From the
Archives of The Christian History Library
Housed at The
Christian History Center
Churches
Walking In The Light Of Their Own Fire And In The Sparks They Do Kindle
Book: Several Sermons and Discourses
of William Dell (1652)
By:
William Dell
To His Excellency The Lord
General Fairfax, and the Honorable Lieutenant General Cromwell, Together with
the Counsel of WAR. (Circa 1648)
I thought it good, whilst you are
thus busy about the peace of the Kingdom, which is a peace without you, to put
you in mind of the true peace of the true Church, which is a peace within you,
and an eternal peace, as the former is but a temporal; for what advantage will it be for you, to
have peace among men, and to want Peace with God? To do the work of God in the world, and to be destitute of the
work of God in your own hearts? To destroy
the enemies to worldly peace, and yet to maintain in your own hearts; the corruptions of unrenewed nature, which
are the enemies of heavenly peace? Take
heed therefore, that your present employments, do not so over-engage you in
this world, that you neglect the world to come: take heed, lest by seeking your selves, you have your reward
here: but do the work of God, for
God; and whilst you act for God, live
in him, and let him be your reward, and not the creature.
And now here in this Discourse, shall
you see a better peace and Agreement, than you are striving for, (though your
work also be excellent and glorious) even such a peace and Agreement, of which
Christ himself, is the immediate Author and prince, and which he communicates,
not to the world, but to them he chooses out of the world, even the peace of
God in Jesus Christ, by the Spirit, which hath its foundation in Christ; and its influence into each Communion of
Saints, all the world over: And
this peace can no more be brought about by your Sword, than by the Magistrates
Scepter; and therefore take heed, lest
you now, having power in your hands, to another purpose, should so far forget
your selves, as to do that your selves, which you have condemned in
others. Therefore suffer the word only,
to be both Scepter and Sword in the Kingdom of God, and let the true Church remain
free, in the Freedom which Christ hath conferred upon it; or else, the Lord, whose own the Church is,
will as certainly, in his due time, take the sword out of your hands, as he
hath done the Scepter out of the Magistrate’s, and throw you, into one destruction
with him. But I am persuaded
better things of you, though I thus speak, and even such things, as are
suitable to the light of the Gospel, and to the virtues, and graces of Christ
and his Spirit, which have been hitherto (and I hope, will yet still be) very
manifest, not only in You Honorable Ones, who have the Chief Conduct, but also
in very many of the Counsel and Army besides.
And upon such a gathering together of Gods people, and Saints, (let the
world (if it please) still laugh at the word) who can but think, he hath some
choice and singular work in hand for his own glory? The Lord God Almighty hath already done great and wonderful works
by you, and is yet doing greater, if you will continue to believe and
obey; and in all these things he only
is to be exalted, and not You. For hath
not that Day of the Lord of Host dawned?
Yea the morning of it is already gone forth, which is upon every one
that is proud and lofty, and upon every one that is lifted up, and he is to be
brought low, and the Lord alone is and must be exalted, in this day.
Now the Lord cause you to dwell and
continue in that Church, which is the body of Christ, and habitation of God,
and give you peace with those that are reconciled to God by Christ, and to one
another in Christ, by the Spirit; in
which union and communion, I remain.
Your
assured Servant,
William
Dell
Having now
for a long time together observed with a sad Heart and troubled Spirit, the
grievous Differences and Dissentions, among the Faithful and Churches of
Christ, and perceiving also, that there is yet no healing of this Error, many
or most of them not clearly understanding, wherein their true Peace and Unity
ought to consist; and so, are still prosecuting
former, with later mistakes, till their wound is become almost incurable; I found my heart inclined and engaged by
God, to propound to others, that way of Peace, which my self have learned
from the word. And this I
desire to do, not that I might seem to be something, or be accounted of, any
more, than the meanest of all Gods People, being indeed unworthy to minister so
much as a cup of cold water, to the Church the Spouse of Christ, much less so
incomparable a Treasure as the word of God is, in comparison of which, all the
world is not to be mentioned; but
merely out of love and compassion to the infirmities of my Brethren, whom
I see walking in the light of their own fire, and in the sparks, which they
themselves do kindle, whereby they are in great danger to lie down in
sorrow; whilst in the mean time they
neglect the true light, which alone is to shine in the Kingdom of God, till all
ignorance and darkness be done away.
And as my end and scope is, to bring all men, from all humane Doctrines
and Conceptions of carnal Wisdom and Prudence, to the word of God; so I desire all men that are Spiritual, and
able to judge, to allow of no more in this Discourse, than they shall find
agreeable to this work; and whatever
the word of God in the true sense and meaning of it, shall disapprove and
condemn with it, as I my self also do;
knowing well, that no word ought to have any place in the Church of God,
but the word of God, which alone carries Light, Life, Righteousness, Wisdom and
Power, sufficient and enough in it self, to do the whole mind and work of God
in his Church. Wherefore what I have
freely learned, I shall freely communicate, desiring every one to regard his
own Salvation, seeking now after so clear a discovery of Truth, he can have no
Cloak, nor the least excuse for his Sin.
I can not find any way in the World, to
reconcile all those together, who are commonly called the visible Church,
seeing even among these, there are two distinct sorts of Children, as Paul
teacheth us; one sort of those, that
are born after the flesh, as Ishmael and Esau;
and another of those, who are born after the Spirit, as Isaac, and
Jacob: And there is as great enmity
between these in the Church, as between the former in the World; for they that are born after the Flesh, are
always persecuting them that are born after the Spirit, but never agreeing with
them.
Now of these two sorts of Christians,
one makes up the Body of Christ, the other the Body of Antichrist. The Spiritual Children, make up Christs true
Body, as it is written, He gave him, to be the Head over all things, to the
Church which is his body; for these
being born of the Spirit, do also partake of the Spirit, and so are the true
flesh of Christ, as all that flesh is, in which the Spirit dwells; and these that flesh is, in which the Spirit
dwells; and these all worship God in
the Spirit, and have no confidence in the Flesh; that is, in no flesh Forms, Ceremonies, or Worship.
