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LIBRARY
OF THE
Theological Seminary,
PRINCETON, N.J^^^j. j^^,^^
C««e, Diyjsion...sI^.V=^/r:rr:-.
-S/*e7/, Section, ,.J.p4»^.CJ. Book, No, ,
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^1
SEVERAL
SERMONS
AND
DISCOURSES
O F
William DelJ,
MINISTER of the Gofpel;
Sometimes Attending both the Ge- nerals in the Army :
AND
Now MASTER of Gonvil and Cam CoUedge in Cambridge.
Heretofore Publiflied at Several Times, and on Several Occafions y and now gathered in One Volume, for the Benefit of the Faithful, and Convidtion of the World.
LONDON:
Printed in the Year 1^52, and now Rc-printcd by y. Sowle in Whiti-Hart'CoHTti in GracioHt'Strnt^
' 1709.
!_:
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i'> V
A %THS0L0GI0;2:
Preface to the R E A D ^^^5siHi?.t^
W£ are almoft at the end of Books ^^ thefe Paper Works are now preaching their own Funerals \ whiljt they are holding forth thefpirit^ the letter is grown old and is dy- ing into the newnefs of the fpirit^ and there looks to be founds into zvhich all things fhaU be refolved^ being reftored out of their enmity^ as Into their Original whence they came ^ even Preaching and Preachers., Apoftles^ Prophets, Evangelijis, Pa- ftors, andTeachersy given for the perfecting of ^pj^gf/^ the Saints, for the edifying of the body of Chrift, ", i^i ^h till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a per- fed man, unto the meafure of the ftature of the fulnefs of Chrift *, till we come into afpiritual uni- formity in Chriji, beino all filled and c loathed with him^ beyond all external forms, which are the ru- diments and elements of children, with which fiat e there is no uniformity confiflent, there being in it fo 7nany fever al features and ages-. And the De- fign of Uniformity upon that is from none but Satan, to kill Chrift whiljl he is a Child, andfiijie him in his fwadling cloaths, though the pretence be with Herod to give him honour and worfhip. But how vain arc thefe plots upon him, who fhaU fubdue all things to himfelf and fwallow up death, or the vail (a part whereof external forms are) into viSory, and bring forth judgment toith triumph? He fhall fwallow UP ail, and rife up out of that which hath fwallowed him and been hts Grave, and that have we been, and tnade every thing to be^ who are now giving up our dead, expelling to live in the liber- ^^^- *5' 7* ty of our prifoner^ whom we fee at lafi to be our
a 2 Lord^
A Preface to the Reader.
A.O.S E
Lord^ and Life, We are now by an earthquake and the Jloaking of the prifon beginning to awake ^ and to 7nake to our Brifonerts feet^ as the J ay lor at Phi- lippi, did to Paul, and Silas his, looking for Sal- vation there, and waiting when he will lead h^ Captivity Captive, and convert J4s from being Goals ^ andTombs, to be h^City^ and Temple, built of precious /tones, in whom he will live and walk, and cdufe us to live and walk in him. We are giving up our own life, which is death, finding in thefe prefent earthquakes the true lije which hath been buried in us, now riftng, and are with the whole Creation groaning to be found in him giving up all that we thought gain oi lofs, and rejoycing in our decreafe feeing his encreaje^ and our dying dayly becaufe be lives.
And we glory in him who hath wrought us to this, to be content to lofe our lives that we might find thefn, now that the day is coming when all that will find th^ir life, fhall lofeit^ and whatjoever tomes not into him, the fire ofdeflruBion JhaU take hoidofitycenditfhall be thrown with death and 'hellinto the lake,
*■' ^he enfuing Treatifes, have begotten this in me, cf drive n> it forth into a Preface or Epijile, for mhich the book came into my hands, by a Friends ^direUion, which Office of love 1 could not rdfufe^ "however ^'onfcious of my own unworthinejs. And, 'T cannot difmifs it mthfojhort a Preface, having the Author kM book in my heart, and that ven- ting it felfviit of its abundance, yet not Oi Solo- mon% f 00^1 who h'^th hhhe^tt in his mouth, pow 'ring out all that is' i>n it, or more than is convent" '^ent for: an EpijUlary Defign, ^which is only to' be a fign to dc^ttaint the Reader of what good eMcr- tainment there k to be found > within.
It h time now for us to. hear of power which is in the Spirit^ i^hofolong have been oppofing it, and
^.; languifh-
A Preface to the Reader.
ianguijhing in Fkjh^ in man^ in forms external^ in wifdom of words^ in Minijhrs^ Preachers^ Writers^ Bvoks^ Univerfities^ Moralities^ Coun- cels^ Synods^ Afjemhlies^ Civil and worldly Power^ inflead offianding upright and being Jfrong in the Lord^ and the power of his might ^ we have only exibited a Ihell and carcafe of Religion^ and have held out our f elves the generation which theje laft Times by the exprefs prediBion of the fpirit were to bring forth. Having a form ofgodlinefs, but denying the power thereof. // hath been the hour and power ^/^Darknefs; the man of Jin h^ revealing, tf;?^' fitting in the Temple of God, and holding forth himfelf to be God •, The Spirit hath given this Man large Rope, he hathjuffered this'^'^"^-^'^* Abfolom the underminer of his Father David, his hair to grow, and is now coming forth the firong andfpread and taU Oak ziohere this man is han- ging^ and iwifiing himfelf for his deftruBion •, He hatb^ b€en contented to become the ftone, though precious tfW;/?^ head of the Corner, to be rejeded by the builders, that Satan and all his Kingdom ^ " might fall upon him, and dafh themfelves to pie- ces ', and he is plea/ed to make his way through thefe clouds, and to rife more glorioufly the King of Ifrael, from under the fluff, ^ higher by the head, and fhoulders than any, annointed with the oyl of gladnefs above his fellows ^ This is theChfld fet tor the fall and rifing of many in Ifrael, and a figa to be fpoken againft ^ Chrifl the power of God, and wifdom of God, the fooliftinefs and weaknefs of man.
What deflrudions do we fee already made^ what heaps upon heaps by a Jaw-bone of an Afs? the weaknefs of God ftronger than man, and the foo- Iilhnefs of God wifer 'than man ^ Bow far is the day df the Lord already rifen upon r^^tall Cedars ot .Lebanon anithc Oaks of Balhan, and the high
mountains
/
A Preface to the Reader.
ifa. 2. i2.iyiountains and Hils, upon the high Towers and.
^' fenced Walls? what ridne upon thefe^ how many
gallant Ships wrackt^ how many p leaf ant Vi^iures defaced.^ And yet the refi of the trees and/hips and Towers^ the high things zvhich yet fland^ do not fear nor lay to heart, nor begin to ftoop and bow of the mf elves ^ but fay we. fit as a Queen, and ihall fee no forrow ^ they fee not who is rife n -^ They bribe their own confciences a^ they did the ^ Soldiers^ /eafi they Jhould fpeak the truth •, they are far from asking the quefrion^ What ay led thee O fea that thou fleddeft, and thou Jordan that thou waft driven back ! 3re mountains* that ye skipped like Rams 1 Tremble thou earth at the prefence of the Lord ^ Power belongs to Gody he pulls down one, and fets up another ; How hath he broken the ftafF of the wicked^ the Scepter of the rulers ? how hath hell enlarged her /elf! and what glory and pomp is fcnt down thither ^ which Jiand expe^ing thofe by whofe hand^ they were thrown down, to come to them^ and have taken up
iia» !4. 9. a Proverb to entertain them with I Hell from be* neath is moved for thee, to meet thee at thy co- ming ; it ftirreth up the dead for thee, and all the chief ones of the earth ^ it hath raifed up from the thrones all the Kings of the nations -, all they ihall fpeak and fay unto thee, art thou alfo become weak as we ! art thou become like to tfs I The worm is fpread under thee, and the worms cover thee, ijc,
ew. 4$». 5. Human Learning, the excellency of power and ftrength created, thou Ruben my firft born, the head of this world^ thoufhalt be made the tayl \ thou that wilt comprehend Chrifl^ thou that wilt bring God into thy compafs and under thy fpan^ and weigh him in thy ballance, thou that knoweji ncfpirit nor wifdom befides thy f elf ^ thou that con^^ demnejl that which is not th^f^ for folly and weak*
nefs'^
A Preface to the Reader.
nefs i thou Lucifer fon of the morning, that haft /aid, I will afcend into heaven, and fet my Throne above the Stars, I will be like the inofl: high ^ thou fpirit of the world that wilt acknow- ledge none above thee. Thou Ihalt not excell be- caufe thou didft afcend into my bed ^ he went up to my couch-, I will rife out of the weak and foolifti things to confound thee-, / w/iZ ordain ftrength out of the mouth of babes and fucklings to undo thee*^ I will fight againfi thee in the Car- penters Son and the Fifhermen : Judah Ihall have the Scepter, binding his Foal unto the Vine, Gen. 4^. and his AfTes Colt unto the choyce Vine : The^"^* "' King that rides on the Afs, and the Foal of an Afsy who?n the Boys and Girls follow with the voyce of Hofanna, fhall defiroy your place and Nation : O ye Scribes, Fharifees, Lawyers, Rabbles, after that you have mocked him, and crucified hi?n, done to him whatever you lifled, he will rife again, and fear will take hold of you as forrow upon a wo- man, and you will call to the Rocks and Moun- tains to fall upon you, and fo go unto your own Place.
Jnd thcfu Independency, the fair ejl Form, the mofi beautiful Face of yet that the Sun hath look- ed on. The world hath thrown dirt on thee, and difguifed thee, which thou hafi wafhed off-, take^?^' heed thy Father fpit not in thy Face ^ that will Tuake thet afhamed indeed: Thou art Rachel, thou hafl with great wreftlings prevailed, and brought forth G^iA, a Troop, aridhafl routed, purfued^ de- fir oyed, taken \ if thou lift up thy f elf againfi thy Root that hears thee, that Spirit that hath lifted thee up, thoufhalt he fo dealt withal, in thy^ high mindednefs, if thou work not out tbj falvation in fear and trembling.
And thou Righteoufnefs that derive fl thy pede- ireeffom Adam, ^ni fiandefi imhcLaw^ and
walkeft
I2«
A Preface to the Reader.
walkeft like a ^een in mans wijdom and Forms of Religions^ fhinejl in th^ outward Court that is given to the Gentiles to be trodden under foot, thou haft a beauty cls if it were of the holy place ^ andlookeji like the Spoufe and Bride of the Lamb ^ but thou fhalt he dif covered a bafe Harlot and Strumpet, whilji thou fetefi^ up thy felf againfl the Rightepufnefs of the Spirit : And when thou fhdlt fight againfl him (U a Blafphemer, and thin k- ejl to deftroy him, a^f thou haft Epifcopacy and Frefbytery, when thou fhalt look that Jerufalem ^, r.^fhouldidW before thee, as the gods of tht Nations,
KfiVj? i2.Qozan and Haran and Refeph, and the Childrea of "Eden, which were in Te]^{r3.r ; when thou Jl?alt £ome to lay hold on Chrift oi a blafphemer^ and fhalt go forth like Sampfon thinking to do as thou haft done at other times ^ when thy zealfhall gather an Army that goes upon the breadth of the
Revel. 20, earth, and thou compaffeft the Camp of the Saints
^ about ^ and the beloved City, thenfl:>aU fire come
down from God out of Heaven and devour thee. Then fhalt thou find that /word of the Lord which hath drunken blood, and eat fie fh, to fall out of shy hand, and fhalt fee a battle fought in a way of war that thou never knewefl, having only known carnal weapons, a battle not with confufed noyfe
1^9* 5. and Garments rowled in blood \ but thisfhaU be soith burning and fuel of fire-, for his name is wonderful, who hath the Government oii his flioulders, in the day of his begetting, which ii his manifeftation or declaration with power ^ Ihen no more Iron againft Iron, flefh againfl flefh, the
A&13. 32'potfherds^^j/;?j? the potlherdx of the earth -, The naked power of the Spirit j the holy arm of the Lord made bare, fh all make fl /upper to the Fowls of the ay r, of the flefh of Kings and Captains^ and mighty men and horfes, and them that fit thereon^ \aml there fhMtbe beaft be fahn and the falfe
Pro-
A Preface to the Reader.
Prophet ^ No more carnal weapons thenceforth •, they /ball all be beaten into mattocks and pru- ning hooks, when the earth Ihall be filled with the knowledge of the Lord, as the waters cover the Sea*, then I looked and every Ifland fled a- way, and the Mountains were not founds I faw none but the Lamb Handing on the Mount Sion, and with him a hundred, forty and four thoufand, having his Fathers name written on their foreheads, and I heard the voyce of Har- pers harping with their Harps, and they fung a ne w Song.
This manner of War^ God wa^ plea fed to come forth //?, in the Apoftles^ and Primitive Chrijii- ansy who had laid the world on its backy and made it like Sodom and Gomorrah, had not the Trum- pet yi?;/;7i^rf a retreat y and that power which wai abroad^ retired again^ that the world might re- cover its deadly wound, and get up upon his legs again, that the man of fin might be niUy revea- led, in the return of this power to be utterly confumed when it fhaU come in the brightnefs of its glory.
And thou Rule, authority and power earthly, that wilt not acknowledge the Lord; thou earth that doft not tremble at the prefence of the Lord, his day will be on thee to put thee down: if the ^*
Hoft of Heaven, thofe rowers be fhaken^ thou fnuji not look for a priviledge and exemption j and though thou haft been made like Nebuchadnez- zar, the fervant of the Lord to pull down thofe heavenly powers^ that kept not their firft eftate^ and haft been a fcourge upon the Powers of the Earthy and f mote them in wrath, though thou Uift been a feUer among the Cedars of Lebanon, thou that haft broken the Gold and Silver, andthehtsiik mththy Iron feet 5 remember that the Iron is mix- Om# a. S cdwitbcUy, that Jhews thy weaknejs^^ thoujhalt
(b) il
A Preface to the Reader.
be jhattcred to pieces by that ftone cut out of the mountain without hands, when Satan JhaU lead thee againji him as again/i a Blafphemer,
Therefore, you Heavens and Religious Forms that are put' ting for the Government of the roorli^ and. fadling iQngdoms md I^epublicksy and making them the Beaft to carry the falfe Prophet, which now begins to kicj: and winch, and look upon thee thatrideth'
And you Mountains of the earth 'y worldly Powers that fay inyour hearts, We will afcend into Heaven and fet our throne above the Stars of God ; tbat will exercife a Judica- ture in Heaven, and determine of things of the Kjngdom of Cod, which the Spirit hath kept in his own hands ; you may break one the other, earthen potjheards ; But if you joyn againji the Spirit, and be one as ^ew and Gentile, Herod and Pilate againft Chrifi, it will be your everlafti?7g breaking ; fo that a man cannot gather a. Sherd of you to take fire firom the hearth, €r water out of the Pit', for God hath fet his King upon his holy Hill; and you are ^wt (heaves againft a hearth of pre. 7he rower of Chrift U coming forth ^ happy they that wait for it. The Lord fhall fend the rod of his Power out of Sion ; be thou Ruler in the midft of thine enemies : PfaU loo* 10.
^» ^' ' M "Forms and Shadows (hall flie away ; and the new crea- ture only abide ; and they that walk after this I{ule, peace be
Ptklm. 148.^^ them, and mercy, and upon the Jfrael of God.
Jhefpiritual Church fhall rife and be eftabliJhed in the beauty of holinefs. Thefe axe the tidings of this Book ; And I heard a voyce faying Hallelujah, Praife the Lord from the Hea- vens, praife him all ye heights, praife him all ye Angels of his ; all the wifdom of man ; Praife him Sun and Moon, all worldly Magijirates^ praife him all the Stars of light, all Miniflers, Paftors^ Teachers ; praife him ye Heavens of Hea- / vens ; all Forms and Churches, and whatever of you excell, and ' '- are lifted up above others; exalt the Lord, not your felves^
*3- H- fQj. }^J5 j^ame only is excellent, his glory is above the Earth and Heavens ; he alfo exalteth the Horns of his people, the praife of all his Saints, even of the Children of Jfrael a people neer to him. Thy part be among thefe, whoever art the J(eader, it is the de fires and prayer of him who knows no greater, no O" tber happinefs.
Who Is thine as to it Chrijlopher Goad,
THE
THE
CONTENTS.
CH Frists Spirit a Chrijitm\ Strength, Or, A Plain Difcovery of the Mighty and Invincible Tower that all Believers receive through the Gift of the Spirit, Page £
Vniformity Examined j whether it be found in the Gofpel, or in the Tra^ice of the Churches of Chriji. P« 5 ^^
the Building, Beauty, teachings and Eftablijhment of the Truly Chrijiian and Spiritual Church : J{eprefented in an ExpO' fition on Ifaiah 54. from Ver. 11. to 17. p. 65
B^ght Reformation ; Or^ the Information of the Church of the New'Tefiamentf J^frefented in Gofpel-Light ; in a Sermoii preached to the Honourable Houfe of Commons, on Wednef- ^^j', November 25 r^, 1646. Together with a REPLY to the Chief Contradiilions of Mr, LoveV Sermon^ Preached the fame Day, P« 115
The Way of True Peace and Vnity in the True Church of Chriftf in all Humility and Bowels of Love Prefented to them, p. 171
The Crucified and J^ichelfed Chrijiian, Or, a Difcourfe on Calatians ii. 19, 20. p. 309.
The Stumbling'Stone \ Or, a Difcourfe touching that Ojfencs rohicb the World and Worldly Church do take again] f, 1, Chrifi Himfelf. 2, His true Word, 3. His true Worjhip, 4. His true Church. 5. His true Government, 6. His true Mini' ftry. Wherein ths Vniverfity is reproved by the word of God, P- 3<^3
"Bti'rlifiJMV ^li'A')^, Or, the DoBrine of Baptifms, I^du* $sd from its Ancient and Modern Corruptions i and ^eftored
The CONTENTS.
to its primitive Soundnefs a?jd bitegrity ; according to ths Word of truthy ths Subfiancs of Faithy and the Nature of Chrifls Kjne^dom, p. 423
7he Trial of SpiritSy both in teachers and Hearers ; therein is held forth the clear Difcovery and certain Downfall of ths Carnal and Antichriftian Clergy of thefe Nations,
Tefli fed from the word of God to the V?iiverfity Congrega" tions /» Cambridge.
Whereunto is addedy A Plain and Necejfary Confutation of divers Grofs Errors Delivered by Mr, Sydrach Simpfon, in a Sermon Preached to the fame Congregation at the Commence- Tnenty Anno MDCLIII.
Wherein (among other things) is declared That the Vniver^
fities (according to their prefent Statutes and Pra^ifes) arc
not (as he ^firmed) anfwerable to the Schools of the Prophets
in the time of the Law j but rather to the Idolatrous High
flaces*
And that Human Leamingy is not & Preparation appointed by Chrift, either for the ^ht Vnderftanding, or Right Teaching the GofpeL
With a Brief TejHmony againft Divinity''Degrees in the Univerfities.
As alfo Luthers Teflimony at large upon the whole Matter.
And Laftlyy The Flight Reformation of Learning, Schools md Vniverfitiesy according to the State of the Go/pel, and the Light that Shines there in> p. 4^1
THE
Chrifts SPIRIT
Lhnjhans ^m^k
A Plain Difcovery of the Mighty and Invincible Power that all Be- lievers receive through the Gift of the Spirit.
Firft held forth in Two S E R M O N S, on
T^l' 'a ^'"- ^"^ ^^^^'^ Publifhed for the Inltruaion and Ufe of thofe that are Spi- ritual, Jnao MDCXLV.
\ J r^
^ymmmw 3DeE, Minifter of the Gofpel of Jefus Chnjl ^ at Telden in the County of Bedford, -^
I Cor. IV. 19 20. / win come unto you Jhonly if the Lord ^lil, and will know not the fpeech of them that are puffed up, in Iw/r'""''' ^'' ^^' Ki^igdom of God is not in word bin
^ 'I'ZJnfh: ^^''^^g^^fom ofGodlinefs, but denying the power of It ; from fuch turn away.
LONDON: Firft Printed in the Year, 1551.
To the Right Honourable the Lady Elizabeth^ Countefs oiBuUinghrook.
Right Honourable,
THE Form of Go Mine fs is very common in thefe days of ours j but the Power of it is very rare. How fe^v Perfons JhaH we find in the Vifible Church, who Live and A^ in the Strength of God? But generally Men do^ whatever they do^ in their owa Strength^ and that not only in Humane things^ hut in Divine. How feldom do we fee either in Minifters or Chriftians, in the difcharge of their Duties in their fever al flaces^ more than the Power of Men? T/;^ greatefi part by far^not only of thofe who are called Chri- flians, but alfo of forward Profeflbrs, being Ignorant what it isj to be Strengthned with Might in the In- ner Man, according to the Glorious Power of the Great God. How little is there (among all our plenty) cf that Preachings which is not in the plaafible Words of Mans Wifdom^ but in the demonfiration of the Spirit find Power } How few Congregations (among the many that are in the Kingdom) are gathered together in the Spirit and Power of our Lord Jefus Chrift f How few of thofe Chriflians are there^ in whom is the ex- ceeding Greatnefs of Gods Power, together with the effedual Working of it f But the Form of Godlinefs is nowbecome^ almofl the CovQUn^oi 3\\ Flefh. And in thefe Days of Light and Knowledge^ it is accounted by all (that are not down-right Atheiftsj a great (harne^ not to feem to be Religious, And when Men^ and Fa- vnilies^ and Congregations itre gotten into this Form, they think themfelves both Safe and Happy, as being near the Suburbs of the Kingdom of God^ and clofe Neighbours to the Saints. And this Form of Godli- nefs, as it is of very eafie compliancy with Flefh and
A 2 Bloody
The Epiftle Dedicatory.
Bloody in this particular^ in that according to this^ Men only make their A(-lions new, retaining ftill their Old Natures ; lb »> ^ alfo of Great Credit and Efteem with Cirnal Gofpellers. But the Spiritual Man Judgeth all things, and yet he himfeif is Judged of no Man: jind he being partaker of the Power of God himfclf^ can tn jome meafrre difcern both the prefence and want of it in others^ both which he knows in his own experience*'
Now this Form of Gpdlinefs, is when Men are Godly without God^ and anointed without Chrifi, and regenerate^ not having the Spirit \ that is^ when they have a femblance of Hollnefs^ bm not the thing it felf : a femblance of Grace, retaining their Old Natures. And fitch Chrifiians as thefe^ pfr/orw Spiritual Duties with Natural Strength^ Heavenly Duties with Earthly j Strength^ the Works of God with the Power of Men: I In the Religion of thefe Men there is the Outward i Duty done^ and it may be very fpecioufly and Plaufibly, if but there is none of Ghrift nor the Spirit in the Duties, | There is their own working towards Gody which if | faint and faithlefs^ and not Gods own working in i them towards himfeif ^ which is Lively and Mighty i t j^nd all the ReligicAs AEls they do^ are only their own ! Operations^ and not the Operations of God in them, [I
This Form of Godlinefs, how pleafing foever it bs to a Mans felf, and of what reckoning foever with o- thers, who are like himfeif yet is indeed of very Evil and Woful Confequence, whether we regard the Do- ing or Sufferings unto which this Form neceffartly engages.
