoufnefs (^) Fox Martyrolog. vol. i, p. 858. INTHECHURCHOF CHRIST. 269 teoufnefs, that one of them write hereof to another, and that there may be fome means made, how we may com- mune with you fafely, and friendly, at fome fiich place, as fliall be fit both for you and us : and bring with you your bifhops 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 falfe fubtilty, but only by the word of God, &c." By all which it appears, that let men's dodrine^be what it will, they ought to be heard, and convinced by the word, and not prefently to be filenced, and fubdued by force. Now fecondly. If upon hearing and debating things by the word, it ihall clearly appear, that our adverfa- ries hold fuch things, which are fo falfe and erroneous that they cannot be reckoned believers and members of Chrill that hold thenij nor can retain thofe dodrines, without unavoidable damnation : then in this cafe the true church hath authority from the word to do thefe things ; 1. To condemn the dodrine. 2. To excommunicate their perfons. I. The church ought to condemn the doftrine, as contrary to the gofpel, and to that eternal and unchange- able, and moft clear and certain truth which Chrifl hath heard from the Father, and delivered to his church; which is the faith once given to the faints^ and never to be altered. And fo to tell the people, what dodrine it is; even fuch as carries in it an utter enmity to Chrifl and his Spirit; and fo confequently death and damnation; ^nd that therefore they are to. take heed to it, as they love eternal life, and would avoid eternal death. And thus Chrifl condemned the dodtrine of the fcribes, and of the Pharifees, and of the Sadducccs, and bid his dilciples, 270 T H E W A Y O F P E A C E, &c. difciples, Beware of them\ and PauU the dodtrine of Hy- meneus and Pbiletus^ which did eat as a canker^ i^c, 2. The church, in this cafe, may alfo excommunicate the perfon ; yea, though he Ihould be filcnt and not fe- duce others; feeing believers can have no true commu- nion with fuch a one, who is in enmity to the word of life, in which all the true communion of the faithful Hands. Wherefore fuch perfons may juflly be cut off from the fociety of the faithful. But herein alfo thefe rules are to be obferved; to wit, 1. That this cenfure be not proceeded to for every varying from the truth, (as is already faid) but for denying fuch truths, or holding fuch errors, as make a man incapable of falvation. 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 perfons, but by the whole church, or communion. 4. That it be done, not by their own, but by Chrift's authority, who is always prefcnt in his church, as the head of that body, and that it be done, not by any human paflion or violence, but by the efficacy of the holy Spirit, who is always prefent among be- lievers, as the Spirit of thofe members. And this excommunication thus regulated, is the lad punifhment the church can inflid, by the warrant and authority of Chrift: and it cannot imprifon any, or banifh them, or fine them, or put them to death; for we muft not expound that place of Paul^ H^rettcum hominum devita^ as Hugo Charenfts did, to take a heretic out of his life j but him that is a heretic we mufl avoid, we muft not kill; the former being Chriit's rule-, the latter Antichrift's. Conclufion, IN THE CHURCH OF CHRIST. 271 Conclufion. Now thefe things have I fpoken and pro- pounded to the faithful and churches of Chrill, wherever the providence of God Ihall call this book, which may- travel farther on this errand, than weak flefh can do: and I fo propound them all, as being mofl ready myfelf to hear from any what they can propound in more light and evidence of the word% And I do humbly and ear- neftly intreat all faithful chriflians, that whatever they fhall conceive of my judgment in thefe'matters, they will yet take in good part my care to recover and preferve peace and unity in the true church of Chrift: The de- lire of which, through God's goodnefs, is much ilronger in my heart, than any private intcrefl or refpedt of mine own. T H E i THE Crucified and Quickened CHRISTIAN; OR A DISCOURSE On GAL. ii. 19, 20. Which, for the Sum and Subftance of it, was firfl: fpoken briefly at his Excellencies the Lord General Cro?nwdPs Houfe, and was after more largely delivered in Clement's Pariih in Cambridge j AND Is now made Public, for the juftification of the Truth, the profit of the Faithful, and the flopping the Mouth of Iniquity. ■ ■ ' - By WILLIAM DELL, Minifter of the Gofpel, and Mafter of Gonvil an^ Caius College, in Cambridge, Magna patientia opus eft, ad fuftinendas calumnias Malignantis Ecclefise. Latimer, Martyr. In omnibus aliis cedani cuivis : Verbum deferere Sc ncgare, nee poffum, nee volo. Luther, epiftol. ad Lton. Decimufn, T T O T H E READER, CHriftian, I defirc thee to underftand that the great myftery of Chrifi, which was kept fecret all the time of the law, was clearly opened by the Father and the Spirit in the firft beginning of the gofpel-, and then again (according to the wonderful counfel of God) after a few years was clofed up, that antichrifb might have op- portunity to come forth into the world -, but the days of the abomination of defolation, its ilanding in the holy place, being now near linifhed, God hath begun again to reveal that great myftery of God in Chrlft, and to make it manifcft by that Spirit v/hich fhall glorify Chrlft, and (hall confume antichrift and all his accurfed kingdom ; and the day is now making hafte, wherein the Lord God and the Lamb Ihall become the temple, wherein the faved of the nations fliall worftiip, and alfo the light in which they Ihall walk. This the people fhall fee, and flow together-, and the glory and honour of .the nations iliall be brought in hither. Wherefore do thou, believe and pray ; for the Lord lives to accomplift) all thefe things. And in this faith and hope I reft,- _^^^[ Thine to fcrve thee in.4:hfwor4o.f yg[ rrnth and my fiery -of' God,: iii. THE Crucified and Quickened CHRISTIAN. G A L. ii. 20. / am crucified with Chrift : Neverthelefs 1 live ; yet not /, but Chrift liveth in me : and the life which I now live in the flejh^ I live by the faith of the Son of God^ who loved mty and gave himf elf for me. ■Mf>fTi 01 i>n!^ ;;. IN this chapter we have one apoille contending againft another, Faul againft Feter^ and that about the truth of the gofpel, in a very chief point. For Peter^ in the abfence of the Jews^ lived among the Gen- tiles after the manner of the Gentiles, for outward con- verfation, wholly laying afide the Mofaical rites and cere- monies. But when certain Jews came ffom James^ Peter did withdraw from the Gentiles, arid from the ufe of that freedom and liberty of the gofpel wherein he had walked with them, and lived again with the Jews after the manner of the Jews, in the ufe of the Jewiih ceremonies. By which practice of his, he laid a ftumbling-block before the believing Gentiles, giving them occafion to think and judge, that Chrift alone, received by faith, was not enough to juftification and falvation ; unlefs they did alfo come in to live as the Jews, after Mofes's law. Hereupon Paul (who had a very clear knowledge in the myftery of Chrift and the gofpel) did exceedingly hloimt Peter for this his uneven walking ^ and tells him, that T 2 by 276 THE CRUCIFIED AND by thus doing, he committed a greater error than he was aware ; for hereby he made Chrift the minifter of fm. For if Chrift, received by faith, be abundantly fufiicienc and enough to all chriftians, both for righteoufnefs and life, and that without the law • why doth Peter bring the Gentiles that had believed on Chrift, back again to the law ? Is not this, faith Paul^ to argue Chrift of weak- nefs and infufRciency, and to make him the author and teacher of a dodrine that leaves men ftill in fin, it not • being able to confer upon them, by itfelf alone, full, perfedt, and fufficient righteoufnefs ? And by reafon of this grofs miftake of Peter^ of fo dangerous a confequence, Paul^ according to the wifdom of the Spirit, takes occafion to difcourfe of that great point of juftification, which is the very marrow and fubftance of the gofpel : and he lliews, that we muft not do the works of the law, thereby to be made righteous ; but that we muft firft 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 muft bring forth good fruit ; fo neither are we made righteous by working nghteoufnefs, but by receiving righteoufnefs, out of which afterwards we work. And fo the law that commands righteoufnefs, but IBth not communicate righteoufnefs, can never juftify us •, but faith, that makes us righteous before we can work righteoufnefs, it is that which juftifies us in the fight of God. Now to this dodlrine Paul adds his own experience, to make all clear-, which kind of arguing, though it will not fatisfy the reafon of the world, yet it will fatisfy the faith of the faints. Now, fiith Paul., for mine own part, I muft profefs to the Jews thcmf.dves, and to all the world befides, that I am fo far from feeking righteoufnefs by the lav/, that I am wholly dead to the lav/ •, and, as a dead man, have QJJIGKENED CHRISTIAN. 277 feave 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. /, faith Paul^ through the law am dead to the lav: ; that is, the law itfelf makes me dead to the law. For the law, with its wrath, and curfe, and punilliments, hath flain me ; it hath through my fm delivered me up to death and hell, without fnewing me any way of cfcape or deli- verance ; it hath done againfl me whatever it could do ; it hath fully killed and flain me. And therefore, how can the law any more give laws and commands to a dead man, yea to one v/hom itfelf hath flain ? or how can jt exped obedience from fuch a one ? And this fenfe Chryfoftor/z gives of thefe words. But fecondly, we conceive thefe words in another fenfe, 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 fhone) by a new law which God hath written in my heart and inward parts (i). And thi§ ts the law of grace, or the law of the Spirit of life, that is in Chrifc Jefus, which is not a law confiiling of letters, words and fcntences, 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. Te are the epiftle of Chrift^ written not with ink^ but with the Spirit of the living 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 hJs heart by the linger of God. But when we have the law of grace, which is a living and almighty law in our hearts, we are then fafely 4ead to the law of the letter. T 3 The ^M^. 27S THE CRUCIFIED AND The law commands all fieih, that hath not the living word or law of life wnthin itfelf-, but when a beiiever hath in him the law of the Spirit, the law of the letter hath no more power over him ; that is, fo 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 dodrine, that the new law makes us dead to, or delivers us from, the old, as ignorant and carnal chriftians think there is; inafmuch as this new law imprints in our fouls the love of righte- oufnefs, 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 b^/ the Spirit. And this law of love doth fulfil the other law, but never breaks and violates it. Wherefore, faith Paul^' I through the law am dead to the law. ■ ^hat 1 might live unto God \ That is. He that through the law of grace is freed of the law of the letter, is not fet free from the law, that thereby he may have opportunity and liberty to live to fin and him- felf, 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 declaring this man to be free from the law of Mofes^ by the law of Chrift. For how othcrwife Ihould he come to know the high privilege of the gofpel, and the excellent prerogative of the fons of God, and the glorious liberty and freedom into which Jefus Chrift hath exalted him ? Now this one thing rightly underftood, doth adminifter to us'jiift caufe to reprove two forts of people, who fwer\''e from the truth in this particular.''^ //' The firfl fort are they who would be dead to the law, that they might live unto fm, and not unto God •, who would have no law, that all things might be lawful, though never fo wicked and" abominable, and never fo contrary Q^UICKENED CHRISTIAN. 279 a>n^raiy. both to the light of grace and nature. And thefe are the true Antinomians and Libertines, who would be- free from the law of Mofes^ they not being under the law of Chrift; who would take away and quite abolilh the law of- the letter, they not being under the law of the Spirit ; and fo would be free from all the law, both old ;^nd new, both of Mofes and Chrifl, that they might live a§, they -lift, and take their full fwing in all their iufts. Now fuch libertines and licentious perfons as thefe, are to~ -be reftrained and punifhed by the civil magiftrate, and the powers that be of God in the world, when they trans^efs -in: any matter wickedly and prefumptuoudy againft their neighbour^ and againfl civil focicty : and in other tilings, that are more fecret and inward, or that are of their own notions and apprehenfions though concern- ing the things of God, they are to be left, with other un- believers and mifbelievers, to the righteous judgment of God, who is always prefent in the world, and immediate moderator and governor himfelf, in all fuch affairs as immediately concern himielf and his kingdom. 2. The other fort, to be reproved from this point, are fuch, who are fo Jewiil) and fo zealous of the honour of the law, that they will by no means endure to hear^ that the gofpel of the Son of God comes to abolilh it, or that the new law is given us, to make us qu^tc dead to the. old. For they think, that fuch dodtrine as this, will open a flood-gate to all manner of wickednefs and licentioufnefs. For fuch men, being carnal themf::lves, and knowing no reflrainc from fm but the law of Mofes^ do verily think, that if that curb be taken out of the jaws of men, they muil needs ruili headlong into all manner of evil, as the horfe into the battle: and this is true enough, where men free themfelves, or are freed by others from the old law, before the new be written in t:heir hearts. But this they underfband not, that when T 4 the 2«o THE CRUCIFIED AND the new lav/ comes, it is a fufficient difcharge from the old •, fmce the law of grace within us is infinitely more pow!!rful to keep us from fin, than the law of Mofes without us •, and the love of righteoufnefs, and hatred of iniquity, put into our hearts by the Spirit, is infinitely more able to make us do righteoufnefs and avoid fm, than any outward commands and threatenings whatfoever. And fo where the gofpel prevails in truth and power, men need not fear the taking away the law from fuch men, feeing they through the new law are dead to the cld^ that they may live unto God, That, as the humanity of Chrift knew no law, but the prefence of the Godhead in it was unto it inflead of all law, and it lived unto God by living in God, through union and communion with the divine nature ; fo the faints, God dwelling in them and they in God, do by this means live unto God : and God himfelf, who dwells in them, is the new law according to which they live •, they doing all in God, and for God, and fo live vinto God indeed. And now it follows, I am crucified 'UJtth Ch'ijl^ &c. I am crucified with Chrift^ who through this new law was dead to the old. For Chrift our bi-other, of the fame fiefli and blood with us, having the living word and lav/ of God within him, he owed nothing to the law of Mofes by way of debt, neither was he juftified by the works of the law, but by the righteoufnefs 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 flefh of Chrift, was the true crucifying of his flefli ; and in tliis crucifying of Chrift's flefh, ail his faints partake with him, as Paul here faith, I am crucified with Chrift, Now this cannot be undcrftood of Chrift's outward crucifying upon the material crofs ; for thus, Paul^N2iS not (QUICKENED CHRISTIAN. 281 not crucified with him, neither are all the faints. But this ^.S: to.be underllood of Chrift's inward and fpiritual crucifying, through the word of ngh-teoufnefs and life that dwelt in him ; and according to this, all the faith- ful, through all ages, are crucified with him indeed. And now hzrc it will be needful to fpeak fomething more fully, both touching Chrifl's own crucifying, and the crucifying of all his faints with him, on the fame crofs. And the rather, becaufe as men generally in the outward church have a carnal underftanding of all the things of Ghriit, fo alfo of his crofs and death. And not the Papijis only, but many among ourfeives, who greatly adore the outward crofs and crucifying of Chrift, are yet ignorant of the true crofs and crucifying of Chrift and his chrillians with him, whereby they are truly Cru- cified and dead to themfelves, to fm, to the world, and to whatever is not God himfelf : And fo under tl^e open profefTion of -the outward crofs and death of Chrifl, do live in all manner of lin and wickednefs, equally with the very heathen, amongit whom the name of Chrifl hath not been named. Wherefore to remove this grofs ig- norance from all that love the light, I fnali fpeak fome- thing firfl of Chrifl's own crucifying, and then of our crucifying together with Chrifl. I. Of Chrijfs czvn crucifying. Now Chrifl's true crucifying, I mean, his inv/ard and fpiritual crucifying,- in which all his faints, without any exception, have their feilowfhip with him,., it was this : It was the taking up his human nature into his divine nature, or the taking up his fleili into the word, in fuch fort, ihat the fiefh of Chrifl did not live the life of the fiefh, in the reafon, and underflanding, and wifdom, and will, and aftedlions, and defires, and delights, and ends 6f the flefn ; but the flefh or hmnanity of Chrifl, being Crucified and dead to ail thcfe things, did li^/e in jtfelf txhe 282 THE CRUCIFIED AND the life of the eternal word. In the nature, righteoufnefs, life, mind, will, and in all the things of God. And this was the full and perfect crucifying of the flelh of Chrifl indeed, ' And thus you fee, that the living word and Spirit of God, which dwelt in the flefh of Chrifl, did truly crucify and deflroy the proper will and affe<5tions, and the whole life of his fiefli. And thus was Chrifl crucified before his crofs \ and his outward crucifying was but a fign of what was done before within •, and if ChriiVs fiefh had not thus been crucified before his crofs, he had not after given it up fo freely, chearfully, and defn-ouHy, to be crucified fo Ihamefully, painfully, and bleedingly on the crofs. The divine nature of Chrift, was the conftant crofs of his human nature-, and his human nature was fully cruci- fied in liis divine -, in fuch fort, that the human nature of Chrifl had not the leafl freedom of its own proper will left to itfelf ; but when it was to undergo the heaviefl and bit- terefl things that ;^ny creature was capable to undergo, even death and hell, and the fenfe of the v/hole wrath of God •, yet even then he faid, nol my will, but thine, b^. done • Which was the mofl full and perfedl crucifying that could be. For the man Chrifl, loft all his own things in God, through immmediate union with God, and was filled again with all the things of God in his humani y ; which took away his humanity v/hoUy from itfelf to God, to be, .do, and fufFer, all in the will of God ^ an4 this wa$. his prucifying, ^ ^.(. .. ,,v^i> j^.^^^. And this now, is the mofl excellent and glorious cru-. cifying of Chrift, that is to be preached to all natio;!.'^ for the obedience of faith. For to preuch the, outwarcj. crucifying of Chrift barely and alone, without this4nward abd fpiritual crucifying of him, (which is not only the original and the caufe, but alfo the pcrfecliog.and glory • ' ' ■ , ^7"^ V. ; ' . of QJJICKENED CHRISTIAN. 2^3 of the other) is no great matter, neither will it make the world much in love with him, feeing two thieves were thus crucified with him, at the fame time, outwardly, as he was. But to preach Chrill, crucified by the living word and Spirit of God that dwelt in him, through which Jic was wholly dead to himfclf and the world, and lived wholly in the will of God 5 fo that though he were the Son of God, yet he made himfelf of no reputation, but gave up his flefh and outward man to be crucified among thieves, at the will of his Father. This, I fay, is the glorious crucifying of Chrifb, which the gofpel preaches in all the world, even the crucifying of Chrift's fiefh by the Spirit and divine nature. For Chriil'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 Chrift had not humbled his human nature to the death of the crofs -, and he had not offered up that flelli of his to God without fault by his eternal Spirit, as Paul fpeaks, HeL ix. 14. But this did put fuch an infinite worth, excellency and efficacy on his out- ward crucifying •, and thereby he is faid to redeem us unto God^ even by his blood ; and by that one offering of himfelf^ to perfe^ for ever them that are fan^ified^ Heb. x. 14. And thus much touching Chriil's own crucifying ; the next thing, is, Our crucifying with Chrift, I arn^ faith Paul^ crucified with Chrift •, that is, with that human nature of his that was taken up into the word. Now as the moll excellent crucifying of Chrift was through the word and Spirit that dwelt in him •, fo likewife the true and glorious crucifying of all the faith- ful, is through the fame word and Spirit of Chrifl dwell- ing in them. For to have the word and Spirit of Chrift, that is, the Word and Spirit that is true God, dwelling in us, is the greateft crucifying of flelh and blood that can be. And when we are thus crucified with Chrift, by 284 THE CRUCIFIED AND by his word and Spirit dwelling in us, then afterwards, the body will be ready and willing to fufFer the crofs, or fire, or lions, or racks, or torments, or any thing-, as we fee in the bleffed Martyrs, who, if they had not been firft crucified with Chrift through the word and Spirit, had never delivered up their bodies fo readily as if they had not known them, to fufFer fo many grievous and in- tolerable things for Chrift. For that flelh that is truly crucified by the Spirit, is fitted for all fufierings, though never fo grevious and intolerable to itfelf. Wherefore let us learn, that no outward forrows, or tribulations, or prifons, or rackings, or killings, are fuch real crucifyings to a believer, as his faith, hope and love, the fruits of the word and Spirit in him, which will not fufFer him to live in himfelf, or in the creature, but do carry him with great force out of all thefe things to live in God ^ which thing is the greateft mortification and crucifying of the fiefli that can be. And as Chrift's outward crucifying on the crofs, with- out his inward crucifying by the word of God, had been nothing worth -, no more would all the fufFerinos and martyrdoms of all the believers in the world, be of any worth in themfelves, or of any account with God, with- out this inward, fpiritual, daily and conftant crucifying, fufFering and martyrdom of theirs. Seeing nothing doth fo truly and thoroughly reftrain, hamper, mortify, cru- cify, kill and deftroy the fiefh, and all the corruptions, lulls and afFedtions of it, as the living word and Spirit do. And this is the glorious crofs of the church, the body, as well as of Chrift the head •, without which, all martyrdom is nothing •, and of which, all the bodily fuf- ferings and torments of the faints, have been but a de- monflration to the world for the glory of God, and -for the comfort, fupport and encouragement of other chrif- tians. And where this inward crucifying hath not been firft wrought and accomplifhed, chriitians could fufFer nothing QJJICKENED CHRISTIAN. 285 nothing outwardly ; as hath been very evident in many chriftians, who having in times of perfecution been called forth to witnefs to the truth with their lives, have at firft, for fear and dread of the outward crofs, abjured the truth to fave their lives. But afterwards, when the word and Spirit within them had fully and truly crucified them, they would then come forth again of their own accord, and willingly offer up their bodies to fire and death. And thus alfo I have declared what is our crucifying with Chrift, Paul faying here, / am crucified with Chrift ; becaufe his fins were fubdued, and his nature conquered through the living word and Spirit of Chrift dwelling in him. Now that both thefe things are fo in truth, and that they are no fond notions, fpeculations, and glofies of my own devifing, I will yet make it more evident by fome few other plain fcriptures •, as by that of Paul^ in Rom. viii. 10. where he faith, If Chrift be in you^ the body is dead becaufe of fin ; that is, the prefence of Chrift, that is, the living word of God within us, is the killing and crucify- ing of the body to all fin. And in GaL v. 24. the fame apoftle faith, that they that aj-e Chrift' Sy have crucified the flefh with the affeSiions and lufts of it: and ver. 25. he fiiews, that this crucifying of the flefti of chriftians, is not brought about by any outward forrows and fufferings, but by the prefence of the Spirit in it, faying, If we live in the Spirit ^ let us alfo walk in the Spirit : and ver, 1 6. cf the fame cliapter, he faith, This I fay then^ walk in the Spirit^ andye floall not fulfil the lufts of the fie ft •, and Rom, viii. 13. If ye through the Spirit do mortify the deeds of the body^ ye fhall live. So again, Rom. vif 5. If we have been planted together in the likenefs of his death*, we ftjall be alfo in the likenefs of his refurre^ion. Now all believers, without exception, are planted with Chrift into a likenefs of his death ; 1^6 THE CRUCIFIED AND de^th ; which is not fo to be underflood, as if all fhould be crucified on a material crofs, as he himfelf was •, but that all of them are ktried with him by baptifm into his dmth ; .that is, by the baptifm of the Spirit ^ and the baptifm of the Spirit, is the death of the flefh ; it is the death of our fleili wi:h Chriil's : for thus was Chrid's flefh made dead to itfelf, to fm, and the world, to wit, through the baptifm of the Spirit ; and thus alfo is ours : wherefore Paul adds, ver. 6. Knowing this^ that our old man is crucified with him^ that the body of fin might be de- ftroyed^ that henceforth we fhould not ferve fin : So that it js plain, that the deftrudion of fm in our bodies, by the living word and Spirit of God, is our crucifying witli Chrifl. And ver, 1 1 . the apoflle would have thofe that are thus crucified with Chrifl, to reckon themfelves dead to fin : for as the word and Spirit of God in Chrift made him wholly dead to fm, and fm had no place in him : So likewife, as far as the fame word and Spirit of Chrifl prevail in us, they will make us dead to fm for the time pafl, and prefent ; and for the future will prefe;rve,us from fin. ..: .:;-u And now we fhall make fome ufe of this polnt^^'r " T Firfl then, let us know that it is not enough to falvation to believe, that Jefus Chrifl, according to his liuman nature, was outwardly crucified on a crofsforusaty^r/^/^/^-w, except we alfo our own felves be crucified with him, through his living word and Spirit dwelling in lis ; through which we mufl be powerfully planted into a true likenefs of his death, in fuch fort, tiiat we mud be dead unto all fin whatfoever, even to all our own corruptions and lufls, and to all the corruptions that are in the world through lu (I •, and we mufl be dead to ourfelves, ta our own flefhly reafon, underflanding, will, defires, ends, and to our own human life-, tnd we mull be dead, to the L ,.!;I.n '{■: . -:world, QJJICKENED CHRISTIAN. 187 world, and to all that is in it, and of it -, to all the pleafnres, profits, and honours of it •, we muft thus truly be dead with Chrift, ere we can live with him. And with this kind of crucifying muft whole Chrift be cruci- fied, from the head to the lov/eft members ; and thus alfo muft we be crucified with him, if we will have any pa t in him -, I fay, we muft have fellowftiip with him in h's fufferings, and be made conformable to him in his death, ere ever we can attain to his refurredion from the dead. Now if any defire to know how we may attain to be thus crucified with Chrift ? I anfwer -, that the true faith of God's eled, is the only way through which v/e 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 us, do (as hath been declared) crucify us with Chrift. Indeed hypocrites and carnal chriftians, receive and profefs a word that will not crucify them with Chrift, but do receive a word and dodlrine that will ftill fuffer them to live their own lives, and after their own lufts. For the word they receive, is only an outward word, confifting of divers queftions, opinions and clo6lrines ; and is alfo without the Spirit, and fo it leaves them as it found them, ifi reference to their natures and cor- ruptions., Di^hmjrt3 ^d a:^vl:H i; lipy^.-- But the word that faithr receives, is the word of figh- teoufnefs and life •, a word that is always accompanied with the Spirit: and when this is ingrafted into the foul, and abides in- it, it prefently mortifies and crucifies it, and deftroys a man^s feif out of himfelf. And therefore, in I Cor, i. 18. it- is called i xoyQ- 0 7^ saup?, the word of 4he cr^fs:\ and that not only becaufe it expofes us to affli(flions in the world, but dlfo becaufe it dwelling ^m our hearts by faith, doth crucify us. And this crucify- ing 28S THE CRUCIFIED AND ing' werd, in the fame verfe, is called alfo Jivvufjui e«», the pvwer of God ; for that word that crucifies our fleih, and fubdues and deftroys the whole flrength of corrup- tion out x)f us, muft be fuch a word as is alfo the power of God ; and fo it is not only in itfelf, but alfo becaufe the Spirit of God dwells in it. And this word, thus apprehended, will crucify us with Chrift. Now this word of faith, which is the word near us, even in our hearts, will crucify us, I. Thoroughly; it will crucify the whole man through- out, and that according to his mind, will and affedtions ; for this word of God is quick and powerful^ and Jharper than any two-edged fword^ and is pierci7ig to the dividing afunder both of the foul and fpirit^ and of the joints and marrow^ and is a curious difcerner of the thoughts and intents of the hearty &c. And all the tribulations and torments in the world, yea, all the forrows and pains of hell, cannot fo crucify and fubdue our evil natures and lives, as this living word in our hearts, with whom we have to do. This will crucify us till we be dead with Chriil, as Chrift was dead (which was the fuUeft and compleateft death that ever v/as) that is, till our outward and inward man be wholly and fully fubjefl to the only will of God. "iT This word of faith will crucify us daily and con- ftantly, as Paul witnefies, faying, >yi9' rnup^y A7nM.,rflcft\ can fuffer thus, , but this crvcified flelh.. ;. '^(: :^-^:3 :/.. . . ... . . ,: •..• : '-oD :.. no?. . 9.:.XW5 crucified flefh, as it is able to fuffer all things, fo 4llb to overcome all things. That flefh that lives ..its own. life, is fooa certainly conquered by all the evils th^.t ^ffault it j but when it is crucified with ChrifV, it is glfo quickened with him to overcome all things. So Chrift, .who was thus, cxticified by the word, though he feemed to the world in his death and crofs to be quite van- qurihcd, yet even then he fpoiled principalities and powers, and triiunphed openly over them •, yea and oven- came all things, in that crucified flefh of his. For that flefh that is crucified by the word and Spirit, is thereby rnadc.fuperior to all things, in that exaltation and might whiclirtbe word and Spirit com?nunicate to it. liio k* ' .10.. I'his crucified ficih, hath the very glory of Jefus .CbriH upon it* and no flefh is lb glorious in the church, as that which is nioil crucified with ChriiL; for in that you th^li ffreiitileof ittelf, and moll of Chrifl ; little of the firfl Adi'm^ .znd moli of the fecond* I>ook among all the Ions of Qod, and. you fliiiU fee them that were mofl cru- cified .w-idi the. vv.oid,. molt glorious -...lilt clear beauty of holinefs ibring/tfotti^ilpiinxhoni : vvi^rcas^ thst flefh that lives QUICKENED CHRISTIAN. 293 lives much in itfelf, in its own wit, will, reafon, pru- dence, mind, afFedions, and the things of its firft nature, though there may be Ibniething of Chrifl: in it, yet all thefe things are fo much uncomelinefs and deformity upon it, and are nothing but a thick vaii and covering to ^bfcure Chriil himfelf. But that chriftian that is moil /dead and crucified to thefe things, he it is that fhines moft glorioufly in the kingdom of Chrifl. .v Laftly, This crucified flefh, is the only fubjed of the glorious refurredion. For as the living word ar^d Spirit that crucified Chrifl's flefh, did again raife up that cru- cified flefh of his from death, and fet i.t at the right hand of God ; and thereby did plainly manifefl him to be the Son of God ; fo the fame word and Spirit that crucifies our flefh, fhall as certainly raife it up with Chrifl into jtl^e fuinefs of the life and glory of God. And this time iiht apoflle calls the day of the manifeftation of the fons 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 fame faith and Spirit with us, that we are the children of God •, but when they fhall raife .up this fiefli of ours (which they have firfl crucified) from death and the grave, into the life, glory and eter- nity of God, then it fhall be manifefl to all the world that we are his children. : . And' fo our crucifying with Chrifl, is a certain pledge of our refurredion with him ; and this the apoflle tef- tifies, ifioj^^. viii. 11. faying. He that raifed up Chrifl from the.'^ea^^-jlocjl quickm your mortal bodies by his Spirit that dispells in you *. and Rom., vi. 8. If we be dead with him^ we believe we fhall alfo live with him. If we be dead with him, that is, through the word and Spirit firfl crucifying our flefh, and tken offering it up to death -, we believe we ihall live with him. that 'very life which the word and Spirit of God did communicate tp his flefh, when it raifed u 2 him ^94 THE CRUCIFIED AND him from the grave, and fully tranflated him into the immediate kingdom of God. And for this caufe, Col i, 1 8. Chrift is called xhtfirft-born from the dead-, that is, the firfl whom the word and Spirit did raife from death and the grave, and did carry into the immediate prefence of God, as the firll-fruits and pledge of their refurrec- tion, \yho have the fame word and Spirit dwelling in them. Whence it is evident, that all that flefh which the word and Spirit do crucify with Chrifl, they fhall alfo taife up together with him, and fit in the fame heavenly places - in hm ; which is the fiire hope of all believers." Now feeing all thefe things are truth, and are no lie, let us willingly give up ourfelves to be thus crucified, how bitter and grievous foever it be to the flefh. ■^tefi. Novnt if any man Ihall fay, How fliaJl I know that I am thus crucified with Chriil, that I may have interefb in all thefe advantages ? Anfw. I anfwer. There are many trials of this, fome of which I will name very briefly, and fo conclude thrs matter. As firfl. If thou findeft thy own nature truly fubdued ^and changed by another nature, that is from God •, and if thou findcil thy own life put to an end by another 4ife, that is from, God •, then art thou crucified with Chrift indeed, 2. If thou ccnfi: deny thyfelf in all things of flefh and blood, and findeft a new felf within thee^ to have power over thy old fclf, which is daily withering and decaying at the prefence of the nev/ creature j then art tiiou cruci* fied through the word. wdnr. 3. If thou art dead t<5 £in^ eVCn to all thofe corrup- tions and lufts which have delighted themfelves in thee, and thou agaifi in them j if thou findeft thyfelf dead to - --■ ■ * ~ them, (QUICKENED CHRISTIAN. 295 them, and they killed in thee, then art thou crucified by the word. 4. If thou ^rt dead to the world, and to the things of > it, which are the lulls of the flelh, the lull of the eyes, and the pride of life, then art thou crucified by the word. 5. If thou doft not mind the praife and applaufe 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 art deceafed and departed from thy own will and works, and canil 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 art ready prepared to bear and endure any -fufierings and perfecutions for Chriil with patience, and oyer- and above with will ingnefs and joy, and doft not draw back for any evils, but doft ftand to them and overcome them y then alfo art thou crucified by the word, and that is, crucified with Chrift. Now this our crucifying with Chrift, is the chief and greateft- matter that we are to mind in this world; where- fore P ml faith to xht. Corinthians^ i Cor. ii. 2. Iv -^ %KetvdL d^vAt n h CfMy, '^ I did not judge it worth the while to *Vto know any thing among you" (or to behold any thing i*n you) " hutjefiis Chrift and him crucified J'^ Seeing in this prefent ftate of ours, this is our chief bufinefs, to be cru- cified with Chrift, and to be taken out of ourfelves, and all ouf pwn thijigs, till we be altogether reduced to nothing, ^hat we may receive ourfelves and all things anew in Jefus Chrift. This is the chief work of God by -his word and Spirit upon the faithful here in this world, as it was alfo his chief work upon Chrift in the days of his fielh ; ;For though there were in Chrift many clear ^!^Tion ft rations of the prefence of God, through which he u 4 wrought 296 THE CRUCIFIED AND wrought many of the great works of God •, yet our main bufmefs that concerned Chrifl's life in the fiefli, was daily and throughly to crucify him by the word and Spirit which dwelt in him ; and thereby to prepare him and make him fit for the outward crofs, and for that fad hour and power of darknefs that was to overtake him. And fo this alfo is to be the chief bufmefs of our lives, after we do believe, even to be daily crucified, and mortified, and killed by the word and Spirit of Chrift, till our will be pcrfe6tly fubdued to God's, and by this means we be fitted and prepared for that tribulation and crofs, what- . ever it is, that the Lord fliall pleafe to appoint unto us, either in life or in death. And thus having fpoken fomething of the crucified chriflian, we proceed to fpeak in the next place of the quiclcened chriflian, from the following words, Never tbelefs 1 live, -n Every true believer is as well quickened with Chrift, .as crucified with him \ I am crucified ivitb Cbrijl^ nevir- tbelefs I live. So that as the humanity of Chrift (which is the firft 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 inftead thereof the life of the Son of God communicated to it ^ and that Son of man having parted with his own proper life out pf himfelf, did yet truly live in the fame -foul and body, the life of the eternal word v and was fo ■ crucified, that neverthelefs he lived ; fo alfo it is with ^11 chriftians : And therefore Poul faith, out of his own ex- perience, lam crucified with Cbrift^ nevfrtbelefs Ilpv.t:-'^^ if he had fiid, " I am not crucified to death, but to life ; my crucifying with Chrift Is my quickening •, for by this ipeans I an7 fo killed that I live the more ; yc;a noviD only I do truly live, being formerly dead. My owo-pilapcr ii|«-iA myfelf was my death, bui; Chrift'8..life iii toeys QUICKENED CHRISTIAN. 297 piy true life. For I was dead with the worft . deathi,v to wit, in trefpafles and fins, but now I live in the beft life> even the life . of righteoufnefs.'^ : ' t v Whence it is manifeft, that the living word and Spirit of Chrift in a chriftian do fo kill the life of his^ flelh (which is a life of fin and forrow, and darknefs and death) that at the fame time they communicate io the fame man, to the fame foul and body, a true and fpiri- tual, and holy, and heavenly, and eternal life. For no man is crucified with Chrift, but he alfo lives with him ; feeing the fame word that kills our life, com- municates Chrift's : and Chrift crucifies us with himfelf, not that he may kill us, but that he may quicken Uas; and our quickening is the end of our crucifying, and our crucifying, is the way to our quickening. Indeed the killing of the flefh by the fword or famine, or the law, or anyway elfe, is death indeed, or death , unto death •, but the killing of the flefh by the living word and Spirit, ^ which is its crucifying with Ghrift,'is -death untaJife:^ YJiniirriuri 5r;3 si; 3£r • u V -i^jK^vi- "4o.And here again We may note this alfo, that the true :3ife of a chriftian^ begins from his crucifying and dying rwith Chrift v^nd' alfo the true crucifying and dying of a ichdftian^ begins-^from his life in Chrift. For both thefe *infeparably go together, to wit, our crucifying and oiir ^qmcfcening with Chrift. But our crucifying with Chrift -IS named firft in order, becaufe it is firft in manifeftation; .feeing after we believe, Chrift's death is firft^ manifefted •in us,:^before Chrift's life y though Chrift's life be firft in us in order of nature ; the crucifying of ourftefh, ftbwing from; the life of his- Spirit. o'._.:,:. . «iiii:'This then; is-;the fum of this matter, that theliving word dwelling in us, deftroys the proper life of the flefli, and takes up; the flelh into the life of itfelf and the Spirit. And fo a .man; in union with Chrift, hath his own life deftroyed ipg THE CRUCIFIED AND deflroyed out of him, and Chrift*s own life communicated to him. So that in the true believer, the foul and body of man live in the life of the Son of God, as was done in the flefli of Chrift our eider brother. And thus the fiefh lives a life that is not of the flefh, yea thus the creature lives in itfelf the life of God. For as that eternal life that was with the Father was mani- fefted in the Son, that is, in his fiefh or humanity, and all believers have {ten and known it •, fo alfo that very life of the Father and the Son, is both communicated to the faints, and alfo manifcft in them, as fiiith very well knows. And this is the great myllery of the gofpel -, let them receive it that can receive it. Now this new and fpiritual life which a crucified chris- tian partakes of i He hath it, i. In Union. 2. In Manifeflation. Firft, A chriftian hath this life in union, when througli faith of the operation of God, he is really knit unto Chrift, and ingrafted into him, and made one with him. For before we are united to Chrifc, we are without life •, but as foon as we are united to him, we have life from him ; as John faith in his epiille, be that hnth the Sea bath life \ (even that life which the Son hath) and he that hath not the Son hath net life. Now this life and union which a chriftian hath through faith, is more hidden and fecret, as that life is that proceeds from tlie firft real union and compliance between the ftock and fcion or graft'; and this is the life of juftification. For as foon as ever we are by faith made one with God in Chrift, the righteouf- nefs of God is made ours truly and everlaftingly, and in this. we arcjuftified even before God. 2. A true chriftian hath this life of Chrift not only in union, but alfo in manifeftation. For when a chriftian f partakes of Chrift*s life by faith, this life will not be idle in 'him (which is againft the nature of all life,- hwt efpecially QUICKENED CHRISTIAN. 299 cfpecially of this) but mod a6bive and operative, and it will manifefl itfelf efpecially two ways, namely. Both in Holinefs and Comfort. I. This life will manifeft itfelf in holinefs, in the very holinefs of Chrift, which is the holinefs of the divine nature communicated to the human nature ; the Spirit itfelf, which is given to a believer as the outgoing of the life of God within him, worketh its own works of grace and fan(51:ification in him, and communicates the fame holinefs to him, a member, as to Chrift the head, though fn a far different degree. ': 2. This life of Chrift in a chriftian, will manifeft itfelf in comfort as well as in holinefs. And this is the life of our life, and the next and neceflary refult of holinefs ; wherefore it is faid, that the kingdom of God ftands firft in righteoufnefs, and then prefently in peace and joy ; and the fame Spirit that is given for a fanftifier, . is alfo given for a comforter : and Paul faith, Romans viii. that to h fpiritually minded is not only life^ but life tind peace. For when a believer finds in himfelf a new nature throuo-h to a new birth, and the law of God within his heart, and fome ftrength to obey God and to do his will, then he begins to find alfo a fweet and heavenly peace witliin him, and many times, joy unfpeakable and glorious. And thus is a crucified chriftian's new life manifefted ifeoth in holinefs, and alfo in fpiritual peace and joy. • And now (to fpeak one word by way of application) let tis each one ferioufly confider, whether he do indeed partake of fuch a life as is rifen 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 foul and body ? and whether the life of the firft Adam be crucified -in him, and he live the life of the fecond Adam ? that is, "hot a natural, but a fpiritual life ; not a human, but a divine life > not an earthly, but a heavenly life ; not a temporal. 300 THE CRUCIFIED AND temporal, but an eternal life : for thus do all live that are truly crucified with ChrifL And I defire we all would the rather mind this, becaufe if we part with this life ere we partake of that, the fecond death, which is everlafting death in fin and the wrath of God, muft needs fwallow us up •, and becaufe if we do not partake of Chrift's life here, we can never iive with him ip his king- dom y and alfo becaufe we can never have true and im- mediate communion with the Father, but in the life of his eternal Son : Wherefore let all fuch whofe hearts God hath touched by his word, make it their bufmefs to feek from God in Chriil another life than their own j a life infinitely better and ftronger than their own,-, and a life which at the will of God will offer up their own :. that we may fay in our experience, as Paul in his, IFe are crucified with Chrift^ yet never thelefs we live. Now the apoftle having named this blefled life, doth further enlarge himfelf on thi§ matter in the words fol- lowing, faying, Tet not /, but Cbriji lives in rne. And this he fpeaks, left any onp Ihould think that the life he lived after his crucifying with Chriil, was only his own human life purified and refined* I fay, left any one fhould think he lived now the life of his own refined and fpiritualized reafon, and judgment, and prudence,, and will, &c. diftind and apart from Chrift ; therefore he adds, Tet not /, hut CbriJI llvei in me,^^ And each of thefe claufes are very con fiderable. ' . .