An Extract from Mr. Law’s Address to the CLERGY

Published a little after his Death.

THE reason of my addressing this discourse to the clergy, is not, because it treats of things not of common concern to all Christians, but chiefly to induce them, as far as I can, to the serious perusal of it; and because whatever is essential to Christian salvation, if either neglected, or mistaken by them, is of the saddest consequence both to themselves, and the churches in which they minister. I say essential to salvation, for I would not turn my own thoughts, or call the attention of Christians to any thing, but the one thing needful, the one thing essential, and only available, to our rising out of our fallen state, and becoming, as we were at our creation, an holy offspring of God, and real partakers of ♦of the divine nature.

If it be asked, What this one thing is? It is the SPIRIT OF GOD ♦WORKING SPIRITUAL
LIFE IN US. Nothing else is wanted by us, nothing else is intended for us by the law, the prophets, and the gospel. Nothing else is, or can be effectual, to the making sinful man become again a godly creature.

Every thing else, however glorious and divine in outward appearance, every thing that angels, men, churches or reformations, can do for us, is dead and helpless, but so far as it is, the immediate work of the Spirit of God, breathing, and living in it.

All scripture bears full witness to this truth, and the design of all that is written, is only to call us back from the power of Satan, the flesh and the world, to be again under full dependance upon, and obedience to the Spirit of God. When this is done, all is done, that the scripture can do for us. Read what chapter, or doctrine of scripture you will, be ever so delighted with it, it will leave you as poor, as empty, and unreformed, as it found you, unless it be a delight that has turned you to the Spirit of God, and strengthened your union with, and dependance upon him. For if it be an immutable truth, that no man can call Jesus, Lord, but by the Holy Ghost, it must be a truth equally immutable, that no one can have any one Christ-like temper, but so far as he is immediately led, and governed by the Holy Spirit.

The reasons of which are as follow.

All possible goodness was in God from all eternity, and must to all eternity be inseparable from him. As therefore before God created any thing, it was certainly true, that there was but one that was good; so it is just the same truth, after God had created innumerable hosts of blessed, holy, and heavenly beings, that there is but one that is good, and that is God.

All that can be called goodness, or holiness, in the creatures, is no more their own, or the growth of their created powers, than they were their own, before they were created. But all that is called goodness in the creature, is nothing else but the one goodness of God manifesting itself in the creature, according as its created nature is fitted to receive it. This is the unalterable state between God and the creature: goodness, for ever and ever, can only belong to God, as essential to him, and inseparable from him.

God could not make the creature to be great and glorious in itself; this is as impossible, as for God to create beings into a state of independance on himself. The heavens, saith David, declare the glory of God; and no creature, any more than the heavens can declare any other glory, but that of God. And as well might it be said, that the firmament sheweth forth its own handy-work, as that a holy, divine, or heavenly creature, sheweth forth its own natural power.

But if all that is great, glorious, and happy, in the spirits, tempers, and enjoyments of the creature, is only so much of the greatness, glory, majesty, and blessedness of God, dwelling in it, and displaying his own triune light, life, and love, in and through the manifold forms, and capacities of the creature, then we may infallibly see the true ground and nature of all true religion. For the creatures true religion is its rendering to God all that is God’s, it is its continual acknowledging all that which it is, and has, and enjoys, in and from God. This is the one true religion of all intelligent creatures, whether in heaven, or on earth; for as they all have the same relation to God, so though ever so different in their states, or offices, they all have but one and the same true religion, or right behaviour towards God. Now the one religion, between God and all intelligent creatures, is this, a total, unalterable dependance upon God, an immediate, continual receiving of every kind, and degree of goodness, blessing, and happiness, that ever was, or can be found in them, from God alone. The highest angel has nothing of its own, that it can offer to God, no more light, love, purity, perfection, that spring from itself, or its own powers, than the poorest creature upon earth.

Could the angel see a spark of wisdom, goodness, or excellence, as coming from, or belonging to itself, its place in heaven would be lost, as sure as Lucifer lost his. But they are ever abiding flames of pure love, always ascending up to, and uniting with God, for this reason, because the wisdom, the power, the glory, the majesty, the love, and goodness of God alone, is all that they see, and feel, and know, either within, or without themselves. — Songs of praise to their heavenly Father, are their ravishing delight, because they see, and know, and feel, that it is the breath and spirit of their heavenly Father that sings and rejoices in them. — Their adoration in spirit and in truth never ceases, because they never cease to acknowledge the ALL of God; — the ALL of God in themselves, and the ALL of God in the whole creation. This is the one religion of heaven, and nothing else is the truth of religion on earth.

The matter plainly comes to this. Nothing can be religion to the intelligent creature, but the power and presence of God, really and essentially living and working in it. But if this be the unchangeable nature of religion, then of necessity the creature must have all its religious goodness, as wholly and solely from God’s immediate operation, as it had its first goodness at its creation. And it is the same impossibility for the creature to help itself to religion, by any contrivance, reasonings, or workings of its own natural powers, as to create itself. For the creature after its creation, can no more take any thing to itself, that belongs to God, than it could take it before it was created. And as the natural powers of the creature could only come from the one power of God, so that which comforts, which enlightens, which blesses, which gives peace, joy, goodness, and rest to its natural powers, can be had in no other way, nor by any other thing, but from God’s immediate, holy operation in it.

All true religion is, an essential union, and communion of the spirit of the creature, with the Spirit of the Creator: God in it, and it in God, one life, one light, one love. The Spirit of God first sows the seed of divine union in the soul of every man; and religion is, that, by which it is quickened, and brought to a fullness of life in God. — Take a similitude of this. — The beginning of animal breath, springs in the creature from the Spirit of this world, and the respiration, keeps up an essential union of the animal life with the spirit of this world. In like manner, faith, hope, love, and resignation to God, are in the religious life, its acts of respiration, which unite God and the creature, in the same essential manner, as animal respiration, unites the breath of the animal, with the breath of this world.

*Now as no animal could begin to respire, but because it had its beginning to breathe, from the air of this world, so no creature, angel or man, could begin to be religious, or breathe forth faith, love, and desire towards God, but because these divine affections were by the Spirit of God begotten in it. — And as a tree or plant can only
grow, and fructify by the same power, that first gave birth to the seed, so faith, and hope, and love towards God, can only grow, and fructify by the same power, that begat the first seed of them in the soul. Therefore divine, immediate inspiration, and religion, are inseparable in the nature of the thing.

Take away inspiration, or suppose it to cease, and no religious acts, or affections can remain. For the creature can return nothing to God, but that, which it has first received from him; therefore, if it is to offer up to God, affections and aspirations, that are divine and godly, it must of necessity have the divine nature living, and breathing in it. — Can any thing reflect light, before it has received it, or any other light, than that which it has received? Can any creature breathe forth earthly or diabolical affections, before it is possessed of an earthly, or diabolical nature? Yet this is as possible, as for any creature to have divine affections dwelling in it, either before, or any farther, than it has, the divine nature, dwelling, and operating in it.

A religious faith, that is uninspired, a hope, or love, that proceeds not from the immediate working of the divine nature within us, can no more unite us with God, than an hunger after earthly food, can feed us with the bread of heaven. — All that the natural, or uninspired man does, or can do in the church has no more of the truth, or power of divine worship in it, than that, which he does in the field, or shop, through a desire of riches. — And the reason is, because all the acts of the natural man, whether relating to matters of religion, or the world, must be equally selfish, and there is no possibility of their being otherwise. For self-love, self-esteem, self-seeking, are as strictly the whole of all that is, or can be, in the natural man, as in the natural beast: the one can no more be better, or act above his nature, than the other. Neither can any creature be in a better, or higher state than this, till something supernatural is found in it: and this supernatural something, called in scripture, the WORD, or SPIRIT, or INSPIRATION of God, is that alone, from which man can have the first good thought about God, or the least heavenly desire.

A religion that is not wholly built upon the supernatural ground, but stands upon the powers, and reasonings of the natural, uninspired man, has not so much as the shadow of true religion in it, but is a mere nothing, in the same sense, as an idol is said to be nothing, because the idol has nothing of that in it, which is pretended by it. For the work of religion has no divine good in it, but as it brings forth, and keeps up essential union of the spirit of man with the Spirit of God; which essential union cannot be made, but through love on both sides, nor by love, but where the love that works on both sides, is of the same nature.

No man therefore can love God, or have unison with him, but he who is inspired with the same spirit of love with which God loved himself from all eternity, and before there was any creature. — Infinite hosts of new created heavenly beings, can begin no new kind of love of God, nor have the least power of beginning to love him at all, but by his own holy Spirit of love. This love that was then in God alone, is the only love that can draw creatures to God; they can have no power of cleaving to him, or adoring the divine nature, but by partaking of that eternal Spirit of love; and therefore the continual, immediate inspiration, or operation of the Holy Spirit, is the only possible ground of our continually loving God. — As to the pride charged upon this enthusiasm, so called; Christ saith, without me ye can do nothing, the same as if he had said, As to yourselves, ye are mere helpless sin and misery, and nothing that is good, can come from you, but by the continual, immediate breathing and inspiration of another spirit, given by God, to overrule your own. Now is there any pride, in fully believing and acting in full conformity to it? If so, then he that confesses, he neither hath, nor can have a single farthing, but as it is freely given him from charity, thereby declares himself to be a purse-proud vain boaster of his own wealth. Such is the spiritual pride of him, who fully acknowledges, that he neither hath, nor can have the least spark of goodness, but what is freely breathed into him by the Spirit of God. Again, if it is spiritual pride, to believe, that nothing we think, or say, or do, can have any goodness in it, but that which is wrought immediately by the Spirit of God, then it must be said, that in order to have humility, we must take some share of our virtues to ourselves, and not allow (as Christ hath said) that without him, we can do nothing that is good.

Behold a pride, and an humility, the one as good as the other, and both logically descended from a wisdom, that confesses it cometh not from above.

It is in vain to think, that there is a middle way, and that rational divines have found it out, as Dr.
Warburton has done, who though denying immediate, continual inspiration yet allows, that the Spirit’s “ordinary influence, occasionally assists the faithful.”¹

¹ Sermon. Volume I.

*Now this middle way, hath neither scripture, nor sense in it: for an occasional influence, or concurrence, is as absurd, as an occasional God. For an occasional influence of the Spirit upon us, supposes an occasional absence of the spirit from us. For there could be no such thing, unless God was sometimes with us, and sometimes not, sometimes doing us good, as the God of our life, and sometimes doing us no good, but leaving us to be good from ourselves. — Occasional influence necessarily implies all this blasphemous absurdity. Again, this middle way of an occasional influence supposes, that there is something of man’s own that is good. But if there was any thing good in man, it could not be true, that there is only one that is good, and that is God. And was there any goodness in creatures, either in heaven, or on earth, but the one goodness of the divine nature, living, working, and manifesting itself in them, as its created instruments, then good creatures, both in heaven and on earth, would have something else to adore, besides, or along with God. For goodness, be it where it will, is adorable for itself; if therefore any degree of it belonged to the creature, it ought to have a share of that same adoration, that is paid to the Creator.