The carnal children of the Church
make up Antichrists true body: For as
Christs body consists of spiritual Christians, so Antichrists of carnal; For Antichrist sets up in the temple of God,
as well as Christ; and as Christ got his body together of
spiritual Christians; so Antichrist
gets his body together of carnal Christians:
and these have a form of religion, or godliness, but they have no Spirit
or power in that form: yea, under the
form of godliness they exercise the greater power of ungodliness: And Christ and his Spirit, and all those in
the Church, who have the letter of the work, but want the spirit of it, being
taught of men only, and not of God. So
that, all that part of Christianity, that is destitute of the Spirit, and hath
the name only, and not the anointing of Christians, this makes up the body of
Antichrist. And now there can be no
more agreement, between these two bodies, of Christ and or Antichrist, that is
between spiritual and carnal Christians, than between Christ and Antichrist
themselves, the heads of these bodies.
And as I find nothing in the word, so neither do I propound any thing
for an agreement here: for to go about
to reconcile there, where the Father never intended, nor the Son never
undertook any reconciliation, would not be a work of wisdom, but of weakness.
The Right Church then is not the
whole multitude of the People, whether good or bad, that join together in an
outward Form or Way of Worship; for in
this Church there are Whoremongers, Idolaters, Thieves, Murderers, and all
sorts of wicked and unbelieving persons, which are so far from being the Church
of Christ, that are the very Synagogue of Satan, and Children of the Devil, and
therefore I shall not speak of this Church.
But the Church I shall speak of, is the true Church of the New Testament,
which I say is not any outward or visible Society, gathered together into the
consent or use of outward things, Forms, Ceremonies, Worship, as the Churches
of Men are; neither is it known by
seeing, or feeling, or the help of any outward Sense, as the Society of
Mercers, or Drapers, or the like; but
it is a Spiritual and Invisible Fellowship, gathered together in the unity of
Faith, Hope, and Love, and so into the unity of the Son, and of the Father by
the Spirit; wherefore it is wholly hid
from carnal eyes, neither hath the World any knowledge or judgement of it.
This true Church is the Communion of
Saints, which is the Communion Believers have with one another; not in the things of the World, or in the
things of Men, but in the things of God; for as
Believers have their union in the Son, and in the Father, so in them also they
have their Communion; and the Communion
they have with one another in God, cannot be in their own things, but in Gods
things, even in his Light, Life, Righteousness, Wisdom, Truth, Love, Power,
Peace, Joy. This is the true Communion
of Saints, and this communion of Saints is the true Church of god.
Now this true Church of God, differs
from the Churches of Men, in very many particulars, as follows:
1. Members come unto the Churches of
men, either of their own minds, or else by the persuasion, or by the forcing of
others; and so, but after the will of man; but none come to this true Church but from
the drawing of God the Father, and his own calling, according to his own
purpose.
2. In the Churches of men; members are admitted through an outward
confession of doctrine; but none are admitted into this true Church,
but through a new birth from God and his Spirit.
3. In the Churches of men there are more
wicked than righteous; but in this true Church of Christ the people
are all righteous, not one expected, as it is written, Thy people shall be all
righteous, Psa. 60. For they all have
their iniquities forgiven them, and they are all redeemed and washed with the
blood of the Lamb.
4. In the Churches of men, the people
for the most part, are only taught of men, who are their heads and leaders, and
whose Judgements they depend on,
and follow in all things; but in the
right Church, the people are all taught of God, as Isaiah saith, Thy children
shall be all taught of the Lord: and
Christ saith, They shall hear and learn from the Father: and John saith, The anointing they have
received, teacheth them all things.
5. In the Churches of men, the greatest
part are hated and rejected of God, as being strangers and enemies to Christ;
but in the true Church all the members are dear; to God, as Christ is dear; and loved of God, as Christ is loved, as
being one flesh and spirit with him.
6. The Churches of men are of mens
building, contriving, framing, fashioning beautifying:
but the true Church is built only by Christ, as it is written, Zach.
6.12. The man whose name is the Branch,
he shall build the Temple of the Lord, even he shall build it: And again, Math. 16.18. Upon this rock I will build my Church: The true Church is such a building, which
neither Men nor Angels can frame, but Christ alone.
7. The Churches of men are all of them
more or less the habitation of Antichrist, who (as Paul saith, 2 Thes. 2.4.) as God sitteth in
the Temple of god, that is, not in the true Temple of God, but in the Churches
of Men, which arrogate to themselves that name and title, showing himself that
he is God: For Antichrist always dwells
there, where men have a form of Godliness, denying the power; but the true Church is built together, to be
the habitation of God in the Spirit, Ephes. 2.22. And again, 2 Cor. 6.16.
Ye are the Temples of the living God,
as God hath said, I will dwell in them, and walk in them.
8. The Churches of men are large as men
will make them; for they that have chief power in these Churches,
interesting themselves in worldly Magistrates, through their favor and help,
make their Churches as large as the Magistrates Dominion; thus the Church of Rome was made of as large
extent as the Dominions of the Emperor, and of other Princes, in whom the Pope
had interest. And so likewise, the
Church in other Kingdoms, was made as large as the Dominions of the Temporal
Magistrate; and all under their power,
must be forced to be of their Church.
But the true Church, which is the Kingdom of the son, is only the
preparation of the Fathers Kingdom, and so will admit no more into it, than the
Fathers Kingdom will admit into it; the
Sons Kingdom and the Fathers being of a like latitude and extent; and so the Sons Kingdom is no larger than
the Fathers, nor the Fathers than the Sons:
The Fathers Kingdom will not receive any into it, that have not first
been of the Sons Kingdom; and the Sons
Kingdom will not admit into it, what the Fathers Kingdom will not after
receive; but the Son delivers up his
whole Kingdom to the Father, and the Father receives it all, without any
exception.