^ I live ^ yet noj L .By which words it may appear, tha|: a chriftian ia.fo crucified with Chrift,- that in this criid-. fying he lofes not only his own proper life, but- (whicli' muft needs follow) his perfonality alfo. For thrpuglt" faith his foul and body live na mare any proper life of their own, as before, but are taken up into before he had been taught of God, and even to queflion whether Chrift were the true Chrift or no ? For thought he^ if he be the true Chrift, why doth he not fend re- demption to me, who fuffer for his fake, but fufter me thus to perifli, whilft he might help me, if he be the Chrift ? and if he work miracles for others, as I hear he doth, why doth he wholly negle6l me, who have given fuch an honourable teftimony to the world of him ? And truly, brethren, we know not what place or power the gofpel of God our Saviour hath in us, till tri- bulation come ; and fo much of the true knowledge of Chrift, and of true faith in Chrift we have, indeed, as we have ftreno;th in fuch hours. That truth which we con- fefs freely in prol'perity, we are fain to begin to learn it again in tribulation •, and tribulation makes us learn the truth over again the fecond time ; it makes us to learn that in experience, which before we had learned only in dodrine. And how hard a matter it is to hold faft in trouble, that truth wlii ch we well know and freely profefs in prof- perity, we may fee, not only in John the Baptift, (who being in prifon, doubted whether Chrift were the true Chrift, after lie jiad been fo clearly taught him by God and his Spirit, and had fo plainly confefied him) but alfo in the difciples of Chrift, who though they had heard all jiis doctrine, and feen all his works, and had confefTed him to be Chnfi the Son of the living God, yet w^hcn THE STUMBLING-STONE. 325 when the high-priefls were enraged, and the people in an uproar, and v/hen they beheld the fwords and the Haves, and Chriil was apprehended, and themfelves in danger ; they were all offended at him, and fled. Yea, we may fee it in Chrifb himfelf, who though the Father had tellified touching him three times from heaven, fay- ing, ^his is my beloved Son^ &c. Yet when his fufferino- drew near, he exceedingly feared, and was amazed and aftonifhed, and on the crofs cried out aloud, My God, my God, 'why haft thou forfaken me ? My brethren, no man knows the grievoufnefs and efficacy of tribulation, and the weaknefs 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 Chrift and the gofpel which God hath taught us, and we have heard and learned from him, will certainly endure and hold out throughout all the greateil and longeft ftorms of tribulation and temptation, thouo-h with much flriving and difficulty •, but they who have had much knowledge of the truth, and have made a o-lo- rious profeffion of it before men, and yet have wanted the true teaching of God, and true faith through that teaching, fuch, when tribulations and difficulties have rifen up, have quite departed from the truth, and have often renounced it. We know not, brethren, I fay again, what we do be- lieve aright, touching Chriil and his gofpel, touching the love of God to us, and the remiffion of our fins, &c. till diftrefs, and tribulation, and death come •, and what we are tlien, we are that indeed •, yea, at fuch times, we are to be judged according to our faith, and not according to our fenfe and feeling. Luther was wont to fay, " That in temptation he could ^' hardly make ufe at all of that dodtrine of the free grace f of God to fmners, and of faith in Chrift crucified,'* &c. , Y 3 which 326 THE STUMBLING-STONE. which at other tunes he did preach in much knowledge and utterance. And he faid another time, " That if he were addided to God's w^ord at all times alike, and could find " fuch love and defire thereto in his heart always, as he *' did fometimes, he lliould reckon himfelf the happieft ^' man in the world." Now from all thefe things I conclude, that John being in prifon, and being fallen into many tribulations and temptations, did fend thefe two difciples unto Chriil for his own caufe, and for his own confirmation, as it is faid vir. 2. and 3.. Ver. 2. When John had heard in prifon the works ofChrift^ he fent two two of his difciples^ Ver. 3. And faid unto him^ Art thou he that fhould come^ or do we look for another ? Whence we are f^irther to obferve. That John in his doubting fends to Chrift himfelf, and would not turn afide to the Scribes and Pharifees, to take advice from them, or to demand their judgment. For true faith, in all doubtings touching Chrift, goes to Chrift himfelf for refolution, and will be fatisfied from none but Chrift. And Chrift is as ready to fatisfy John^ as John to in- quire and afk •, and fo he returns him this anfwer by his difciples. Ver. 4. Go^ and fjjew John again thofe things you fee and hear, Ver. 5. T'he blind receive their fight ^ and the lame walk ; the lepers are cleanfed^ and the deaf hear •, the dead are raifed up, and the poor have the gofpel preached to them \ and now let John himfelf refolve his own queftion, Whether I am the true Chrift or no. Go^ floew John the things you fee and hear. Where you fee, that Chrift doth not fay in plain terms that he was the Chrift \ yea, he often forbad men to fay THE STUMBLING-STONE. 327 fo ; but he would have his works and his word declare wJiat he was, that our faith might have a fure foundation. I. Chrid would be known by his works. "The blind receive their fight ^ the lar/ie walk^ Sec. and fo every v/hcre in the gofpel, Chriil would be known to be what he v/as by his works ; particularly in John x. 24. when the Jev/s came round about him, and faid. How long dojl thou make us doubt ? if thou be the Chrift^ tell us plainly. Jefus thus anfv/ered them, ver. 25. / told you^ and ye believed not \ the voorks that I do in my Father's name they bear wiinefs pf me. And ver. 37, 38. he faith to them. If I do not the works of my Father., believe me not ; but if I do^ though ye believe not me., believe the works., that ye may know and believe that the Father is in 7ne^ and I in him. Thus you fee, that Chriil will be known to be what he is by his works. For Chrifl, the power, wifdom and righteoufnefs of God, is a moft lively and active principle, and cannot lie hid where he is prefent and dwells -, but when tliis word was made fleili, that is, came into the flefh, it did manifeil itfeif to be in that fiefh, by doing the works of God; and v/ithout the works of God, the prefence of the eternal Word in the flelli of Chrift had not been known. Wherefore Chrift is called God manifeded in the flefh, and not hidden j and he v/as manifeft to be God in the flefh, by doing the works of God. And as Chriil is known by his works, in himfelf the head, fo alfo in the church his body ; for wherever Chriil's prefence is, there alfo are his works •, and where his works are not, there neither is his prefence. If Chriil be prefent in our hearts by faith, his works v/ill be undoubtedly manifeft in our lives. Y 4 Now 328 THE STUMBLING-STONE. Now if any fhall fay, But it is not neceffary for every chriflian to do the works of Chrift here mentioned, to wit, to cmfe the blind to fee^ and the lame to ivalk^ &c. I anfwer, yet however there are other works of Chrift befides thefe, which are infeparable from his prefence, a.^ the work of faith, and labour of love, and patience of hope, together with the felf- denial of Chrift; the meek- neis, lowlinefs, goodnefs, long-ftiffering, heavenly-mind- ednefs of Chrift •, as alfo his readinefs and diligence to do the will of God, and his chearfulnefs to fuffer it -, thefe works, I fay, every one ought to perform that is a chrif- tian, that fo Chrift may ftill be known by his works \ as the apoftie faith, Shew me thy faith by thy works -, that is, let me know the prefence of Chrift in thee, by the works of Chrift. And thus is Chrift knovm by his works, both in him- feif and in his members. And thus much touching the works of Chrift in general. Now for the kind of the works which Chrift did, as, to give eyes to the blind, and ftrength to the lame, &c. It is to be noted, that they all are fuch works as. the prophets had foretold the MefTiah ftiould perform when be came into the world, as Ifa. xxxv. 5. Behold, God v/ill come and fave you : "Then the eyes of the blind foall be opened^ and the ears of the deaf fhall be unflopped : ThenfJjall the lame man leap as an hart^ and the tongue of the dumb fing: And he that did thefe things, thus foretold by the Spirit, muft needs be the true Chhft •, and thefe works were a demonftrarion of the efficacy of his undion. And thus Chrift doth here defcribe himfelf by his own proper works, as one whofe bufmefs, employment and kingdom lies with the poor, lame, blind, and all forts of difeafed, afflided, forrowful and diftreffed perfons ^ and thefe poor creatures he doth not negled and defpife-, but his proper office is among thefe, and thefe he com- prehends THE STUMBLING-STONE. 329 prehends in the greateft love, and pities with the tendereft bowels, and minds and tends with the greateft care and diligence, aiid. relieves, and helps and faves them per- .-Whence firft we learn, that Chrift's kingdom brings good to ail, but it receives nothing from any body -, for it carries in it all the unfearchable riches of God, and ilands in need of nothing that man can do. Wherefore it entertains not the rich, and full, and noble, and hon- ourable of the world, and fuch as abound already, and have enough in , themfelves and the creatures-, but only the poor, and needy, and afflicled, and defolate-, and it fupplies thefe freely aiid richly, and fends the other empty away. And this is the true nature of Chrift's kingdom. Secondly, Seeing Chrift in his proper oflice hath only to do With tnc poor and af^:6ted people, we may learn to make a right judgment of Chrift, that is, that our Lord Chrift is fuch a fvveet Saviour, that in him is nothing but love,- and mercy, and goodncfs, and compaiTion, and kindnefs to fuch as are in diftrefs, and in grievous fears and agonies fi-om the fenfe of fm and wrath, and from the prefence qf~ death and hell working in them. And we muft believe Chrift to be Rich an one as the gofpel Teprefents him, that we may come to him with com.fort, and put our vyhole truft in him, in all times of fin and forrow, and in all hours of darknefs and temptation •, and let us never entertain any other thoughts of Chrift than thefe, but let us hold him unchangeably for fuch an one as the gofpel reveals him, whatever the law, or our evil eonfciences, or the devil ftiall fuggeft to the contrary ; and then in ail our diftreftes we ftiall not be afraid of Chrift as of a fevere lawgiver, and an inexorable judge ^ but m.ay rwn to him as to our merciful and powerful Sa- viour, whofe proper oftice is among the afflicted. And *% -» o THE STUMBLING-STONE. JO And thus we fee that Chrifl: is known by his works, an(i what kind of works they are. Secondly, Chrifl would be known by his word. And as Chriil is known by his works, fo alfo by his word-, and therefore he fcjth, Go^ and /hew Jchn the things you fee and hear \ and the things you hear, as well as the things you fee, and that is, that the poor have the gcfpcl preached to them. For Chriil's works and Chrifc's word do always go together. Chrid's life is always accompanied with Chrift's dodlrine, and his works with his word. The bed works that any man can do, without the word of the gofpel accompanying them, are not Chrifl's works j and the moft glorious word that any man can hold forth, without the works of Chrift accompanying it, is not ChriiVs word •, but Chrift's works and ChrilVs word go always together, both in himfelf the head, and in the true church his body. Wherefore Chriil faith, Go^ Jljezv to John the things you fee and hear : the tilings you fee ; the Mind receive their fight ^ &c. the things you hear \ and the poor have the gofpel preached to them. Now the gofpel is the free promife of God, in which nothing but meer love, mercy and grace is offered in Jefus Chriil to them that believe, though they be never fo great and grievous finners in themfelvcs. And nothing is more joyful than this to the foul that is under tlie fenie of fm and wrath ^ and he that receives this word of grace by true faith, doth not weigh a feather all the terrors of law, fin, deatli and hell. So that all the outward works of Chrifl are a fmall matter, if compared to the gofpel. Nov/ this gofpel is preached to the poor, that is, to to the poor in fpirit \ and thefe are fuch, who do not love, nor defire, npr delight in prefent tilings, but are fo afRidled and opprefied in their liearts and confcicnces, with the fenfe of {\vi and wrath, that they regard not the world, THE STUMBLING-STONE. 351 world, nor the riches, pleafures and honours of it ; but all they mind or care for, is Jefus Chrift, and in him the' love of God, and the remilTron of fm, and the gift of the Spirit. Thefe are the poor to v/hom Chrifl preaches the gofpel, and they only regard and entertain the gofpel -, whilfl the lovers of this v/orld, and the lovers of them- felves and this prefent life, care not for it. And thus is Chrifl known, by preaching the gofpel to the poor. Mofes\ miniilry was full of wrath, terror, and death to finners ; but Chrift*s miniflry holds forth nothing to the greatefl fmners in the world, that are fenfible of fm, but the free grace and mercy of God to them, even to them, in pardoning their fm and giving them righte- oufnefs •, and by this word Chrifl is well known to the whole true church of God. And as Ciiriil is known by his word in himfelf the head, fo alfo in the church his body ; for wherever Chrifl is prefent, there is his v/ord as well as his works ; and where Chrifl's true word is not, neither is his prefence there. Wherefore all the faithful, as they have received the gofpei themfelves, fo they hold forth the fame gofpel to others upon all opportunities ♦, according to the covenant which God made v/ith Chrifl, touching his feed, which is men- tioned, 7^^. 1 IX. 21. As for ms^ this is my covenant with them^ faith the Lord ; my Spirit that is upon thee^ and my 'Words zvhich I have put in thy mouthy (that is, the gofpel) fjjall not depart out ef thy mouthy nor out of the mouth of thy feed^ nor out of the mouth of thy feeds feed^ faith the Lord, from henceforth and for ever. By which fcripture we may learn, that the miniflry of the New Teflament is a com- mon minifcry, belonging equally and alike to all the feed of Chrifl, that is, to all true believers ; for when Chrifl dwells in their hearts by faith, who fhall hinder Chrifl in them, from fpeaking the word of God by them ? For 332 THE STUMBLING-STONE. For God doth not confider men as the world doth, to wit, as they are tradefmen, or gentlemen, or fcholars, or clergymen, but he confiders men as believers, or un- believers. And if they be unbelievers, then are they deftitute of the true prefence of Chrifl, and of the true word of Chrifl, whatever their outward condition be in the world, yea though they are fcholars and clergymen ^ and if they are believers, then have they Chriil's true prefence and word with them, whatever their outward condition is in the world, yea though they are gentlemen or tradefmen -, and every one of them fiith with David and with Paul^ I helievedy therefore have I fpoken. So that we are not to conceive of the fpiritual church, according to any outward flate or condition in the world, but according to faith, through which Chrift dwells in the hearts of believers ; and if Chrifl, the living word of God, dwell in th^m, he will not keep filence. And this confefTion of the v/ord before the world, Chrifl requires of all believers alike, fiiying, He that con- fejfeth me before men^ him voill I confefs before my Father^ and before his angels •, and there is no true and right con- felTing Chrifl, without holding forth the word and doc- trine of the gofpel. So then every one that is of God, fpeaks God's word ; and he that fpeaks it not, is not of God ; for in all the true children of God, the Spirit of their Father fpeaks m them. And thus the true prefence of Chrifl is known, by the word of the gofpel i-n the church his body, and in every one of his members, as well as in himfclf the head. This do6lrine the carnal church is a great enemy to, and will not fuffcr Chrifl to fpeak by whom he pleafcth, that fo all men may be necefTitated to hear its clergy, whether they fpeak the word of Chrifl or no : But of this more hereafter. And THE STUMBLING-STONE. 333 And thus you have feen, how Chrifl gives forth him- felf to be known by his works and by his word ; and v/ithout thefe two we can have no certain teftimony of him in the world. Now Chrifl having returned this full and fatisfaftory anfwer to John^ to declare to him who he was, adds this in the conclufion. And hlejfed is he whofoever floall not he offended in me. For notwithflanding the works and word of Chrifl, which are the works and word of God in the flelli, yet the wrfdom and prudence of the flefh, and the religion and righteoufnefs of the world, which do not much regard thofe things, do find much matter of fcandal and offence in Jefus Chrifl ; wherefore Chrifl faith, Bleffed is he who-- foever Jhall not be offended in me. Now in difcourfmg touching the offence which is taken againfl Chrifl by men, I fhall obferve this order ; I fhall fhew, 1. Who they are that are offended at Chrifl. 2. What thofe things are whereat they are offended, and why they are offended at them. 3. What a great evil it is to be fo offended. 4. What a great bleffednefs it is not to be fo offended; and, 5. Make fome ufe of all. I. Point. Who they are that are offended at Chrifl. ^ And here I affirm, firfl, that the whole v/orld in gene- ral is offended at Chrifl ; for they living v/ithout the word and Spirit of faith, mufl needs be offended at Chrifl, by all thofe fcandals which are raifed up againfl Chrifl by the devil and men ; and they all having a falfe appre- henfion of Chrifl, do fuck in as readily as a fpring doth water, whatever afperfions and reproaches are raifed againfl him, and fo mufl needs be offended at him ; and therefore faith Chrifl, Matt, xviii. 7. IVo bz to the worM becaufe 334 THE STUMBLING-STONE. hecdufe of offences ; for offences muft needs come, and the Vorld will needs receive them, and therefore JVo be to the ivcrld. So that the whole world, that is, whofoever are not true believers and born of God, are all offended at Chriil and his gofpel •, and all the children of the firfl: ^dam are offended at the fecond Adam^ who is wholly unlike to them, yea and in all things mofl contrary to them. 2. Yea fecondly. Not only the common people of the world, vulgar and contemptible men, are offended at Chrift, but alfo all the chief and choice men of the world, kings of the earth, and rulers, and judges, and magi- ftrates, as in Pfalm ii. and all the bell, and learnedeft, and wifeff, and greateft, and moft honourable men, thefe all are offended at Chrift. i Cor, ii. 8. Which no?ie of the princes of this world knew •, he means it of philoiophers as well as of fecular pov/ers •, and not knowing him, they crucified him. 2. Not the world only are offended at Chrift, but alfo the worldly and carnal church, the outward, vifible, national church, this is very much offended at him. This we fee in Chrift's time, that the only vifible church of God in the world, the church of the Jews, (for the church of the Old Tcftament was a vifible church, but the church of the New Teflament is a fpiritual church, and n^ vifible) I fay, the Jewiili church, which had the law of MofeSy the prophets, and the Pfahns^ and obferved all the outward ordinances of God exactly, they were all offended at Chrift, and made an order that whofoever acknov/ledged him fhould be excommunicated, and caft out of the Synagogue. And this offence was foretold by Jfaiah^ viii. 14. where he faith of Clirift, And he fJjall be for a flone of fiumhling^ and for a rock of offence^ to both hoiifes of Ifrael -, for a gin^ md for a fnare to the inhabitants of Jerufalcm. So that not THE STUMBLING-STONE. 33^ not Babylon only, but Jerufahn •, and not the Heathen only, but both tne houfes of Ifrael^ were offended at Chrifl ; and this makes the evil yet more grievous. And yet this is not ail •, but fecondly, and not only the carnal chriftians, but the carnal clergy are offended at Chriil ; and not only the common people of the natio- nal church, but the chief rulers, the moil emiinent, and in appearance, moft godly and holy, and orthodox of the clergy, are above all otliers moft grievoully offended at Chrift. This alfo we fee done in Chrift's time, when the Scribes and Pharifees, and rulers of the people, men of great reputation and renown for religion and righte- oufnefs, thefe were chiefly, and above the reft of the church, - offended at Chrift •, and as Chrift every v/here was moft fharp againft them, and did moft reprove them, fo they did moft bitterly oppofe Chrift. And this alfo was foretold by the Spirit of prophefy, Pfahn cxviii. 22. ^he ftone which the builders refufed^ is become the head of the corner: this rejedled ftone, is Chrift himfelf; and thefe builders, were liVit chief rulers and governors of the church; and accordingly both Crinft and the' apoftles applied this fcripture to them, as you may fee Matt, xxi^ 42 . and A^A iv. 1 1 . So that the builders that teach, and inftru6]:, and govern rhe church, and are reputed the beft, and moft profitable and neceffary men in it, yea the very pillars of the church, fo that all would come to nought and to ruin without them, thefe are the men that are moft offended at Chrift. Thefe are the huftjandmen • mentioned by Chrift, Matt, xxi. that COnfpired againil the Son of the Lord of the vineyard, and killed him; and thefe have been, and ftill are (ij, the chief and great outv/ard anti chrift in the world. No^^"" [d) NuUus efl; alius aniicHriRus in munao, ncque Venturas quain Sacerdotes. jo. Hus. 336 THE STUMBLING-STONE, Now when the people fee the rulers and governors of the church, who are thought to have more knowledge, .learning, light and religion than others, offended at Chrift, this exceedingly increafes their offence •, and -when they fee the builders rejecting and throwing away this ftone, this caufes them to reject him alfo with the greater indignation. And thus you fee that this offence at Chrifl, is a great and a large evil, and is fpread over all the world and worldly church, and very few there are who do efcape it. And this for the firil thing. 2. Point. At what things in Chrift they are offended, and why they are offended at them. Now the world and the worldly church are offended, 1. At Chrift Himfelf. 2. At his true Word. 3. At his true Worihip. 4. At his true Church. 5. At his true Miniftry. 6. At his true Government. Of thefe things I fhall fpeak in order, according to the good hand of God with me -, and fhall defire .to be fo faithful to Chrift as not to depart one hair's breadth from his truth, though it may be it will come to pafs that all or the greateft part of you will be grievoufly offended at it. I begin with the firft, and will fhew, that the world and worldly church are offended, I. At Chrift Himfelf. And they are offended at him in many regards, of which I Hiall mention thefe five. I. They are offended at the meannefs of his outward condition in the world. For indeed he was in a very low, plain, fimple, and cQntemptible condition, in the days of THE STUMBLING-STONE. 2>Z1 of his flefh, as any ordinary tradefman in this town, and lived with Jofeph in his trade of a carpenter. V/herefore Paul faith of him, Phil. ii. 7. that he jnade himfelf of no reputation^ and took upon hint the form of a fervant^ and was made in the likenefs of men : that is, he was in the outward condition of any ordinary man in the world. Now this mean condition of Chrifl did much offend them ; for thought they, is this the Chrift, of whom all the prophets have fpoke fuch glorious things ? whom all the Jevv'3 expedl ? and who is the defire of all nations ? Is this he whofe name is IVonderful^ Counfellor^ the mighty God^ the everlafiing Father^ the Prince of Peace: of the in- creafe of vjhofe governmeyit and peace there JJjould be no ejtdy -upon the throne of David, and upon his kingdom, to order it^ and to efiablifh it with juflice and judgment, from henceforth and for ever? Is this plain ordinary man the Mefilah? How can this thing be ? For they thought that the true Chrifl, of v/hom fuch excellent things were fpoken, jQiould be fome great prince or learned prieft ; and that that form of a fervant and mean condition in which he was, could in no meafure agree or be fuitable to the true Chrift ; and for this caufe, they were greatly offended at him, and thought him not worthy to be in any place of reckoning, 2. They were offended, that he being in fo mean an outward condition, John Baptifl fhxDuld yet fpeak fuch high things of him, and he of himfelf. John Baptill tef- tified of him, that he was the only begotten Son in the bofom of the Father ; the Lamb of God that takes away the fins cf the world ♦, the fountain of the fulnefs of all the faints j the beloved Son, into whofe hands the Father had given all things -, and that he that did believe in him, had ever- lafiing life \ and he that did not, fhould . not fee life, but the wrath of God fhould abide on him, &c. and thefe all were wonderful things, to be fpoken of one whofe outward condition in the world was fo, plain and contemptible. Z And 338 THE STITMBLING-STONE. And as John had Ipokcn thefe things of Chrift, fa Chrift every where gives forth himfelf as the Son of God^ and faid, He and his Father "joere one. And this exceed- i/igly offended the Jews, as you may fee John v. i8. T^he Jews fought to kill him, 7iot only hecaufe he had broken tht Sabbath, but alfo becaufe he had faid, God was his Father y making himfelf equal with God. And John x. 31. I^he Jews took up flones to ft one him, and faid. We fione thee not for a good work, but for blafphemy, and becaufe thou being a man makeft thyfelf God. And fo they were all offended at this myftery, God manifcfi in the flefh, in the flelh of fo mean and defpicable a perfon in the eye of the world. 3. They were offended at Chrift, becaufe in him was no human or worldly thing, which any natural or carnal man could poffibly like of, or delight in -, he exercifed no worldly wit, wifdom, reafon, learning, parts, nor any thing that might commend him to the world-, neither did he live in any outward forms of religion or worfhip, which might commend him to the carnal church. There was nothing in him but the prefence and manifeft-ation of God, the word of God, the righteoufnefs of God, the nature of God, the Spirit of God, the works of God, and God was all in all in Chrift •, and God is wholly contrary to the world, and the world to God •, and fo the world and worldly church were wholly offended at Chrift, he being altogether in the Father and the Father in him, in fuch fort, that the Fatlier in him fpake all the words, . and did all the works, and he could neither do nor fpeak any thing of himfelf-, he was taken up unto fo near union and communion with God. 4. They were offended at the reproaches and mifre- ports that went commonly abroad touching Chrift, raifed for the moft part by tlie Scribes and Pharifees, and rulers of the cliurch, becaufe they knew and were affured, that Chrift's prevailing would be their undoing -, therefore they THE STUMBLING-STONE. 339 they gave out that he was a Sabbath- breaker, a blafphe- mer, an unlearned and ignorant man, and that made him err; a vicious man, a glutton and winebibber, a friend of publicans and fmners \ and that he had a devil, and was mad ; thefe were the common reports that were com- monly divulged abroad touching Chrift, and that by the teachers of the bell repute in the church ♦, and the com- mon people reckoned them to be very true, and there- upon were horribly offended both at Chrift's dodlrine and works. And thus was Chrift a very fign to be fpoken againft, which Ifaiah forefeeing in the Spirit, fpeaks thus in the perfon of the offended Jewilh church, If a. Ixiii. 3. He is defpifed and rejected of men^ a man of forrows and acquainted with grief \ and we hid as it were our faces from him ; he was defpifed^ and we efteemed him not. And Chrift himfelf by the prophet complains of this ufage, faying, They laid to my charge the things that I knew not ; but yet thefe falfc reports fo far prevailed, that he became a flranger to his brethren^ and an alien to his mother's own children. §. They were offended at him becaufe of his bitter and fhameful crofs and fufferings ; and herein lay the heighth and depth of that offence, for which the world and worldly church look at Chrift. For the ecclefiaftical power condemned him as a deceiver and blafphemer, and they alfo prevailed with the fecular power to condemn him as a feditious perfon, an enemy to Cafar^ and a rebel ; and fo after all the works of God which he had done, and v/ords of God which he had taught, they at laft crucified him between two thieves, by the common confent of all the people, and deftroyed the Son of God, as if he had been the fon of perdition : And in all this bitter fufi-ering no body afforded him the leaft pity or compaflion, but the common people mocked him, and 2 2 faid. 340 THE STUMBLING-STONE. laid, he faved others but cannot /wje himfelf ; if thou he the Son ofGcd^ corns down from the crofs. And this uiage Chrift complains of to his Father, Tfalm xxii. 6. where he laith, that he hy his cries had no deliver- ance^ which yet others who had trufhed in God obtained •, but, faith he, I am a worm, and no 7?mn -, a reproach of men, and defpifed of the people -, all they that fee 77ie laugh me to fccrn \ they fJjdot out the Up, they fiake the head, frying. He trujled in God that he would deliver him, let him deliver him if he delight in him. And Ifaiah faith, that by reafon of this llrange fuffering of Chrift, many were afionijhed at him; his vifcge was marred more than any ma7i*s, and his face -more than the fons of men \ and through this fuffering of Chrill, all the world were fo extremely offended, that Chrift crucified was to the Jews a fiimhling-hlock, and to the Greeks foclifJonefs , And thus Vv-uS, and is, the world and worldly church ofi^ended at the true Chrifl, whom the fcriptures hold forth. Indeed the falfe church have fancied to them- felves fuch a Chrifl as flefh and blood can like of well enough; a Chrifl falhioncd after the mind, and v/ill, and wifdom, and prudence, and righteoufnefs of man ; and fuch a Chrifl they extol and magnify, to wit, for their own worldly advantage fake : as the Papi.fls have fancied the poor virgin his mother, who kept Jofeph's houfe, and provided his diet, and laid her hands to the performance of his ordinary houfehold affairs, to be a gallant lady, and have clothed her in filk and fattin, and rich attire •, and fuch a mother of Chrifl they do highly efleem •, whereas the poor virgin, the true believer, who lived in the plain and laborious imployment of a family, they would even Icorn to regard fuch an one : No more will the carnal church regard or value the true Chriil'in his n can condition and marred vifagc. And thus much for their offence at Chrifl himfelf. 2. The THE STUMBLING-STONE. 341 2. The world and worldly church are offended at Chrlft's true word, Becaufe Chrift under the New Teftarnent, hath given forth a nev/ word, which is the word of the gofpel ; and this alfo they are olfendcd at .'m many regards •, as, 1. Becaufe it is the word of , faith-, the word of faith, and not of fcnfe -, the word of faith, and not of works. For this ^yord of faith is wholly a fpiritual word, and hath nothing in it that is faitable to fiefh and blood •, nothing in it that pieafcth the fancy, or reafon, or un- derftanding of man -, it hath nothing in it wherein a natural or carnal heart can tal-Le pieafure, but is through- out a word of faith. 2. They are offended at the new word of the new Tef- tament, becaufe it exalts Chrifl alone, and in him the power of God, and the wiflom of God, and the righte- oufnefs of God, and the things of God •, and cries down all the things of the world, in which men truft and delight, and all the common religion and righteoufnefs of the world, and makes Chrill ail in all, and God in Chrift, and all other things nothing. So Paul^ i Cor. i. preached to them that did believe^ Cbrijl the poiver cf Gody and Cbrift the wiJUom cf God^ and nothing clfc. 3. They are offended at this word, becaufe it cannot be learned as human arts and fciences can, to wit, by the teaching of man, together with their own pains and en- deavours, biit only by the teaching of God and his Spirit, as it is written, They (that is, the true children of the fpiritual church) [ball he nil taught of Gcd\ he therefore that hath .he era and learned of my Father ^ cometh to me, *' All my divifijty C^aid Luther) confifleth in this, that I " believe that Chrift only is the Lord, touching whom "the fcriptures (peak: and neither my grammar nor " Hebreiv tongue taught m.e this, but it is the work of " the holy Spint. z 3 Now 342 THE STUMBLING-STONE. Now when God teacheth us his word himfelf, we have another underftanding of it than other men, who hear and read the fame outward words, and yet want that in- ward teaching •, for then have we the fpiritual meaning of the word, and the very mind of Chrifc in it, v/hich others want, that are not fo taught ; and this offends the carnal chriflians grievoufly, that the fpiritual chriflians have another knowledge and underftanding of the word than they ', whereupon they thus break out, " What, fay they, *' are you the only m.en who have the word of God, and " is ail wifdom and knowledge comprehended in your " breafts ? and do you know more of the myftery of " Chrift, than the grave and learned men who have ftudied *' the fcriptures all their life ? and will you, with your " pretended teaching, overthrow that orthodox fenfe of the " fcriptures that we have had fo many years ?" And thus they are greatly offended. They are offended at this v/ord, becaufe it difcovers the wickednefs of the world and worldly church, at a very high rate. The world doth not feem the thoufandth part fo wicked any where, as it doth where the gofpel comes. For where this clear light of God fnines, and the word comes in any degree of truth and power, there not only the wickednefs of the world appears out of meafure wicked, but alfo the religion, and righteoufnefs, and works, and duties of the carnal chriflians, are mani- feiled to be grofs hypocrify, and the deceivablencfs of unrighteoufnefs, and wholly contrary to Chrift, the righ- teoufnefs of God, and fo nothing elfe but a more plaufible way to death and hell. Where the word of Chrift, or the gofpel of God ,comes in pov/er, there many who before feemed very godly and religious people, and very good chriftians, and very quiet and peaceable men, do prefently become full of wrath and rage, and curfed enmity againft it j and call it error, and THE STUMBLING-STONE. 343 and herefy, and blafphemy, and fo do no lefs than fpit in the very face of the truth and gofpel of Chrifl, which he hath manifefted above all his name •, and no man could ever have imagined they had been fuch children of the devil, before the word came. And thus by the coming of the word in the fpiritual fenfe and doctrine of it, many that did once leem to be Chriil's friends, are manifefted to be his utter enemies. And this aifo was foretold by Simeon^ Luke ii. where he faith, that by the coming of Chrift in his word, the thoughts of many hearts [ball he revealed^ and then that un- belief and enmity againft Chrift, that before lay hid, is difcovered and brought forth by the preaching of the word, as we have feen heretofore, and ftill fee by dailv experience ; and for this caufe aifo they are offended. 5. They are offended at the true word, becaufe every where fo few entertain it and embrace it : as when Chrift himfelf preached, there were very few in all Jidea and Jerufalem that entertained his dodlrine ; and thouo-h fome- times many thronged to hear him, yet at another time they were fo offended at this dodlrine, that they ail forfook him •, fo that Chrift faid to the twelve. Will ye cilfo gc away ? John vi. Now this makes many to be offended at the true word, that v/hen it comes to any town or people, the far greater part ffiould reject it and fpeak evil of it ; and they^ for the moft part, the greateft, wifeft, and learnedft men ; and that only a few poor and contemptible people ihould receive it •, this alfo exceedingly offends. 6. And laftly, they are offended becaufe the true word of Chrift, v;here it comes in any evidence and demonftra- tion of the Spirit, brings troubles, tumults, ftirs and uproars in the world, according to that of Chrift, Matt, X. 34. I came 7iot to fend pace hut a fword ; for I aju ccme to fet a man at variance againjl his father^ end the daughter 7 4 ^g^i^^fl^ SZS THE STUMBL:I!v^G-STONE. '4^mnfi:hcrinrrt^er; and-'tbe liattgHs^inrln-w'^a^Mwfi her mother- intkw. For tl;e?irQe:;wGj-d-Qf-Ghn{l,-:is-liich,alword as cuts in.fimder ali- natural and civil ^rciations, and takes ':awa)r tlie.peacf^ of any.^plac.c whd:eiit comes in power. Chri.fb' faf-th alio, I t^:n vorne 'to fend fire on the earthy and ,what:*will:l^f'i't. bevJretidy kindled P.: :l::ukc-xu. 49. This fire that ChriR- fends is the word, in the minillration of the Spirit, of .which. the Lord faith by the. prophet. Is }wt my .word /ss fire ? And this word coines'^co burn up all the ■corrupt . manners, fafhions, cufthiTis; >\yea all the lui'cs and fins of the world, and all the anti-chriftian doctrine, andforms of worfhip in the outward church. And when this fire begins to burn any wh.ere, prefently all tiie people are in an uproar, and Liy. all their heads, and ufc all their hands together to quench it. . So that wherever the true word. comes, the heathen rcge^ and the people imagine a vain thitig -,' the^ kings of the eo.rth fet thenifelves^ and the rulers take counfel together againft it^ and fay\ Let its break thcf^ bonds in ..f under ^ and cafi av:ay the fe cords from us \ which no flelli and blood, efpec"a}ly the rich, wife, learned, honourable, would endure to be bound in. Now this exceedingly oficnds ; for they fay, before this kind of word came in, all things were better and more quiet : Under epifcopacy all things were well and in good order \ but fmce this new dodtrine came in, all things are full of trouble, mifch''cf, vvars and death •, and therefore they reckon this v/ord the caufe of all the evils we have and do endure. But yet the caufe of all thefc tumults are not truly in the word, but in the world, and in the devil. Chrifl he will have his chriflians to publifh his v/ord, and thereby to gather together his elcvft unto him : now the world and and the devil, the prince of it, will not fuffer this to be done C|uietly, and hence arife all tumults. The devil, THE STUMBLING-STONE. 345 who hath the firft pofleflion of the world, would have all things quiet that he might keep his pofTeflion-, but Chrifl will not fuffer it to be {o^ but he will have all thofe whom his Father hath given him, out of the devil's poffefTion, by the might and efficacy of his word -, but the devil will not endure that this (hould be done quietly, but ilirs up all the world againft the word. And fo wherever the v/ord comes in truth, there are always troubles and uproars ; but where the word is preached and the world is quiet, that for certain is not the true word of God. Wherefore the dull and drowfy divinity of fynods and fchools, cannot be the true word of Chrift, for that meets with ho oppolirion and contradiction at all from the world, or worldly church ; it meets with no enemies and avengers amongil them, but it is rather praifed and em- braced, and honoured with degrees and fcarlet ; and the profefTors and pubiiihers of it are in credit with men and worldly powers, -and receive from them riches, honour, and quiet life;; whereas the true dodl:rine of Chrift can never be publiihed without the offence of the world. And thus much for their offence at die true word of Chrift. 3. They are offended at his true worlliip. For Chrift, under the New Teftament, hath inftituted a new worftiip, and this the world and. worldly church are alfo greatly offended at. Becaufe this worfnip is wholly fplritual, and hath no thing carnal in it, but confuls altogether of grace and truth, according to that of Chrift (^), John iv. 23. 7'he hour Cometh^ faith he, -and now is^ thaf the ''true worfiippcrs JJoall worjkip the Father in fpirit and in truth ; for the Fnther •■^'■-'' "»' '-^ ■ feeketb (e) De inflituendo cuitu notanda eft haec regula, fine Spirltu Sanfto non eft fufcipienda uUa ratio, aut modus colendi Dei. Luther in c. 35. Gai, 34^ THE STUMBLING-3TONE, feeketh fuch to worjloip bim ; Godis a Spiri'ty and 'they- tJmt "juorjhip bim^ mufi worjJnf bim in fpirit- and in truths and there is no worlliip in truth, but that which'"is-'in Spirit. And P^/^/ faith of true believers, P/??//.- iii; 2. we-are the drcumcifwn^ wbo v:orjbip God in tbe Spirit^ and have no- con- fidence in the flejio, . >f /iwiu^ivw TuW c. * Now this fpiritual worfliip (lands 'in^'-f^itliV' hope and lovc{/), whereby our old nature is mortified, 'and we bring forth fpiritual fruit unto God, and to our brother. And this worfhip of the New Teilament being wholly fpiri- tual, is free from time, place and perfo'n, as all fpiritual things are ; and fo at all times, and in all places alike, this worfhip may be performed by all perfoas alike, who are true believers; and fo accordingly do all true be- lievers, at all times, and in all places alike, believe in God, and truil in him, and fear him, and love him, and delight m him, and fpeak good of his name •, andalfo do good to their brother, in inilructing, teaching, exhorting, comforting him, and helping him as freely as Ghrift hath helped them •, and this is the chief, and indeed the only true worfhip of the New Teftaraent. For the gofpel hath taught us that Chrill is the true temple, wherein the church of tlie New Teilament, which is a kingdom of priefts, are all alike to worjfliip God, without any difference or diflindtion of perfons-, and alfo that Chrift is our refl as well as our righteoufnefs i and it is as great a fm to make another red; tlian Chrift, as it is to make another righteoufnefs than Chriil •, for in him alone we are compleat, and furniflied to all things that appertain to the kingdom of God ; and itand in need of nothing out of him : Wherefore it is faid, Hcb. iv. 3. He zvbich bath bclicjcd is entered into tbe reft^ that is, into Ghrift (/) Cultus Dei principallter & vcrc confiftlt non in extcrnis C^eri- biis, fed in lide, Ipe & dileclione Dei. Luth. vi cap. 25. Gtn. THE STUMBLING-STONE. 34:? Chrift and his righteoufnefs ; and fo hath ceafed from his own works y as Cod did from his. Now the world and worldly church are greatly offended at this fpiritual worfhip \ and that firfl, becaufe it makes no great fhew, nor prefents no glorious outfide to the world, to win their favour and applaufe, and fo they defpife it as a notional or melancholic thing. And fecondly, becaufe 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, v Wherefore they are offended at this kind of worfiiip, ^M 'would' have a worfhip in the days of the gofpel, after the m.annei' of the worfhip of the law, a worihip ftanding in outward* v/orks, and duties, and ceremonies, and in obfervation of days, times, places, perfons; and are much fcan- daiized at that worihip, which ftands only in faith and love, and makes void all other things. 4. They are offended at the true church of Ghrifl:. Becaufe Chrift under the New Teftament hath {^t up a new church, which is not outward and vifible as the church of the Old Teflament was ; neither carries in it any worldly pc5mp, power, and giory, as the church of antichriil doth, but is wholly fpiritual and invifible, and as utterly unknown to the world as Chrifl himfelf The true church, under the new lav/, is the cono-rep-ation of fpiritual men gathered together; not in one outward place, but in one faith, hope, and love, in one Spirit, in one Chrift, in one God. It is the company of die faithful and elecft, which have Chrift 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; feeing this true fpiritual church is conceived and formed, is brought forth and brought up, is fed and clothed, is ftrengthened and adorned, is pro' teded :34s THE STUMBLING-STONE. te6bed and perfefted by this word of faith alone; yea the whole nature, and life, and being, and a<5tion of this church, is in the word of faith. 2. They are offended at this church becaufe it is the habitation of God, and his very kingdom, wherein he himfelf is prefent, is manifefted, fpeaks, works, reigns, is glorified, and is all in all in it ; and fo it will not re- ceive unto itfclf any thing of the power, wifdom, and righteoufnefs of man. They are much offended to hear that this church is the te-mpk of the -living God., and that God hath faid it himfelf, ibal be ivill dwell in them and •walk in them \ and that God is in them of.^ truth., and not by fancied habits of created grace •, and that they are filled with all the fulnefs of God : and that they are living ilones in that building, wherein Chrifl; himfelf is the chief corner flone j and that they are all built rogether by the Spirit, to be the habitation of God: This doth fo exceed- ingly offend them, that is, caufeth them to blafpheme in crying out againft this dodcrine of the Spirit of God as blafphemy. ^. They are offended at this ncv/ church of .the New Teftament, becaufe it will be the church of God alone, and will not acknowledge any to be of it but fuch.as are born of God, and have obtained like precious faith with them ; and fo will have no conftant communion with any (how (kilful foever in the letter of the word„ .and^how eminent foever in outward forms of religion) but only with fuch who have true felloivfhip u'ith the Father and the Son in the Spirit, 4. They are offended at this church becaufe iifually God call:, unto it, not the great, and honourable, and wife, and learned, but mean, plain, and ample people : according to that of PW, i Cor. i. 26. Tou fee your calling., brethren^ how that not many zvife men after the flefh., not many ■Aiighty., not many noble are called \ but God hath chofcn the fooliJJj THE STUMBLING-STONE. ,349 fooUflj things of ' the, world to confound the wife^ and God hath cho fen the weak tUiigX'of the worlds to confound the mighty ^ and hafe things of the world and things which are defpifedy hath God. chef en •, yea, and things that are not, to bring to 'MoMght things that" are. ^o that this true church confifls of a Im all company of poor, mean, fimple, bafe and defpifed men, in the eyes of the world and worldly church; yeaoffach, who in their judgment deferve to have no place nor being in the world •, and who, now, out of their own choice, would willingly join themfelves to fuch a congregation ? ' 5. The great and worldly- wife people are much of- fended at this church, becaufe of its outward afflided condition in the world, it having fellowfhip with Chrift in all his fufferings ; and fo is always reproached, defpifed, (iandered, torn, fpit on, buffeted, crucified and mocked; 'and from all, moft, or fome of thefe fufferings, the fpi- ritual church is never privileged in the world : and by reafon of thefe things, the vifage of the true church feems foul, deformed, and offenfive in the eyes of men, whilil the natronal and carnal church is highly favoured, efleemed, and preferred itfelf, and hath its chief teachers honoured with fcarlet and furrs •, lb that if Chrift were on the earth again, in his mean and plain condition, he would be afhamed to ovv^n them, and they would be as much afhamed to own him. And thus much for their offence at the true church. " ' ■ g.They are offended at the true government of this church. ■ Becaufe Chrift, under the New Teftam.ent, as he hath fet up a new church, lb alfo he hath fet up a new government of this church •, and this alfo offends. in many regards. \ ^'^v>^ ■\ - I. In 350 THE STUMBLING-STONE. 