All religion is of divine inspiration, which being interpreted, is Immanuel, or God with us. Every thing short of this, is short of that religion, which worships God in Spirit and in truth. And every religious trust or confidence in any thing else, is but a sort of image-worship, which though it may deny the form, yet retains the power thereof in the heart. And he that places any religious safety, in theological decisions, scholastic points, in particular doctrines and opinions, about faith, justification, sanctification, or election, so far departs from the true worship of the living God, and sets up an idol of notions, to be worshipped, if not instead of, yet along with him. And I believe, it may be taken for a certain truth, that every society of Christians, whose religion stands upon this ground, however ardent and laborious their zeal may be in such matters, yet in spite of all, sooner or later, it will be found that nature is at the bottom, and that a selfish, earthly pride in their own definitions and doctrines, will by degrees creep up to the same height, and do those very same things, which they exclaim against in Popes, Cardinals, and Jesuits. Nor can it be otherwise; for a letter-learned zeal has but one nature, wherever it is; it can only do that for Christians, which it did for Jews; as it antiently brought forth Scribes, Pharisees, Hypocrites, and Crucifiers of Christ, as it afterwards brought forth Popes, Papal decrees, images, anathemas, transubstantiation; so in Protestant countries, it will be doing the same thing, only with other materials; images of wood and clay, will only be given up for images of doctrines; grace and works, imputed sin, and imputed righteousness, election and reprobation, will have their synods of Dort, as truly evangelical, as any council of Trent.

This must be the case of all fallen Christendom, as well Popish as Protestant, till single men, and churches, know, confess, and firmly adhere to this truth, viz. That our salvation is in the life of Jesus Christ in us. Every thing besides this, or that is not leading to it, is but mere Babel in all sects, and divisions of Christians, living to themselves, under a seeming holiness of Christian strife, and contention about scripture words. But this truth of truths, fully possessed, brings God and man together, puts an end to every Lo here, and Lo there, and turns the whole faith of man to a Christ, that can no where be a Saviour to him, but in his inmost soul, nor there, by any other means, but the immediate inspiration of the Holy Spirit. To this man, all scripture gives daily edification; the words of Christ and his apostles fall like a fire into him. And what is it, that they kindle there? Not notions, not itching ears, not rambling desires after new and new expounders of them, but a holy flame of love, to be always attending to Christ, and his Holy Spirit within him, who alone can make him to be, and do all that which the words of Christ, and his apostles have taught. For there is no possibility of being like-minded with Christ, but by the nature and Spirit of Christ, living in us. Read all our Saviour’s sermon on the mount, consent to every part of it, yet the time of practising it, will never come, till you have a new nature from Christ, and are as vitally in him, and he in you, as the vine in the branch, and the branch in the vine. For no blessedness can be found either in men or angels, but where the Spirit, and life of God are within them. And all men, all churches, not placing all in the life, light, and guidance of the Holy Spirit, but pretending to act for the glory of God, from opinions which their logic and learning have collected from scripture words, or from what a Calvin, an Arminus, or some smaller name, has told them, are but where the apostles were, when there was a strife amongst them, who should be the greatest. And how much soever they may say of their zeal for truth, and the glory of God, yet their behaviour towards one another, is proof enough, that the great strife among them is, which shall have the greatest number of followers. Whereas not numbers of men, or kingdoms professing Christianity, but numbers, redeemed from the death of Adam, to the life of Christ, are the glory of the Christian church. And in whatever national Christianity, any thing else is sought after, by the profession of the gospel, but a new heavenly life, through the eternal Son of God, wrought in the fallen soul; there, the spirit of satanic and worldly subtlety, will be church, and priest, and supreme power, in all that is called religion.

But to return to the doctrine of continual inspiration. The natural man, educated in Pagan learning, and scholastic theology, seeing the strength of his genius in the search after knowledge, how easy and learnedly he can talk, and write, criticise and determine upon all scripture words and facts, looks at all this, as a full proof of his own religious wisdom, and calls immediate inspiration, enthusiasm; not considering, that all the woes denounced by Christ against Scribes, Pharisees, and Hypocrites, are so many woes, denounced against every appearance and shew of religion, that the natural man can practise.

And what is well to be noted, every one, however high in human literature, is but this very natural man, and can only have the goodness of a carnal religion, till as empty of all, as a new-born child, the Spirit of God becomes the inspirer and doer of all that he wills, does, and aims at, in his whole course of religion.

*But to all this, it must be added, that a religion of worldly glory and prosperity carried on, under the gospel-state, has more of a diabolical nature, than that of the Jewish Pharisees. It is the highest, and last working of the mystery of iniquity, because it lives to Satan and the world, in and by a daily profession of being crucified with Christ, of being led by his Spirit, of being risen from the world, and set with him in heavenly places.

I would ask all writers against continual, immediate divine inspiration, how they could more effectually lead men, into an habitual state of sinning against the Holy Ghost, than by such doctrine? For how can we possibly avoid the sin of grieving, or quenching the Spirit, but by continually reverencing his holy presence in us; by continually waiting for, trusting, and attending to that, which the Spirit of God, wills, works, and manifests within us? To turn men from this continual dependance upon the Holy Spirit, is turning them from all true knowledge of God. For without this, there is no possibility of any edifying, saving knowledge of God. For tho’ we have ever so many mathematical demonstrations of his being, we are without all real knowledge of him, till his own Spirit manifests him, as a power of life, light, and goodness, vitally felt, and adored in our souls. This is the one knowledge of God, which is eternal life; this is that knowledge of which Christ saith, no one knoweth the Father but the Son, and he to whomsoever the Son revealeth him. And if none belong to God, but those who are led by the spirit of God, if we are reprobates unless the Spirit of Christ be living in us, who need be told, that all we have to trust to, as children of God, is the continual, immediate guidance, unction, and teaching of his Holy Spirit? Or how can we more profanely sin against this Spirit, or more expressly call men from the power of God unto Satan, than by ridiculing a faith and hope, that look wholly to his continual, immediate operations, for all that can be holy and good in us?

This is the end of all scripture; for all that is there said, however learnedly read, or studied by Hebrew or Greek skill, fails of its end, till it brings us to feel all that the scriptures speak of God and man, verified in our own souls. For all is within man, that can be either good or
evil to him: God within him, is his divine life; Satan within him is his life of earthly wisdom, of diabolical falseness, wrath, pride, and vanity of every kind. There is no middle-way, he that is not under the power of the one, is under the power of the other; so far therefore as man loses this life of God, so far he falls under the power of Satan and worldly wisdom. When St.
Peter, full of an human love to Christ, advised him to avoid his sufferings, Christ rejected him with Get thee behind me, Satan; and only gave this reason for it, thou savourest not the things that be of God, but the things that be of men. A plain proof that whatever is not from the Holy Spirit of God, however plausible it may seem to men, is yet in itself, nothing else but the power of Satan in us. *Christians, seeking any thing else, but to be inspired by the Spirit of God, will bring forth a Christendom, that in the sight of God will have no other name, than a spiritual Babylon, a spiritual Egypt, a scarlet whore, a devouring beast, and red dragon. For all these names belong to all men, however learned, and to all churches, whether greater or less, in which the spirit of this world hath any share of power. This was the fall of the whole church, soon after the apostolic ages; and all human reformations, begun by ecclesiastical learning, and supported by civil power, will signify little or nothing, till all churches dying to their own will, wisdom, and own advancement, seek
for no reforming power, but from that Spirit of God, which converted Sinners, Publicans, Harlots, Jews and Heathens, into an holy, apostolical church, a church, which knew they were of God, that they belonged to God, by that spirit which he had given them, and which worked in them.

*Time, and the things of time, will soon have an end; and he that trusts to any thing but the Spirit of God working in his heart, will be but ill fitted to enter into eternity; God must be all in all in us here, or we cannot be his hereafter. Time works only for eternity; and poverty eternal must as certainly follow him, who dies only stuffed with human learning, as he who dies only full of worldly riches. The folly of thinking to have any divine learning, but that which the Holy Spirit teaches, or to make ourselves rich in knowledge towards God, by heaps of common place learning, will leave us, as dreadfully cheated, as that rich builder of barns in the gospel, to whom it was said, Thou fool, this night shall thy soul be required of thee; and then, whose shall all these things be? Luke 12. So is every man that treasures up a religious learning, that comes not wholly from the Spirit of God.

Farther, what a blindness is it, to charge persons with the enthusiasm of holding the necessity of continual, immediate inspiration, and to attack them as enemies to the established church, when every body’s eyes see, that collect after collect in the established liturgy, teaches, and requires them to believe, and pray for the continual inspiration of the Spirit, as that alone, by which they can have the least good thought or desire? Thus, “O God, forasmuch as without thee, we are not able to please thee; mercifully grant that thy Holy Spirit may in all things direct and rule our hearts.” Is it possible for words more strongly to express the necessity of a continual, divine inspiration? Or can inspiration be higher, or more immediate in prophets and apostles, than that which directs, that which rules our hearts, not now and then, but in all things? Or can the absolute necessity of this be more fully declared, than by saying, that if it is not in this degree both of height and continuance in our hearts, nothing that is done by us, can be pleasing to God?

Now the matter is not at all about the different effects, proceeding from inspiration, as whether by it, a man be made a saint in himself, or sent by God with a prophetic message to others, this affects not the nature and necessity of inspiration, which is just as necessary to all true goodness, as to all true prophecy. All scripture is of divine inspiration. But why so? Because holy men of old, spake as they were moved by the Holy Ghost. Now the above collect, as well as Christ and his apostles, oblige us in like manner to hold, that all holiness is by divine inspiration, and that therefore there could have been no holy men of old, or in any latter times, but solely for this reason, because they LIVED, as they were moved by the Holy Ghost. Again, the liturgy prays thus, “O God, from whom all good things do come, grant that by thy holy inspiration, we may think those things that be good, and by thy merciful guiding may perform the same.” Now, if I have ever said any thing higher of the nature, and necessity of continual, divine inspiration, than this church-prayer does, I refuse no censure. But if I have, from all that we know of God, shewn the utter impossibility of any goodness in us, but from the divine nature in us, if I have shewn, that Christ and his apostles, over and over say the same thing; and that our church liturgy is daily praying according to it; what kinder thing can I say of those churchmen, who accuse me of enthusiasm, than that which Christ said of his blind crucifiers, Father, forgive them, for they know not what they do!