9. The Churches of men knit themselves
together into such societies, by some outward Covenant or Agreement among
themselves; But the true Church is knit into their
Society among themselves, by being first knit unto Christ their Head; and as soon as ever they are one with him,
they are also one with one another in him;
and are not first one among themselves, and then after one with
Christ: So that the true Church is a
spiritual Society, knit unto Christ by Faith, and knit to one another in
Christ, by the Spirit and Love; and
this makes them infinitely more one, than any outward Covenant they can engage
themselves in; the Union wherein God
makes us one, passing all the Unions, wherein we can make our selves one. And so when some Believers perceive the
Grace that is given to others, they presently fall into one Communion, without
any more ado. Wherefore they that are
of the Church, the Body, cannot deny Communion to them that are in true Union
with Christ the Head, when they do perceive this Grace. For this is considerable in this matter,
that we are not first one with the Church, and then after one with Christ: But we are first one with Christ, and then
one with the Church; and our Union with
the Church, flows from our Union with Christ, and not our Union with Christ,
from our Union with the Church: Christ,
John. 17. prays, That they all, that is, Believers, may be one in us: So that our Union is not first among our
selves, and then with the Son, and with the Father; but it is first with the
Son, and with the Father, and then with one another in them: And Christ is the door through which we
enter into the Church, and not the Church the door, thought which we enter into
Christ; For men may join themselves to
Believers in the use of all outward Ordinances, and yet never be joined to
Christ, nor to that Communion which Believers have in Christ; but a man cannot be joined to Christ, but he
is joined to all Believers in the world, in the Communion they have with
Christ, and with one another in him;
which upon all occasions he enjoys with them, wherever he meets with
them. So that the true Church is knit
up together into one Body and Society, by one Faith and Spirit; the Churches of Men by an outward Covenant
or Agreement only.
10.
The
Churches of men have humane Officers, who act in the strength of natural or
exquisite parts, who do all by the help of Study, learning, and the like:
But in the true Church, Christ and the Spirit are the only Officers, and
men only, so far, as Christ and the
Spirit dwell and manifest themselves in them;
and so when they do any thing in the Church, it is not they that do it,
but Christ and his Spirit in them, and by them: And therefore saith Paul, seek ye a proof of Christ speaking in
me? Which to you wards is not weak, but
mighty; who ever is the Instrument,
Christ is the only Preacher of the New Testament; and that which is the true Gospel, is the ministration of the
Spirit; for holy men spake as they were
moved by the holy Spirit; and were
first anointed with the Spirit, before they preached; Judas who preached the word, and was not anointed with the
Spirit, proved a Traitor to Christ; and
whoever preach the word without the Spirit, are the Successors of Judas, and
also Traitors to Christ.
11.
The
Churches of men have the government of them laid upon mens shoulders, whether single Persons, as Pope, or
Archbishop; or combined, as the General
Counsel, or a National Assembly; but
the true Church hath its Government laid only on Christs shoulders, as the
Prophet foretold, Isa. 9. Unto us a
Child is born, a Son is given, and the government shall lie on his
shoulders: and Zech. 6.12. He shall build the temple of the Lord, and
he shall it and rule upon his throne;
for none can rule the true Church, but he that built it. For if the Church be gathered together in
Christ, as the true Church is, Christ is always in the midst of them; and if Christ is ever present with them his
own self, how cometh it to pass that Christ may not reign immediately over
them? Wherefore the true Church reckons
it sufficient Authority, that they have Christ and his Word, for the ground of
their practice; and whatever they find
in the word, they presently set upon the practice of it, and never ask leave
either of Civil or Ecclesiastical Powers;
but the Churches of men will do nothing without the Authority of the
Magistrate or Assembly, though it be never so, clear in the word of God: For in their Religion, they regard the
Authority of Men, more than the Authority of God.
12.
The
Churches of Men, are still setting themselves one above another;
but the Assemblies of the true Church are all equal, having Christ and
the Spirit, equally present with them, and in them; and therefore the Believers of one Congregation cannot say, they
have power over the Believers of another Congregation, seeing all Congregations
have Christ and his Spirit alike among them, and Christ hath not any where
promised, that he will be more with one, than with another. And so Christ and the Spirit in one
congregation, do not subject, neither are subjected to Christ and the Spirit in
another Congregation; as if Christ and
the Spirit in several places, should be above and under themselves. But Christ in each Assembly of the Faithful
is their Head, and this Head they dare not leave, and set up a fleshy Head to
themselves; whether it consist of one
or many Men; seeing Antichrist doth as
strongly invade Christs Headship in many, as in one man; in a Counsel, as in a Pope.
Lastly, The Churches of Men, the
gates of Hell (which are Sin and Death) shall certainly prevail against; but the true Church of Christ, though the gates of hell do always
fight against it, yet they shall never prevail against it; as Christ hath promised, Mat. 16.18. Upon this rock I will build my Church, and
the gates of hell shall not prevail against it.
In these things among others, the true
Church of Christ differs from the Churches of Men: By which we may clearly see, that the true Church is not an
outward and visible Society or Corporation, neither can it be pointed out by
the finger, to here, or to there, seeing it is not confined to any certain
place, time, or person, but it is wholly a Spiritual and invisible Society (as
I have said) that is assembled in the Son and in the Father, who are the true
pale and circumference of this Church, and out of whom, no part of it is to be
found.
There
is one body, saith Paul; The right
Church of Christ is but one body consisting of many members; and this is not a natural or Political, but
a spiritual body, even the body of Christ.
Paul in several of his Epistles, takes pleasure to set forth the unity
of the Church by this similitude; as in
Rom. 12.4,5. As we have many members in
one body, and all members have not the same office; so we being many, are one body in Christ, and every one members
one of another. And again, I Cor.