1 . In that Chrift will have none brought to his church by outward violence and compulfion (g), though he have ^11 power in heaven and in earth •, but m the day of his power, that is, of the gofpel, he only entertains the willing people, and compels no body againft their wills •, feeing he feeks not his own profit, but ours : Our Lord JefuG Chrift gathers his true church on earth, according to the counfel and mind of his Father in heaven, and fo 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 chriftians through faith ; and will have none over one another, but will have all to ferve one another in love •, and fo he v/ill have him that would be the greateft, to be the leaft of all •, and him that would be the chief, to be the fervant of all ♦, as himfelf came not to be ferved^ but to ferve^ and to give himfdf a ranfom for many : And he was greater than all the children of God, not through any worldly great- nefs, lordlinefs or dominion, but through his teaching, and inflrudcing them, and loving them, and ferving them, and fuflering, and dying for them : And befides this greatnefs, there is nothing but equality in his church. 3.' They are offended at liis government, in that Chrift doth nodiingjn his church by the decrees or conftitu- tions of ec^ilcfiaftical men, or by the fecular arm and power of the magiftrate, but he doth all by liis word and Spirit, and nothing elfe : and thcfe alone, without the addition of any thing elfe, are infinitely fufRcient to do all that Chrift v/ould have done in his kingdom. 4. In that he v/ill have us to love our enemies^ and to do good to the'm that do evil to us^ and to pray for them that per- fecute (fr) In toto Novo Tcflamento, non fant prrcccpta urgentia, fed tan- tum cxhortatloncs & obf^crationcs, Ncc Chridus ncc apoftoli quen- r no government of the church at all, but that of the ecclefiaftical 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 prefently will come to confufion ; for they want faith to commit' the government of Chrift's own church to his own care by his Word and Spirit. And thus they are offended at this true government alfo. 6. And lailly, (for I will name no more particulars at tliis time) They are offended at Chrift's true minillry. Becaufe Chrilt, under the New Teftament, hath erecf^ed and conftituted a nev/ miniftry, not through any ecclefiaf^ tical ordination, but meerly through the undion of his Spirit, without any regard at all to a man's outward calling or condition in the world, but v/hether (as I faid before) a man may be a fcholar, or clergyman, or o-entle- man, or tradefman, if Chriff call him, and pour lonh. his Spirit on him \ that, and that only makes him a true minifter of the New Teftament (;). And {h) Igne chajitatis comburendi fant hasretici, & quicunque impie fa- piunt & decent. Luth. torn. 2. (z) In Novo Teftamento ollenduntur omnia, qua; facienda omitten- daque funt, fed nemo cogitur ; omnibus pcrmittitur ut vel pereant, vel ulvi Hant. Luih. Rt>%ii, ad Amhrof, Cathar. 352 THE STUMBLING-STONE. And of this new and offenflve miniflry to the world and worldly church, Chrifl himfelf was the firfl:. For he was not of the tribe of Levi ^ as the apoflle faith, Heb. vii. " but of the tribe ofjudah^ of which Af(9/?j fpeaks nothing touching priefthood ;" how then did Chriil become the firfl and chief minifler of the New Teftamenr ? The Spirit of Chrifl tells us by Ifaiah Ixi. and Chriil himfelf tells us, Luke iv. faying, nc Spirit of the Lord is upon me •, for he hath anointed me to preach the gofpel to the pocr^ to preach good tidings to the mcek^ to bind up the broken- hearted^ &c. So that our Lord Jefus Chrifr, being (ac- cording to the diale6l: of antichrifl) a lay-man, and having aever learned letters, nor been brought up a fcholar, but being brought up with Jofcph in the trade of a car- penter, and not ordained neither by the church of the Jews, nor allowed by them, was yet the firfl and chief minifler of the New Tetlamont, through the undlion of the Spirit only. Now the worldly church were extreniely offended at this very thing, as you may fee in the gofpel, Matt. xiii. 54, c^c^. Jefus came into his own country^ and taught them in the Synagogue^ infomuch that they zvere nflonifijed : (for no man fpake like him, for he taught with authority, and not as the Scribes) but they faid^ JVhence hath this man (this mechanic man) this wifdom^ and thcfc yyiighty works? Is 71 ot this the carpenter* s fon ? Is not his mother called Alary ? And are not his brethren and Jrjlers all with us ? and they were offended in him \ that fuch a man that had no degrees nor ordination, fliould yet be a minifler. And as Chrifl himfelf was the ftrfl minifler of this fort, fo he chofe others in the fame manner : He chofe iilher- mcn, and tent-makers, and publicans, plain men, and of ordinary employment in the world, and only put his Spirit on th;2m, and this was their fuincient undion to the THE STUMBLING-STONE. 253 the miniflry. And thus it was foretold by Joel, chap. ii. 28. Andit finll come to pafs in the laft days, faith the Lord, that I will pour out of my Spirit en all fiefh, and your fom and daughters fhall prcphefy. There needs nothing to the mi- niflry of the New Teflament but only God's pouring out his Spirit: Whei-efore Chrifl bids his difciples ftay at Je- rufalem till they fb.ould receive the promife of the Spirit, and then they Ihould go forth and teach. And fo after, as believers received the Spirit, fo they became miniflers of the New Teilament, as we fee in the ' Acts of the Apcftles, and in the firft three hundi"ed years'' after Chrifl. For there is but one only miniilry of the New Teflament, which ' is common to all rhen alike who have received the Spirit of God, and to none elfe, though never fo excellently qualified with natural abilities and human learning'.' For the things of the gbfpel are altogether invifible things, and cannot be known but by the teaching of the Spirit, though a man have all the wifdom and knowledge in the vvrorldi as P^z// declares, i Cor, ii. 8^ — 10. Eye hath not feen, nor ear heard, nor the heart .of man underftood the things that God hath prepared for them that love him-, but God hath revealed them to us (believers) by the Spirit-, for the Spirit fear cheth all things, yea the dee'p^things of God, For what man knoweth the things of a man^ lut 'the Spirit of a man that is in him ^ Even fo the things of God knoweth no man, but the Spirit of God, Now we have received, not the Spirit of the world (which for its highefl perfedlion hath only human wifdom and knowledge) .te ♦//& a new birth, and fo a nev/ nature : And again, nat iihich is born of the Spirit is Spirit: fo that the baptifm of the Spirit makes us Spirit, and through the baptifm of the Spirit, we be- come that which the Spirit iifelf is : And fo the true foundation of chriflianity begins from faith and the new creature, and not from, water- wafhing. 2. This baptifm gives a new name, not John or Tho- mas^ &c. but as Chrift faith, Rev, iii. ii. I zvill write upon him tb hoyub ^a to i&tvQ'/j my new name : Our own name is fin, and ignorance, and pride, and injuilice, and eiivy, and coyetoufnefs, and uncleannefs, and all evil ; and tliis is the name which the firfl Jdam wrote upon us ; but the name the fecond Jdam writes on us, is righteoufnefs and {lolinefs, arid truth, and love, and meeknefs, andwifdom, and all good : and this is the name the fecond ^dam writes on us, or his own new name •, for Chrift himfelf was bap- tized by the Spirit into the name of God •, that is, was taken up into God, and the things of God, which are himfelf, as into the truth, wifdom, juftice, mercy, power, &c. and all the whole flefh or humanity of Chrift, even all his members are baptized into the lame name of God with Him, and fo are called by his new name •, fo that this name of Chrift, this new name which is given us by God through the baptifm of the Spirit, is infinitely better than that name which is given us by parents or godfathers In water-baptifm. 3. Chrift's baptifm tranQates us into a new world: Except a man he horn of that water ^ which is the Spirit^ he cannot. THE DOCTRINE OF BAPTISMS, 403 cannot enter into the kingdom of God : No man can pofTibly enter into the church of the New-Teilament, which is the kingdom of God, but through the baptifm oi the Spirit •, the baptifm of the Spirit makes a new creature, and this new creature enters into a new world, which is the new Jerujalem that comes down from God out oi heaven. 4. Spirit-baptifm inables us to the fame work with Chrift, that is, to the miniilry of the New-Teflament ^ faith Chrift, the Sprit of the Lofd is upon me, for he hath mointed me to precch^ Ifaiah Ixi. i. and he began his mi- niftry from his Spirit-baptifm, which did immediately follow his water-baptifm, but was in no fort one baptifm with it •, and having, through the opening of the heavens, received the Spirit which taught him the name of God, he prefently began to teach the name of God to others •, and Chrift himfelf was not a minifter of the Nev/-Tefta- ment, but through the baptifm of the Spirit. Now all believers that are anointed with him in his und:ion, or which is all one, are baptized with him in one baptiim of jhe Spirit, are anointed and baptized to the lame miniftry • For the anointing of the Spirit is the teaching of God, and they that are taught of God themfelves, ought alfo to teach others ; and the Spirit of Chrift is the Spirit of prophecy, and they that have received that Spirit muft prophefy ; as it is written. It jl jail co?ne to pafs in the lajl dajs, that I will pour out m\ Spirit upcn all flefh, and your fins and daughters fh all prophefy ; which very place, Fetsr^ Acts ii. applies to the baptifm of the Spirit-, fo that this Spirit-baptifm of Chrift^ makes ail prophets that partake pfit. 5. Spirit-baptifm makes all thofe one with Chrift the Head, who partake of it, Gal. iii. 27. As many as ha^je heen baptized into Chrift have put en Chrifl \ fo that by the true baptiiiTi of the New-Teftament we do adually put D d 2 on 404 THE DOCTRINE OF BAPTISMS. > on Chrift, and are made one with Chrift : and this is not done by any water-wafhing, but by the Spirit ; for through the gift of the Spirit only are we made one fiefh with Chriil, yea, through tbJs we neceflarily become one Spirit with him too •, as it is laid, He that is joined to the Lord is mic Spirit ; fo that not through water but Spirit-baptifm do we put on Chriil, the Spirit carrying us into Chriil, and bringing Chriil into us, and being one and the fame Spirit in both s and this is truly to be baptized into Chriil. Now this baptifm that makes us one with Chriil, makes us to partake botl> of his death and refurredlion. 1. Through baptifm of the Spirit we are dipt into the death of Chriil, Rom. vi. 3, 4. Know ye not^ that fo many ejus as are baptized into Jefus Chrijl^ are baptized into his death ? And this is, as the Apoftle unfolds it, ver, 6. ^he crucifying cf the old man mth him^ that the body of fin may be deftroyed^ that henceforth we fjould not ferve fin ; And all this is done, not through any water-walhing, but through the "gift of the Spirit, for it is through the Spirit only that we are able to mortify the deed? of the fleih j and nothing but the prefence of the Spirit in us is the de- flru<5lion of fm j fo that the Spirit of Chriil baptizes us into the death of Chriil. 2. Spirit-baptifm makes us partakers of his rcfurre6lion as well as of his death, yea, therefore do we die with him, that we may live a better life, Rom. vi. 4. T^herefore are we buried with him by b.aptifn (that is, Spirit-baptifm) into death -, that like as Chrifl was raifed up from the dead by the glpry of the Father^ i. e. the Spirit, fo fhould we alfo live in yiewyiefs of life •, for if we have been planted together in the likenefs 6f his d^aih^ we fhall be alfo in the likenefs of his rfurretlion. Where you (ee, that the fame baptifm of the Spirit that makes us die with Chriil, doth alfo quicken us into his refurredcion, and deprives us of our own life j not that we THE DOCTRINE OF BAPTISiMS. 405 we may remain dead, but that it may communicate to us a better life than our own, even the life of Chrift himfelf ; that we who are men may live the very life of the Son of God in our own fouls and bodies, and may be quickened with him, and raifed up with him^ and fet in heavenly places in him. 6. As Spirit-baptifm makes us one with Chrift the Head, fo with the church the body, i Cor. xii. 13. For hy one Spirit are we all baptized into one body^ ^johether we be Jews., or Gentiles J whether we be bond or free., a?id have been €ill made to drink into one Spirit : So that by drinking into one Spirit with the church; we become one body with it, and no other ways : I fay, not by being dipt into the fam.e water, but by receiving the fame Spirit do we become one body with the church j 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 Chrift, but the being of one Spirit ; and there are no more of that church, which is the body of Chrift, than they tHat are baptized with that one Spirit of Chrift. 7. Spirit-baptifm it truly wafhes and cleanfes from fin : What water-baptifm doth in the fign, this doth in the truth, even cleanfes from alt carnal and fpiritual filthinefs : and no man is cleanfed from fm but by the v/afhing of the Spirit ; the pouring forth of the Spirit on all flefli, s the killing of fin in all fleih, i Cor. vi. 9, 10, 11. Neither fornicators.^ 7ior idolaters^ nor adulterers^ nor effeminate., nor cbufers of themfelves with mankind., nor thieves., nor covetous^ no? drunkards., nor revilers., nor extortioners fhall inherit the kingdom of God ; andfuch were fome of you., hut ye are wafhed^ hut ye are fan5fified in the 7iame of the Lord Jefus Chrifi by the Spirit of our God : So that Spirit-baptifm cleanfes from all fin whatever it is ; and there is no man cleanfed froiti fin, but through this baptifm. D d 3 And 4o6 THE DOCTRINE OF BAPTISiMS. And again, Ephef, v. 26, 27. Chrift gavs himfelf for the churchy that he might fanofify and cleanfe it with the wajhing of vjnter by the word^ that he might prefent it to himfelf a glo- rious churchy not having fpot or wrinkle^ or any fuch thing ; hut that it fhoiild he holy and without hlemifh \ and nothing doth thus purify the church till it be without fpot, wrinkle, or blemifli, and till it be perfedly holy, but the baptifni of the Spirit. And therefore, though the baptifm oijchn^ was adminiftercd but once, yet the baptifm of Chrift is a continued baptifm, for as long as corruption is in the fiefli, the baptifm of the Spirit is in ufe : So that the nature and life of a chriflian are under a conflant and con- tinual baptifin, God every day pouring forth his Spirit upon a believer, for the purifying and fan6lifylng of him, and making him meet for the immxCdiate prefence of God, whither no unclean thing comes nor the leail uncleannefs in any thing. 8. Spirit-bap tifm faves ; whatever in us is waHied with the Spirit, is faved as well as fanftified •, and how much any one hath received of the Spirit, fo much is he already faved, ^itus iii. 5. According to his mercy he hath faved us hy the wafhing of regeneration^ and renewing of the holy Spirit^ which he fhed on us abundantly through Jefus Chrifi our Sa- viour : Where the Apoflle teaches us hov/ God faves, and that is not by Johji's baptifm or warer-wafhing, but by the laver of regeneration, which is the renewing of the holy Spirit, poured on us abundantly, through Chrifi; fo that he calls the baptifm of the Spirit, tlic laver of re- generation, fuch a laver as renews the old nature, yea and begets a new one, fo that a man through this bap- tifm is wholly changed, not in a few good works, but in his whole nature •, and from his nev/ncfs of nature flows newnefs of life, fo that he Is no more as he was, but Is, and lives, and loves, and thinks, and fpeaks, and adls othcrways than he v/as wont • and this cannot be the work THE DOCTRINE OF BAPTISMS. 407 of water in any meafure, but wholly of the Spirit •, for where men are deflitute of the Spirit, thoiigh waihed with water a thoufand times, there is no change of nature in them ; but the change of nature wrought by Spirit-bap- tifm, is fo much prefent falvation, even in this prefent world. There is another Scripture witne.fTes the fame thing, and it is i Feter iii. 20, A few (that is eight fouls) ivere faved by water^ to which figure baptijh anfwering^ doth now alfo fdve us -, not that whereby the filth of the ficfh is cafi cway^ but whereby a good confidence anfwers well to God by the refurreUicn ofjefiis Chrift. Peter having faid that bap- tifm anfwers to the flood, and fa^es the church now, as the flood did the thurch then ; yea faith he, but I mean not the outward baptifm, or the waihing away of the filth of the body, but the anfwer^ of a good confidence to- wards God by the refiurrenio7i ofi Jefius Chrift : Which place is difficult; but I thus conceive it. The efficacy of Chrid's refurredion is the gift of the Spirit, and the Spirit of Chrift in a believer re(5lifies his confcience, and makes it good, fo that it can-return a fweet anfwer to God upon every word of his ; for the work of the Spirit in the heart, anfwer every word of faith fpoken from God; particularly it can fay to God, '^' I was indeed filthy and unclean throughout, but I am now waihed, and juftified and fanftified in the name of the Lord Jefi*s, and by the Spirit of my God " and this Spirit-baptifm is that that faves, and not the water, which puts away the filth of the fJefh only, but leaves the filth of the Spirit as much as ever. So that in this place Peter puts an end to baptifm in the flelh as Paul, Rom. ii. 28. puts an end to circumcifion in the flefh, faying. He is not a Jew zvhich is one outwardly^ neither is that circumcifion which is outward in the flefih •, but he is a Jew which is one inwardly, and circumcifion is that ofi the heart in the Spirit, and not in the letter ^ whofie ftaifie is not ofi D d A wen 4o8 THE DOCTRINE OF BAPTISMS. men^ hut of God : That is, faith Pdul^ in the kingdom of Chrift, where all things are fpiritual, circumcifion in the Spirit puts an end to circumcifion in the flefh ; and in the fame kingdom of Chrifl faith Peter^ baptifm in the Spirit puts an end to baptifm in the flefh •, for he is not a chrif- tian who is one outwardly, neither is that baptifm which is outward in the flefh, but he is a chriflian who is one inwardly, and baptifm is that of the heart in the Spirit, and not in the letter, whofe praife, alfo, is not of men, but of God. For under the gofpel, which is the mini- llration of the Spirit (as ye have been oft minded) we can find nothing among all outward things, through the tfe and exercife whereof we may attain the cleannefs and purity of righteoufnefs in our natures; and therefore Chrifl hath put an end to all outward, carnal, and earthly things of the firil Teilament, by the inward, fpiritual, and heavenly things of a fecond and better Teflament : •And by his own death and refurredtion only, not without us, but within us, through the poWer and efficacy of his Spirit, all the baptifm of the New-Tefl:ament is fully and perfectly performed. And thus in all thefe particulars you fee the infinite ex- cellency and glory of the Spirit-baptifm above water-bap- tifm, and this only is fufiicient in the days of the gofpel, as being the true and proper baptifm of the New-Tefta- ment : For as Chrift himfjif only is fufficient to the faith- ful without John^ though 'John were of ufc in his feafon to point out Chrifl; fo the baptifm of Chrifl only is fuf- ficient to the iaithful without the baptif n oiJoLm^ though tl)^ baptifm of John \wtvc o^ x\k in its feafon, to point out the baptifm of Chrifl-, and the baptifl himfelf was of tliis judgment, who faid to Chriil, / have 7iccd to be bap- tized of thee ; which lie means not of water-baptifln (for lb Chriil himfelf, as you have heard, did not baptize) but of the baptifm of the Spirit ; and fo the Baptijl himfelf who THE DOCTRINE OF BAPTISMS. 409 who was never baptized with water, neither by Chrift nor the Apoftles, nor any body elfe, yet was baptized with the Spirit, and the baptifm of the Spirit was fufficientfor the baptift, without any water^ baptifm ; and fo Ch rift's Spirit- baptifm by the word, is fufficient for all the faith- ful now, without John's water-baptifm -, for he that is truly waihed from all filthinefs of flefh and Spirit, and hath the Holy Ghoft in him to renew his nature, and to conform him exadcly to Chrift's own im.age, and to work him in this prefent world into the true fimilitude of heaven, and to be in him a fountain of water fpringing up unto everlajling life^ what need hath he of cold material water to be poured on his body, under the pretence of any fign whatever, either of Mofes or John^ when-as, he hath the truth, fubftance, and heavenly thing itfelf ? Now this, it may be, may feem ftrange and dangerous to fome of low, and flefhly, and cuflomary religion ♦, but let all fuch (if it be polTible) confider, that where the fub- ftance comes, the ftiadow is at an end, and the ceremony where the truth comes, and the creatvire where God comes : And if they undcrftand not this for xht prefent, I hope they may underftand it afterwards ; for we fpeak not at un- certainties in this point, v/hat we have in fome meafare feen^ and felt ^ and handled of the word of life ^ that we deliver toyou^ that ye may have fellowjhip with us-, and truly our fellow (hip is with the Father^ and his Son Jefus Chrifi through the Spirit. Ifaiah Iviii. 12. And they that floall he of thee (that is, of the church that is born of the Spirit) flj all build the old wajte places, (made fuch by the church that is born of the fleft.) thou flmlt raife up the foundations of many generations (by the clear re- vealing of Chrift, his kingdom and all his things, accord- ing to the miniftration of the Spirit) and thou ftoalt he called the Repairer of the breach, the Rejlorer of paths to dwell in. (Here Chrift writes upon the forementioned church his own new name.) THE » TRIAL OF SPIRITS, BOTH IN TEACHERS and HEARERS; Wherein is held forth the clear Difcovery, and certain Downfal O F T H E Carnal and Antichriftian Clergy of thefe Nations, Teftified from the Word of God to the Unlverfity-Con- gregation in Cambridge. By WILLIAM 'DELL, Whereunto is added A plain and necefTary Confutation of divers grofs Errors delivered by Mr Sydrach Simpsox, In a Sermon preached to the fame Congregation at the Commencement, ArtJio 1653. Wherein, among other things, is declared, that the Univerfities ^ac- cording to their prefent Statutes and Praftices) are not (as he affirmed) anfwerable to the Schools of the Prophets in the time of the Law; but rather to the Idolatrous High Places. And that Human Learning, is not a Preparation appointed by Chrii% either for the right underflanding, or right teaching the Gofpel. With a brief Tefbimony againfb Divinity-Degrees in the Univerfities. As alfo Luther's Teftimony at large upon the whole matter. And laftly, The right Reformation of Learning, Schools, and Uni- verfities, according to the State of the Go%el, and the Light that fhines therein. All necefTary for the Infl:ru61:ion and Direction of the Faithful in thefc lafl times. { 413 ] To all the truly faithful, the very little Flock of Chrift in thefe Nations, now defpifed and almoft worn out (according to the prophecies) for the word of God, and Teilimony which they hold. Grace be multiplied unto you, and Peace from God our Father, and the Lord Jefus Chrift, our Head and Hope, IC O U L D not choofe but diftinguiih you thus, from all the reft of the people of thefe nations, of what con- dition or quality foever, feeing God himfelf hath firft done it, having chofen you to himfelf in Chrift, and fee you apart for himfelf^ as a peculiar people, zealous of good works. And I have chofen to fpeak this only to you, becaufe ye are all taught of God, and have heard and learned from Him the truth as it is in Jefus : And be- caufe you have an inward undion from God, whereby you know the truth from error, though it be never fo much reproached by carnal chriftians -, and whereby you know error from the truth, though it be never fo much exalted and magnified by them. You are thofe fpiritual men who judge all things, becaufe you have received the word and Spirit of judgment in Chrift, from the Father. Befides, you are the men whom God will ufe in his greateft and moft glorious works, which he hath yet to do in the world ; to wit, in the deftrudlion of the kingdom of antichrift, and in the fetting up, and inlarging the king- dom of Chrift; which things are not to be done by the might and power of worldly magiftrates (which it miay be you have not received, and if you had, it would not be helpful here) but by the Spirit of the Lord^ which you ' all 414TPIE EPISTLE DEDICATORY. all have received ia fome meafure. Yea farther, none but you will be contented to live only by faith, and to follow Chrift in^Lintrodden paths, and to undertake im- pofTible works to flefh and blood •, and none but you will be willing to have the refidue of Chrift's life and works, and of his fufferings and death, fulfilled in your mortal bodies. You chrift ians are called chofen and faithful, and you will ftill be found with the Lamb on mount Sion, and with the reft who have his name and his Father's name written in their foreheads ♦, and you dare ftill ov/n the an- cient truth, caufe and v/ork of Chrift, how great difad- vantage foever is for the prefent rifen up againft it, through the apoftacy of carnal chriftians, the lovers of this world. And you all know, that all that hath been done hitherto by the fword, is but the preparation of Chrift's way to his work, and that the work itfelf is ftill behind, and to be done by thofe worthies of the Lord, v/ho love Jefu$ Chrift and his kingdom, and coming, a thoufand times better than the prefent world, and all the beft things of it, yea than their own lives. Wherefore I advife you all, to whom now I fpeak, to take heed that you neither drink nor ftp of the clergies cup, which carries in it the wine of the wrath of the fornication of antichrift -, left having drunk thereof, you fall aQeep through the ftrength of their inchantments, and fo are rendered unable to follow Chrift any farther. For many powers and magiftrates of the world, once hopeful, have been thus overcome and feduced into antichrift's caufe againft Chrift, to their utter ruin in the end. And how have the prefent clergy, with their moft plaufible men, attempted fome of this prefent power ; yea fome of the very chiefeft and moft godly in the armyj and have put them into fome (that I fay not) great danger ? Wherefore remember you that word of the Lord fpokcn by his Angel, Rev. xiv, 9, 10. If any man THE EPISTLE DEDICATORY. 415 n)orJhip the he aft and his unage^ and receive his mark in his forehead^ or in his hand^thefar/ie {hall drink of the wine of the -wrath of God^ which is poured out without mixture ifito the cup of his indignation^ &c. If any man worfhip the heaft^ that is, the antichriftlan church of the pope and his prelates and clergy, which is called the beaft, becaufe of its fiercenefs and cruelty againft the faints : or his image, that is, the church of the bilhops and prefbyters, which in a leffer volume, and lefs letters, doth anfwer the other, and is diredly like it. Whoever ihali worfhip thefe, that is, highly efteem them for their human learning, and fchool divinity, and facred- nefs of their orders and count them worthy all honour and refpefl, and worldly maintenance •, and alfo to have power in matters of religion, to allov/ and determine of doctrine, and to appoint and inftitute in matters of government : and being worldly powers, do fubje6t themfelves, and all the worldly people under them, to thefe men's religion, authority, do6lrine, difcipline, &c. whofoever fhall thus worfhip them, or Ihall receive his mark, that is, this principle, that, it is lawful to punifh and perfecute men in matters that merely relate to faith and the gofpel, and this under pretence of the glory of God, and good of chriflian people •, which is the beafl's mark in every age, and under every change of outward form : whoever fhall receive this mark in their forehead, that is, to profefs this dodrine only : or in their hand, that is to execute it according to laws, which the nations have been feduced to make to this purpofe : 'The fame fhall drink of the wine of the wrath of God^ which is poured out without mixture into the cup of his indignation -, and he fhall be tormented with fire and brirnftone in the prefence of the holy angels^ and in the pre- fence of the Lamb-, and the fmoak of their torment afcendeth up for ever and ever. Wherefore 4i6 THE EPISTLE DEDICATORY. Wherefore you faithful ones have great caufe to be very* well advifed in thefe things, feeing the chief defign ofan- tichrift is to fcduce the ele6l •, feeing he hath nobody elfe in all the world that dare oppofe -him, or know how to do it, but you : And he knows, if he can prevail with you, all the world befides will follow him headlong, as the Gergefenes fwine ran into the fea and were choaked. Now I have adventured, through the infpiration of the Almighty, to undertake openly and plainly againft the clergy and univerfities, "which in their prefent flate are the refidue of the hour and power of darknefs upon the na- tions : And the Lord of his grace hath helped me through this work, by his Spirit of counfel and might. And fo I have freely and willingly expofed myfelf for Chriil and his truth's fake, to all the reproaches, flanders, revilings, contradidions, and (if their power fhall ferve) perfecu- tions, of the univerfities and cleigy ^ and of all thofe . people high and low, bond and free, who have received their mark, and worlliip thpm : Choofmg rather to fuffer with Chrifl, and with you, his feed, all manner of tri- bulations, than to reign with them ; and much rather im- bracing chriftian communion, with poor plain hufband- men and tradefmen, who believe in Chriil, and have re- ceived his Spirit, than with the heads of univerfities, and higheft, and flatelieilof the clergy, who under a fpecious form of godlinefs, do yet live in true enmity and oppo- fition to the gofpel. I do indeed, freely acknowledge, that I have often been ready to complain to God in the anguifh of my fpirit, that he had called me, a very bruifed reed, to a more difficult tafk, in one regard, than either IVickliffe^ Hus^ ox Luther^ thofe flrong pillars in the houfe of God •, to wit, becaufe much of the grofs body of antichriftianifm, againft which they chiefly engaged, being done away by their minillry, there ftill remains the Cunning and fubtil foul and fpirit thereof THE EPISTLE D ED IC ATO R Y. 417 thereof, which yet is all in all, in antichrifl's kingdom, though it be farther removed from the knowledge and notice of the cdrnmon fort of chriilians. And fo the myllery of iniquity, is now become more myfterious and deceiving than in their times : And as perfe6l and bitter enmity againft Chrift and his Spirit, and the true temple of God, the fpiritual church, as ever was in all their tinles, doth now prevail under the name of orthodox do6lrinc, and the reformation of religion, by the late Af- fembly of Divines, v/hich the clergy are all now ready to fet up, if they could gain the fecular arm to flrengthen them thereunto, (of which nov/ they have greatell hopes) and without which, their religion can find no high place in this world. Now herein the old myftery of iniquity is renewed amongfl thefe men, that they would have an outward letter and miniilry, without the Spirit of Ghrift, to be the do6lrine and miniilry of the New-Teilament, which is the miniftration of the Spirit and not of the letter: And would have the fecular magiftrate to have right and power to enforce men to fuch a religion, as himfeif judges true, by the help and counfel of thofe minifters, which himfeif judges orthodox : As if fome men were able to teach fpiritual things, and all to underftand them, by naturwil reafon made ufe of, and improved ; which yet thefe m.en deny //; terminis^ whilfl the aflert it in the prin- ciple. For they will not leave it to the Father, to draw whom he pleafeth to the Son ; neither will they leave it to the Spirit, to choofe what living ftones he pleafeth, to build them together to be the habitation of God : But the ccclefiaftical ftate^ having feduced the temporal, to make them believe, that the magiflrate's worldly power, in union with their worldly religion, may make a national church of all, that they between themfelves pleafe ; and may allow, and fet up, fuch a do6lrine for orthodox, E E which 4iS THE EPISTLE DEDICATORY. which thefe men, who are in academical degrees, and ec- clefiaftical orders, do approve for Hich -, though the Spirit of God in all believers teilifies, that thefe men have not the mind of Chriil, but of Antichrifl, in all they teach, and aft, and counlel j in their affemblies, churches, doftrine, ordinances, works, duties, days, times, fad- ings, thankfgivings, and every thing elfe : Yet thefe hav- ino- the outward carcafs or appearance of religion, though deftitute of the inward foul of it, which is true faith and the Spirit of God, do cozen not only the meaner people, but the very magiftrates of the world, who are glad to hear, that the clergy have given them fuch high power in the kingdom of Chrift, and made them magillrates in both worlds •, though indeed in the end, it be not for thie ma^iflrates advantage, but wholly for the clergies. And thus is the miyftery of iniquity grown more myf- terious now than heretofore. But this is our comfort and help, that God flill caufes his light to fliine forth pro- portionably to his people, to difcover every new change and form of the myflery of iniquity. And though the myilery of iniquity, in every age, is myflerious enough, to cozen all the unbelieving world, though never fo wife and learned •, yet is it never able to deceive the faithful, who have always fufllcient light from God to difcover it, and fufficicnt grace to overcome it. < And now, you faithful and behoved ones, to wliom I havefpoken all tliis, (land you fall, and depart not from Chrift, his word, and work (all which you knov/ in faith) for any good or evil tilings, that may befal you in this fliort life •, but finifli in faith and patience, the work which God hath gVen you to do, in your feveral places, waiting for the glory which fliall be given you at the revelation of our Lord. Jefus Chrift- in whom I remain, though moll un-vvoiihy, - Your humble and faithfui Serv.ujt in the Gofpel, 2^. THE TRIAL OF SPIRITS. I John IV. i-^— 6. Beloved^ believe not every fpirit^ hut try the fpirits, whether they he of God^ becaufe many falfe prophets are gone forth into the zvorld. — Hereby know ye the Spirit of God :• Every fpirit that confeffeth that Jefus Chrifi is come in theflefh^ is of God, — And every fpirit that confeffeth not that Jefus Chrifi is come in the fleflj^ is not of God : And this is that fpirit of an ti chrifi whereof you have heard^ that it fhould come^ and even 7toz^ already it is in the world. -^ Te are of God^ little children^ and have overcome them^ becaufe greater is he that is in you, than he that is in the world. ney are cf the world, therefore fpeak they of the world, and the world hears them.-^We are of God \ he that knoweth God, heareth us \ he that is not of God, heareth not us ; hereby know we the fpirit of truth, and the fpirit of error. IN this Scripture we may take notice of thefe fix things. I. The Apoille gives notice to the belorei con- gregation of fpiritual chriilians, ofa great evil rifcn up in the world, (which if not carefully heeded) might occafion fome great trouble and danger to them -, Many falfe pro- phets, faith he, are gone out ivto the world, ver. i. 2. He prefcribes them a fufficient remedy againft this evil, hying. Believe not every fpirit, but try the fpirit s whe- ther they are of God. 3. That the Faithful might be able to make a right judgment of fpirits, he gives them one fhort rule of trial, which yet comprdjhends in itfelf all rules: ver. 2, 3. £ e 2 Hereby HUte- ,42o THE TRIAL OF SPIRITS. Hereby know we the Spirit of God-, e-veij fpirit that ccnfejfeth that Jefus Chrijt is come in the flejh^ is of God ; and every fpirit that confeffeth not that Jefus Chrift is come in the fieflo^is not of God^ {3c. 4. He iliews them, with whom thefe falfc propliets, who have the fpirit of ^ntichriil, fhould not prevail •, to wit, with none of the true children of God, ver. 4. 2> are of God^ little children, nnd ha-ve overcome them •, hecaiifc greater is he that is in you, then he that is in the world, 5. He flicws them, with whom the falfe prophets fhould prevail, to wit, with the world and carnal people-, ver. 5. The\ are of the world, therefore fpeak they of the world, and the world heareth them. The world feeking its own things, re- ceives antichrift, and his prophets. 6. He fhews, how the fpirit of truth and error may be known in tlie people, as well as in the teachers ; to wit, by the peoples cleaving, either to the teachers of truth, or to the teachers of error, ver. 6. J^Fc are of God -, he that knoweth God heareth iis ; he that is 7iot of God, heareth not US; hereby know we the fpirit of truth, and the fpirit of error. Thefe fix things are held forth to us in this fcripturc, and they arc all very profitable and necefiary for tin: true church to be acquainted withal, efpecially in thefe lall: of the laft times. I fliall begin with the lirll •, which is, F 1 R s T P O I N T. The great and dangerous evil of which the Apoitie gives notice to the church of believers, and that is, the going out of falfe prophets into the world. Many falfe prophets are gone out into the world, ip And here it is to be noted, tliat from the very begin- ning of the world, tliere have been two feeds or genera- tions of men, very contrary the one to the other, as is evident in Gen. iii. 15. where God faith to the fei*penr, / will put enmity between thee and the woman, and between-thy feed and her feed. And one of thefe feeds are called the fons j^^jm THE TRIAL OF SPIRITS. 421, fons of God, the other the fons of man •, Gen. vi. 6. And both thefe, being the children of one Adain according to the fleili, are yet diilinguiil-ied by feveral fpirits, that dwell in them, and infpire them : For the Spirit of God, that is, the Spirit of righteoufnefs and truth, doth infpire the one, and thefe are truly called the children of God, as PW faith, Rom, viii. as many as are led by the Spirit of God they are the Sons of God. And the fpirit of Satan, which is the fpirit of vvickednefs and error, doth infpire the other; and thefe are truly called the Sons of men, who all have fmned, and are deprived of the glory of God. Now thefe two different and contrary fpirits, which have dwelt in thefe two diilinft feeds, have begun to adprefent- ly from the very beginning of the world, each one ac- cording to his own nature, and to trade and traitick about mankind, and out of it, to bring forth children to them- felves, like to them.felves in all things •, and fo 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 falfhood, yet as it were the truth : The one hath endeavoured to bring man unto God through true faith and repentance •, the other to turn men from God through fm : The one hath fought to work falvation in men, the other deilrudlion. Now the falfe fpirit hath been the moil common in the world, and hath had the greatefl opportunities and advan- tages tomultiply itfeif, feeing it finds the whole v/orld already lying in v/ickednefs, and fully prepared to receive itfeif. But the true Spirit hath been found in very few, and that from the beginning ; for there have been but fev/ true' prophets who have had the true Spirit, and have fpoken the true word, as you may fee all along in the fcripturcs, efpecially in the times of Elijah and Micajab i but Chrifc E e 3 iaith. 422 TTE TRIAL OF SPIRITS. faith. Many falfe prophets JJjdl arife md deceive many, and Peter hith in his fecond epiftle, cbap, ii. i, 2. That r.s there ivere falfe prophets amcng the people^ that is the Jews, fo there fljall be falfe dcHors and teachers among the chrtfliansy who iliould privily bring in damnable herefies^ and that 'iiiany fkould follow their pernicious ways. So that, as there has been many falfe prophets from the beginning, fo efpecially in the days of the New-Tef- tament •, for the more Chrifl hath appeared by his Spirit to iead men into truth, the more hath the devil appeared by his fpirit to lead men into error, and tjiis is properly called antichrill ; for flefh and blood is not antichrift, but a fpirit contrary to Chpft's Spirit, that dwells in flefn and blood, and chiefly among thofe that profefs the chriftian religion : This is antichrift. No fpirit in the Jews or Gentiles, is properly called an- tichrift, but the fpirit of Satan in falfe chriftians appear- ing as an angel of light, this is antichrift. Before Chrift camp in the flefti, the devil was an evil fpirit, and a liar, ilnd a murderer, and the unclean fpirit, and prince of this world, but he was not properly antichrift, becaufe Chrift was not then come in the flcfli. The devil was the devil before, and did dwell and work in evil men ; but from the beginning of the chriftian cliurch, he is called anti- chrift, and that not every where, but in the church or kingdom of Chrift : For antichrift is a fpirit tliat diiTolves Jefus, and that not openly, but fubtilly and cunningly, yea, under the name and pretence of Jefus, he is wholly contraj-y to him. Wherefore, the difcerning offpirits, as it hath been necelfary from the beginning of the world, fo alfo is it efpecially neceflary in the days of the gofpel, tvhereinthe myftery of iniquity is become moft myfterious, through the operation of antichrift in thofe many falfe pro- phets which arc gone forth into the world. And fo we pro- ceed to the fecond point. 2. Point. THE TRIAL OT SPIRITS. 423 • jV> Ji\^ifi 1, Point. And -that is, Thratfiifficient remedy, which the Apoftle prdcribes to the true church, againit that great evil, of tt-mnyfalfe prophets being gone out into the world. •^ "Now "the remedy the Apoille prefcribes to the faithful ^gainft thefe falfe prophets, is not, that they Ihould flir up the fecular power, to impriforb, banifh or burn them, that fo^tiiey ■ migJ^i-j: be rid of them ; for this is antichrill's pro- per remedy againft thofe that oppofe him j but the Apoftle fnews -a more chriftian remedy, which is this. Believe not e-yery fpirit^ but try the fpirits whether they be of God •, and th^ -remedy alone is fuflicient for the true fpiritual church of the faithful in. every age, to preferve it fafe and found againft all falfe teachers wh.atfoever, and their falfe doc- trines : neither doth it defire, or need any other. Where- fore-in this cafe, the Apoftle contents himfelf to give only, this caution to the faithful. Believe not every fpirity hut try the fpirits 'whether they be of God. Beli^v^-'not every fpirity. &:c. that is, every one that \ fpeaketh of fpiritual things. -Whtrnce it is plain, that we neither ought rainly and haftily to believe evei7 man's do6trine, nor yet railily and unadvifedly to cenfure and condemn it, till it be heard and known what it is : But it is a chriftian's duty to prove all things^ and to holdfafi that Vohich is good., upon proof, as Paul ^dvlitih-y wherefore John alfo adds h&vc^But try the fpirits vjhether they be of God. 'Hi^is6^, \/^ Whence We note, that chriftians have right and power Ifo try" and- judge the fpirits and dodlrines of their teachers ^ and this is evident by many plain fcriptures, as, * Matt. vii. 15. Beware of falfe prophets (faith Chrift to the faithful) which come U7ito you in fheep's cloathingy but 'invjordly they are ravening wolves j ye fhall know them by their fruits^ ". Matt, ^ : . E e 4 424 THE TRIAL OF SPIRITS. Matt. x/i. 6. Jeftis faidto them^ Take heed and beware of the leaven of the Pharifees^ which is hypocrify. Matt. xxiv. 4. Jefus faid^ Take heed that no -man deceive you^ for many fmll come in my name^ f^ying-^ I ^-W Chriji,, ,md flmll deceive mafiy. , ' a \', . . -v^r [ , n f i-j^, J.ohn X. My fheep hear my voice^ and know my voice ^ and a fir anger will they not hear^ but fee from him^ for they btow not (that is, own not) the voice offlrangers. And all that came before me areihieves and robbers^ but ihefljeep did not hear them-. By-, ail which fcriptures, and many more that might be added, it is manifeft, that the faithful, the true fneep of Chrifl, ha\e right and power to judge of the fpirits and doctrines of the teachers. Let fathers, fchoolmen, dodors, . councils, aflemblies of divines, univerfitics, minifters, propound and publifK v/hat dodlrine they pleafe, the flieep of Chrift, the faith- ful flock, have pov/er and authority from Chrift himfelf, to try and judge, whether the things they fpeak be of Chrift, or of themfelves and of ^ntichrift. And this power, the faithful people ought not to part with, -neither for any fear, nor for any favour. - \' Yea, it m.oft nearly concerns the fliithful, to try the' fpirits and judge the do6lrines of the teachers, for xhefe' two confiderations among others. - ':"ni. Firft, Becaufe we muft each one give an account for: ourfelves before the judgment-feat of Chrift : Wherefore it concerns every one of us, to look to our own "eternal condition, and not to leave this care to others for us. In death and judgment, each one muft anfwer for himfelf;.