It is to no purpose to object to all this, that these kingdoms are over-run with enthusiasts who are acting in the wildest manner, under the pretence of being led by the Spirit. Be it so, or not so, the doctrine I am upon is not in the least affected by it. For what an argument would this be; enthusiasts make a bad use of the doctrine of being led by the Spirit of God, ergo,
he is enthusiastical who preaches up the doctrine of being led by the Spirit of God. Now as absurd as this is, was any of my accusers, as high in genius, as bulky in learning, as Colossus was in stature, he would be at a loss to bring a stronger argument than this, to prove me an enthusiast, or an abettor of them.

Except ye be converted, and become as little children, ye cannot enter into the kingdom of God. Now as sure as this is necessary, so sure is it, that no one can be thus converted, till natural reason, and his own will, are equally denied.

Now whether this reason, broken off from God, contendeth about the difference of scripture words and opinions, or reasoneth against them, the same evil state of fallen nature, the same separation from God, the same evil tempers of flesh and blood, will be equally strengthened by the one, as by the other. Hence it is, that Papists and Protestants are hating, fighting, and killing one another for the sake of their different, excellent opinions, and yet, as to the lust of the flesh, the lust of the eye, and the pride of life, they are in the highest union, and communion with one another. For if you expect a zealous Protestant to be therefore alive to God, or a zealous Papist to be therefore dead to all goodness, you may be said, to have lived in the world without either eyes or ears. — And the reason why it must be so, is because bad syllogisms for transubstantiation, and better syllogisms against it, signify no more towards the casting Satan out of our souls, than a bad, or better taste for painting.

Hence also it is, that Christendom, full of the nicest decisions about faith, grace, works, merits, satisfaction, &c.
is full of all those evil tempers, which prevailed in the Heathen world, when none of these things were thought of.

A scholar, pitying the blindness and folly of those who live to themselves in the cares and pleasures of this vain life, thinks himself to have escaped the pollutions of the world, because he is day after day, dividing, dissecting, and mending church opinions, fixing heresies here, schisms there; forgetting all the while, that carnal self-will and natural reason have the doing of all that is done by this learned zeal, and are as busy and active in him, as in the reasoning infidel, or projecting worldling. For where this is wholly denied, there nothing can be called heresy, or wickedness, but the want of loving God with our whole heart, and our neighbour as ourselves: nor any thing be called life or salvation, but the Spirit and power of Christ manifesting itself in us. But where the natural man is become great in religious learning, there the greater the scholar, the more firmly will he be fixed in their religion, whose God is their belly.

*Hence may be seen, the great and like blindness both of Infidels and Christians; the one in trusting to their own reason, dwelling in its own logical conclusions; the other in trusting to their own reason, dwelling in learned opinions about scripture words and phrases, and doctrines built upon them. “For as soon as it is known, that God is all in all, that in him we live and move and have our being; that we can have nothing separately, or out of him, but every thing in him; that we have no being, or degree of being but in him; that he can give us nothing as our good, but himself, nor any degree of salvation from our fallen nature, but in such degree, as he again communicates something more of himself to us: as soon as this is known, then it is known with the utmost evidence, that to put a religious trust in our own reason, whether confined to itself, or working in doctrines about scripture words, has the nature of that same idolatry, that puts a religious trust in the sun, a departed saint, or a graven image.” And as image-worship has often boasted of its divine power, because of the wonders of zeal and devotion, that have been raised thereby in thousands, and ten thousands of its followers; so it is no marvel, if opinion-worship should often have, and boast of the same effects.

What poor divinity-knowledge comes from great scholars, and great readers, may be sufficiently seen from the two following quotations in a late dissertation on enthusiasm; the one is taken from Dr.
Warburton’s sermons, the other from a pastoral letter of Mr.
Stinstra, a preacher amongst the Mennonists of Friesland. That from Dr.
Warburton, stands thus: “By them (that is, by
the writings of the New Testament) the prophetic promise of our Saviour, that the Comforter should abide for ever; was eminently fulfilled. For tho’ his ordinary influence occasionally assists the faithful, yet his constant abode and supreme illumination is in the sacred scriptures.¹” Dr.
Warburton’s doctrine is this, that the inspired books of the New Testament, is that Comforter, or Spirit of truth, which is meant by Christ’s being always with his church. — Let us put the Doctor’s doctrine into the letter of the text, which will best shew how true, or false it is.

¹ Dissertation, page 10.

*Our Lord saith, it is expedient for you that I go away, or the Comforter will not come: that is, it is expedient for you, that I leave off teaching you in words, that sound only into your outward ears, that you may have the same words in writing, for your outward eyes to look upon; for if I do not depart from this vocal way of teaching you, the Comforter will not come, that is, ye will not have the comfort of my words written on paper. But if I go away, I will send written books, which shall lead you into such a truth of words, as ye could not have, whilst they were only spoken from my mouth; but being written on paper, they will be my spiritual, heavenly, constant abode with you.

Christ saith further; I have many things to say unto you, but ye cannot bear them now: howbeit when he, the Spirit of truth, is come, he shall guide you into all truth; for he shall not speak of himself,
for he shall receive of mine, and shall shew it unto you: that is, though ye cannot be sufficiently instructed from my words at present, yet when they shall hereafter come to you in written books, they will give you a knowledge of all truth, for they shall not speak of themselves, but shall receive words from me, and shew them unto you.

*Christ also saith, if any man love me, my Father will love him, and we will come unto him and make our abode with him: that is, according to the Doctor’s theology, certain books of scripture will come to him, and make their abode with him; for he expressly confineth the constant abode, and supreme illumination of God, to the holy scriptures. Therefore (horrible to say) God’s inward presence, his operating power of life and light in our souls, his dwelling in us, and we in him, is something of a lower nature, that only may occasionally happen, and has less of God in it, than the dead letter of scripture, which alone is his constant abode and supreme illumination — Miserable fruits of a paradoxical genius!

Rabbi, saith Nicodemus to Christ, we know that thou art a teacher come from God: now this must be said of the scripture likewise; it is a teacher from God, and therefore fully to be believed, highly reverenced, and strictly followed. But as Christ’s teaching in the flesh was only preparatory to his vital teaching by the Spirit; so the teaching of scripture by words written with ink and paper, is only preparatory to the teaching of God, by his Spirit within us. Every other opinion of the holy scripture, but that of an outward teacher and guide to God’s inward teaching, is but making an idol-god of it: I say an idol-god; for to those who rest in it as the constant abode and supreme illumination of God with them, it can be nothing else. For, if nothing of divine faith, love, or goodness, can have place in us, but by divine inspiration, they who think these virtues may be sufficiently raised in us by the letter of scripture, do in truth make the letter of scripture their inspiring God.

The apostles preached, and wrote to the people by divine inspiration. But what do they say of their inspired doctrine, and teachings? What virtue was there in them? Do they say that their words, and teachings, was the very promised Comforter, the Spirit of truth, the true abode, and supreme illumination of God in the souls of men? So far from such a blasphemous thought, that they affirm the direct contrary, and compare all their inspired teachings to the dead works of bare planting and watering, and which must continue dead, till life come into them from much higher power. I have planted, saith St.
Paul, Apollos hath watered, but God gave the increase. And then further to shew, that this planting and watering, which was the highest work that an inspired apostle could do, was yet, in itself, to be considered,
as a lifeless, powerless thing; he adds, So then, neither is he that planteth any thing; nor he that watereth; but God that giveth the increase.

But if this must be said of all that, which the inspired apostles taught in outward words, that it was nothing in itself, was without power, without life, and only such a preparation towards life, as is that of planting and watering; must not the same be said of their inspired teachings, when left behind them in writing? For what else are the apostolical scriptures, but those very instructions put into writing, which they affirmed to be bare planting and watering, quite powerless in themselves, till the living Spirit of God worked with them? Or will any one say, that what Paul, Peter, and John, spoke by inspiration from their own mouths, was indeed but bare planting and watering, in order to be capable of receiving life from God: but when these apostolical instructions, were written on paper, they were raised out of their first inability, got the nature of God himself, became spirit and life, and might be called the great quickening power of God, or, as the Doctor says, the constant abode, and supreme illumination of his Spirit with us?

I exceedingly love and highly reverence the sacred writings of the apostles and evangelists, and would gladly persuade every one to pay as profound a regard to them, as they would to an Elijah, a John Baptist, or a Paul, whom they
knew to be immediately sent from heaven with God’s message to them. — I reverence them, as fitted to do all that good amongst Christians now, which the apostles did in their day, and as of the same benefit to the church of every age, as their planting and watering was to the first.

But if this is not thought that fullness of regard, that is due to the holy messengers of God; if any one will still be so learnedly wise, as to affirm, that though Paul’s preaching in his epistles, whilst he was alive, was indeed only bare planting and watering, but the same epistles being published after his death, got another nature, became full of divine and living power; such a one hath no right to laugh (as the Doctor doth) at the silly Mahometan, who believes the Alcoran to be uncreated. For wherever there is divine efficacy, there must be an uncreated power. And if, as the Doctor saith, the scriptures of the New Testament are the only constant abode, and supreme illumination of the Spirit of God with us, all that is said of the eternal Spirit of God, of the uncreated light, ought to be said of them; that they are the WORD that was God, was with God, and are our true Immanuel, or God with us.

I shall now only add this friendly hint to the Doctor, that he has a remedy at hand in his own sermon, how he may be delivered from thus grossly mistaking the spirit of the gospel, as well
as the law of Moses. “St.
Paul (saith the Doctor) had a quick and lively imagination, and an extensive and intimate acquaintance with those masters in moral painting, the classic writers; (N. B.) all which he proudly sacrificed to the glory of the everlasting gospel.”¹

¹ Sermon, Volume I. page 229.

Now if the Doctor did that (though it was only from humility) which he says the apostle did proudly, such humility might be as great a good to him, as that pride was to the apostle. And if the everlasting gospel is now as glorious a thing as it was in St.
Paul’s days; if the highest classic knowledge is fit for nothing but to be all sacrificed to the glory of the gospel; how wonderful is it that this should never come into his head, from the beginning to the end of his three long legation-volumes, or that he should come piping hot with fresh and fresh beauties found out by himself in a Shakespeare, a Pope, &c.
to preach from the pulpit, the divine wisdom of a Paul, in renouncing all his great classical attainments, as mere loss and dung, that by so doing, he might win Christ, and be found in him!

Let the Doctor figure to himself the gaudy pageantry of a high mass in a Romish cathedral; let him wonder at that flagrant, daring contrariety, that it hath to the first gospel church of Christ. Would he not still be fuller of wonder, if he should hear the pope declaring, that all this Heathenish shew of invented fopperies, was his projected defence of that first church of Christ? But if the Doctor would see a Protestant wonder, full as great, he need only look at his own theatrical parading show of Heathen mysteries, and Heathenish learning, set forth in the highest pomp. To what end? Why to bring forth what he calls, (as the pope above) his projected defence of Christianity.