For fir fi^ when Men by occaflon of this Form are cal- led forth to do the Great Works of God j and yet are deft it me of the Power of God^ their Duties ^r^ above their Strength, and their Strength bears no proportion to their Duties. And jo^ fooner or later^ meeting with Difficulties, they Faint and Languiflj as a Snail-, their Works being too high for their Faculties. F<?r Nature being firained above its Power^ and offering at that
which
The Epiftle Dedicatory.
Splotch is beyond its Abilities^ by degrees grows weary, 4ind returns to its Old Temper again. And he that fought that Glory which was noE his own^ at lafl lies down in his own Shame.
Again^ the Form of Godlinefs rxpofes a Man to thofe Evils that are incide?7t to the faithful becaufe of Godlinefs. Now when a Man hath the fame Evils •with the laithfid^ and not the fame Power to prippart him under thofe Evils ^ when Men have the fame Evils ^'« r/jf Fleih, but not the fame Power in the S'^'int^ the fame Burthens on their jhonlders^ bnt not the fame Everlafting Arms underneath them^ they fall Sadly and Defperately, to the Great Scandal of the Ways of (jod.
However^ if Men he not called forth to fuch Eminent Doings and Sufferings ^ and fo fcape fnch M^inif^ft Dif- coveries and Downfalls-^ yet the Form of Godlinefs hath this Evil in hs^ that it brings a Man only to the troublefome pan <?/ Religion, bnt not to the comfort- able^ it engages a Man in the fame Duties with the Codly^ but fnpplies him not with the fame Strength '^ it involves him in the fame Bitternefs of Flefh, but doth not furnijh him with the fame Joy of Spirit. For as fnch a Mans Religion doth not reach above Flefl) and Bloody nomore doth his Strength <«;z^ Comforts. And fo he performs Duties at alovi Rate \ yea^ and his bare and empty Form cajls a Black Vail upon Religion, and utterly ohfcures its Beauty and Glory, and makes the World judge meanly of it^ and to think it ts a mat^ ter only <?/ Singularity ^«<3^ Humour, and not <?/Power. Whereas when a Chriftian walks in the Strength of the Spirit, Doing and Suffering the will of Godj beyond aU Strength and Abilities of Fhih and Blood, the World oftentimes Wonders and Gazes at him^ and many are provoked to Glorifie God, who hath given fuch a Power to Men.
For this Power of Godlinefs, among other things j hath thefe three Advantages, 1 A3 !• ^^
The Epiftle Dedicatory.
1. It makes a Man do every Duty Strongly and Mightily. And whatever might take a Man off from h's Duty^ or diftraSi and difturh him in ity all falls to nothing before this Power. There is that Strength in each Dmy^ performed by the Power of the Anointing, which declares it to be the operation of God himfelf z« Ma?i^ and nothing elfe but the very Power of God, that isy Jefus Chrifi himfelf^ in aBion in us,
2. It snakes a Man Inflexible in the ways of God^ that he fliall neither turn to the right Hand nor to the left^ but take (IraighC fteps towards the mark fet be^ fore him. No Fear^ nor Favours^ nor Frowns^ nor Flatteries^ nor Temptations^ nor Infinuations^ nor De* jlgns of other Sy nor Ends of his own^ can turn him aftde. j He carries fuch Strength in his Spirit^ as he can ne^ vsr be Bended, and fo far forth as he partakes of the Power of God, u as Unmoveable and Unchange- able as God himfelf
3. It makes a Man invincible, by all Evils and Enemies. Becaitfe all the Power againfl him^ is but the Power of the Creature \ but the Power in him^ is, the Power <?/ God. And the Power «>/ God, eafily overcomes the Mightiefi Power of thh Creature ^ but is never overcome by it. And if this Power in a Chriflian, fijould be prevailed againfl^ God himfelf^ who IS that Powerj jhould be Conquered^ which is im* pojfible. yi i
To Conclude^ The Power of Godlinefs is the BoeY I of every Dutyj in Gods Kingdom^ the Subduer of every Sin^ the Conqueror of each Tribulation arid Temptation^ the Life of every Performance^ the Glory of each Crace^ the Beauty of a Chriflians Life^ the Stability of his Converfation^ the Lufire of his Reli- gion^ his Great Honour and Excellency both in Doing and Sufferings yea it is the very Glory of God him- felf^ in the Church of God ; for by Faith the Lord arifes on us^ and by this?OWQV of Godlinefs, his Glory ■IS Jien upon us*
Thefe
The Epiftle Dedicatory.
Thefe Conpderations^ Right Hononrahle^ moved tns to difconrfe of the Power of the Holy Spiric coming on all Chriftians, Minifters and People, j^nd^ be fides the importunity of fome other Friends^ your earneft de fires of thefe Note s^ hath efpeciaiiy prevailed with me to pihlijh them. Not that I am worthy to pHbliflj any things but that the Truth of God is worthy to he piblijhedy be the Inflrument never fo menn and unworthy.
And although I well hnow^ the doubtful Succefs of fuch Vndertahngs as thefe^ yet in this matter I am not at all careful, beirg mofi willing to be bound up in one condition with the Truth of God, and to have with it., the fame common Friends and Enemies -, Be- fides^ if Chrift dwell in my Heart by Faith, / carry in my bofom already my Reward, out of whom I neither regard FvaKQ or Difpraife, Good or Evil.
Now I was bold to prefix your Name to thefe Notes J becaufeyofir Defire of them hath made them yours y and alfo your many Noble Favours are aftrong and continual Engagement for me to ferve you^ ac- cording to what God hath made me. Efpecially I re- member your extraordinary CompalHon, and Bowels towards me^ in the Day of my deepeft Diftrefs, when my Soul drew near to the Pit^ and the fhadow of Death fate upon my eye-lids ^ and I had not the leafl drop of Comfort either from Earth or Heaven ^ Tou then fljewed me the' Kindnefs of the Lord, and en- compaffed me both with your Pity and Goodnefs \ though then J through bittemefs of Spirit^ 1 tafted it not. Wherefore when I remembred the Wonderful Goodnefs of God to me after fo great Sorrow and Darknefs, / cannot forget that part of his Cood^ nefs^ which he woi pleafed to adminifler to me by your hands *, And the remembrance of this., caiifes 7ne to pray that God would double the fame Goodnefs on yoUy and that he would pour forth upon my Lord, your Honour, your Noble Offspring and Family,
A 4 ^-^^^
The Epiftle Dedicatory, ^c.
this Power of the Holy Spirit^ here treated of: Which ' pjall render yo^ ^ thoufand times more precions and excellent^ bt fore Go6 and his SaintSj tha/j all World- ly Hmour and Nobility whatfoever. And by this mtans {hall Ileligion flnne in yonr Family^ in its na- tive Beamy and Ltifire \ and the Kingdom of Cody which ftands not in Word, but in Power, jhall ap- . pear in its Bright Glory among yon^ till the Kingdom of the Son firfi fit yoa^ and then after deliver yon tip to the Kingdom of the Father, and God be all in all^ immediately :
Which is the earnefl Prayer of your moll Humble \ and Faithful Servant,
William Dell^
CHRIST'S
J
THE
CONTENTS.
HE Context. The Explication of the Words. Three General Doftrines.
1. That Chrifl gives his own People fufficient flye>?gth for their implojfme?its ; his own Jirength for his own Works*
2. That when Chrifi leaves hU People in regard, of Senfe, he never leaves them without a Promife ; and in that Pro-, mife his Spiritual Prefence,
3. That the pouring forth of the Spirit is the means whereby God both increafes and governs his Church*
The more Special Do£lrine from the words, is,
That the receiving of the Spirity is the receiving of Power, For the Spirit itfelj is Power-
1. Ejfentially in it felf,
2. Operatively in «5. By being in m*
1. A Spirit of I^owkdge,
2. Of Truth,
3. Of Wifdom*
C To dOy
4* Of Faith f Vfhich inahles m^ Indure the fame things with
^ Chrift himfelf
C Deftroying Sin* 6* Of ^hteoujnefsy zn^
C Imparting Grace*
^. Of the Fear of the Lord* 7. Of Love and Vnity,
The Ufe, Twofold.
j; Exhortation^ toinforce this; T i. To Minijiers^ ;|!r
mce 4 2, To all Chrijiians. (*) I. Minifters
. ,- , f I. To
the necejfny of having this <
Power is urgedy in reference i 2. ToallChriJiians.
The CONTENTS.
1. Minifters flund in ncii of ths Power of the Sfu'n ?a corns upon them*
1. Becdufsf without thej hrjs this Power, they are defcitute of ill Power.
2. Without this Power, thy are infufficient for the Work of the Mi-fiiftery ; as being unable,
1. to preach the Word, that is, the true Spiritual and Jiving Word of God,
2. To Preach it ^ealoufly and powerfully ; But without this prefence of the Spirit of Power,
1, Their Mi^iiftry is cold and hath ?to Heat in it.
2. Weaky and hath no Strength in it*
«. te per f ever e in their Miniftery, and to carry it onagainji allOppofition and Contradi^ion.
4. To reprove the World of Sin, For the Spirit of ^uJg" ment, muft needs be accompanied with the Spirit of might.
to incounter and overcome the Devih
6, To inabk them to be comfortable and invincible agaitifl all Evils and Enemies.
2. Chriftians *, this Spirit of Power, and Power of the Spi- rit is necejfatyfor all Chrijiia7tSy as well as Mi7iiflers.
Ov)eil* But do all Chriftians receive the Spirit of God, as well as Minifters ?
Jyijw» Yes, equally and alike 5 without any Difference. Now this Spirit of Power is necelTary for them,
2. Todijlinguijh them from Reprobates and Devils.
2r To exih them above all the reft of l^UvmJ who Arc deJH- tn^e of the Spirit.
5. fs Vnit4 them unto Chnft,
And
The CONTENTS.
And the Power of the Spirit isneceflary for them,
1. To chuvge their Natures ; vohich is the daily work of the
Spirity till all be renewedm
2. To work Grace in them ; and each Grace ^ is fo much of the power of the Spirit in the fie fo,
3. To inahle them to mortifie Sinj and the Poroer of the
Ci. The whole Body of Sin in ail its Parts Spirit mortifeiy «? a7id Members, and
^2. Each Particular ftrong Corruption,
4. To Perform Duties. For no more firer.gth in any Duties than of the Spirit in them,
5. To confefs the Word before JQngs, and M.igijhates*
Ci. In private,
6. To Publijl) the wordi and that both, «^2. In publick, 171
(jafe of necefflty,
7. To fuffer and overcome affii^ion.
Natural ftrength, withdra'ws it felf from the Evil.
Spiritual ftrength, ftands to it, and overcomes it.
The Second Vfe, is for Information, and Inftruflion; fhewing that, the way to obtain this Power, is to ob- tain the Spirit; and to encrcafe this Power, is ta cncreafe the Spirit.
Now that we may obtain the Spirit^ we muft firft pre- pare our felves.
Wherein this Preparation doth not confift.
Wherein it doth confift \ that is, i. In emptying us.
2. The Work of the Spirit after he hath emptied us, is tofiUus.
The Means through which the Spirit is conveyed to us.
The CONTENTS.
1. By the iVird. ; and this Word, the Word of the Gofpeh
2. By Fdthy which carries us toChrift's Fkjh to receive of bts Spirit,
Through the Word and Paith, we are born of God, and fo partake of the Spirit of God.
g. Prayer : And in Vrayer we may ash the Spirit either of the Father or the Son,
Again that we may encreafe the Spirit,
1. Wemuji be conflant and continual in the Vfeof the Word,
2. We muft daily encreafe Faith.
3. Mujl be much in Prayer,
4. Mufh wuhdraw our felves from the Creatures, and live loofefrom them,
5. Muji ceafe from our own Works.
6. Muft give our felves up to the Spirit that he may work his Work in us.
7. The Works of the Spirit we muJi attribute t9 the Spirit, and not to our Flejb*
Chrift's
CHRIST'S SPIRIT,
A
Chriftian's Strength.
A6ls I. 8. But ye JhaU receive 'Power ^ when the Holy Ghofi is co?ne upon you^ and ye Jhall be wltnejjes unto me^ &c. Or,
Tou Jhall receive the Power of the Holy Ghojl coming upon you,
THESE Words are the more Remarhtble^ becaufe the very lafl: Words in the Con- ference between the Son of God, and his Beloved Afoftles^ immediately before his Afcen- fion into Heaven. Now, you know, when dear and intimate Friends are ready to part, as their Love then runs flrongeft, and their jlffcUions are moft intire and vehement, fo then alfo they efpe- cially difcourfe of thofe things, wherein moft of all they defire to be fatisfied and refolved. Thus was it between Chrift and his ji^oftles ^ Never was there fuch dear and intimate Friendfijipj and fuch lincere and burning Love between any, as between them. The jipoftlesj all of them loved Cbrifi moft truly, and paffionately j and Peter^ who had three times denied him, three times profefled his Love to him , and being forry that Chrift fhould queftioa his Love the third time, he thus anfwered, Lor^, thouknowefl ill thivgs^ thoit knorveflJoK^.ig, that I love thee. And Chnfi viifo loved them dear- Joh, 13.1. iy j yea, he loved them fifft^ and having loved his 9Von^ he loved them to the endj and fo he was noE
difcontented
2 Chrijl's Spirit^ a Chriftians Strength.
difcontented with them, for their leaving and forfaking him, through Humane Infirmity, whea he was led away to Judgment, and to Death : For though Death quite puts out all Natural Love, yeE Sfiritual Love is not exunguiliied^ but enlarged by Death. Now when fuch loving Friends as thefe, were even now ready to take their laft leave of one another, in regard of Bodily Prefence, who would not moft willingly have been prefent, to have beard what Difcourfe pafs'd between Cmfi and his Difciplesj at this their laft parting. '^r^^^V^ Now Luke acquaints us with the whole Sum and ^j,-r^^|^S/Subftance oi Chrift's Difcourfe with his Apoftles, roithhis all the time he lived together with them, after Difcipks, his RefarreBionj till the day wherein he Afcended after bi^ j^to Heaven : In the third Verfe of this Chapter-, ^T7ill ^^ ^^^^^' ^^ ^^^ Difcourfe with them, de Regno his Afcsn- ^^h touching the Kingdom of God* That is, not [ion, only touching his ^firitaal Kingdom^ which he fets up in each particular Chriftian, and which begins at our Regeneration^ and is confummate in Glorifi- cation: But alfo touching his Mediatory and Mo- narchical Kingdom j which, in the time appointed of his Father, he fhould ^tt up in the World \ P al. 2. 8. When he jhould have the Heathen for his Inheritance^ P^"*7*H- and the utmofl ends of the Earth for his Pcffsffion^ and "' * ' all People J and Nations^ and Languages jhould ferve him^ and he fhould Reign from Sea to Sea^ and from, the River to the Worlds end. This was the Sum of Chrift's Difcourfe with them, and the Apoftles were fully fatisfied touching the thing, only they were unfatisfied touching the time. For befides, that the fetting up of this Kingdom of the Mejfias in the Power, Beauty, and Glory of it, was at thai time the common difcourfe and expedation of all Ifrael ', the Apoftles themfelves remembred many Prophecies and Promifes of the Old Tefta- Rient, for the Reftoring the Kingdom of David ;
and
ehriJFs Spirit a Chriftians flrength.
and this they thought Chrifi would have done, in the days of his flejh : But frefently^ all their hopes were blalled by hn death. But when they faw him rifen again from the dead^ then prefently their k/«rrj were revived, into their ioxmtv hofes"^ but yet again, feeing nothing done, all the time he converfed with them after the RefurreElion^ when now he was ready to Afcend into Heaven, they defire him, fir ft ^ to Refolve them this OHeftlon^ whether or no he would at that time, rellore the Kingdom to //r^f/^ Lord (fay they) Wilt thou at this time reflore again the Kingdom to Ifrad t Now Chrift doth not deny the reftoring of the Kingdom to Ifrael^ but denies to acquaint them with the time when it fhould be done. He tells them, it was not for them to know the times and feafonSy which the father had put in his own power ^ ver. 7.
The like Jnfwer to the like Demand^ Daniel re- ceived in his time. For when the Angel had re- prefented to Daniel^ the total deftruction of the Image oi worldly Monarchy^ together with the rife and reign, and xmnto^ Antichrift^ and the fetting up of Chrift s Kingdom in the World, in the Head of the two former, Daniel faid. Chap. 12. 8. And 1 heardj but I underfiood not *, then faid /, O my Lord-, what jhall be the end of thefe things? And hs \aid^ Go thy way Daniel, for the words are do fed Hp and (ealea till the time of the end. So that the Angel, whodii- covered the things themfelves to Daniel, refufed to difcover to him plainly and exprefly the time when they ftiould be done ^ but that was to be dofed andfealed up till the time of the end. And fo here in like manner, C^r/y? who had difcourfed largely and clearly to the Difdples touching the Kingdom of God, yet denies to difcover to them the time when it fhould be fet up in the world. And the r«afon why he denied this to them, to whom he had not denied himfelf, was not for want of l^ove^
bus
CbrijVs Spirit a Chriflians firength.
but becaufe the leather had kept the time and fea- fon, whereia all this fhould be done, in his own fower. Had this been placed in Chrifts power, he had no doubt made it known to them, as well as he did thofe other things^ which he had heard from his Father-, but the Father had not placed this in his Sons power, but had referved it in his own ; and the Apoftles were not to fry after, that which was hidden with God, but were to content them^ felves with what he had revealed.
But though the Son did not reveal to them whali the Father had kept in his own power, yet he tells Ehem, what the Father had promifed unto them, and what he had alfo put into his power, and what he would certainly perform e'er long, and that was the gift of the Spirit cf power ^ faying. But ye [halire' ccive power when the Holy Ghofi ts come upon you^ ' and yoit fljall be witneffes to me^ &c. As if he fhould have faid, Do not you trouble your felves abouc ftcret things, which fhall not be accomplifh'd in the world, till many years after you are fallen a-t ileep \ but do you mind your prefent bufinefs, wherein you are to ferve God, in your Genera- tion *, your prefent task is to be witneffes unto me. In JerHfalem,y and ail Jndea^ and in Samaria^ and to the utmoft parts of the Earth ^ to declare and inake known^ what you have heard^ and feen with your eyes, and looked upon, and your hands have handled of the word of Life : You are to teflifie to the World my Incarnation^ DoEirine^ Miracles^ Life-, Deaths Refiirre^ion^ and my Kingdom and Gloryy that is to come : You are to make known to the IVorld^ the high and deep, the great and glo- rious myftery of Chrifi and of the Gofpel ; and thaC you may be fit for this great and weighty work, you fhall receive the power of the Holy Ghoft : Ton fiiall receive power ^ when the Holy Chofi is come upon yotty &c,
Which
Chriirs Spirit a Chriftians Jlrengtb.
Which words alfo may be an j^nfwer to ano- ther Qiieftion which the Difciples did-i or might make, after this manner.
Our dear Lord and Mafler^ \^hy wilt thou leave Qnefi^ us, thy poor DifiipUs^ among fo many Evils and Enemies in the World, which our wealnefs mult of neceflity fink under ? We well remember now ' fearfd and fooli{h we have been, whilfl thou waft' yet with us *, but how much more timorom and trembling fhall we be, when thou art gone/r^w2Us ? When thou waft apprehended by the armed power of the Magiftrates^ thou knoweft how we all for- fook thee and fled ^ and I, faid P^rtr, denied thee, and forfwore thee, at the voice of a fimple Maid. And therefore if thou now cfHite leave us, whac Witnejfss are we like to be unto thee, and whac Preachers of thy Name^ among the obftinate Jews^ among the angry and inraged Rulers^ and People, who will be ready, for thy Names fake, every day to deliver us up to a new death ? And how fhall we be able to fland amidft fo many difficulties, troubles, diftrefles, oppofitions and perfecutions, when thou haft left us ? Surely, we are fuch xceak and infirm Creatures, that we fhall never be able to hold out, but fhall lie down both in jhame and forrow.
To this Chrifl anfwers in thefe words, jiccipi* Anfw. etis virtutem^ Ton jhall receive the power of the Holy Ghofl coming upon yon. As if he fhould have faid. You have a hard task indeed, buB you fhall be furnifhed with proportion ^hle power. The bufinefs you are to undertake, is not Humane^ but Divine -^ the things that you are to teach, are not carnal^ but fpiritnal ; the work that you are to fct upon, is noc mans work, but Gods : You are to ad among men for God'^ you are to ad in the worlds agaiaft the world ; you are to ad againft the Devilj in the very raidft of the JDmls Kingdom, You are to
Convert
ChrijFs Spirit a Chriftians Strength,
Convert Infidels'^ to make of Heathens Chrijhans ', to bring them near unto God, who are now with- oHt God in the world ^ to carry the light of Heavtn up and down this dark world, among the People thac fit in darknefs^ and ftiadow o{ death, to fhew them the way to life and falvation ; ybu are to turn the ioorld upfide down \ to change the maners and en- ftoms of the People, to bring them off from the Idolatry of their Forefathers, to worfhip the true God in ffirit and truth ; you are to reduce the earth into conformity with heaven, and fee up Gods Kingdom, here in this prefent world. And all this you fhail not do, m eafe and quletnefs, and frofperity, and pleafetre', but whilfl you are thus im- ployed and bulled, you Ihall have the whole world rife up againft you, and the Devil profecuting you with his Htmoft power through wicked Men, and you fhall not only be hated of all Men, for my names fake, but you fhall be even overwhelmed with reproaches, obloquies, flanders, oppofitions, perfecutions, prifons, torments, deaths. And therefore that you may be able both to do and to ftffer all thefe things, Ton jJmll receive the power of the Holy Ghofi coming upon yon.
Now from thefe words, we fhall note fome-
thing generally, and fomeching more particularly.