12.12a. As the body is one, and hath
many members; and all the members of
that one body, being many, are but one body, so also is Christ: Where he calls the body, by the name of the
head, both making up one Christ.
Now this Unity of Body, comprehends
believers of all ages, and of all sorts.
1. Of all ages; for all believers that hath been in the
world heretofore, or now are, or shall be hereafter, do all make up but one
body of Christ, though born and brought forth of God in several times and ages
of the world; as in a natural example,
a child is not born all in a moment, but is brought forth by degrees; and though one part is born, and another not
yet born, this doth not hinder unity of body in the child; so the bringing forth the Church into the
world in several ages, doth in no wise hinder this unity of body.
2. As this unity of body, comprehends
believers of all ages, so also of all sorts and conditions, Jews and Gentiles,
bond and free, all which are made one body in Christ. Paul in Ephes. 2.15. speaking of Jews and Gentiles, saith, That
Christ of these twain (who differed as much as mankind could) he hath made in
himself, one new man: For Christ
melting these two, by his Spirit, which is as fire, causes each to depart from
himself, and makes both together, one new man, or body of Christ in himself; and thus makes peace: For as long as men remain different bodies,
or men, there is no peace amongst them;
but when Christ makes them one body in himself, he makes peace between
them; unity of body being a most
necessary bond of peace in the Church;
as the Apostle testifies, Col. 3.15.
Let the peace of God rule in your hearts, to the which ye are called, in
one body.
Now from this unity of body in the
true Church we may note very considerable things, all to our present purpose.
1. That unity of body in the Church,
flows from unity of head; for here the
members do not first conspire into an unity of body among themselves, and after
choose a head to their body;’ but first, these members are united to the Head,
and then to one another in, and with the Head;
and so because there is but one true head, Christ: there is but one true body, the Church.
2. As the members of the natural body,
are born such, through a natural birth, before they do or can exercise any acts
or offices suitable to such members, and do not first exercise such offices,
and then after are made such members;
as for instance, the eye doth not first see, and then or therefore, is
made an eye in the body; or the ear
first hear, and then or therefore is made an ear in the body: but the eye, is first born an eye in the
body, and then sees; and the ear is
born an ear, and then hears. So in the
Spiritual body, of Christ; each
Christian hath his membership, merely from a new or spiritual birth, and hath
his Office from his membership, and not from any action or operation of his
own, before he was a member. In this
spiritual, as in the natural body, the eye is born an eye, and therefore it
sees, and the foot is born a foot, and therefore it walks, and each believer,
is only that, which he is through a new birth, and cannot be placed, in such
and such an Office by men; no more than
men can place a seeing eye or walking foot, in the natural body, but they must
be born there, ere they can be there.
Each member in the true Church, is born in his place and Office by God,
and is not placed there by man, and when the Church perceives this grace in its
members, it suffers them to exercise those places and Offices in the body, in
which God hath produced or brought them forth, by his Spirit.
3. This unity of body, stands well with
a difference or distinction of members, and the difference of members, doth not
hinder, but help the unity of body: for
saith Paul, The body is not one member,
but many, and if they were all one member, where were the body? And therefore in the body, there are
diversity of members, and each member hath its several form and Office; If the whole body were an eye, where were
the hearing, and if the whole were an ear, where were you seeing, smelling
,walking. So in the unity of Christs
body, there are diversity of members, with diversity of gifts and Offices: and so hath the word of wisdom, another the
word of knowledge, another the word of faith, another the gift of healing. Every member in this body being in office,
and having received the Spirit to profit withal. And so again, Rom 12.6. Having then gifts differing, according to
the proportion of faith; is ministry,
let us wait on our ministering; or he
that teacheth on teaching, or he that exhorteth on exhortation. So that is the true Church, unity stands
with diversity, but in the false, unity will not stand without uniformity.
4. In this true Church, or one body of
Christ, notwithstanding diversity of members and Offices, there is still an
equality among them all; seeing all
alike make up one body; in which regard
one member is as necessary to the body as another, and no member can say to
another, that I contribute more to the making up of the body than thou; the most honorable member, cannot say thus
to the most mean, not the Apostles themselves to Believers among the
Gentiles; for we are the body of
Christ, as well as they, and they are the body of Christ no more than we: wherefore no member, for diversity of
Office, is to lift up himself above another member, who is as necessary as it
self, to the making up the body, and also is every whit as useful in its place.
5. As in the natural body, each member
is contented with its own place and Office in the body: so is every member through the grace given
unto it, contented with its place and Office in the spiritual body, and not one
either envies or despises another.
6. The members of the natural body, do
not each live to them selves, but all of them serve one another, and each of
them serves all; as the eye sees for
the foot, and the whole body, and the hand works for the eye, and the whole
body. So among believers, none lives
and acts for himself only, but each believer serves all, and all serve each one
in love.
7. Members that are united into one
body, have a true sympathy with one another, both in good and evil things, I
Cor. 12. 26. And whether one member
suffer, all the members suffer with it, or one member be honored, all the
members rejoice with it.
8. Among the members of the body, there
is no law of force, but only a law of love;
no member compelling another, but each member serving another by
love; and if one member be infirm, the
rest help it, and do not reject it: the
more they care for it, and do not the more despise it.
And this now is the first Bond of the
true Churches unity.
Unity
of body.
Now they break this first bond of
unity, that either live out of this one body of Christ, or else live in it, but
not as members.
1. They that do content themselves, in
joining to some outward and visible society and corporation of men, though
called a Church, and think that by being knit to them in ways of outward
worship, and ordinances, they live in the unity of the Church, when as yet all
this while they live out of that one body, that is born of the Spirit, which is
the only true Church, and body of Christ:
he that lives out of this spiritual body, though he live in the most
excellent society in the world, yet he breaks the unity of the Church, not
living in one body with it. And thus
many break the Churches unity, that
never think on it.