I come now to the quotation from the pastoral letter of Mr.
Stinstra. “A judicious writer, (says the dissertation) observes, that sound understanding, and reason, are that on which, and by which, God principally operates, (N. B.) when he finds it proper to assist (N. B.) our weakness by his Spirit.”¹

¹ Dissertation, page 73.

I cannot more illustrate the sense, or extol the judgment, both of the author and quoter of this striking passage, than by the following words.

A judicious naturalist observes, that sound and strong lungs, are that, on which, and by which, the air or spirit of this world principally operates, when (N. B.) he finds it proper to assist, (N. B.) the weakness of our lungs, by his breathing into them.” Now if any man should find his heart edified, his understanding enlightened, by the above passage on divine inspiration, he will be pleased at my assuring him, that the pastoral
letter of Mr.
Stinstra, and the dissertation on enthusiasm, by Dr.
Green, are from the beginning to the end, full as good in every respect, as that is.

These two instances are proof enough, that as soon as any man trusts to natural abilities, skill in languages, and common-place learning, as the true means of entering into the kingdom of God, a kingdom of God, which is nothing but righteousness, peace, and joy in the Holy Ghost; he gives himself up to certain delusion, and can escape no error that is popular, or that suits his state and situation in the learned, religious world. He has sold his birthright in the gospel-state of divine illumination, to make a figure and noise, with the sounding brass and tinkling cimbals of the natural man.

Thus Doctor Green, wanting to write on divine inspiration, runs from book to book, from country to country, to pick up reports wherever he could find them, concerning divine inspiration, from this and that judicious author, that so he might be sure of compiling a judicious dissertation on the subject. All which he might have known to be mere delusion, had he but remembered, or regarded any one single saying either of Christ or his apostles concerning the Holy Spirit, and his operations. For not a word is said by them, but fully shews that all knowledge of the Spirit, is only that which the Spirit manifests in man.

*But there is a degree of delusion still higher to be noted, in such writers, as Dr. Green; for his collection of ingenious, eminent, rational authors, of whom he asks counsel concerning the necessity, or certainty of the immediate inspiration of the Spirit, are such as deny it, and write against it. Therefore the proceeding is just as wise, as if a man was to consult some ingenious, and eminent Atheists, about the truth and certainty of God’s immediate, continual providence; or ask a few select Deists, how, or what he was to believe of the nature and power of gospel-faith. Now there are the Holy Spirit’s own operations, and there are reports about them. The only true reports are those that are made by inspired persons; and if there were no such persons, there could be no true reports of the matter. And therefore to consult uninspired persons, and such as deny, and reproach the pretence to inspiration, to be rightly instructed about the truth of immediate, continual divine inspiration, is a degree of blindness, greater than can be charged upon the old Jewish Scribes and Pharisees.

The reports, that are to be acknowledged as true, concerning the Holy Spirit, and his operations, are those that are recorded in scripture; that is, the scriptures are an infallible history, or relation of that which the Holy Spirit is, and does, and works in true believers; and also an infallible direction how we are to seek, and wait, and trust in his good power over us. But then the scriptures themselves, though thus true, and infallible in these reports about the Holy Spirit, yet can go no farther, than to be a true history; they cannot give the reader the possession and enjoyment of that which they relate. This is plain, not only from the nature of a written history, but from the express words of our Lord, Except a man be born again, he cannot see the kingdom of God. Therefore, the new birth, is that alone, which gives true knowledge and perception of that which is the kingdom of God. The history may relate truths about it; but the kingdom of God, being nothing else, but the power and presence of God, dwelling and ruling in our souls, this can only manifest itself in man, by the new birth.

*Poor, miserable man! that strives with all the sophistry of human wit, to be delivered from the immediate, continual operation and government of the Spirit of God, not considering, that where God is not, there is the devil, and where the Spirit rules not, there all is the work of the flesh, tho’ nothing be talked of, but spiritual and Christian matters. I say talked of; for the best ability of the natural man, can go no farther than talk, and notions, and opinions about scripture words and facts; in these, he may be a great critic, an acute logician, a powerful orator, and know every thing of scripture, except the spirit and the truth.

How much then is it to be lamented, that though all scripture assures us, the things of the Spirit of God, must to the end of the world, be foolishness to the natural man; yet from one end of learned Christendom to the other, nothing is thought of, as the proper means of attaining divine knowledge, but that which every natural, proud, envious, false, vain-glorious, worldly man can do. Where is that divinity-student, who thinks, or was ever taught to think, of partaking of the light of the gospel any other way, than by doing with the scriptures, that which he does with Pagan writers, whether poets, orators, or comedians, viz. exercising his logic, rhetoric, and critical skill, in discanting upon them? This done, he is thought by himself, and others, to have a sufficiency of divine, apostolical knowledge. What wonder therefore if it should sometimes happen, that the very same vain, corrupt, puffing literature, that raises one man to be a poet-laureat, should set another in a divinity chair?

How is it, that the logical, critical, learned deist comes by his infidelity? Why by the same help of the same good powers of the natural man, as many a learned Christian comes to know, and contend for the gospel. For, drop divine inspiration, and all is dropt, that can give the believer any godly difference from the infidel. The Christian therefore that rejects and writes against the necessity of immediate divine inspiration, pleads the whole cause of infidelity: he confirms the ground on which it stands; and has nothing to prove the goodness of his own Christianity, but that which equally proves to the deist, the goodness of his infidelity. For without the new birth, or which is the same thing, without immediate, continual divine inspiration, the difference between the Christian, and the Infidel, is lost; and whether the uninspired, unregenerate son of Adam, be in the church, or out of the church, he is still that child of this world, that mere natural man, to whom the things of the Spirit of God, are and must be foolishness. — Nothing but the loss of the light and Spirit of God, turned an order of angels into devils. — Nothing but the loss of that same light and Spirit, took from Adam, his first crown of glory, stript him more naked than the beasts, and left him a prey to devils, and in the jaws of eternal death. — What therefore can have the least power towards man’s redemption, but the light and Spirit of God? Or what can begin, or bring forth the return of his first state, but this eternal light and Spirit. — Hence it is, that the gospel-state is by our Lord, affirmed to be a kingdom of heaven, because it has the nature of no worldly thing, is to serve no worldly ends, can be helped by no worldly power, receives nothing from man, but man’s full denial of himself, stands upon nothing that is finite or transitory, has no existence but in that power of God, that created and upholds heaven and earth; and is a kingdom of God become man, and a kingdom of men united to God, through a continual, immediate divine illumination. What scripture of the New Testament can you read, that does not prove this to be the gospel-state, a kingdom of God, into which none can enter, but by being born of the Spirit, none can continue, but by being led by the Spirit, and in which not a thought, or desire, or action, can be allowed to have any part, but as it is a fruit of the Spirit?

What now have parts, and literature, and the natural abilities of man, that they can do here? Just as much as they can do at the resurrection of the dead; for all that is to be done here, is nothing else, but resurrection and life. Therefore, that which gave eyes to the blind, cleansed the lepers, cast out devils, and raised the dead; that alone can, and must do all that is to be done in this gospel kingdom of God. For the smallest work of grace must be as solely done by God, as the greatest miracle in nature: because every work of grace, is the same overcoming of nature, as when the dead are raised to life. Yet vain man would be thought to have great power in this kingdom of grace, not because he happens to be born of noble parents, but because he has happened to be made a scholar, has run through all languages and histories, has been long exercised in conjectures and criticisms, and has his head as full of all notions, theological, poetical and philosophical, as a dictionary is full of words.

Now let this simple question decide the matter: has this great scholar any more power of saying to this mountain, be thou removed hence, and cast into the sea, than the illiterate Christian? If not, he is just as weak, as powerless, and little in the kingdom of God, as he is. But if the illiterate man’s faith, should happen to be nearer to the bulk of a grain of mustard-seed, than that of the prodigious scholar, the illiterate Christian stands much above him in the kingdom of God.

Look now at the present state of Christendom, glorying in the light of Greek and Roman learning, (lately broke forth) as a light that has helped the gospel to shine with a lustre, that it scarce ever had before. Look at this, and you will see the fall of the present church from its first gospel state, to have much likeness to the fall of the first divine man, from the glory of innocence, and heavenly purity, into an earthly state of worldly craft and serpentine subtilty.

In the first gospel church, Heathen light had no other name, than Heathen darkness; and the wisdom of words was no more sought after, than that friendship of the world, which is enmity with God. In that new-born church, the tree of life, which grew in the midst of paradise, took root and grew up again. In the present church, the tree of life is hissed at, as the visionary food of deluded enthusiasts; and the tree of death, called the tree of knowledge of good and evil, has the eyes and hearts of priest and people, and is thought to do as much good to Christians, as it did evil to the first inhabitants of paradise.――This tree, that brought death and corruption into human nature, is now called a tree of light, and is, day and night, well watered with every corrupt stream, however distant or muddy with earth, that can be drawn to it.

But now, what follows from this new risen light? Why Aristotle’s atheism, Cicero’s height of pride and depth of dissimulation, and every refined or gross species of Greek and Roman vices, are as glaring in this new enlightened Christian church, as ever they were in old pagan Greece, or Rome. Would you find a gospel Christian, in all this mid-day glory of learning, you may light a candle, as the philosopher did in the mid-day sun, to find an honest man.

How poorly was the gospel at first preached, if the wisdom of words, and if wit and imagination had been its genuine helps? But alas they stand in the same contrariety to one another, as self-denial and self-gratification. To know the truth of gospel-salvation, is to know that man’s natural wisdom is to be equally sacrificed with his natural folly: for they are but one and the same thing, only called sometimes by one name, and sometimes by the other.

His intellectual faculties are, by the fall, in a much worse state than his natural animal appetites, and want a much greater self-denial. And when our own will, our own understanding and imagination have their natural strength indulged, and are made rich and honourable with the treasures acquired from a study of the Belles Lettres, they will just as much help poor fallen men to be like-minded with Christ, as the art of cookery, well and daily studied, will help a professor of the gospel, to the spirit and practice of Christian abstinence.

Who then can enough wonder at that bulk of libraries, which has taken place of the short gospel? Or at that number of champion disputants, who from age to age have been all in arms to support a set of opinions and practices, all which may be most cordially embraced without the least degree of self-denial, and most firmly held without the least degree of humility.

What a grossness of ignorance, both of man and his Saviour, to run to Greek and Roman schools, to learn how to put off Adam, and to put on Christ? To drink at the fountains of Pagan poets and orators, in order more divinely to drink of the cup that Christ drank of?――What can come of all this, but that which is already too much come, a Ciceronian gospeller, instead of a gospel penitent?