Ingeneral three things. The firftis this :
1, Gene- i. Vhat as Chrifi will not fuffer his Difciples to
ral Do- be tempted above their power, fo neither to be im*
chine, p/o^f^ above their power*, but he furniihes them
with ^OWQV fifficient, both for their temptations,
and for their imployments -, for thdr ftfferings, and
for their dowgs. And as Soldiers, that are under a
wife and careful Commander, when they are near
an ingagement, are not fuffered to run ra^iily upon
the En'emy, nor permitted to go forth to Battle
till they are armed, and monnted -, fo Chrift would
not fuffer his Difciples to go forth in hi^ warfare,
to
ChriJVs Spirit a Chrijiians ftrength.
to encounter fo many evils, and oppofitions, and perfecutions, and the whole power of the voorld^ and of the Btvil^ till firfl he had a^- med them with the power of the Holy Spirit ; Te {hall receive power when the Holy Chofi is come ufon yoHj 6cc.
Chrift always gives unto all thofe whom he fends forth and imploys, of his own power ^ for his own works \ heavenly power for heavenly works, fpiritual liOVfQv for fpiritual wovkSj the power o/C?^^, to do the works of God. Indeed Chrift gives unto fome z greater meafure^ of power, and to fome a lefer^ according as he intends to ufe fome, in ireater works and difficulties, and fome in lejfer ^ but flill they have of Chrifts power^ whether more or lefs^ who are imployed by Chrift • and a little of that power that is communicated by Ck//?, will enable a Man to do great things, far greater than the world fufpeds, or imagines.
So that we may judge of our calling to any bu- linefs, and of our employment in it, by the power we have received from Chrift for it. If we have none of the power of Chnft^ we were never fet on work by Chrifi ^ for Chrifi never fets any on his workj without communicating unto them of his power. And hereby we may certainly know and conclude, that thofe in the Miniftry that arc loofe and vicious, and idle, and negligent, and infufficient for that work, were never called to it, nor imployd in it by Chrift^ but they rm of their own heads, when they were not fent^ and Mi- nifter in the Church for the gain of Monty^ and Treach only that they might live. Whereas if Chrift had imployed them in that Calling, he would have furnifhed them with ^^///>/>i for it ; and they being deftitute of fuch Abilities, it is niolt evident, they were not fent by Chrift\
Judge
8 ChrijVs Spirit a Chrijiians ftrength,
■lis • -____^ .
Meim eft Judge then what a kind of Reformation this mUnmhX'Q}^^^^)^ were like to have, if fome Men mighE ^f^rikt^^^^^ their minds-, who would have ignorant and imimpum^^f^ff^i^^^ ^^"^1 Y ^^ loofe ^nd frophane Mcn^ toleia- ij fcekra-ted in the Miniftry, under pretence of keeping up turn mini- Ordinances \ when yet fuch Men were never im-^ JhuMy i^^pioyedby Chrifl, nov fnppUed with any power from M r/'^ ^^^ • ^^^ ^^^ ^^^^ Ordinances (I pray) are thofe w.zto ^IJke to be, which are kept up by Men that are prda-t, fi- Carnal^ not having \\\q Spirit f But you fee here Hit fur '^d i\\2it Chrifls way and wifdom was different from
Luth 'de In- ^^^^ ' ^^^ ^^ ^^fi ^^^^^ ^^^ ^f^^ft^^^ the Powcr of
ftir.Miniiir. the5p/V?>, and then /^«r them to Preach, when he
^^^^' had firft enabled them to Preach.
2 General 2. You fee here, that Chrifi being to leave his
DoMne, Vifciplesi, in regard of his bodily prefence, yet
leaves behind him the promife of the Spirit of
powcr \ and this was fome eftablifhment to them,
who before had their hearts filled with forrow,
Chrifls though fome time he leave his People ia regard of fenfe^ yet he never leaves them with- out a promife. The Soul fometimes in the hours of temptation and defertion, may want the fenfe and feeling of Chrift, but it never wants a pro- mife from Chrifl ; and the promife makes Chrift prefent^ in his abfenee. For Chrifi himfelf is fpiri'- tually prefent in the promife^ and not Chrift only, but the Holy Spirit alfo ; for Chrifl and the Spirit are never afmder^ but as the tather and the So7i are one^ fo is Chrifh and the Spirit one^ and all are in the promife. And fo the promife is able to uphold the Soul in any condition, not becaufe of its own nature^ but becaufe G'tf^ and Chrifi and the Spirit are prefent lathQ Promife j and they are in- finitely able to fupport the Soul through the Pra^ wife, under the greateft evils either of Earth ot HelL Now this enjoyment of God in the Promife^ is the enjoyment of Faith^ ai;d not of Scnfe-^ and
this
CbrijVs Sph^it a Chrlllians firer^gth.
this eiijoyirieni: of Fait h^ is the moll: excellerjt and iritimate en joy men t of Chriil. And thus may the Soul enjoy GhrilLS prefence in hhahfence j his pre- fcnce according to Ftith^ in, his abfence according to Senfe, And therefore Chrifi departing from his Difciples ia regard of his i7p^/7j prefence, leaves wich them the promife of the Holy Sflrity and in thaE ■
promife, his fpiritnd prefence. And this is the worft Condition that Chrijt ever leaves his true Church in; he leaves them his prefence h\ a Tro- tnifcj when in regard of /^/i^^ heforfakes them.
3. Note, that Luke being to fpeak in this Book 3 Gemni of the Achs of the Apoftks^ of l{^Q propagating ^vid Doclri'iK* enlarging^ ?iXid governing the C^r//?/,'?;? Church, doth firji niak€ mention of the pouring forth of the Spirit^ and thac both upon the ApoflUi^ and afcerwards upon the Difciples. Signifying hereby, that there is nothing fo necejfary^ for the increafe and well or- dering of the true Church of Chrid, as the pouring forth of the Spirit, And therefore they are altoge- ther deceived, and walk in the light of Natptre^ and not oiGod^ who think the increafe^ and pro- pagation^ and prefervationj and eftahltjhmem^ and order^ and ordering of the Ck^rc^ of God, depend efpecially upon t\\Q'Coitncels^ and Decrees^ andCt???- ftitutions of Men *, and that without thefe^ the Church of Gf?^ would foon come to woful difor- der^ yea to utter mine and confafion y as if Chrifi and his Spirit fate idle in Heaven, and had left the whole bufinefs of his Church to Men^ and the Sa- cred Power confirmed with the Secular^ were abun- dantly fufficient for the increafe and well ordering of the Church. In the mean time, not regarding the promife of the Father.^ or the pouring out of the Spirit by the Son, And this is the very myftery^ of the myftery of iniquity among US, and the very head of Antichrift, which is yet to be broken. And Jherefore le5 us know, that as t;he Pfalaiifl; faith,
j^ ~ Except
TO ChriIVs Spirit a ChrijliLins ftre;2gth.
Except the Lord bitild the Houfe^ they labour in vain that build it ^ and except the Lord keep the City^ the watchman watcheth but in vain *, fo alfo except: the Lord through his V/ord^ pour forth the proniife of the Spirit^ arid by that Spirit of his, in and through the Word enlarge and govern the Church, they la- bour in viin that undertake thefe things of them- felves. For it is the Spint alone, that through the faithful miniPay of the IVord^ makes the m- creafe of the Church, and lays hold on aii the Electa and brings them through Faithj into the Unity of the Son and of the Father^ and teaches them, and orders them, and governs them, and preferves them. And therefore you fee here, that the Fro- mife of the Spirit is firft performed, before the Church of God hath any Enlargement^ or Government, The par- And now from thefe General things we proceed ticular |-q i\,^q words more particularly, Te fljall receive handling, p^^^y, ^i^^^ ^y jL[jly Qljofl is come upon yon, vvorcb. And here we may note two things.
1. What he Fromifes t\\tm^ and that is Forver, you fljall receive Fower.
2. How they fhould be made Fertahrs o( that Power, and that was, by the Holy Spirits co- ming Hpcn them.
The Foint we will infifl on from both^ is this. 7k DoHr. That the receiving of the Spirit^ is the receivittg of Fower \ till wc receive the 5/?/m, we are altoge- ther without Powers and when we receive the Sfi- ritj then firfl of all, do we receive Power j Forver from on high.
By Nature^ we are all without flrength^ weak, impotent Creatures, utterly unable to do any thing that is truly and fpiritually righteous and good. For by nature, we are nothing bufi flefli, for that rvhich is born of flep) is flefli^ and all jicflj is grafsy a fading, withering and decaying thing, together with all the flowers of it, that is, the perfcdions
and
Chrift's Spirit a ChriJUans firength, 1 1
and excellencies of it. So that by naturg^ we are all without power, becaufe we are nothing but flefh^ of which, weaknefs is an infeparable adjunct.
But when we receive the Spirit^ we receive TheSpi- pwer J for power is an infeparable adjund of the^i^^^^^w- Spirit^ as weaknefs is of flejh \ yea the Spirit it felf^^^ ^f*^ which is given us, is poiver^ and that both ejfemi' ' ' ally and operarively^ in k fclf, and in us.
1 . The Spirit is power ejfemally in it fclf ; for it i.
is one God with the Father imd the 6V, co-eirential,f#^^^'^^(>' co-equal, co-eternal ^ and fo as Chrifi is the power ^^^ ^^J'^-i' of God, fo alfo is thsfpirit^ the power of God ; yea ihQ fvirit is the God of power, as well as the power of God. So that the Spirit is power in him- {df ejfemiallyy and he that partakes of the power of the fpint^ partakes of that power, which is God^ and no creature,
2. The Spirit^ is power operativdy in us, h'j be- 2, ing m us. operative-
I. A 5p/m of Knowledge, for the Holy Spirit fj^'"'^-;^-^ teaches us to know ?^f things that are freely given uu to MS of God', yea, he teaches us to know, what i. finis, and v/hat righteonfnefs-, what death is, and -^^P^^^^ ^f whaz life 'j what heaven is, and what ^7^//; what^"^^' our fehes 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 Chri- fitan to know all things, that is, to know God, and the Kingdom of God, and all the things of both, all other things being ^or^/;/^ in companion of thefe. Thus the Holy Spirit is a Spirit of knowledge in us, and fo of poiprr ^ for knowledge is the ftrength of ^ Man. Whereas an ignorant Man is a ip^^^y^ Man, you may carry him whether you will ; but know- ledge renders a Man flrong and unmoveable. And in all things, wherein the Holy Spirit is a Spirit of knowledge in us, he is alfo a Spirit of ftrength. . „ ^* . r
The Holy Spirit is a Spirit of P^^^^ r ia us, by be- p.^^^^'^' '•''
B z ing '
1 2 Chrijl's Spirit a Chriftians ftrength.
ing in us a Sfirit of Truth. And fo the Spirit is, be^ caufe ic doth not only lead us nnto the Truth (that is unto the word which is the only Truth, as it is written, SmHifie them through the Truth ^ thy Word is Truthy but alfo the Sprit leads us into the Truth \ it leads ^ into theT?7///;, and the Truth into m^ till we and it, become ow^ by an iafeparable Uni- on. The HJy Spirit takes a Believer, and leads him into one Truth after another^ till at lafl: ic leads him into all Truth. Now wherein the Spirit, is a Spirit of Truth to US, it is a Spirit of power *, for through the Truth we learn from the Spirit of Truths we are altogether y?^^^y? and unmoveahle^ among variety of different and contrary winds of DoEirine. And this is the very caufe, that among fo many divifionsy ^nd faElions^ and errors^ and herefieSyWhich woefully prevail in thefe prefent times of ours, the People of God are not f educed and overcome^ to wit, becaufe they are all taught of God^ of God and not of Menj and have the Spirit of Truth, to lead them into Truth ^ the Spirit I fay, and no6 Men ^ and {o it is impoffible that they ?no\Ad fully and finals ly be deceived. For wherein we are taught by the Spirit of God, it is unpoflible we fhould be per- averted 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 Mans teaching, and have received their Opinions or Do- drine from Men ; and fo what one Man hath taught us, another Man can Hnteach ; yea if we be led to the Truth it felf, only by Man^ Mm can agaia lead mfrom 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 eut of it •, but we are fo fure of thofe thijjgs,where- m the Spirit hath beeu a Teacher to ^3, that if all
th§
ChrijVs Spirit a Chriflians j\rength, 1 5
the Comcds and Churches in the world, yea all the Angels of Heaven Ihouid teach us contrary, we would hold them 'acatrfed. But a Man that hath not been taught of the Spirit^ every day you may win him into new Opinions, by the porp^r and au- thority oiMen^ together with the flrength of other advantages: But he that hath been led into the Trnth^ by the Spirit of Truth, \% unmoveahle and invinfible among all Dodrines. And thus alfo the Holy Spirit by being a Spirit ofTrmh^ is alfo a SpiriE ofF£?ir^r inus.
3. The Holy Spirit is a Spirit of Fower in us, ^Y j^pfritof being in us a Spirit of Wifdom-^ and fo it is, be-Tj^^'^,^^, caufe it makes us wife with the voifdom of Godj wife upon £^rr^, after the rate of //^^^^-z/^;;, wife to Salvation. There is no Man wife without the Spirit of God, for the wifdom of carnal Men is but fooU ijJmefs before God, yea before Angels and Saints , but the wifdom of the 5pm is mofl: gracious and Heavenly 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 ^f?/??^^ ^nd indfirings. It is faid, Ecclef. 9. 15. That there was a poor wife Man^ delivered afmall City from the power of a mighty King^ and therefore Solomon con- cludes that wifdom is better than ftrength^ for it can do greater things than flrength can. When Ba- 'z/i^ carried himfelf tpZ/e/y, 5^/^/ a great King was afraid of him \ he thought himfelf too weak to deal with David^ and David too mighty to deal with him, becaufe of his wifdom-^ and Solomon asked Wifdom of God above all things^ for the ftrength of his Government ; all Government without this, 2 Con iT being but weak and brittle. Thus wifdom contri- 1^. hutQs ftrength to us, whereas we fay of a Man that wants wifdom^ he is a weak Man ^ and fo the Holy Spirit being a Spirit oi wifdom ia tts, is alfo a: SpirieofPwrr,
14 Chrifl's Spirit a Chrijlians jlrength,
4. 4. The Holy Spirit^ is a Spirit of Power in us, by
A spirit being in us a Spirit of Faith. For Faith is a work ^ Faith, ^^ j.|^g ^^^y^-^ ^y^ Pomr \ and no /^/j Power would
*^*^^' work Ki/f.^ in us, then that which raifed up Chrifi from the dead^ when he lay under all the fin of tntfij and all the wrath of God^ and all ihtforrows cfdeathy and all the p^iwj ofhell^ it muHbe a w;^^- ty power indeed, that mull raife Chrift then, and that power was the power of the Spirit \ and no lefs power will work Faith. So that v^hoever truly believes by this faith, of the operation of God^ is fenfible in his own Soul, of the [elf fame power, that raifed Chrifl: up from the dead. And thus the Holy Spirit is a Spirit of Faith in us, and fo of Tower. For mhelief keeps a Man in himfelfj but faith carries a Man out to Chrifi: ^ now there is no Man weahr than he that refls on himfelf and there is no Man fircnger^ thsn he that/(?r/^^tfj himlelf, and refls on Chrifi, And fo a Man through the power of Faith^ is able both to do and indnre the lelf fame things whichCm/? himklidid and indnred. \ — . ^ ^^ I . He is able to do the fame things that Chrifi him- erofFaith/^^/^^^) ^"^ therefore faith Chrifi, all things are inables wspoffible to him that helieveth ^ fo that a Believer hath I. to do a kind of o?nnipotency^ and all things are poffible
^]v ^^^ ^^ ^^*" ''> ^^^^^^^ ^y ^^^^^ ^^ ^^y^ ^^^^ "p^^ ^^^
Chrfit power of God^ and all things are poUibie to the hiiiifelf p^TP^r of God^ and fo all things are poffible to a did. Believer^ who is partaker of that power of God. And hence Pad faith, / can do all things through V\\i\.d^A'^. Chrifi that fir engthneth me ^ this Chrifi that Itrength- ned him, was ihQ power of God^ and this power of God, is not aj^Wfff power, but an infinite^ not a particular power, but aji mivcrfal \ and fo can do, not fome things only, but all things ; and fb al- io can all they, who are truly partakers of it by Faith. Yea Chrifi himfeif hath a greater expref- fion ihan this, yea fuch an one, that I never durfl
have
C brill's Spirit a ChriJUans flrength, j^
have fpoken, if Chr ift himfelf bad not firll fpokcn ic, and chat is this, John 14. 12. He that believeth in me J the works that I do^ Jhall he do^ and greater works than thefe^ becanfe I go to the Father. Where Chri/l faith, a Believer (hail not only do the fame works with himfelf, (which alfo had been a greaE thing) but alfo greater works than himfelf^ and this indeed is altogether admirable and wonder- ful, that a Believer fhall do greater works than Chrifl: But how is this made good? Why thus* Chrift he overcame the Law, and Sin, and Death, and Hell, and the whole power of the Devil m a Body and Soul free from lin*, (his humane nature being the immediate formation of the Holy Spirie in the womb of the Virgin Mary^ and fo had not the leaft fpot of fin in it.) But now Believers overcome the fame evils, even the Law, Sin, Death, Hell, and the whole power of the Devil, in corrupted and polluted nature, in Bo- dies and Souls, at the firll full of Sin, and after- wards defiled through many corruptions. The Devil came to Chrift, and found nothing in him, and To he overcame; but he comes to a Believer and finds much in him, and yet he overcomes. And this truly is a greater work than Chrift did, and thefe works we do, but not through our owa power, but through Chrifts, of which we truly partake, through Faith.
2. A Chriftian, through the power of Faith, is 2, able not only to do, but alfo to fuffer the ^^m^To fuS^*" things that Chrift himfelf fuffered. Now the Suf- ^f. f^'''^^ ferings of Chrift were the moft grievous and iii'lf^fchiji tolerable to nature, that ever were. For how /,/w/e// did Chrift for the prefent, as it were lay afide his fujfsrcd* Divine Nature, that he might fuffer in his Hu- mane I and how did he fuffer in this, the whole weight and condemnation of Sin, to the very ut» moft, and the whole wrath of God to the utmoft,
B 4 and
1 6 ChrijVs Spirit a Chri\lians ilrength.
and all the forrows of death, and the pains of hell, to the very iitmofl! And among all the Suf- ferings, had not the leaft drop of Comfort either from Heaven or Earth ^ and yet through the pow- er of the Spirit, he indured and overcame all. And {o each Chrifl:ian is able to indure and over- come the fame evils, by the fame power ^ and
phil 3«"^C) j;herefore Vnul defired to know Chrift tndy^ and noE only the power of his refurrcUlon^ which any one would deiire to know, but alfo the fellowftiip of liis Sufferings, which fiefii and blood trembles at, yea and to be made co-aformahlc to his 'very death. Yea I add yet further, that if a Chriflian fhould chance to fall down into Hell (as we believe Chrifl defccnded into Hell, and fo alfo many of his Saints "have done, as David^ and Hez^ekiah^ &ic.) yet a Chriiliao, through the power of the Spirit, were able to overcome both the Sins and the Pains of
Caru S, Hell ; and therefore faith Solomon., Love (which is
^' ^" the power of the Spirit) is too ft rang for death and too hard or too cruel for Helh^ as is evident in that Godly Woman (for I will name but one inftance inftead of many) who thinking of the torments of Hell, and of the hatred and biafphemy of God, which reigned in the Damned, did earneflly en- treat God, lit etiamfi damnaretirr^ tamen Deum di- ligeret *, that thbijgh fhe were damned, yet ftill flie might love God. Here Love was too hard for Hell indeed.
And thus a Believer through Faith, is inabled, both to do and indure the felf fame things which Chrifb himfelf did and endured; and the Holy Spirit, by be:.ng a Spirit of Faith, is a Spirit of Power in us. «;. 5. The Holy Spirit is a Spirit of Pow^rin us,
Jfpirhofby being in us a Spirit; of Righteoufnes ^ and fo
rigbteouf lie is two ways.
^^•^^' I, In regard of mortifying Sin. For the Spirit
of
17
ChrijVs Spirit a Chriftians ftrength,
of God dwelling in ns, is not idle in us, but con- i. tinually adive; and fo from day to day mortifies ^''^^'^- Sin. And this is the proper work of the Spirit in ^^^ *^^^" our Flefh, to dellroy out of us, whatfoever is con- trary to ic feif^ and that is, every Sin, Luft and Corruption. Now our Sins are our Weaknefs, a Mans Pride and Paffion, and Envy, and Govecouf- nefs» and Luit, and Intemperance, and every Sin is his VVeaknefs. Now the Holy Spirit, by being in us, a Spirit of Righteoufnefs mortifies and de- ftroys all our Sins,and fo takes away ourWeaknefs.
2. Again, as the Holy Spirit is a Spirit of Righ- 2.^ teoufiiefs in us, in regard of mortifying Sin, fo^'^P^^^^^i alfo in regard of imparting Grace to us; for all^'^'^^^* Grace is the fruit and operation of the Spirit ia our Flefh ; and as all Light is from the Sun, fo i» all Grace from the Spirit. Now every Grace, is fo much flrength in the Soul ; Faith fo much ftrength, Hope fo much flrength. Love fo much fbrength ; and fo Humility, and Patience, and Temperance, and Godlinefs, and Brotherly Kind- nefs, and all other Graces, are fo much flrength ; and according to each mans raeafure of grace, fo is his meafure of flrength ; and according to each mans raeafure of the Spirit, fo is his raeafure of Grace. And thus the Holy Spirit, by being a Spirit of Righteoufnefs, is alfo in us a Spidt of Power.