^ and therefore we ought to be as certain of the word of God, on which we build our immortal fouls, as v/e are - fure we }ivG,_ and are creatures; we ought, I fay, to be ' fure ourlx^ives, ,and not to truft any body for us, in this great matter whereon, depends either eternal life, or eternal death,- Secondly, THE TR'IAL OF SPIRITS. 425 Secondly, It concerns us to try the fpirits and do<51:rines, becaufe otherwife we may eafily miflake, and inftead of antichrift and his difciples, daHi againft Chi-ifl himfelf, and his precious faints. Yea, we have feen how the world and worldly church, not being able to try the fpirits and dodtrines, have contradicted and crucified the Son of God himfelf, and have reproached and perfecuted all his people, who are baptized into one fpirit with him ; and doing this, they have thought they have done God good fervice too; and all becaufe they were not able to judge of the Spirit and truth of Chrifl in himfelf and his members ; but have "followed the judgment and counfei of the chief guides in the outward church, who have caufed them to err, and to miflake truth for error, and error for truth, Chriil for antichrift, and antichrift for Chrift. Wherefore it concerns every one, to be wife to falva- tion for himfelf, and to try the fpirits for himfelf, and not to content himfelf to fay, thus faid Juguftinc, Amhrofe^ Hierom^ &c. or this was the judgment of the fathers, or thus have the councils and univerfities determined, or thus do our minifters teach us ; but if thou art one of Chrift's flock, thou muft have fkill to knov/ and judge for thy- felf, which is Chrift's Spirit and do6lrine, and which is antichrift's; otherwife thou wilt certainly mifcarry in this great matter, and be undone for ever. If thou build on ;nenin thefe things, and canft not judge for thyfelf, thou wilt be fure to be undone. But now this power of trying of fpirits, and judging dodlrines, which Chrift hath given his true fiock, and which they ought to have upon fo good grounds ; the teachers of the falfe and antichriftian church, that is, the common clergy, diftinguifhed by feveral names, titles, and degrees, have robbed them of; and have falfely and treacheroufly arrogated to themfelves, the power of try- ing fpirits, and judging dodrines ; and have faid, that ic belongs 426 THE TRIAL OF SPIRITS. belongs to the clergy or national miniftry, and their coun- cils, and affemblies of divines, to judge of fpirits, whe^ ther they be right or falfe-, and to judge of doccrineG, whe-^ ther they be agreeable to God's word, or no -, and that all chriftians ought to exped their judgment and determina- tion, and to fabmit to it, and to depend on it, as on an oracle from heaven, yea, though it be, not only without, but alfo againft their own particular judgment. And thefemen (I mean the clergy) through the eccle- fiaftical and temporal power which they had gotten, have ftricken great fear into the whole world, and have mifer- ably vexed innumerable confciences, v/ith a grievous and hfling bondage, and have even driven them to defpair, whilft none durft approve or o^^n any fpirit or do6lrine, though never fo manifeftly of Chrifl and his gofpel, with- out their allowance and approbation- fo mightily hath the power of antichrift prevailed in the world, and that againft theexprcfs word ofChrift. Now the ground of this their antiphriftian pride and ufurpation, is this, that they arrogate to themfclves, that they are the guides and Ihepherds of all chrillian men, and are to teach them the gofpel, which they are only to receive from their lips ; whereas Chrift hath promifed his true church, that they fl:iall be ail taught of God, and fhall hear and learn themfelves from the Father, and hath alfq promifed to fend to them the Spirit, to lead them in all truth, and to give them an anointing, to teach themall things. Now they by robbing the faithful of this power, and arrogating it to themfelves, have made themfclves, con-' trary to Chrift's command, lords and mafters in the church of God, and have ulurped to themfelves fuperioiity and authority over other believers, and have fubjeded ail the world to their opinion and judgment in the things of God : by which means, they have fet wide open the flood- gates to antichrift and his kingdom, to break in upon the THE TRIAL OF SPIRITS. 427 the world, and to overflow it, v/hilil they had robbed all chriilian 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 chriilian people thus unchrillianly deliver- ed up their judgments to the clergy, and that in the very highefl points of religion, chriitianity had not been fo miferably blinded and corirupted as it is, and the myftery of ijiiquity had not fo much prevailed in the world, as now it hath. For when chriilians would not try the fpi- rits whether they were of God, and the doctrines, whe- dier they were the word of God or no, but thought this a matter too high for them, and v/ould refer and fubmit all to the. judgm.ent of their minifters •, then antichrift (the apoftle of the devil) came forth boldly, and proudly exalted himfelf above all that is called God ^ and his king- dom, above all the kingdoms of the world, having firft put out both the eyes of chrifcians, by taking av/ay from them their right and power of trying fpirits and judging dodlrinesj But when true chriilians fnall fearch the fcriptures (as- God I truil hath now fully put into their hearts to do) and fnail juflLy and lav/fuUy take to themfelves the power which God hath given them, to try fpirits and dodlrines, then antichrifl, and his agents, the carnal clergy, mull foon be brought down : for the faithful by that word Ihall foon perceive, that they are not of God, nor their do6lrine of that right gofpel, which is after the mind of Chrifl. Well then, b}^ what hath been faid, you, who are of Chrifl's true fheep may perceive, that it is evident by the word, that faithful chriilians have right and power to try fpirits and doctrines, though antichrifl, for many ages hath robbed them of this privilege. For 428 THE TRIAL OF SPIRITIS.^ For Cthat I may fpeak a little more to this matter) the trial of fpirits doth unqueflionably 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 difcerning fpirits is infeparably annexed: and the Spirit of Chrift, which truly dwells in all true chriflians, cannot deceive, nor be deceived in the trial of fpirits. So that this now is a common grace, that in fome meafure belongs to all true chriftians, who have r-eceived the unftion that teach- eth them all things, and is true, and is no lie. And though there be in the church diverfities of gifts from the fame fpirit, which are given to fome, and not to others, as tongues, and interpretation of tongues, and mi- racles, and gifts of healing, &c. mentioned by Paul^ I Cor, xii. yet this gift of trying fpirits is given to all in fome meafure, that have received the Spirit. For as in the natural body there are leveral gifts given to feveral members, which are not given to all the members, as fee- ing to the eye, hearing to the ear, walking to the foot, &:c. but feeling is o-iven to all the mcinbers •, fo alfo in the body of Ch rift, that is, the fpiritual church, feveral gifts are given to feveral faints, but the trial of fpirits and doc- trines to all faints, who have received the Spirit; and // any have not Cbrifi^s Sprrit, he is none of his; and if any have Chrift's Spirit, he can in fome meafure difcern and judge of all fpirits in the world : and the more any man receives Chrift's Spirit, the more able is he to judge of all other- fpirits. Wherefore they wlio arc true believers, and have re- ceived Chrift's Spirit, their judgment is to be preferred in "the trial of fpirits, before the judgment of a whole council of clergymen. And they only, who can try fpirits by the Spirit of God, and do6lrines by the word of God, written in their hearcs by the Spirit, arc fit to commend minifters to the work of God: THE TRIAL OF SPIRITS. 429 God: that- is, the congregations of the faithful, and not uni-veiTiti cs, and alTemblics of divines. .And thus you may perceive th^t feehig many falfc prophet i ^re gone cut into the iv or Id ^ it concerns the faithful, as they, tender their own everlafting falvation, not to believe every fpirit that fpeaks of Chrift, and his kingdom, and his things, but to try thefpirits 'whether they he cfGcd, ObjeLlicn. But now (it may be) ibme will be ready to fay. We ought indeed to try the fpirits, feeing there are many falfe prophets in the world ; but we hope there are no- ill ch perfons among us, but only fome upftart men, with their ncv/ light, who with their novelties and fancies trouble the nation, and would fain turn all things upfide down ; and we know thefe well enough already, and do lufEciently defpife them.. Anfiver. It is very like you do \ but yet let me f ly to you, men, brethren and fathers, underftand yourfelves, and know whjit you do in this matter. For at the begin- ning of tlie reformation by the miniftry oi Luther^ Zuirig- /w, Calvin^ and divers others, precious fervants of Jefas Chrift, tlie popifli clergy applied all thefe fcriptures, '^r^ the fpirits whether they he of God^ for many falfe prophets are gone^ out into the world \ and beware of falfe prophets^ which come to you in Jheeps cloathing^ hut inwardly are ravening wolves-', 1%, thefe, and the like places of fcripture, they applied to thefe godly men, and yet they themfelves were the falfe prophets indeed, and, the other, v/hom they termed fuch, were true ones. Wherefore it is pofliblc for you to be miftaken as well as they ; and no doubt but you will be miftaken, 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 underil.and5 you muft know, that the falfe prophets, arc. no t.,fo,.eafily dif- cenied as you think -, for they fcem to be true prophets, ' and 430 THE T^iilAL OF SPIRITS. and gcdly, holy, learned, orthodox men, m^n of emi- nency and renown in church and (late : and lb, to flefli and blood, and the wifdom and religion of .he world, it will be a difficult, yea, an impoffible thing to find them out: for the falfe prophets have feveral glorious vails over them, to hide and obfcure them from common knowledge. Wherefore we declare unto you from the word of the Lord, touching thefc falie prophets, who lliall do fo much mifchief, 1. That they fn all not proceed, or come forth from am^ong the Jews or Turks, or out of the barbarous na- tions, bur they ihall arife out of fuch as are called chrif- tians. 2. Seeing among chriftians fom.e are openly profane and evil, others feem to be religious and godly ; the falfe prophets ihall be found among the better fort •, and there- fore, faith Chrift, they flj all come injheeps cloathing^ as if they were of Chriil's own flock : and Faid faith, they have a form of godlinefs^ that is, they fliall be painted over glo- rioufly, with all appearances of truth, righteoufnefs^.ho- neily, goodnefs, and all the names of godiinefs,"'. 3. Seeing amongft thofe that feem to be the better fort of chriftians, fome give thenifelves to the miniflry of the word, and Ibmc do not -, the falfe prophet fhall be found amono- thofe chriftians who take upon themfelves to be preachers, as Paul teftifies, A^s xx. where having called rvr e u. together the elders and teachers of the church of Eph he faith to them, ex vobis ipjis^ cut of your o'ujnfelves ftjall men arife, fpeaking perverfe things, to draw away difcipks after them. ' 4. And feeing among thofe who are minifters, fome are light, and vain, and carnal, and formal perfons, and otliers are men of great worth and reputation, and feem to be the precious members of Chrift, and even pillars in the church, fo th.it the common people think, that ail religion THE TRIAL OF SPIRITS. 431 religion would go down with flich good men, they having fome gifts and enlightenings of the Spirit, and feeming more than ordinarily godly, religious, wife, holy, fober, devout ', nov/ the falfe prophets fliall be found among thefe. And as they v/ho oppofed Chrift at his firfl com- ing in the fiefh, feemed more wife, and holy, and emi- nent in the church than the reft, . as the Scribes and Phar- fees, who fat in Mofes' chair, and had the outward letter of the word in all exaclnefs, and the outward form of reliorion in all ftridnefs ; fo they, v/ho do, and fhall moft oppofe Chrift in his coming in his Spirit, and fhall contradidl his word, and refifthis fervants and witnefTes of his truth, do, and fhall appear more wife, holy, learned, and godly, than the reft of the teachers of the church. And thus you fee, that the falfe prophets of antichrift ihall. arife among chriftians, and among fuch chriftians as feem to be godly ; and among fuch feeming godly chrif- tians as preach the v/ord ; and among fuch preachers of the word as feem to be of greater worth and eminency than the reft : and fo in all thefe regards it will be a hard matter to difcern them. 2. Again, fuch perfons, of fuch appearance of worth and holinefs as thefe, do ufually get to tlieir fide tlie greateft and higheft perfons in the kingdoms and nations, and do obtain, not only their countenance and favour, but alfo their power and authority for themifelves. 3. By both thefe means (to wit, their feeming holinefs, and their intereft v/ith worldly powers) they exceedingly enlarge their credit and reputation with the world, and do get multitudes of people and nations to entertain them. For antichrift could not deceive the v/orld with a com- pany of foolifh, weak, ignorant, prophane, contemptible perfons, but he alv/ays hath the greateft, wifeft, holieft, and moft eminent in the vifible church for him, and by theie 432 THE TRIAL OF SPIRITS. thefe he fcduces and i\ibje6ls to Iiimfelf, even the wliole world. Befides, they that are agalnft him and his falfe pro- phets, are but a veiy handful of faints, who have the Spirit of Chrift, and through his Spirit difcern them, and oppofe them, and for fo doing are defpifed and hated of all the world. Wherefore it is a harder matter to try thefe falfe pro- phets, than we are well aware of. And yet as hard as it is, the Apollle, by the Spirit, hath given us a manifeft and certain rule of trial : and this is the third general thing I named. The third point. To wit, The fufncient rule, whereby the true church may thoroughly try the fpirits and prophets, how cunning- ly and fubtilly foever they aredifguifed, and this he lays down, verfe 3. Hereby knoiv we the Spirit of God •, every fpirit that confef- feth that Jefus Chrijiis come inthe flejh^ is of God \ and every Sbirit that confeffeth not that Jefus Chrifl is come in the flefh^ is not of God, &c. Now this fcripture we may underftand two ways. 1. Of a right knowledge of Jefus Chrill in his ov/n perlon. 2. Of a true receiving of this Chrifl into us by faith. J. Of the right knowledge of Ch rill in his own perfon. I . For whereas lie faith. Every fpirit that confeffeth that Jefus Chrift is come in the flefh, &c. this gives us to under- Hand that he is true God, and was before he came into the ficlh. 1, \V he re as Ix faith, Every fpirit that confeffeth that Chrift is come in thcficfb\ this gives us to underlland that he is true man, our very brother, partaker of the fame Iklli and lioc;overnment, &c. whereas in the true kingdom of Chrifl all things are inward and fpiritual ; and all the true religion of Chrift is written in the foul and Spirit of man, by the Spirit of God \ and the believer is the only book, in which God himfelf writes his New-Teftament. 3. They who preach the outward letter of the word, though never fo truly, without the Spirit, do (as hath been faid) wholly miflake the mind of Chriil in the word, for want of the Spirit, which is the only true and infal- lible THE TRIAL OF SPIRITS. ^^q lible interpreter of his mind •, and fo under the outward letter of the word, preach their own mind, and not Chrift's mind •, and do make all the fcriptures ferve their own turns, even their own worldly ends and advantages, and nothino; elfe. 4. They that preach the outward letter of the word, without the Spirit, can with fuch a wprd both live them- felves, in all the inward evils of corrupted nature, and al- low others to do fo too. And thus the gofpel, which in the Spirit of it is the judgment of fm, is made in the letter of it the covering for fin, and the encourager of it : feeing fuch men, who have the letter of the word in their mouth, do live in the inward corruptions of their hearts, more fecurely and quietly than other men. 5. Lafb of all, let us know, that whoever doth agree with Chriil never fo exadlly in the letter, and yet differs from him in Spirit, is very antichrift. And therefore when the devils in him that was polfefTed, faid to Chrifl, JVe knc-vj thee who thou art^ the holy eve of God^ and fo agreed very exadlly with the gofpel in the letter j yet Chrift forbad them to fpeak, becaufe they fpake not by a right fpirit. And Chrift hath faid, Whoever is not ivith me (that is, in the Spirit) is againft me^ though he have the fame outward letter of the word with him. And fo, as Chrift builds up his church by his Spirit through his word ; fo antichrift builds up his church by the word without the Spirit : and Chrift's church and antichrift's, do often dift'er very little or nothing in v/ord or letter, yet do always infinitely differ in Spirit. Wherefore to eonclude, let us know, that that church that hath the word, if it wants the Spirit, is antichrift's church ; and that that miniftry that ufeth the word, and wants the Spirit, is antichrift's miniftry -, and that all works, duties, prayings, preaching, fafting, thankfgiv- ing, &c. without Chrift's Spirit, are nothing but the F f 4 very 440 THE TRIAL OF SPIRITS. very kingdom of antichrift, and the abomination of de- flation, And fo I proceed to the fecond general rule of trial which I propounded, whereby we may difcern the true prophets of Chrifl, from the falfe prophets of antichrift, and that is : By the truth of the life of Chrifl, in reference to his office in the word. And here I fhall give you many trials, how you may certainly know and difcern the falfe prophets of antichrift from the true, humble, and faithful minifcers of Jefus Chrift, ■ And the Lord Jefus Chrift, before whom we are all prefent this day, and before whofe tribunal we fhall all be judged, he knows, that I fhall not purpofely fpeak any thing at this time, either to pleafe myfelf, or to dif- pleafe you ; but I ihall defire to fpeak all out of very faithfulnefs to him, who batb remembered r.ie when I voasin low condition^ for bis mercy endureth for ever. The firft fign, then, whereby the true prophets may be difcerned from the f dfe, is this : Firft, the true prophets are all fent of God, So was Mofes^ whom God fent to the children of Ifrael, and bid him tell them, that 1 AM^ even the God of Abraham^^ Jfaac^ and Jacobs had fent him to them •, and he gave him a pro- portionable meafure of his prefence, to caufe them to be- lieve it. And Chrift, a greater prophet than Mofes^ even the head of all the children of God, laid by Jfaiah^ chap, xlviii. 1 6. Come ye 7iear unto me^ bear ye this -^ I have no^ fpoken in fecret from the beginnings and now the Lord and bis Spirit hath fent me. And every where in the gofpel, he ft ill declares^ ho\y be came not of himfelf^ but his Father fent him. And as the Father fent Chrift, fo Chrift fends all his izzdi^ the true miniftcrs of the gofpel, as is manifef]:, fohn THE TRIAL OF SPIRITS 441 'John XX. 21. where Chrifl faid to his difciplesr. As my Fa- ther fent rne^ fo fend I you ; which hefpake not only touch- ing them, but touching all that fhould believe in his name through their word; and Paul2Xk> faith, Rom. x. 15, How J}mII they teach eiicept they be fent ? So that true preaching comes from true fending, and this comes from the grace of God. Now I defire you farther to take notice, that God hath reckoned the choice of his minifters, one of the weightieft things that belong unto his kingdom ; w^here- forc he y/ould never commit the trufl of this to any fort of men whatfoever. Yea, Chrift himfelf did not choofe his difciples at his own human will, but only at the will of God, and therefore was mu-ch in prayer before he chofc them. And the apoflles themfelves, durft not of themfelves, when they were all met together, choofe any one into the f oom of jtidas^ but they betook themfelves to prayer, and defired the Lord tolliewthem whom-Hehadchofen. And A5fs xiii. The Spirit faid^ Separate me Barnabas and Saul for the work whereunto I have called them. And Paul tells the , Galatia-ns^ that he was an apoflle, not of men.^ nor by men^ hut by Jefus Chrifl and God the Father. By all v/hich fcriptures we may perceive what care the Lord hath always had, to fend his own miniflcrs hnnfclf into his own church, and v/ould have his true church re- ceive no minifters but fuch as he fends them. And the great and chief fending into the church is t"o\n God himfelf, as we fee in Mofes^ and all the prcpriet:, -and in Chrill himfelf the head of them^ and in all I'le apoftles, and in all believers. Now the proof of a man's fending from God, is this, ta be anointed with the Spirit : as John xx. 22. When Chrift faid to his difciples. As my Father fent m.e^ fo fend I you : He breathed upon them, and faid, Receive the holy Spirit: For 442 THE TRIAL OF SPIRITS. For his Father fent him only by pouring out liis Spirit on him •, and he lends them ib only ; and he that fiuth. The unction of the Spirit alone is not luihcient for the min.flry of the New-Teilament, he denies Chrill and his apoflles to have been fufiicient miniflers, and he perverts the fcripture, and feduces the people. Now the true teachers, through the pouring forth of the Spirit on them, they do truly know Chrift himfelf, and the great myftery of the gofpel, and all things that are freely given us of God •, and they are alfo filled with love to their brethren, and are enabled to confefs the truth, and to do thereafter, and to contemn the vorld, and pa- tiently to fuffer rebukes, &:c.. all which is a fufhcient prcof of any one's fending from God. And thus the true prophets arc all fcnt of God, which is their great comfort and fupport in all trouble and dif- ficulties, becaufe he that fends them, is ftill with them. ho^ faith Chrift, / cau with you always^ to the end of the ii'crld. But now, on the contrary, the falfc prophets and n:;inif- ters of antichrift are not fent of God, but are fent and ap- pointed by miCn, and that through their own dcfire, and feeking. And of fuch the Lord complains, Jer. xxiii. 21. / have not fent thefe prophets^ yet they ran ; / have not fpoken to them^ yet they prophefied : but becaufe I feyit them not^ neither cornmanded them^ they fjall not profit this people at all ^ faith the Lor d^ ver. 32. And ChnW^zxih^ Many falfe chrifts^ and falfe prophets fijall arife : that is, are not fent of God, but fliall arife of them- fclvcs. And Paul laith to the elders of the church of Ephefus, A(^ts XX. Out of yourfches Jhali ^nen arife^ fpeaking ferverfe things^ to draw difciples after them. Hiey arife of thcmf^dves, they are not fent of God. Now fuch teachers as thefe do ufually fprlng up in the church, through academical degrees, and ecclefiaftical ordination •, THE TRIAL OF SPIRITS. 443 ordination •, which two things have poured forth into the the church whole fwarms of falfe prophets, and anti- chriflian minifters, never fentof God, nor anointed of his Spirit; to the irreparable damage, prejudice, and ruin of the people and nations who have received them, with their falfe and poifonous dodlrine. Wherefore all thofe teachers who are not fent of the Lord and his Spirit, but arife of themfelves, and come into the church in the flrength and might of their degrees and orders, they are all falfe prophets. The fecond fign. The true prophets, who are fent of God. take all their warrant and authority from God for what they teach, and do not at all regard men, or build on therci. And this hath all along made the true teachers fo bold, and fo confident, in the name of God, againfl: the world and worldly churcli : So Ifaiah 1. 4, &c. faith, The Lord God hath -given me the tongue of the learned^ that IJIoould know how to fpeak a word in due feafon 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 1 was not rebellious^ neither turned away back. For the Lord God will help me., therefore fhall I not be con- founded \ therefore have I fct my face as a flinty and 1 know I jhall not be afhamed. He is near that juftifies me \ zvho will contend with w.e ? Let us ftand together., who is mine adverfary ? Let him co-me near m.e. Behold., the Lord will help me ; who is he that fljall condemn. me ? Lo they allfoall wax old as a garment., the moth fhai^ eat them up. See here the admirable confidence of a teacher fent from God. And fo alfo our Lord Jefus Chrift in the days of his fiefh, how bold was he in his miniftry, coming in the name 444 THE TRIAL OF SPIRITS. name of the Lord, and having his authority and doctrine from him ! How boldly did he reprove the Scribes and Pharifees, the chief teachers of the Jewifh church 1 And ■\\'hat a clear and glorious confefTion of tlie truth of God, did he hold forth againll: all their oppofition and con- tradicbion ! * And the apoilles, when the rulers, elders, and fcribes, and Annas the high prieft, and Caiaphas^ and John^ and Alexander^ and all the kindred of the high prieft were ga- thered together, and threatened them, and ftraitly charged them-, to preach no more in that name-, 'i biiiow .'.fOY ii :u6 4. To this end alfo, they fpeak in the words which man*s wifdom teacheth, and fo mingle philofophy with divinity, and think to credit the gofpel with terms of art •, and do fprinkle their fermons with Hebrew, Greek, Latin, as with a perfume acceptable to the noflrils of the world. In a word, they preach all things in a pleafmg fpirit to the world, that they by all may get glory to themfelves, and may be accounted, with Si?non Alagiis^ fome great ones : And in all this, they lliew they fpeak of themfelves, and not of Godi feeing they feek not God's glory, but their own j for. He that fpeaketh of him f elf feeketh his own glory. Wherefore they who by their miniftiy do not feek the glor)^ of God alone, and of his Son Jcfus Chrill, but feek their own glory, and the praife of men, as the clergy ge- nerally do, and not leail of all in this place, they are all of them falfe prophets, and minifters of antichrift. The fixth fign. I'he true preachers and minifters of Chrift, wlien they are oppofed, refifted, flandered and perfecuted for the word's fake, they endure it with all meeknefs, humility and patience. Thus Chrift endured all the reproaches, contradictions, revilings, and perfccutions from the Jews ; and when he was reviled^ reviled not again -^ when he fuffered he threatened not^ but committed him f elf to him that jiidgcth righteonjly^ i Pet. ii. 23. And PW faith of himfelf to the Corinthians^ i Cor. xii. 12. Ton had the figns cf my afoflle- JIdip in all patience. But en the contrary the falfe teachers, when any truth is preached that they know not, or that is againft their gain THE TRIAL OF SPIRITS. 451 gain or glory, they fnarl and bark at it, and bite them that brino; it. And therefore faith PauL " beware of doors *' Pbll iii. 2. not dogs by nature, but by pradlice and con- dition. Now a dog lying on a rich garment, or foft car- pet at his eafe, as long as he may lie ftill he is very quiet, but if you w^ould remove him from his place, he foon fnarls and flies at you, and fhews of what m.ettle he is made. So the falfe teachers, who have gotten a carnal knowledge of the word, and have thereby gotten prefer- ment, and great advantages in the world, they lie quiet on thefe foft things, as long as they may lie ftill ; but if any feek by the v/ord of God to rouze them up from thefe things, they rife up like angry dogs, and bark at them, and rend them, as much as they can or dare. Wherefore thofe teachers wlio cannot patiently fuffer wrongs for the word's fake •, but on the contrary, when they are reproved by the word, and their fheep's cloathing pulled off, even their falfe vizard of religion, do prefently grow impatient and furious ; and they that bark and foam againft the late revealed truth, which toucheth them very near, they are all falfe teachers, and mnnifters of an- tichrilt. The feventh Cmn, o The true prophets, and miniflers of Chrifl, do not force any body to hear them, and obey their dodlrine againft their wills j neither do they vex and trouble them with fecular povv^er, who will not obey them., and be fub- jedl to them ; but they leave all fuch people as they found them, left they ftiould feem by their dodlrine to feek any worldly thing. Thus Chrift, when he taught the gofpel, ftill cried out. He that bath ears to hear^ let him hear \ and he that had not ears to hear, he did not punifh him : and again faith Chrift, If any man will he my difcipky let him deny him f elf ^ G g 2 and, 452 THE TRIAL OF SPIRITS, and take up his crofs atjd follow me-, and flill left men to their own freedom, whether they would be his difciples or no. And as Chrift did thus himfclf, fo he left the fame thing in command with all his true difciples ; and when he fent them forth to preach, M?//. x. he charged them, faying, JVhoever will not recehe yoii^ nor hear your ivords^ when you depart cut of that houfe or city^ fJ:ake off the duft of your feet ^ as a teftimony againfl them •, he doth not bid them, if they be refufed, to betake themfelves to the fecular power, to get authority from thence to flay and abide there, whether they will or no, or otherwife to puniihi them ; but bids them only to floake off the duft of their feet ^ that thev mi^ht know, they came not to them for the love of earthly things. And when the apoftles, out of a falfe zeal^ would have had Chrifl to have commanded fire to come down from heaven to have deftroyed them that would not receive him •, he plainly reproved them, faying, Te know not of what fpirit ye are ; for the Son of man is not come tc deftroy mens lives ^ but to fave them. Vv'hercfcre thofe teachers, who for worldly advantage fake will force themfelves upon thofe men againft their wills, v/ho will not willingly receive them-, and will pro- voke the worldly powers and magiilrates to punifh thofe who will not hear and receive them and their doilrine, the are all falfe prophets and minifters of antichrill. The eighth fign. The true teachers are content that others fhouM teach as well as they, and would not make a monopoly of the mi-n^dry to themfelves alone, for worldly advL^ntage fake. Thus our Lord Jefus Chrill did not content himfrlf to preach the gofpel alone, but he fent forth others, as his Father fent forth him •, yea, he pours forth his Spirit on all ileih, that fons, and daughters, and fervants, and handmaids may prophefy, and fo knowledge may cover the earth., as waters the feas : and to make the world willing THE TRIAL OF SPIRITS. 453 10 receive fuch teachers, he faith, He that receiveth ycu^ re- ceiveth me ; and he that receiveth me^ receiveth him that fent me. And when Eldad and Medad^ upon whom the Spirit of theLotd did reft, did prophefy in the camp of Ifrael^ with- out afking any licenfe from Mofes, and one told Mofes of it in great difpleafure, and Jojhua thereupon wifhed Mcfesi to forbid them to prophefy, then Mofes the meek fervant of the Lord replied, Enviejl thcu for m-^ Jake? would Gody faith he, that all the Lord's people ii-ere prophets, and that the Lord would put. his spirit upon them all •, Numb.- xi. 29. And fo the godly mind of any faithful teacher, defireth to be helped in the work of the word, that the precious truth of the gofpel, which he himfelf alone cannot fUih- cientiy exprels, ail mens tongues might declare. And fo they do not envy in others thofe fpiritual gifts wliich God hath given them, but do wifli, that every man had a mouth and wifdom given him, to declare the m.yllery of the gofpel, and the infinite love, miercy, v/ifdom, truth, power, redem.ption, and falvaticn of God by Jeflis Chrift, which cannot by all men's tongues be fufnciently pub- lillied in the world. Farther, as no worldly prince or magiftrate hath fjch unlimited powTr over the goods of the people, as to for- bid them to give corporal alms to them that ftand in need, as cccafion is miniftered •, no more hath any power, whe- ther ecclefiaftical or civil, fuch dominion over the v/ord and truth of God, written by the Spirit in the hearts of believers, but that they m.ay at all timies, and upon all occafions, minifter fpiritual alms to them who ilani in need, by the teaching of the gofpel. Wherefore thofe teachers, w^ho are envious that any Ihould- preach the word but themfelves, and their own tribe, as they call it, (becaufe they get great worldly ad- vantage thereby, whereas otherwife they would be con- tented that any fliould preach) and fo would have the civil G g 3 magiftrate 454 THE TRIAL OF SPIRITS. magiflrate only to licenfe tliem to be preachers, becaufe of their degrees and orders, and to forbid all others, they all are falfe teachers and minifters of antichrift. The ninth fign. The true teachers do not only teach the word, but are alfo ready to feal to the truth of it with their eflates, li- berties, and li\'es. Thus did Jefus Chriil, as was foretold by Ifair.h^ chap. 1. 5. where Chrifl faith by his Spirit, The Lord hath opened mine ear^ and I ivas not rebellious^ neither turned a-zvay back •, / gave my back to the finiters^ and my cheeks to them ijcho plucked cf the hair-, I hid not my face frorti JJ:ame and fpit ting. And in the days of his flefh, how v/iliingly did he feal to the truth of his New-Teilament dodrine with his fuffer- ing, and fuffered himfelf to be apprehended by the hands of men, and to be crucified, when he could have com-, manded legions of angels for his fuccour, if he had pleafed, and would have made ufe of his ovv-n intinite and al- mighty power. And this fubmjfllon and willingnefs to fufFer for the truth, Chrift hath commanded all his difciples, faying. He thai ^ill fave his life^ Jhall Icfe it •, and be that ivill loj'e ■ his life for my fake fJo all fave it : And // any man will be my difcipky let hi'm deny him f elf ^ take up the crofs^ and follow me : And again, I fend you forth as fheep among wolves ^ and ye Jhall be brought before kings and rulers for my name^s fake^ that is, for the true and fpiritual teaching of the golpel. Now as nothing will procure us more enmity, than the fpiritual holding forth of the goipd, which will caufe the worldly church to caft out our nam.e as evil, and to cafe ourperfons out of their fynagogues, yea, and alio to kill us, when they can get power ; fo if we be true teachers, muft we be ready and willing to fufFer aU this for Chrift's name fake. Wherefore THE t R I A L O F S P I R I T S. 4^5 T Wlicrefore thofe teachers who embrace the height and honour of this life, and will not own the gofpel of Ghrift; farther than they may thereby procure to themfelves cre- dit, reputation, profit, and preferment in the world ^ and to this end, in doubtful and difficult times carry them- felves'fofubtilly, that whatever party fhall prevail, they may ftill (land on their legs, and enjoy their prefent pro^ perity" and prefci^ment ; and fo are neither hot nor cold, neither truly for the truth, nor openly againft the truth, but feek by all fubtil means to decline the crofs of Chrift; And though in Chriit himfelf, they praife his meannefs, pMrinefs, fimpiicity, fuffering, and crofs, yet they them- felves iare delicate, and cannot endure thefe things for Chriil's fake in themfelves, but bend and fram^e the whole cout*fe of their miniflry fo, as they may obtain all good things from the world, and avoid and efcape all evil things from it y f hefe all are falfe prophets, and miniilers of an- tkhrift; By thefe nine figns (for I iliall name no m^ore now) may the true prophets and miniilers of Chrifb be mani- fefciy didrnguilhed and difcerned from the falfe ones of antichriil, by all the Jirue people of God, who have re- ceived his Spirit. Now let God and his word be true, and every man a liar.^'^^''' ^o-^-:vv\ Ahd^fiow'l-lhall m.ake but two ufe$ of this difcourfe briefly, khd fo conclude for this time. And the firil fhaii be to ■thbfe of you who are fpiritual chriftians : and the fecond to the carnal clergy. ,; ^Firfr, You who are true believers, and fpiritualchflf- tians, may judge aright, by v/hat you have heard, of the preient <:lergy, or common mi niftry of the nation ♦, and may fee by the clear light of the word, that they, for the. generality of them, are not true but falfe prophets ; not the minivers of Chrift, but of antichrift ^ not fent pf God, G g 4 nor 45^ TTE TRIAL OF SPIRITS. nor anointed by his Spirit, but ordained and appointed by men, at their own defire and feeking, for worldly ad- vantage fake •, men who (land and minifter in the church, only in the flrength of their academical degrees and eccie- fiaflical ordination, but do not (land and feed the people, in the ftrength of the Lord, and in the majefly of the nam.e of their God. And this corrupt miniftry or carnal clergy have deceived the people and nations,, with a cor- rupt and carnal underitanding of Chrift, and of the fcrip- tures, and of the kingdom of Chriil, and of the govern- ment of his kingdom, and of all the things of Chriil:: Yea, they have, under the name and pretence of Chriib, fet up a church to antichrift every where, and do con tinually millead thoufands of poor fouls. And this, I fay, is the greateil evil in thefe falfe teach- ers, that under the name of Chrift, they fight againft Chrift, and under the name of the word, they fight againfl: the word, and under the name of the church, they fight againft the church : And this is a grievous abomination of defolation in the temple of God, that they who fliould be the chief for the truth, are the chief againft it; and that they who ftiould be faithful witneiTes to the holy truth of Chrift, fliould prove lying witnefics againft it. If a prophane perfon, or heathen ftiould do this, it would be wickednefs and im.piety even in them •, but this is hor- rible abomination, and antichriftianifm in the church of Chrift, that they, who are come into it as friends, and have obtained the chief places in it, ftiould yet under this vizard be indeed very enemies, and feducers, and hinder- ers of the word of Chrift crucified. Wherefore faith the truth againft fuch, PfaL Iv. 12. // was noi an enemy that reproached me^ then I could have horn it \ neither was it he that hated ?ne^ that magnified himfelf againft me^ forthm would I have hid niyfclf from him •, but it was thou^ a man^ wine equals my guide^ and my acquaintance ^ we took fweet counfel THE TRIAL OF SPIRITS, 457 'cvufifil together ^ and walked unto the houfe of God in com- f)an)\ &:c. And fo thefe falfe teachers are thefe familiar enemies, who cxercife all their hatred under the pretence of love, .alt their enmity under pretence of friendfhip, and pradlife all their wickeJnefs under a form of godiinefs •, and by .this fubt^lty have they deceived the world. They will not plainly contradict the words of the prophets, apoilles, and Chi^ifl, in the letter of it ^ bat will praifc it, and -fpeak well of it •, but yet they are utter enemies to the true and fpiritual meaning of it, both in their lives and dodlrine : and the more thefe men make a fhew of religion and holineis, the greater antichrifh they are in the church. Wherefore to you v/ho are true chriilians, 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 things that is, their carnal doctrine ; have no- thing to do with fuch prophets and minifters, but re- member what Chrlft faith, John x. That his fheep hear -his voice ^ and will not hear the voice of fir angers \ for they know not the voice of ftr angers. And if any of you live in any town or parilh, where fuch falfe prophets are, though they go under the name of godly and orthodox, yet touch not the unclean thing, but know, that it is better for you be- lievers to afTemble together am.ong yourfelves, though you be but few, than to communicate with the falfe pro- phets in their falfe ordinances : feeing Chrifl hath pro- mifed his prefence to his believers, even where but two or three meet together in his name ♦, yea, hath faid, If . any two of youfhall agree together to ajk any thing on earthy it fhall be done of my Father which is in heaven. And if you, having thefe promifes, jfhall meet together among your- felves, in the name and Spirit of Chrifl, in the ufe of the word, and prayer of faith, lo Chrifl himfelf will be with you J and though you be but few, yet are you the church of 458 THE TRIAL OF SPIRITS. of the living God, the pillar and ground of truth, and of that very church, againfi which the gates ofhellfJoall not pre^ vail: And thus much to you fpiritual chriftians. 2. And now for the carnal ckrgy, or falfe prophets, their burden is this, from the Lord* You have run when you were not fent ; you have faid^ .Thus faith the Lord, when the Lord hath not fpoken by you •, you have grieved the hearts of the faithful, and flrengthened the hands of the wicked : You have been forward to advance the form of godlinefs, whilft 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 againfi Chrift and his true church, and more for antichrift and his falfe church, than all the people in thefe nations befides. Y/herefore this is the word of the Lord to you, throughout all your quarters, that the nations Ihall not much longer be deceived by you, nor buy any more of your merchandife, for your v/ine is the poifon of dragons, and the cruel venom of afps -, your dodrinc being the word of philofophy, and not of faith ; after the mind of man, but contrary to Chrifl's mind : to fet up yourfelves and your own intereil, to the prejudice of Chrifl's word and people. Wherefore how much you have glorified yourfelves, and lived delicioufly by this trade of making merchandife of the word of God, fo much torment and forrov/ fhall God give you, and your plagues fhall come upon you in a day, and your judgment in an an hour; and your lovers fhall not be able to help you, nor the petitioners for you, to upliold you ; but God fhall bring you down wonderfully, by the clear light of his word, and his mighty irrefiflable providence accompany- ing it i and the v/orld fliall tremble, and wonder at the noife of your downfal ; and the heavens, and holy apoflles, and prophets, fhall rejoice over you, when God fliall avenge their caufe upon you. And the Lord will fave his THE TRIAL^Q|:/,SPIRIT5. 459 his flock ; and they fhail be no more a prey to yon, nei- ther ih all you any more ferve yourfelves of them. And he will fet up one iliepherd over them, even Jefus Chrift ; and he Ihall feed them, and be their fhepherd. And till thefe things be fully brought to pafs, you fhail be clothed with trembling, when you fhail perceive the Lord is rifen up, to perform all thefe things according to his word. And now for conclufion, if any of you, or moft of you, or all of you, are offended at thefe things, in fuch fort, that you cannot contain yourfelves from anger and bitter, zeal, I do intreat you, to confider ferioufly, hov/ much better, and more profitable to your eternal falvation it would be, for you to refifl, and to refrain from fuch evil and unchriftian pafTions •, 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 fpeedily to Chriil from anti- chrifl, lefl you be inwrapped both in his t^^rppprai and eternal deflrudion. i la rf And thus much was delivered to the Univerfity Congre- . gation in C A M B R I D G E, for a teflimony againfl them, except they repent. The reft, for the fubftance of it, was delivered elfewhere in the Town^ as follow- ,cth. AnnQr i^sz* THE T HE 1 has t'^iqc' TRIAL OF SPIRITS, I J O H N IV. I, &C. Believe not every Spirit y 3cc, IN this fcripture we have noted thefe fix things, iq I. That the apoftle gives the faithful notice of a great evil rifen up, Many falfe prophets are gone into the world, 2. He prefcribes them a fufficient remedy againft that evil i Believe not every fpirit^ but try^ &c. 3. He gives them a right rule for trial, ver, 2, 3. 4. He fhews, with whom thofe falfe prophets, who come in the fpirit of antichriil, fhould not prevail, to wit, with none of the true children of God, ver, 4. 5. With whom they fhould prevail, to wit, with the" worldly and carnal people, ver. 5. 6. He fl-iews, how the Spirit of truth and error may be known in the people, as well as in the teachers, ver. 6: Of the three ftrft of thefe points I have Ipoken already, in the univerfity congregation. The lail time I fpake of tiie ' third thing, that is, the rule of triid, how the falfe pro- phets may be known and difcerned from the true: And^^ I gave forth clearly and plainly out of the word of God, '/ ' nine figns to diftinguifh them, not one of which can pof-^' fibly be contradided, but by the fpirit of antichrift, or'^;^ by the prophane and ignorant world : And then I alfo de-' r, livered two ufes, the one to fpiritual chriflians, and the . other to the carnal clercry, all which you may have re- - courfe to, m the former diicourlc. _ .;u.,^. But how thefe things have fmce vexed and tormented'^L^ the falfe prophets, you very well know •, and how exceed- ingly grieved and angry they are, that this word of God fhould THE TRIAL OF SPIRITS. 