2. Again, they break this bond of the
Churches unity that live in this one body, but not as members; And such are
they, who having got the advantage of the Magistrates power, will needs lift
themselves up above their fellow members, and exercise authoritative coercive,
domineering power over them, whereas the very Apostles themselves, were not
Lords of the Church, but fellow-members with the faithful; living in one body, and under one head with
them, and so did all by love and persuasion, and nothing by force and
violence. Now those members that exalt
themselves above their fellow and equal members, what do they else but usurp
the place of the Head? And so break in
sunder the unity of the body, which stands in the unity of the Head? He that in a single or combined unity sets
himself up above other Believers, by giving Laws, and be prescribing and
commanding Forms and rules to those that are every way his Equals; he advances himself as another Head besides
Christ; and so Antichrist is nearer to
us than we are aware; and many men that
are so forward and fierce, to make and enforce Rules and Orders, colourably to
procure the Churches peace, they are the first men that do themselves break
this first Bond of the Churches Unity, to wit, Unity of Body, which makes all
Believers equal Members, equally subject to one Head.
The Second bond of the true Churches
Unity, is ONE SPIRIT.
There is one Body, and one Spirit,
saith Paul; and through Unity of
Spirit, they become one Body. Now as
the Body of Man consists of many Members, and but one soul comprehends,
quickens, moves and governs all these Members, making the eye to see, the hand
to work, the foot to walk. So the Body
of Christ, which is the Church, consisting of many Members, hath yet but one
and the same HOLY SPIRIT, which comprehends, quickens, moves, and governs them
all, and brings them into a most near and intimate Society together, and
enables each member to its several office, according to its place and use in
the body of Christ.
And as a member, being cut off from
the Body, the soul doth not follow it, to cause it to live out of the Unity of
the Body: So he that is divided from
the true Body of Christ, the Spirit, doth not follow him to make him live
single by himself; and so neither is
the Body of Christ without the Spirit, nor the Spirit of Christ without the
Body.
And as the same soul in several
members, acts severally, and yet is but one and the same Soul in all; so the same Holy Spirit in several
Believers, works severally, as it pleaseth, and yet is but the same Holy Spirit
in them all.
So that the whole Body of Christ,
that is, all Believers in the world, have but one and the same Holy Spirit in
them, and this Unity of Spirit in the Church, is one strong bond of its
peace. Among mankind in general, and
more nearly among Kindred, there is unity of Flesh, but because there is
difference of Spirit, there is much envy, hatred, strife and variance in that
unity of flesh; but now the members of
the Body are not only one flesh, but one soul or Spirit too, and so there is
always peace and agreement between them.
And so the true Church of Christ is not only one Body, but one Spirit
too, and this makes it one indeed. For
as this Spirit is the love and connection in the Father and the son; and as the Father and the Son live in unity
of spirit, so all Believers live in the unity of the same Spirit in them.
Now they on whom the Spirit was first
given, after Christ was glorified, had also with the Spirit the gift of
tongues, the Spirit given being for the Communion of the Church, and so they spake
with the tongues of all, the Church having thro’ the Communion of the Spirit,
its Society and Consociation: For he
that speaks by the Spirit in the Church, where all are one Spirit in Christ, he
speaks with the tongues of all; and
when a Believer hears another speak, it is, as if he himself did speak; and when one speaks, it is as if all
spake; for he speaks in the unity of
Spirit with them, and so speaks the same Doctrine of the Gospel, and mind of
Christ, which they all have equally heard, and learned from God.
Hence
it is evident, that it is nothing to have the outward form of a Church, even as
our Souls could wish, except there be, inwardly in that form will ever make the
church one, but unity of Spirit: That
Church then that is destitute of the Spirit, in its Laws, Orders,
Constitutions, Forms, Members, Officers;
what true Unity can that have in all its Uniformity?
And this is the second Bond of the
true Churches unity;
Unity of Spirit.
Now they
break this bond of the Churches unity, that live in their own Spirits, and not
in Christs, for they that live in a different Spirit from the true Church, what
unity can they possibly have with it?
They then that live in their own humane reason, understanding, thoughts,
council, wills, ends, they live quite and clean out of the unity of this
Church, yea, in direct enmity against it;
seeing our own corrupt and earthly Spirits, are most contrary to the
Holy and Heavenly Spirit of Christ, in which the Church lives. Wherefore we may learn hence, what to judge
of those men, that cry out much for the peace of the Church, and yet
themselves, neither live in, nor are led by the Spirit of the Church; but either by their own Spirits, or
Antichrists.
They that labor to join men into one
body with the Church, that are not one Spirit with it, do marr the peace of
it: For as unity of Spirit in the
Church is the bond of peace, so diversity of Spirit is the breach of peace, and
therefore to preserve the peace of the Church, none are to join themselves to
this one body, that are not of this one Spirit.
They that being of the Church, do any
thing in it by their own Spirits, and not by Christs, prejudice the peace of
the Church; for the true Church is such a Body which is to have all its
communion in the Spirit. And therefore
when any Pray or Prophesies, or the like, in the strength of natural parts, or
humane studies and invention only, and do not pray and prophesy in the Spirit,
they break the unity of the Church; for
the faithful have communion with one another, only so far forth as the Spirit
is manifested in each.
Now is any shall say, How may I know
Christs Spirit in these acts and duties from a man own?
I answer, That as by the Word of God
we can judge of all other Words and Doctrines;
and as by the Faith of Christ we can judge of all other Beliefs, so by
the Spirit of Christ we can judge of all other Spirits; and can know where is the same Spirit, and
where is a different or a contrary Spirit;
as the members of the body can judge of the oneness of Spirit that is
among themselves.
The third
Bond of the True Churches, Unity is, ONE HOPE OF OUR CALLING.
Even as ye callled by one
calling: As all Believers are called by
one calling (which is the inward and effectual voice of God to the soul, by his
Spirit through the Gospel) so they are all called into one blessed hope of
obtaining the Kingdom and glory of God.
And no one is called to this hope more than another, or hath more
interest of share in it than another.
Fishes that live in the Sea, though some be greater, and some less, yet
none hath more interest or share in it than another; but all being alike produced in it, enjoy it alike; and Creatures that live on the earth, though
some be greater, and some less, yet all enjoy the Sun and Air alike; and yet nearer, the members of the body,
though of different quantity, form and Office, yet all have alike interest in
the head and all its senses, and in the soul and all its faculties: So all the faithful enjoy Chirst alike, and
in him the Spirit and the Father; and
no believer hath more interest in Christ and God, than another.
So that all the faithful are called
to the same things, and God gives not more, nor better things to one than to
another, but he gives immortality, glory, eternal life, the Kingdom of Heaven,
which is the inheritance of the Saints, or which is all one, himself, alike to
all, and makes all to fit alike in heavenly places in Christ, and in the
Father.
All the faithful then are equally
called to an Unity of hope, and none can hope for greater or better things than
another. It was a very carnal thing in
the Mother of Zebeddee's children, to desire of Christ, That one of her sons
might sit at this right hand, and another at his left hand, in his Kingdom, where
all alike sit at his right hand, and none at his left. Indeed in the Kingdoms of men, some have
greater estates than others, and are in higher Honor and Authority; and this breeds envy, and emulation, and
strife, and distances, but in the Sons Kingdom, and in the Fathers, all that
are counted worthy to dwell therein, do alike inherit all things; saith John;
and the least believer hath no less, and the greatest hath no more; and this causes unity and peace among
them. We see what a strong bond or
peace and agreement, unit of hope is in them that travel together, that fight
together, that labor together; and so
much more in them who are equally called by God to the Kingdom of God.
And this, is the third bond, of the
true Churches Unity:
Unity
of Hope.
Now they break this bond of the Churches
Unity, that live out of this hope of the Church, whose hope is in earthly,
carnal, base things; who pretending to
be Christians, yet live only in the hopes of men, in hopes of worldly Profit,
honor, Preferment, and the attaining and enjoyment of the things of this life,
which they, according to the eagerness of their hopes, prosecute mightily by
all ways and means. these men, I say,
break the Unity of the church: for what
true Unity can they have with the true Church that live not in unity of hope with
it? Seeing worldly hopes carry men one
way, and the hopes of Believers carry them another: carnal hopes make men leave God for the world: and the hope of Saints make them leave the
world for God: Wherefore they
that differ in their hopes, which are their ends, must needs differ in their
ways and works; and so he that lives
out of the hope of the Church, lives also out of the unity of works; and so he that lives out of the hope of the
Church, lives also out of the unity of it.
The fourth bond of the true Churches
unity, is
The right Church hath not many Lords,
but One; and this one and only Lord, is
the Lord Jesus Christ: and so all the
Subjects of this Kingdom are fellow servants to one Lord, to whom they do owe
equal obedience; and this also is a
strong bond of Unity.
For when there are diverse Lords,
there are diverse minds, and wills, and ends, and so diverse Laws, and these
breed divisions, and dissentions, and wars among men; but where there is but one Lord, there is also but one Law; and where people live by one Law, under one
Lord, unto whom all are equally subject, this breeds peace and union.
Now the Lordship of the Church, is
the Royal Prerogative of Christ and no creature must presume to arrogate this
honor to himself; seeing unto the very
Angels he hath not put in subjection this world to come, whereof we speak. And for men, Christ hath charged his own
Apostles (who is there were any difference among Believers, might undoubtedly
challenge the preeminence) I say,
Christ hath charged even them on this sort, Matth. 23 .10. Be not ye called Masters, for one is your
Master, even Christ; but he that is
greatest among you, shall be your servant:
That is, you may and ought to be servants to one another, but not
masters: and this same doctrine the
Apostle James Preacheth, Jam. 3.1. My
brethren (saith he) be not many Masters, knowing that we shall receive the
greater condemnation: it is not fit for
brethren, who are equal among themselves, to make themselves master over one another. Christ also hath spoken again, so plainly to
this matter, Matth. 20. That one would
wonder, that ever the Beast, or his image, should dare to arrogater to
themselves, Lordship over the People of God, in so clear a light; Ye know (saith Christ to the Twelve) that
the Princes of the Gentiles exercise Dominion over them, and they that are
great exercise authority over them; but
it shall not be so amongst you: he
speaks it Peremptorily; that some
Believers should not exercise dominion and authority over Believers; no not the greatest over the least, all
being fellow servants alike, under one Lord.
Wherefore they that are puffed up
in their hearts against their fellow servants, might better think thus with
themselves, why Christ is our Lord, as well as theirs, and is as much over us
as over them; and we are not over our
fellow servants, nor they under us; but
both of us are equally under Christ, and Christ is equally over us both; and so Christ hath given us the same laws,
he hath given them; to wit, that we
should believe in him, and love one another;
and he expects the same obedience from us, as from them; and so we are not to command one another; but are all alike to be commanded by
him. It was the evil servant, that beat
his fellow servants upon hopes of the delay of his Masters coming.
And this is the fourth bond of the
true Churches Unity,
Unity
of Lord.
Now they break this bond, of the
Churches Unity, that either make themselves, or others, Lords over the Church,
besides Christ, and parcel out this one Kingdom of the Son to many Lords, to
the great dishonor of Christ, and disunion of the Church.
The Pope was the first that professed
himself to be the general Master in the whole Church of God; and after the Pope, a general Counsel took
this hono to it self; and by degrees
this last became as hard, yea, a harder taskmaster to the Church, than the
former. After, when particular Kingdoms
fell off from the Pope and his Antichristian Church, the mystery of iniquity,
was not by means wholly dissolved; but
only was contracted and brought into a less compass; for then the Archbishop made himself general master of the Church
in each particular Kingdom, as the Pope
before had done in all; and after the
Archbishop rises up a National Assembly, as the General counsel after the
Pope; and each of these in their
courses, usurp Lordship over the Church of Christ, to the sad dissolution of
its unity.
Most evident then it is, that during
the time of the Apostasies, the Church hath been most miserably Lorded even
amongst us; for the Priest he Lorded it
over the People, the Arch-deacon over the Priest, the Dean over the
Arch-deacon, the Bishop over the Dean, and the Arch-bishop over the Bishop; under which woeful bondage of the Church
cried out, as Isa. 26. O Lord our God,
other Lords besides thee have had dominion over us. And is this bondage of the Church now eased, by casting off those
strange Lords? Yea, do no men rather
seek to increase it, by setting yet stranger over it, whose names are so full
of mystery, that the common People cannot understand them? For now they would have the Classical
Presbytery set over the Congregational, and the Provincial over the Classical,
and the National over the Provincial;
for so it is Voted THAT IT IS LAWFUL AND AGREEABLE TO THE WORD OF GOD,
THAT THERE BE A SUBORDINATION OF CONGREGATIONAL, CLASSICAL PROVINCIAL AND
NATIONAL ASSEMBLIES FOR THE GOVERNMENT OF THE CHURCH: Now here is mystery, and nothing but a certain rising up into the
old Power, under a new name. And mark
how they prove this subordination of Congregational, Classical, Provincial and
National Assemblies, to wit, by that Scripture, Matt. 18. where it is written, If thy brother trespass
against thee, and will neither hear they admonition nor counsel, nor the
admonition and counsel of other brethren, TELL THE CHURCH; that is, the Congregation of the
faithful. Now from this place they
prove the fore mentioned subordination of Assemblies, just as the Pope once
proved himself to be above the Emperor, to wit because it is written, Gen.
1. That God made two great lights, the
Sun to rule by day, and the Moon by night.
Now if this might be brought about, which they design, the Church would
be so far from being eased of its strange Lords that it should have them
exceedingly multiplied; for what is a
National Assembly, but an Archbishop mulitplied? And what a Provincial Assembly, but a Bishop multiplied? And a Classical, but a Dean and Arch-deacon
multiplied. And thus the former Lords
being removed, they would in their stead, cause the church to swarm with
classical, Provincial and National Lords, and would by no means suffer Christs
own Kingdom to return to his own Lordship and Dominion. And thus whilest they by secular power, seek
to enforce it, even whilst they bear the simple People in hand, that they above
all other men seek to preserve it;
seeing the plurality of Lords, is always the cause of Schisms and
divisions in the Church, which can never be one but under one Lord; the Lord Jesus Christ.
The fifth bond of the true Churches
Unity, is
One
Faith.
The true Church of God hath but one
Faith, wrought by one Spirit, apprehending the same Christ, or the same living
and eternal truth of god. So that
Abraham, and Moses, and David, and all the Prophets, and all the Apostles, and
we who now believe, and all that shall believe hereafter, all have and do, and
shall live in the same mystery of faith;
that is, Believers in all Ages, do not live their own lives, but all
live the life of Christ in their own souls and bodies, each one receiving
equally from Christ; the life of
Christ, which they all live alike in him, being one with him; as the branches live equally, the life of
the Vine; and one branch, lives in it
not more than another. Throught faith
then every Christian is carried out of himself, and all his own things into
Christ, whom he apprehends with all his fullness, for his own; and in this faith, all Christians are equal,
and none hath a better or worse faith than another.
So that in regard of faith also,
there is among the true Church unity and equality.
For all Believers have one and the
same faith, of the operation of god, wrought by the same Spirit, which raised
up Christ from the dead; and that faith
which the Spirit works, neither sin, death nor the devil can possibly prevail
against; and so the faith of the
operation of the Spirit, is altogether invincible in all the faithful.
Among true Christians, some are not
justified by Faith, and some by Works, but all are saved through Faith, without
the works of the Law.
Among true Christians, one Believers
Faith doth not apprehend one word, and anothers, another word; but the Faith of each, and of all,
apprehends one and the same word of Truth and Life, which is Christ himself, yesterday,
and to day, and the same for ever.
Among Believers, one doth not live
his own life, and another Christs, which indeed would make them very different
and unequal, but all live Christs life alike, and none their own.
And thus is the whole Church knit
together in Unity of Faith.
Now this Unity of Faith is mightily
able to preserve peace among Believers, notwithstanding diversity either of
inward Gifts, or outward Works.
Unity of Faith preserves Peace,
notwithstanding diversity of inward gifts, inasmuch as we are not made members
of Christs body, thro' such and such gifts, but merely through Faith; and so he that hath one or a less gift, is
equally a member of Christ through his Faith, with him that hath another or a
greater gift; and so unity of Faitu,
which makes us all one Body in Christ, is to keep us one, notwithstanding
diversity of gifts and oeprations; and
diversity of gifts are in no wise to divide where there is unity of Faith. Further, among them that believe, where
there is the more gift, there is only the more labor, but there is not another,
or a better Christ; and where there is
the less gift, there is the same Christ, equally joined through Faith: He that had five Talents given him, brought
in five that he had gained; and he that
had ten, ten; but he that brought in
most Talents, had not more of Christ than he had brought in fewer; and he that brought in fewer, had not less
of him, than he that brought in more;
but each having Christ alike by Faith, brought in the exercise of
several gifts. And so unity of Faith is
to keep us one, notwithstanding diversity of inward gifts.
And secondly, it is to keep us one,
notwithstanding diversity of outward works.
For unity of Faith makes all Believers righteous alike, though they
differ in outward work: For in Christs
Kingdom each ones Righteousness is reckoned by his faith, not by his outward
works. And therefore Paul, Heb. 13.7.
having reckoned up many excellent works of the Fathers, doth not enjoin us to
follow their works, but their faith, saying, Whose faith follow, considering
the end of their conversation; seeing
the unity of the Church stands in the unity of faith; and there may be unity of faith in diversity of works; for faith uses freely any outward laws,
manners, forms, works, so far as they may tend to the mortifying of our Bodies,
and the edifying of our Neighbors;
wherein faith also will judge for its self, and will suffer no body to
judge for it: And in all change of
works, faith is the same, and changes not;
and the Church still remains one, through unity of faith, in the midst
of variety, and diversity of outward works.
And therefore where men are accounted Christians for such and such
outward works sake, and this unity of Faith is not taught and received, there
the gates of hell do certainly prevail.
And this is the fifth Bond of the
true Churches Unity,
Unity
of Faith.
Now they break this Bond of the
Churches unity, that live out of this faith of Gods Elect, seeing it is
written, That the just shall live by faith:
And therefore they that live by sense in the things of the world, or by
form in the things of God, they live out of this faith and unity of the Church.
They that live by sense in the things
of the world, break this Bond of the Churches unity; even such as mind, and affect, and love, and desire earthly
things, and have all their joy, comfort, sweetness, satisfaction, support and
confidence in the Creature; these live
out of the unity of the Church; seeing
the life of sense is clean contrary to the life of faith; Faith carrying us to live in God out of the
Creature, and sense carrying us to live in the Creature out of God.
They that live by form in the things
of God, whether it be called Conformity, as the Prelates called it; or Uniformity, as the Rhemists, do also break
this Bond of the Churches Unity. For to
live upon this or that form of Religion, or worship, so as to think our selves
good Christians therefore, and others evil, that shall live otherwise, is to
fall apparently from the faith of the Church, seeing faith doth not live upon
this or that form of Religion, but it lives on Christ only in every duty; and whatsover form it may use for a help to
the infirmity of the flesh, yet in the use of forms it lives above forms in
Jesus Christ, and his fullness.
The sixth bond of the true Churches
unity, is,
The true Church, which is the body or
flesh of Christ, hath but one and the self same Baptism, by which it is
purified; which is the Baptism of the
Spirit: For the Apostle speaks here of that
Baptism wherein the whole Church is one;
which is not the Baptism of the sign, which hath often been altered and
changed, but the Baptism of the substance, which comprehends all believers, and
all ages, and under several and various dispensations; and was the same before Christs coming in
the flesh, as since; believers both of
the Jews and Gentiles, of the Old and New Testament, drinking all alike into
one Spirit, though these more plentifully than those: So that, though many have wanted the Baptism of water, yet not
one member of the true Church, hath wanted the Baptism of the Spirit, from
whence our true Christianity begins.
Now this Baptism of the Spirit, is
the only Baptism that hath power and efficacy to make Christians one: For through the Baptism of the Spirit it is, that the
Church is made one body, as Paul saith, I cor. 12.13. For by one spirit we are all baptized into one body, whether we
be Jews or Greeks, whether we be bond or free, and have been all made to drink
into one Spirit: The true Church,
drinks all into one Spirit (as ye have heard) and not into many; and though one Spirit are baptized into one
body, and not into many; and believers
are never truly one, till they partake of this one Baptism.
Now this Baptism of the Spirit, as it
is but one, so it is administered only by one Christ; as John the Baptist
witnesseth, Matth. 3.11. saying, I
indeed baptize you with water into repentance;
but he that cometh after me is mightier than I, whose shoes I am not
worthy to bear, he shall baptize you with the Holy Spirit, and with fire: For as none can give the Son but the Father,
so none can baptize with the Spirit but the Son; for this is Christs proper and pecular Baptism from the Throne of
his glory, and no mans whatsovever;
this he hath reserved in his own power, and hath not given it into any
mans power.
And this is the sixth bond of the
true Churches unity:
One
Baptism.
Now they break this Bond of the
Churches unity, that content themselves only with the Baptism of water, being
destitute of the Baptism of the Spirit;
and so remain in the uncleanness of all their old corruptions and lusts,
and in all the filthiness and pollutions of flesh and spirit; by reason of which they can have no true
peace and agreement in heart and Spirit, and Nature, with are washed and
justified purified and sanctified in the name, and by the Spirit of God: For what agreement can there be between them
that live in all the corruptions of sinful men, and them that live in the
renewing of the Holy Spirit? So that it
is not the washing of water but the washing of the Spirit, that is the true
ground of the true Churches unity; and
they that want this baptism of the Spirit, though they have been baptized with
water never so much, live quite and clean out of the unity of the Church.
The seventh Bond of the true Churches
Unity, is
ONE
GOD AND FATHER OF ALL, WHO IS ABOVE ALL, AND THROUGH ALL, AND In YOU ALL.
And this, though it be last named,
yet it is the first fountain and original of the Churches unity, even One God and
Father of all.
The true Church is a Kingdom of
brethren, who have all, one God and father, from whom all receive alike the
divine nature; which being one and the
same in all, without any difference, makes them all one, and equal, that are
born of God. For among these, none have a better
Father than another; nor none have a
more excellent nature than another, but all receive the same nature from the
same God and Father; and so are
brethren in the Lord; and this also is
another strong bond of unity.
For they having all one God and
Father; First, all are alike dear to
him, because all are alike born of him, and so he loves not one more or less
than another, but comprehends all in one and the same love with Jesus
Christ. And this truly known, will restrain
Believers from wronging one another, when they know, that such are every whit
as dear, to God, as themselves; and
that God hath as great and tender love to them, and care over them.
Secondly, All are alike near to us,
because of this one God and Father; and
so among true Christians there can be no such divisions, and factions, and
sidings, as among worldly people;
because one Christian is not nearer to us than another; and so we do not take part with one against
another, but all are alike near to us:
and so without any respect of persons, we embrace all that are born of
God, with an equal love, and seek the good of each one, yea, of every one as
well as any one.