6. The Holy Spirit, is a Spirit of Power in us, 6, by being ia us, a Spirit of the fear of the Lord ; and ^ ^P^'^* fo he is,by reprefenting God to us in his Glory and ^fj^^^f^^^ Majefly, according as he hath revealed himfelf to ^^^^^ ns in his word j from which Knowledge of God fprings his fear. For what is the reafon that the men of the World fear not God, but Sin fecurely, againft the great and glorious God every day ? Why, the reafon is, becanfe they know not the Lord. Now the Spirit comes and reveals the Fa- |her ia the Son, and prefents God to the Soul^ -
through
1 8 Chrifi's Spirit, a Chrifitans Strengths
through his word, in bis Innnice and Eternal Power, and Jailicc, and Wifdom, and Truth, and FaithfuLieis, and Love, and Mercy, and Goodnefs, &c, and fhines to the Soui in each At- tribute of God V and now, when a Man fees God by his own Light, and knows him by his own teaching, then firll doch he begin truly to fear God, and the fear of God is his ftrength. For he that fears God, is free from all other fear ^ he fears not Men of high degree, nor Men of low de- gree, nor the united power of all the Creatures ; he fears not the fear of other Men in their Evils, but in the midll of all fearful things, he is with- out fear, becaufe he janBifies the Lord of Hbfis i?i Jf2L,S,i2»himfelfj in his hearty and makes him his fear ^ and his dread. And by this means, amid ft alL evils, he hath admirable confidence and allurance ; be- caufe he knows, that no evil can befall him from any Man, or from any Creature, till firft it be the will of God ; and alfo, that whatever evil befalls him, according to the will of God, it fhall work for good imto him in the end. Thus the fear of the Lord is a Chriftians confidence, and a Believers ftrength •, whereas, 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, till at laft he be fwallowed up of both. But the Holy Spirit be- ing in us a Spirit of the fear of the Lord, is alfo in us a Spirit of ftrength. 7. 7. The Holy Spirit is a Spirit of Power in ijs,
^Spfr:> by being in us a Spirit of Love and Unity. The fndvllty ^'^'^-^y Spirit, is a Spirit of Love and Unity in the *^' Godhead ^ for the Father loves the Son, with the Spirit^ and the Son loves the Father with the Spirit 5 and the Father is one with the Son in the Spirit ; and the Son is one with the Father in the Spirit j and the Spirit is both the Bond of Love and Unity between the Father and the Son •, and
God
ChnlVs Spirit a Chriftia/is ftrerigth. 1 9
God being moil: Love, and moll one, is alfo moH ftrong. Now vvhaE the Spirit is in the Godhead, he is the fame in the Church ofGod, which is the true Temple and Habitation of the Godhead, and that is, a Spirit of Love arid Unity : For why is there fuch conftant Love and Unity between the members of the fame body, but becaufe one Spirit runs through them all ? and fo there is fuch con- llanc love and unity between all Believers, be- caufe one Holy Spirit runs through them all. And hence we may take notice of a Remark- able difference between Nacure and Grace, for Nature, of one m^akes many ^ for we all, who are many among our felves, even a whole world of Men, were but one in Adam^ omnes erAmmille units homo -J but Grace, of many makes one ^ for the Holy Spirit, v/hich is as fire, melts all the faithful into one mafs or lump, and makes of ma- ny one Body, one thing, yea it makts them one, in the unity of God, according to that of Chrifb, John 17. 21. that they all may be one ^ as thou Father art in tncy and I in thee-, that they alfo may he one in Hs \ mark the words, for they are wonderful ^ that they all may be one^ that is, that all Believers, who are many among themfelves, may be all made one •, one ? How one ? As thou Father art in me^ and 1 in thee j that is, as thou and I,being two Per- fons, are yet but one God ; after this highcfc ex- ample of Unity, let them be made one in us, as long as 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 Saints by the Spirit are carried into the Father, and the Son, who are one, fo much alfo are they made one, not only with the Father aad the Son, but alfo with one another. You may fte in the ^cis how the multitude of Believer?, afier they had received the Spirit, fo far forth as they had
received
20 ChnjFs Spirit a Chnftians ftrengtl\
received the Spiric, were of one heart and of one mind. And this Unity of Believers is their flrength *, and when God (hall take away all thofe prejudices, and fufpicions, and jealoiifies, and particular ends and interefts, and divilions, and feparations, and Schifms, that are among his owa People, and the People of God fhall be reduced into this blefled Unity among themfeives, and the Lord be one, and his Name one, among them all, then fhall the Church alfo be of admirable and invincible power. So that all they that firive with it J fijill perijh ^ and all they that war againft it^ jhali be as nothing ^ yea thenjhall the Lord make the Church f ^2^.41.1$. ^_f a figxp jharp threjhing injlrumenty having teeth^ and it (hall threjh the Mountains (that is the Kingdoms of the world) and jhall beat them fmallj and fljall make the htlls^ (that is, the lefTer Commonwealths) as chaffe. But till the Church of God attain to this Unity, it fhall not do any excellent thing, ic fhall not work any notable deliverance in the Earth, neither fhall the Inhabitants of the World fall. When the Spirit of God fhall be a Spirit of Unity in the faithful, and fhall heal all the fad differences and diflentions that are now between them, then alfo fhall it be a Spirit of admirable Power in them.
And thus much for the explication of the Point. I vfe, The Vfe is two-fold. ■•
I . The firfl is, to exhort all Men, every where, to endeavour to partake of this Supernatural, Spi- ritual and Divine Power of the Holy Spirit, which is certainly communicated to all the Faithful, and Eled in Chrifl 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 ofabfolute neceffity, and thae Uncceffity both for Miuiflcrs, and for all other Chriflians. t^ hate "he* ^ ' Tl^^re is a neceflity of this Power of the Holy power otthe Spirit for Miniflers, and to them, this prefenc **^'^' place doth chiefly relate. " " .1. For
CbrilVs Spirit a Chriftians firength, 21
T. For firil, if they have not this power of the i. Holy Spirit, they have no power at all. ForOdier- Chrift fent them, only as his Father fent him^J'^'^'f ^^^^T and fo Chrifl never gave unto them any Eartlily ^l^^^\^ or Humane or Secular Power, no Power of Swords all, or Prifons, no Power of outward conftraint and violence. Chrifl gave them no fuch outward and worldly Power, for the inlargement of his King- dom, as not being ai; all fuitable to it. For his Kingdom is Spiritual, and what can Carnal Power do in a Spiritual Kingdom.^ His Kingdom is Hea- venly, and what can Earthly Power do in a Hea- venly Kingdom ? His Kingdom is not of this World, and what can Worldly Power do, in a Kingdom that is not of the World ? and though Antichrift and his iVlinillers, have arrogated and ufurped fuch a Carnal and Earthly and Worldly Power to themfelves, in their pretended mana- ging the Kingdom of Chrifb, yet the faithful Mi- nifters of Chrifl cannot.
And therefore feeing the Miniders of the Gof- pel have no Power from beneath, they mnfl needs have Power from on high \ feeing they have no Fleflily Power, ;they mull needs have Spiritual Power \ {&€m'^ they have no Power from Earth and from Men, they muil 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.
2.- The Miniflers of theGofpel mull needs have 2, this Power of the Holy Spirit, becaufe otherwife Without they are notfafficiem for the Minifiry, For no Man ^^^^ f^^ is fufficientfor the Work of the MiniHry, by any ^[ent for natural Parts and Abilities of his own, nor yet the work by any acquilite parts of Humane Learning and of the Mir Knowledge, but only by this Power of the Holy ^^^^ Spirit-, and till he be indowed with this, not- IvittyjaQding all hi$ other Accompliihments, he h
altogethei:
2 2 Chnji's ^Spirit a Chriftians Strength,
akogether infufficienc. And therefore the very Apofcles were to keep filence, till they were in- dued with this Power ; they were to wait at 'Je- nifalem^ till they had received the promife of the Spirit^ and not to Preach rtiil then. Yea, ChriH: bimfelf did not betake himfelf to the Work of the iMiniilry, till firll the Spirit of God came up- on him, and anointed him to Preach. And there- fore for thirty years together, iiedid not Preach Publickly and Ordinarily till at Johns Baptifm, he received this Power of the Spirit coming on him. Now if Chrift himfelf and his Apoftles 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 Learn-
ing, and Eloquence, and Accomplifhmeacs, that make any Man fufficient for the Miniftry, but only the Power of the Koly Spirit coming upon him. So that who ever is deflicute of the Spirit of Power, is infufficient for the Work of the Mi- niftry, and that in thefe regards. ^« I. Without this Power of the Spirit, Minillers
They are g^g utterly unable to preach the Word-, that is, breach ^^ the true, fpiritual and living Word of God. For theWorci. CO preach this Word of God, requires the Power of God. One may fpeak the word or Man,by the power of Man, but he cannot fpeak the word of God, but: by the Power of God. And Chrift himfelf, in all his Miniftry, fpake nothing of himfelf in the ; lirength of his Humane Nature, but he fpake all he fpake, by the Power of God *, and without this i Powet 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 I Power of God, and can never be reprefented buE by the Holy Spirit, which is the Power of God. For as we fee Lighc in his Light, that is, the Fa- ther
ChnjVs Sph'tt a Chriftians jlrength, 25
ther wlio is Light, in the Son who is [.ighc \ 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 wiio is Power. And Chrifl; v^^ho is the power of God, can never be made known to the Church, but by the rainilLration of the Spirit, which is the power of God. So that it is not an eaile thing to preach Chrilt the power of God ^ yea none can do ic aright, but by the power of tiie Holy Spirit co- iiiiiig upon him.
2. Without this power of the Spirit, Miniflers 2/ are unable to preach the Word powerfully. They^^"^!^^^ may, it may be, happen upon the outward word, ^^^^^.^^^1. yet there is no power in their Miniftry, tiil they ly. have received this power of the Spirit coming up- on them. Otherwife, their Miniftry is cold, and there is no heat in it ; it is weak, and there is no Hrength in it.
1. It is cold, and there is no heat in it. With- i» out Men have received the power of the Spirit, '^Jp ^^'' there is no fire in their Preaching. Their Mini- ^^l^^]j.j^^. flry, is unlike the Miniilry of Eiias^ whofe Mini- out this flry was as fire ^ and unl'ke ^ohn Baptifis^ who in Power, his Miniflry was a burning and fhining light ; and unlike Chrifts, whofe Miniilry made the Difciples hearts burn within them*, and unlike the Apo-
Hies, who having received this Spirit, were as Men made all of fire, running through the World and burning it up. Without this Spirit a Man's JMiniftry is cold, it v/arms the hearts of none, it inflames the Spirit of none, but leaves Men ftiil frozen in their Sins.
2. It is weak and hath no might in it. There 2. is no ftrength in a Miniflry where there is no^^^^* Spirit. Wiiereas when Men have received the Spirit, then Eheir Minifl:ry is a powerful Miniflry,
as Pa^il^ I Thef. i. 5. The Gofpel came to yon not in
word
24 ChrijVs Spirit a Chrijlians flrength,
—>■■■■ mmm ■■— IK** ■- ■ ■■■■.■—■■■■» . I . ■ ■ ■■■■■ — ■■■.- ..^ I. ,. , .^ — ^— ^
xoord oniy^ hut in pcwer and in the Holy Ghoft j and therefore in power, bccaufe in the Holy Spiric. And again, i Cor. 2. 4. M^ J'peech a-ad f reaching was not with the cntijiKg words of mans wifdom^ bin m demonftration of the Spirit and Power, Where you fee the Spirit and Power in the Work of the Mi- niftry, are always conjoyiied, as the Sun and Lighc are -^ and that Miniilry that is in the Spirir, is always in power. And being in power, it is always effedual, either to Convert Men, or to inrage them \ and tUt inraging of men, is as evi- denn a iign of the Spliic of power in a mans rai.ii- ftry, as the Converiionof men. Whereas a cold and dead miniilry, that is dellituce of this power, doth (as we ufe to fay) neither good nor harm, neither converts nor inrages, neither brings in Righteonfnefs, nor deflroys Sin, neither kills nor quickens any, but leaves men in their old temper, for many years together, and never ilirs them. But the miniftration of the Spirit and power, is operative and mighty, and carries ail before it. And though evil and carnal men will ever be murmuring and wrangling, and oppofing, and contending againfl fnch a miniilry, yet they are never able to refifl the wifdom and Spirit of it ; Afts(5. 10 as the Libertines, Cyrenians, and Alexandrians, were not able to refiit the Wifdom and Spirit by which Stephen fpake. And therefore let them that will needs be flriving againfl fuch a miniflry, know, that they drive againfl more than a meet man, they flrive againfl Power from on high, againfl the greatefl power that ever God put forth *, againfl the power of Chrifl himfelf, and his Eternal Spirit, and fo they fhall never be able to prevail againfl this power, but fhall furelf Unk under it. But to retDrn from whence wq have a liule digreffed.
3. Withj
ChrilFs Spirit a ChriJUans ftrength.
^ >
3. Without this power of the Spirit, as Mini- 3, flcrs are not able to preach the Word, nor to^^^^leto preach it powerfully, fo neither are they abJe to i|^^||J^^j[^^^ hold one in their miniftry, and to carry it on^ji^^y, flrongly againfl all oppofition and contiadidion. Peter and John Preached the Gofpel, but prefeiit- ]y the Rulers and Elders and Sciibes convented them-, and ftraightly threatned them, and com- manded them, not to fpeak at all, nor to teach in the name of Jefus. And now if the Apoflles had ^^^ ^* wanted this power of the Spirit, they would pre- ^^' ^ fently have been nib'd and awed, and would have fheaked away, and you fliould have heard no more of them. Buc they having received this power, all the threatnings and fcornings of the Rulers and Magiflrates could not deter them from thedifcharge of their Office, and that Miniftry they had received from Chrift. But though be- fore, they were fearful, and trembling, and daunted aE the apprehenfion of the leaft danger, yet now having received this power, they are al- together undaunted, and faid to the Rulers and Elders, Whether it be right in the fght oj Cody to hearken unto you^ more than mJtoGod^ judge ye. AsA6l34.i9i if they fhould have faid, O ye Rulers and Elders of the People, our Cafe is a plain Cafe, wherein we are moft: willing that even your own felves fliould 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 your felves be Judges, who is fitted to be obeyed, God or you ? the great and glorious God of Hea- ven and Earth, or poor wretched men, fuch as your felves? Nay, what God hath commanded us, we muftand will obey, againfl; all your threat- nings and punifhments, and whatever you can fay or do. We canaot; conceal, but nigft publifh
C ' " whas
26 ChrilFs spirit a ChKJftians flrength.
what we have ktn and known of our Lord Jefus Chrifl, of his Incarnation, Life, Death, Refurre- dioQ, Afcenfioa, Kingdom, Glory, and of that greac Redemption and Salvation, which he hath wrought and purchafed for all the Eled of God. Now 1 would to God, that the unjufl Com- mands of all Magidrates, and Secular Powers whatfoever, migiic be no otherwife obeyed, thaa this unjuil Command of the Rulers was by Peter and John ^ and that no man would dare to yield more obedience to the Creatnre, than to the Lord of all.
For no Princes or Magiftrates in the Worlds have any power to forbid the preaching of the everlafting Gofpel, which God hath commanded, fhould be pubiifhed to all Nations for the obedi- ence of Faith. I fay, they have no power at all to forbid the preaching of this Gorp€l, or of any one truth of it, though never To crofs to their de- signs. And if they Ihould, yet herein ought we to know no more obedience, than Peter and John did here. We ought to obey God^ and not them, and to make knov/a the whole mind of God, though it be never fo contrary to their mind ^ af* ter the example of Peter and John^ who having received this power of the Holy Spirit, held oa their Minidry againft all the countermands, and threatnings, and punilhmentsof the Magiftrates. Whereas, without this power, they had foon fainted and failed, and had never been able to have gone through with it. 4. 4. Without this power of the Holy Spirit, Mi-
Unabictonifters are not able to reprove the World. Fof reprove every man by nature, leeks the amity of the thevvorkl. y^j^^j^^ and no man by his good will, would provoke the enmity of it againft himfelf. And therefore flelh and blood will never reprove the World of Sin, but allows it, and countenances It
in
Cbrift^s spirit a Chriflians jlre?7gth, ' 27
in Sin. But now the Spirit when hs m come^ be will reprove the world of fin. When a Man hath this power of the Spirit in hiin, then prefently he re- proves and argues the World ot Sin, and ib by his Miniflry, bids defiance to the vvhole World, and provokes the whole World agaiafi; himfelf. And this no man either can do, or dares do, excepE he be firil indued with this power of the SpiriE coming on him. And therefore faith Mtcah, Ch. 3. ver. 8. / am full of power by the Spirit of the Lord^ and of judgment and of mighty to declare unto Jacob his sranfgrejfion^ and to Ifrael his fm.
The World, of all other things, cannon indure the reproof of Sin, and the declaration of its evil ways. And therefore it is exceedingly offended, yea, and extreamly rages againfl the faithful Teachers of the Word, with ail forts of punilh- ments and perfecutions, as the Examples of all the Prophets, Apoftles and faithful Teachers of the Word of God in all Ages do declare. Yea. and Chrift himfelf, teftifies touching himfelf, therefore, the world hates me^ becaafe 1 t eft i fie of ity that ths^ works thereof are evil. But now, they that will connive at Sin, and flatter the World in its owa ways, thefe are the only men of reckoning, andl live in all Worldly Honour and Profperity. And all Ages can witnefs, that all Teachers are not of that ftrength and rcfolution, to contemn the ha- tred and fury of the World : Nay, the moll: are quite overcome with the profperity of this pre- fect Life, and with the defire of Friends, and Riches, and Preferment, and fo wink at the Sins of the World, and are Minillers 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 unwor- thy are thofe men, who are only indued wich
C 2 their
28 ChrijVs Spirit a Chriftians ftrength.
their own Spirits. But now (faith Mlcah) 1 am fall of power by the Spirit of the Lord^ and of judg- ment and of mighty to declare nnto Jacob his tranf- gyejfion^ and to Ifrael his fin.
As if he flionld have faid, the power of the Spi- rit of the Lord dwelling in me, puts forth it ielf two ways, in Judgment, and in Fortitude.
I. In Judgment, and thisfignifies the reproving and the condemning Sin and Wickednefs, as the Prophet himfelf explicates, faying, that / r/jight declare unto Jacob his tranfgrejfton^ and to Ifrael his fin. But feeing their being full of judgment doth not want danger, but expofes a Man to a thon- fand evils, in as much as the World can indure nothing lefs then the reproof of Sin, therefore I am, by the power of the Spiric, not only full of Judgment, butalfo
Secondly, full of Might*, and as the Spirit of Judgment expofes me to danger, fo the Spirit of Might inables me to contemn thofe dangers. So that though the World, becaufe of the Spirit of Judgment, threatens never fo many evils, yet the Prophet is not frighted from his Office, but thro' the Spirit of Might, difcharges it faithfully, in defpight of all thofe threatnings.
And whatever Minifters want this Spirit of Might, though out of danger, they may be con- fident, yet at the very firft incounter of evil, they will bend and yield, and fpeak and do all things for the favour of the World, rather than for the Truths fake, they will cxpofe themfelves to the hatred and oppofition of the World. w 5* Without this power of the Spirit, they are
wreftle'^ unable to wreflle with, and overcome the Devil, with and whofc fubtilty, and wrath, and malice, and pow- overcomeer, they muft needs encou»ter with, m the work theD:vll, of the Miniftry. Chrift, as foon as be was indued with ibis power, and anointed by the Spirit to
Preach,
ChrijFs Spirit a Chnftians jlrength, 29
Preach, was immediately led into the Wildernefs, to be tempted of the Devil, who would fain have taken him offfi om the Work of the Miniflry, if It had been polTible : But Chrift being indued with this power, overcame the Devil. And Chrift, before he fent his Apoftles to preach the Kingdom of God, as you may fee Luke 9. i. called them together, md qav^ them power and authority over all Devils ; and when they returned, they told him, that the Devils themfelves^ were fubjed to them. But now the feven Sowsoi Sceva^ who were deltitute of this power, when they took up- on them, to call over one who had an Evil Spirit, the name of the Lord Jefm^ and to fay, we adjure ymhy Jefus whom?au\ preacheth : The Evil Spirit anfwered and faid, Jefta I know^ and Paul Iknow^ hut who are ye ? and To, the Man in whom the Evil Spirit was, leaped upon them, and overcame them, and prevailed againit them, and they fled away, naked and wo nnded^ Ads 19. So that they being deltitute of this power from on highythe Devil was prefently too hard for them, and they were overcome by the Devil. But now, they that are invelled with this power of the Holy Spirit, are able to wreflle whh principalities and power Sy and the rulers of the darknefs of this worlds and to out' wreflle them, and to tread Satan himfelf under their feet.
Sixthly, without: this power of the Holy Spirit, 6. they are uuMg to fuffer perfecution for the [f^^jr^f *, ^^l^ble to bus the kail touch of evil, caufes them to pull in j^^^J^j^^^/^ their horns, and each reproach, and oppofition, ^^ ^he and perfecution (hakes them down. Whereas Word, this power, makes them confident, couragious, comfortable, and invincible, in the midft of all evils. See this in fome Examples. Our Lord Je- fus Chrift being anointed with the Holy Spirit and with power, did not only preach the Truth
C 3 ia
?o Chrifr's Sprit a Chrijhans firength.
in his Life, but alfo witnefled a good confefllon before Vcntim Pilate^ and fealed to the Truth with his death, ^aul^ who was indued with the ill me power, when jigabtu foretold him by the Holy Spirit his Bonds at Jentfalem^ and the Bre- thren hearing it, came weeping to Paid^ and be- fought him to keep himfelf one of bonds, by not going up thither, Paul reproved them, and told them that he was ready not only to be hoimd^ bnt to die at Jentfalem for the Lord Jefm. Chryfoftome v/as indued with the fame power, and fo refol- ved to preach the Truth, and not to depart from the Truth, though the whole World fhould wage War agninft him alone ; and profefled, that he dellred nothing more, than to Suffer for the Caufe of Chrifl ^ and that if it were offered to him of God^ whether he would immediately go to Heaven^ or fiay on Earth and fitffer for Chrifl^ he would a thou- [and times rather chnfe this latter^ than the former, Becaufe in going immediately to Heaven,he fhould feek himfelf \ but in flaying on Earth to Suffer for Chrifl^ he fhould wholly deny himfelf^ and feek his honour alone. Ltither was indued with the fame Spirit of powcr^ and fo when he was call'd toVVormes before the Emperor Charles the Fifth, and before all the Eftates of the Empire, to render a reafon * Mihi vsro of his Dodriae, and fome of his Friends (percieve- %ln'^^^^c!^Mz i^ndue dealing among his Adverfaries) per- tHm\y cer- fwadcd iilm not to go, to expofe himfelf to danger^ ^gfediurhm^^'''^^ lic aafwcrcd with a mighty Spirit, ^ 1 ha-ue in nomine decreed and am refclvedt becaufe 1 am called^ ^^ ^^ OrT-i'efu^ ^»r<» the City in the name of our Lord Jefis Chriji^ chrifti. It i- though I kncw there were fo many Devils to oppofe me^ zxmfi fcinm^^^ fiJ^/'f are Tiles on all the Houfes of the City. And mihicppofi- when he was called to return to Wittenberge by the m, quot People, which he could not do without moflevi- ai onuiihrn deut aud apparent danger, he being already con- tothis urbk. ciemned bv the Edids and Authority both of the
Pope
Chrift's Spirit a Chrijlians jlrength, 51
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 refajvcd to return to his Charge*, and upon this occaflon hath this Paf- fage to the Duke of Saxony. "^ But what fljali I dot * Verum unavoidable Ci^ifgs urge me^ God hlmfelf calls and ^i^hl f:ic:^ compells me^ a-nd here / will turn my back to no crea-^''^^^^''^^^'^ tiire. Go to then^ let me do it m the name of lefus ; , ^-^y:^ Chrift, who is Lord both of life and death. Again, /.-j-, X>.>;^^ in his Anfwer to the Dialogue o{ Sylvefter Pnerioi^cogn^ who had threatned him, he faith, / have nothlvir vocut, hie that 1 can lofe^ I am the Lordsj and if Jam lofl^ ^'^ [ "^^^' am lo(i to the Lord^ that is^ I am found, v^W' 'a'w , therejore Jeek jome body clje to j right ^ for me you eft, jgs cannot. Again in his Anfwer to Ambrofms Catha-fjit igimr rinm^ he faich of the Pope and his Inftruments,
in Tiomint
They feek not to overcome me with Scriptures^ but f^(i-'t-% deftroy me out of the earthy hut I know and am fure Domivvi. that Ghrifl our Lord lives and reigns. And beingvix^ [5" even filled with this knowledge and confidence^ I wUl mortis, not fear many thonfands of Popes. For greater is he f' ^^'^^ ^^' that is in m. then he that is in the World. And a- ^%, ^"^ gain, in his Epillle to his Father, he hath this re- If^v.- x^o. niarkabie Paflage. What if the Tope fl) all kill me ^ or mini ego condemn me below Hell? he cannot ralfe me up again J '^''''^ '■> A when lamflain^ and kill me a fecond and third time.^f^'^^'''-^^' And having once condemned me.. I would never have f'' )F\,u. him abjolve me. Fur I am confident that the day is iwenior.
Aliurii er- go qiure ({iLiM terrs.vs, Verurn cgofio Cs certus fum^ j^fur/i Chrijium JDo^ minum- nojirum vivere S> rcgnare ; ({lu fciernld '>S fiducia i'fiflatm, iion ti^ mebo etiMa rnuh^t millii P.ip.irum, Major eft enim lui in Kohis^ qiutm qui in niunio efh j^dd fi me occidat Pap.i dut diranct ultra ttirt.ira ? Cjci- fur/i vo-n fufcitibity lit bis ^ itefura occidit : dimnaturn vero ego volo ut nunqium abfoh.it, Confido enirtiy injtare diem ilium quo dejhuetur reg" nuni illiid abominMionis <^ perditionis, Vtin^M nos primi digni fnnus, vel exuri yel occidi ah ed, quo ftngiiis nofier r/ixgis chmet, ^ urgent iudi- cium iilius accelerxri, Sed fi digninon fumus fanguine tcjiif^iiri, kir,o fihem oremus '^ impl&remus mifericordiam^ ut vita ^ voce teljemuryouoi Jejiis Chrifrus foUis eft Dorainus "o DcKS noder, Benedi^iis in jecuh fc^ culorim. Luther in Epill. ad Patr.
C 4 At
\
2 2 ChnjVs Spirit a Chriftians ftrength*
at loand^ wherein that Kingdom of abomination and deflrafliony (ImH be it felf deftroyed. But voonid I might firft be counted worthy either to be burned or (lain by him^ that Jo my blood might cry the lowder^ and urge hts jadgrnent tobe the morehaftned. But if I am not worthy to tefiifie with my bloods, let mt at leafi intreat and implore this mercy ^ that I may tefiifie by my Ltfe and DoElrine that Jefus Chrill alone is W our Lord., and God blejfed for ever and ever.
Calm A<felan[ion was indued with the fame Spirit of power, and fo when his Enemies threatned him HOt to leave him a place in all Germany where^ on to fee his foot, he faid, avido & tranqmllo ani- mo expctto exilia, I expedt Banijhment with a defi" Tons and peaceable mind.
Many more Examples might be produced, to fhew that when Minfters are indued with the power of the Spirit coming on them, then they are ilronger than all Oppolltion and Perfecutioa whatfoever j otherwiie, when thefe evils encoun- ter them, they v;ith Dernas leave the Work, and imbrace che World.
And thus you fee, what necefllty all the faiths ful Minifters of the Gofpel have of the power of the Holy Spirit coming upon them-, and v/ith- out this power, tho' they be called Minifters, yeti they are none. For without this power, 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 re- prove the World, to vvreftle with and overcome the Devil, and to fuffer that Perfecutioa which necelBrily attends that calling. And fo withouE this power, they may minifter to themfelves, buc cannot minifter to others, the manifold graces of God ^ they may do their own work, but they cannot do Gods work ; they may feed themfelves, but not the Flock of Chrift j they may domineer
over
Chrift's spirit a Chriftians flrength. 3^
over the Sheep, but cannot drive away the Wolf, they may build up their own Houfes, but cannoc
build up God's Houfe. ^ The Holy
Secondly, as the Holy Spirit and the power of ^P"^'^^ the it is neceflary for Minifters, fo alfo for all other neTenLVor Chriltians whatfoever. aiichri-
Buc fome here will be ready to fay, yea, h\M ^Ijuq^j^ do all Believers receive the Spirit of God, and the power of the Spirit, as Minifters do ?
Yes, Equally and alike with them, without any Anfmr. difference. This is evident, AEis 11. 15. where Teter tells the Jews, who contended with him for converfing and eating with the Gentiles, that when he began to fpeak the word to them^ the Holy Spirit fell on them (faith he) as on us at the begin- ning. And again, ver. 17. For as much then as God gave unto them the like gift as he did unto tis^ who believed on the Lord Jefpu Chrtft^ what was /, that I could withftand God, So that God gave the Holy Spirit to as many Gentiles as believed, in like manner as he did unto the Apoftles thera- felves, and they received the fame power of the Holy Spirit coming on them, as the ApoUksdid. Whereby you may perceive that not MiniHers only are Spiritual men, and all others Temporal, as the Papills have taught, and many Ignorant People among our felves are Hill perfvvaded *, buE all true Believers are Spiritual, as well as they, being born of the Spirit, and Baptized with the Spirit, equally as they are.
And fo all true Believers as well as MiniHers being indued with the Spirit, are alfo indued with the power of the Spirit, and fo have more than an Earthly power m them. They have all of them power of another nature, than the power of the World ^ they percake of Spiritual, Heavenly and Divine power, even of the rery power of
Ciullt
/
/
^4 Chriji's Spirit, a Chrijlians Strengths
Chrift himfelf, which infinitely tranfcends all the power of che Creature.
You fee then clearly, that all faithful Chriflians have the Spirit of power, and the power of the Spirit coming on them, as well as Minillers. And they (land in need of both thefe, for thefe Caufes. d ti^^ I. They Hand in need of the Spirit of power. Spirit of ^^'^ ^^ difference and diftinguifh them from Re- p'cwer. probaces and Devils; for without the gift of the Spirit, there is no difference between us and them. For Michael doth not differ from the De- vil, nor Gabriel from Belzebub, but only by the Spiric. And Mojes differs not from Pharaoh^ nor ^hel from Cdin^ nor Jacob from Efai4y nor Peter from jMcias^ in regard of their fubftance, but in regard of che Spirit, which the one received, aad the other were counted unworthy of.
2. To advance them above the condition of fiefh and blood, and above all thcfe, in whom is none of Gods Spirit. The excellency of each Creature is, according to its Spirit •, for the more excellent the Spirit of the Creature is, the more excellent is the Creature it felf ; and each Crea- ture, is valued and rated according to the Spirit of it. How excellent then mufi: thev be above all the World, who have received the Spirit that is of God? Surely thefe are People of the moft ex- cellent Spiric ^ and hence it is, that the righteot4s is more excellent thxn his neighbour^ bccaufe his Spirit is more excellent than His neighbours.
3. To unite them unco Chrifl. The Spirit is the bond ot Union between the Father and the
- Son in the Godhead ; and the Father and the Son, are one in the Spirit (as we fpake before.) And now, the fame Spiric, is our Bond of Union with Cnrill, and makes us one with ChriH", as Chrill fs one with God, and unites us unto Chrilt, in the
unity
Chnjl^s spirit a Chrtftians ftrength, 7,%
unity of God; forasChrifl is one with the Fa- ther, in the Spirit, fo are we one with Chrili in the Spirit : For he that is joyned to the Lord, is one Spirit \ and he that is not one Spirit with the Lor3, is not joyned to him.
4. All faithful Ctirillians ftand in need of ^\^^ '^^'\l'^,r power of theSpiric,as well as of the Spirit of power. ^^ ^l^ svi-
I. To change their nature, which is impofliblem. to all power, but the power of the Spirit. It i* would be a great power, to change Clay into ^^ /^-'•^^'S* Gold, and a Pebble into a Diamond, but it is ^^I^J^^ ^^^^ greater Change that is wrought in a Chriftian, and requires a greater power. For the power of the Spirit, when it comes into our flefh, changes the nature of it. For it finds a man Carnal, it makes him Spiritual *, it finds him Earthly, ic makes him Heavenly •; it finds him a Drunkard, it makes him Sober; an Adulterer, it makes him Chafl j a Swearer, it makes him fear an Oath ; Proud, it makes him Humble ; it finds him darknefs, makes him light in the Lord ; in a word,it finds him nothing but a lump of Sin, and makes him the Righteoufiiefs of God in Chrift. Thus the power of the Spirit changes our whole corrupt nature, and makes it conformable to the Divine nature ; as Fire makes the Iron in which it prevails, like unto it felf, communicating its own nature to it. After this fort, the power of the Spirit changes our nature, and our nature cannot be changed without it. But without this power of the Spi- rit, we fhall always remain the fame we were born, without any Cn-nge at all. Yea, our Corruption will by daily ufe and exercife, encrcafe in us, till at lafl ifi quite e^.t cut that common na- tural goocU -fiicii God l.ath given to every one of us, t'^ V , cor'-aoii beotfit of mankind. • 2. All Cnrifti^iis huvre need of the power of . ^* the S;:::iu to woij;; grace ia them. For our ^^'' JrZZ'
tures
?<> ChnjVs Spirit a. ChrifUans ftrength,
tares are wholly carnal and corrupt: \ and no- thing caa implant grace in them, buc the mighty power of Gods Spirit. And it is as great a Mira- cle, to fee the grace of God dwelling in the cor- rupt nature of man, as to fee the Stars grow upon the Earth. And yet the power of the Spirit dotli Pial. 2^. this, as it is written, Truth ^h all faring ont of the iAw Earthy and again, ^r^^f and precieu4 promi/es are lA^"' * ^"^^/^ to ui^ thiit we jhonld he partakers of the Divine nature \ and again, he hath predefiinated us that we fiould be conformable to the Image of his Son, That is,as in other things,fo alfo in all his Vertues. So that the power of the Spirit, implanEs Grace in our Nature^ and each Grace, is ^o much of the power of the Spirit in our Flefh, as was faid be- fore. Wherefore we mufl needs learn to know, whofe power, the power of Grace is. For thongh Grace be a power in our Flefh, it is not the power of our Flefh ^ for Paul faith, in me^ that is in my flefi}^ dwells no good thing *, but and if any good be in my flefh, it dwells not in my flefh, but in Gods Spirit which dwells in me. As Light, is in the Air, but dwells in the Sun, fo when Men are regenerate, good is in the Flefh, but dwells m the SpirJE. For grace in the Soul,is nothing but fo much of the power of the Spirit immediately dwelling and working in us^ and when the Spirit is gone, all grace goes along with him, as all light with i\\Q Sun ; but it dwells in him, and is infcparable from him. ^ '^' , 3. All Chriftians (land in need of the power utt Sin. ^^ ^"^ Spirit, to enable them to mortine and de- ilroy iui. There is no power in our flefh againil iia, but all the power of our flefh is for \x.\ and therefore it muffc be another power, than the power of our flefh that mull deftroy fin, and that can be no other, than the power of Gods Spirit.
And
Chri/rs Spirit a Chriftians firengtb. 57
And the power of the Spirit de/lroys the whole body of Sin, and each parcicuiar flrong Cor- ruption.
J. The whole Body of Sin, in all the parts and j* members and branches of it: each feveral infiu- ,J^\^% ence and operation of the Spirit, being a ^<'^veral^|!^^^^|*^ deflrudion of Ibme fin or other. For as the Spi- rit that is in us, lulls after envy, or pride, or vain-glory, or covetoufnefs, or uncleannefs, or the like *, fo the Spirit we have of God, according to its mighty power, deftroys all thofe fintui works of our corrupt Spirit, and mortifies all the deeds of our fiefh, according to that of Pafd^ if ye R^^'^^n* mart i fie the deeds of the fie fh by the Spirit ye fJjall ii've\ ' ^^* the fieih will never mortifie its own deeds, but the Spirit muft mortifie the deeds of the f^efli-, and this will mortifie them, according to the whole Latitude of them.
2. Again, as the power of the Spirit fiibdues 2. the whole body of Sin, fo alfo it over-powers each ^^ait^fcis- particular iirong Corruption, and keeps a Chri- ^^^ ^^f"f llian ftraight and upright in the ways of God. q!^^^'^^^^' Every man hath fome one Corruption, to which by nature he is more inclined than to another, and this is the byas of a man ; but the flrength of the Spirit will over- power this. A Bowl, if ie be thrown with ftrength, knows not its byas, but is carried on ftrait, as if it had no byas at all. So the Godly have itill fome fielli in them which is their byas, and carries them from God to them- felves and the World, but the ftrength of the Spirit takes away this byas, and makes us take flraitfteps to God.
4. All Chriftians fland ixi need of the power of ^, the Spirit, to inable them to perform Duties, to To per- perform them aright, that is, Spiritually. Forfo^"»^i Du- Spiritual Duties may be performed, for the out- ^^^^•. ward jvork carnally j and ia fuch Duties there is
no
38 Chrift's Spirit a Chrifrians Strength.
no flrength but weaknefs, becaufe there is none of the Spirit in them. For there is no power in any Duty, except there be fomething of the Spirit ia the Duty. There is no more power in praying, nor in preaching, nor in hearing, nor in medica- tion, nor in reading, nor in refilling evil, nor in doing good, nor m. any Duty of fandification, or of mor tinea lion, 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 Mans Duties, there is no power at all in them, but only weaknefs and deadnefs, and coldnefs, and nnproficablenefs. If a little of the Spirit, there is a little power ^ if abundance of the Spirit,there is great power *, and that Duty that is mofl Spi- j ritual, is the moll powerful. And therefore faith j Vaul^ 1 wilier ay with the Spirit^ and 1 will fing with \ the Spirit ; and all the worfliip of the faithful is in the Spirit. Phil. 3. 3. IVe are the Qrcumcifion which worjhip God in the fpirit^ and have no confix dence in the fleflj. 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 j God, than there is of power in it. I
To Inable Fifthly, all Ghrillians (land in need of the pow- them to pj. Qf ii^Q Spirit, to enable them to the ufe of the I the word. ^^^^' and that both in private, and in publick, ; laprivateas occafion ferves.
I. In private, for no man can fay, that Jefiu is the Chrifi^ hut by the Holy Spirit. No Man can fpeak of Chrifl: fpiritually, 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 God in their Families, and among their Friends and Acquaintance, and are alfo afnamed to do it.
Whereas
ChrijVs Spirit a Chr'ifiians flrength. 39
Whereas the Spirit of God gives both ability and boldnefs j as AqniU and Pn [cilia his Wife, did Ail. 18. not only fpeak the word in their Family, but-<5. alfo took jdpollosa Minifler home, when they per- . ceived him fomewhac ignorant in the myftery of Chriil, and indrucled him in the way of God more perfedly.
2. They have need of the power of the Spirit^." ?^h- to inable them to fpeak the word of God in pub- ^^''^" lick, as every Ghriftian may do, if he come where People are ignorant of Gods Word, and there be no Miniiter to do it. This I fay in fuch a Cafe he may do by vertue of his anointing with the Spirit ^ and for this you may fee the praftife of Stephen and Philips who were but Deacons, and not Elders or Miniflers, and yet publiflied the Word, where the People were ignorant v yea you may fee j^5ts 8. how all the Difciples excepc the Apoflles, were by reafon of a great perfecu- tion fcattered throughout the Regions of Jndea and Samariay and they that were fo fcattered^ went every where preaching the word^ becaufe the People among which they were, were ignorant, and there was no body elfe to do it. And God, ha- ving made known Chri/l unto them, they could not but declare him unto others^ the Love both of Chrifl, and of their Brethren conftraining them. But this is in cafe of neceffity, and where other faithful Chriftians are abfent ^ otherwife when Chriftians are prefent, no man can take that to himfelf, without the confent of all, which belongs to alb
Sixthly, all Chrillians Hand in need of this To inabk power of the Spirit, to inable them toconfefs thethem to word before Kings, and Rulers, and Magiftrates,^!^^''^^^ when they arc called thereunto. Whereas with-^^^ ^ out this power they would tremble, and bite in the truth, la Ih^ \Qth Chap, of AUth. Chrift
tells
40 Chriji's Spirit a Chrijiians ftrength.
tells his Difciples that they jhotild be brotfght before Governors and Kings for his names fake. But faith he, ver, 19. When they jhall deliver yon Hp^ take no thought how or what ye jhall fpeak^ for it (hall be gi- ven you in that fame hour^ what ye jhall fpeak. Far it is not ye that fpcaky but the Spirit of yonr Father that fpeaketh in yon. Hf re Chrilt tells his Difci- ples that they fhould be 'Tought before great men, yea, before t\\Q greacell in the world, to give teltimony to ins truth. And furely, it is a very hard thing for s man not to be daunted then, but to be unmov^eable. 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 mofl glorious, when it is moft naked, and de- Hitute of the garnifhings of humane Eloquence and Wifdom. And therefore be not fearful be- fore hand, no nor yet careful, touching what you fhall fay, for it fhall be given to yon in that fame honr^ in that fame moment^ you (hall have mofl prefent help. How fo ? for it is not ye that Jpeakj bm the jpirit of your Father that dwells in yon, "ThQ Spirit ofirmh that dwells in you, fhall inable you to fpeak the words of trmhj when you are called to it. And though you, iD may be, are plain and mean men, and your lips would trem- ble, and be quite clofed up before fuch an Affem- bly of Power and Majefty, yet Gods Spirit (hall give you a mouth to fpeak, even then. And be- caufe, if you were only fupplied with a mouth to fpeak at fuch a time, you would be ready to fpeak rafhly, and fooliflily, to the great prejudice and difadvantage of the truth, therefore will he give
you
ChrijFs Spirit a Chriftians ftrength, 41
you not only a mouth hut voifdom too^ and he him- felf will manage his owncaufe with your mouths. And you fhali fo fpeak, as ail your Adverfaries (hall not be able to refift the truth that youfpeak, but fliall be fo convinced \i\ their Confciences, that their Tongues (hall not know what to fay. You fhali have a mouth, and wifdom, and they Ihall want both*
And thus, have many poor mean fimple Chri- ftians, when brought before Rulers and Magi- ftrates, been able to carry out the truth in that ftrength, that all their Adverfaries have been put to lilence and fhame, as you may fee in a multi- tude of Examples, in the Book of Martyrs. And all this they did, by the Power of the Spirit coming upon them*
Seventhly, and laftly, all Chriftians ftand in 7. need of the power of the Spirit to overcome Af-I^^ ^^'^^^ flidions and Periecutions, from which it is im- ^^^{^j^^j poffible they fhould be free in this World, they ^^^^i p^r- being contrary to the World, and the whole fecutions. World to them. A natural man, who hath no ftrength in himfelf, but his own ftrength, faints and fails under affliction and perfecution *, but the faithful have in. them, ftrength above natural ftrength, ftrength above the ftrength of men, even the ftrength of the Spirit coming on them, and fo they indure and overcome. Our Spirits are weak Spirits, and are Conquered by every evil ; but when they areftrengthned by the power of Gods Spirit, they are, over all evils, more than Conquerors. And this is one thing obferve- able, between Natural and Spiritual ftrength, in the overcoming of evil. Natural ftrength feeks always to throw ofFthe evil, and fo it prevails ; but Spiritual ftrength never leeks the removing of the evil, but let the evil be what it will, it ftands to it, and overcomes it. For the ftrength of the
D Spiric
42 CjrifVs Spirit a Chnftians ftrength.
Spirit is eafily able to overcome all evils that can happen to ^^?n and blood, whether they arife from Earth or Hell. And tlius thofe blefTed Mar- tyrs, mention'd //f^. ii. and thoufands and ten thoufands of their Conforts fince, have overcome, cruel raockings and fcourgings, and bonds, and imprifonment, and ftoning, and fawing in funder, and flaying with the fword, and all the woes of poverty, and want, and banifhment, and of li- ving in wildernefRs and caves, and dens of the earth *, thefe and all other evils, they havemigh- tily overcome, by this only power, of the Spirit coming upon them. Thus we fland in need of the power of the Spirit, to overcome afflif^ion and perfecution ; and how much power w^e have in iitlli»ftion and perfecution, to indure them and overcome them, juft fo much of the power of the Spirit we have, and no more.
And thus alfo, have 1 declared unto you, what necelTiiy all Chrillians have, of the power of the Spirit, coming on them as well as Minifters. And this was to ftrengthen the Ufe of Exhortation. Ssconi The fecond life is for information and Inftru- ' '^p. dion, after this manner. If the receiving of the Spirit be the receiving of Power, then it clearly informs us, that the way to partake of this pow- er, is to obtain this fpiritv ^^d the way to in- creafe this power, is to increafe this fpirit. I fhai) endeavour to fpeak to both thefe things, and fo (hall conclude.
The xfiay to I. The Way to obtain this Porver^ is to obtain
getth^pou^-^Yie Spirit.
tr^ 16 TO get fc^^^/n^.
th^Sfirit. And that we may obtain the 5j5m>, we mule-
fo h- d ^^^ prepare our felves to receive the Spirit,
;:/ "muftfre- . Now this Preparation doth not fland (as Pa-
y"/.!^"'^ pifts teach, and many ignorant Perfons among
our felves think) in fweeping the Soul from Sin^
irhfreinsind then ftrewing it with graces, that fo we may
iota cQnjiji. be fie to receive the Sfmu For
Chn/Fs Spirit a Chrijhans ftrength.
For firft, thefiveeping of the Soul from iTn, is not a Work of our own, before the coming of the SpYit^ but a work of the Spirit it fclf, after ic is come. For no ^z^ can clear the Soul of one Sln^ it is the Spirit muil do that.
And fecondiy, tor the ftrewing of the Soul with Grace, neither is this a work of our own, but a woik of the Sprit it {^V(^ after it is come. For the Sprit it felt brings all Grace with it, and before the coming of the S^rit^ there is no Grace at all.
So that we cannot, byany adsof ourown, pre- wherdn pare our feives to receive the Sprit \ but only by h doth. the Spirit we prepare our feives to receive the Spirit. For it is not any work of our own, upon our feives, but the immediate work of thQ Holy Spirit upon us, that can make us fie to receive him- felf. U lies wholly in his own power and good- nefs, firft to prepare in us a place for himfelf, and then after to receive and entertain himfelf in that place he hath fo prepared. Now the Works of the 5p/m, whereby he firft prepares us for himfelf, and then entertains himfelf in us, are thefe two efpecially.
I. He empties us •, and 2. he fills us with him- felf, whom he hath made empty.
I. He empties us : And this emptying, is the i. firfl: and chief work of the Spint upon the Eled, The Holy whereby he prepares them to receive himfelf. "^Z^^^^?^ For the more empty a man is of other things, the^^^"^^^"^' more capable he is of the Spirit, If you would fill a Vefiel with any other Liquor than it holds, you mufl: firfl empty it, of all that is in it before \ if you would fill it with Wine, you mult firft empty it of all that is in it before j if you would fill it with Wine, you mull empty it of Beer or Water, if any luch Liquor be in ic. For two material things cannot pofilbly fubfiftin the fam^
D 2 place.
44 Cbnft^s Spirit a Chrijiians ftrength.
place, at the lame time, the fubftances of each being fafe and found. And fo if the Holy Spirit who is God, muftcome into us, all mortal and unliable Creatures, together with fin and our felves, and whatever elfe is in us, mull go forth. Humane reafon, and humane wifdom, and righ- teoufnefs, and power, and knowledge, cannot receive the Holy Spirit j but we mult be emptied of thefe, if ever we would receive him. A Camion We mult thus fuffer our felves to be prepared by the Spirit, to receive the Spirit ^ but with this Caution, That when the Spirit of God hath wrought this in us, we do not attribute it to our felves, as our own work, nor think any thing of cur felves, but defcend into our own meer no- thing. Otherwife we Ihall be a hinderance to the Spiric, that he cannot work in us after a more excellent manner. 2. And when a Man is thus empty of himfelf, and
Pills us. Qf other things, then he becomes Poor in Spirit, and fuch the Spirit always fills, and defcends in- to with a wonderful and unrefillible power, and fills the outer and inner man, and all the fuperior and inferior faculties of the Soul with himfelf, and all the things of God. ^ The And this is the fecond work of the Spirit, to iTieans fill thofe whom he hath emptied. Now the ufual ^^^' and ordinary means, through which the Spiric doth this, are thefe three. 1; The I. The hearing of the Word Preached. But hearing of here we mnft diftinguilh of the Word. For the the Word £aw is the word of God, but St. P^/// faith, that by that word the Sfirit is not given j but by the word of theGofpel. And therefore hoxv heautifnl are the feet of them that bring the Gofpel of peace ! for nothing is fo fweet and precious as the word of the Gofpel, which brings with it the Holy Spirit. This you may fee A^s lo. 44. where it is
faid,
I - i1
Chrijrs spirit a Chriftians ftre/igth, 45 ;,
faid, that whilfi Peter yet fpake^ the Holy Ghofl fell on all them that heard the word. And therefore alfo the Gofpel is called the minifiration of the Spi- ritj becaufe as it proceeds from the Spirit, and the Holy Spirit gives utterance^ fo it alfo conveys the Spirit to the faithful. Now the gift of Tongues and Miracles, and other fuch like gifts are at the prefent ceafcd in the Church \ but the gift of the Spirit is not ceafed \ and this, the Lord flill joyns with the Miniftry of the Gofpel, that he may keep np in our hearts the due refpeft ' of this ordinance, and may preferve us from the ways of thofe men, who feek for the Spirit with- out the Word.
2. Means, is Faith in the word heard, For it ^• is not every one that hears the word, that re- ^^ ceives the Spirit, but only they, that hear with the hearing of Faith. For if thou hear the word of the Gofpel athoufand times-, and wantefl Faith, thou (halt never receive the Spirit •, for unbelief Ihuts up the heart againft the Spirit, and ever op- pofes and refifts the Spirit, and never receives it. But Faith opens the Heart to receive the Spirit.
By Faith, we lay hold on Chrifl: in the word % and through our Union with Chrift, we obtain the Spirit. For we have not the Spirit immedi- ately in it felf, but in the flefh of Chrifl. And when we, by Faith are made the flefh of Chrift, then we partake of that Spirit, that dwells in the flefh of Chrift.
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 Spirit of Men, but they that are born of God, have the Spirit of God. Th^t which
D 3 u
TT ■ I I I illll I I ■■IIBI III! I III --- n - ■KIIWUMKI „^,,^,
46 Chrijl's Spirit a Chnftians ftrength.
is horn of the flefh is flejh^ and hath no Spirit in it ^ but that which u horn of the fpiritj is fpirity and hath Spirit in h. So that there is no means to partake of the Spirit of God, but by being born of God ^ and the means by which we are born of God, are the Word and Faith. 3« 3. Means is Prayer. For Chrift hath faid, the
Frajsr. ^^^^-^ ^ given to them that ask. And the Difci- plcs when they were to receive the promife of the Spirit, continued with one accord in prayer and fiipplkation^ Ads I. 14. For God who hath pro- mifed to give us his Spirit, hath commanded us to ask it :; and when God hath a mind to give us the Spirit, he puts us in mind to ask it ^ yea God gives us the Spirit, that by it we may ask the Spirit, feeing no man can ask the Spirit, but by the Spirit. Now in asking the Spirit, there is no difference, whether we ask it of the Father or of the Son, feeing the Spirit proceeds from both^ and is the Spirit of both. And therefore Chrift promifeth the fending of the Spirit from both. From tlie Father, Joh. 14. The. Spirit which the Father will fend in my name. From himfelf, Joh. 16. Except IgOy the Comforter will not come \ hpit if ] gOy I will fend him to you. So that both tie Father and the Son give the Spirit, and it is no matter whether we ask him, either of the Fa- ther, or of the Son, ^o we ask him of the Father in the Son, or of the Son in the Father.
And thus you fee the way to obtain this power,
is to obtaiii the Spirit, and alfo by what means
this is done.
2. 2. The way to increafe this Power, is to in-
TheWaycreafe the Spirit. And therefore it is as needful
^^JJ;, . for us, to know the means to increafe the Spirit,
*^4wer. ^^25 ^o receive it. And they among others, are
thefe :
I. To
ChrijVs Spirit a Chrift'ians flrength, 47
I. To continue \\\ the life of the Word. As the Spirit is firft given by the word, ^o by the fame word ie is increafed ; and the more any Chriftian is in the ufe of the word, the ftronger and more vigorous and mighty is the Spirit in him ; buG the negled of the word, is the quench- ing of the Spirit, Let a Chriftian that is ftrong in the 5/7/V/f, negleft the word a while, and he will foon become weak, and as a man without ftrength. For thQ Spirit is not beftowed on us, but through the word, neicher doth ic dwell in us, but by the word^ and the more the word dwells in our hearts by Faich, the more the Spirit dwells in our hearts by the word. And according to the mea- fure of the word in us, is the meafure of the Spirit.
2i To increafe Faith. For the more we believe, the more we receive of Chrift ; and the more we receive of Chrift, the more we receive of the Spirit in Chrift. For Faith doth not apprehend bare Chrift, but Chrift with his Spirit^ becaufe thefe are infeparable. Now always according to the meafure of Chrift in us, is the meafure of the Spirit ^ and according to the meafure of Faith, is the meafure of Chrift in us.
3. To be much in Prayer. For the Prayer of the Spirit^ increafes the Spirit. The more we have the Spirit^ the more we Pray, and the more we Pray, the more we receive the Spirit, So that when we have the Spirit in truth, we fhall have daily a greater and greater increafe of it, till we 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 Chrift, that we may re- ceive ftiU more of the Spint, And fo by the Spirit that is in our hearts, we lay hold on the Spirit that is in Chrift, and receive more and more of it.
D 4 4. To
48 Chrifl's Spirit a Chri^ians jirength*
<M. , .'11 I I I I ■ ■
4. To turn our felves daily from the Creature to God. For the more we inlarge our hearts to- wards the Creature, the lefs capable are we of the Spnt of God, For to live much upon the Crea- ture, is to live much according to the flefh, and this quenches and llraitens the Sfirit in us. And therefore we muft live abftradedly from the Creatures, and fo ufe them, as if we did not ufe them ; and fo mind them, as if we did not mind them; and abandon the contents and fatisfadions of flelh and blood, and wean our felves from all things but the necefTities of nature. And the more free and loofe we are from the Creature the more capable are we of Gods Sprite and the operations of it. He that lives at greateft di- ftance from the World, and hath leaft commu- nion with the things of it, hath always the great- eft proportion of Gods Spirit, For as the Apoftle faith, if any man love the world, the love of the Fa- ther (that is, the Holy Spirit) is not in him \ fo, if any man love the Father, the love of the world is not in him ; now the more any one loves the Father, the lefs he loves the world ^ and the lefs he loves the world, the more the Spirit dwells in him.
5. To ceafe daily from our own works. The more we ad our felves, the lefs doth the Spirit aft in us. And therefore we muft from day to day, ceafe from our own works, from the opera- tions of our ov^n minds, and underftandings, and wills, and affections, and muft not be the Authors of our own actions. For we being flelh our felves, whatever we do is flelhly, feeing the effect cannot be better than the caufe. And if we min- gle the works of our He^j, with the works of Gods Spirit, he v;ill ceafe from working in us. But the lefs we ad in our felves, according to th? Principles of our corrupt nature^ the more
will
ChrijVs Spirit a Chnftlans ftrength, 49
will the 5pn> ad in us, according to the Princi- ples of the Divine Nature. But our own Works, are always a mighty impediment to the opera- tions of the Spirit,
6. To increafe the Sfirit in us, we mufl give up our felves to the S/?/m, that he only may work in us, without the leafl oppofition and refiltance from us. That, as the Soul ads all in the Body, and the Body doth nothing of it felf, but is fub- jed to the Soul in all things •, fo the Sfirit may do all in us, and we may do nothing of our felves without the S^irit^ but be fubjed to the Spirit in all its operations. For the Spirit of God cannot work excellently in us, except it work all in all in us. And in fuch a man, in whom the Spirit hath full power, the Spirit works many wonderful things, that he according to humane fenfe is ig- norant of. For as the Soul doth fecretly nourilh, and cherifh and refrefh the Body, and difperfes Life and Spirits through it, even when the Body is afleep, and neither feels it, nor knows it , fo the Holy Spirit dwelling in the Soul^ by a fecret kind of operation, works many things in it, for the quickning and renewing it, whilll it often- times for the prefent, is not fo much as fenHble of it.
7. The fetenth means to encreafe the Spirit^ is to attribute the works of the Spirit to the Spirit^ and not to our felves. For if we attribute to the ^ff//?, the works of the Spirit-, and take from the Spirit the glory of his own works, he will work no longer in us. Wherefore we muft afcribe unto $he Spirit^ the whole glory of his own Works, and acknowledge that we our felves are nothing, and can do nothing •, and chat it is he only, that is all in all, and works all in ail; and we our felves, among ail the excellent works of the Spi" rit ia us, mull lb remain, as if we were and
wrought
|o Chrifl^s Spirit^ a Chriftians Strefigth.
wrought nothing at all \ that fo, all that is of fieih and blood, may be laid low in us, and the Spirit aione may be exalted ^ firll to do all in us *, and then, to have all the glory, of all that is done.
And thus you fee the means to encreafe the 5/7/nr, and fo confequently ftrength, as well as to gee in. And by the daily ufe and improve- inent of thefe mean*;, we may attain to a great degree of Spiritual flrength, that we may walk and not be weary, and may run and not faint, 2nd may mount up as Eagles, yea, and may walk as Angels among Men, and as the Powers of Hea- ven upon Earth, to his Praife and Honour, who 5rll communicaces to us his own ftrength, and t\\tn by that ftrength of his own, works all our works in us : And thus is h^ glorifisd in his Saints^ and admired in all them that believe^
Unlforratty
Uniformity Examined,
Whether it be found in the
9
O R, In the PRACTICE of the
Churches of CHRIST.
By MiUimi aDell, Minifter of the Gofpel.
2 Cor. iv. i^.
Tf^e having the fame Spirit of Fahh^ according Oi it is written^ I believed^ and therefore have I fpoken : we alfo believe^ and therefore fpeaL
^u6lit!)eD acco3&tns to S)iUt.
^%%
LONDON: Firft Priaced la the Year, 1551.
5?
Uniformity Examined,
Whether it be found in
The gOSPEL, ace.
OBSERVING that our Brethren of 5r^?- land^ together with the JJfembly of Di- vines^ and the reft of the Presbyterian judgment, do often both in their Difcourfe and Writings, exceedingly prefs for Vmformity ^ I have been urged in my Spirit, to think upon the matter, and to confider whether there could be any fuch thing found in the Word of the New- Tefiament^ or in the pradice of the Churches of Chrift. And for my part, 1 ingenioufly profefs, I cannot yet difcover it, and would be glad if any would inftrudt me further in this Particular, y fo he do it from the Word.
Now Vniformity^ what is it, but an Vnity of Form ? and the Form they mean, no doubt is out- ward \ for the inward Form, as it cannot be known by the outward Senfes, fo neither can ic be accomplifhed by outward Power. And there- fore (till I know their meaning better) I conceive that by Uniformity, they underftand an Unity of Outward 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 me- ditation and recolledion, as my other imploy- ments, and the many diftradions that neceflarily attend my prefent Condition, will permit me) I cannot difcern, in the Word of the Gofpel. For thrift fpeaking of the Church of the New-Tefta-
ment.
5^ Umforjnity Examined.
ment, faith, 5^5^.4.23. The hour comsth andnovs^ /V, vohsn the true worjhippers (Ira II worjhlp the Father in Spirit and Truth ^ fcr the Father feeketh fnch to worjhip him, God is a Spirit^ and they that worpnp him^ muft worjljip him in Spirit and Truth, In which words ic is moft evident, that the Worfhip of God in the time of the New-Tellament, is in- ward and Spiritual, confiding in Faith, Hope, Love, and i^ 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 underhand it, that it is not at all capable of it. And therefore I cannot but wonder at the ftrange workings of darkaefs in the minds of Men, who would have an external Uniforraicy in a Worfliip that is Inward and Spiritual-, and of which, the Outward Form is no part at all, but is meerly accidental, and fo abfolutely various.
Again, as I find not this Uniformity in the Dodrine of the Gofpel, fo neither in the Pra-" dice of the Saints, who had the Spirit of the' Gofpel, as that- Pradice is reprefented to us, in the Word.
In A^s 1. 14. I read how the Apoftles being together with the Women, and Mary the Mother of Jefus, and his Brethren, continued ouo^vy.AJ^ov, with one accord or mind in prayer and fuppllcation ; and Atls 2.1/. 44. & 46. how ail that heliiV:d were tooether^ and continued daily oiJ.o^vyLa.J^ov with one mind in the Temple^ and did break bread from honfe to honfe^ &c. And in all this there was; ! Unity, but no external Uniformicy, neither name' ' nor thing. Again, AB:s 4. 23. Veter and 'John being let go by the Magiflrates, went to their own company) (which many of our Clergy would | term a Conventicle) and reported all that the Chief \ Tr lefts and Elders had [aid to them \ and when they. | heard itj they lift Hp their voice to C7dj oy.Q-^vy,:iJ''ovy
With
■
I
Uniformity Examined. 55
Ttith one mind^md grayed. Here was in wardllnicy ia Faith,and love aiidJoy,ancl Spiritual Prayer,biit no External Uniformity, and ver. 32. The multitpide of them that helieved^ were of one hearty and one Soul. Unity ftill, but nothing of external Unifor- mity. Further, we read >^^/^i Chap. 7. and Chap. 8. that Stephen and Philips who by the Church were ordained Deacons, and were to ferve only for the Miniflry of the Table, yet by vertue of the Anointing, preached the word of God freely ^ and powerfully ^ and how all the Members of the Church of Jernfalem, who were neither Minifters nor Deacons, being fcalcered abroad by Perfecu- tion, went Preaching the Word every where, where they came, in that cafe of neceffity^ the Undion of the Spirit of v/hich all Believers par- take alike, being one fundamental ground of fuch Min^llry, where there are no Believers to call to the Office : And in this, though there was Unity cf Faith, Spirit, and Dodlrine, yet I am fu re they will fay, there was no fuch Uniformity as they would have. Again, A^ls 20. Panl the firft day of the Week, preached to the Difciples of Ma* cedonUj from the Evening till Midnight (which Dr. Pocklington in a Printed Sermon iaith, was out of order, that is, out of Prelatical Order, or Presbyterial Uniformity) 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 Efhefm^ and there called the Elders of the Church together, and appeals to them after what manner he had been with them, to wit, ferving the Lod with all humility of 7mnd^ and with many tears and temptations^ S:c. and how, he had held back nothing profitable for them^ hut had tat/ght them publichly^ and from honfe td- houfe (which I wifli were more in ufe now-adays, if it might obtain fo much leave from Uniformity) md had
Preached
56 Vniform'ity Examined,
Preached to them Repentance towards God^ and Faith towards our Lord Jeftis Chrift-^ our chief Work to- wards God fmce our Fail and Corruption being Repentance, which is the change of the Creature towards God, through Gods own work in the Creature: And this is not done without the for- row of the Flefh ^ and our chief Work towards Chrift, who is given to us as a Head, being Faith or Union* And in the end, exhorts tht Presbyters to take heed to them/elves (who according to the Church Principles of this Age, want no admoni- tion themfelves, feeing they are become a pe- remptory Rule to ail others) and to the flocks over which the holy Spirit (and not Patrons) had mad^ thsm Over jeers^ to feed the Church of God^ which he had ^Hrchafed with his own bloody &c. But in all this, neither pradices himfelf, nor preaches to them, nor commands them to preach to others, ! or impofe upon others, any fuch kind of thing ' as external Uniformity. And fo furely, they j that fo vehemently urge this thing, that they ; make it all in all, in their Reformation, have fome i other Teacher than the ApoHle, who being taught j of Chrill, as Chrift was taught of God, yet knew i no fuch thing at all, in the Worlhip of God, as [ Uniformity. • !
And yet further, that the World (ifitbepof- i fible) may be the more convinced, obferve a little more ferioufly the pradice of Chrifl and the Saints, in reference to this point, and you fhall fee nothing lefs than External Uniformity. See this in the Prayer of Chrift, (Prayer for the Duty it felf, being nothing, but fo much Spiritual Wor- (hip, as being the voice of the Spirit in the Flefh, both in Head and Members.) This, Chrifl: fDme- times performed, with his Eyes lifted up to Hea- i ven, fometimes being proftrate with his Body on the Earth, and fo feveral times, feveral ways;|
and'
Un'ijor7mty Exa?mned. 57
^ ' '' .11. 11-^
and as he, fo the Saincs have ; fome prayed Hand- ing, and lifting up their hands, as Mofes\ foine kneeling, and lifting up their hands, as Solomon ^ fome Handing, and not lifting up their eyes, as the Pmblicati^ &c. And what External Uniformity in all this? And as for Praying, fofor Preaching, Chrift fometimes Preached in a Ship, fometimes on the Shoar, fometimes in the City Jernfalemy fometimes in the Temple, fometimes in the De- fart, fometimes early, fometimes late, as if he in- tended on purpofe to witneis againft that piece of the Myllery of Iniquity, which in after Ages Ihould be called Uniformity. So Pad preached fometimes on the Jews Sabbath, fometimes on the firfl day of the Week, fometimes each day ot the Week, fometimes in the day, fometimes in the night ^ fometimes prayed in the Houfe, fometimes on the (hoar •, he circumcifed Timothy among the weak, refufed to circumcife Tttu^ 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 External uniformity was here ? And then for the Sacraments, Chrilt adminillred the Sacrament of the Supper, imme- diately after Supper, Paul at Midnight, and it may be others in the Morning, or at Noon ; and what External Uniformity in all this ? And for Government •, fometimes the Apoftles met toge- ther into a Councel, and in that Councel ordered things, not of their own heads, or by plurality of Voices, but by the' Word and Spirit •, and what they ordered by the Word and Spirit, they put ia execution by the power of the Word 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 confeat of both jor QlkBelievsn alone among them-
E felves.
58 V Uniformity Examined,
felves, if there were no Miaifters prefent. And where the number of Believers were more, they flood in need of more Officers^ and where fewer, of fewer Officers ^ and all thefe things, are the free ordering of the Churches, who have Chrifl, the Spi- rit, and tl>e 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 Gofpei more fetting its Spirit againft any thing of Anti- chrifr, than againll this point of External Uni- formity. For if we have one Lord, Chrift, Spi- rit, Faith, Baptifm, and God, all other things are free to the Churches, as God Ihall order by them, and no otherwife \ and the reafon, and wifdom, and prudence of Man, have no place in this World, where the Sun of Righteoufnefs Ihines as the only light }
But againft this that hath been fald, do lie fome Obfedions \ as lirf!:.
The Prophet foretold that the Lord fhould be one, and his Name one j and doth not this imply External Uniformity ?
1 anf'/ver, nothing lefs ; for the Apoflle expli- cates plainly and clearly, what it is to have the Lord one, and his nam.e one, among Believers, f pk 4. ch. 4, 5, 6. where he faith, there is in the Spiritual Church, one Body^ and one Spirit^ one hope of our callings one Lordy one Faith^ one Baptifm^ one Cod and Father cf allj who is above ally through ally and in all Where you fee, that among Believers, there is a manifold Unity, but no External Uni- formity^ yea the Prayer of Chrifl the Son, for the Church, unfolds clearly the promife of God the Father to the Church, ^oh. 17. Chrift prays, that they, all (who are ?;j^«?^ among themfelves, ac- cording to the^f//;) may he one oa thou Father art in me^ and I in thee^ (that is according to the Unity of the Spirit, not External Uniformity) that after thi4 mmntr they alfo may b§ one in m* i3uC
Unifor?n'iiy Examined. 5:9
But again it is Objected out of i Cor, 14. that the Apoftle requires that all things may be done in the Church decently and in order •, and doth not this imply External Uniformity ?
I anfwer, that they will hardly admit in their Parifh 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 fome place^ that all may prcphefie one by one^ that all may learn^ and all may be com- forted'^ and that during this exercife of Prophecy- ing, if any thing be revealed to another^ the former to give place ; and he muft fpeak that hath the cleareft light, feeing the Spirit, to whomfoever ic is given, ic is given to profit withall. And that though all may Prophefie one by one, yet all may not Prophefie at once, for then it wrould not be Order, but Confufion, which the Apoftle would have avoided, faying. Let all things he done decently and in order. And this decency too, he perfwades to by the word, he doth not enforce by Secular Power: And if they will call this Uniformity, for Believers to Prophefie one after another, ac- cording 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 fence, every one knows.