This will be more or less the case with all the doctrines of Christ, whilst under classical acquisition,
and administration. Those divine truths, which are no farther good and redeeming, but as they are spirit and life in us, will serve only to help classic painters (as Dr. W.¹
calls them) to lavish out their colours on their own paper monuments of lifeless virtues.

¹ As this address was wrote sometime ago, in which are certain strictures upon Dr.
Warburton’s writings, who has lately been consecrated a Right Reverend Lord Bishop; I thought it more candid not to alter my stile, than to take the advantage of charging such gross errors, on a Bishop of Glocester, which I only found in Mr. and Dr. Warburton.

The enemies to man’s rising out of the fall of Adam, through the Spirit and power of Christ, are many. But the great enemy is SELF-EXALTATION; when self-exaltation ceases, the last enemy is destroyed, and all that came from the death of Adam, is swallowed up in victory.

What, therefore, has every one so much to fear and abhor, as self-exaltation, and every outward work that proceeds from it. But at what things shall a man look, to see that which raises pride to its strongest life, and most of all hinders the life of the humble Jesus in his soul? Shall he call the pomps and vanities of the world, the highest works of self-adoration? Shall he look at fops and beaux, and painted ladies, to see the pride that has the most of Antichrist in it? No, by no means. These are, indeed, marks shameful enough, of the vain, foolish heart of man: but yet, comparatively speaking, they are but the skin-deep follies of that pride, which the fall of man hath brought forth in him. Would you see the deepest root, and iron-strength of pride, you must enter into the dark chamber of man’s soul, where the light of God (which alone gives humility) being extinguished by the death which Adam died, self-exaltation, became the strong man that kept possession of the house, till a stronger than he should come. In this secret source a swelling kingdom of pomps and vanities is set up in the heart of man, to which all outward pomps and vanities are but childish, transitory play-things. The inward strong man of pride, has his higher works within; and has every power of the soul, offering continual incense to him. His memory, his will, his understanding and imagination, are always at work for him. — His memory is the faithful repository of all the fine things he hath done. His will, though it has all the world before it, yet goes after nothing but as this sends it. His understanding is ever upon the stretch for new projects to enlarge the dominions of it; and if this fails, imagination comes in, to make him a king, and mighty lord of castles in the air.

Now what is it in the human soul, that most of all hinders the death of this old man? What is it, that above all other things makes it the governor of all the powers of the heart and soul? It is the fancied riches of parts, the glitter of genius, the flight of imagination, the glory of learning, and the self-conceited strength of natural reason: these are the strong holds of fallen nature, the master-builders of pride’s temple in the heart of man. And here let it be well observed, that all these magnified talents of the natural man are started up through his miserable fall from the life of God in his soul. Wit, genius, learning, and natural reason, would have had no more a name amongst men, than blindness, ignorance, and sickness, had man continued, as at first, an holy image of Father, Son, and Holy Spirit.――Every thing then that dwelt in him, or came from him, would have only said so much of God, and nothing of himself, have manifested nothing to him, but the heavenly powers of the triune life of God dwelling in him. He would have no more consciousness of his own wit, or natural reason, or goodness, than of his own creating power, at beholding the created heavens, and earth. It is his dreadful fall from God, that has furnished him with these high intellectual riches, just as it has furnished him with the substantial riches of his ♦bestial appetites and lusts. And when the lusts of the flesh have spent their life, when flesh and blood shall be forced to let the soul go loose; all these bright talents will end with that system of fleshly lusts in which they began; and that of man, which remains, will have nothing of its own, nothing that can say, I do this, or I do that, but all that it hath, or doth, will be either the glory of God manifested in it, or the power of hell in full possession of it. — The time of man’s playing with parts, wit, and abilities, and of fancying himself something in the intellectual world, may be much shorter, but can be no longer, than he can eat, and drink with the animals of this world. — When the time cometh, that fine buildings, rich settlements, acquired honours, and Rabbi, Rabbi, must take their leave of him, all the stately structures, which genius, learning, and imagination, have painted inwardly on his brain and outwardly on paper, must bear full witness to Solomon’s vanity of vanities.

The intellectual power, which has the best help in it, towards bringing man again into the region of divine light, is that poor, despised thing, called simplicity. This is that, which stops the workings of the fallen nature, and leaves room for God to work again in the soul, according to the good pleasure of his will. It stands in such a waiting posture before God, as the plants of the earth wait for the inflowing riches of the light and air. But the self-assuming workings of man’s natural powers, shut him up in himself, closely barred up against the inflowing riches of the light and Spirit of God.

Yet so it is, in this fallen state of the gospel church, that with these proud endowments of fallen nature, the classic scholar, full fraught with pagan light and skill, comes forth to play the critic and orator with the simplicity of salvation mysteries;
mysteries which mean nothing else but the inward work of the triune God in the soul of man.

However, to make way for parts, criticism, and language-learning, to have the full management of salvation doctrines, the well-read scholar gives out, that the antient way of knowing the things of God, taught, and practised by fishermen-apostles, is obsolete. They indeed wanted to have divine knowledge from the immediate, continual operation of the holy Spirit; but this state was only for a time, till genius, and learning entered into the pale of the church. — Behold, if ever, the abomination of desolation standing in the holy place! — For as soon as this doctrine is set up, that man’s natural parts, and acquired learning, have full right and power to guide men into that truth, which was once the office of the holy Spirit; it may with the greatest truth be said, that the kingdom of God is shut up; and only a kingdom of Scribes, Pharisees, and Hypocrites come instead of it. For by this doctrine the whole power of gospel religion, is more denied, than by setting up the infallibility of the Pope; for though his claim to infallibility is false, yet he claims it under the holy Spirit; but the Protestant scholar has his divinity knowledge from himself, his own logic, and learned reason. — Christ has no where given the least power to logic, learning, or the natural powers of man, in his kingdom: he has never said to them, Whatsoever ye shall bind on earth, shall be bound in heaven; never said to them, Go ye and teach all nations, no more than he hath said to wolves, Go and feed my sheep.

But the letter of scripture hath been so long the usurped province of school-critics, and learned reasoners making their markets of it, that the difference between notional, and living, divine knowledge, is almost lost in the Christian world. So that if any awakened souls are here or there found among Christians, who think more must be known of God, of Christ, and the powers of the world to come, than every scholar can know, by reading the letter of scripture, immediately the cry of enthusiasm, whether it be priest, or people, is sent after them. — A procedure, which could only have some excuse, if these critics could first prove, that the apostle’s text, ought to be thus read, The Spirit killeth, but the letter giveth life.

The kingdom of God is like a treasure in a field: thus far, is the true use, and utmost power of the letter; it can tell us of a treasure that we want, and how and where it is to be found; but a man goeth and selleth all that he hath, and buyeth that field, then beginneth the divine knowledge, which is nothing else, but the treasure possessed, and enjoyed. For except a man deny himself and forsake all that he hath, saith Christ, he cannot be my disciple; that is, he cannot partake of my mind, my spirit, and my nature, and therefore cannot know me; he is only a hearer of a treasure, without entering into the possession of it. And thus it is with all scripture, the letter can only direct to the doing of that which it cannot do, and give notice of something that it cannot give.

Good and evil, the only objects of religious knowledge are in us, are a part of us, as seeing and hearing are in us, and we can have no real knowledge of them any other way, than as we have of our own seeing and hearing. And as no man can get or lose his seeing or hearing, or have less, or more of them, by any ideas, or notions, that he forms about them, just so it is with real good and evil, notions and ideas have no effect upon it. Yet no other knowledge is sought after, or esteemed but that which is notional and the work of the brain.

Thus, as soon as a man of speculation can demonstrate that, which he calls the being and attributes of God, he thinks, and others think, that he truly knows God. But what excuse can be made for such an imagination, when plain scripture has told him, that to know God is eternal life, that is, to know God, is to have the life, and the Spirit of God manifested in him.

Again, another, forming an opinion of faith from the letter of scripture, straightway imagines, that he knows what faith is, and that he is in the faith. Sad delusion! For to know what faith is, or that we are in the faith, is to know that Christ is in us of a truth; it is to know the power of his
life, his death, his resurrection and ascension, made good in our souls. To be in the faith, is to have done with notions about it, because it is felt by its living power and fruits within us, which are righteousness, peace, and joy in the Holy Ghost.

Would you divinely know the mysteries of grace and salvation? Let divine love work within you. Without this, be as learned and polite as you will, your heart is but the dark heart of fallen Adam, and your knowledge of the kingdom of God, will be only like that which murdering Cain had. — If love is not the spirit that forms and governs every thing that proceeds from you, every thing that has your labour, your allowance and consent; you are broken off from the works of God, you are without God, and your name and nature and works, can have no other name, or nature, but pride, wrath, envy, hypocrisy, hatred, revenge and self-exaltation. — Nothing can possibly save you from being the certain prey of all these evil spirits, but that love, which is God himself, his light, and spirit within you.

But now, since divine love can have no beginning, but from the divine nature in us, therefore saith St.
John, we love him, because he FIRST loved us: the same as saying, we desire God, because he first desired us; for we could not desire God, but because he first desired us, we could not turn to God, but because he first turned to us.

*Believe me then, thou great scholar, that all thou hast got of wisdom or learning, day after day, in any other school but this, will stand thee in as much stead, fill thee with as high comfort at the hour of death, as all the dreams which night after night, thou hast ever had in thy sleep. — And till a man knows this, with as much fullness of conviction, as he knows the vanity of a dream, he is not yet in the light of truth, not yet taught of God.

Behold your state ye ministers, that wait at Christian altars, who have neither faith, nor hope, nor desire of heavenly fire kindled in your souls; ye have a priesthood, and an altar not fit to be named with that, which in Jewish days, had an holy fire from God, descending upon it, which made priest and sacrifice acceptable to God, though only a type of that inward celestial fire, which Christ would kindle into a never-ceasing burning, in the living temples of his new-born children.

Complain then no more of atheists, infidels, and open enemies to the gospel kingdom of God; for whilst you call heavenly fire and spirit, downright phrensy, and mystic madness, you do all that infidel work within the church, which they do on the outside of it. — And if through a learned fear of having that done to your earthly reason, which was done to Enoch when God took him, ye will own no higher a regeneration, than a few cold drops of water sprinkled on the face, any of the Heathen gods of wood and stone, are good enough for such an elementary priesthood. — For let this be told you, as a truth from God, that till heavenly fire and spirit are within you, you can rise no higher by your highest learning, than to be elegant orators about scripture words. What wonder then, if sacraments, church-prayers, and preachings, leave high and low, learned and unlearned, priests and people, as unaltered in all their aged vices, as they leave children unchanged in their childish follies? For where the only fountain of life and goodness is forsaken, all the difference between man and man, is as nothing with respect to the kingdom of God. — It matters not what name is given to the old man, whether he be called a zealous churchman, a stiff-necked Jew, a polite Heathen, or a grave infidel: under all these names, he has but one and the same nature, without any other difference but that, which time and place, education, complexion, and worldly wisdom, happen to make. By such a one, whether he be Papist or Protestant, the gospel is only kept, as a book, and all that is within it, is only so much condemnation to the keeper, just as the old man, a Jew, hath kept the book of the law and prophets, only to be more fully condemned by them.