461 iliould be taught the people, and that in their prefence. Unto which word of Chrift, they fay by their deeds, as Satan in the poffcfTed faid once to Chriil himfelf in words, Mark i. 24. Let us alone ^ what have we to do with thee ^ thou Jefiis of Nazareth ? Art thou come to dejlroy us ? I know thee who thou art^ the Holy One of God. This unclean fpirit knew, and acknowledged Chrift, to be the holy one of God, and yet would have nothing to do with him, be- caufe he was come to deftroy him. So thefe falfe pro- phets cannot choofe but acknov/ledge (in their hearts at leaft) that the word that hath been taught them, is the holy word of God,, but yet (they fay) what have we to do with it ? for it is come to deftroy us. For the more the word of Chrift is held forth in the clearnefs and plainnefs of the gofpel, the more doth it deftroy them, and their affairs : Their carnal clergy, flowing from the anti- chriftian fountain of the univerfities ; their ecclefiaftical affemblies, arifing out of the clergy j their preft^yterian government, fpringingup out of their ecclefiaftical affem- blies •, their national church, the produd of their preff^y- terian government : together, with their worldly power and dominion, their high titles, their fcarlet robes, their divi- nity degrees, &c. I fay, the word of the gofpel comes with full m.ight and mind to deftroy all thefe, and all their ether things, in which their fouls delight, as bringing worldly profit, power, and honour to them. Wherefore this word, which abafes, and cafts down them, and all their things, and exalts Chrift alone, and all his things, they cannot endure j but do account it their reproach and fliame, and fay to it, what have we to do with thee, thou holy "word of God ! for thou art come to deftroy us ^ an4^ fo, againft" this word, they are angry, and enraged at no ordinary or ^ human rate; but as Dai-id ivxh^ Pfal. lix, They belch out with their mmth^, and make a noife like adog^ and go up and down^ full.of fride curfiUg and lying. • But the Lord 462 THE TRIAL OF SPIRITS. Lord laughs at thefe heathen^ and hath them ifrdcrijwn^ for he feeth the day is comings when they pall wander u-p and down for iueat^ and grudge if they be notfatisjied. Now this behaviour of theirs towards the word of God, is plainly foretold. Rev. xvi. 10, nowhere it is faid, that when the God of heaven poured forth his vial by the fifth angely on the feat or throne of the beafl^ his kingdom was full of darknefs^ and they gnawed their tongues for pain., and hlafphemed the God of heaven., becaufe of their pains and their fores ; and yet repented not of their deeds. Now the throne of the beafl in thefe nations, are the iiniverfities, as the fountain of the miniftry ; the vial poured on them, is the true word of God, or the plain and fimple gofpel, which is the word of faith-, than which nothing is more grievous to them who have been bred up in philofophy, and in the knowledge, wifdom, learning, righteoufnefs and fpirit of the world ; now the primary event of the pouring forth of this vial of the word of God on this feat, is the darkening of antichrifl's kingdom, as it is faid, his kingdom was fidl of darknefs \ it was full of darkncfs before, but nov/ it is difcovered to be full of darknefs-, their philofophy '^ dark- nefs, and vain deceit; their fchool divinity darknefs, and antichriftianifm -, tffeir divinity acts and clerums, dark- nefs; their profciTorlhips of divinity darknefs, yea, all their do6trine, faith, worfhip, works, church-difcipline, titles, ordination, and all are difcovered to be darknefs, even grofs darknefs, by the word of faith : And then follows the fecondary event of the pouring forth this vial, which is, ney gnawed their tongues for pain., and blafphemcd the God of heaven becaufe of their pains and fores which the word infitled on them \ that is, they had not the ordinary anger of men againll the word, but the anger and wrath of devils, caufing them to blafpheme again. But yet for all thefe things, they repented not of their deeds (as we fee THE TRIAL OF SPIRITS. 463 fee minifeftly) which yet would have been more profita- ble for them. And this alfo difcovers them to be falfe prophets indeed, and the right minifters of antichrift : and this appertains to the iixth fign of falfe prophets, which I gave before. The fourth general point. And now I proceed to the fourth thing, wherein the apoftle fhews, with whom the falfe prophets, which come in the fpirit of antichrift, fhould not prevail ; namely, with none of the true children of God : and this is fet down, in ver. 4. Te are of God ^ little children^ and have overcome them^ he- caufe greater is he that is in you^ than he that is in the world. Here now the apoftle fliews the vidlory, which the truly faithful and fpiritual chriftians do obtain over antichrift and his falfe prophets, together with the grounds of that vidory. 1. The vidlory is fet down in thefe words, Little chil- dren^ ye have overcGrae them. 2. The grounds of this vidlory are two. 1. Becaufe the faithful are of God, as children of their Father : 'Te are of Go d^ little children^ ayidhave overcome them. 2. Becaufe that Spirit which the faithful have received, and which dwells in them, is ftronger, and mightier than that fpirit which the world receives, and which dwells in them. Greater is he that is in you^ than he that is in the world, I ftiall firft'fpeak fomething of the vi(flory itfelf-, that is, of that glorious victory, which all the true children of God do obtain over antichrift. For though antichrift and •his teachers do come in Chrift's name (as Chrift hath fore- told) and in, Iheeps clothing; and though they transform themfelves into the apoftles of Chrift, and come with all ■deceiveablenefs of unrighteoufnefs, holding forth a falfe Chrift the head •, a falfe church the body -, a falje v>/ord, a falfe 464 THE TRIAL OF SPIRITS. falfe worfhip, falfe works, falfe ordinances, and all thefc falfe things exceedingly like the true, and in the very form and appearance of the true ^ in luch fort, that they prevail with all the national church, and the generality of the people of the world, which all wonder after them v.^et:, are they not able, by all thefe things, to prevail with any of the true children of God, as Chriit hath taught us, faying. Many falfe chrifls and falfe prophets fball arife^ and Jhall come with lying figns and wonders \ abky if it were pof- fthle^ to deceive the eku : And though they do deceive all others, yet is it not poilible for them to deceive the eledt of God, that is, throughly and fully, as they do deceive others; but the faithful and eledt people of God doefcape their deceits, and do overcome them ; yea, though they be but little children, new in the faith, and young in Chrift, yet do they overcome all the falfe prophets in the world. For thefe little children are fo flript of their old nature, that they overcome the lujls of the flefi^ the lufis of the cye^ and the pride of life ^ which are not of God, but of the world, and through which only, the minifters of anti-;^^ chrift are mighty : and fo thefe teachers can find notliing in them, on which they can lay hold to prevail. Befides, as new born bdbes can difcern and taile which is good and wholefome milk, and fuitable to them, and can refufe^', w^hat is othciwife; and this inftind they have in their" very nature, as foon as they have a being, tojudgeof - their food, which is good for them, and which is hurtful.^ So the children of God, as foon as ever tliey by faith are made partakers of the divine nature, they can immediately judge of the milk of the word, and can furely tafle and difcern whether it be fmcere or adulterated, whether it be good or hurtful for them. And fo in the virtue of their new nature, they reject and overcome all the falfe dodlrines^ ^ of the falfe teachers. And THE TRIAL OF SPIRITS. 4% And thus we have feen all alotig, in thefeveral ages of the reign of antichriil, that Chrift hath always had a peo- ple of his own, though but few in number, and mean in condition, and defpifed of the world, whom antichrifi never could prevail againft, neither by the fubtilty of his dodtrine, nor by the violence of his tyranny •, but they have by their faith and patience, and word of their tef- timony, withilood him^ and his multitudes. Now the grounds of this vidory here named, are two, I. The firfl is, Becaufe they are of God : Te areofGod^ little children^ and have overcome them, Antichriil and his faife prophets cannot prevail againft the truly faithful, becaufe they are of God, as the Spirit alfo fpeaks clfewhere, faying, i Cor. i. 30. Of him are ye in Chrifi Jefus : and they are of God, as children are of the Father, as it is written, James i. 18. Gf his czvn will begat he us., by the word of truth., that we fhould }?e a kind of firfi-fruits of his creatures. So that, as the children of men, are of their fathers, through a natural generation, and being •, fo the faithful are of God, through a fpiritual generation, and being, And as the children of men partake of the very nature of their fathers, fo do the children of God partake of the divine natiire ; the faithful being born again, not of cor- ruptihle^ but of incorruptible feed., by the word of God^ which lives and abides for ever. That as Jefus Chrift (who according to his human na- ture, was a man, and in all things like to us, fm 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 fiefii, according to the love, will and counfel of the Fa- ther ; fo the fame living word, coming and dwelling in the faithful, his members, according to the fame love, will, and counfel of God, they alfo come to be of God Vih in 466 THE TRIAL OF SPIRITS. in Chrifl, as Chrift is of God, according to his human nature. And as Chrifl being thus of God, according to the word of God, that dwelt in his human nature, overcame the devil the head of antichrift, and antichrift and his body, the temple of the devil ; fo do all Chrift's members over- come antichrift, and his prophets, through the fame liv- ing word of God dwelling in them, or through the word of righteoufnefs and life, its being incarnate in them, that is, its being written in their hearts by the Spirit, or put into their inward parts. Wherefore Chrift throughout, that is, from the head itfelf to the loweft member, is called Immanuel^ God with us : or which is all one, God mani- fefted in the flefti. -f tonnes And for this caufe thefe faithful, or little children of God, cannot be prevailed againft, inafmuch as they are of God, and fo 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 righteoufnefs of God, and the wif- dom of God, and the power of God, and the life and light of God, and all the things of God : as the apoftle Taul faith, In the new creature all things are become new^ and all things (that is, ail thefe new things) are of God^ (that is, they are the very things of God.) And fo thefe faith- ful people cannot be prevailed againft by antichrift, or by the devil, the head of antichrift •, but they do prevail againft the dodrine of antichrift, by the do6lrine of Chrift •, againft the fpirit of antichrift by the Spirit of Chrift -, againft the fm of antichrift by the righteoufnefs of Chrift •, againft the error of antichrift by the truth of Chrift ; and againft all the things of antichrift, by the infinite and eternal things of Chrift. Wherefore you fee, 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 all the^¥rial o^^spiRinrs. 467 'till his divlhe things, they cannot be overcon^ of anti- chrift and his prophets ; but they do mightily overconfle them alV through that hnmortai feed of the true and -liv- ing word of God, of which they are born, and in whk}i '^ they live and a<5]:.' ^'^^^ ^"■~' -^^^^^^^^^ ^» b.K:d sri^ irv^h ' But, they that are overcome by ahtichrill: and his teach- ers "through their deceivablenefs of unrighteoufnefs^ they never were the true children of God, but hypocrites, and unbelievers under a form of godlinefs ; that is, as the apoftle ftiles thern, baflards, or falfe children^ who never had received the true nature of God through faith; '^'^-^^^K ■' ^ '■'-- The fecond ground. : :J£r(j "^^'^And^now follows the fecond ground, why the faithful cannot be overcome by antichrift, and his prophets ; to wit, Becaufe g'pmttr is he that is in you^ thmt he that is in the world, ■ ' ' -^ --•'•-■"-i^^'^-:- ,'- ' : :.. : ■"■ ---r^ :.:■-. •And here the Apoftle fhe-ws, that the true faithful chrJf- tians, are not only of God, but alfo have God himfelf dwelling and abiding in them : For they arc hiiilt up . hy~- the Spirit to be thehahitation of God \nnd God is in them of a truth \ and that iibt by created habits of grace, as antichrift 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 himfelf hath faid, and the tabernacle of God, is vjtth rfien. And now, as the fun is never without its light " and heat-' and all its virtues •, and wherever it goes, all thefe *' go along with it, being infeparable from it; lb wherever < the Lord God comes, he comes with all his rig-hreotff- ' feF^^Wifd6M,^-prdw<^^ peace5 joy, and ail his ihlinit^ and ^'eternal" things ; and-whei^^ God MrAfelf is^ th^rc are^ldl ^ the things of God. c^^^—^'^-^*i '--- '.-;-■-■ ■ ..: ^- ':\-\ ^-.•%^. And thus God in his faithful people, is gir^&€^^rtofl:he is thatis in the world; that is,''fe isgre^fer th¥h-^'^dcKrifl:, and the devil his head. He is greater 'in his true Word, than they in their pretended "word; greater in his true H h 2 Spirit, 468 THE TRIAL OF SPIRITS.^.,... Spirit, than they in their pretended fpirit •, greater in^ kii true righteoufnefs, than they in their pretended righteouf- nefs ', greater in his true wifdom and power, than they in their pretended wifdom and power, &:c. Greater is he that is in you^ than he that is in the world. Now for certain, the lefs is overcome by the greater ; and feeing God and his Spirit in his faints, is greater in goodnefs, righteouf- nefs, wifdom,, and all things, than the devil is in anti- chrifl and his prophets •, therefore the faithful, in whom God dwells, and manifefbs himfelf, mufl needs overcome antichrift and the falfe prophets, in whom the devil dwells, and manifefts himfelf. Now hence we may learn feveral things. And firft, we may learn, that antichrift can prevail againft'any outward form of religion and godlinefs, againft any human virtues and graces, and works, and prayers, or any thing that is of man, or flows from him, though in never fo great appearance of holinefs^ as we by fad ex- perience have feen, many men of great feeming religion, famous for preaching, and praying, and reputed pillars m the church, when they have come hither into the univerfiry (where antichrift and his fpirit have remained in their full ftrength, notwithftanding the great confumption which God hath brought on them by his word, in other partsj how foon have they ceafed from that fenfe of the gofpel which they once feemed to have had •, and how fuddenly have they been entangled and overcome with the fpirit of the univerfity, and of antichrift, for worldly honour and ad- vantage flike ? and fo, the higheft and ftrongeft formal religion in the church, antichrift can foon pre vai-l -agaiijft. But antichrift can never prevail againft God in the faints, nor againft the righteoufnefs, wifdom, and power of God in them, all which are contained in his true prefence -, nor againft the faith, hope, and love of faints^ which are the works of God in them by his Spirit; againft thefe anti- chrift THE TRIAL OF SPIRITS. 469 chrlfl cannot prevail ; For greater is he that is in us^ than h^ that is in the world. 1. So then, if thou hafl any thing in thee that is truly of God, or rather, that is God himfclf in thee, that anti- chrift cannot overcome by all his arts and power j but he will eafily overcome any thing elfe. Antichrift cannot prevail againft Jmmanuel^ which is God with us, nor againfl the myllery of godlinefs in us, which is, God ma- nifefl in the flefh ; but every other thing, though it feem never fo angelical, he prevails againft. ,'^1, We may learn hence, that it is not an eafy thing to overcome antichrift, and to get the vidlory over that beaft, and his image, and his mark, and the number of his name •, feeing antichrift's comiing is after the working of Satan- (as the apoftle faith) and through antichrift the 'devil himfelffpeaks, works, and a6ls, yet as an angel of light, in all lying or falfe power, wifdom and righteouf- 'ltefs;*''.aiTd this he- doth for the damnation of men, and to bring them all, who have no true love to the truth, to pe- riili with himfelf for ever. And his operation of error, is foniiglity and efficacious, that it cannot be refifted and overcome by any rn all the world, but by thofe who are born of God, and do partake of his nature and prefence in thern. For the power, wifdom, and righteoufnefs of antichrift and his prophets, which is fo fuitable to the na- ■t.ure of the world, and fo glorious in its eye, cannot pof- fibly be overcome, but by the true power, wifdom, and ^ righteoufnefs of God, in his true children or prophets. -b: 3. Hence alfo let-.us karn, not to be difmayed at anti- id^rift, and his prophets, who have in all ages got fuch reputation, power, and glory to themfelves in the world, becaufci of their feeming learning, righteoufnefs, and re- rligion V feeiBg Chrift in us, and in all his poor people, is - infinitely more mighty than they, are, and the devil in them •, ■ .-^riiiftthmg ^a^i prevail againft us, except firft it can pre- 470 T H E: :t R I A L O F S P I R I TST vA ag^iiift Chrift. Wherefore if we in ourfclyes . :&re never fo weak, and through our weaknefs never fo fearful and trembling, yet let us not be difcouraged, or faint, feeing; our niieht is not in ourfelves, but in Chrift, who dwells 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 ftrength, let us abide by his word and doctrine, dveri fo fufFering and death, if need be : and in all thefe evils wc fhall overcome them, by whom we feem to be Gvercome, as alfo Chrift our head did. )... ...A ^iit Ir And thus much for the fourth general thlngiiiaibio The fifth point. oa^m^&iui The apoftle fhews with whom antichrift and his teach- ers Ihould prevail, to wit, with the worldly^ and .girgal people, verfe ^. v-^rB n;)ff// gf? ^vyio ".^^hey ure of the worlds therefore fpeak they of the worlds and We world hears them. ;ij sbilj The world hears them. f 'Hov/ Antichrift and his prophets prevail with the worlds- and worldly people, and do obtain their favour, ]oy.^ and applaufe : and they are their auditors, and delight J» them and their doctrine. . i.v.-^ ^■" Now by the world here is meant fuch people,, who though they have an outward chriftianity and religion^ yet inwardly remain in their natural condition and corrup- tion, without any true renewing through faitli and. the Spirit. And all fuch pcopL% notwithftanding their fetiii* ing religion and righteoufnefs, do love themfelves and this world, and the things of it, better than Jefus Chrift and his truth. And thefe here are called the world : and this world, or thefe worldly chriftians, do hear and entcj:^ tain the teachers of antichrift and. their dodrine. ^..yO lo Two grounds of . Vs^hich the apoftle here gives ..tls' (to wit, why thefe people cleave to thefe teachers.) I. The THE TRIAL OF SPIRITS. 471 I. The firft is, becaufe thefe teachers are of the world. i«*^w^ Becaufe they fpeak of the world. jms^ :e ,!:^p i. They are of the world. •onThatis, though by their breeding and profefTion, their degrees and ordination, they feem to be fet at a great dif- tance fi'om the common people, and to be nearer the kingdom of God, and the knowledge and poiTelTion of it, than the common people of the worlds yet for all this, they indeed, and in truth, are ftill of the world •, and all their liberal education, their manner of life, their fludy, knowledge, learning, languages, fciences, degrees, and ordinations, doth not at all change their inward evil na- ture, mind, will, affections, nor the corrupt difpofition and principles in which they were born ; but notwithftand- ing all thefe things, they are ftill the very fame through- out, as v/hen they came firft into the world, being def- titute of a new birth and heavenly nature : Nay, by all thefe things they are more taken into the fpirit of the world, into the corruptions and evils of it, into the pride, luft, covetoufnefs, and ambition of it, by how much, through fuch endowments and accomplifhments, they think themfelves better than other men ; and fo, not- withftanding their academical degrees, and ecckfiaftical orders, they are not Icfs, but more of the world, even fully of the world. And hence we may learn, that it is not ftudy, parts, breeding, learning, nor any natural endowments, or ac- quired accomplifhments, that will deliver any man out of this world (of corrupt ftare of m.ankind) or that can change his nature, or give him the leaft place or intereft in the kingdom of God -, but only a new birth, and true faith in Jelus Chrift, whereby we are made the children of God : without which men are ftill of tlie world, not- withftanding all their other iinprovements. H h 4 And 4-2 THE TRIAL OF SPIRITS: And this very thing manifeils, that univeiTities cannot be the fountains of the true miniftry of the gofpel, feeing all the education in it, philofophical, moral, and theolo- gical, cannot change mens natures, or deliver them from their corruptions, or tranilate them one hair's-breadthout of this prdent evil world ; yea, generally we fee, that by univerfity-education (as things have hitiierto been manag- ed) youth is made more of the world, than they v/ere by nature, through the high improvement of their corrup- tions, by their daily converfe v/ith the heathens, their vain philofophers, and filthy and obfcene poets ; and by thefe heathenifh abominable accomplifhments, ai-e they made the more fit teachers for the world and worldly people^ and become the more fuitable to them, and obtain the greater aptnefs and ability to pleafe them. Wherefore it may be moft truly faid of that miniftry that flows tnerely from the fountain of the univerfities, that it is of the world. And now, when the teachers are of one nature . and principle, of one heart, mind, and confent with the liear- ers, there muft needs be a great agreement between them ; for each one approves and loves that which is like him- felf •, and fo the worldly people muft needs cleavc^^i> the. teachers that are of the world, . ^ .; . Yea farther, and which is very confiderable, the world can endure and like any dodrine, though in the letter, never fo holy and fpiritual, from fuch teachers as are of one nature and fpirit with itfelf. And he that fpc^ks of the things of Clirift, without the Spirit of Ghrift, and. by: tlie fpirit of the world, can never, by any. fuch dodrine, be grievous to the world, but rather acceptable :. Seeing there is more in the nature of thok teachers to reconcile the world to them, than in their doi^^trine tofet the world' a»^ainft them : For the >vorld cannot but agree with thofe t.:achcrs that are oi' il-.e v.Lwld, Ic^ cl)ti;ii.itafti"iftieJa.the . Ucicr be v^hat it will. ,jj . .^^ --.^H^ U'Ulvq'^ 'fy Whereas THE TRIAL OF SPIRITS. 473 ; Whereas. on the contrary, the faithful are not of the world, but of another feed, nature, and principle, which is in dire6l enmity to the v/orld; and fo they, fpeaking the the things of Chrifl: in the Spirit of Chrift, mu ft needs be grievous and troublefome to them who have the Spirit of the world •, and the friends of Chrift crucified, cannot but be grievous to the friends of this world. , ? And this for the firft grounds 2. The fecond ground, why the worldly people hear the worldly teachers, is this. Becaufe they fpeak of the world. For as they are, fo they fpeak •, Out of the abundance of the hearty the mcuth fpeaketh \ and fo they that are of the world, fpeak of the world : and this we may conceive of 'in three particulars. 1, The worldly teachers fpeak of the world, that is^ they fpeak the fpiritual word of God in a carnal and world- ly fenfe •, they fpeak of divine things, as of human things, according to their natural and human mind, reafon, know- ledge, learning, and underflanding of them. And fo, they give forth Chrift himfelf, and his kingdom, and all his things, his redemption, reconciliation, falvation, as alfo faith, hope, love, and all the graces of the Spirit, arid riches of Chrift, they give forth all thefe things, in a" carnal underftanding and notion to the people. And the world can like well enough of Chrift, his kingdom, and things, in a worldly fenfe ; they can bear, or endure faith and repentance, and the new creature, and the new Jerufalem, in a carnal fenfe-, while in the true fpiritual fenfe of them, and as they are in themfclves, and accord- ing to the mind of Chrift, the)' are the greateft enemies ta tHem that can be. Now believers muft know in this matter, that whoever fpeaks the things of God's Spirit, by the fpirit of a man, or fpiritual things, in a human, carnal, and worldly fenfe, i^ 474 THE TRIAL OF SPIRITS. is a falfe prophet, and teacher of antichrift. Whoever reading or hearing the gofpel of God our Saviour, doth iinderftand and frame it after his own human fenfe, and doth not fo underftand it as the Lord hath fpoken it, he is a falfe prophet, underftand ing and fpeaking the gofpel after his own mind, but contrary to Chrift •, and thefe 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, fpeaking fpiritual things in a carnal and v/orldly fenfe, and according to fuch an ap^ prehenfion as they have already in their own hearts, they' do exceedingly cleave to, and embrace fuch teachers, amt their dodtrine. ^ "^ brui^ilr^rh^ zhlbaB illidD juB For fuch do6lrine, man in his natural condition can well like of, feeing it leads men only to a change of out- ward works, and to a performance of outward worfliip; which any man by his own natural abilities can perform : and the world can well endure to put on the faireft form of godlinefs, and the ftrideft, fo their nature inwardly may remain the fame. And thus the worldly people comply readily with the worldly doftrine of the worldly teachers, feeing it is after the fenfe and mind of man. But on the contrary, Chrift and his feed, as they are not of the world, fo neither do they fpeak of the world, but being of God, they fpeak the things of God accord- ing to God; they fpeak of the things of God by the Spt'^^ rit of God, and fo according to the mind of God : the^ fpeak of the things of God, in the wifdom, righteoufnefs, truth, light and life of God ; and thus the world cannot endure the word, nor thofethat teach it. 2. The prophets of antichrift fpeak of the world, that i?, they turn the word of God into worldly and carnal doftrine, for worldly advantage fake; they preach the fpirilual word of God carnally, that they m:iy make it Icrvc I^ E ;!r R 5 m^ Cr^ S P 1 R i T S. 47 5 %ve- their o^^tiiriis-aft^ ends. That word of the gofpel^- \y'kic:h God ^ hath giv^n only to. ^ ferve the fpiritual and eternal welfare of his church, the worldly teachers frame and life this,_oTily thereby to ferve their own worldly cre- dityand reputation, their worldly profit; and preferment^ and their worldly authority and dominion.. . .,. _ ;^^ And thus that word of faith, which in its own.prpper nature and working, calls off all men froai this world, and the things of it, to the kingdom and glory of God. j they make this very word to found carnally, that by- it they ri).^y. feel?, .theyinfelyes, and the things of this pjrgfent But Chrift and his feed, who are of God, they ipeak of God, and not of the world, feeking no worldly thing at all by the word of God, which they teach and hold forth, as is manifeft in the life of Chrift, and his chriftians.- 3. The minifters of antichrift, or worldly teachers, fpeak of the world, that is, they turn the word of God into worldly do^rine, that thereby they may avoid the crofs, which the word of God, in the fpiritual fenfe of it, would eertairily expofe them to. But now thefe worldly teachers, as they love the world, fo they cannot endure the crofs, that is, reproach, poverty, Ihame, fufferings and death for the true word. Wherefore they preach the gofpel in fuch a fenfe as Ihall pleafe the v/orld, but never offend them ; as fhall make the world their friends, but never tl:ieir enemies -, for they cannot endui-e to think of, much lefs to fuffer the utmoft hatred and perfecution of the world for Chrift's name's, fake. Wherefore I fay again, though in CJirift, they will praife his reproach, his fhame, his poverty, his tribulation, hi& death and crucifying, yet, they cannot endure thefe things in themfelves, for his truth's fake ^ but are moll carcfiil and (luiious to preach the word of God in fuch a worldly fenfe, as fhall never provoke the world agalnft them, to do them the leaft harm ; 476 THE TRIAL OF SPIRITS. harm -, but fhall rather incline them to confer upon them, accordincr to their own phrafe, all countenance and main- tenance. And thus the worldly teachers fpeak of the world, in this fenfe alio. But Chrifl and his feed, who are of God, they fpeak not of the world, but of God •, that is, they fpeak the word of God according to God, never regarding whe- ther the world be pleafed or difpleafed therewith. Yea, they fpeak God's word according to God's mind, though they certainly know that it will procure them all forts of reproaches, and tribulations, and all manner of evil to be fpoken and done againil them •, inafmuch as they love God and his word, more than themfelves and this world : and fo, they are fo far from declining the crofs of Chrifl, which the right confefl'ion of the word will bring upon them, that they account it their greateft glorifying, to have fellowjhip with Chrift in bis fufferings^ and to he made conformable to him in his death : all which things he en- dured, becaufe he fpake God's word according to God's mind, and contrary to the mind of the world, and worldly church. And thus we fee by John's dodrine, who fpake by the Spirit, who they are, with whom antichrift and his falfe prophets prevail, to wit, the world, and worldly people ; as alfo the grounds why they prevail with them, namely, becaufe they are of the world, and fpeak of the world. And now for the ufe. -^^^ ^"^ The world hears thefe teachers, who are, and fpeak of the world. And hence, firfl we learn, that antichrift and his pro- phets, the worldly teachers, come with fuch deceiveablc- nefs of unrighteoufnefs, that no natural or worldly men whatever, of whatever parts, learning, knowledge, righte- oufnefs, can pofTibly difcern them. If men are but na- •' '^^^"^-"^ tural THE TRIAL OF SPIRITS. 477 tural raen, though never fo accomplifhed, and chrift de- ceives them all, and makes them his difciples. For antichrift comes fo fubtilly, and in fuch glorious appearances of holinefs and religion, that none can know him and his ways, except they be fmgularly taught of God ; according to that of Chrift to his difciples, To you it is given to know the myfteries of the kingdom of God^ to them it is not given. And to whom it is given to know the myfteries of the kingdom of Chrift, to them alfo it is given to know the myfteries of the kingdom of antichrift: and none can truly know, either the one, or the other, .without a fpecial gift from God. Whence it is moft evident, that men are not able to un- derftand antichrift, and his kingdom, and things, as they are men learned inphilofophy, and in the knowledge of the tongues, or as they are men of fuch and fuch degrees and titles in the univerfity, or of fuch and fuch ecclefiaf- tical orders in the church : I fay, men by all fuch abilities and accompliftiments, as they fpeak, are not able to dif- cern antichrift, but rather are the more ready to be over- come by him, feeing by all thefe human and ecclefiaftical things, antichrift can lay the fafter hold on them, and make them the more his own. And antichrift muft needs be unknown to fuch men, in- afmuch as Chrift himfelf, as he is held forth in the word, and whatever he is and doth, both in himfelf and members, is wholly unknown to them •, yea, is fo ftrangely un- known, that by a prodigious miftake, they do judge Chrift, and his members, and their dodlrine to be anti- chrift, and his members, and their dodrine : And on the contrary, antichrift and his members, and their dodrine, they do account and efteem of, as of Chrift himfelf, and his members and their dodrine. And thus is the multi- tude of carnal chriftians, which are even the whole world almoft, through the eftedual operation of Satan, brought to 47^8 THE TRIAL OF SPIRITS. to think and believe afTurediy, that the prophets 6ranti^ chrift, who handle the fcriptures' cafnally, und after the mind of man, do verily teach the very doftrine and truth of God •, and of this they are fo confident, that they would have the worldly powers and magiftrates to force all men to believe as they fay, and to pradiie as they command. Yea, thefe worldly men, with all their worldly accom- plifhments, are fo deluded by antichrift, that whilft they oppofe and perfecute the faithful people of God, or rather Chrift himfelf, and his word, works, truth, and righte- oufnefs in them, they verily think they oppofe and perfe- cute antichrift himfelf, and the falfenefs of his members. And as the Scribes, and Pharifees, the chief teachers of the Jewifh church, being deceivers themfdves, did "yet call Chrift a deceiver, and in killing and crucifying him, thought they did God good fervice ^ fo the carnal clergy, and the head of them, being antichriils themfelvcs, do yet tell of, and terrify people with another antichrift : And being feducers themfelves, do yet rife up againft the very members of Chrift, as feducers, that thereby they may boaft themfelves to be righteous. So thoroughly and per- fectly hath antichrift deluded and enchanted them, through the cup of the wine of his fo'rni cations. * ' '*^ / '*' t' ^ Thus the whole world is overcont^'by'lrftiefirtff, \nd cannot by all their higheft attainments difcern hini from Chrift', only they, who are born of God, and are his true children, and, being plain, ftmple, meek, and lowly in fpirit, are taught of God, thefe only know antichrift, and overcome him-, but thefe are the little flock:" "^ ''^'^'^ "• Secondly, In that the world hears the minifters of an- :j{chrift. •■ ' • ^- :'-^^-;'^^' "'■ ' We are given to underftand, tharmSi^Mt' a?e'crr\ worldly fpirit,' and through that, are addidted to the world, and-fo feek and follow after the profits, pleafin-es, and honours of this life, they cannot pofTibly underftand the impoftures THE TRIAL OF SPIRITS. 479 impoilures and deceits of antichrift and his teachers^^ but they all arefeduced and overcome by them. .. i^il^^y- Whoever therefore do profefs or pretend to religion ^nd godlinefs, and neverthelcfs live in the fpirit of this worlds and are fwallowed up with the cares and comforts of this world, all fuch chriftians are a fit prey for antichrift;: Seeing, - 1 . Such carnal chriftians are fo addided to worldly oc- cafions, that they cannot attend to the word of God in the fpiritual fenfe of it, which is only known by temptation, prayer, and God's own teaching. And hereupon they want the true light, by which only antichrift can be dif. cerned* For antichrift comes in fo great fubtilty and like- nefs to Chrift, that he cannot be perceived, but by chrif- tians much acquainted with the word, and much mortified and quickened through it. 2. Such carnal chriftians, as they negle6t the word in the fpirituality of it, fo alfo they do love this world, and this quenches in their hearts the love of God : as Johi faith. If any man love this worlds the love of the Father is not in him •, now they whofe hearts are inwardly deftitutc of the true love of God, and yet do outwardly profefs and worfhip God, all thefe are a fit prey for antichrift. ^v;^nd thus the world loving and feeking itfelf, and its own things, receives antichrift whilft it cannot difccrn him. Wherefore the fcriptures do every where give chrif- tians fo many warnings againft covetoufnefs, which takes from men all true defire after Chrift, and all regard, fenfe, and knowledge of antichrift. Chrift therefore faid to his difciples. Take heed and beware of covetoufnefs ^ for where the treafure is^ there will the heart be alfo^ &c. And thus all they, who are lovers of themfelves, and of this world, the greater outward profefiion they make of religion, the more ready are they to receive and, mertain the minifters sHj'boBJM.- ■■/->->V-:-i of 4^6 THE TRIAD OF SFlRiTS; of antichrlft, and their do<5tnne, feeing, they are, and fpeak of the world. ;-"' /^ -H 3. Seeing the world hears antichrift, an"H his teachers,- we are to take notice, that the carnal and antichrillian minifters have a numerous auditory, all the worldly peo- ple cleaving and joining to them, becaufethey fpeak that which is in their hearts. And therefore it is faid. Rev, xvii. 15. That the waters whereon the great whore ^ that is, the ecclefiaftical ftate which chiefly confifls in the clergy, fttteth^ are people^ and multitudes^ and nations^ and tongues \^ fo that thefalfe prophets have all the world to hear them, except the faithful and fpiritual people, and multitude is a certain fign of their church. And Re'v, xv, 7. it is faid, that power was given to antichriji^ over all kindreds^ and nations \ and that all that dwell on the earth Jhall worjloip him^ whofe names are not written in the LamFs book of life. And thus hath antichrift multitudes, even the whole world to follow his teachers, and to lubmlt to them. But let not the true church, and little flock of crucified Jefus, be offended hereat, feeing, they are but the world who hear antichrift's teachers, that is, they are fuch people, 1. Whofe inward nature is earthly, carnal, devilifli. 2. Such, who love an outward form of religion an J godllnefs, whilfl they are bitter enemies to the power of it. • 3. Such, who love fuch a do6lrine and religion, as may {land with their old corrupt nature, and may beau- tify and fupport it; and fo may make them painted fepul- - chers, outwardly fair, whilfl they are inwardly abominable. "^^ 4. Such, who love the word, in the fenfe of their own mind, but hate and abhor it, in the fenfe of Chrift's mind; und reckon it fo, to be the greatcfl error and herefy in llie world. 5. Such, as fo profefs Chrift and hi» gofp^l, as to make diem ferve their own worldly ends and advantages, with- .•ut the leaft regard or refpcd had to Chrift's true kingdom. 6. Such, TH^ TRIAL- OF SPIRITS. 481 ':6^ Such, as love themfelves and their ov/n things, the provifions of the flefh, and a quiet, eafy, and commodious ^ life, better than Chrift Jefus and his things. 7. In a word, they are fuch, as tinder the glorious pro- fellion, and fubtil pretence of Chrift's church, are truly and inwardly the church of the devil and antichrill. Such a people and no other hath antichrifl to hear him, and to embrace and depend on him, and his dodrine, mi- niftry, and ordinances •, that is, the multitude of falfe and carnal chriftians, which are almoil the whole world of the outward profefTors of the gofpel and chriftianity. For as antichrifl and his prophets are of the world, and fpeak of the world, fo alfo the world hears them. And thH§ much for the fifth point. ■ ^' ;. The fixth point. In the fixth place the apoftle fhews, how the Spirit of truth and error may be known in the people, as well as in the teachers, to wit, by the peoples cleaving to the teach- ers of truth, or to the teachers of error, faying, ver. 6. ,W^ are of God \ he that knoweth God heave th U5\ he that is not of God, heareth not us •, hereby know we the Spirit oftruth^ and the fpiril of error, :We are qf God; sto wit, according to his new work- manfliip. in Chrift Jefus, through which we partake of the true nature of God in Chrift, as members, as Chrift himieif doth partake of that nature, as head ; and being thus of God, we cannot but confefs 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 the teaching of God, knoweth us who are born and taught of God •, becaufe we fpeak to them of God, and the things of God, as God himfelf hath taught them of himfelf, and of ills things •, and therefore they readily receive from us that teilimony of the truth, which G«d himfelf, either hath already inwardly taught them, I i or 4^2 THE TRIAL OF SPIRITS. or doth teach them by his Spirit, whilft we yet fpeak by that fpirit. And fo they hear us, by being fatisfied, and acqviiefcing, or being at reft, in the true and wholefome, and faving dodlrine of Jefus Chrift, which we teach. Hereby knew we the Spirit of truths to wit, in the hearers ; when they cleave to the truth of the Spirit, or to the truth, as it is and dwells in Jefus, publifhed by the teach- crs of truth. It follows. He that is not of God heareth not us ; that is, he that is not of God, through a new birth, and the renewing of the Spirit, and fo is deftitute 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 fin, error, dark- nefs, death, enmity to God, and his whole evil nature, he heareth not us •, that is, he doth not tafte, and relilh, and approve, and. receive, and embrace, and love the word of faith, and myftery of Chrift and his gofpel, which we teach; but doth rather hate, oppofe, reproach and perfecute our dodlrine. And hereby know we alfo the fpirit 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 human, and philofophical, or moral, or formal, and national dodrine, publiflied and held forth by the teachers of error. Now hence it is evident, that there are two heads, or chief teachers in the world, which are Chrift and anti- chrift •, and alfo, that there are two feeds, gr generations, which flow from them, begotten by their doctrine : The one is Chrift's feed, the other is antichrift's feed •, and each fort of thcfe people, do join themfelves to their feveral and proper heads; and by this they are certainly dif- tinguiflicd, known, and difcerned. Antichrift THE TRIAL OF SPIRITS. 483 Antichrift and his falfe 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 beau- tified and dignified with degrees, names, and titles •, be- ing exalted to great honour, authority, and power ; beino- full of flefhly wifdom, rhetorical eloquence, andphilofophi- cal learning-, and fo, to human judgment, they are the moft confiderable perfons in the church, and very angels of light in appearance. And they being thus adorned and beautified, to the pleafmg and content of the world, all the world come in, and commit fornication with them, and do hear and conceive them, and are conquered by t'leir enchantments. But Chrift and his teachers come in true humility, and felf-denial, and meeknefs, and lowlinefs, and without the titles and glories of the falfe teachers, which they utterly defpife and refufe ; and without all excellency of fpeech, and wifdom, and learning of this world ; and thefe do contradict the religion and righteoufnefs of the world, and fpeak the truth which is of God, by the Spirit v/hich is of God : and thefe teachers, all the true fheep of Chriil, ': the faithful flock, do own and acknowledge, and they come 'and hear the v/ords of their lips ^ being afllired, that it is ^ not they that fpeak, but the Spirit of their Father which ^fpeaks in them. "^^ For the body and members of Chrifl, do necelTarily ^^cleave to Chrift their head ; and the body and members of antichrift, do in like manner necelTarily .cleave to anti- f '^chrift their head. And as the body and members of Chrift ^•do cleave to Chrift their head, and to thofe that are in his ♦*' "Spirit, and will not join to antichrift, and to thofe that are in his fpirit ; fo alfo the body and members of anti- chrift, do cleave to antichrift their head, and thofe that are in his fpirit, and will not join to Cluift, and to thofe -^that are in his Spirit. I i 2 - For 484 THE TRIAL OF SPIRITS For flich as the body itfelf Is, facli a head will it choofe to itfelf-, and fo a fpiritual, heavenly and faithful people, will join themfelves to fuch a teacher, or rather to Chrift himfelf, in and through him : And a carnal, worldly, and unbelieving people, w'll join themfelves to fuch a teach- er, and to antichrift himfelf in and through him. Wherefore, as they that hear the true teachers, and Chriil in them, and do join and cleave by faith to the word and doctrine whicli they hear, knowing that it is of God, as all fuch are certainly of God, even his true chil- dren and people, and the true fheep of Chrift, inafmuch as they know his voice, and cleave to it : So they that hear the falfe teachers, and antichrift in them, and do cleave to their dodrine and miniftry, and do like, com- mend, and applaud that, all fuch are not of God, but of their father the devil, and the true and natural mem- bers and people of antichrift. And this very do6lrine Chrift himfelf hath clearly taught in his gofpel; as John v, 43. where he faith to the Jews, / am come in my Father's name^ andys receive me not ; another JJjall come in his own name^ and him ye xvill receive* That is, the unbelieving Jews would not come and cleave to Chrift as their head, though coming in the name of God, that is, in the true power, wifdom, and righteouf- nefs of God, becaufe they were none of Ckrift's own fheep •, but antichrift coming in his own name, that is, in his own power, wifdom, and righteoufnefs, they receive him, and join to him as to their own true and natural head. And again, John viii. 47. Chrift faith to the Jews, He that is of Gody hearcth God's word \ ye therefore hear it not^ hecaufe ye are not of God, Whence it appears, that to hear and cleave to the true word of God, taught and held forth by Chrift and his proph'.'ts, is a manii'cft token that \\}<\\ are of God ; but to THE TRIAL OF SPIRITS. 485 to turn away from it, and to defplfe It, and to embrace another doftrine, is as manifeft a fign, that they are not of God, but of the devil •, as Chrift f dch, to the fame peo- ple, ver. 44. Te are of your Father the devil ; for there is no truth in him^ and he abides not in the, truths no more do ye> Again, John x. 4, 5. Chrift faith. His own Jheep follow him., the true Shepherd., hecaufe they know his voice \ and a fir anger will they not follow ., hut flee from hiin., hecaufe they know not the voice of fir angers. Wherefore they that hear the word of faith, in the true teachers of the gofpel, they have in them the Spirit of truth ; but they that diflike and difreliili that word, and join to the teachers and dodrine of antichrift, they all have in them the fpirit of error. And therefore it concerns us, 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 fpirit of error. And thus this fcripture teacheth us how to know and difcern the Spirit, both of Chrift and of antichrift, and that both In the teachers and in the hearers ; both which ^are of great ufe to the true church of God in all times, 'But efpecially in thefc- kft times. And thefe things I have Jpoken and teftified freely, according to the meafure of 'jgrace. given, knowing that they will be as acceptable to ^ the. true friends and members of Chrift crucified, as they 'are troublefome and difp leafing to the members of anti- ,chrift. ^ . 13 3Xb 03 0V^3l ^id bnB m-idO PLAIN AND NECESSARY CONFUTATION Of divers grofs and Antichristian Errors, DELIVERED To the University Congregation, At the Public Commencement, Anno 1653. By Mr Sydracb Simpfofiy Mafter of Pembroke-Hall in Cambridge. Potentior eft Veritas quam eloquentia, potior fpiritus quam ingenium, major, fides quam eruditio: Et ut Paulus ait, ftultum Dei fapientius eft hominibus. Luther, Epiji, ad Cafpar. Bornmm. Projif, Lipfinf, Non eft iftud temeritas, fed fides; neque inconfideratio. fed ratio; ^ neque furor, fed fiducia. Hilarius lib, emir, Conjlaii'uum Auguf iunu w '^•^«'3l ■ td [qiisxft hm, >4 OS aS 13V3fl3cl --I ibb I 4S9 ] An Apology to the Reader, touching the following Reply to Mr Sydrach Simpfofzs. Sermon. IF it fliall feem grievous to any, that I have dealt thus freely and plainly with Mr Sydrach Simpfon, one of the firft Paftors of an Independent Congregation ir England'^ let them confider how Paul dealt with thofe brethren. Gal. ii. to whom, according to his right zeal, and the prefent occafion, he gave no place by ftihje5iion, no not for an hour^ that the truth of the gofpel might continue with the Galatians ; and though thofe brethren feemed to be fomewhat, yet faith Paul^ whatever they are, it makes no matter to me^ feeing God accept eth no man's -pet fen : And fo notwithflanding their reputation, he did not fpare them. Yea, let them confider how Paul at Antioch withftood Peter to the face, for difTembling with the Jews in the cafe of the Gentiles, and for not walking uprightly accord- ing to the truth of the gofpel : wherefore Paul did publickly and fharply reprove him before them all. For no true believer is to keep filence, when the dodrine of the gof- pel is corrupted by the dodtrines of men, or is to be mo- deft in this matter. Wherefore I was compelled to fpeak thus plainly to him, for his grofs prevarication in the things of God : and I am well fatisfied in my confcience in the difcharge of my duty, whatever fhall be the cen- fure of carnal chriftians, who have no true knie of the glory of Chrift's gofpel ; or of the profit of his people, "Vvhom yet Chrift fo loved, as to lay down his life, and to be crucified, for them, Again, if it fhall offend any, that I deal thus roundly againft human learning ; let them know, that I am not againfl human learning upon all accounts, but do allow human learning, fo it be fober and ferious, in its own place 490 AN APOLOGY TO THE READER. place and fphere, as well as other human things : But I do oppofe it as it is made another John Baptift, to prepare the way of Chrifl into the world, or to prepare the world's way to Chrift : And alfo, as men make it neceflary for the true knowledge of fcriptures •, yea, the very undtion for the miniilry. And herein, according to the grace of Chrift, I- both do and will contend againft it for ever : Seeing hum^n learning mingled with divinity, or the gofpel of Chrift un- derftood according to Arifiotle^ hath begun, continued and perfeded the myftery of iniquity in the outward church. Wherefore I do in all boldnefs appear for Chrift, t;he wif- dom of God, againft human learning, the wifdom of the world •, knowing alTuredly, that he is as very antichrift-, who oppofes Chrift as the wifdom of God, as he that op.- pofes him, as the power and righteoufnefs of God : and men may as well bring into the church of God another righteoufnefs than Chrift, and another power than Chrift, as another wifdom than Chrift. Wherefore, as they who bring in human righteoufnefs, that is, civil or mQral rio-hteoufnefs, or any works or duties of men for righte- oufnefs, into the church of Chrift, they are true antichn^s in fo doing-, feeing herein they are contrary to, a^d do op- pofe Chrift the righteoufnefs of God : And as they who bring in human power, or the fecular arm into the church of Chrift, to do, or leave undone, to reward or punifti, to promife or threaten, to encourage or difcourage by thijt, they are true antiohrifts in fo doing •, feeing herein they are contrary to, and do oppofe Chrift, the power of God : So alfo they that bring in human wifdom, or the learning and philofophy of men into the church of Chrift, they a}- fo are true antichrifts in fo doing-, for herein they are con- trary to, and do oppofe Chrift, the wifdom of God \ fqr Chrift is, and is to be, the only power, the only wifdom, and the only righteoufnefs in the church of God^ and he that AN APOLOGY TO THE READER, 49J that brings in any other power, wifdom or righteovifnefs, belides CUrift himfelf, that man is in very deed antichrifb. And in this matter alio, it was necefiary that I ilioiild be bold for Chrift againft antichrift. 3. Again, if any ihall be offended that I fpeak thus freely. againft the univerfities, which are of fuch honourable ef- teem every where in the nation, efpecially with the igno- rant and vulgar people, and with men of all forts, who have not the right knowledge of Chrift and his gofpel ; wherein are fo contained all the treafures of v/ifdom and knowledge, that no part of this treafury is left out thereof, to enrich heathenifh philofophy withal, which by the gof- pel is left as a defolate thing, empty and dcftitute of all true wifdom and knowledge : I fay, if any think that I have too deeply cenfured thefe univerfities •, let them know, that I have done in this matter but as WickUff^ Hus^ hu-- ther^ and feveral others, holy men of God, and happy in- ftruments in the hand of Chrift, have done before me. As for inftance •, IVickliff itxms the univerfities, cajira Cainitica^ Cain's caf- tles ♦, fynagogas Satana^ the fynagogues of Satan, and affirms that they were never ordained or inftituted by Chrift. John Hus^ or Otho Brunfelfius^ if he fet out the contents of the chapters, calls them fatrapas antichrifii^ the lieutenants of antichrift. Luther in his book Contra Amhroftum Catharinum^ fiiew- ing out of Daniel the prophet, that antichrift is rex facierum^ the king of faces, or appearances •, he affirms that the uni- verfities are one of thofe faces of antichrift, and that they are very comely or fightly to look on, and yet indeed are a very chaos and open gate of hell, and that in thefe the moft choice youth of chriftian people are proftituted, and are caft into the open throat of hell : and that in thefe Arifiotle is read, whereby the wits of chriftian youth are pofleffed and bufied with human and heathenifti learning ^ yea, are quite blinded and cpprefted with it. He 4(>2 AN APOLOGY TO THE READER, He faith alfo, that the univerfities are the woe that the fifth angel, mentioned Rev. ix. brought upon the earth : and that whoever it was that did iirft inflitute and confirm univerfities, he was a ftar fallen from heaven to earth : to wit, from the gofpel of Chrift to human learning. And in his expofition on PfaL xxii. he calls the univerfi- ties the mothers of learned men, the gates of hell, and faith, they are called fchol^^ that is, fchools, ludi^ that is, plays, by a fatal name \ feeing they make fport with the fcriptures, and cafl lots upon them, as upon the garments of Chrift, every one dividing to himfelf a fhare of them, ac- cording to his own human and philofophical apprehenfion. And he faith, that the dodors of thefe univerfities are by the fame providence, called do^ores [cholaftici^ that is, fchool dodorsi hcdicriy velillufcrii^ that is, trifling, or may-game dodtors. Again he faith, thofe moft glorious mothers of ftudies, the univerfities, ftink before God with moft loathfome abomination. _ , , r/... ■ Thefe univerfities are thofe antichriftian foldiers, who put a reed into Chrift's right hand inftead of a fceptre: and this reed is philofophy, that vain deceit, or, as the apdftle elfewhere terms it, the operation of error : I;y which philo- fophy^ faith he, the unhappy people of Chrijl began to he go.- vernedy that is, to be feduced, and to be led away from the gofpel of God. And this vain reed they put into his right hand, by preferring learning before godlinefs -, faying, according to their ufual manner of fpeaking, he is alearned and a godly man •, hereby making learning to' take" place cf godlinefs. And yet this philofophy is nothing but a weak reed, which counterfeits a fceptre, rather' than repre- fents it, and fo is nothing but vain deceit-, for there is no- thing propounded in fuch do6lrine but vanity 'aiid lying, though under the title of knowledge arid religion. In a word, he calls them antichrifli lupanariay die ftews of antiehrift. ■ •- -MelanUh^on AN APOLOGY TO THE READER. 493 Melan^bon il^o terms tht univerfities, domos mendaciiy ** houfesofiies5"~and faith. It is manifefl that they are all " heretical by their fchool divinity j which all thefchools " in Europe \i2iYe received from the univerfity of Paris^ "and are thereby infedled with herefy," and he faith, "The fludents in the univerfities, are not the people of " the gofpel, nor yet of the law, but are the people of " yfr(/?^//^'s morals *." And thus it is manifefl that others have fpoken freely and fharply againft the univerfities before now. And therefore wife and godly chriftians will have no jufl caufe to be offefided at me, who have fpoken in like manner^ having the fame caufe. Objection. Now if any (hall obje6l, that they all fpake againll popiih univerfities, and that our univerfities are ctherwife now, than they were then-, and fo, there is not the fame caufe to fpeak againft them now, as there was heretofore. To* this I anfwer-. That though the outward form of grofs popery be taken av/ay from them, as alfo from the reft of the people of this nation, God having put it into the hearts of the civil power to rejed it, after the light of the gofpel had begun to lliine to them \ yet are the brains, heart, bowels, bones, marrov/, finews and blood of the univerfities, the felf-fam.e now as heretofore \ and though the outfide of it hath pafled under a very little change, yet the inner parts of it remain as before, in the full ftrength ^of antichrift's kingdom, and that without any alter4ticn at all. For the felf-fame ftatutes of the univer- fities and colleges ftill remain with them in force, which were atfirft given to them by their popiih founders, through the help of antichrift : and thefe ftatutes are of fuch au- tiierity wi.hj themy that they depart from the rule of - ■^■'-"^^ :..—-:-:--. Chrift's • Omre^fcholas eHeherelicas, vcl thcologU fcholaftica arguit. Ut- imi3. in ApoL pro Mart. Lidl^r. 494 AN APOLOGY TO THE READER. Ch rill's gofpel, to walk by the rules of finful men, * for worldly flipends and rewards fake. Farther, the fame phi- lofophy or heathenifm, and the fame fchool divinity or antichrillianifm, are yet inllilled into the youth and ftu- dents, as were many hundred years ago, in the darkeft times of popery: and thefe things are all in all in the uni- verfity learning and education ^ infomuch, that no man Is of any eileem and reckoning with them, know he the gof- pel of Chriil: never fo foundly and truly, if he be not, as they fpeak, a good philofopher, and fchool divine. So that the univerfity for its infide is the felf-fame now, as it was in JVickliff^ Hus^ or Luther^ s time, being informed and polTeired with the fame heatheniJfh and antlchriilian doctrine now as then : yea, many of the felf-fame outward and antichriflian forms and follies flill remain with them, more than with any other people in the nation again ; even to their hoods, caps, fcarlet robes, do6loral ring, kifs, gloves, their do6loral dinner and mufic : neither could they ever yet to this day find in their hearts to lay alide their very pr^evaricator, which is fome notable varlet, pick- ed out of the univerfity, and brought forth in the prefence of all the heads, ftudents, fcholars, and all the great refort of miniflers and people, at their public commencement, to make fhipwreck of faith and a good confcience before them all •, and in open defiance of the gofpel, which fbands in faith and love, to abufe, and deride, and jeer, and reproach all forts of perfons, of all ages, fexes, profefTions, and this prefently after their divinity adls ; which is a wickcdncfs the very heathen would be afhamcd of; and which plainly declare what kind of divinity is taught and learned in the univerfity, which can endure, allow, countenance, and be merry at that, which fo highly contradifts God's word, and o^rieves his holy Spirit : yet becaufe it makes them meri7 after a full dinner, and puts more joy into their hearts than the holy fcriptures, they could hitherto dif- ]:)enfe withal to this day. And Al4 APOLOGY TO THE READER. 495 And fo however religion^ for the outward form, hath been much reformed in thefe nations ; yet the univerfities, as the flrongefb holds which antichrifl hath had amongft us, have ftill remained much the fame, not only as to the inward fubilance of all things, to wit, their llatutes, philofophy, and divinity, but alfo in a great meafure to their outward forms, as they were in their firfl antichriflian inftitution. Wherefore it was necelTary alfo, that I fhould be plain and free for Chrift's fake, and his church's, againft thefe, as Luther calls them. Hews of antichrifl, and dens of thieves; who have been, and flill are the conftant and fruitful feed of antichrift's kingdom in the world, out of which it might fuddenly on all occafions and opportunities grow up afrefh, how greatly foever it had been before wafted and deftroyed among the people, by the clear word of God, and his mighty providences and works accompanying it. Now as it was neceffary this work fhould be done, fo through the grace of Chrift, was I made willing to do it, feeing nobody elfe more fit and able did appear. And well knowing, that he that provokes the univerfities and clergy againft him, provokes " principalities and powers, and the rulers of the darknefs of this world " againft him ; as is evi- dent in the example of JVickliff^ Hus^ Luther^ Tindal^ and others : I have therefore, according to Chrift's counfel, fat dovm and counted the coft of this undertaking, and after ail do fay, the Lord is on my fide ^ I 'will not fear what man can do unto me. And fo I cornmit thee, Chriftian Reader, . tJOj^ that grace which is from God, to keep thee in this new , hftur of temptation, if the Lord fufFer it to come forth ijpQn the earth. A f4^. Again, if any fliall object in reading this reply, that I myfclf make ufe of human learning, whilft I fpeak againft it. I arfver; What part of philofophy is here made ufe of? or who of the heathens are here quoted? I have chiefly pagdv.yle of the teftimony of Ipme faithful chriftians, who have 496 AN APOLOGY TO THE READER. have lived in feveral ages, and yet have all witnefTed by the fame Spirit the fame truth. And it is no more human learning to quote believers in the church fmce Chrift, than to quote the patriarchs and prophets before Chrift, or the apoflies and evangelifls which immediately followed him. 5. And laft of all. If any fay, I myfelf relate to the univerhty, why then do I fpeak againfl it thus ? I anfwer •, That I neither do, nor will relate to the uni- verfity, as it is polluted with any of the abominations herein mientioned : But as by the providence of God alone I have been brought to that relation in which I now (land, and continue in it, againfl the wills and workings of many ; fo through his good pleafure I will remain, till he fliall otherw'ife difpofe of me •, and during my fojourning with them, I will not fail to teilify againfl their evil, and to endeavour to win all thofe, v/hom God (hall perfuade to receive his truth, from heathcnifm to the gofpel, and from antichrifl to Chrifl. Wherefore let none be offended that I am made willing to hazard and part with my worldly accommodations for Chrill's name fake •, but let them rather praife the grace of God, which hath enabled me to witnefs a good con- felTion, vvhatever worldly difadvantage I might run into thereby. Wherefore, welcome the rightcoufnefs, power, wiidom, truth, word, and whole kingdom of Chrifl, though they fwallow up all my earthly accommodations : For fuch fear and love of his name, hath the Lord gracioufly put into my heart, that I would not willingly conceal any thing of his mofl precious truth, either to gain or to pre- ferve to myfelf the whole world. And fo, righteous Fa- ther, not my will be done, nor tlieifs, but thy will be done in earth as it is in heaven, T H £ THE xm'A O F MrSvDRACH Simpson's Errots. Isaiah Ixii. i; For Siorfs fake I will not hold my pace ^ and for Jerufalem^s fake I will not refi^ U7itil the right eoufnefs thereof go forth as hrightnefs^ and the falvation thereof as a lamp that hurns^ MASTER Sydrach Simpfon at the Commence- ment, Anno 16 §^^ preaching to the Univerfity Congregation in Cambridge^ and to many others, efpecially minifters there gathered together at that time, from feveral parts of the nation, among other things, he Itx. fall in that difcourfe of his, thefe grofs and antichrlf- tian errors. The rehearfal of the errors= I. " He brought in that fcripture, 2 Kings vi. i^ 2, which was his text : the words whereof are thefe. And the fons of the prophets faid unto Elifha^ Behold now the place where we dwell with thee^ is too fir ait for us \ let us go^ we pray thee^ unto Jordan^ and take thence every man a heam^ and let uS make us a place where we may dwell : and he anfwered^ Go ye. This fcripture he ufed to prove the lawfulnefs and reli- gioufnefs of the prefent univerfities, and the ufefulnefs and necefTity of human learning to the church and mi- ni dry of the New Teflament. And what the fcripture fpeaks of thofe fchools, he brought to countenance, en- courage and juflify thefe : adding, that if it were objeded, that that was the Old Teflament : he did anfwer, that K k the 498 THE CONFUTATION OF the Old and the New were not diflind Teflaments, but adminiftrations : thereby holding forth, that the univer- fities now, are anfwerable to the I'chools of the prophets that were then ; and that the univerfities arc as agreeable to the New Teftament, as the fchoois of the prophets tu the old. 2. That they who have endeavoured to pull down fchoois, have always been men who were found enemies to religion. So Julian the apoftate ihut up the doors of the fchoois, becaufe he would have all religion to go down. 3. That the knowledge of heavenly things cannot come to us but by things on earth, and that all divinity is fwad- led in human learning. 4. That Paul was brought up at the feet of Gamaliel \ and that God took him fo fitted, and made him an able minifter of his church. 5. That mens hatred to God, doth as well appear in their hatred to human learning, as if they hated the fcrip- tures. 6. That if the Spirit teach without means, nien may as Vv'ell be without the ordinances, as without the univer fities and human learning. 7. That men now are not to receive the Spirit, in that immediate way to underfiand i:he fcriptures, in v/hich it was given to them who wrote theTcriptures. 8. That men now are to get knowledge by lludies and human learning, and not by infpiration. 9. That hunian learning is as the out-works to the fort of the gofpel, and as the outer court to the temple of the gofpel : and fo, if you will keep the fort v/ell, you m.uft keep the outworks ilrc^ng ; and if you v/ill prefcrve the inward, you muft look to the outward court. 10. Butv/hatis the bottom of all this, faith he, to wit, of fome mens appearing againd human learning, as the undticn of the miniflry, and againil the univerfities as the fountain Mr S. SIMPSON'S ERRORS. 499 fountain of the miniilry, but this ? that fome fay, they are one with Chrift -, and as Chriil hath the divine nature in him, fo every believer hath , and he that hath God in him, need not go to any man to learn ; wlitereas in John xvii. Chriil fpeaketh of believers as at an infinite diftance from him : And if believers be fo united to Chrift as they fay, then will follow, that Chrift ftiould not be the only begotten of God; and that Chrift and we fhould be equal, and he not our Lord, &c. 11. Arts and tongues are the^cups in v/hich God drinks to us. 12. We fliall never keep up religion, if we keep not up learning : but when learning goes down^ religion goes down too. 13. Seeing religious foundations are fo ancient, then keep them up : your deftruclion will never be but from your- felves." Thefe notes were taken from Mr Simpfoffs mouth, and delivered to me by an honeft hand, and affirmed to be true for the fubftance of them j and I alfo heard feveral others, who were hearers of that fermon, relating the fame things. Now becaufe I find that this doftrine hath not only grieved the hearts of the faithful, but alfo ftrengthened the hands of the carnal and evil people : The things which he then delivered being ufually the thoughts of their hearts, and words of their mouths ; I thought it my duty, being fet in my place for the defence of the gofpel, to give a public reply to fuch grofs errors fo publickly de- livered, to the danger .of fo many-^ and which, one would never have thought Ihould have proceeded from fuch a man •, efpecially after the day of the gofpel hath fo far dawned, and the antichriftian ftiadows are fo far retreated and flown ^way. K K 2 And 500 THE CONFUTATION OF And fo I fhall begin with the firil of thefe errors, and proceed in the order in which they are fee down. I. ERROR. He brought that fcripture^ 2 Kings vi. i, 2. touching the fons of the prophets, aflving leave of Eiifia to go and build at Jordan^ to prove the lawfulnefs and religioufnefs of the univerfities, in their prefent ufe and cufloms, &c. Anfwer. To this I reply, that there is a vafl: difference between thofe fchools, and thefe univerfities •, as in many other things, fo chiefly in this •, that in thofe fchools of the prophets, named by him, the holy men of God freely taught the youth, who came willingly to them to learn, efpecially in the corrupt tinges of Ifrael and Judah •, I fay, they taught them only the knowledge of the books of Mofes^ and of the other prophets then extant, and no hea- thenifh knowledge, or difciplines of the Gentiles at all. And thefe kind of fchools began early in the church : For the fathers before the flood, and the patriarchs after, all tauo-ht their children and families the word of God •, and ib each of their families was fuch a fchool. y\rul that we may not be at uncertainties in this matter, it is nianifefl- what doctrine they taught, by that which God i^imfelf ]^\i\lh. oi Abraham^ Gen. xviii. 19. I knovo Abraham., faith God, that he will command his children and houfljold after hira^ that they keep the way of the Lcrd^ and to do jvfiice and judg- ment : This w^as the fum 01 Abraham's dodrine to his fa- mily. And this is farther confirmed by that of Afaph^ Pfalm Ixxv'm. 2,-4. Where he faith, I will open my month in a parable \ I will utter dai'k fayings of cld^ which we haie beard and known ^ and cur fathers have told us : PFe wilVnot hide them from their children^ fhewing to the generation to come the praifes of the Lord^ and his firength^ and the wonderful works that he hath done : Where we plainly fee what doc- trine the cliildren received from their parents, and the pa- rents taught their children from one generation to another; to Mr .S. SIMPSON'S ERRORS. 501 to wit, not vain philofophy, and the difciplines of the heathens, hut the fratfes of the Lord^ and his ftrength and wonderful "ju or ks. This alfo is manifefl by the pradlice of Jehofapbat king of Judah^ who fent his princes with the Levites up and down throughout Judab^ and they only took the hook of the law of the Lord vjith them^ and no hea- thenifh authors, and taught the people^ 2 Chron. xvii. And Ezrn^ after the peoples return from Babylon^ took only the book of the la^y of Mofes^ and read it to them ; and the Levitts alfo read in the book of the Imv of God dif- tinElly to the people^ and gave them the fenfe^ and caufed them to underftand it^ Nehem. viii. And this alfo James the apoHle witnefTeth, A^s xv. 21. faying, Mofes of old time hath in every city them that preach him^ being read in the fynagogues every fahbath-day. So that the faithful prophets of the Lord, during all the Old Teilament, had the chief care in their fchoois to keep the word of the Lord among them in a right fenfe, according to the mind of the Spirit. For feeing the Lord's people are his portion, they knew they were to be care- fully educated and inftruded in the right knowledge of tlie fcriptures, to prepare them fpr the Lord, and to make them meet for his kingdom. And the heeping of the word and do6lrine of God pure, is one of the greatefb matters of all in the church of God : For as the word is, fuch is the worfliip, fuch is the faith^ fuch is the confcience, fuch is all. Wherefore the holy men of God would by no means bring in the philofophy or doctrine of the heathens into their fchoois, to teach that to their fons, or Icholars; but only the true, faithful, and unmixed word of GoJ. OhjeSlion. And if againfl this it be objcded, that Mofes was learned in all the learning of the Egyptians. Anfwer. To this I reply : But did Mofes ever teach any of that learning in the church, or publifh any of the doc- trines of it ? Or did he command, or encourage any of the. K k 3 people 502 THE CONFUTATION OF people of God to learn it ? Or did any other of the pro- phets of the Lord, in any age, teach their fons or fcholars any of the Egyptian philofophy, which was the ancienteit, or the SrfiiTra^diyje table of Hermes Trifmegiftus^ the pretend- ed fchoiar of Mofes^ fo much boafled of, or any other hea- thenifh author wharfoever, of which there we re many then extant ? I fay, let them prove, that but one heathenifh author, w^as read by any of the prophets to their fcholars, and then they will have fome colour for the prefent uni- verfities and their pi*aci:ice : But this they can never do, during all the Old Tellament. Aud now for tiie New Teilament, it is well known, that Chrifl: himfelf, v/ho was the Son cf Goil, mdde of a woman, was the firfc and chief teacher of this doclrine : Even the Son, out of the bofoni . of the Father, full of grace and truth : and he fet up the jBrft cliriftian fchool, and tavight his twelve apoftles, whom at his own pleafure he chofe to himfelf. And what the dodrine was which he taught them, is ma- nifeft in the gofpel •, in ail which there is not one word of heathenifh philofophy, or of the doctrines and traditions of men, but he only taugiit them the words of eternal life \ which no man, nor angel could teach : He teaches that word which is the power, wifdom, and righceoufnefs of God', through which fm is forgiven, and righteouf- nefs is given ; death is deftroyed, and life is brought in •, hell is put out, and heaven is planted, in all them that do believe : He teaches a word, through which the world is renewed, and men are made like angels, and are made meet to partake of the inheritance of faints : He teaches a word, wherein is contained all the treafures of wifdom and knowledge that are in God himfelf. And fo Chrift taught i;i liis fchool no vain philofophy, or heathenifh doctrine ; and yet he came from God, and went to God', and is a pattern for dodrine to all true "Chriflians Mr S, SIMPSON'S ERRORS. 503 Chrlftians that are his difciples indeed : To whom he commanded when he left the v/orld, and went to his Fa- ther, ibat they /Joould teach all nations^ and gather one chrif- rlan fchool out of them all, by teaching them to obferve^ and do whatfoever he had commanded them^ to wit, in the gof- pel i and nothing elle, or more : He commanded them to teach all that, and only that : and promifed himiclf to be with them to the end of the world, in ail fach doctrine. And the apofties accordingly, not by any help of hu- man learning, but when they had received the Spirit, went forth to teach the nations, and to fet up chrifcian fchools every where by their doctrine ^ and they all only taught Jefus, and the refurredion from the dead. Thus Peter firil taught the men of Judea^ and inhabi- tants of Jerufalem^ That God had made Jefus^ whom they had crucified^ both Lord and Chnft\ halving raifed him from the dead^ becaufe it was not pojible for him to be holden of deaths who was the Lord and author of life. And Stephen^ difputing with the Libertines,, Cirenians^ and Alexandrians^ and divers philofophers of Cilicia and AJia,, did hold forth to them, nothing but Chrilt-, and that He Jhould put an end to the temple and law,, and fhoidd change all the cufloms of Mofes. And, They were not able to rejifi the wifdoni and Spirit by which he fpake,, A6ts vi. And Paul,, at the univerfity of Athens,, reproved their heathenifn, and taught nothing; among the epicureans and Stoicks, and other fe6ts of philofophers, but the re- furretlion of Chriftj and his kingdom and judgment,, A6ts xvii, :> He alfo difputed daily in the fchool of one Tyramius^ and that for two years together, and perfuaded only the tilings touching the kingdom of God, brought into the v/orld by Jefus Chrifl, A^s xix. And he lb prevailed with his dodtrine, that many which' ufed curious arts,, brought their books together,^ and burnt them before all men -, and the K k 4 price S04 THE CONFUTATION OF price cf them wns counted at fifty thoufand pieces of Jilver* : So that, as the gofpel prevailed, and the name of Chrift was magnified, fo did people renounce philofophy, and burn their book? of curious arts : To recover which books again out of their afl:Les, if it might be, our univerf ty would give as much money, if they could procure it from good benefa6tors, as they "were then valued at by the hea- -■then. So that as they, through the efficacy of the gofpel, of heathens became chriftians, and threv/ away ail other learning, and burnt their books of great value, left they fhould infed others : So on the contrary, in our univer- fities of pretended chriftians, m,en ufually become triie heathens -, never valuing the precious gofpel of God our Saviour, as they do other hearhenifh and philofophical books. Farther, the fame Pauldwd t afterwards at Ro7ne two whole years in his own hired houfe, and during all that time. Preached only the kingdom of God^ and taught thofe things which concern the Lord Jefus Chrijl^ with all boldnefs : But taught not one word of philofophy. He alfo at Corinth^ a great and famous city of Gre^cfi, full of philofophers and orators, taught nothing among •them, but Chrift crucified^ to the Jews aftumhling-hlock^ and to the Greeks fooliflmefs ; but to them that believe^ both of Jews and Greeks^ Chrift the power cf Cod, and the wifdom oft God^ I Cor. i. And as he made no ufe of human learning all this while, fo \vu I Cor. ii, he plainly renounces it, and rejedls it \ faying, '■\^% h^>i>.^\h\ Ver. I, And /, brethren^ when I came to you^ came not with excellency of fpeech or wifdom., declaring unto you the teftimony of God. ^ 'Ver. 2. For I determined not to know any thing among you^ fave J^ftfs Chrift^ and him crucified. Ver. 3. * About i25o£". Mr S. SIMPSON'S ERRORS. 505 Ver, 3. j^nd I was with yeu in weaknefs^ mid fear^ and much trembling. Ver. 4. And my fpeech and preaching was not with enticing words of man^s wifdom^ hut in demonftration of the Spirit and power. Ver. 5. nat your faith floould not fi and in the wifdom of man., hut in the power of God. Ver. 6. Howheit., we [peak wifdom among them that are perfect ; yet not the wifdom of this worlds nor of the princes of this worldy which come to nought. Ver. 7. But wefpeak the wifdom of God in a myflery^ even the hidden wifdom ^ which God ordained before the world unto our glory.) &c. Ver. 13. V/hich things alfo we fpeak^ not in the words which man's wifdom teacheth., hut which the holy Spirit teacheth^ coin- paring fpirituo-l things with fpiritual things. In a word, this svhok chapter tends to the utter re- je^lion of philofophy, which is the wifdom of the world, in the kingdom of Chrift, which is the kingdom of God. He alfo in his epiftle to the Coloffians^ chap. ii. gives forth another plain teftimony againfc philofophy, deiiring, ver, 2. ^h at the hearts of the believers might he comforted^ and that they inight he knit together in love^ ayid unto all riches of the full affurance of underflandJng., to the acknowledgment of the myftery of God^ and of the Father ., and ofChrifi^ in whom art hid all the treafures of wifdom and knowledge ; And this, faith he, I fay., left any manfJoould beguile you vnth enticing wcrd: : Wherefore, ver, 8. faith he, B rjj are left any man fpmlycu through philofophy .^ and vain deceit .^ after the tradition of men., after the rudiments or elements of the worlds and not after Ghrift ; for in him dwells the fulnefs of the Godhead bodily ; and ye are compleat in him., who is the head of all principality and power. Here is a fufficient caution againll philofophy, for the true church for ever. For what need w^e, if we are true chrifliansj to turn afide for wifdom and knov/- ledge 5o6 THE CONFUTATION OF ledge, and learning, and curious arts, to the heathen, feeing God hath given Chrifl to us, in zvhom is treafured up all the heights^ and depths^ and lengths^ and breadths cf wifdom and knowledge^ whereby the whole world was made^ and every creature formed and fajlmned-^ and in which it hath its beings fubftftence^ and operation ? Yea in this Chrifl dwells all the fulnefs of the infinite and eternal God, and he is the bead of all principality and power ^ in earth and heaven \ and there is in him alone, infinitely enough to make us wife and learned forever-, without calling in the help and contributions of the vain philofophers, and their foolilli wifdom. It is enough for chriflian fchools, to be taught to know Chrift, by the minifiration of the Spirit j and all other learning that is out of Chrifl, though it feem to be never fo high and deep, all faithful chrifLians are to rejed it, as mere fophillry and deceit. And thus you fee that the apoftles, as well as Chrift, taught their fcholars and difcipks only the gofpel, and {pake not one word for pkiiofophy, hut directly againft it, And the following fathers, and next teachers of the chriftian church after the apoftles, they alfo obeyed the command of Chrlft,, and followed the example of the apoftles in this matter. For the bifliops and prefbytcrs, that is, the overfecrs and elders, had tender regard to the children of chnftians, and did teach them, as well as the people, the pure doctrine of the gofpel •, they held forth to them Chrift crucified, and did exhort them to faith, new obedience, the confcllion of Chrift, and patient fuf- fering-, and did not at all intermingle phiiolbphy with their divinity, but ahvays rcjedted and condemned it, all along the firft and pureft times of the chriftian church ; till the myftcry of iniquity began to arife, and did cunningly in- fmuate itfelf into the church, by the means of human learning. And Mr S. SIMPSON^s ERRORS. 507 And here it will not be amifs to relate what Jufiin Mar- tyr faith of himfelf, as to this matter ; who was before his converfion to the chriflian faith a great philofopher : and lived about 150 years after Chriil's nativity: He, in his dialogue with Tiry/>^^, relates, "Howfirft he joined himfelf to that fed of philofophers called tlie Stoicks, and after to the Penpateticks, after to the Pythagorean fe6l, and after to the Platonifts \ but had no fatisfadion in his 'mind by all this knowledge : But at laft, he beholding the tor- m.ents and fufferings of chriftians, and feeing thern bear them with fuch comfort and conflancy, he did thereby conceive that it was im.pofTible for that kind of people to be fubjefl to any vice, or carnality \ which vices of their own nature are not able to fuilain any fharp adverfity^ much lefs the bitternefs of death. And hereupon he be- gan to love and fearch after the chriflian religion •, and being a{ili6led in mind, he did withdraw himfelf into aib- litary place, where there met him an old ancient father, ' of com.ely vifage, and gentle behaviour, who began to reafon with him, and to tell him that there was no know- ledge of truth among the phiiofophers, v/ho neither knew God, nor were aided by his holy Spirit : And did farther reafon with him of the inimortality of the foul, of the re- ward of the godly, and punilliment of the wicked. Then Jnftin being fatisfied with his reafons, yielded to him, and demanded of him, how he might attain to that true know- ledge of God, whereof he had fpoken ? Who counfel- led him to read the fcriptures, adjoining therewith pray- er, &c.'' And as this Jiiftin left all other learning, and betook himfelf only to the fcriptures ; fo in the underflanding of the fcriptures he rejeded all his philofophy, and philo- fophical apprehenfions ; faying, that " the interpretation " of the fcripture is to be accommodated to the will of the " dodtrine 5o8 THE CONFUTATION OF *' dodlrine of the Spirit, and not to human reafonings *.' And that he might be fure and fafe in all things, he had conftant recourle to the fcriptures, thus underflood. So that Juftm Martyr being efi'edually converted, wholly left his philofophy, and betook himfclf to the fcriptures, and taught them to the church, as he had been taught them of God, by his Spirit. Conftantine the Emperor f, though he were the firfl that brought in the myftery of iniquity into the chriftian church, by mingling the civil and ecclefiaftical ftates and laws together, there being in his time, a great increafe of chriflians, through the miniflry of the gofpel, and a great confluence of them to his Imperial city for the word's fake, he wrote to Eufebius Bifhop^ <:{ I^icomedin^ in a fpe- cial letter, " Wherein he denred him with all diligence *' and fpeed, to procure fifty volumes of the fcriptures *' to be written in parchment well and legibly, and in ''* fuch a bignefs or volume as might be carried with " the greatell eafe ; for the further teaching and inftrud- *' ing of thofe that came to attain the knowledge of the " chriftian religion :" Judging it mofl: m.cet, that chrif- tian people fhould be inflructed in the doctrine of Chrilt only, and not in heathenifli philoibphy. And though afterwards, when the fuffering times of tlie church began to be over, chriftians became more carnal and fecure, and that in the very days of Co^iftdvtine^ and fo began to decline the word of faith, and to fecjv after philofophy-, yet had' God in all the ages of his church fome of his fervants, who did rejedt it, and did cleave only to the word : among which, I fliall only for the prefent, produce the teilimonies of Ber no ^ who lived above fix hundred years ago, and Zui^glius of latter times. Berno^ * Non ad humanas ratloncs, fed ad voluntatcm doftrinac Spiritns, interpretatio eft accommodanda. Juflin. in Expofit. fidd, f Eufcb. lib. 4. dc vita Conflantiq. Mr S, SIMPSON'S ERRORS. 509 Bemo^ who lived about the year 1008, and was a man furniihed with all forts of learning, faith, " That he had " for many years rejedled as dung the figments of the " poets, and the hiftories of the heathens, and the lludy " of fecular letters, and had converted the whole intention " of his mind to the word of God, and the divine things "contained therein*:" And accordingly, he taught no other dodrine to any. Huldricus ZuingUus alfo, Paftor of Zurich in Helvetia^ a man who had been educated in all kind of learning, and was after through faith and the teaching of God an eminent inftrument in his church, he faith thus of himfelf; " When, faith he, I being yet a youth, was exercifed " in all forts of learning, I can truly fay, that I did not " profit lefs than the reft of my equals : But when about " feven years ago, I betook m.yfelf to the iludy of the holy " fcriptures, then the things that I had before fucked in, or '' lep.rned from philofophers and divines, did procure me " fo much trouble, that being then moved by the au- " thority of the fcriptures, I judged that all thof« tilings " were to be caft away and counted as dung, and that the " true mind of God, was only to be received from his *' pure and fniiple word. And therefore I began humbly " to intreat the Lord that he would vouch*fafe me his own " light : By which m.eans it fhortly came to pafs, that ^' the reading of the holy fcriptures did much delight and " pleafe me ; and they being nakedly and alone propound- " ed, did flow unto me with more eafe, than if I had read '* them divided and dillraded with varietv of coiiiments ji .'* And * i?(fr^(7 Augienfis abbas. Se multis jam annispoetarum figmentact Paganorum hillorias, feculariumque literarum ftudiaj vclut ftercora. relpuifle; omnemquc mentis intentionein ad divina psifcrutandd. con- vertilTe. In Epiji. ad NiagmfuL II Cum juvenis aJhuc. in ornni difciplinarum genere exercercrj certo affirmare poffum, me non minus quam reliquos joquales nitjos profeciiTe, &c. Zui.n^l. Ith. d- Urutud. c^ Vaitat. Vcrhi J^ieu 510 THE CONFUTATION OF And as he reje(9:ed plillofophy wholly, and entertained the word, fo did he only teach this word to faithfiil chrif- tians, who are the only true fchool of Chrift in the world. Now by all this it appears, that the fchools of the pro- phets and apoftles, and of Chriil himfelf the head of them, and of the moll faithful chrifiians, that followed Chrift in the firft and latter ages, were in no fort like the fchools in the prefent univerfities, where human learning, accord- ing to the ftatutes of the univerfities, prevails for the firft fcven years, and they think, youths cannot be made good chriflians except they be firfl: made good heathens. The fchools of the prophets and apoftles would not meddle with the philofophy of the heathen, but led the children and youth prefently to the word of God, and therein to the true knowledge of God in Chriil : But thefe fchools firll lead youth from God and his word feveral years together, to the corrupt reafon, wifdom., notions, conceptions •, yea to the idolatry, blafphemy, atheifm, lulls, filthinefs, and villanies of the heathen, that thereby, in a llrange and antichriftian method, they may be the litter to know and underfland the fcriptures. The fchools of the prophets taught only Mofes and the prophets, to the Jewilh youth •, and the fchools of the apoftles taught Chrifl only and his gofpel, to the children of clirillians : Beit the univerfities lead men both from Mofes and from Chrifl, both from the law and the gofpel, to the heathen, to make men hereby the more able chrif- tians and divines. The queen of the fouth^ neglecting the magi, or wife men of the heathen, came from the utmoft parts of the earth, to hear the wifdom of Solomon : And the Univerfi- ties leave Chrifl, who is infinitely greater and wifer than Solomon^ and go to the utmoll parts of the earth for wif- dom from the heathen. So that in thefe univerfities, there hath been the greateil apoilacy and withdrawing from Mr S. SIMPSON'^ ERRORS. 511 from Chrift, and the greateft difhonour and difparage- ment offered to him and his gofpel, as ever was known in all the world. For, is it not a matter of greateft wonder and amaze- ment, that after that word, which was with God, and was Godj and is God bleffed for ever, hath been mani- fefted in the Hefli, and that flefh of his hath been juftified by the Spirit, to have the fulnefs of the Godhead dwelling in it bodily : And, that this fo wonderful a perfon hath come to his church, in the fame common nature with it, filled with all the righteoufnefs, wifdom, truth, power, life, peace and joy, and all the things of God -, I fay, is it not ftrange, that he, who alone comprehends the fulnefs of all things, and in whom are hid all the infinite treafures of divine and heavenly wifdom and knowledge ; that he alone iliouid not be counted fufficient and enough, no not by thofe who pretend his name to miake us v/ife to falva- tion, which is the only true, excellent, and neceffary wif- dom in the world, and to make the man of God perfedl, and the whole church of God compleat ? but to the c-reat diihonour of Chrift, yea, to the very rejection of Chrifl, the children of chriftians mull be led from the dodrine of Chrift, the Son of the living God, to the doairine and difciplines of the wicked heathen : and to fpend the prime and flower of rh^ir youth in thefe things ? Who but anti- chrift himfelf could have brought ia, and fet up fuch an abomination of deiclaticn in the church of God ? And yet for the better credit of all things, muft thefe corrupt heatheniHi fchools be called " the fchools of the prophets ;" though nothing but the ignorance of the law and gofpel be taught in them -, and the higheft enmJtv to Chrift in all the world, lives and fiouriilies in them. And thus as the chriftian fchools at firft, broiif^ht men from heathenifm to the gofpel •, fo thefe fchools carry men from the gofpel to heathenifm.. as to their great perfedion. And 512 THE CONFUTATION OF Aud the fruit of this education of youth is manifeil : For where hath the gofpel found lefs favour, and more enmity at any time, than from the univerfities P Ridley the martyr, with Cramier and others, being in prifcn in Oxford for the teflimony of the gofpel, writes thus to Bradford^ '' As yet, faith he, there was never a learned man, nor any f:holar, or other that vifited us, fince we came into Bocardo.'* And in another letter to him, he faith, " And yet, as " we hear, the fcholars bear us more heavily than the " townfmen : A wonderful thing, among fo many, never *' yet fcholar offered any of vis, fo far as I know, any ♦' manner of favour, either for, or in Chrift's caufe*." Yea further, where Ihall you fee youth again in all the nation, fo vain, proud, fantaftical, bold, impudent ? Where fhall you meet with fuch mockers and fcoffers at God, and his gofpel, as here? How many hopeful youths have here been facrificed to the heathen, and their care- ful parents, after much cofl, have received them home as full of heathenifli manners, as dodrine ? And if fome are lately become more civil and feemingly religious •, yet is their enmity to the gofpel in its true fpiritual fcnfe, as it is the word of faith, nothing abated •, for fuch as is the docStrine among them, fuch alfo of neceffity muil; their confciences and lives be. Wherefore the univerfities, according to their ftatutes and ufual practice, are not the fchools of tht prophets, or of chriftians., but of heathen men ^ and Piafo^ and An- ftolle, have more .credit in the univerfity, then Mofes^ or Chrift himfclf And, if after their courfe, or running their circle in philofophy, they betake thcmfelves to divi- nity •, yet do they lb mingle, fpoil, and corrupt it with philofophy, according to which they both underftand the fcriptures, and fpeak of them, that their divinity cannot be ♦ Fox, vol. 3. p. 442, 4^3. Mr S. SIMPSON'S ERRORS. 515 be called the Jo(5lnne of Chrlfl, but of antichrift, being wholly contrary to the word of faith. And therefore Mr Smpfcn was the more to blame to flatter them in their evils, and to deceive the world, in appropriat- ing to them the glorious title of the fchools of the prophets, wlio are in all things, fo contrary and contradidlory to them. Now the fjm and certainty of this matter, is this •, That the congregations of believers, where only the word of the gofpel is truly taught according to the miniftration of the Spirit, whether to youth or m.en, they under the New Teft anient, are anfwerable to the fchools of the prophets under the Old, who only taught Mofes and the prophets : And the univerfities, wherein phiiofophy is firft taught the youth, and after divinity, and then both are mingled to- gether, to the utter perverting and corrupting the gofpel of Chxiil ; I fay, thefe univerfities,. in the time of the gof- pel, are anfwerable to the high-places in the time of the law, v/liere a dodrine and worihip prevailed, which was not according to God*s word, but man's v/ill ; and where Judaifm and HeathenifiTi were m.ingled together into one muno-rel religion, mod odious and abomiinable to God and his people : And fo the univer-fities in the time of the gofpel, are only anfwerable to the high-places in the time of the law^ : but not at all to the fchools of the prophets, as Mr Simpfcn pretends. And nov/ for the conclufion of this matter, which I reckon to be of great concernment for the true church to be thoroughly inftrudled in : I fhall bring forth the tef- timony of fome godly men -, of whom fom.e fliew how the fchools and univerfities of chriilians cam.e lirfl to be cor- rupted, to wit, by departing n*om the plain word of the gofpel, and bringing in phiiofophy : And another fore- tels the reformation of the fchools of chriilians again, to wit, by rejecting phiiofophy again, and bringing in the word of faith. All which will ferve as a confirmation of what hath been already fpoken. L 1 Matthias 514 THE CONFUTATION OF Matthias Parifwnfis^ a Bohemian by nation, who lived about the year 1380, wrote a large book againft antichriil, wherein he affirms, '' That antichrift had ieduced all uni- " verfities and colleges of learned men •, lb that now they " teach no fmcere dodlrine, neither give any true light to " chriflians through their teaching*:" tov/it, they being all corrupted through philofophy, and having through that corrupted all, divinity. And John Hus^ that humble and faithful lervant of Jefus ChriH, and bleffed martyr, faith, '^ That antichrift *^ hath feduced all carnal chriftians from divine wifdom, " which is full of falvation, and the holy Spirit, to the " wifdom and fcience of men, and of the princes of this '' world; which wifdom and fcience, he hath exceedingly '' inlarged and increafed, and made authentical, and very " gainful of riches and honours in this world : that fo by " this means, divine wifdom and fcience might be neg- " le6ted of chriftians, and grow old, and be covered over, " and be accounted as vile and unprofitable by them ^ " and, that only that, which is high with men, to wit, " human learning, might be reckoned glorious and ex- " cellent, and of great authority with chriftian people t.'* The fame Hiis faith, " That this human learning, wif- *' dom and knowledge, antichrift doth perfe6lly fubje6t to *^ himfclf, and his fervice, he being more mighty and ^' fubtil through the operation of Satan, than all worldly *-'• men, ♦ Matthias Parifienfis. AntichriRum omnes uuiverfitptcs ct erudito- rum collegia fcduxidc, ita ut jam nihil fani doccant, aut chiiftianis rcdc fua doarina prbcluceant. Illync, fldi. Catal. TcJL Vent at. X Seduxit antichrillus a di vina fapientia, plena falute ct fpiritu fanfto, ad prudcntiam ct fcicntiam hominuiu & principium hujus mundi : quam copiavit nimis vchemcntcr, & dilatavit & authcnticavit & liicrofam di- vitarum & honorum in hoc feculo efFecit, ut ita divina fapientia & Ici- cniiacnetneglefta a chriftianis, invttciata & obdufta, & quafi vilis ^ inutilis ab iii'dcm icpuiata, &c. Joh. JIus, lib. dc vita ^ rc(r^* antkh* cap. 30. Mr S. SIMPSON'S ERRORS. 515 " men, whom with all their learning, difciplines and abi- " lities, he (trongly fubjugates to himfelf, and doth efpe- " ciaily ferve himfelf of thele-, vv'herefore faith Joi?^ chap. *' xli. ful^ ipfo erimt radii foils ^ the beams of the fun fhall he " under hini^ that is, the holy fcripiure, and the chief *' dodors and teachers of it : and he fhall prep ^re gold " as dirt, that is, he fhall have all the wifdom and learn- '' ing of men at his pleafure, and in great readlnefj, and *' with much eafe fhall gain it to himfelf. And anuichrift *' by fuch men, faith John Hus^ doth make his body or " church ftrong againft the faints of God, and well-fa- *' voured nnd glorious, that it may appear very taking to *' the world, and may win irt all men to it, that are not *' taught of God and renewed by his Spirit." And thus antichrill ferves himfelf of all learning and learned men; whereas divine learning, and the teaching of God, he could never in any meafure fubjed to himfelf, but is al- ways difcovered, refilled and overcome by it. Martin Luther faith, " That whofoever it v/as, whether *' Alexander of Hales^ or Thomas of Aqidne^ Yiho firll inlli- *' tuted univerfities ; he was a ilar fallen from heaven to *' earth, who received the key of the bottomlefs pit, and " opened it, and brought forth into the church, philofo- *' phy, long ago dead and damned by the do6trine of the " apoilles ♦, and from the fmoke of the bottomle.j pit, *' that is, philofophy, came forth locufts on the earth j " that is, faith he, populus univerjitatum^ e philofophia natus^ *' the people of the univerfities, born and bred of philo- "fophy, &c." Thus Luther"^. Abbas Joachim Calaber^ who was long before thefe, and fiourifhed about the year 1230, in his commentary on Je- remiah the prophet, fpeaks to this purpofe. That the fixth angel, mentioned Rev, ix. opens the bottomlefs pit, and brings out philofophy into the church •, and out of the L 1 2 fmoak * M. Luther, Dc Captiv, Babylon^ 5i6 THE CONFUTATION OF fmoak of this dodrine locuils proceeded, and are fprcad over all the church into every fruitful place •, and thele locufls he faith, are fcbolaftici ^ magiftri^ qui nunc facie tenus blandiuntur ut decipicjit^ rainc cauda teniisferimit ut fub- vertant fmplices i5 incautos ; that is, the locufts are fcho- " lars and mafters, according to their academical degreesj " who fometimes flatter with their countenances to de- " ceive, and fometimes flrike with their tails, that they " may fubvert the fimple and unadvifed. And to thefe " fcholars and mafters, the ignorant and common people '' refort -, and they open to them the old cifterns of hea- " thenifli learning and difciplines, long ago ftopt up by " the dodrine of the apoftles : and thefe cifterns they open> " by teaching philofophy to the people : But they flout up " the liviyig fountain of faving water ^ that is, the word of "-' faith : But the Spirit of the Lord, faith he, in the fol- " lovv^ing prophets, whom the Lord ftiall raife up, Idola ^^ ftudiorum carnalium vifitahit, fhall vifit the idols of car- " nal ftudics, maintained and kept up by fecular fti- " pends." Further he faith, that " as antichrift brings forth his " mark, which is, philofophical doftrine in the church of " Chrift, and by this mark all his teachers and people are " known \ fo there fliall rife up againft tliefe, fuch as '' have the mark of Chrift, or the fign of Thau in their " foreheads, that is, the open and manifeft doclrine of " Chrift crucified. And as the figns of Mofes deftroyed " the figns of the magicians, fo ftiall the word or preach- " ing of the crofs, deftroy all philofophical dod: rine, and " human and fecular learning; out of the church." And tlicn the children, and youth, and men of all ages, forts, and conditions, ftiall be taught no other doclrine in the church of Chrift', than that which is found in the fcrip- tures, even in the writings of the prophets and apoftles ; and that not according to any human and philofophical underftanding. Mr S. SIMPSON'S ERRORS. 517 iinderllanding, but according to the teaching and mind of the Spirit. " And God, by all his true fervants, fhall " deftroy the ftc.dies of carnal doftors, and mafters in di- '' vinity, and fhall difTipate all fecular and philofophical *' learning, by the word of truth in their mouths." And fo fhall the church be reformed aright, when the doclrine of Chriil only fhall be received and efleemed of, and fhall live and flourifh among chriftians. And thus antichrift hath laid afide the fcriptures, and all true fpiritual and divine learning out of his fchools and univerfities, and hath brought into them, inftead thereof philofophy and human learning; and fo thefe fchools are moft unlike to the fchools of the prophets : fo in due time, when God Ihall undertake to reform his church, all this fort of learning fhall be cafl out again, as dirt and dung, and the plain word of the gofpel only fhall prevail and flourifh among the chriftian people : Which time the Lord haften for his ele6ls fake. 2. E R R O R, That they who have endeavoured to pull down fchools, have always been men who were found enemies to religion ; fo Julian the apoflate fhut up the doors of the fchools, be- caufe he would have ail religion to go down. Anfwer. True it is, that they who have fought the fub- verfion of chriftian fchools, v/herein the doclrine of the .gofpel is purely taught, without the mixture of philofophy and heathenifmi, they all have been, and are very enemies to the true religion : But they that feek to put down heathenifh fchools, and to eredl chriilian, or to reform the fchools of heathen into chriftian, or to remove hea- thenifm out of chriflian fchools, they are not, before God and good men, enemies to true religion, but the great friends of it. Nay they that call heathenifh fchools by the name of chriflian, that they m.ay flill remain v/ith the better credit in their heathenifrn, without any true refor- L 1 3 mation 5i8 THE CONFUTATION OF mation according to the gofpel, I rather judge them to be enemies to the true religion, and friends only to their own profit, preferment and ends. Julian indeed did forbid that chriftians fliould be in- ftru6]:ed in the difciplines of the Gentiles ; but faith Sozo- men^ the writer of the ecclefiaflical hiflory, he did this be- caufe he thought, that by thofe difciplines men might at- tain to a great faculty to perfuade, which advantage he would not have the chriftians to gain to the help of their religion *. Now certainly this was done, as Socrates t, another writer of the ecclefiaftical hiftory, doth acknow- ledge, by the fingular providence of God. For feeing then chriftians had begun to degenerate from the gofpel, and to betake themfelves to heathenifti learning, Julian at- tributed all the glory and excellency of chriftianity to that learning, and f j thought, with >Mr Simpfon^ that if human learning were denied to chriftians, chriftianity itfelf would foon be at an end. Wherefore the Lord ftirred up Julian to put down the do6lrine of the heathen in the fchools of chriftians, that it might appear to all the wox^ld, " That *' as the true chriftian religion is not helped by human " learning, fo neither is it hindered by the want of it:" And that there is more light, knowledge, truth, wifdom, power, utterance given to chriftians by the un6llon of the Spirit alone, which all receive who believe, than through all heathenifti difciplines : And alfo that it inight be mani- feft that true chriftianity is founded on faith in Chrift. 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 wifdom and authority did they, being ignorant and unlearned nien, reprove, convince, and filence the greateft and ablcft men of the Jews ? Arts'iY. 13. And what human learning had Stephen f and yet he confuted the * Vetuitne chriftiani Gcntillum difciplinis inftrucrentur. Sozonxr.^ JiUior, EccleJ. cap, 17, •Jitk.. Mr S. SIMPSON'S ERRORS. 519 the (Libertines, and Cyrenians^ and Alexandrians^ and all the philcfophers oiCicilia^ and Afia^ which difputed with him ; and they all were not able to refift^ not the human learning, but the zvifdom and Spirit by which he [pake \ A6ts vi. 10. And Chrift hath promifed all his people, that when for his name's fake they JJoould be brought before kings and rulers^ who ufually have the greateft accompiilhments of human learning, that then they Ihould not fludy be- forehand what to fay ; for he would give them^ in that very hour^ a mouth and wifdom^ which nojie of their adverfaries fhould be able to refifi. And the power and virtue of the gofpel, and the wifdom, knowledge, and utterance of God's Spirit, is more glorioufly manifefl in plain men than in learned men ^ for in the one, the grace and vir- tues of the Spirit are attributed to human learning ; but in the other, to God only, who dwells in them. Where- fore that the wifdom and knowledge, and light, and power of the word of faith in true chriftians, might not be at- tributed to human learning, God ilirred up an enemy to chriftian religion to be fo ferviceable to it, as to hinder heathenifh doftrine from being taught in the fchools of chriftians •, that fo the church might be reftored to be as in the days of its youth, when there flouriflied in it only the fimple and plain word of faith, without any interming- ling of philofophy or human doctrine. And if Confiantine had made fjch an order in his time, Julian had not had fuch an opportunity to have renounced chriilianity, and turned heathen. For Julian being inilructed in the phi- lofophy and difciplines of the heathen by Libanius his tutor, by this means, he came to love philofophy better than the gofpel, and fo by degrees turned from chriftianity to heathenifm. Which may be a fair w^arning to all chrif- tians, that they fuffer not their children to be fo educated, left at laft, with Julian^ they (at leaft in their liearts) L 1 4 lothe ^^ 520 THE CONFUTATION OF lothe and rejedl the gofpel, and become with hira apof" tates and pagans. And hence It is moll evident, that heathenifh philofo- phy is fo far from being a protitable ftudy for the chil- dren of chriftians, that it is very dangerous for them to be fo educated, as Socrates is forced to confefs -, where he faith, " For chriftians to be thoroughly inftru6ted in the '' difciplines of the Gentiles, there is none will grant that '' this is profitable to the chriftian religion : For it is not " without danger for chriftians to be taught in the learn- " ing of the heathens, feeing this teacheth that there are '' many gods. And therefore, faith he, the do6lrine of " the heathen is not approved by Chrift or any of his *' apoftles or difciples *." Wherefore, faid Luther^ " My counfel Is, that a youth " fhould fhun philofophy, and fchool-divinity, as the " death of his foul §." - 3. ERROR. That the knowledge of heavenly things cannot come to us but by things on earth : and that all divinity is fwad- led in human learning. Anfwer. I conceive that all chriftians at the firft read- ing of this, will acknowledge that this doftrine Is not divine, but philofophical. The philofophers fay, that nothing is in the underftand- ing, but that which is firft in the fenfe; which is propor- tionable to that which Mr Simpfon fpeaks ; and yet they know not what they fay, when they fay fo. But let us ' ' ' ' confider * Chriflianos de integro genti'ium difciplinam imbibere, nemo eft; qui chrift-iana; rcligioni prodcfle concenerit. Nam non eft: exlra pcri- culum chriftianos Gcntilium eruditione inn:ituti, quippc quas docet multos CiTc Deos. Socrates Hi/i or. Ecdcf. cap. 14. ^ K'Icum conlilinm eft, ut-adolcfccns vltct philofophiam ac theolo- giamfcholaft-iccim. ut mortem animui fux. Luth, Tom, 2.foL 434. d. Mr S. SIMPSON'S ERRORS. 521 confider if this be fo : " That the knowledge of heavenly " things cannot come to us but by things on earth : then how Ihall we know the niyilery of God, even the father, and the myftery of Chrift, who is God manifefl in the fiefh ? Or hoy^ fnall the myftery of faith, and of cur union with Chrifl through faith into one fiefh and Spirit with him, be known ? Or the new birth and new^ creature, whicli hath all things new in it, and all thofe new things, the things of God ? Or how fhall the free juflification of ? fmner throu.o-h the death of Chriil, and his reconci- liation to»God, b: known ?, with all the reft of the things of the gofpel ? feeing nothing on earth can reveal theleaft part of thefe things ? And if the World by wifdom, that is, its philofophy, knew not God, how can it by that wifdom reveal Gcd and his things, which it never knew ? Nay, the apoftle doth clearly teftify againft this carnal and corrupt do61:rine, in i Cor. ii. 7, 8, faying, JVe fpeak the wifdom of God in a myftery^ even the hidden wifdom^ which God ordained before the world unto our glory ^ which none of the princes of this world knew : and by princes of this v/orld, he means not only worldly powers, as Chryfojbp aiiirms, but alfo philofophers and orators, who often obtained the chief government am.ong the nations. God hath wrapped up his gofpel, faith Pmd^ into fuch hidden wifdom, that they are never able to fearch into it, or to difcover the leaft part of it, feeing God contrived it all, and appointed it before the world untv our glory : and all their knowledp^e is but from the world. Yr i, he adds. Eye hath not feen^ nor ear heard^ neither have ever entered into the heart of man^ the things which God hath prepared for thejn that love him : In which words, God hath fhut out the natural man for ever, with all his ftudy, knowledge, abilities, and attainm^ents, from the having any right underftanding of his kingdom, or the things of it : For the eye of man hath not feen them at my time^ nor his ear heard them^ nor hath any knowledge of them p 522 THE CONFUTATION OF them entered into his heart : fo far is this dodlrine from truth, that the knowledge of heavenly things cannot come to us but by things on earth. But the apoftle fhews how the faithful came to know thefe high, holy, fpiritual, and eternal things, which lie infinitely beyond the knowledge and difcovery of all men, to wit, by the Spirit ; faying. But God hath revealed them to us by the Spirit •, for the Spirit fearcheth all things^ yea the deep things cf Gcd; ver. io. So that the people of God know :he things of the gofpel, not by earthly things, as Mr Simpfcn affirms, nor by philofo- phy and outward wifdom, which only reaches to e-^xthly things, but by the Spirit *. Farther, If all divinity be fwadled in hun:aa learning; then I do affirm, that all fuch divinity hath no frreat depth, feeing the bottom of human learning is eafily ''homed. But can any chrifcian heart thirk, that all ti . - divinity, which comprehends in it the hci^htb^ and tr.a^th^ , and lengthy and depth of the love cfGcd^ which pafjeih hiowledge^ and all the unfcarchabk riches cfChnjly and dl the infinite end incomprehenfibk treafures of his i^nfdon^ power^ and rightecuf- nefsj of his love^ goodnefs^ truths faithfidncfs^ and of all the fulnefs of the Godhead^ ivherewith he is filled^ can be contain- ed and wrapped up in the narrow and fcant bounds of human learning ? How much truer do6lrine 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 fpokcn by the Spirit, and believers do receive by faith ; and out of this word, all the learning in the world doth not contain in itfelf, neither can it reveal to us aright, the leaft thing of God, or of his mind and will. But * Ov ^nx. T^j t^nhv cro(pia,(;; dvTr) ycc^ na^xTTtf Tij ^EgjtTrativK ^T»fAW|U.£i/w, vx. a^«0») ivoov eicrfXGfiP x^ fra^KV-^cti «? rot oea'cronKci /y.vf'jS'a* Cliry- foftom, in i Epifl. ad Cor. Horn. 7. Mr S, SIMPSON'^ERRORS, 52.3 But I conceive he might fpeak thus, that all divinity' is wrapped up in human learning, to deter the common people from the lludy and enquiry after it, and to caufc them ftill to expe6t all divinity from the clergy, who by thefr educ?tion have attained to that human learning which the plain people are deftitute of: For it is the old and new defign of antichrifl, to make the people depend on the elergy for all divinity, though the people have the fcrip cures as near them, and the grace of God ufually nearer to them, than they ^ ^ttmgGodreJiJis the prpud^ and gives grace to the humble. Again, if all divinity be fwadled in human learning, then mufl: it fadly follow, that all who want human learn- ing, muft needs alfo v/ant divinity ; and then how lliall poor plain people, who live in lawful callings, and have hot the leifure to attain human learning, how fhall they do to be faved ? Or v/hat help muft they have to teach them divinity, who have not opportunity to gain human learning ? And yet farther, if all divinity be fwadled in human learning -, then Chriil and his apoltles had no true divi- nity ', for they had no human learning to fwadle it in, nor would have none : Shall we fay nov/, according to Mr Simpfon'% dodrine, that they had no divinity ? I do with all boldnefs affirm, that this dodrine is contrary to to the chriftian faith. 4. ERROR. That Paul was brought up at the feet of Gamaliel^ and God took hnnfo fitted, to v/it, with human learning, and made him an able inftrument in his church. Anfwer, Not fo, but God took Paul, not a good fcho- lar, and fo made him an able preacher ; but he took him, as a blafphemer an^perfecutor, and as a cruel and enrao-^ ed enemy againft Chrill and his truth, and people, and magnified the riches of his mercy in converting fuch an one : i^^. 524 THE CONFUTATION OF one : and Paul having much forgiven hira^ loved much ^ and through his great love, was the fitter to preach the gcf- pel, according to that of Chrift to Peter \ Peter ^ doft thou love me ? feed my fheep. Yea, Paul himfelf afcribes his 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 beflowed on him •, faying, I la- boured fnore abundantly than they all \ yet not /, but the grace of God in me : So that Paul became fo excellent a preacher, not by his fitting through human learning, but through the grace of God. And here I fliall mind Mr Simpfon of a paflage which I have read in Chryfoflom^ which comes home to this matter in hand ; it is in his third homily on the firil epiftle to the Corinthians^ where he faid, " That God had no need, at « the beginning of the gofpel, of learned men, r.nd fo- '' phiflers to preach the gofpel, and to conv^ince the world « with fyllogifms -, but did only ufe the word of faith, in the " mouths of plain handicrafts-men, and artificers : Where- '' fore, faith he, when (he Greeks iliall accufe the difriples " of Chrift as ignorant of letters, and unlearned, let us " ourfelves who are chriftians, accufe them more. Nei- " ther let any one fay, that Paul was wife and learned ; " but let us fay, their men were wife and learned, but «' ours VvTre rude and ignorant: For in thus doing, accord- " inp- to the truth, we fhall have the greater advantage againft " them. For if PWwas unlearned, and yet overcame learn- « ed Plato^ his victory was the greater, and the grace of « God the more glorious. Now this I fay, faith he, becaufe " the other day, I heard a certain chriftian difcourfing <' ridiculoufly with a Greek •, each of them in their dif- " courfe prejudicing their own caufe : For the Greek fpake '^ that which the chriftian Ihould have'faid \ and the chrif- " tian fpake that which the Greek fhould have faid. For *^ the Mrs. SIMPSON'S ERRORS. 525 *^ the quefllon between them being touching Paul and " Plato, the Greek endeavoured to prove that Paul was *' rude and unlearned ; but the chrifcian through his fim- " plicity did endeavour to prove, that Paul was more " learned and eloquent than Plato. And fo, the Greek " jfhould obtain the vidory, if thechriftians reafons Ihould " prevail. For if Paul were more learned than Plato^ " then might men objed, that he overcame not the world " through grace, but through eloquence. Wherefore " that which the chriflian fpake, made for the Greek ; and " and that which the Greek fpake, made for the chrif- « tian. Wherefore, he faith, when the Greeks ihall fay *' the apoftles were rude, and unlearned, poor, mean, " fimple, obfcure perfons ; let us acknowledge it as the " truth: For this is not their reproach, but their glory; " that being fuch, they yet overcame the learned men, the " wife men, the philofophers, the rhetoricians, the ora- " tors, the princes, and all the world, as if they had not " been men. For when any thing is done above the ftate " and power of nature, this doth exceedingly manifell *' and magnify the grace of God ^." And fo it appears, that Chryfojlom was of another mind in this matter touching Paul, than Mr Sidpfon ; and that Paul was of another m^ind touchingr himfelf. o Now feeing that Mr Simpfon doth here infinuate that hu- man learning fits a man to the miniilry of the gofpel : and feeing this alfo is the opinion of all the carnal and unbe- lieving people, I do defire chem to confider, what fome godly men have fpoken cieai-ly from the word of God in this matter. Chjyfcftcm, Tocvrcc d- EiTTov, iTraio?) rtv^ >jzoyo-a ttots p^pificcvov 'z^ps'; ^E7^Xy) IxvTWJ y.ccra'hvovTcov- sc ya,o hjH rov ^pirtavov eivrelv. rclvrct o E>./\5)9 cTi-ys-, M,: 526 THE CONFUTATION OF Chryfoftcm, who knew the myilery of the gofpel more clearly than any of the ancient writers, in his comment on the firil epiflle to the Corinthians^ doth wholly exclude hu- man learning from contributing any thing, either to the fpeaking or receiving the gofpel. " For, faith he, to be- *' lieve in him that was crucified and buried, and to be " fully perfuaded that he rofe again, and fits at the right *' hand of God, and hath all power in heaven and earth *^ o-iven to him •, and that he is made of God to the whole *' church, wifdom righteoufnefs, fan6lification and re- " demption •, this doctrine ftands not in need of human *' wifdom and reafonings, but of faith only, and that " both in them that fpeak it, and in them that receive it. *' For the apoftles did not proceed Hn this matter in out- '^ ward wifdom, but in faith, and fo became more wife " and excellent than the worldly wife : and fo much the " more, as it is a greater matter to receive the things of « God by faith, than to be perfuaded into them by the *' force of argument*." He adds alfo, that, '^ To receiving the doftrine of the ^'' golpel, neither is the wife man profited any thing by his '•' wifdom, neither is the plain man hindered any thing *<^ by his ignorance ; yea, if I may fpeak a wonderful thing, *^' faith he, ignorance is more fit and ready to receive the <' gofpel than wifdom. And a fliepherd, and a plough- '« man, wiU fooner receive the gofpel and fubmit to it, than '' a fcholar who lives in the ftrength of human wifdom ^' and reafon U ." He >cu«». rl ttWh TaTw 0«tt 5/^''^*' f-te^^ov. Chiyfoft. in i Epift. ad Co- rinth. Horn. 4. It npq; yap TO Jf'laGat To xtfvyiAx to Ivxyft^^iKoVf 8Tc 5 cro^o? ufpsXeirett 7i Tra^ Tv; jrct^iaj, mtj 0 Ihurr,^ iCAi»?)j t» 'Tra^ rvi duaQeiUi;, &C. Idem ibid. Mr S. SIMPSON'^ ERRORS. 527 He farther faith there, " that where the wifdom of God " is, as it is in the gofpel, there is no need of man's " wifdom; as where the fun is, there is no need of a '' candle*." And he concludes there this matter thus, that " The " preacl^ng of the gofpel is a heavenly thing, and that '' human wifdom and learning cannot help herein, but ^' rather hinder. And that therefore when Chrift fent *' forth the firft teachers of the gofpel, he took not wife " and learned philofophers, that the crofs of Chrift might " not be made void, and that the faith of chriftians Ihould " not ft and in the wifdom of man, but in the power of " God : But he chofe plain fiftiermen, tent-makers, pub- " licans, obfcure, fimple, poor, contemptible, ignorant *' and unlearned men ♦, and thefe overcame kings, princes, •' people, nations, Greeks, philofophers, orators, fophif- " ters-, they overcame the ancient manners, cuftoms, and " the very religion of the world -, alfo their laws, judg- *' ments, divers forts of punifhments, and innumerable '' kinds of deaths ; and by all this, faith he, it was ma- " nifeft, that their preaching was not in human v/ifdoin, '' but in the grace of God §." And thus doth Chryfojlom affirm, and prove that human learning doth not fit men to the miniftry of the gofpel, but is rather a hinderance thereunto, and that the grace of God only fits them for this heavenly work. Hear alfo what Wickliff iiiiiYi to this matter, in his book intitied. The path-way lo perfed knowledge •, v/here he fheweth, that it is net human learning that helps to under- ftand the fcriptures, and to profit in the ftudy of them, but Ibmething more high and heavenly ; his own words are thefe : " He whofe heart is full of love, comprehend- " eth * "Ora ao^'ioc ©sy, HKin %peia ilv^iU7t\vn<;. Chryfoft. 528 THE CONFUTATION OF *' eth without any error, the manifold abundance, and *' largefl teaching of God's fcripture : For Paul faith,* the " fukefs of the law is charity ; and in another place, the *' end of the law is charity^ of a dea7i heartland good ccnfciencey " and cf faith unfeigned : And Chrifl faith, 'Thou fialt tcve " thy Lord God^ of all thy hearty and of all thy foul^ and of " all thy mind^ and thy neighbour as thy f elf : For in thefe two " commandments hangeth all the law and the prophets: And, " as the root of all evil is covetoufnefs, fo the root of all *' good is love." '' Charity, by which we love God, and our neighbour, *' holdeth furely all the greatnefs and largenefs of God's '^ fpeeches. Therefore, if we have not leifure to fearch all the " holyfcriptures, and to pierce into all the privities of them; *' hold thou love, whereon all things hang, and fo fhalc «' thou hold that which thou learneft there, and alfo that « which thou learneft not. For if thou know charity, *' thou knoweft fomething, whereon alfo that hangeth *' which thou knoweft not. And in that that thou under- «' ftandeft in fcripture, love is open •, and in that that tliou « underftandeft not, love is hid. Therefore he that hold- " eth love in virtues of good life, holdeth both that which ^' is open, and that which is hid in God's word." And after fpeaking to the clergy, he i.iith, *' There- " fore, worldly, fools, do ye lirft repent of your fins, and *' forfake pride and covetoufnefs, and be ye meek, and « fear ye God in all things, and love your neighbour *' asyuuru-U\ and then Ihall ye profit in the ftudy of holy « writ. And this is a far other way to underftand the fcrip- " tures than human learning." And after, he fpeaking of the abominations of the uni- verfity oi Oxford, faith thus, "The fourth abomination, *f is, that it is now purpofed to hinder chriftian men from *« learning freely God's law, till they have fpent nine or *' ten years at art, or philofophy, which comprehendeth " many Mr ^. SIMPSON'S ERRORS. 529 *' many flrong errors of heathen men, againft the chrif- " tian belief. It feemeth well that God will not ceafe '" frofn vengeance, till it and other things be punifhed " fore For it feemeth that worldly clerks, and feignedly " religious, do this under pretence, that fimple men of " wit and knowledge, know not God's law to preach it " generally againft fms in the realm. But wit ye, worldly " clerks, and feignedly religious, that God both can, and " may, if it liketh him, fpeed fimple men out of the uni- " verfity, as much to know the holy fcriptures, as mafters *' in the univerfity. Wherefore, he faith, it is no great " matter, though men of good will be not poifoned with *' heathen mens error nine or ten years together : But let " them live well, and ftudy the holy fcriptures, and " preach truly and freely againft open fms till death," Thus he. Whereby he declares that the fcriptures are not to be underftood by human learning, but by faith and love : And that human learning doth not prepare men to the knowledge of the word, but rather corrupt them with heathen mens errors. Tindal alio, that apoftle of England, as Fox calleth him^ and bleffed martyr, fpeaks thus to this matter ; " They " will fay yet more ftiamefully (meaning the clergy) that " no man can underftand the fcriptures without philautiay " that is to fay, philofophy : A man muft firft be well " feen in Arifiotle^ ere he can underftand the fcripture, " fay they. Now, faith he, Ariftotle's docSbrine is, that " the world was without beginning, and ihall be without " end, and that the firft man never was, and the laft never « ftiall be : And that God doth all of nece/Tity, neither " careth what we do. Without this do6lrine, faith he, iron- " ically, how could we underftand the fcripture, that faith, *' God created the world of nought, and God worketh all things '« of Ms free will, and for a fecret purpfe -, and that zve fljall Mm " rife S^o THE CONFUTATION OF *' rife again ; and God will have accounts of all that we have " done in this life /'* Arifiotle faith, " Give a man a law, and he hath power «* of himfelf to do or fulfil the law, and becometh righte- <* ous with working righteoufly." But Paul and the fcrip- ture faith, That the law doth but utter fin only, and helpeth not •, neither hath any man power to do the law, till the Spirit of God be given him through faith in Chrift. Is it not a madnefs then to fay that we could not undcr- ftand the fcripture without Arifiotle ? Moreover Ariflotle'^^ felicity and blefTednefs ftandeth in avoiding all tribula- tions, and in riches, health, honour, worfliip, friends, and authority, which felicity pleafeth our fpirituality well. Now without thefe, and a thoufand fuch like points, couldfl thou not underftand fcripture, which faith, that right eoufnefs cometh ly Chrifl^ and not of marCs zvill? And how that virtues are the fruits and gifts of God's Spirit, and that Chrifi hleffeth us in tribulations^ perfecution and ad- verftty. How, I fay, couldft thou underftand the fcrip- tures without philofophy, inafmuch as Paul^ Col. ii. warned them to beware left any man fpoil them, that is. to fay, rob them of their faith in Chrift, through philofo- phy and deceitful vanities, and through the traditioyis of men^ and ordinances after the world, and not after Chrifi? — And after;— But now, ye drive them from God's word, and will let no man come thereto, until he have been two years mafter of art. Firft they nuzzle them in fophiftry, & in bene fundatum-^ and there conupt they their judgments with apparent arguments, and with alledging to them texts of logic, of natural philofophy, of metaphyfic, and moral philofophy, and of all manner of books of Ariptle, and of all manner of doctors, which yet they never faw," &c. Again, Thldricus ZmngJius fpeaks thu.'^ to this matter: V \Vc mull needs be taught of God, and not of men, to. wit, ilk. Mr S, SIMPSON'S ERRORS. 5^1 ^^ wit, in the knowledge of the gofpel, for this is the fay- *' ing of the eternal truth, wbicb knows not how to lie^ John " vi. But and if you do not firmly believe that you may be " taught of God, human docftrines being utterly rejeded, " ye are yet deftitute of true faith. Neither have I myfelf »* devifed this thing ♦, Hilary alfo is of this opinion ♦, but *' there is no need of his Teflimony, when we hear that " both Chrifl, and all the apollles were of the fame mind. " And here the whole ufe of fchool-divinity falls to the " ground, and whatfoever is drawn out of the philofophers. *' For all thefe things do lean on human reafons, which *' when they have onpe poilefTed a man's mind, he then *' thinks that the heavenly dodrine is wholly to be direded " and framed according to the rule of human learning, ^' which he judges to be moil firm and infallible. Which '' thing they ilifficiently difcover in their words, faying, " ubi ceflatphilofophus, illicincipit theologus, "where the " philofopher ceafes, there the divine begins j" whereby " they fignify thus much, that he is able to judge mo(l ^' rightly in divine things, who comes moil furniihed with " human learning. As if fo be the light of our will were ^' more excellent, and more perfpicuous than the divine *' glory : when yet we hear Chrift-fiylng, I receive not glory *' of men ; but I knovj yoti^ that you have not the love of God *' inyoiiy John v. For they who have the love of God, " cleave to no word fo conftantly, as to the word of God ; " feeing this is the light that enlightens every man that *' comes into the world. But no man is able to prove that " philofophy is fuch a light. For which of the phibfo- ^' phers inftru6ted the apoilles ? thofe fimple, and in the " judgment of the world, thofe foolilli men, unfkilful, " and unlearned fifliermen, were elefted and inflituted of <^ God, and then were fent forth to preach, that they mi^gl it ^' become the mafters and teachers of the whole world : to ^^ wit, that God according to the faying of TaiiU might M m 2 " -make 532 THE CONFUTATION OF *' make ajbamed alltheftrength of the world^ and all the wifdom " of the world f." Thus he. Luther alfo faith, " It is an error to fay, that a man can- *' not be a divine, but through Arifiotle •, nay, faith he, " a man cannot be a divine except he become one with- " out Arifiotle'* And again, " A man becomes a divine " by living, yea by dying, and by being damned, to wit *' in his own fenfe, not by ftudying, reading, or fpecu- *' lating." And again, " In holy things we muft not dif- '' pute or play the philofophers ; but in divinity we muft " only hear and believe, and refolve in our heart that God *' is true, though the things he fpeaks in his word, feem *' never fo abfurd to reafon." And again, '' We fhall then " do well, if we leaving logick or philofophy in their own " fphere, do learn to fpeak with new tongues in the king- " dom of faith, without all fphere. For the affe6bion of " faith is to be exercifed in the kingdom of faith, and not *' a philofophical underftanding. §" And thus thefe godly men held forth and proved from the word, that human learning is rather a hindrance than a help to the miniftry of the gofpel, and doth rather unfit than fit men for it : and that the Grace and teaching of God only, prepares and enables men to this divine work, and no human thing at all. Where- T Zuingl lihr. de certitudint & vmtaU ver. Dei. Qoud fi non f^rmitcr crcditis, vos, humanis doftrinis dciertis, divinitus doceri polTe, vera fide etiamnum vacui cftis. Cadit hie thcologlae rchoUftIca; ufus uni- ■vcrfus, & quicquid ex philofophis hauftum eft. 5 Krrorcft dlccrc, fine ArifloUknon fittheologus ; imo thcologiis non fit nifi id fiat fine Anjlotele, Tom i. fol. lO. Vivcndo, imo moriendo & damnando fit theologus, non intelligendo, legendo aut fpeculando. Luih. torn, 2. fol. 57. In facris rebus non eft difputandum aut philofo- phandum ; in theologia tantum eft audiendum & crcdcndum, & ftatu- enduin in cordc, Dcus eft verax, &c. Rcftius fcccrimus ft dialcftica feu philofophia in fua fpha^ra reliftis, difcamus loqui novis Unguis in regno fidei, extra omncm fphacram. Affcftus fidci excrcendus eft in articulisfidci, non inlcUcftus philofophicus. Lidiu:r. Mr S. SIMPSON'S ERRORS. S33 Wherefore let all true chriftians be advifed, that human learning is fo far from fitting men for the gofpel and the mini dry thereof, as is fuggefted, that indeed there is no- thing in greater enmity to Chrift crucified, nor more con- trary to the word of the crofs, than that •, yea nothing in all the world hath been fuch an introducer, favourer, fup- porter, and inlarger of antichrift's kingdom, as human reafon, learning, and philofophy ; this hath brought in all the hypocrify, fuperflition, falfe dodlrine, falfe worfhip, feds, fchifms, divifions, which have at any time prevailed in the church during all the reign of antichrifl : and the gofpel of Chriil, and the true belief and pradice of it, hath not had at any time a greater, and more fubtil, and plau- fible enemy than this. Yea farther, the grofs ignorance and blindnefs of the rude world, hath not fo perverted and falfified the word of the gofpel, nor rendered it fuch contra- didtion and refiftance, nor hath brought fuch annoyance to the faithful who have received and confefTed it, as human fcience hath done ^ for this hath enabled men floutly to oppofe the truth, and fubtilly to defend error as the truth ; this hath made men bold and cunning to fupprefs God*s mind from the world, and to hold forth their own mind to them, as if it were God's, under the pretence of the outward letter of the word ; and a multitude of other evils have fprung from this corrupt fountain. Wherefore the apoflle Paul is fo far from encouraging chriftians to betake themfelves to human learning to fit them for the gofpel, that he by the fpirit utterly forbids chriftians heathenifh philofophy, left they ftiould be fpoilcd through the vanity of it, and be led away from Chrift. And thus in this matter hath Mr Simpfon manifeftly departed from the doc-- trine of the fcriptures, and of faithful men who have fpo- ken from it. 5. ERROR. That mens hatred to God doth as well appear in their hatred to human learning, as if they h,ited the fcriptures. M m 3 Atithx-PT. 534 THE CONFUTATION OF Anfwer. I conceive Mr Simpfon's heart was hot within him, out of his great zeal to human learning, the great goddel's by which the univerfity lives, when he thus fpake ; and it appears he is very tender of the reputation and glory of it, who thus vindicates it, at as high a rate as the fcrip- tures. But fir, do you know no more difierence between the mofl precious word of our eternal Lord God, and his Son JefusChriil, and the foolifh, corrupt, and (linking doc- trine of men ? is there no more difference in your divinity, between the word of righteoufnefs, life, and falvation, which God hath fpoken by Chrilt, and Chrift by hisfer- vants, and the word and do6lrines of wretched men, full of fin, death, and deftru6bion ? and if the law itfelf, given by the miniilration of angels, lofeth its glory before the gofpel, as the apoftle teilifies ; how much more doth heathenifliphilo- fophy, brought forth, partly from the corrupt reafon of man, and partly from the infpiration of the devil, become loathfom and abominable before it, forever! and cannot we be enemies to this, fay you, without hating the bleffed word of God ? nay, the bleffed word of God, where it pre- vails in truth, doth make men to hate this, and to count it lofs, and dung, and filth, and the mofl loathfom bafc- nefs in the world, in comparifon of itfelf. Wherefore through the grace of Chrift, we will fo love the fcriptures, which are divine learning, as to hate human and heathenifh learning for their fakes, feeing it hath put a veil of dark- nefs in the church, over this glorious fun, the word of faith. 6. ERROR. That if the fpirit teach without means, men may as well be without the ordinances, as without the univcrfities and human learning. Anfwer, We do not fay, that the fpirit ufually teacheth without means in the church of Chrift ; but we fay, he teacheth by means of his own appointing-, and how will Mr Smffon Mr S. SIMPSON'S ERRORS. 5^5 Mr Simp/on prove by any fcripture that univerfities and hu- man learning are means which the Spirit of God ufeth to teach his church by ? Where did ever the Lord fpeak one word, that he would ufe the difciplines of the Gentiles, as means whereby to teach men to know the myitery of Chrifl ? Wherefore this is flrange do6lrine, that arts and fciences are the means whereby the Spirit teacheth the church : For fure I am, the Lord never taught his church, either of the Old, or of the New Teftament, by thefe means . Only antichrift hath taught his church after this manner, and hath fet up human learning as an ordi* nance of God, yea, as an ordinance of the New Teftament to learn Chrift by •, that chriftians might be trained up to know Chrift the wifdom of God, by human learning, the wifdom of the world, which is in dired: enmity to God. The chief ordinances whereby God helps his church, are the word of faith, and the prayer of faith ; and by the miniftration of the Spirit, he begins and carries on the falvation of his fpiritual people : And thefe ordinances the true church cannot want, neither doth God do any thing in his church without them. But the fpiritual church, for ought that I could ever yet read in the word, may well want their divine ordinance of human learning, and yet not want any ordinance of God, that he hath appoint- ed and fandlified for the ufe of his true church. 7. ERROR. That men now, are not to receive the Spirit, in that immediate way to underftand the Scriptures, in which it was given to them who wrote the fcriptures. Anfwer, Sm^Xy M.v Simpfon mil not dtny ^ that the Spi- rit is given to that whole ciiurch which is the body of Chrift -, feeing Paul faith. If any nian have not Chrift' s Spi- rit^ he is none of his^ he is no member of his. Now the Spirit is always given to whomfoevcr it is given, by the Father and the Son, as Chrift taught his difciples, pro- mifing them that :he Father would fend the Spirit to them in M Hi 4 bis S^6 THE CONFUTATION OF his name •, and alfo that he h'lmMf zi'ould fend it to them front the Father. And was this promile only made to them^ and not to all the faithful alfo, who iliould believe in Chriil through their word r Doth not Paul fay, Rom, xii. 13. of the whole church, that by one Spirit ii'e are all baptized into one body^ and are all made to drink into one Spirit ? He faith alfo to the Galatians, chap. iv. Becaufe ye are fons^ God hath fent the Spirit of his Son into your hearts^ crying Abba Father, And thus it is manifeft that the whole church of believers, and every true member thereof, do receive the Spirit of God. And do they not receive it alike im- mediately from God ? Who can give the Spirit of God to man, but God himfelf ? When God promifed to pour out his Spirit in the lad days upon all flefli, did he name any difference in the pouring of it out, faying fome fhali receive it immediately, and fome mediately ? No, but all that are counted worthy to receive the Spirit of God, do receive it alike immediately from him ; neither hath Chrift left any lieutenant or deputy in the world, to give his Spirit to men in his abfence : But he himfelf is always prefent in his true church to the end of the world, both to teach them, and to give them his Spirit. He is too much in the darknefs of antichrift that denies this. It is manifeft then, that all the true church do alike re- ceive the Spirit of God •, and that they all receive it alike immediately from God. feeing no man nor angel can give the Spirit of God, but God himfelf gives his own Spirit to whom he pleafes ; by his own word, which he himfelf minifters by his own Spirit ; and by this Spirit did holy men fpeak the fcripture-, and by this Spirit only, do holy- men of God undcrftand the fcripture, as Fatil\i\.\\X\ i Cor, ii. 12. 'Now we haz'e received^ not the fpirit of the worlds but tie Spirit which is of God., that we might know the things that are freely given to its of God \ among which his word hath a chief place : and after faith, that by the Spirit they had the mind of Chrifty which others want, who yet have the fame Mr S, SIMPSON'S ERRORS. 