' Thus you fee, thefe Objeftions anfwered, and I am confident there are no more can be brought, but may as clearly and eafily be anfwered as thefe.
And therefore, I fay, I wonder, and wonder again, that we having covenanted and agreed to- gether lolemnly, to endeavour for a Government moft agreeable to the word of God, fliould in the mean time, be left fo void of the Spirit and LighE ' of the Gofpcl, as to fall upon External Unifor-
E 2 mity,
So Ujiiformity Examined.
micy, which is no where to be found in the Go- fpel, nor in the pradife of Primitive Ghriftians.
Yea» wliile I confider more ferioufly of the Matter, methinks External Uniformity is a mon- ftrous thing (how glorious foever in their eyes) and not to be found either in Nature or in Grace, either in Chrilt'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 he not variety of forms \ Heavenly and Earthly Bodies having feveral forms, and in the Earth, each Bird, Beaft, Tree, Plant, Creature, differs one from another in outward form. If the whole Creation fliould appear in one form, or External Uniformity, what a monftrous thing would it be, nothing differing from thefirfl Chaos ? But the variety of forms in the world, is the beauty of the World : So thac though there be a moll admirable Unity among all the Crea- tures, yet there is nothing lefs Chan 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, confiding of Head and Members, unto which the Apoftle compares the Church, and you fliall not find all the Members like one another, neither in regard of their outward forms, nor operations j for the hand, doth not move as the foot, nor the foot adf as the hand ^ and if all the Members Ihould appear and adt in one form, what a Mou- Ifer would a Man be ? And yet among the Mem- bers, though there be no External Uniformity, yet there is admirable Unity.
And yet again, look into the Kingdoms of the World, and you fhall fee no fuch thing in them as External Uniformity. Here ia England you
ihall
U/iJformity Exafnined. 6i
fhall obferve that Tork is not governed as //«//, nor Hull as HalUfax^ nor that as Briftol^ &c. nei- ther is one County governed uniformly as ano- ther*, there is no uniformity in the government oi Kent and EJfex'^ nor one Town governed like another •, in GGdmanchefier^ the youngefb Son In- herits, in Huntington the eldefl ^ nor one Corpora- tion govern'd like another, nor one Company in the City governed as another; and yet between all Counties, Cities, Towns, Corporations, Com- panies, there is Unity, though no external Uni- formity. Yea, look upon the famous City of London^ and there arc, it may be, an hundred thoufand Families, 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 well enough, in the Unity of a City.
Nay further, to bring but one Man to an Uni- formity of Life and Pradtice, by an outward Law, would be the moft abfolute Tyranny in the world, and make his life worfe than death. To compel every Man by a Law every day in the Week, or every Monday^ Tnefday^ &c. in the Week, to an Uniformity of Life,that he (hall rife at the famefet lime, ufe the fame poftures, fpeak the fame words, eat the fame food, receive the fame Phyfick, fit^ and ftand, and walk, and lie down at the fame fed times, who ever heard of fuch a cruel Bondage ? What an abfurd and intolerable thing then is Uni- formity in the life of a Man, taking away all free- dom of the Soul? But how much more evil and intolerable is Uniformity in the life of a Chriftian, or of the true Churches of Chrilt, taking away all freedom of the Spirit of God, who being one with God, works in the freedom of God, and is noE to be bound with any authoritative or coercive power, of poor, dark, ignorant, vain, foolifli, proud, and fmful Men ? E 3 Wiiat
62 Uniformity Exa7?iined.
What now then do the Presbyters mean by Unitormicy? Would they have the Word prea- ched, and the Sacraments adminiilred, and the name of God called on, and all this done in Spirit and Truth in the Churches of Chrifl? this truly is Unity and not Uniformity, and fuch an Unity as no Man can compel. Biic would they have the Word preached, the name of God called on, Sa- craments adminillred, the Spiritual Difcipline of the Spiritual Church managed, the Vercues of Chrift, and graces of the Spirit in the Saints ex- erclfed, and all this in one and the fame outward form or uniformity > This is the burthen of the Saints., the bondage of the Church, the (Iraitning of the Spirit, the limiting of Chriil, and the eclipiingthe glory of the Father. And how wife foever thefe men may be, in natural and carnal things, yet their wifdora is but foolifhnefs in Spi- ritual things, in which there is no more unifor- mity, than m the workings of the Spirit, who works feverally in feveral Saints, and feverally, in the fame Saints, at feveral times: And therefore they that would tye the Church to an uniformity, which works not of iE felf, but as the SpiriE v/orks in it, let them firfl tye the Spirit to an uniformity, and we are contented. But thefe men feem to run a fad hazard, who would thus reduce the workings of the Spirit in Chriflians and Churches^ to an outward uniformity, accord- ing to their own mind and fancy, and fo vv^ould rule and order, and enlarge and llraiten the Spi- rit of God, by the Spirit of Man, feeing it is worfe to iia againfl Chriil in the Spirit, than a» gainll: Chriil in the Flefh.
And therefore, till I be otherwife taught by the word, I cannot conceive that there ought to be, or ispoflibleto be any fuch external unifor- mity in the Churches of Chrifl, as thefe men Ilriye,
wrellie.
Uniformity Examined. 6?
wreftle, fvvcat, contend for, I will not fay are ready to fight for*, but that feveral Churches of Chrifl, having unity of Dodrine, Faich, the Spirit, Ordinances, &c. may have divers forms of outward adminillrations, as God and Chrift by the Spirit fliall lead them ^ and that every Church is in thefe things to be lefc free, and no Church forced, by any outward power, to follow or imitate another Church, againll its will, noE 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 fhine to a whole Nation, fo thae all People fhall be conltrained to follow their judgment, and to walk by their light, feeing other Miniflers and Chriflians, may have more Light and Spirit than they. Neither bath Chrilt promifed his prefencc and Spirit, to Miniflers more than to Believers, nor more to an hundred, than two or three ; and if two or three Chriflians in the Country, being met together in the name of Chrift, 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 behave themfelves in the things of God. And therefore,for any company of Men,of what repute foever, to fet up their own judgment in a King- dom, for a peremptory rule, from which no man niufl vary, and to compel all the faithful People of God, who are the very members of Jefus Chrift himfelf, to fall down before it, upon pain of be- ing call into the burning fiery furnace of their indignation, heated {^^^xv times more hot than ordinary, through the defired accefs of Secular power to their power, is a far worfe work, ia my eyes, than that of King Nebttchadnezzars fet- ting up a Golden Image, and forcing all to fall down before iE j feeing Spiritual Idolatry is fo
£ 4 much
6 4 Uniformity Examined,
much Wsvr^f thaa Corporal, as the Spirit is better than the Fkih.
And therefore I do think (let them teach me better by the word that can) that Uniformity (the great Diana of the Presbyterians, and the Image that falls down from the Brain and Fancy of Man) hath no footing in the Scriptures, or in the pradifeof the Churches of Chrift: And that the Presbyterian Uniformity, is neer a-kin to Pre- latical Conformity, and is no other than the fame thing, under another word, after the manner of Prelacy, and Presbytery ; and do conclude, that Unity is Chriftian, Uniformity Antichriftian.
And this I have only hinted, and that briefly, among many occaiions, to difcover to the faith- ful, that fome of the very dregs of Antichri- flianifm (liil prevail and domineer, under the very name of Reformation *, and alfo to give occafion to Men of more Spirit, and Abilities, and leifure to difcourfe rabre fully to this Point, that the Serpents head of Formality, which is fo carefully nourifhed by Humane Reafon, may be crnfhed iu pieces by the power of the word.
1 John 2. 27.
The anointing which ye have received of him^ abi* deth in yoit^ and ye need not that any manfijonld teaoh yoUj hut as the fame anointing teaeheth you all things^ and is truths and is no lye^ and even as it hath taught yoH^ you fiall abide in him.
The Spiritual Church is taught by the Anointing^ the Carnal Church by Ccmcels.
the
The Building^ Beauty^ Teaching^
and Eftahltfhment of the truly
Chriftian and Spiritual
Vj li.
Cj Jrl«
Reprefented in an
EXPOSITION
On JfaUh 54. from Ver. ii. to 17.
Preached to his Excellency Sir Tho. Fairfax^Rnd the General Officers of the Army^ with divers I other Officers^ and Souldiers^ and People,
At Marjio/i^ being the Head- quarter at the Leaiiger before Oxford^ June 7. 1646.
By Ciaililf am 2Dett, Minifler of the Gofpel. Attending on his Excellency Sir Tho. Fairfax in the Army.
Together with a faithful Teffimonj?" touching that Valiant and ViU:oriom Army, in the Epiftle to the Reader,
Matth. "J. II. Blejfed are ye rvhsn men JJjall revile you, and
perfecute you, and fiall fay all manner of evil againfi you
faljly, for rnyfake* Verf. 12. l^joyce and be exceeding gladj for great ii your
reward in Heaven : forfo perfecuted they the Prophets rohich
were before you* Pfal. 69. 9. the reproaches of them that reproached thee, are
fallen upon me*
#u6IIfl)et» accojDtng to €)aDerr'
LONDON: Firfb Priiicef^ in the Year, 1551.
67
T O T H E
READER.
j4vi'/7(r obtained this Grace from God^ to he called into fome Friefidlliip and^dLimh^nvj
with Jej^^ Chrifl^ among the refi of his poor
Saints ^ foj as to hear and receive from him, (bme* thing of the mii\6. and bofome of the Father, ac- cording to his Free grace, who hath mercy on whom he will ; and having after many tears and tempta- tions (not unknown to many yet in the body J oh' tained this further ^r^c^, to fpeak /l?^ Word of God with boldnefs : / have alfo though mofi unworthy, been counted worthy to be taken into fotne fellowjhip with Chrifij in his Sufferings, and to endure the con- tradidioa of Sinners, and oft-times to encounter the rage and madnefs of men ^ yea^ and to fight with men after the manner of bealls, altogether bruitifli and furious. j4nd thus it hath fared with me of- ten, efpecially at two remarkable times. The one at Lincoln, upon occajion of two Sermons preached thercj on thefe words of the Prophet^ Ifaiah 9. 7. Of the encreafeof his Government and Peace there ihall be no end. Wherein^ ^^'^^^i '^"^^ Chrift his own proper due, many were angry I had taken too much from men, to whom yet nothing belongs^ but ini- quity, fhame and confufion ; they could not bear thisj that the Lord alone fliould be exalted. But that. DoEirine 0/ Truth beirg the Lords, and not mine, the Lord himfclf hath ftrongly upheld with the right hand of his righteoufnefs, and /^^ glory of it hath Jince fhoae into maay hearts in thU Kingdom, much Contrary to their defire*
7hc
68 To the Reader.
The other time^ wherein I met with remarkable oppojitior?^ was lately at Marfton, the Head quarter at the Leauger before Oxford j whither fame coming out of the City 0/ London, in all probability out of fame fpecial deiign (feeing the old malignity now ad^s in a new form, and is daily comivg forth^ in a fecond and more plaulible, cunning, and deceive- ing Edition) became exceeding angry and heady a- aainfi the plain and clear Truth of the Gofpel, de- livered in this following Expofition (wherein the whole truth and fubftance of what was then deliver^ ed^ is exadly fet down^ and nothing abated \ but rather fome things farther preffed^ adding (as Jere-
Jer.36.32 miah /« the fecond roll) many like words to the former. Now fome ofthefe men^ feeing themfelves, and their new defigns, eiearly difcovered by the lighc of the Word, and made altogether naked, fuddenly they grew fierce and furious, contradiding and blafpheming, yea^ fome of them fpeaking the Ian-
Toh. 8.4i.£^'^<^^ ^j/Hell upon Earth (of which there are fome ' ^ witneffes) as became* >?itf« 0/ fuch a generation. Thefe men, according to the operation of that Spi- rit which works mightily in the Children of difobe- dience, come and fill the whole City with Lyes and Slanders, laying to my Charge, things thafi I knew not; the falihood ^«^ untruths ipW^^?/, r/j^r^ ^r^y^wf hundreds, and fome of them^ of great and eminent worth and piety ^ ready to witnefs, iVhere^ fore of meer neceflity / was conflrained to publiflf this Expofition, as a witnefs to this prcfent and the following generations^ of thefe mens refifting the Spirit, and ading againft Chrill himfelf in the Word. A}2d though the Difcourfe be very plain, vot favouring of any accuratenefs of humane wifdom and learning, yet they that are themfelves Spiritual, TP/7/ acknowledge yowff/?/^^ of the Spirit in it^ and for that caiife will relifh and love it \ though others will theretorc be at the greater enmity aginfl it* But
for
To the Reader.
69
for my part, / have fet down my refolution in the Lord, in this Gaufe of Jefus Chrift, not to weigh all the power of Earth or Hell, one feather ^ to ta put it to the utmoft tryal, whether the Truth of the Gofpei, or the Slanders and Lyes o/men jhall pre- vail ; whether the fmoak of the bottomlefs Fk^thae comes forth out of the month of thefe and many others, fmll be able to blot out or darken the brightnefs of Chrifls comings in the Miniftry of the Gofpel ^ yea, and whether the power, and malice of the Devil a^id the World, ^all he ftronger than the love and pro- tedion c/ Jefus Chrifl. jind J doubt not^ but the more the World ads in the Spirit of the Devil, the more will Chrift enable us, to ad in his own Spirit, till all at lafi^ fiall be forced to acknowledge, that the Spirit that is in us, is flronger, than the Spi- rit that is in the World. And what now have all thele men^ obtalnei by all their malice and fury, but a greater and more open difcovery of the truth? and to caiife^ that that light of the Gofpel, that only jhone in one Congregation, ^onld^ through the print- ing of it^ have its b^ams feat t ere d in m?Lny parts of tloe KXngdiOm^. and where ever the Truth ccmes^ the Children of the Truth will entertain z>, and ask no body leave. And thm through the over- ruling power of Gods wifdom, do thefe men betray their own and their fellows caufe, and overthrow their own, an4 their ends ; and whilfi they thi?ik to opprefs the trmh^ propagate it the more^ and thus jhali tnnhs Ene^ mies pcrifh, and the truth it felf flourifli *, yea^ flonrijl)^ through flanders, oppofitions, contradi* dions, blafphemies, and all the vilenefs and villany in the world. And all this confidence in tts^ arifes hence, hecaufe Chrift is not as a dead man, but is rifen and afcended, and fits at the right hand of -God^ and fills all things^ ^w^doth all things in hea- ven and in earth, in the World and in the Church, among hu friends, and amonc his enemies, till thefe
h
70 To the Reader.
bs made his foot-flool ^ which is the very thing we are now in expectation of.
Now one thing more which 1 think ^t to acquaint^ the world withali in this Epiflle, is this^ That none j ofthefe thorny hearers J diirfl after come roDifcourfe
with me^ or to look me in the face *, hut one among them^ that feemed of a better temper than the reft, Hpon the urging of a godly Citizen then prefent, did ■ fpeak with me ^ and the queftion he asked of me^ was this^ Whether I thought that all Presbyterians, were carnal Gofpeliers ? / told hlm^ I was far from thinking any fuch thing ^ for J knew fome of them very godly ChriftianSy and did. acknowledge the grace of God in them ^ and that for mifie ewn part^ I did not allow any fnch difhnEiion of Chriftians^ as Presby- terians^ and Independents, this being only a diflin^ fiion of mans making, tetiding to the divifion of the Church J and added^ that as m Chrifis King^dom^ nei- ther circHmclfion availeth any things nor uncircumci' fion^ but a new creature , fo in this fame kingdom of Chrifl;^ neither Fr^sbyzcry availeth any things nor in- dependency, bm a new creature j and that the King- dom of God, fiands not in Presbytery or Indepen- dency, but in righteoufnefs ^w^ peace, and joy in the holy Spirit; and that if Ifaw any thing ofGody or Chrij}^ or the Spirit in any ont^ I reckoned him oi a Br other y not taking any fuch Opinion into confidera^ ; tion\^ and that the unity of Spirit, and not <?/ Opi- nion is the bond of Peace in Chnfis Kingdom, The Man then pretended to bs fiitisfied, and to rejoyce in his fatisfaction ; but fine e (as is related) hatb (Ijewed his flomach again ; but becaufe he feems to be a Chriftian, the Lord lay it not no his charge.
And truly Reader, it is a fad things that ever ; the fe names 0/ Presbyterians ^«^ Independents^r^n?' ftp to this height in the Church ; and that thefe Opi- nions fiiould be reckoned more in a man^ than the prefence and dwelling of God himfelf, and the
Spirit'
To the Reader. 71
Spirit in him, l^or my pan^ I mterly di [claim all fuch diBin^ions of mans makings and will allow of no diflinBion of men^ hut what God himfelf hath made \ and that is this, The world, and they that are ta- ken out of the world ^ or. The Church, and they that are without ; and in the Churchy the Children that are born after the fiefh, and the Children that are born after the Spirit ^ or, which is all one^ Carnal and Spiritual Chriftians. This diftindion cf mtn^ God hath made^ and this I do and miifb needs nfe^ though the world (as it appears) likes this voorfe than the other. For the difli?jilion of Seeds in the Churchy is the true difiintlion ; and the more this is brought about by the Word and Spirit j the more glo^ rioHS will the Church be. Now fame Spiritual Chri^ fiians may be among thofe that are called Presbyteri- ans, and fome among thofe that are f^//^^' Indepen- dents ; and all thefe^ though called by different names^ are of one Spiritual Church : And again j fome Carnal Chrifiians may he among thofe that are called Inde- pendents, and fome among thofe that are called Fver- byterians ^ and ^11 thefe, though called by different ttamesj are of one Carnal Church. And there] ore I could wiflj^ we had obtained fach wifdom from God^ as to l:t the difiinEiion and divipon ofmen^ lie only there where God hath made it^ and not where fie fh and blood hath made it \ and fo jhall the true Spiritual Church be delivered from thefe di^iinUions offle[h and bloody and he feparated from the worldy and he gathered together in it felf and he at unity with it felf tvhich will be Cods great glory ^ and its own great (Irength^ comfort and happinefs^ and the great terror and dread of all frophane men and Formal iff s.
Another things which I find my heart flirred up within me to do^ is to teftifie to the world what I know in mine own experiences^ touching the Army under the Command of that mofl faithful and worthy Gene- raly Sir Tho. Fairfax j and that becanfe 1 am not
ignorant
To the Reader.
ignorant of the great undervduing^ and defpijing^ and reproaching of it^ by many^ even of thofe^ whofe blood runs warm in their veins j and. who enjoy all the com- forts they have in the world^ through the faithfulnefs^ diligence^ activity ^ labours^ hunger^ thirfi^ cold^ wea- rinefsy watchingSj marchings^ engaements^ ftormings^ wounds and blood of thefe men^ inflrnntents in the hand of God for the fnbduin^ that malignant power that rofe up agalnfi the State and Saints of God '^ yea Infiruments of Cods own choofing and calling forth to his footj for this great and gloriom Service^ which after ages will wonder and fiand amazed at^ as welU as at the vile in(rratitnde of this age^ to fnch Infiruments as thefe ^ for which God will not hold it gitiltlefs. This then for mine own party I am mofi confident on^ that there are^ as many gracious and godly Chriflians in it^ as in any gathering together of men in all the world again \ men fnll of Faith and the Spirit y and the admirable endow- ments of it. More particHlarly^ there are thefe Six things mofi remarkable in this defpifcd Army.
1 . Their Vnity^ which u admirable ^ it being more the Vnity ofChrifiians than of Men ^ more a Vnity in the Spirit than in thefiefh ; in the Father and Son^ than in themfelves. And this hath been one great means oj their great fuccefs^ they being ally both in Counfel and ^tiionj bnt as one man. The Lord hath taken them^ and knit them up in one bmdle^ and fo their Enemies could not break them^ but have been broken by them* Many of their matters of great eft moment ^ have been carried in Conncel with that Vnity^ that fometimes not fo much as one hath contradicted.
2. Their Humility *, which hath been admirable^ as Well as the former. For after great and glorious ViUo" ries^ to the wonder of the Kingdom^ and of the Worldj when Kings of the Army did flee apace^ and the Aien of might ran away as Women. I have never heard any of the worthy and godly Commanders or Officers ever to fayy 1 did thisy or thatj or to boaft of his own
comfel^ '
To the Reader. 73
connfel or his own firengthj or to attribute any thing to himfelf^ or any body elj'e^ of what God had done ^ but every one tofay^ This was the Lords own doing,and it is marvellous in our eyes ^ and it was not our own Sword, or Bow, htit ttoe Lords right hand, and his arm, and light of his countenance. And they have been mofi willing to be nothing themfelves, thAt God might be all.
And this hath been one means to hep them bumble, hecanfe though God hath been much with them, yn the world hath been much againfi: them, not for their own fakes, who have done the work of the Kingdom faith- fully and honeflly, but for Gods fake m them\ be- caitfe there is more of God among thefe men, then a- iiiong other men ; therefore are they fo maligned by many men. For the world always moft hates^ where there is mofl of God ^ and yon may have a (hrewd guefs, where there is mofl: of God, by obferving where the greateft hatred of the world lies,
3. Their Faith ^ There are many in the Array, tnen of great and precious Faith ^ through whichy they have wrought righteoufnefs, obtained promifes. Hopped the mouths of Lyons, quenched the vio- lence of fire, efcaped the edge of the fword, out of weaknefs were made ftrong, waxed valianE in fight, turned to flight the Armies of the Aliens, IhroHghthi^Faithy they have purfucd their Enemies and overtaken them, and turned not again, till they had confumed them •, they have beaten ihem fmall, as the dull before the wind, and caft them ! out as dirt in the Streets. Through Faith they have j entred ftrong Cities^ and lean truly and particular- ' J fay (let them that will needs be cffendedy (tumble , ind fall at it) that Briltol (among other places) was I Conquered by Faith, more than by Force \ it was \ Conquered f>z flje hearts of the godly by Faiihj before ever they G:v etched forth a hand againft /> j and they ■vent notfo much to ftorm it, as to take it, in the af-
F furance
74 To the Reader.
^■^— W— — ^1 N. ■Ill I ■■ I ■■ l..^. -■■. ■— — . .1 ,■■■»- > ,■■■_■■ , ... , I, II.,, IMIII^^
furance (?/Faith. Through Faith , one of them hath chafed ten, and ten pn an hundred to pght^ and an hundred a thoufand. And this was performed in the very letter ofit^ at that famous ^w^j/ memorable battle at Nafeby. . Many more inftances / codd re- • late of the power of faith in this Army, hitt that 1 fljonld thereby grieve andaiRidi many too much.
4. The Spirit of Prayer ^ and this the Lord hath poured forth ii^on many of them in great meafure ^ 7iot only upon many of the chief Commanders, but on very many of the inferior Officers, and common Troopers *, fome oiwhom^ J have by accident /?^^r<af praying, with that faich and familiarity with Godj that J have fiood wondring at the grace. We never undertook any thing of weight, but God was always fought to^ of us again and again^ and we have found Cod near to us^ in ail things we have called upon him for. . Tea^ God hath been found of hs^ whilft yet we have been {cQking him^ and hath given us the anfwer of our Prayers into optr bofoms.
5. The fpecial prefence of God with them. / havefeen more of the prefence of Cod in that Army, than amongft any People that ever I converfed witKf in my Life. There hath been a very fenfibie prefence of G<?^ with us^ we have feen his goings, and obferved his very foot-fleps, for he hath dwelt among us^ and marched in the head ofm^ and counfel'd wj, and led tis^ and hath gone along with fss ftep by ftepy from Nafeby to Leiceller, and from thence to Langport, and Bridgewater,<2;7^Batb,<^;?^Sherborn,G7- Briflol, and the Devizes, and Winchefter, and Bazing, and Dartmouth,^;?^^ Exeter,^w^ into Cornwal, and back again to Oxford, and all along his prefence hath gone along with us^ and he hath been our ftrength and glory. How often hath fearfulnefs and trembling taken hold upon the Enemy ? and the ftout men been at a lofs for their courage, and the men of might for r&r/r hands, bscmfe of the prefence of God with
usi
To the Reader. 7^
us? yea^ becaufe of this, they have melced away in their flrong Holds, and delivered up their fenced Cities into our hands *, and every place we have come againft, we have taken in, and every baEtel wherein we have fought, ws have prevailed, jind bscaufe God huth been in the niidil of its ^ we have not been moved our felvesj and onr Enemies h.ive perifhcd {not by our valour, and weapons, ^d flrength j hut at the rebuke of his countenance. This Ihall be written for the generation to come (feeing fo many of this pveient generation fo little regard it) and the People that are to be born (hall praife the Lord.
6. The Sixth Remarkable ^Z?/;?^ ;>z the Army ^ isj their faithfulnefs to the State. How, have they gone tip and down in wearinefs and labours, and dangers, and deaths, to do the Kingdom.s work .? when tr^j it^ that f/jf)> fate idle? have they not^ as foon as one field was foughf, prepared to another ? as foon as one City was taken, advanced to ano- ther.^ and fo gone on^ from one fivong hold of the enemies to another, ?/7/ali have ^fff» reduced? that peace might be haflned to this Kingdom, if it were the will of God^ and not come as a Snail, bat as on Eagles wings } ysa^ have they not been adive, evtn all the winter long^ in a mofi cold and frofly Seafon^ that contini4ed fo for two months together^ beating the enemy out of the field, and talking their Strong Holds, when other Armies nfe to lie (till ? Have they taken the pay of idlenefs, or lived the life of luxury, itpon the State-maintenance? Have they fought to lengthen the Wars for their own advantages ? Have they not made even a fhorG work ? I challenge all the foruKT GQntX2iX\ou% of the worlds to fiand forth andtoihcWj fo much work of this kindy done in fo little time. And farther, by all this fuccefs, have they ever been lifted «p, fo much as to Petition the Parliament in any things or to remonllrate anything proudly ^w^undutLfully to themy as fome People furfeited with Peace and
f 2 Plenty
76 To the Reader.
Plenty have done ? Or^ thongh the Kingdom, next under God and the Parliament, owes its protection, and deliverance, and freedom from Tyranny and Popery, to th\% worthy Army, have th^"^ for all this ^ ever appeared to conteft againft the Kingdom for any things or tofiand with their Swords in their hands to make demands? Nay^ I declare f/?/j to all the Kingdom, that^s God hath made them glorious in doing, fo he hath made them contented to he per- fedled /?y fufTering, if it be the will of GoA, And mofl confident / am^ that though fome Men for pri- vate ends and interefts are murmuring, and others fpeaking out againft this Army, as the perverfe If- ^-nt 33, raelites againft Mofes and Aaron, yet the Lord in his -9^ due time, will take away the reproach of all his
People therein *, and that we fhall hear fongs from aH the ends of the Kingdom^ even glory to the righte- ous. This I have fpoken in Truth and Sincerity to ri^5 Kingdom: And to that Army Jfljallfay^ Who is like unto thee, O People? faved by the Lord, who is the (hield of thy help, and the fword of thine excellency ^ and thine enemies ftiallbe found lyars unto thee, and thoullialt tread upon their high places.
/ have been longer in this Epiftle than 1 intended j bm feeing there was fuch a caufe as this^no ingenuous Man Will blame me,
Chriftian Reader, / ara Thine to ferve thee in the Lord^ and in the Coffel of his Sort^
W. 2).
J7
AN
EXPOSITION
Of the 54th Chapter of Ifaiahj
From Yerfe 1 1. to the end.
The Words are thus :
Verf. II. Oh thou afflWed, toffed with tempefl^ and not comforted •, behold I will lay thy J f ones' with fair colours, and lay thy foundations with Saphires,
Verf. 1 2. And I will make thy windows of Agates^ and thy gates of Carbuncles, and all thy borders of plea/ant Jlones, 8cc,
TH I S Place of Scripture is very ufeful to the Church of God^ in thefe Times wherein we live*, yea, verily this Pro- phet did not fo much Prophelie to his own Age, as to ours, nor to the Jewifh Church as to the Chriftian. For unto them it was revealed, that not i pet. i, unto themfelves, but unto us, they did minifier the 12. things which are now reported unto you.
The Prophet Ifaiah, Prophefied in the Spirit, touching the Kingdom of Chrift, which ftands not in the Fiefh, but the Spirit^ and delivers from the Father by the Spirit, many excellent Promi- fes, to be fulfilled in the Son Incarnate, Head and Members.
The firft Promife in this Chapter, is touching the great increafe of the Church, in the days of the New-Teftament -, that whereas before, the Church was to be found but in one Kindred, and
F 3 Tongue,
78 The Buildings Beauty^ Teachings &c.
v'- ^>^e.?i: Tongue, and People, and Nation ^ now it fliould ^-'J;'^-/^// be gathered out of every Kindred, and Tongue, tuii^^^^^' a^i^ People, and Nation. And this is fo defira- cbunb, ble aad comfortable a thing,that in the beginning Rev. 5. 9. of the Chapter, he calls upon all to rejoyce at this*, verf. i. SivgO hdner?^ thou that difi not hear ^ break forth mto ft'tgirig^ and jhotit doud^ thou that didfi not travel iJHth child ^ for more are the children of the defolate than of the married wife^ faith the Lord, Enlarge the place of thy tent^ and let them fir etch forth the curtains of thy habitations. Spare 77ot^ lengthen thy cords^ and flrengthen thy ftakcs j for thou jhalt break forthy on the right hand^ and on the lefty atid thy feed fljall inherit the Gentiles^ and make the defolate Cities to he inhabited. So that there fliall certainly be, a mofl wonderful and nume- rous increafe of the faithful, in the Chriftian Church, till they become as the Stars of Heaven, and as the drops of the morning dew, that cannot be told, all ot them aflembled in the beauties of hclinefs. ifs. And therefore let us not be over-much trou- bled, though at prefenc we fee, in a numerous Nation, but few true Children of the Spiritual Church : for God fhall blefs thefe few, and bid them increafe, and multiply, and replenifh the Earth ^ fo that though the Allemblies of the Saints be now but thin, and one comes from this place, and another from that, to thefe Aflemblies, and in many and moft places of the Kingdom, thefe tew are fain to come together fecretly, for fear of the Jcws^ that is, the People or the Letter ^ yet through the pouring forth of the Spirit, it fhall come to pafs at laft, that they fhall come in flocks^ and AS Doves to their windows. And it fhall be faid to the Church by the Lord, Lift up thine eyes round ahouty and behold^ all thefe gather themfelves together and come to thee : ^s J llve^ faith the Lordy
thou
of the truly Chriflian and Spiritual Church. 79
thou fhalt furely cloath thee with them all^ as with an ornament^ and bind them on thee as a bridle dcth^Scc^ till aE laft the Church fhall fay in her heart, Who hath begotten me thefe^ feeing I have lofi my children and am de folate^ a captive^ and removing to and fro ? and who hath brought up thefe f Behold^ I was left a" lone ; thefe where had they been ?
Yea, thefe very Promifes, are now in the very aft of accomplifhing among us ; for the Spiritual Church hath received a very great increafe within thefe few years •, and God hath many faithful Peo- ple in many places of this Kingdom ^ and of this, my felf, and many more in this Army are witnef- fes ; for having marched up ^and down the King- dom, to do the work of God, and the State, we have met with many Chriftians, who have much GofpeHight, and (which makes is the more Itrange) in fuch places where there hath been no Gofpel-Miniftry ^ which puts me in mind of that Prophecy, Ifa. 66.8. Who hath heard fuch a thing? who hath feen fach things f Shall the earth be made to bring forth in one day^ or fjall a Nation be born at once ? For as foon as ^on travelled^ nay^ before jhe travelled^ (lie brought forth her children. There was no outward Miniftry of the Gofpel to travel or take pains with them, and yet Sion brings forth her Children,
And one thing that is remarkable touching the increafe of the Church at this day, is this ; Thai where Chrifl: fends the Miniftratioa of the Spirit, there many young People are brought in to Chrifl:, as being mofl: free from the Forms of the former Age, and from the Doftrines and Tradi- tions of Men, taught and received inftead of the pure and unmixed word of God •, whereas many old Profeflbrs, who are wholly in the form, prove the greatefl: Enemies to the power of Godlinefs ^ and thus, thefirft arc the laft^ and the laft firft,
F 4 Noy2
So Tloe Beauty^ Building^ Teachings &c.
Now this great and fudden increafeof the faith- ful, is that which doth fo exceedingly trouble the World, and makes them angry at the very heart. For, it they were but a few, mean, contemptible and inconfiderable Perfons,whom they might eafily fupprefs and deflroy, they would be pretty quiet ^ but when they begin to increafe in the Land, as Jfrad did in Egy^t^ and notwithftanding all the burthens of their Task^mafters, wherewith they are afflided and grieved, do yet increafe abun- dantly, and multiply, and was exceeding mighty, till they begin to fill the Land^ and when they confiilt to deal wifely with them, leaftthey mul- tiply too much, do yet fee them grow and mul- tiply the more, that they know not at what Country, or City, or Town, or Village, or Fa- mily, to begin to fupprefs them •, this is that which doth fo exceedingly vex and inrage the world, and makes them even mad again, as we fee this day. For the increafe of the faithful, as it is the glory of the Church, fo it is the grief and madnefs of the world. But thefe Men in vain attempt againft this inweafe of the faithful, as the Egyptians againft the increafe of the Ifrael- ites ^ for none can hinder the increafe of the Church, but th^^that hinder God from pouring out his Spirit ;;yid according to the meafure of God pouring forth the Spirit, is aud muft be, the increafe of the Church, in defpight of all the cppofition of the world.
And thus much touching the firft promife of ti\Q Churches increafe.
Now in the words I read to you, the Lord C^omes to another promife ^ fo that the Lord be- caufe of the Churches weaknefs, adds one Pro- inife to another ; and thefe Promifes are nothing but the out' goings and manifeftations of his
Lovej
&f the truly Chriftian and Spiritual Church. 8i
Love, through the Word Chrill. But to look more neerly upon the words. Verf. II. Oh thoit affliEhed, AfRiiftion in theWorld,doth fo infeparably attend tk affd- the C/;;^rcil7,that thtChnrch even takes its denomina- ^^ion of tion from it. Oh thou affii^ed. The condition of the ^^''^ ^"^i^^^^* Church, is an affli^ed Condition. For the Church ^^^^^ycy, being born of God, and born of the Spirit, is put into a direct contrariety to the world, which is born of the fiefli, and is alfo of its father the De-^ vil. And ^o^ the whole world is malignant, a- gainfi; the Faithful and Spiritual Church ^ and all that are not regenerate, fet their faces, yea their hearts and their hands againfl: the Saints \ and the unregenerate world, is againfl: the regenerate ; and the carnal world, againfl: the Spiritual *, and the finful v^rorld, againfl: the righteous \ and all the People and Nations in the world, are againfl that People and Nation, which the Apofl:le calls a holy Nat ion J and <« pecidiar Veofle,
As the world cannot endure God in himfelf, fo neither can it endure God in the Saints ^ and fo the more God dwells in the Saints, the more doth the world afflict the Saints \ for they oppofe not the faithful for any thing of fleili and blood in them, but becaufe that fie ill ^nd blood of theirs is the habitation of God, and fee very prefence of God himfelf is thetvv, as he farth, / wUl dwell in them^ and walk in them. Agreeable to this, is that of Chrifi:, wliere he faith, jill this fhall they do to yoH^ for my names f^.kv ; that is, whcii the Name of Chrift is called upon us, and we are taken into his Name, that is, into his righteoufnefs, and life, and trir.h., and v/ifdom, and holinefs, and into his N.sure, which comprehends all this-,, then, when the world perceives the Name of Ciod in iihe Sons of Men, and the Nature of God ia Uie Natures of Men, then prefently they fall a
perfecuting
t2 The Buildings Beauty^ Teaching^ Sec,
perfecuting the Saints, for this Name and Natures fake ; and he that ftrikes at God in his Saints, 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 Saints, they are found fighters againlt God himfelf, be- cause God is one with them, and they are one with God in Chrift. And lea the Saints be ad- monifhed, fo to hide and retire themfelves into God through Chrill, 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 them- ielves.
Now this affljdion 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 afflidted in the fiefh, the more it thrives ia the Spirit ^ this aiflidion flirs us up to the exer- cife of our Faith and Prayer ^ yea, then is our Faith mofl adive and vigorous, and our Prayers mofl fervent, till they fill the whole Heavens a- gain ^ then are we mofl in the ufe of the Word 9 then are we fee off furthefl from the world 9 then do we keep clok[b to God ^ then have we neareft intercourfe and communion with him 9 fo that we could better want Fire, and Water, and the Sun, than want Afflidion, 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 Chriff, are fet in fuch a Condition, wherein nothing; can do us any harm for ever, but Evil it felf mull work Good unto us. But we proceed.
Tcjfed with Tempefi, The Spi' Where we fee that the Church is not only chufch ' ^ffl^^^<^? ^^^ violently afflicted j one wave comes viokmiy ag^infl it after another, as in a tempeft , and the
of the truly Chriflian and Spiritual Church, 8 ^
more Spiritual the Church is, the more doth the world become as a raging Sea againll it ^ becaule the more Spiritual the Church is made, it isfet ia the more contrariety to the world, and the world to it. The Pfalmifi defcribes this temper in the world againfl: the Churchy They came upon me like a ramfing and a roaring Lyon : And again, They came itpon me^ to eat tip my flepj-^ as they would eat bread. Wlien the Saints have appeared in the Spirit, and aded in the Spirit, how violent and enraged hath the world been againft them ? Ie would tofs them, as in a tempeft, from place to place, from poll to pillar, as they fay, till ic hath quite toll them out of the world. Yea, men naturally meek and moderate,how fierce have they become againfl: the Saints, when there hath ap- peared any glorious difcoveries of Chrifl: in them ? For the enmity, that is in the Seed of the Serpent, againfl: the Seed of the Woman, will be fl:ill breaking forth : And though it may for a time be covered, under many Moral Vertues, and a form of Godlinefs, yet when God leaves them to them- felves, and lets them ad outwardly, according to their inward Principles, how cruelly, and mali- cioufly, and fiercely, and defperately do they ad againfl: the Saints of God ? Yea, there is not that enmity between Turk and Jew, as there is be- tween Carnal Gofpellers, and Spiritual Chrifl:i- ans*, the former hating thefe, and being angry a- gainfl: thefe to the very death. And when ever the Lord (hall fuffer thefe, to exercife their enmi- ty 'againfl: the Church, then fliall the Churches Condition, become fuch as it is here defcribed, af- jl^ ^^i^.-, fiitledj and tojfed with tempeft. tudChunh
jind not comforted* in affliflh
The Church of God in all the evil it meets on^kxtb m withal in the world, hath not one drop of com-^i'^/^'? fort from the world-, it hath afflidion, tribula-^'^';!)]^
tion,
^
84 The Building^ Beauty^ Teachings Sec,
tion, perfecution from the world, but no com- fort.
This we fee in Chrifl the Head ; you know what he fuffered m the world in the days of his flefll ; he was defpifed and rejeBed of men^ and fo full of forrows, that he took his name from them, and was called, A man offorrows^ and acquainted with grief '^ At lall, ouC of meer envy and malice, they apprehended him, bound him, buffeted him, Ipit on him, crucified him ^ and all this would liave 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 mofl painful and fhamefui death of the Crofs, between two malefadors, to bear the world in hand, that he was the third, and the chief. And in all this evil, he had no body to pitty him, or have compallion on him ^ but they laughed at him, and derided him, and mocked and jeered him, but no body comforted him.
And as it was with Ghrift the Head, fo it is with Chrift the Body and Members ^ they in all the evils, and woes, and forrows, and oppofiti- ons, and perfecucions they have from the world, bave no body to comfort them, or take compaf- fion on them. Refuge failed me ffaith David) no man cared for my Sod, Lover and friend haft thou fptt far from me^ and mine acquaintance into dark' nefs^ faith WQm^LWy Pfal. 88. i8.
Brethren and Beloved, ye that are partakers of the Heavenly Calling, and of the Divine Nature, if ever the Lord fuffer the World to prevail a- gainft you, to afflid you, and tofs you, from one evil to another, as in a tempell, to reproach you, throw you out of your comforts, banifli you, im- prifon you, &c. you (hall find no body to com- fort you, no body will take notice of you, or re-, gard you, or own you, or pitty yon, or be fo
fenfible
of the truly Chriflian and Spiritual Church,
^>
fenfible of your Condition, as to fay, ^las my Brother,
You mull look for afflidion in the World, hut you mud: look for no comfort there. When God fliall caft us into forrows and fufferings, ht us noE look for one worldly man to Hand by us, no noc of thofe thac now fmile upon us, and pretend friendfhip to us; no nor yet of our near Relati- ons ; but then that fhali be fulfilled, / xvas a flranger to my brethren^ an alien to my mothers chil- dren. Nay yet further, they that are weak or worldly Chrillians, will ftand aloof from thee, and will be fliye to own, and countenance, and encourage, and comfort thee publickly. The Dif- ciples of Ghrift, when he was led to the Crofs, they all forfook him, and fled, and hft him to tread the wine j>refs alone. And fo if you fuffer, ia the righteoufnefs and truth of God, you fliall find little comfort from men. O thon affiiEied^ toffed with tempefiy and not comforted.
Now this the Lord doth in much mercy to his Saints, he leaves them deflitute of earthly Com- fort, 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 ajfliEied and not comforted^ lift Up thy hearE to God, and exped all from him. Saith Chrift", *joh, 1 6. The world ^ all hate you and perfecate yon, and jhall put yon out of their fynagogues^ and i^jall kill yoH\ and in doing all this, Ihall think they do God good fer vice : Bm^ faith he, / will find you the com- forter, Chrifl knew well enough, that among all thefe evils, they (hould have no Comforter on Earth, and therefore promifcs to fend them one from Heaven.
And therefore, when thy Soul is placed in af- fii^ion^ never look after any earthly or fenfual, or
creature
86 The Buildings Beauty^ Teachings &c.
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creature comforts, for they will prove poiPon to thy Soul ^ buE only look for heavenly comforts, fuch as the Spirit brings, (iich as flow immedi- ately from God , for thefc are pure, and fweet, and unmixed, and refrelhing, and fupporting, and fatisfying, and enduring comforts^ comforts than are able to make thee rejoycc, not only in ful- nefs. but in wants ; not only among friends, buc in the midfl of enemies ; not only in good re- port, but in evil rej^ort •, not only in profpcricy, but in tribulation •, not only in life, but in death \ they will make thee go fiiiging to Prifon, to the Crofs, to the Grave-, they are mighty Comforts, infinitely ftronger than all the Sorows of the flefh ; and hence it is that many Saints and Martyrs have gone cheerfully to the ftake, and fung in the very hamesj the comforts of God in their Souls, have ftrengthned them to this.
Thou that art a Believer, and in Union with Chrift, never doubt of this comfort in thy great- eft forrows. WhenChrift had none to ftand by him and comfort him, God fent an Angel from Heaven to do it : And fo when we are left alone in the world, rather than we fhali want comfort, God will fend us an Angel from Heaven to com- fort us \ yea, the Spirit it felf, which is greater than all the Angels in Heaven^ and we fhall cer- tainly be comforted by God, when we are af- flitled and tojfed with temfefty and not comforted by Men. Beholdy I will lay thy flones with fair colours^ &C. The sfin- Xhe Lord feeth the Church in its afflidion, rSf^ h ' without all comfort m the world, and then the Maion^ Lord comes and comforts it himfelf, and this he comfoned doth by a Promife. They are the fweeteft com- hy d pro- forts, that are brought to us in the Promifes. '^ifi' The Promifes are the fwadling-clothes of Chrift, they carry Chrift wrapt up ia them ; and Chrift
reprefeated
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reprefented to the Church, hath been the com- fort of it, in all its evils, outward or inward.
And therefore whatever afflidion cakes hold oa thee, have recourfe to the promifes, to draw thy comforts from Chrifl through them. Oh how fweet is that life that is led in the promifes ! a life led ia the promifes, is the beft life in the world. Men that have Eflaces in Money or Land, depend on thofe things for their mainte- nance, but a Chriflian 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-faff cie?it \ and, / win not fail thee nor for fake thee ^ whereupon he comes to this refolution, 71?^ Lord is my por-^ tiop^ faith my foid^ 1 will trnfl in him, O how fweet a life is this life, that knows no cares, nor fears, nor troubles, nor difquietments 1 here, faith a Believer, lies my Eflate, and Living, and the Lot of mine Inheritance^ and this is a thou- fand times better and more certain Eflate, than all the Mannors and Lordfhips in the Kingdom ; for, my bread fljall he given we, my waters jhall he fure j 71?^ Lord is my jhepherd-f and Ifiall not want ; no not then, when the Lyons (the great Men of the Kingdom, to whom every poor man is a prey) pfjall lack and fnffer hunger. He that hath given me his own Nature and Spirit, will nos leave me deflitute of food and cioathing.
Take another Inflance. A Man feeling the bitternefsofafflidion toflefh and blood, is ready to think, Oh how fnall I ever be able to fiifier this or that, or to part with my Relations, with my Eflate, with my Life, and all that is near and dear unto me ? Why, when a Chriflian lays hold on the proraife, Gcd is faithful^ and will not fuffer Hs to be tempted above that which we are able. O, faith a Chriflian, God