That the Jewish and Christian church, stand at this day in the same kind of ♦apostasy,
or fallen state, must be manifest to every one that will not shut his eyes. Why are the Jews in a fallen
state? It is because they have refused him, who in his whole process, was the truth, the substance, the life, and fulfilling of all that, which was outwardly taught, in their law and prophets.

But is it not as easy to see, that the whole Christian church are in a fallen state, and for the same reason, because they are turned away from that holy Spirit who was given to be the only life, and fulfilling of all that, which was outwardly taught by the gospel. For the holy Spirit to come, was the same FULFILLING of the whole gospel, as a Christ to come, was the fulfilling of the law. — The Jew therefore with his Old Testament, not owning Christ to be the truth and life, and fulfiller of their law, is in that same apostasy as the Christian with his New Testament, not owning the holy Spirit, to be his only light, guide, and governor. — For as all types in the law, were but empty shadows without Christ’s being the life and power of them, so all that is written in the gospel is but dead letter, unless the holy Spirit be, the living rememberer, and the doer of them. Therefore where the holy Spirit is not thus received, as the whole power, and life of the gospel-state, it is no marvel, that Christians have no more of gospel virtues, than the Jews have of patriarchal holiness, or that the same vices which prosper amongst Jews, should break forth with as much strength in fallen Christendom. For the New Testament not ending in the coming of the holy Spirit, with fulness of power over sin and hell, and the devil, is no better a help to heaven, than the Old Testament without the coming of a Messiah.

But here lies the great mistake, or rather idolatrous abuse of all God’s outward dispensations. — They are taken for the thing itself, for the truth and essence of religion. That which the learned Jews did with the outward letter of their law, the learned Christians do with the outward letter of their gospel. — Why did the Jewish church so furiously cry out against Christ, Let him be crucified? It was because their letter-learned ears, their worldly Spirit, and temple orthodoxy, would not bear to hear of an inward Saviour, of being born again of his Spirit, of his dwelling in them, and they in him. — To have their law of ordinances, their temple-pomp sunk into such a fulfilling Saviour as this, was such enthusiastic jargon to their ears, as forced their sober, rational theology, to call Christ, Beelzebub, and his doctrine blasphemy.

Our blessed Lord in a parable sets forth the blind Jews, as saying of himself, We will not have this man to reign OVER us. — The sober minded Christian scholar has none of this Jewish blindness, he only saith of Christ, we will not have this man to REIGN IN US, and so keeps clear of such absurdity, as St.
Paul fell into, when he enthusiastically said, Yet not I, but Christ that liveth in me.

Christian doctors reproach the old learned rabbies, for their vain faith, and carnal desire of a glorious outward Christ, who should set up their temple-worship all over the world. — Vanity indeed, and blindness enough!

*But nevertheless, in these condemners of rabbinic blindness, St.
Paul’s words are remarkably verified, viz.
Wherein thou judgest another, thou condemnest thyself, for thou that judgest, dost the same thing. — For, take away all that from Christ, which Christian doctors call enthusiasm, suppose him to be only an outward distant heavenly prince, no more really in us, than our high cathedrals are in the third heavens, but only by an invisible hand from his throne on high, some way or other raising and helping great scholars, or great temporal powers, to make a rock in every nation for his church to stand upon; suppose all this (which is the very marrow of modern divinity) and then you have that very outward Christ, and that very outward kingdom; which the carnal Jew dreamed of, and for the sake of which, the spiritual Christ was then nailed to the cross, and is still crucified by the new-rising Jew in the Christian church.

Let then the eager searcher into words for wisdom, the book-devourer, the opinion-broker, the exalter of human reason, and every projecting builder of religious systems, be told, that the thirst and pride of being learnedly wise in the things of God, is keeping up the grossest ignorance of them, and is nothing else but Eve’s old serpent, and does no better work in the church of Christ, than her thirst after wisdom did in the paradise of God. — Speak, Lord, for thy servant heareth, is the only way, by which any man ever did, or ever can attain divine knowledge, and divine goodness. — To knock at any other door, is like asking life of that, which is itself dead, or praying to him for bread, who has nothing but stones to give.

Say not, that it is only the illiterate enthusiast, that condemns human learning in the gospel kingdom of God. For when he condemns the blindness and mischief of Popish logic and criticism, he has all the learned Protestant world with him; and when he lays the same charge to the Protestant learning, he has a much larger kingdom of Popish great scholars, affirming the same thing. So that the private person, charging human learning with so much mischief to the church, is so far from being led by enthusiasm, that he is led by all the church-learning that is in the world.

Again, all learned Christendom agrees in the same charge against temporal power in the church, as hurtful to every being, of a kingdom that is not of this world, as supporting doctrines that human learning has brought into it.――The Protestant brings proof from a thousand years learning, that the Pope is an unjust usurper of temporal power in the church, Christ’s spiritual spouse. — The Papist brings the learning of as many ages, to shew, that a temporal head of the church, is an Anti-christian usurpation. — And yet (N. B.) he who holds Christ to be the only head, heart and life of the church, and that, no man can call Jesus, Lord, but by the Holy Ghost, passes with the learned of both these people, for a brain-sick enthusiast. — Is it not then high time, to look out for some better ground to stand upon, than such learning as this? Now look where you will, through the whole nature of things, no divine knowledge, goodness, and deliverance from sin, are any where to be found for fallen man, but in these two points; (1) a total entrance into the whole process of Christ; (2) a total resignation to, and dependance upon the continual operation of the Holy Ghost, to be our never ceasing light, teacher, and guide into all those ways of virtue, in which he himself walked in the flesh. — All besides this, call it by what name you will, is but dead work, a vain labour of the old man, to new create himself. — Let the Christian world depart from this one way of salvation, let any thing else be trusted to, but the cross of Christ, and the Spirit of Christ, and then, though churches, and preachers and prayers, and sacraments, are every where in plenty, yet nothing better can come of it than a Christian kingdom of Pagan vices, along with a mouth-belief of an holy Catholic church, and communion of saints. — To this melancholy truth, all Christendom both at home and abroad, bears full witness. Who need be told, that there is no corruption of human nature, no kind of pride, wrath, envy, malice, and self-love; no sorts of hypocrisy, falseness, cursing, swearing, perjury, and cheating, no wantonness of lust in every kind of debauchery, but are as common all over Christendom, as towns and villages. — But to pass these by, I shall only instance in two or three particulars, which though little observed, and less condemned, yet fully shew, that the devil is in possession of Protestant, as well as Popish churches.

And first, can it be said, that mammon is less served by Christians, than by Jews and Infidels? Or can there be a fuller proof, that Christians, Jews, and Infidels, are equally fallen from God, since truth itself hath told us, That we cannot serve God and mammon? Is not this as unalterable a truth, as if it had been said, Ye cannot serve God and Baal? Or can it be affirmed, that the Mammonist has more of Christ in him, than the Baalist, or is more or less an idolater for being called a Christian, a Jew, or an Infidel? Look now at all those particulars, which Christ charged upon the Jewish priests, Scribes, and Pharisees, and you will see them all acted over again in Christendom. And if God’s prophets were again in the world, they would have just the same complaints against the fallen Christian church, as they had against the old carnal stiff-necked Jews, namely, that of their silver and gold, they had made themselves idols, Hosea viii. 4. For though figured idol-gods of gold are not now worshipped either by Jews or Christians, yet silver and gold, with that which belongs to them, is the mammon-god, that sits and reigns in their hearts. How else could be that universal strife through all Christendom, who should stand in the richest and highest place, to preach up the humility of Christ, and offer spiritual sacrifices unto God? What God but mammon could put into the hearts of Christ’s ambassadors, to make, or want to make a gain of that gospel, which from the beginning to the end, means nothing else but separation from every view, temper and affection, that has any connexion with the lust of the flesh, the lust of the eyes, and the pride of life? Our blessed Lord said a word to the Jews, that might well have made their ears to tingle, when he told them, that they had made his Father’s house a den of thieves; because sheep and oxen were sold, and money-changers sitting in the outer court of the temple. Now if you will say, that mammon has brought forth no prophanation like this in our Christian church, your best proof must be this, because our church-sale is not oxen and sheep, but holy things, cures of souls, parsonages, vicarages, &c. and our money-changers, our buyers and sellers, are chiefly consecrated persons.

Look at things spiritual, and things temporal, and say if you can, that the same arts, the same passions, and worldly wisdom, are not as active in the one, as in the other. For if Christ at leaving the world, had said to his disciples, labour to be rich, make full provision for the flesh, be conformed to the world, court the favour and interest of great men, cloath yourselves with all the ♦worldly
honours, distinctions, and powers ye can get; I appeal to every man, whether Popish and Protestant churches need do any thing else, than that which they now do, to prove their faithfulness to such a master, and their full obedience to his precepts.

Again, Secondly, Ye have heard, saith our Lord, that it hath been said by them of old; thou shalt not forswear thyself, but shall perform unto the Lord, thine oaths. But I say unto you, swear not at all. But notwithstanding this, through town and country, in all ignorant villages, in all learned colleges, in all courts spiritual and temporal, what with law-oaths, corporation-oaths, office-oaths, trade-oaths, qualification-oaths, simony-oaths, bribery-oaths, election-oaths, &c. &c. &c.
there is more swearing and for-swearing, than all history reports of any idol-worshipping nations. It was said of old, because of swearing, the land mourneth: It is full as true to say now, because of swearing, the land rejoiceth in iniquity, is full of prophaneness, and without any fear or awe of the divine Majesty, daily swallowing
down all manner of oaths, with as much serious reflection, as pot-companions swallow down their liquor.

But to proceed to a third instance of the full power of Antichrist, through every part of governing Christendom.

In the darkest ages of Romish superstition, a martial spirit of zeal for the gospel, broke forth in kings, cardinals, bishops, monks, and friars, to lead the sheep of Christ, saints, pilgrims, penitents, and sinners of all kinds, to proceed in battle array, to kill, devour, and drive the Turks from the land of Palestine, and the old earthly Jerusalem. These blood-thirsty expeditions were called an holy war, because it was a fighting for the holy land; they were called also a croisade, because crucifixes made the greatest glitter amongst the sharpened instruments of human murder. Thus under the banner of the cross, went forth an army of church wolves, to destroy the lives of those, whom the Lamb of God died on the cross to save.