537 fame letter of the word, and are deftitute of the Spirit. And fo as the faithful fpake the word by the Spirit of faitli, fo through the iame Spirit of faith only fo given do the faithful underftand it. ■ And though this thing be clear in itfelf, yet I judge it convenient to add here the teftimonies of Luther and Cal- vin in this matter. Luther faith, " The fcriptures are not " to be underftood, but by that very Spirit by which *' they were writ ; which Spirit can be no where found '' more readily and effedually, than in thofe holy letters " of his which he hath written. And Cahin faith, " The fame Spirit that fpake by the " mouth of the prophets, it is necelTary that that fhould " pierce into our hearts, to perfuade us, that they faith- " fully delivered that which was committed to them of " God ; fo that we muft neceffarily have the fame Spirit to ^' know his mind, that they had to utter his mind*." Wherefore it is evident that Mr Simffon is not orthodox in this point neither. 8. ERROR. That men now are to get knowledge, to wit, of the fcripture, by iludies, and human learning, and not by inlpiration. Anfwer, This do6lrine carries the vifible mark of anti- chrift upon it •, for it is only the infpiration of God that enables a man to know the things of God, and not a man's fludy or human learning: It is not in this cafe, in him that wills and rnns^ but in God that Jhews mercy. Where- fore Chrifl hath faid, A''^? 7nan knows the Son hut the Father^ Cnd he to whom jo ever the Father will reveal him. Where- fore Faid prays for the EphefianSy that God would give 1r4 «'&Vro\?5' u»\ them " '^ Scrlpturde non nifi eo Spiiltu intelligendae funt, quo fcrlptse funt: qui Spiiitus nufquam prazfentius et vivacius quam in ipfis facris fuis quas fcrlpfit lileris, invcniri poteft, Luth. torn. 2.foL 309. a. Idem Spiritns qui per os prophetarum locutus eft, in corda noftra penetret neccire eft : ut pcrfuadeat fideliter protuliftb quod divinitus erat mandatum. Calv. Injt'dut. lib, 1. cap, 8, §. 4. 53^ THE CONFUTATION OF them the Spirit of wifdom and revelation^ in the hioijoledge of Chrift: without which Spirit of revelation, Chrift and the Father can never be known. What can human learning, and the ftudies of men find out of the myftery of Chrift^ which was hidden from ages and generations, as Paid tef- tifies, till the Spirit revealed it ? Yea, Chrift hath taught, that God hides thefe things of the go fp el from the wife and pru- dent^ that is, the ftudying and learned men, and reveals them to babes -, and that this is his good pleafure fo to do. And fo no man can know Chrift and his gofpel, and what is the faith, hope, and love of the gofpel, but by the moft prefent teaching and revelation of God himfelf by his Spirit. Wherefore to deny the infpiration of God's Spirit now, and to afcribe all knowledge of the word of God to mens ftudies, and to human learning, is the moft grofs and palpable dodlrine of antichrift and his pro- phets •, whereas, all the people of God are taught of God himfelf, in all the things of God, as Chrift hath faid ; becaufe, no man by his own ftudies and pains can attain thereunto. And in this matter, I fhall alfo add the teftimonies of Luther and Latimer. Luther faith, " No man fees one *' jot or tittle in the fcriptures, but he that hath the Spi- '' rit of God : For all men have a darkened heart, in fuch " fort, that if they could fpeak, and knew how to bring '-'• forth all things of the fcripture, yet have they not any *^ true fenfe, or right knowledge of them. For, faith he, " the Spirit is required to the underftanding of the whole *' fcripture, and of every part thereof*." And *Nullushomo unum iota in fcrlpturis vidct, nlfi qui Spiritum Dei habet; omnes habent obfcuratum cur, ita ut fi ctiain dicant & norint proterre omnia fcriptura;, nihil tamcn horum fcntiant aut vcre cognol- cant, &c. Spiritus enim rcquirifur ad totam fcripturam & quamlibcl ejus parlem intelligendum. LutL tarn. ^^ JoL 169. a. Mr S:, SIMPSON'S ERRORS. 539 And Latimer faith, " The carnal and philofophical un- " derftanding of the fcripturcs, is not that wifdom of God '' which is hid from the wife, and revealed to little ones *.*' 9. ERROR. That human learning is as the outworks to the fort of the gofpel, and as the outer court to the temple of the gofpel •, andfo, if you will keep the fort well, you mull keep the outv/orks ilrong ; and if you will preferve the inner, you mufl look to the outer court. Ayifwer. How highly hath Mr Simpfon honoured Socrates, Pythagoras^ Plato and Ariftotk^ &:c. to make them a ftrong guard for the perfon of Chrift I And how highly hath he honoured their learning, to make it a defence for the gof- pel ! And how weak and feeble hath he fought to render the word of faith, that muft be thus defended by the arts and difciplines of men, as not being able to Hand alone, and defend itfelf ? Doth this man truly believe in the Son of the living God, who makes him fuch an heiplcfs idol ? or doth he believe the word of the gofpel, which hath given eyes to the blind, and ears to the deaf, and feet to the lame ; which hath raifed the dead and call out devils, and commanded the winds and waves, and they have obeyed ? I fay, doth he believe this word to be of Godj which hath done the very works of God, and yet openly affirms to the world, that it cannot maintain itfelf, or fubfift without the help of philofophy ? Is that word, v/hich mightily and perfedlly laves all the eled, and that in defpight of the world and the devil, and the gates of hell, not able to fave itfelf without human help ? Mull that word be fecured by Ariftotle^ which delivers all the cled- from fin, death, and hell for ever ? Are grammar, rhetoric, logic, ethics, phyfics, mctaphyfics, mathema^ tics, • Carnalis & phllofophica fcripturarum intelligentianon eft fapien- tl? DeiquiE a fapientihus abfconditur, parvulii rsveUtur, ' Laixmir \t Kii arifzca t^ Sir EdwurJ BiiinUu'i kttcr. $4o THE CONFUTATION OF tics the weapons whereby we mud defend the gofpel ? Is Mr Simpfon fb ill a proficient in chriflianity, that he hath not read, or doth not remember that of P/7«/, Ephef. vi. 12. where he faith, TVe wreftle not againft fiejh and bloody hut iigawft p-incipalities^ ^g^inft poivers^ againft the rulers of the darknefs of this worlds agd'mft fpiritual wickednefs in high places. Wherefore take unto you the whole armour of Gody that you may he able to withftand in the evil day^ and having done ally to ft and. Stand therefore^ having your loins girt ahout with truths and having on the breaft opiate of righteoufnefs -, And your feet fhod with the preparation of the gofpel of peace. Above all, taking the fljield of faith ^ wherewith ye fljall he able to quench all the fiery darts of the wicked. And take the helmet of falvation^ and the fword of the Spirit ^ 'which is the word of God. Praying always with all prayer and fupplication in the Spirit ^ end watching thereunto with all perfeverance. Here now are the true chriftian's weapons, whereby he defends himfelf through the word, and defends the word againft all the world. And the fame Paul, in 2 Cor. x. 3. faith. For though we walk in the fleft.\ we do not war after the PJh. For the weapons of our warfare are not carnal^ but mighty through Gody to the pulling down of ftrong holds : Cafting down imaginationSy and every high thing that ex- alt eth it f elf againft the knowledge of Gody and bringing into captivity every thought to the obedience of Chrift : And having in readinefs to revenge all difobedience. So that the faithful do not defend the gofpel by philo- fophy, as is heathenifhly fuggefted ; but by the gofpel, they defend the gofpel : and the gofpel hath in itfelf that wifdom, righteoufnefs, flrength, and thofe virtues which are Mr ^. SIMPSON'S ERRORS. 541 infinitely able to defend itfelf againit ail the world, and againfl all the powers of darknefs. And how contrary is this doctrine to Mr Simpfon's ? And thus much for his outworks to the gofpel. Now for his outer court to the gofpel : I know no other outer court the gofpel ever had, than the law of Mofes^ which law was the preparation to the gofpel, and the fchool-mafter to bring us unto Chrift, which human learning never was : but human learnhigis the outer court to antichrift's temple, it is the fchool-mafter to bring men to antichrift. And thus would Mr Simpfon alfo turn the law out of its place, and {tt up human learning in the ftead of the law, and fo would make void both law and gofpel for human learning's fake: Surely one would think he hath fome confiderable advantage thereby, that he thus fences for it. «-m?...' ' . 10. ERROR. But what is the bottom, faith he, of all this, that is, of fome mens appearing againft human learning, as the undion of the miniftry, and againft the univerfities as the fountain of the miniftry, but this, that fome fay, they are one with Chrift-, and as Chrift hath the divine nature in him, fo every believer alfo hath : and he that hath God in him, need not go to any man to learn ? whereas John xvii. Chrift fpeaketh of believers as at an infinite diftance from himfelf ; he their Lord, they his fervants. He in glory, they in the world. And if they be fo united to Chrift, then it will follow, that Chrift is not the only begotten Ton of God ♦, and that Chrift and we fliould be equal, and he not our Lord, &c. Jnfwer. Now doth not all this declare a moft woful ig- norance of, and enmity to the gofpel of God our Saviour? for is our union with Chrift the foundation of error? or have true believers no real union with Chrift but imaginary ? do not the faints partakeof the divine nature ? doth not Pe- Per 542 THE CONFUTATION OF /(frexprefly affirm it, 2 Pet. i. iv. where he faith, exceeding great andprecious promifes are made to us^that we thereby Jljoiild bs made partakers of the divine nature! and what is the divine nature, but the very nature of God } fee Luther on the place. Again, are believers, as he affirms, at an infinite diftance from Chriil ? If this were true, what lad news would it be to the church of God ? How can this do6lrine agree with thefe fcriptures ? that Chrijl may dijcell in your hearts by faith ^ and, Chrift in you the hope of glory -, and, of him are ye in Chrifi Jeftis : Again, faith Chrift, / am the true vine, and ye are the branches : and fo as the vine is in the branches^ and as the branches are in the vine, fo is Chrift in chrif- tians, and fo are chriftians in Chrift. Again, John xW, 20. Jt that dayyejhallknow, faith Chrift himfcif, that you need not doubt of the do6lrine, that I am in my father, and you in me, and liny on : And again, John xyW. 21. faith Chrift, I pray not for thefe alone ; that is, who now believe; hut alfo for all that fhall hereafter believe in me, through their zvcrdy that they all may be o?ie, as thou father art in me, aud I in thee 'y that they may be one, as "jce are one : I in them, and thou in me, that they may be made perfeB in one \ that the world may know thou haft fent me, and haft. Icvcd them as thou haft loved me. Here now is no infinite diftance betweenChrift and believers, but av/onderful and admirable nearncfsand one-, nefs ; which tlie learned ignorance of philofophy under- ftands not, nor the ignorant knowledge of any carnal chrif- tian. But fure this word of God is true, and the faints receive it in faith, and will not be deluded with any philofophical, fophiftical or anticliriftian gloffcs of falfe teacher.% And thus doth the holy word of God affirm plainly enough, that Chrift and his chriftians are moft nearly united ; and yet doth not this union make an equality, and rob Chrift of his due glory, feeing Chrift is the head, and Mr S. SIMPSON'S EHRORS: 543 and they his members ; Chrlft the firfl-born, and they his brethren. And fo as Chrifl hath the preeminence 'm all things above them all, as becomes the head and iirfl-born, fo they have communion with him in all things, as becomes his menibers and brethren. And whereas he jefts, and faith, he that hath God in him, needs not go to man to learn -, I do affirm this is tri.e enough, and the fcripture hath affirmed it in feveral places ; Ifaiab faith to the fpiritual church, all thy children jhall he taught of the Lord : and Chrifl faith it is written, they Jhall le all taught of God : he therefore that hath heard and learned of my father^ cometh to me. And John faith, i John ii. 27. The anointing which ye have received from him abide tb in you ^ and ye need not that any man teach yoM^ hut as the fame anointing teacheth you all things^ and is truths and is no lie. Aud this dodtrine is fo manifeft from the fcriptures, that he is of antichrifl that denies it : for God inwardly teaches all his people by his Spirit his ownfelf : and they fo hear the word by the miniflry of man, that it is always God that teaches thern, and not man^. II. ERROR. Arts and tongues are the cups in which God drinks to VS. Anfwer. In what a fad condition then are the common and plain people, that they cannot pledge him ? But only the learned clergy keep thefe cups to themfelves, as here- tofore they kept the cup in the facrament. But what ftrange phrafe is this ? favouring of the ran- ters religion •, as if God was the familiar companion of the clergy, and. fometimes drank to them in a cupof hebrew, fometimes in a cup of greek, and fometimes in a cup of latin \ and as if fometimes he drank to them in a cup of logic, and fometimes in a cup of ethics, fometimes in a \lo piimo. de n:u(V\o Crard,bpi^., iaCta ftfl unlveriit:.!.^ ficut eit OxcmuM. pcrcaiiairi Ko- m^ivu-.'.':. Rchert Rtm.v^t.'ti. ' 546 THE CONFUTATION OF Yea farther, by the very names of the colleges, it Is manifeft, what religion fet them up ; fome being founded in the honour of one faint, fome of another faint ; one be- ino- founded in the honour of Chrifl:, another in the ho- nour of Jcfus, another in the honour of Immanuel, ano- ther in the honour of die Trinity-, whereby they have rent the name of God in pieces, each one feeking to honour that name of Chrift moft, in the honour of which his col- lege was founded •, yea, fome colleges have been founded in the honour of Chrift's body •, as the colleges of Corpus Chrifti^ in both univerfities : and one in Oxford^ for the help of all dead fouls, and for their refcue out of purga- tory : And fo it is well known what religion founded them. And what religion will in due time deflroy thefe foundations, if they be not reformed, is as well known. For Wickliff^ whom God raifed up to be one of the mofl eminent reformers of the chriftian religion, fmce the apof- tles times, fpeaks thus touching univerfities, colleges and fludents. " Seeing Chrift, faith he, hath not or- " daincd thefe univerfities, or colleges, it is manifeft that •' both they and the graduations in them, are nothing but '^ fo much vain heathcnifm introduced \ in teftimony " whereof, as well the coUegiates as other graduates do *' feek the things which are their own, leaving the rules " of charity : From whence do arife envies, and compa- *' rifons between perfons and countries, and many othcg *' feed-plots of the fadier of lies *." Again, he having fpoken of other fefts, faith, " Our "judgment concerning coUeges is the fime, as touching ir '' thei] * Quia enlm Chnllus non ordinavit iftas univerfitatcs, five collegia, manifeftum vidctur, quod ifla, ficut graduationcs in illis, funt vana Ciontilitas introduft.i, in cujiis ligTium lam rollcgiati quam &'aliigrd-' duiiii. qiierunt qiiT ftia Tunt, rharitatis regains defcrcntcs : ex que pul- ii]«tt*jt iuvitliriu ' ation, heatheniftily brought in §." He faith alfo, " That Chrift hath fpecially forbidden " his difciples, heathenifti or fcholaftical mafterftiip ; and . *' that Chrift would have the name of m.after or dodlior " fingukrly * Licet in quibufdam (ludiis nomcndoftoris fit excel lentius, cum fit ritus gentilis ex multis honoribus & ftiatibus aggregatus, taincn in textu apoftolirumituriimplicius, pro quocunquc fidcli, qui notabilitcr docet fidem catholicam ; & lie dicet nomen doftoris meritum & laborem, & mtcrimit fuperblam & ftatus cminentiam quoad mundum, Wickhjf Traclat. in cap. 23. Matt, f Ereviter. omnis fefta, flatus vol operatio, quam Chriftus non ap- piobat in fuo cvangelio, eft rationabilitcr di mi tt.cn da ; idco cum Chriftus non approbat fed reprobat gentiie magiftcrium fupradicfum, patet quod ell de ccclella dimlttendum. Iclnn, ^ Nota quod nonier. officii multum diftat a nomine graduationis fcbo- lallicar. gorituirer intioJuCt?;-, U'id''f. infe.ymon, Domini in mcnt;. 5^S AGAINST SCHOOL-DEGREES " lingularly referved to himielf •, feeing he, by reafon of " his hypoitatical union, hath a certain excellency which " cannot agree to any other of mankind :" And concludes, " That feeinc; there is dang-er in attributino- to men the o o o " title of mafier or do6lor in divinity, therefore in good " reafon, thofe titles are to be fhunned in the church of "God*." "John Hus alfo faith, " That they who take to themfelves " academical degrees, and titles anfwerable, do go in the " apparel and harnefs of the myftical body of antichrift, " who is the king of all the children of pride, to wit, of '•^ the mafters and doctors in divinity f ." Again, in another place he fpeaks to this purpofe, " Chrift, faith he, faith, JoJm viii. Neither came I of my- ''^ felfy but the Father fent me •, fo the faints have come in " the name of the Lord Jefus, and in the name of Jefus *' they have performed their priefthood, and he is the *' crown of their glory." '' And by this, they are dif- ^' tinguilhed from certain, who are other wife crowned as *' mailers, and doctors, and batchelors ; and from others '' of other kind of titles, according to the manifold wif- " dom of this world •, for thefe excelling others by their *' pains, and through their own fcience and learning, are '' notably beautified with their own titles and crowns, and '' therefore do rather perform their office in their own s^ name, than in Chrift's §." Thus he. Luther fpeaks much to this purpofe alfo ; but I fhall have occafion to ufe him more largely. Zuinglius on that fcripture, Matt, xxiii. Bt ye not called do5lcf^ for one is your mafier Chrift^ (ffc. faith thus, " Thou " hearell * Cum pciiculum & fuperfluitas fit in ifto nomine, videtur quod iftud nomen fit ratlonabilitcr fugiendum. Wukitff. f John Hus, Lib. dc reg^w, &c, antickrijti. r. 14. ^ Ac per hoc diflinguvintur a quibufdam aliunde coronatis, ut ma- giftri & doftores, & baccalaurci, nee non aliis vaiii generis titulorum, in inultiplici fcientia hujus mundi. olc. IN DIVINITY. 559 '' heareft here, that thefe titles of mafters and do61:ors, are " not of God, feeing Chrift forbids them */* Conradtis Pellican alfo, a godly preacher, having the fenfe of this on his death-bed, defired his friends, that he might by no means be buried, as the manner then was, in the h^b'it of 2idod:or^ quia perabatfefrefun-e^urum ad ju- dicium 7ton ut doElorem^fed iit humilem chrifiianum \ '' becaufe '' he hoped he fhould rife to judgment, not as a dodor, but " as an humble chriftian -f*." Now methinks, the clear and precious word of Chrift alone, fhould take off the univerlities and clergy from giving and receiving thefe degrees and titles, if they do in good earneft profefs themfelves to be his difciples ; but how much ought they to be alhamed and confounded, when they fee other believers, for the love of Chrift and his word, utterly renouncing thefe things before their faces, that they, if they perfift, may be left wholly with- out excufe before Chrift and his church ! And now for the conclufion of this matter, I fhall hold forth to the univerfities, the true degrees which Chrift the Son of God did himfelf take in the church of God and v/hich all his faints are to take, after hia example. Jefus Chrift, the Son of the living God, the firft and chief teacher of the New Teftament, did neither com- mence batchelor nor doclor in divinity, but he took five other degrees, wherein the univerfity graduates are ufually wanting. Chrift'a firft degree in the church v/as this, that he was the Son (^i God ; as the Lord faid to him, noii art my Son, this My. have I begotten thee. And again, This is my beloved Son, in who^n I am well pkafed. And this is the firft degree that Chfift himfelf took in the church, his di. vine * Audls hie bujufmodi tifulos magiarorlim & doftorum non ex Deo cflc, ^uum Chiiilus hoc vctar. Zuin^L f Cunradtts PcUicanL MdcL Adam, in vila PdUcani. 56o AGAINST SCHOOL-DEGREES vine Sonfliip according to his human nature. And this degree all the faithful take with him, for they all are be- gotten of God, and born of the immortal feed of his word-, and their being the ^/'//^r^w of God through faith^ is the firft, degree alfo that they take in the church. 2. Chrifl's fecond degree in the church, was his unc- tion with the Spirit •, for being the Son of God, the Spirit of God came andy??/ upon him in the form of a dcve^ which was his New Teftament baptifm ; and his iiril degree was confirmed to him by the Father, when he took this fe- cond •, for whilft the Spirit rcfted on him, a voice from heaven faid, l^hcu art my beloved Son^ in whom I am well pleafed. And this fecond degree alio, all the faithful take with Chrifl j for they all, as his fellows, are anointed together with him, the chief among them •, they, as members, are anointed together with him, the head, with the fame oil of gladnefs •, and being fons, God fends the Spirit of his Son into their liearts-, and the Spirit of the Son in their hearts is a fure teflimony they are fons : and their iecond degree alfo confirms their iirft ; to wit, the gift of the Spirit, their fonfliip. 3. Chrift's third degree was this, that after he was anointed by the Spirit, and declared to be the Son of God, then for the proof of both, He zvas led by the Spirit into the wildernefs to be tempted of ihc devil, forty days and nights to- gether ; and in all thele temptations, through his fonihip and undion he overcame the devil, and came away con- queror : And this was his third degree in the church of God, that the anointed Son of God overcame the devil, in all the greatefl, and mofl grievous temptations, he could aflault hini withal. And this third degree alfo, all the faithful take with Chrifl •, for when they are tlie anointed Sons of God, Satan lets upon them, with all forts of temptations, and they IN DIVINITY. 5^1 they are led by the Spirit of God^ to wreftle with principali- ties^ and pozvers^ and fpirittial wickednefs fet in high places^ and the rulers of the dcr-'knefs of this world \ and yet they in the flrength of their fonlhip and undion with Chrift, do alfo with him, tread Satan under their feety and go away Gonquerors through the grace of God in them ^ and this alfo is their third degree in the true ehurch. 4. ChrilVs fourth degree in the church was this, that after his fonfhip, undion, and vi6tory over the devil in all temptations, he then went forth as a fit and able mi- nifler to teach the gofpel of the kingdom, againfl all the enmity and oppofition of the world, devil, and falfe church, as it is taught us. Matt. iv. 11,-17. And this fourth degree alfo, all the truly faithful take with Chrift. For, after they through faith are the fons of God, and through their fonfhip are anointed, and through their undtion overcome the devil in all his temptations, then alfo they preach the gofpel of the kingdom, being all of them a chofen geyieration^ and royal priejlhood^ to /hew forth the virtues of him that hath called them out of darknefs^ into his marvellous lights as Peter teftifies : And they all fpeak as they do believe, and have experience •, and their fonlhip, unclion, and vidory over temptation, is as fuf- Hcient a ground for them to teach, as it was for Chrift to teach i and fo they, without any regard of the laws of an- ti chrift, or orders of the clergy, go forth to teach the ever- lafiing gofpel^ as Chrift did before them ; and this is the fourth degree of Chrift and the faithful in the church. 5, Chrift's fifth and laft degree, which he took in the church was this, that he having both preached and lived the word, whereat the world and worldly church were wholly offended, and inraged; did at the laft willingly confirm his dodrine with his death, and did feal to the truth of it with his blood ♦, expofing himfelf to the moft fliameful and ignominious death of the crofs, to confirm O o his iliku^. 562 AGAINST SCHOOL-DE GREES hh gofpel to his church ; and this was the higheft and moft glorious degree that Chrift took in his church, as Chrifl teftifies, when Ipeaking of his fufFerings, he faith. Now is the hour come ^ that the Son of man floould be glorified. And this fifth degree alfo, all the truly faithful do take with Chrift, either in deed, if need require, or iii preparation and readinefs of mind, and that whilft they live in outward peace. All the blefTed martyrs have taken this hio-heft degree in the church with Chrift : and all the reft of his feed have been, and are ready to take it alfo. when it is the good will of their heavenly Father ; feeing they can fay, in the fame faith and fpirit with Chrift, even in this matter. Father., if it be fojfible., let this cup pafs from me •, yet not my ivill, but thy will he done : For they alfo are come to do the will of him that fent them, even to the laying down their lives. Now thefe arc the only degrees that Chrift himfelf took in the church, and which all the faints take with him ; and the true fpiritual church of believers allows and ap- proves no other degrees but thefe. And what now are the univerilty degrees in divinity to thefe; they are degrees in antichrift's church only ^ and every heathen or human creature, Turk or Infidel, may take them as well as they, with a little time and pains, and money. Wherefore, that I may turn my fpcech a little to the univerfity, '* Do thou, univerfity, if thy day and time of vifiiation be not already paft, lay this to heart, how much thou haft departed from the gofpel of Chrift in this matter, as well as in all the reft •, and haft received the do6lrine, and laws, and methods, and manners of anti- chrift, wherewith thou haft deceived thyfclf as well as the nations. And thou, univerfity, haft like thy own mother Babylon, Mystery written on thy forehead ; for thou haft taken to thyfclf this glorious title, ALMA MATE P., the IN DIVINITY, 563 the BEAUTIFUL MOTHER, which Only belongs to Jerufa- lem from above: And though thou haft brought forth a company of prodigious children^ heathenifh, foolifh, vain, vile and abominable, yet haft thou called them learned, and given theni degrees in divinity, contrary to the de- grees in the gofpel ; and haft fent them forth into every city, countijj town, and village^ as minifters of Chrift, yea as fons of the morning, though yet very unbelievers, and altogether deftitute of the Spirit: And thus haft thou deceived the nations, and given them a falfe miniftry in- ftead of a true ; and by this falfe miniftry, a falfe word, ihftead of the gofpel ; and the world hath not at any time received a greater wo, nor more grievous plague than from thee : Wherefore thus faith the word of the Lord, The day of thy vengeance is comings and the years wherein thou /halt be made de folate \ and thy dainty and goodly things fh all depart from thee : and thou fhalt fifid them no more at all ; and the voice of 7nuficians and pipers fhall no more, he hsard in thee ; for in thee is found the blood of prophets^ and of faints^ and of all that have been flain upon the earth. Thy human learning, to wit, thy philofophy and fchool-divinity, and the falfe miniftry that they have fet up, and the falfe chriftians that have proceeded from that miniftry, have devifed and executed all thefe murders and maflacres on the [true faints of God." Sluts eji fapiens &^ inteHigeC hcec P 002 THE 564 LUTHER'S TESTIMONY, THE Teftimony of Martin Luther Upon the whole matter, to wit. Touching Univerfities, Human Learning, or Pbi- lofophy, Univerfity-Degrees^ &c. 7\/f^^R "^IN L UT'HE R, in his anfwer to Amhrof.us Ca- -^ ^^ tharinus^ expounding the vifion concerning anti- chrifl, Dan. viii. fpeaks thus : '' The twelfth and laft face of antichrift, is that chaos, and open gate of hell, yet very comely to behold, to wit, the univerfities, into which perjury, and the abufe of God's name, are the entrance \, and the progrefs is a free and moft licentious converfation, in all manner of v;icked- nefs. And yet under thefe fins and deflrudtions, fcience and fapience are promifed •, yea titles and degrees are siven inftead of rewards. ID But what do they perform at length P Firil, the more choice youth of Chriftian people are here proftituted, and are caft into the open throat of hell ; that 1 verily think this deftru6tion was figured by ihe idol Moloch^ to vvhom antiently they made their choice children to pafs through the fire. Aftci-v^^ards, Ariftotle being read to them, and not rightly underllood, the v/its of chriilian youth are exercif- ed with heathenilh and human learning, yea, are quite blinded and opprCiTed with it. And' inftead of the word of God, the do6trinc of antichrift is delivered; that it may feem, the devil himfelf could not bring forth a more fubtil and efte6tual invention and engine, utterly to ex- tin^iiffti the gofpel, than tofet up univerfities. Wherein, under the pretence of chriftian dodrine, nothing Ihould be TOUCHING UNIVERSITIES. 565 be taught, but that which is mofl contrary to the chrif- tian faith. And if at any time it feems good, to call forth the choiceft to the government of the churches, they call them out of the flews and dens. And. truly to me, this lad face of antichrill feems to be the moft hurtful of all, becaufe this hath the pretence of the word, when ail the reft have only the colour of ex- ample ; and this is ^Xdimly fchola hidoth^ thefchool of pro- poficions, of which anon. For it is incomparably the greateft prejudice, under the colour of the v^ord, to teach things contrary to the word ; feeing the face of examples, is formed and itrengthened by the face of the word, which otherwife would foon come to nothing, if the wordfhould reign in its genuine fenfe ; and alio, feeing the pretence of examples doth only deceive the manners ; but the pre- tence of the word, overthrows the word. But if by any grace of God, the univerfities fnould receive the word, to wit, inftead of philofophy and fchool divinity, how foon would the papacy, with all its faces or appearances, perifh ? Seeing this face, to wit, the univerfiry, is the prop, bones, and whole ftrength of that kingdom of faces." y E P. S E I. This deceitful face feems to be foretold, Rev. ix*. which fcripture it is worth the while to rehearfe, and a little to unfold. For John faith, ne firft angel [cmded^ and I faw a fiar fall from heaven unto the earthy and to him was given the key of the . hottomlefs pit^ ^c. I will here make trial a little, faith he, with my own apprelienfion. Now certain it is that by angels, through all the apocalypfe, is meant the overfeers of churches, as doth plainly appear out of the lecond and third chapters, where it is written, " To the angel of Ephefus, Smyrna, and others." Further, that other fort of angels which found the trumpet, of which there are fcven mentioned, chap. viii. 003 cannot ■ * Riv. ix. from the fir ft to the twelfth verfe, expounded by Lv.ihr. 566 LUTHER'S TESTIMONY, cannot r^gree to any but the Roman bilhop, feeing no , others are laid to found with trumpet. Now to found with trum.pet, can be nothing elfe, as appears by the con- fequence of the text, and the following efFe<^s, than to make decrees, which none ever arrogated to himfelf, be- fides the bifhop of the Roman church. Neither is itfaid in vain, that they prepared themfelves to found ^ feeing chiefly in thefe popes, there hath been an impatient fury, and unquiet tyranny, to miake laws^ and thereby to fubjeft others to themfelves. But let us come to our firft angel, who v/as the fklt among three, who were to bring three woes upon the earth -, and this is he, who did firft inftitute and confirm univerfities, whom it is not eafy for me to name, hiftories fo varying in this matter. But let him be whofoever he was, he was a flar fallen from heaven to earth : whether it were Alexander of Hales^ or, which 1 rather think, St Thomas^ who only (after the univerfities were approved, and this angel had founded) was cither the firft, or chief author of bringing in philofophy into the chriftian world, being the moft Ariftotelian, yea plainly Ariftotle himfelf ; to whom, as to the earth, he f:-ii from Chrift the heaven, having obtained the authority of that moft wicked angel, approving fach ftudies. VER SE 2. And he received the key of the bottomless pit^ and open- ed it, and brought forth to us philofophy, long ago dead and damned by the do6lrine of the apoftles : and from thence afcerided the fmcke of that pit, that is, the mere words and opinions of Ariftoile and the philofophers, as the fmoke of that gr^at furnace ; for then philofophy pre- vailed, n.id became of large extent and power, fo that Arifiotle was made equal with Chrift, in refpedt of autho- rity and faith. And hereby was the fun darkened (even Chrift, the fun of righteoufnefs and truths moral virtues being a4t TOUCHING UNIVERSITIES. s^7 being brought in, inflead of faith, and infinite opinions inflead of truth,) and the air alfo, with the fmoak of the pit ; that it may be underftood, not to be an eclipfe of the fun, but the obfcurity of the air and fun, by the fmoke of the pit afcending, to wit, human doflrines, ob- fcuring Chrift and his faith, as the fun and air. V E R S E 3. And out of the fmoke of the pit there came forth locujls on the earth. Here the people of the univei;fities, bred and born of philofophy, are called locufts, by a moft fit name; becaufe they are without a king, that is, Chrift; and fly in companies, as is faid, Prov, iii. and alfo be*- caufc they walle and burn up ail green things wherever they light ; and fo the grammarians think they h*ve their name locufi^e^ locufts, a loco ufto fc? vaflato^ from the place which they burn and wafte. And fo, this people of the univerfities, confumes and burns up all the green pafture of Chriil, that is the fruit of faith. And power was given to them^ as the fcorpions of the earth have power •, to wit, to wound the confcience of men^ becaufe the green fruit of faith being wailed, which heals the confciences of men, it cannot be but the confcience rnuil be hurt and prejudiced. VERSE 4. And it was commanded them^ that they fjjould not hurt the grafs of the earthy nor any green thing ; that is, that they fhould not hurt the eledt. For they do not hurt all, nei- ..t;her donatiiral locufts hurt every green thing, but fome certain place : fo it is here. But only thofe men who have not the mark or feal of - God in their -foreheads •, that is. fome grafs they Ihould .hurt, to vfit^ thofe who have not faith, which is the mark .of God, which we carry in a pure confcience and free . Gonverfation. : . 004 And 568 LUTHER'S TESTIMONY, And it was commanded them^ that they JhouU not kill them hut only jhoidd torment them five months. This feems to be fpoken of moral do6lrine, which feeing it teaches us the knowledge of fin, like the law of God, it doth not kill, but only afflid: a man with vain iludies, wherein he is always learning, and yet never comes to the knowledge of the truth : For they who are killed with the letter, are quickened with the eternal Spirit, they are not tormented five months, that is, the whole time of their fenfual life, in which moral divines reign. And we iee by experience, that all moral virtues are of a moil evil and unhappy con- fcience, full of fcruples and unquietnefs, and have powder neither of good nor evil : and therefore it follows \ And their torment is, as the torment of a fccrpion when it ftrikes a man. Behold here a wounded confcience : for here he expounds what he had faid before, that they are not favingly killed, nor fpiritually quickened. VERSE 6. And in thofedays men fJocll [etk death ^ and flj all not find it •, and fioall defire to die^ and death fisciUfiee from them: To wit, the death of fm, which doth too much live in the con- fcience, and yet is not rightly known ^ for if it were known, prefently it being Hain, would perifh : But this cannot Ariftotle's ethics do, but it is the ofRce of the letter and the Spirit. VERSE 7. And the fhapes of the locufts were like to horfes prepared to battle^ to wit, of fcholailiical difputation and conflid. He defcribes the war by this allegory •, for they are ready to argue pro ^ contra^ as they fpeak. And on their heads were^ as it were, crowns of gold : that is, the names and titles of degrees, as, magi ft er nofter eximius : facr^ theolo- gia humilis ^ indignus profejfcr, i^c, that is, " our famous mafler : and the humble and unworthy profeiTor of facred theology," and the like. And thefe crowned ones, John Hus TOUCHING UNIVERSITIES. 569 Hus^ called hypocntas ccronatos^ crowned hypocrites : and by reafon of thefe crowns, they have authority and power among the multitudes of carnal chriftians, who are will- ing to entertain antichrift's pomp into antichriil's church. Yet have they not true crowns, but as it were crowns of gold, which yet they are very proud of, and are much puffed up with them^ though ufuaily they are fet on the head of ignorance and error *. VERSE 8. And their faces are like the faces ofmen^ becaufe their doc- trine and life is governed, not by the Spirit of faith, but by the dictate of natural reafon, and by the light of na- ture, illuminated by Ariftotle. And they had hair like the hairs of women. For philofophy brings forth effeminate miniflers, given to eafe and luxury; and in whom is nothing of fpirit, nor of manly abilities in Chrift. For the hairs are priefls, as you may fee^, 'Pfalm Ixviii. Ifaiah iii. and in other places. And their teeth are like the teeth of lions : Conlider only the Thomifts inffead of all other divines,, whether they be not biting, ilanderous, and devourers of all that fpeak a word againil Ariftotle's divinity. Yea the Tho- mifts, Scotifts and modern men, bite one another among themfelves, and iharpen againft one another, not common teeth, but the teeth of lions j neither is there any fort of men which war m.ore fiercely, or with greater hatred, than thofe fe6ls of divines, each of which defires to devour the other, that it may reign alone. VERSE 9. * Prasparatis in praslium, & aiinatis pmni genere doftrinae, & arte loquendij arguendi, refpondendi exhortandi : potentes funt ad inva- dendum & defendendum quamcunque velint veritatem, aut fpeciem yeritatis, aimati nihil ominus omni apparentia facetiae & honeftatis, J. Hus, Et fuper capita eorum coronas : id efi^ Tituli magiftr^les, vel dig- itatum & graduum in ecclefia, inveftitura. J, Hus» 570 LUTHER'S TESTIMONY, VERSE 9. And they have hreaji-platesy as it were hreaft -plates of iron \ and this is the pertinacious and confident prefumption of each fed, on the truth andfoundnefsof his opinion : and by thefe iron breafl-plates they are unconquerable : and thefe are the principles of each fe6l. And the found of their wings was as the found of chariots^ and of many horfes running to battle: the wings are the words of thofe that difpute and conflicSt, by which they do im- petuoufly, brawlingly and clamouroufly rufh on one another, and fight : as we fee in the tumujts of difputants, both by words and writings, where neither yields to nei- ther, but each one is unconquerable. For he fignifaes this pertinacious affe^lion of difputing, by the rufhing of chariots and horfemen. VERSE 10. And they had tails like unto fcorpions^ and there were flings in their tails^ and their power was to hurt men five ynonths. Here he explains what before he had propounded, to wit, that the fruit and end of this divinity, is nothing but evil confciences, during all the time of the fenfuai lives ot men. For that divinity is an abomination to thofe who are fpiritual, becaufe thefe are without the bounds of the five months, in the fpirit of liberty. VERSE II. And they had a king over them^ which is the angel of the hottomlefs pit^ whofe name in Hebrew is Ajbaddon^ and in Greek Apollyon. Here we may learn, that the Redor ge- neral of all univerfities, is not Chrifl, nor the holy Spirit, nor any angel of God, but an angel of the bottomlefs pit ; that is, one that is dead, and is among the dead and damned. Who is it then ? even that light of nature, to wit, Ariftotle^ who doth truly reign in the univerfities, as Abaddon, and Apollyon, that is, " a wafler and deftroyer of the church." For we have faid that an angel fignifies a teacher TOUCHING UNIVERSITIES. ^yt teacher or a dodor in the church. And certain it is, that Ariftotle^ who is dead and damned, is at this day, the great dodor of the univerfities, rather than Chrift; for he reigns alone, being exalted by the authority and lludy of Thomas^ reviving free-will, and teaching nioral virtues 5.nd natural philofophy, to wit the three-headed Cerberus, or three bodied Gerion. Behold the firft wo which the church hath from the Romilli antichriil by the miniflry of faint Thomas ; and they whofe duty it was chiefly to have prohibited and ex~ tinguiihed theie things, they chiefly have eredled and ef- tabiifhed them. Thus Luther^ word for word, in the forenamed place. He alfo in his book de ahroganda mijfa privata^ ipeaking of the idol Moloch^ faith thus : Mofes and Jeremy have defcribed the. worfhip of this idol to be- after this manner, that they did burn or offer to him their chiidiren in the fire, fuppofing that hereby they did perform the greateft and higheft fervice to God; inafmuch as after the example of Abraham they do not fpare their own children ; though they do this, not only not being called as Abraham was, but alio without faith, and in the* h^hefl wickednefs ; and therefore the Pfalmifl teilifies, Ffalm Ixxviii. That they offered not their . children to God^ but to devils. For whatfoever is not done by the call and command of God, is not done to God, but to devils, who fuggeft this, though it be done under pretence of the name of God. Now hereby, faith he, I conceive the univerfities to be reprefented, in which the beft and choicefl: part of chrif- tian youth is off^ered, as it were in burnt-facrifice to Gpecliones fuas fblenniter refument, nee confentient quod aliquis alibi in Anglia incipicns, hie pro magiftro in ilia facultatc habeatur. 582 THE RIGHT REFORMATION Ihall be judged bcft, feeing then there will be no fuch need of endowment of fcholarfhips ; inafmuch as the people having colleges in their own cities, near their own houfes, may maintain their children at home, whilil they learn in the fchools •, which would be indeed the greateft- advantage to learning that can be thought of. 8. It fliould alfo be confidered, whether it be according to the word of God, that youth lliould fpend their time only in reading of books, whilft they are well, ftrong, arrive, and lit for bufmefs. For commonly it fo falls out, that youth lofe as much by idlenefs, as they gain by itudy. A nd they being only brought up to read books^ and Lfch books as only contain wrangling, jangling, fool I'll and unprofitable philofophy, when they have con- tinued airy long time in the univerfity in thefe unwarrant- ed courfes by God, they are commonly in the end,- fit for no w^orthy employment, either in the world, or among the faitliful. To remedy which great evil, colleges being, as hath been fpoken, aifperfed through the great cities and towns of the commonwealth, it may be fo ordered, tliat the youth (according to Luther's counfel * ) may fpend fome part of the day in learning or ftudy, and the other part of the day in fome lawful calling •, or one day in fcudy, and another in bufinefs, as neceitlty or occafion fliall re- quire. And thus fhall youth be delivered from that eafe and idlenefs, which fills the hearts of univerfity ftudents witli many corruptions, and noifome lulls, whilfl they fill their heads only with empty knowledge and foolifh notions ; vvlicreby neither can God be glorified, nor their neighbour profited. 9. And if this courfe were taken in the difpofing and ordering colleges, and ftudies, it would come to pafs that twenty Lhther T-ibcl. dc InfUtucnd. pucVls. OF LEARNING SCHOOLS, &c. ^^^ twenty would leani .then, where one learns now ; and alfo by degrees, many men, on whom God Ihall pleafe to pour forth his Spirit, may grow up to teach the people, whilil yet they live in an honefl calling and employment, as the Apollles did. And this would give them great efficacy and power in teaching, whilft they lived by faith, through their honefl: labour, and were delivered from the mifchief of idlenefs : But and if the faithful fnall defire any one that is more apt to teach, and hath /eceived a greater m.eafure of the anointing. than his brethren, to ipend more of his time in the word and prayer than his calling will afford, at fuch times they ought to fupply him : and the law of love in the hearts of the faithful will be law enouo-h in this matter, without calling in the aid of the macrif- trate. And by this means, may the chargeable and burden- fome maintenance of the carnal clergy, by degrees betaken away, and the church of Chrifl:, and the very nations themfelves, be fupplied with a more faithful, chrifliian, and fpiritual minillry than now it hath, at a far lefs rate. For God hath promifed in the lafl: days, to pour out his Spirit on all flejh^ andthefons^ and daughters^ and few ants ^ and handmaids pall prophefy^ and then frjall knowledge cover the earth as ivaters thefeas. Now for conclufion : I do conceive that none of the faithful and wife have any jufl: caufe to be offended for fpeaking for the ufe of human learning in this reformed way, which the gofpel will permit -, feeing by this means, thefe two errors of antichrifl: would be diifolved among us j the one of making univerfities the fountains of the mi- nifliry ; which one thing is, and will be more and more, (as Chrifli's kingdom ihall rife up and prevail in the world) a mill-flone about their necks : and the other, of making the clergy a difl:in6l fed or order, or tri|^e, from Gther Chriftians, contrary to the fimplicity of thc'-gofpel. 2, Let 5S4 THE RIGHT REFORMATION. 2. Let the faithful confider that this reformed ufe of tongues and arts, juftly hath its place in the world, where- by men may be improved in the ufe of reafon, and fober learning, and may be ferviceable to the commonwealth in their age, whilfl the church of Chrifl hath its own members and officers, through the call of God, and unc- tion of his Spirit only. For human learning hath its place and ufe among human things, but hath no place nor ufe in Chrift's kingdom, as hath been fufficiently proved. And thus, have I freely offered my advice for mending things that are amifs, and making ftraight the ^ings that are crooked in this matter. F I N Princeton Theolo9iCai Sem.narj-Speer i.tDfd 1 1012 01147 7678 w- ^wm" Date Due ^T - r '^- , ' - 1 f) PRINTED IN U. S. A.