The light which broke out at the reformation, abhorred the bloody zeal of these Catholic heroes. But what followed from this new risen, reforming light, what came forth instead of these holy crusades? Why wars, if possible, still more diabolical. Christian kingdoms with blood-thirsty piety, destroying, devouring and burning one another, for the sake of that which was called Popery, and that which was called Protestantism.

Now who can help seeing, that Satan, had here a much greater triumph over Christendom, than in all the holy wars that went before? For all that was then done, by such high-spirited fighters for old Jerusalem’s earth, could not be said to be done against gospel-light, because not one in a thousand of these holy warriors was allowed to see what was in the gospel. But now, with the gospel open in every one’s hands, Papists and Protestants make open war against every divine virtue, which can unite them with the Lamb of God, who taketh away the sins of the world; I say, against every divine virtue of the Lamb of God, for these are the enemies which Christian war conquers. For there is not a virtue of gospel-goodness, but has its death-blow from it. Now fancy to yourself, Christ, after his divine sermon on the mount, putting himself at the head of a blood-thirsty army, or St. Paul going forth with a squadron of fire and brimstone, to make more havock in human lives, than a devouring earthquake.

But if this be too blasphemous an absurdity to be supposed, what follows, but that the Christian who acts in the fury of war, acts in full contrariety to the whole nature of Christ, and can no more be said to be led by his Spirit, than those his enemies, who came forth with swords and staves to take him.

When a Most Christian Majesty with his Catholic church, sings a Te Deum at the high altar, for rivers of Protestant blood poured out; or an evangelic church sings praise to the holy Lamb of God, for helping them from his holy throne in heaven, to make Popish towns like to Sodom and Gomorrah, they blaspheme God, as much as Cain would have done, had he offered a sacrifice of praise to God, for helping him to murder his brother. Let such worshippers of God be told, that the field of blood gives all its glory to Satan, who was a murderer from the beginning, and will to the end of his reign, be the only receiver of all the glory, that can come from it.

A glorious Alexander in the Heathen world, is a shame and reproach to human nature, and does more mischief to mankind in a few years, than all wild beasts have done from the beginning of the world. But the same hero making the same ravage from country to country with Christian soldiers, has more thanks from the devil, than twenty Pagan Alexanders. To make men kill men, is meat and drink to their roaring adversary, who goeth about seeking whom he may devour. But to make Christians kill Christians for the sake of Christ’s church, is his highest triumph over the highest mark, which Christ hath set upon those whom he has purchased by his blood. This commandment, saith he, I give unto you, that ye love one another. By this shall all men know that ye are my disciples, if ye love one another as I have loved you.

Can the duellist, who had rather sheath his sword in the bowels of his brother, than stifle that which he calls an affront, can he be said to have this mark of his belonging to Christ? Now, what is the difference between the haughty duellist meeting his adversary with sword and pistol behind a hedge, and two kingdoms with their high-spirited regiments slaughtering one another in the field of battle? It is the difference that is between the murder of one man, and the murder of an hundred thousand.

Now imagine the duellist fasting and confessing his sins to God to-day, because he is engaged to fight his brother to-morrow; fancy again the conqueror got into his closet, on his bended knees, lifting up hands and heart to God, for blessing his weapons with the death of his brother; and then you have a pictured in little of great piety, that begins and ends the wars all over heavenly Christendom!

What blindness can be greater, than to think that a Christian kingdom, can have any other goodness, or union with Christ, but that very goodness, which makes the private Christian to be one with him, and a partaker of the divine nature? Or that pride, wrath, ambition, envy, covetousness, rapine, revenge, hatred, and murder, are only the works of the devil, whilst they are committed by private, or single men; but when carried on by all the strength and authority, all the hearts, hands, and voices of a whole nation, that the devil is then quite driven out of them, loses all his right and power in them, and they become holy matter of church thanksgivings, and the sacred oratory of pulpits?

Look at that which the private Christian is to do to his neighbour, or his enemy, and you see that very thing, which one Christian kingdom is to do to another.

Now suppose a man, redeemed from his fallen nature, by Christ formed in his soul, and then he can no more be hired to kill men gloriously in the field, than to carry a dark lanthorn by night to a powder-plot.

The temporal miseries which war carries along with it, wherever it goes, are neither to be numbered nor expressed. What thievery bears any proportion to that, which with the boldness of drum and trumpet, plunders the innocent of all that they have? And if themselves are left alive, with all their limbs, or their daughters unravished, they have many times, only the ashes of their consumed houses to lie down upon. What honour has war not gotten, from its tens and tens of hundreds of thousands of men slaughtered on heaps, with as little regret or concern, as at loads of rubbish thrown into a pit? Who, but the fiery dragon, would put wreaths of laurel, on such heroes heads? Who but he, could say unto them, Well done, good and faithful servants?

But there is still an evil of war much greater, though less regarded. Who reflects, how many hundreds of thousands, nay millions of young men, born into this world for no other end, but that they may be born again, and from sons of Adam’s misery, become sons of God, and fellow-heirs with Christ in everlasting glory; who reflects, I say, what nameless numbers of these, are robbed of God’s precious gift of life, before they have known the sole benefit of living; who are not suffered to stay in this world, till age and experience have done their best for them, have helped them to know the inward voice of God’s Spirit, helped them to find, and feel that curse, and sting of sin and death, which must be taken from within them, before they can die the death of the righteous; but instead of this, have been either forced, or tempted in the fire of youth, and full of strength of sinful lusts, to forget God, eternity, and their own souls, and rush into a kill or be killed, with as much furious haste, and goodness of spirit, as tiger kills tiger for the sake of his prey?

That God’s providence over his fallen creatures, is a providence of love and salvation, turning through ways of infinite wisdom, sooner or later, all kinds of evil into good, making that which was lost to be found, that which was dead, to be alive again; not willing that one single sinner should want that, which can save
him from eternal death, is a truth as certain, as that God’s name is, I AM that I AM.

Amongst the unfallen creatures in heaven, God’s name and nature, is LOVE, LIGHT, and GLORY. To the fallen sons of Adam, that which was love, light, and glory in heaven, becomes infinite PITY and COMPASSION on earth, in a God, cloathed with the nature of his fallen creature, bearing all its infirmities, entering into all its troubles, and in meek innocence, living a life, and dying a death, of all the sufferings due to sin. Hence it was, that when this DIVINE PITY suffered its own life-giving blood to be poured on the ground, all outward nature made full declaration of its atoning, and redeeming power; the strength of the earth did quake, the hardness of rocks was forced to split, and long-covered graves to give up their dead. A certain presage, that all kinds of hellish wrath, malice, pride, envy, and earthly passions, which kept men under the power of Satan, must have the fullness of death, from that all powerful, all purifying blood of the Lamb, which will never cease washing RED into white, till all the sons of Adam are fit for their several mansions in their heavenly Father’s house.

Sing, O ye heavens, and shout all the lower parts of the earth, for this is OUR GOD that varies not, whose first creating love knows no change, but into a redeeming pity towards all his fallen creatures.

*Look now at warring Christendom, what smallest drop of pity towards sinners is to be found in it? Or how could a spirit all hellish, more fully contrive and hasten their destruction? It stirs up every passion of fallen nature, that is contrary to the humble, meek, loving, forgiving, Spirit of Christ. It drives, and compels nameless numbers of unconverted sinners to fall, murdering and murdered, among flashes of fire, with the wrath and swiftness of lightning, into a fire infinitely worse than that in which they died. O sad subject for thanksgiving days, whether in Popish, or Protestant churches! For if there is a joy of all the angels in heaven, for one sinner that repenteth, what a joy must there be in hell over such multitudes of sinners, not suffered to repent? And if they who have converted many to righteousness, shall shine as the stars in the firmament for ever, what woe may they not fear, whose proud wrath and vain glory, have robbed such numberless troops of poor wretches, of all time and place of knowing what righteousness they wanted, for the salvation of their immortal souls!

*Here my pen trembles in my hand; but when, O when will one single Christian church, people, or language, tremble at the share they have in this death of sinners!

*For the GLORY OF HIS MAJESTY’S ARMS, said once a Most Christian King: Now if, at that time, his Catholic church had called a solemn assembly to unite hearts and voices in this pious prayer, “O blessed Jesus, dear redeeming Lamb of God, who camest down from heaven, to save mens lives, and not destroy them, go along we humbly pray thee, with our bomb-vessels and fire-ships, suffer not our thundering cannon to roar in vain, but let thy tender hand of love and mercy, direct their balls to more heads and hearts of thine own redeemed creatures, than the poor skill of man is able of itself to do.” Had such prayers had more of the son of perdition in them, than the Most Christian King’s glorying in his arms?

*Again, would you farther see the fall of the universal church, look at all European Christendom sailing round the globe, with fire and sword, and every murdering art of war, to seize the possessions, and kill the inhabitants of both the Indies. What natural right of man, what supernatural virtue was not here trodden under foot? All that you ever read or heard of Heathen barbarity, was here outdone by Christian conquerors. And to this day, what wars of Christians against Christians, blended with scalping Heathens, still keep staining the earth and the seas with human blood, for a miserable share in the spoils of a plundered Heathen world! A world, which should have heard, or seen, or felt nothing from the followers of Christ, but a divine love, that had forced them from distant lands, and through the perils of long seas, to visit strangers with those glad tidings of peace and salvation to all the world, which angels from heaven, and shepherds on earth, proclaimed at the birth of Christ.

*Here now, let the wisdom of this world from its learned throne condemn all this as enthusiasm; it need be no trouble to anyone to be condemned by that wisdom, which God himself hath condemned as foolishness. For the wisdom of this world hath all the contrariety to divine wisdom, that the flesh hath to the Spirit, earth to heaven, or damnation to salvation. It is a wisdom, whose Spirit and breath keep all the evil that is in fallen man alive, and which in its highest excellence, has only the full-grown nature of that carnal mind, which is at enmity against God. It is a wisdom, that turns all salvation-truths into empty, learned tales, that instead of helping the sinner to confess his sins, and feel the misery that is hid under them, helps him to an art of hiding, nay of defending them; and so the poor blinded sinner, lives and dies in a total ignorance of that light, blessing, and salvation, which could only be had by a broken and contrite heart. For [N. B.] with respect to conscience, this is the chief office of worldly wisdom; it is to keep all things quiet in the old man, that whether busied in things spiritual or temporal, he may keep up the lusts of the flesh, the lust of the eyes, and the pride of life, without any disturbance from religious phantoms, and dreams of idiots, who for want of sober sense, and sound learning, think that Christ really meant what he said in these words, Except a man be born again, he cannot enter into the kingdom of God.

Now join (if you please) learning and religion to act in fellowship with this worldly wisdom, and then you will have a depravity of craft and subtlety, as high as flesh and blood can carry it, which will bring forth a glittering Pharisee, with a hardness of heart, greater than that of the sinner-publican.

This wisdom hath asked me, How it is possible for Christian kingdoms in the neighbourhood of one another, to preserve themselves, unless the strength and weapons of war, are every ones defence, against such invasions, incroachments, and robberies, as would otherwise be the fate of Christian kingdoms from one another?

This question is so far from needing to be answered by me, that it is wholly on my side; it confesses all, and proves all that I have said of the state of Christendom. — For if this is the governing spirit of Christian kingdoms, that no one of them can subsist in safety from its neighbour, but by its weapons of war, are not all Christian kingdoms equally in the same unchristian state, as two neighbouring bloody knaves, who cannot be safe from one another, but as their murdering arms protect them? This plea therefore for Christendom’s wars, proves nothing else but the want of Christianity all over the Christian world, and stands upon no better a foundation of righteousness, than when one murdering knave kills another, that would have killed him.

But to know whether Christianity wants, or admits of war, Christianity is to be considered in its right state. — Now the true state of the world turned Christian, is thus described by the great gospel-prophet. “They shall beat their swords into plow-shares, and their spears into pruning hooks: nation shall not lift up its sword against nation, (N. B.) neither shall they learn war any more.” — This is the prophet’s true Christendom, with the same essential mark set upon it, as when the Lamb of God said, By this shall all men know, ye are my disciples, if ye love one another as I have loved you.

Would you see when and where the kingdoms of this world are become a kingdom of God, the prophet tells you that it is then and there where all enmity ceaseth. — “The wolf, saith he, shall dwell with the lamb, and the leopard shall lie down with the kid. The calf and the young lion and the fatling together, and a little child shall lead them. The cow and the bear shall feed, and their young ones shall lie down together, and the lion shall eat straw like the ox. The sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den.” — For, N. B. they shall not HURT or DESTROY in all my holy mountain, that is, through all holy Christendom. Isaiah xi. 6.

See here a kingdom of God on the earth; is nothing else but a kingdom of mere love, where all HURT and DESTROYING is done away, and every work of enmity changed into heavenly love.

As to the present state of Christendom, working under the spirit and power of the great fiery dragon, it is not my intention, to shew how any part of it can preserve itself from being devoured by every other part, but by its own dragon weapons.

But the Christendom I mean, that neither wants, nor allows of war, is only that where Christ is King, and his holy Spirit the governor of the wills, affections, and designs of all that belong to it. — It is my charge upon all the nations of Christendom, that this necessity of murdering arms, is the dragon’s monster, that is equally brought forth by all and every part of fallen Christendom; and that therefore all and every part, as well Popish as Protestant, are at the same distance from the Spirit of their Lord, and therefore all want the same entire reformation.

In these last ages of Christendom, many reformations have taken place; but alas! Truth must be forced to say, that they have been in all their variety, little better than so many lesser Babels come out of Babylon the great. — For among all
the reformers, the one only true reformation hath never yet been thought of.

The wisdom of this world, with its worldly spirit, was the only thing that had overcome the church, and had carried it into captivity. For in captivity it certainly is, as soon as it is turned into a kingdom of this world. Not a false doctrine, not a bad discipline, or corrupt practice ever prevailed in the church, but had its birth from worldly wisdom.

This wisdom, was the great evil root, at which the reforming axe should have been laid and must be laid, before the church can be again that virgin spouse of Christ, which it was at the beginning.

If therefore you take any thing to be church-reformation, but a full departure from the wisdom of this world, or any thing to be your entrance into a salvation-church, but the nature and Spirit of Christ, in you, then, whether Papist or Protestant, all will be just as much good to you, as when a Sadducee turns Publican, or a Publican a Pharisee. — And here it is well to be observed, that the church of Christ is solely for this end, to make us holy as he is holy. But nothing can do this, but that which hath power to change a sinner into a saint. And he who has not found that power in the church, may be assured, that he is not yet a true son of the church.

But this can only be done, just as the change of night into day is done, or as the darkness is lost in the light. — Something as contrary to the whole nature of sin, as light is to darkness, and as powerful over it, as the light is powerful over darkness, can alone do this. — Creeds, canons, articles of religion, stately churches, learned priests, singing, preaching, and praying in the best contrived form of words can no more raise a dead sinner into a living saint, than a fine system of light and colours can change the night into day.

On this ground it is that the apostle said, Circumcision is nothing, and uncircumcision is nothing; and on the same ground it must be said, that Popery is nothing, and Protestantism is nothing, because all is nothing, as to salvation, but a sinner changed into a saint, or the apostle’s new creature.

Many are the marks which the learned have given us of the true church; but be that as it will, no man, whether learned or unlearned, can have any proof of his own true church-membership, but his being dead unto all sin, and alive unto all righteousness. — This cannot be more plainly told us, than in these words of our Lord, He that committeth sin, is the servant of sin; but surely that servant of sin, cannot at the same time be a living member of Christ’s body. — To suppose a man born again, yet under a necessity of continuing to sin, is as absurd as to suppose, that the true Christian is only to have so much of the nature of Christ, as is consistent with Satan’s still dwelling in him. — If the Son, saith Christ, shall make you free, then ye shall be free indeed. What is this, but saying, if Christ is in you, a true freedom from all necessity of sinning is given you. Now if this cannot come to pass in the faithful follower of Christ, it must be, because both the willing and working of Christ in man, is too weak to overcome that which the devil willeth and worketh in him. — All this absurdity, and even blasphemy, is necessarily implied in that common doctrine of books and pulpits, that the Christian can never have done sinning, as long as he lives.

*Preachers and writers comfort the half Christians with telling them, that God requireth not a perfect, sinless obedience, but accepteth the sincerity of our weak endeavours instead of it. Here, if ever, the blind lead the blind. For St.
Paul comparing the way of salvation to a race, saith, In a race all run, but ONE obtaineth the prize: so run that ye may obtain. Now if Paul had seeing eyes, must not they be blind, who teach, that God accepteth of all that run in the religious race, and requireth not that any should obtain the prize. How easy was it to see, that the sincerity of our weak endeavours, was quite a different thing from that, which alone is, and can be the required perfection of our lives? The first, God accepteth, that is, beareth with. But why or how? Not because he seeketh or requireth no more, but he beareth with them, because, though
at a great distance from, they are making towards the perfection, or new creature, which he absolutely requires, which is the fullness of the stature of Christ, and is that which Paul saith, is the ONE that obtaineth the prize.

*The pleader against perfection farther supports himself by saying, no man in the world, Christ excepted, was ever without sin. And so say I too; and with the apostle I also add, That if we say we have not sinned, we make him a liar. But then it is as true to say, that we make him a liar, if we deny the possibility of our ever being freed from a necessity of sinning. For the same word of God saith, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

*But surely he that is under a necessity of sinning, as long as he lives, can no more be said to be cleansed from all unrighteousness, than a man who must be a cripple to his dying day, can be said to be cured of all his lameness. What weaker conclusion can well be made, than to infer, that because Christ was the only man, that was born and lived free from sin, therefore no man on earth can be raised to a freedom from sinning; no better than concluding, that because our Redeemer could not find us any thing but sinners, therefore he must of all necessity leave us sinners.

*The sober divine, who abhors the pride of Enthusiasts, saith of himself and all men, We are poor, blind, imperfect creatures, all our natural faculties are perverted, corrupted, and out of their right state, and therefore nothing that is perfect can come from us, or be done by us. Truth enough! and the very same truth, as when the apostle saith, The natural man knoweth not the things that be of God. But what scripture ever required perfect works from this man, any more than it requires the Ethiopian to change his skin? Or what an instructed divine must he be, who considers this old natural man, as the Christian, and therefore rejects Christian perfection, because this old man cannot attain to it? What greater blindness than to appeal to our fallen state, in proof of a corruption, which we must have, when we are redeemed from it? Is this any wiser, than saying, that sin and corruption must be there where Christ is, because it is there, where he is not?

*To what end do we pray, that this day we may fall into no sin, if no such day can be had? But if sinning can be made to cease in us for one day, what can do this for us, but that which can do the same to-morrow? What benefit in praying, that God’s will may be done on earth, as it is in heaven, if the earth as long as it lasts, must have as many sinners, as it has men upon it? How vainly does the church pray for the baptized person, that he may have power and strength to have victory, and to triumph against the devil, the world and the flesh, if this victorious triumph can never be obtained? If notwithstanding this baptism and prayer, he must continue committing sin, and so be a servant of sin, as long as he lives?

See how St. Paul sets forth the true church. — Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. — Here we have the one true church infallibly described. — He goes on. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Therefore to be in Christ, or in his church, belongs to no one, but because the old man is put off, and the new man is put on. — The same thing is said again in these words; Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, That (N. B.) HENCEFORTH we should not serve sin.

Away then with all the tedious volumes of church unity, church power, and church salvation. Ask neither a council of Trent, nor a synod of Dort, nor an assembly of divines, for a definition of the church. The apostle has given you, not a definition, but the unchangeable nature of it, in these words. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Therefore to be in the true church, and to be in Christ a new creature which sinneth not, is the same thing.

*Look at all that is outward, and all that you then see, has no more of salvation in it, than the stars and elements. Look at all the good works you can think of, they have no goodness for you, but when the good Spirit of God is the doer of them. For all the outward works of religion may be done by the natural man, he can observe all church duties, stick close to doctrines, and put on the semblance of every outward virtue; thus high can he go. But no Christian, till led by the Spirit of God, can go any higher than this outward formality; to which he can add nothing, but his own natural, fleshly zeal in the defence of it. My little children, saith St. Paul, of whom I travail again in birth, till Christ be formed in you. This is the whole labour of an apostle to the end of the world. He has nothing to preach to sinners, but the absolute necessity, the true way, and the certain means of being born again. But if dropping this one thing he becomes a disputing reformer about words and opinions, and helps Christians to be zealously separated from one another, for the sake of being saved by different notions of faith, works, justification, or election, he has forgot his errand, and is become a blind leader of all who are blind enough to follow him.

The eternal Son of God came into the world, only for the sake of this new birth, to give God the glory of restoring it to all the dead sons of fallen Adam. All the mysteries of this incarnate, suffering, dying Son of God, all the price that he paid for our redemption, all the washings that we have from his all cleansing blood poured out for us, all the life that we receive from eating his flesh and drinking his blood, have their infinite value, their high glory, and amazing greatness in this, because nothing less than these supernatural mysteries of a God-man could raise a new creature out of Adam’s death, which could be again a living temple, and habitation of the Spirit of God.

All that Christ was, did, suffered, dying in the flesh, and ascending into heaven, was for this sole end, to purchase for all his followers, a new birth, new life, and new light, in and by the Spirit of God restored to them, and living in them, as their support, comforter, and guide into all truth. And this was his word, LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD.