and manner of Preaching 1. For the Subject-matter of Gospel Preaching it is determined by the Apostle expressely to be Christ crucified 1 Cor. 2.2 Two things Ministers have to do about Him in preaching Him to them that are without 1. To set him forth to People Gal. 3.1 to paint him in his Love Excellency and ability to save 2. To offer him unto them freely fully without any limitation as to Sinners or their sinful State And then Christs Laws or Will to be published to them that receive Him and are his for the Rule of their walk and his promises for the measure and foundation of all their hopes and Expectations and his Grace and fulness for their supply in every case till they be brought to Heaven This was the simplicity of the Gospel that remained but a little while in the Christian Church for Ceremonies amongst the Jews Col. 2. and sinful mixtures of vain Philosophy amongst the Gentiles did by degrees so corrupt the Gospel that the Mystery of Iniquity ripened in the production of Antichrist It was a sad Observation of the Fourth Century that it became a matter of Learning and Ingenuity to be a Christian The meaning was that too much weight was laid on Notions and matter of Opinion and less regard had unto the soundness of the Heart and Holiness of the Life In the beginning of the Reformation from Popery the Worthies whom God raised up in several Countreys did excellently in retrieving the Simplicity of the Gospel from the Popish mixtures but that good work took a stand quickly and is on the declining greatly How little of Jesus Christ is there in some Pulpits It is seen as to success that whatever the Law doth in alarming Sinners it is still the Gospel voice that is the Key that opens the Heart to Jesus Christ Would Ministers win Souls let them have more of Jesus Christ in their dealing with men and less of other things that never profit them that are exercised therein 2. As for the manner of successeful Preaching I shall give it in a Negative and Positive from these two places 1 Cor. 1.17 2. 1. 4. What this negative disowns is our inquiry The Words are full for Christ sent me not to baptize but to Preach the Gospel not with wisdom of Words lest the Cross of Christ should be made of none effect Again I came not to you with excellency of speech or of Wisdom declaring to you the Testimony of God Again And my speech and my Preaching was not with inticing words of mans Wisdom These are the words of the Holy Ghost concerning a way of Preaching that is unprofitable a way that seems was in use and respect with the Corinthians and honest Paul was despised by them for his simple and plain way different from theirs I shall only instance in things that this Scriptural Negative doth check and reprove in the way of Preaching 1. The establishing and advancing of Divine Truth upon the Foundation of humane Reason As if there were some weakness and insufficiency in those methods and arguments of working on mens Consciences that the Holy Ghost prescribes The great Foundation of all a Minister hath to say is Thus saith the Lord and a grave declaring of the Testimony of God in this matter is Ministers Duty 1 Cor. 2.1 and will have more Authority on mens Consciences than many humane Reasons There is a rational Preaching as it is called wherein men do not satisfie themselves to make use of Reason as a Tool and Instrument and then its use is excellent but will establish it as a Judge and Dictator in all Divine matters and Truth and so in effect turn all their Preaching into little better things than the Lectures of the Philosophers of old save that the poor Pagans were more sincere in their Morals and serious in delivering their Opinions Let a Minister therefore still think with himself that a plain Scripture Testimony is his main argument and accordingly let him use it When he teacheth Philosophy and when he teacheth men the Will of God about Salvation he is in distinct Provinces and his management of his work therein should be very different 2. It is to Preach with excellency of Speech and words of mans Wisdom when men think to reach the Gospel-end on Sinners by force of even spiritual reason and perswasion This corrupt thought riseth in some from an imagination that moral suasion is all that is needfull for converting a Sinner and in some this thought rises on a better account the Light of the Glory of God in the Gospel shines so brightly in upon their own Hearts that they fall into this Conceit That no man can stand before that Light which they can hold forth Melancthon's mistake at first till Experience made him wiser Hast thou a clear Knowledge of Gospel Mysteries and the word of Exhortation is with thee also so that thou art qualified to urge beseech and plead warmly with sinners on Christs behalf Take heed of this Snare lest thou think that thy Wisdom and Gifts can promote and carry on the Gospel-design on men 3. This also is check'd in the Apostles words the setting forth the beauty of the Gospel by humane Art The truth of the Gospel shines best in its bare Proposal and its Beauty in its simple and naked discovery We may observe from Church-History that still as Soundness of Doctrine and the Power of Godliness decayed in the Church the Vanity of an affected way of speaking and writing of Divine things came in Quotations from the Fathers Latine and Languages are pitiful Ornaments unto Preaching if a man design Conversion and Soul-edification And yet more despicable are all playing on words Jinglings and Cadencies which things are in all the Rules of true Eloquence justly exploded and yet some men reckon much on them But would any man think his Friend in earnest with him that would accost him in any affair with such sort of Language and Gesture 2 The Positive is in demonstration of the Spirit and of Power 1 Cor. 2.5 1. Paul preach'd so as gave a demonstration that the Holy Ghost was in him sanctifying Him This is a plain and blessed thing happy is the Minister that manageth his work so that if the hearers get not a demonstration of great Parts and Learning yet they have a demonstration of the sanctifying Spirit of God in the Minister 2. Paul preach'd so as gave a demonstration that the Spirit of God was with him assisting and helping him in his work even when he was amongst them in much weakness fear and trembling vers 3. Happy is the Minister that can preach this way he must be a depender upon assistance from the Holy Ghost 3. Paul preached so as a demonstration of the Power of the Holy Ghost was given to the Hearts of the Hearers The Spirit of God so wrought on them by his Power in and by †2 Cor. 4.2 Commending our selves to â—â—ery
thereunto such as the Illumination of our Minds and the Renovation of our Natures the Justification of our Persons the Life of God in holy Worship and Obedience all leading unto our eternal enjoyment of him These are the Ends whereunto the Gospel is designed in the wisdom of God whereunto its efficacy is confined 3. There is an Experience to be obtained of the power and efficacy of the Word In that place of the Apostle it is expressed by tasting But there is something antecedent unto their tasting specially so called and something consequent unto it both inseparable from it and therefore belonging unto the Experience whereof we speak 1. Wherefore The first thing required hereunto is Light that is a spiritual supernatural Light enabling us to discern the Wisdom Will and Mind of God in the Word in a spiritual manner without which we can have no experience of its Power Hence the Gospel is hid unto them that perish though it be outwardly declared unto them 2 Cor. 3.4 This is the only Means which lets into the Mind and Conscience a sence of this efficacy This in the increases of it the Apostle prays for on the behalf of Believers that they may have this experience Eph. 1.16 17 18 19. Chap. 3.16 17 18 19. and declares the Nature of it 2 Cor. 4.6 2. The Taste intended follows hereon wherein consists the Life and Substance of the Experience pleaded And this Taste is a spiritual sense of the Goodness Power and Efficacy of the Word and the things contained in it in the conveyance of the Grace of God unto our Souls in the Instances mentioned and others of a like nature for in a Taste there is a sweetness unto the Palat and a satisfaction unto the Appetite By the one in this Taste our Minds are refreshed and by the other our Souls are nourished Of both Believers have an experience And this is let into the Mind by Spiritual Light without which nothing of it is attainable God who commanded Light to shine out of Darkness shine into your hearts to give the light of the knowledge of his Glory in the face of Jesus Christ 2 Cor. 4.6 3. To compleat the Experience intended there follows hereon a Conformity in the whole Soul and Conversation unto the Truth of the Word or the Mind of God in it wrought in us by its power and efficacy So the Apostle expresses it Eph. 4.20 21 22 23 24. If so be that you have heard him and have been taught by him as the Truth is in Jesus that you put off concerning the former Conversation the old man which is corrupt according to the deceitful lusts and be renewed in the Spirit of your Mind and that you put on the new man which after God is created in Righteousness and true Holiness Hereupon follows our last Principle which is the immediate foundation of the ensuing Discourse or that which is to be confirmed and it is this The Loss of an Experience of the Power of Religion hath been the Cause of the loss of the Truth of Religion or it hath been the Cause of rejecting its Substance and setting up a Shadow or Image in the room of it This Transformation of all things in Religion began and proceeded on these Grounds Those who had the Conduct of it were always possessed of the General Notions of Truth which they could not forget without a total Renunciation of the Gospel it self But having lost all Experience of this power in themselves they wrested them unto things quite of another nature destructive to the Truth as well as devoid of its Power Hereon it came to pass that there was a dead Image made and set up of Religion in all the parts of it called by the Name of that which was true and living but utterly lost All Experience I say of the power and efficacy of the Mystery of the Gospel and the Truths of it in communicating the Grace of God unto the Souls of men being lost retaining the general Notion of it they contrived and framed an outward Image or Representation of them suited unto their Ignorance and Superstition Thus was the truth of Religion once almost totally lost in the world as we shall see neither will it ever be lost any other way or by any other means When Churches or Nations are possessed of the Truth and the Profession of it it is not Laws nor Fines nor Imprisonments nor Gibbets nor Fires that shall ever dispossess them or deprive them of it Whilst an Experience of the Power of Religion continued in the Primitive Times all the bloody Rage and Cruelty of the world all the Craft of Satan and the Subtilty of Seducers who abounded did utterly fail in attempting to deprive Christians of the Truth and the Profession of it But when this began to decay and be lost amongst them they were quickly deceived and drawn off from the Simplicity of the Gospel Upon the Reformation of Religion in these parts of the world when the Truth was received in the Love and Power of it and multitudes had experience of the spiritual benefit and advantage which they received thereby in Liberty Holiness and Peace all the Prisons Tortures Swords and Fires that were applied unto its extirpation did nothing but diffuse the Profession of it and root it more firmly in the minds of men It cannot be lost but by another way and other means The Jesuites and their Associates have been for an hundred years contriving Methods and Arts for the dispossessing Nations and Churches of the Truth which they have received and the introducing the Romish Superstition They have written Books about it and practised according to their Principles in every Kingdom and State of Europe who own the Protestant Religion But the folly of most of their pretended Arts and Devices unto this end hath been ridiculous and unsuccessless and what they have added hereunto of Force hath been divinely defeated There is but one way one effectual Engine to deprive any People of the Profession of the Truth which they have once received and that is by leading them into such Prophaneness and Ignorance as whereby they may lose all Experience of its Power and Efficacy in communicating the Grace of God unto their Souls and therein of all sense of the advantage which they might have had by it When this is done men will as easily lay aside the Profession of Religion as burdensom Cloaths in Summer There is much talk of a Plot and Conspiracy to destroy the Protestant Religion and introduce Popery again amongst us they may do well to take care thereof who are concern'd in publick Affairs but as unto the Event there is but one Conspiracy that is greatly to be feared in this matter and that is between Satan and the Lusts of men if they can prevail to deprive the Generality of men of an Experience in their own minds of the Power and Efficacy of the Truth with the spiritual Advantage which
Col. 2.14 but withal it did direct them to the Lord Jesus who was to appear once in the end of the World to put away Sin by the Sacrifice of himself The Moral Law discovered their duty convinced them of Sin and declared the necessity of a Mediator to make an Atonement The Apostle when he witnessed that Christ should suffer and be the first that should rise from the dead and shew Light to the People and to the Gentiles he sticks not to affirm that he said no other things â—â—an what Moses and the Prophets did say should come Act. 26.22 23. Moses saw Christ and his Cross and esteemed the reproach of Christ greater riches thâ—â— the Treasures of Egypt Heb. 11.26 Abraham rejoyced to see his day hâ— saw it and was glad Joh. 8.56 Nay several thousands of years before the actual rising of this Sun of righteousness there was some Light which caused a day break presently after the fall That promise the seed of the Woman shall bruise the Serpents head shews that the First Adam was not altogether ignorant of the Second 5. The Revelation of Christ under the new Testament is more clear therefore to be ignorant of him is the more without Apology the veil upon the Face of Moses did signifie the obscurity of the Mosaick Dispensation but that vail is done away in Christ and we all may now with open Face behold as in a Glass the Lords Glory 2 Cor. 3.18 The New Testament helps us to understand the Old and adds de novo a far more glorious Light than ever shined before God spake more by his Son than he had done by his Servants the Prophets that lived in the Ages before his Manifestation in the flesh Such a clear Discovery of things which before were but darkly intimated is a priviledg which should be taken notice of and thankfully improved Mat. 13.16 17. Blessed are your Eyes for they see and your ears for they hear for verily I say unto you that many Prophets and righteous men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them 6. All true Believers in Christ have some Knowledg of him Rom. 10.14 How shall they believe in him of whom they have not heard As it was in the first Creation God said let there be Light and there was Light so it is in the New Creation Darkness overspreads the Soul but God does shine into the heart and gives the Light of the Knowledg of Jesus Christ And Christ being thus revealed the heart is taken with him gladly opens and receives him relies and believes in him to Life everlasting Let the Church of Rome boast of the conveniences of Ignorance and the sufficiency of implicite Faith we shall shew our selves Children of Light by pleading for Light and it shall be our desire That God would deliver us from the Ignorance of the Church of Rome as well as from the Tyranny of the Bishop there 7. Those that know most of Christ know him but in part therefore are to be urged to grow in Knowledg The Apostle Paul who equalled James Cephas and John for in conference they added nothing to him Gal. 2.6 who was caught up to the third Heaven and there had abundance of revelations and heard words which was not lawful to utter yet humbly acknowledges that he knew in part and prophesied in part 1 Cor. 13.9 and that he saw but through a Glass darkly v. 12. Knowledg in this World is imperfect as well as Holiness and where both these are true there will be an industrious longing that both may be still carried on towards perfection These things being premised I shall tell you what it is to grow in the Knowledg of Christ in these particulars I. Growing in the knowledg of Christ implies a fuller apprehension of his Godhead Here is Majesty Immensity Glory that may presently amaze and overwhelm us Alas 't is but a small portion of this that we can understand but this must be known that the self same perfections which are in the Father are likewise in the Son for He and his Father are one Christ is the true God and Eternal Life 1 John 5.20 't is a destructively heretical Gloss to say he is styled God only by a Figure He is affirmed to be over all God blessed for ever Rom. 9.5 He created all things in Heaven and in Earth visible and invisible whether they be thrones or dominions or Principalities or Powers and he is before all things and by him all things consist Col. 1.16 17. And those excellent Creatures all the Angels of God are commanded to worship him Heb. 1.6 This Truth that Christ is God is more and more to be lookt into He that denyes it loses his Christianity according to * Necessarium est credere confiteri articulum de divinitate Christi quem ubi Arrius negavit necesse fuit etiam negare articulum Râ—demptionis vincere enim peccatum mundi mortem maledictionem iram lei in semetipso â—on est ullius â—reaturae sed â—ivinae potentiae opus Quare negantes divinitatem Christi amittunt tandem totum Christianismum fiuntque prorsus Gentiles Luther Tom. 4. p. 92. b. Luther and the prop and foundation of his Faith Here is the Rock upon which the Church is 〈◊〉 so as the Gates of Hell shall not prevail against it Mat. 16.18 The Godhead of Christ makes his blood a price of infinite value full satisfaction has been made to divine Justice by the payment of it The Godhead of Christ puts merit into his obedience and sufferings so that believers cannot ask for more than he has deserved they should receive The Godhead of Christ gives efficacy to Ordinances so that the dead are quickned the blind are enlightned the weak are strengthened and confirmed The Godhead of Christ puts life and vigour into the Christians Faith he may safely be trusted who is God only wise who is the Lord Almighty whose mercy and faithfulness endure for ever 2. Diabolus lapsus est invidia illa qua invidit hominibus tantam dignitatem quod Deus futurus esset homo Bernard Growing in the knowledge of Christ implies a clearer sight of his humanity how often is he called the Son of Man as well as the Son of God One of the Fathers imagined that this was the fault and the fall of the reprobate Angels a proud enviousness at the forethought of the Son of God his advancing by taking upon him the humane nature And Luther supposed this was the occasion upon which Satan suggested to Mahomet in his Alcoram that many of the good Angels became Divels because they refused to worship Adam 'T is a great Mystery of Godliness that God is manifested in the flesh 1 Tim. 3.16 Videtur Diabolus ipse autori Alcorani suggessisse quod id o Daemones facti essent ex bonis Angelis quia
had his Transfiguration from Heaven and the Glory of God shining forth upon him while he was praying as you read Luk. 9.29 And the experience of the Saints can much witness to this what visits of Light and Love they have had and transfiguring views of Heavenly Glory in this Duty of Prayer And then 2. Keep up a constant course of Praising God Praise it is the great Ordinance of Heaven for Communion with God in a State of Perfection and as we are able to reach it in our present State it will raise the Soul into Communion with God The Soul is in its highest Operations when it is praising God and the higher the Acts of the Soul are the nearer it doth approach to him who is the most High God 4. Keep your selves pure Though by Purity I mean not an absolute Purity but watchfulness against all Sins and Temptations Resisting every Sin Living in no sin and a continued endeavour to mortifie all Sin in our selves The Purer the Soul is the fitter it is for Communion with God The promise of seeing God is by our Saviour made to the pure in Heart Matth. 5.8 and with the pure God will shew himself pure saith the Psalmist Psal 18.26 And the Apostle James speaking concerning this Communion with God James 4.8 which he expresseth by our drawing nigh to God and his drawing nigh to us adds this Exhortation Cleanse your hands ye Sinners and purifie your Hearts ye double minded And the Apostle Paul speaks to the Corinthians of the same thing 2 Cor. 6.16 17. and thereupon adviseth them to keep themselves pure What Communion hath Light with Darkness Righteousness with Vnrighteousness c. and therefore be you separate and touch no unclean things saith the Lord and I will dwell and walk in the midst of you Under the Law God appointed Porters to keep their Watch at the Doors of the Temple that nothing might enter in to defile that Temple which was his dwelling place The Soul is to be Gods Temple for him to dwell in and therefore we should watch against whatsoever may enter in to defile our Souls whereby we may be fitter dwellings for him and for Communion with him And the Priests under the Law were commanded to purifie themselves before they drew nigh to God in his Temple Yea and the People also before they came to the Passeover and those folemn Feasts wherein they did draw nigh to God they were to purifie and cleanse themselves And the very Heathen before they entred their Solemn Sacrifices would have their Cryer to proclaim to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are for Holy Persons And they would write this Inscription over the Doors of their Temple Nemo immundus huc ingreditor Let no unclean Person enter in here And all their Lustrations and washings they used to the Living and their purging Fires which they dream'd of for Souls after Death and which are still kept up in the Holy Water and Purgatory of the Romish Church do confirm the truth of this Notion as that which is ingrafted in the minds of all Men that purity is required as necessary in all our approaches to God and Communion with him 5. Let God be much in your Thoughts and in the view of your Mind not only when you approach some solemn Ordinance but in the whole course of your actions when you go forth and come in when ye lie down and rise up Let the Creatures you converse with the several dispensations of Divine Providence towards you present God to your Thoughts and the view of your Minds For how can Men that have seldom any Thoughts of God maintain any Communion with him Our Communion with God is not as it is with Creatures in a sensible way but it is by the inward Thoughts and Exercise of the Mind which therefore we ought to be frequent in We should with David Psal 16.8 Set the Lord alwaies before our face and not as he that he speaks of Psal 10.4 of whom it s said God is not in all his thoughts This is rather to live without God in the World than to live in Communion with him And these Thoughts of God should not be slight and transient but fixed and serious especially at some times which we should more peculiarly denote to solemn Meditation Meditation brings the Object nearer to the Soul and the Soul near to it though locally distant unites the Soul to it mixeth it self with it whereby it doth possess it or is possessed of it 6. Practise Self-denyal for he that abideth in himself and liveth in and to himself liveth at a distance from God God and Self are as two Opposite Terms we must forsake the one if we would approach to the other When Man first fell from God he fell in with himself and therefore must forsake himself if he would return to God and have Communion with him There is a twofold Self-denyal One is Internal when we can deny our selves in all high Thoughts of our selves Confidence in our selves all self-ends self applause self-sufficiency and do even annihilate our selves this is highly requisite to our Communion with God Self is that Dagon that must fall before Gods Ark that Idol that must be cast out of the Temple of Mans Soul that God may enter in and dwell there Then there is a Self-denyal that is external which God sometimes calls his people to in Order to Communion with himself As to forsake Father Mother House Land Liberty c. and all this in order to the receiving the hundred fold in this Life as our Saviour hath promised which they shall receive in this Communion with God An eminent instance of this we have in Galeacius Caracciolus who left his Countrey Kindred Estate Honour that he possest at home to enjoy Communion with God in the purer Ordinances of the Reformed Church at Geneva and being tempted by Gold and Silver to return answered His Money perish with him that thinks all the Gold and Silver in the World worth one days Communion with Jesus Christ He found all that he had left an hundred fold in this Communion he had with God and Jesus Christ 6. Walk in Love This I add because our Apostle doth so much insist upon it in this Epistle Love is an Affection requisite to all Communion To Communion with Saints among themselves and to Communion with God For God is Love and he that dwelleth in Love dwelleth in God and God in him 1 John 4.16 And this mutual indwelling is this Communion I am treating of The Philosopher saith of Love it doth transferr amantem in amatum it carries the Soul from home to live and dwell in the person or thing beloved It is vinculum Vnionis the band of Union and all Communion is founded in Union And therefore where there is no Love how can there be Communion and where Men do not walk in Love how can they walk in Communion with God If Christians
to them for the knowledge of Mysteries unless a Mystery of Iniquity were more pleasing to them whose very Religion was that Great Mystery of Godliness God was manifested in the flesh justify'd in the Spirit seen of Angels preacht unto the Gentles believed on in the World received up into glory 1 Tim. 3.16 Now this Mystery he first more generally characterizes by calling it the Mystery of God a divine Mystery not made one by meerly humane fiction and then he very distinctly specifies it in the following words and of the Father and of Christ Where the former and needs not be thought copulative but exegetical and might be read even or to wit or it may be read both as 't is usual with the Greeks as well as Latines when the copulative is to be repeated so to read the former As if it were said by the Mystery of God I mean not of God alone and abstractly considered as if it were enough to you to be meer Deists and that the whole superadded Revelation concerning the Mdiatour might be look't upon with indifferency or neglect as by the Gnosticks it was known then to be and afterwards by some of their great leaders in the substance of it with downright hatred and opposition but that which I so earnestly covet for you and wherein I would have you unite and be all one is the acknowledgement of the whole Mystery of God i. e. both of the Father and of Christ 2. The Apprehensive Principle which we may by a general name call Faith and accommodately enough to the name here given us of its object a Mystery which is elsewhere called the Mystery of Faith 1 Tim. 3.9 or a Mystery to be believed Faith being the known Principle of receiving the Gospel revelation But he here expresses it by words that signifie knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby intimating that the Faith of Christians is not to be a blind and unintelligent Principle but that though there were contained in the Gospel Mysteries never to be understood if God had not afforded a special Revelation of them on purpose yet being revealed we ought to have a clear and distinct as well as lively and practical perception of them By these two words and the other expressions he joyns in with the former he seems to intimate two sorts of properties which belong to that Faith of the Gospel which he wishes to them 1. The rectitude clearness and certainty of notion 2. The efficacy impressiveness and immediate aptitude to have influence upon practice which he would have it carry with it The latter properties supposing and depending on the former he there highly exaggerates the matter and heaps together expressions that might with most lively emphasis set forth the kind of that knowledge which he conceives would be of so great use to them He wishes them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a clear perspicacious Knowledge and an Assurance even to a plerophory a fulness of assurance in their knowledge of the truth of the Gospel Yea he wishes them the Riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and all Riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that full assurance or Plerophory of understanding and knowledge of that Truth apprehending that this would certainly fix them in their Faith and Profession so as they would never recede from it As when in Christs own daies many went back and walked no more with him Joh. 6.66 That which retained others so that when Christ asks Will ye also go away vers 67. they presently answer Lord to whom shall we go could entertain no such thought was that besides what they believed of him was of greatest importance to them thou hast the words of eternal Life vers 68. So their belief was with that assurance as to exclude all suspicion or doubt in the Case and we believe and are sure that thou art that Christ the Son of the living God vers 69. And therefore neither canst want Power to confer eternal Life as all thy words do import thy design and promise to do nor truth to make good thy own plain words And then he also knew that such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowledge would produce what he further wishes them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acknowledgement an inward vital owning a cordial embrace a lively perception of the same blessed Truths which must needs further most abundantly contribute to this their so much desired joynt and unanimous stability And now these are the two expedients by which he reckons they would be so closely compacted together as that no subtilty or violence could endanger them mutual love and a clear certain operative Faith of the Gospel if by the one they did cohere with each other and by the other adhere to God in Christ if the one might have with them the place power and bindingness of a cement the other of a continual inclination yieldingness and compliance to the magnetism of the center they would never so fall asunder as to give any enemies opportunity to be the succesful authors or the gratify'd Spectators of their ruine Thus therefore I would summ up the sense of this Scripture and the answer to the question proposed That the maintaining of sincere Love among Christians and the improving of their Faith to greater measures of clearness certainty and efficacy in reference to the substantials of Christianity are to be endeavoured as the best means to unite establish and preserve them against such as design the ruine of the truly Christian Interest The Case was at that time urging and important A great and numerous party was formed of such as did nauseate the simplicity of the Christian Religion and hate the true design of it All the care was what course was most proper and suitable to preserve the rest And you see what was then thought most proper Counsel was not taken to this effect and therefore Christians in a private capacity should not covet to have it so Let us bind them by certain devised preter-Evangelical Canons to things never thought fit to be enjoyn'd by Christ himself severely urge the strict and uniform observance of them make the terms of Christian Communion straiter than he ever made them adde new rituals of our own to his Institutions and cut off from us all that never so conscientiously scruple them No this was the practice of their common enemies and it was to narrow and weaken the too much already diminish't Christian Interest The Order mentioned vers 5. might be comely enough without things that were both unnecessary and offensive Nor was it consulted and resolved to agitate the Controversy about this power and practice in perpetual endless disputations and stigmatize them that should not be enlightned and satisfy'd in these matters as schismatical and wilful thô they never so sincerely adhered to the Doctrine and observed the Laws of Christ i. e. 'T was neither thought fit to urge the unsatisfy'd upon doubtful things
duely on it and then walk worthy of it Now this Love of God I cannot more compendiously declare than by that of the Apostle Ephes 1.3 c. Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ c. In which ye are to observe six remarkable things in Gods blessing of us for which we are to bless him 1. That God the Father of Christ is the Author of all our Blessings especially of Spiritual Blessings Election Redemption and all that flow from thence are given us upon the account of Christ by whom God becomes our Father that is by Adoption by which we have the right of Inheritance that is Salvation 2. That by the word Blessings he includes all things pertaining to Salvation because he saith with all spiritual Blessings alluding to Gods Promise made to Abraham in Christ saying In thee shall all the Nationss of the earth he blessed And therefore he will give the consummation of this Blessing at the day of Judgment to his Elect saying Come ye blessed of my Father receive the Kingdom prepared for you i. e. from his Everlasting Love ver 6. 3. That the Father loves and blesseth us that is his Chosen ones and none else Vers 4 5. who declare themselves such by their Faith and Holiness and Love vers 4. 4. That these Blessings are principally Spiritual Blessings such as the Elect only receive in a peculiar and distinguishing way and that under two Considerations 1. They are not carnal Blessings though the Father denyes not these to his Children for which his Child must bless him but here they are called spiritual because chiefly such 2. They are not common spiritual Blessings neither such are temporary Faith Heb. 6. 1 Cor. 13. a great degree of Knowledge even in Spiritual things yea a taste also of the Holy Ghost and the Beginning of a pious Life c. But only saving Grace and Eternal Glory the Fruit of Eternal Election for all other spiritual Blessings follow and flow from that as the true Knowiedge of God a living Faith effectual Calling Justification Sanctification a Christian Life Love to the Saints and Life Eternal this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Blessing as containing and comprehending all fully and perfectly 5. But there is one thing more to be noted from that word in heavenly places For as carnal Blessings have their Beginning in the Earth and there they end so heavenly Blessings come from Heaven and terminate there in Glory without end Therefore we render it in heavenly places because it notes the Place of it which is Heaven where Christ is exalted in Glory as our Head to communicate and accumulate all spiritual Blessings on his elected and redeemed Members There it 's said Cap. 1.19 to Vers ult in heavenly places in Christ All this is amplified in this first and more particularized in the second where he saith He hath quickned us together Ephes 2.4 5 6. and raised us up together and made us sit together with Christ in heavenly places All this is an high act of Divine Love toward us By which three things here and in Heaven all Grace and Glory is meant and that Saints do partake of them with and by Christ And this leads to a 6. Sixth thing wherein the Love of God to us is declared in the place afore cited Ephes 1.3 4 5. viz. in Christ by which is assigned the material Cause of all Spiritual Blessings namely Christ as Mediator and High-Priest 1. We are blessed in Christ i. e. for Christs sake and upon his account 2. In Christ by the Merits of Christ by his Obedience Passion and Death 3. In Christ as our Head from whom as such all our Blessings flow in our Souls and Bodies therefore is he called the Lord our Righteousness Jer. 23.6 1 Cor. 1.30 That is in the Person of Christ We are raised with him and sit in Heaven with him i. e. We are counted raised and sitting there by his Dignity and Glory as our Head By this Imputation the Papists Justification by Inherent Righteousness is fully confuted Also we have infinite Priviledge and Comfort that the Lord Jesus is made to us his members Righteousness and Holiness which can never be had any other way either within us or without us but in Christ our Head only and there only it is perfect and sure and all this in love For the Father hath demonstrated his love to Christ for this his undertaking and his love to us because he appointed him for us and accepts us in him Ephes 1.3 4 5 6. This is the first Branch of the fifth Use of Studying the Love of God to us in Christ in all the Causes of it and in all the Parts of it For this is a strong Motive to keep us in this Love to understand it and to believe it and to walk up to it 2. The second Branch To understand and practise our Love to the Lord answering his Love to us 1. Understand what Love that is wherewith we are to love the Lord and whereby we keep our selves in his Love to us Matth. 22.36 37. In order unto this ye are to know that the whole Worship of God consists in the Love of God Hence Ambrose saith The Love of God is the form of all Vertue yea the Head and Foundation of all true Religion The end of the Law is Love out of a pure heart a good Conscience 1 Tim. 1.5 and Faith unfeigned There are three things that are in true Love 1. To be affected with a desirable Object upon our knowledge of it to be good 2. To be carryed out strongly in our Desires after it that we may be united with it 3. When we enjoy it to Rejoyce in it and to rest in it as in our End and Center of our Desires This the word signifies in the Original Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rest greatly in the enjoyment of the thing beloved as Etymologists have it Phavorinus c. So true Love contains in it Affection Desire Joy as the Beginning Progress and End of it and this will be perfect in Heaven and our Perfection and Happiness In this Love outvyes all other Grace 1 Cor. 13. We have an excellent Saying of St. Augustin to this purpose Tom. 4. libro de substantiâ dilectionis Cap. 6. This is then the rest of the Soul when it is fixed by the Love of God as to its desire nor desires any thing or Object besides but having got possession of that which it desires is wholly taken up with the Delight of it and is happy in the secure enjoyment of it Whence we are to learn wherein the true Nature of our Love of God stands that the Heart rest in the enjoyment of what it desires which it can do in nothing else And only our Love to God is true
when his Heart is most under the impressions of Holiness and he is nearest to God in Communion with him Then are such desires after the serving of Jesus Christ in the Ministry most powerful And the Sincerity of his desire is also to be examined and when it 's found it addes greatly to a Mans peace When his Heart bears him witness that it is neither Riches nor Honour nor Ease nor the Applause of men that he seeks after but singly Christs Honour in the saving of men 2. It helps to clear a mans Call that there hath been a conscientious diligence in all the Means of attaining fitness for this great work That Love to the End that doth not direct and determine unto the use of the appointed Means may justly be suspected as irregular and not flowing from the Holy Ghost Even extraordinary Officers seem not to have been above the use of ordinary Means 2 Tim. 4.13 Old dying Paul sends for his Books and Papers 3. A competent fitness for the work of the Ministry is another proof of a mans Call to it The Lord calls no man to a work for which he doth not qualifie Though a sincere humble man as all Ministers should be may and should think little of any measure he hath whether compared with the greater measures of others or considered with regard unto the weight and worth of the work yet there must be some confidence as to his Competency for clearing a mans Call 2 Cor. 3.5 6. What this Competency is is not easie at all times to determine Singular Necessities of the Church may extend or intend this matter of competent Fitness But in general there must be 1. A competent Knowledge of Gospel-Mysteries 2. A competent Ability of Utterance to the Edifying of others This is aptness to Teach required of the Apostle in 1 Tim. 3.2 Tit. 1.9 That a Minister be able by sound Doctrine to exhort and to convince gainsayers 4. The savour of a mans Ministry on the Hearts and Consciences of others both Ministers and People helps much to clear a mans Call So that indeed ordinarily a man can never be so well confirmed in the Faith of his being called of God untill he make some Essay in this work Deacons must first be proved 1 Tim. 3.10 much more Ministers A single Testimony given by Ministers and Christians that the Word dispensed by the Man is savoury and hath Effect on the Conscience is a great Confirmation especially if sound Conversion of some follow his Labours That is indeed a Seal of his Ministry 2 Cor. 3.3 1 Cor. 9.2 3. Take heed unto thy self that thou be a lively thriving Christian See that all thy Religion run not in the Channel of thy Employment It is found by Experience that as it fares with a Minister in the frame of his Heart and thriving of the work of God in his Soul so doth it fare with his Ministry both in its vigor and effects A carnal frame a dead heart and a loose walk makes cold and unprofitable Preaching And how common is it for Ministers to neglect their own Vineyard When we read the Word we read it as Ministers to know what we should teach rather than what we should learn as Christians Unless there be great heed taken it will be found that our Ministry and Labour therein may eat out the Life of our Christianity not that there is any discord betwixt them but rather a friendly Harmony when each hath its place and respect The honest Believer meditates that he may excite his Grace and Ministers too often meditate only to increase their Gifts When we Preach the sincere Hearer drinks in the Word and it may be we seldom mix Faith with it to grow thereby O how hard is it to be a Minister and a Christian in some of these acts We are still conversant about the things of God it is our study all the Week long This is our great advantage but take heed to thy self lest ordinary medling with Divine things bring on an ordinary and indifferent impression of them and then their Fruit to thee and thy benefit by them is almost gone and hardly recovered 4. Take heed unto thy self in reference to all the Trials and Temptations thou mayest meet with Be on your guard watch in all things 2 Tim. 4.5 No men are shot at more by Satan than Ministers and he triumphs not more over the foyls of any than theirs And Christ is liberal in his warnings of Dangers and in his Promises of help in them 2. The Second word in the Text to this purpose of directing Ministers how to be useful to others is Take heed unto thy Doctrine Art thou a Minister thou must be a Preacher an unpreaching Minister is a sort of contradiction Yea every sort of Preaching is not enough thou must take heed unto thy Doctrine what it is Here is warrant for Studying what we are to teach and what we have taught People But the great matter is to take heed or study aright Students commonly need little direction about ordinary study But concerning the Doctrine I shall entreat to take heed unto it in these things 1. Take heed unto thy Doctrine that it be a divine Truth Let a man speak as the Oracles of God 1 Pet. 4.11 And therefore it is needful that Ministers be well acquainted with the Holy Scriptures A bad token of the Temper of that man that relishes any Book more than the Word of God The World is full of Books written on pretence and design to explain the Scriptures and mens Studies are full of them there is also a Blessing in them and good use to be made of them But also a bad use is made of them Many Ministers have found that they have preached better and to more profit to the People when they got their Sermon by Meditation on the Word and Prayer than by turning over many Authors From this neglect of the Word also comes a great many Doctrines that are learn'd by Man and borrowed from Philosophy which though they may have some Truth in them yet since it is divine Truth that a Minister should bring forth to the People he should not rest on such low things 2. Take heed unto thy Doctrine that it be plain and suited to the capacity of the hearers Learned Preaching as it is called is a Vanity pleasing principally to such as neither design nor desire Edification True godly Learning consists in preaching Plainly and therein is no no small difficulty Two things would help to plain Preaching 1. Clearness of Knowledge The alledged depth of our Doctrine often proceeds from our own darkness 2. Humility and Self-denyal We must not seek our selves nor the Applause of men but Gods glory and mens Salvation It is found that the holiest Ministers preach most plainly and the plainest Preachers are most successeful 3. Take heed unto thy Doctrine that it be grave and solid and weighty Sound Speech that cannot
be condemned Tit. 2.8 Deep and weighty Impressions of the things of God upon a mans own Heart would greatly advance this A Ministers Spirit is known in the gravity or lightness of his Doctrine But now we come to the second thing proposed to give some Answer to this Question from other things in the Word And I shall 1. Shew some things that must be laid to heart about the End the saving of Souls 2. And then shall give some advice about the Means 1. About the End the winning of Souls This is to bring them to God it is not to win them to us or to engage them into a Party or to the espousal of some Opinions and Practices supposing them to be never so right and consonant to the Word of God But the winning of them is to bring them out of Nature into a state of Grace that they may be fitted for and in due time admitted into everlasting Glory Concerning which great End these few things should be laid deeply to heart by all that would serve the Lord in being instrumental in reaching it 1. The exceeding height and excellency of this End is to be laid to heart It is a wonder of condescendence that the Lord will make use of men in promoting it To be workers together with God in so great a business is no small honour The great value of mens Souls the greatness of the misery they are delivered from and of the Happiness they are advanced to with the manifold Glory of God shining in all makes the work of saving men great and excellent Preaching the Gospel and suffering for it are Services that Angels are not employed in Mean and low thoughts of the great End of the Ministry as they are dissonant from Truth are also great hinderances of due endeavours after the attaining the End 2. The great difficulty of saving Souls must be laid to heart The difficulty is undoubted To attempt it is to offer violence to mens corrupt Natures and a storming of Hell it self whose Captives all sinners are Unless this difficulty be laid to heart Ministers will be confident of their own strength and so miscarry and be unfruitfull Whoever prospers in winning Souls is first convinc'd that it is the Arm of Jehovah only can do the work 3. The duty of winning Souls must be laid to heart by Ministers That it is their principal work and they are under many Commands to endeavour it It 's a fault to look on Fruit only as a reward of endeavours so it is indeed and a gracious one but it should be so minded as the End we would strive for Col. 1.28 29. which when attained is still to His Praise yet most commonly when it is missing it is to our reproach and danger when it is as alas it's often through our default 4. The great advantage there is to the Labourer by his success is to be pondered Great is the gain by one Soul he that winneth Souls is happy as well as wise Prov. 11.30 Dan. 12.3 Won Souls are a Ministers Crown and Glory and Joy Phil. 4.1 1 Thess 2. last How far is this account above all others that a man can give of his Ministry These things fix'd upon the Heart would enliven us in all endeavours to attain this excellent End 2. For advice about the Means I shall adde these few besides what hath been said 1. Let Ministers if they would win Souls procure and retain amongst the People a perswasion of their being sent of God that they are Christs Ministers 1 Cor. 4.1 It is not confident asserting of it nor justifying the lawfulness of our Ecclesiastical Calling though there be some use of these things at some times But it is ability painfulness faithfulness humility and self-denyal and in a word conformity to our Lord Jesus in his Ministry that will constrain People to say and think that we are sent of God Nicodemus comes with this Impression of Christ Joh. 3.2 A teacher come from God It is certain that these thoughts in people further the reception of the Gospel Gal. 4.14 Ye received me as an Angel of God even as Christ Jesus 2. Let Ministers if they would win Souls purchase and maintain the Peoples Love to their Persons And this is best done by loving of them and dealing lovingly and patiently with them There should be no striving with them especially about worldly things yea meekness to them that oppose themselves 2 Tim. 2.24 25 26. It is of great advantage to have their Love how carefully doth Paul sue for it in several Epistles and condescend to entreat and make Apologies when indeed he had not wrong'd them but they only did imagine he had wrong'd them 2 Cor. 11. 3. It would further the winning of Souls to deal particularly and personally with them Not alwayes nor altogether in publick Col. 1.28 Acts 20.20 21. Great fruit hath constantly followed the conscientious discharge of this duty The setting of it up in Geneva did produce incredible Fruits of Piety as Calvin reports when the Ministers and some of the Elders went from House to House and dealt particularly with the Peoples Consciences And we are not without many Instances of the Fruit of this mean in our own time and in these Nations Blessed be the Lord for the Labourers and their success 4. Ministers must Pray much if they would be successeful The Apostles spent their time this way Acts 6.3 Yea our Lord Jesus preached all day and continued all night alone in Prayer to God Ministers should be much in Prayer They use to reckon how many hours they spend in Reading and Study it were far better both with our selves and the Church of God if more time were spent in Prayer Luthers spending three hours daily in secret Prayer Bradfords studying on his knees and other instances of men in our time are talk'd of rather than imitated Ministers should pray much for themselves for they have Corruptions like other men and have Temptations that none but Ministers are assaulted with They should pray for their Message How sweet and easie is it for a Minister and likely it is to be the more profitable to the People to bring forth that Scripture as Food to the Souls of his People that he hath got opened to his own Heart by the Power of the Holy Ghost in the exercise of Faith and Love in Prayer A Minister should pray for the Blessing on the Word and he should be much in seeking God particularly for the People It may be this may be the reason why some Ministers of meaner Gifts and Parts are more successeful than some that are far above them in abilities not because they preach better so much as because they pray more Many good Sermons are lost for lack of much Prayer in Study But because the Ministry of the Word is the main instrument for winning Souls I shall therefore adde somewhat more particularly concerning this and that both as to the matter
pacifie the Consciences of sinners any more than the Blood of Bulls and Goats could do it under the Law yea any more than the Lustrations and Expiations of Sin amongst the Heathen could effect it Wherefore they have at length formed a more stated and specious Image of it to serve all the turns of convinced Sinners and this is a Purgatory after this Life that is a subterraneous place and various means where and whereby the Souls of men are purged from all their Sins and made meet for Heaven when the Lord Christ thinks meet to send for them or the Pope judges it fit to send them to him Hereunto let them pretend what they please the People under their conduct do trust a thousand times more for the purging of their Sins than unto the Blood of Christ But it is only a cursed Image of the vertue of it set up to draw off the minds of poor sinners from seeking an interest in a participation of the efficacy of that blood for that end which is to be obtained by faith alone Rom. 3.25 Only they have placed this Image behind the curtain of mortality that the cheat of it might not be discovered none who find themselves deceived by it can come back to complain or warn others to take care of themselves and it was in an especial manner suited unto their delusion who lived in pleasures or in the pursuit of unjust gain without exercise of afflictions in this world From these two sorts of persons by this Engine they raised a revenue unto themselves beyond that of Kings or Princes for all the endowments of their Religious houses and Societies were but commutations for the abatement of the fire of this Purgatory But whereas in its self it was a rotten Post that could not stand or subsist they were forced to prop it with many other imaginations for unto this end to secure work for this Purgatory they joyned the distinction of Sin into mortal and venial not as unto their end with respect unto Faith and Repentance not as unto the Degrees of sin with respect unto the aggravations but as unto the nature of them some of them being such namely those that are Venial as were capable of a purging expiation after this life though men die without any repentance of them And when this was done they have cast almost all the sins that can be named under this order And hereon this Image is become an Engine to disappoint the whole Doctrine of the Gospel and to precipitate secure sinners into eternal Ruin And to strengthen this deceiving security they have added another invention of a certain storehouse of Ecclesiastical merits the keys whereof are committed to the Pope to make application of them as he sees good unto the ease and relief of them that are in this Purgatory For whereas many of their Church and Communion have as they say done more good works then were needful for their salvation which they have received upon a due ballance of Commutative Justice the Surplusage is committed to the Pope to commute with it for the punishment of their sins who are sent into purgatory to suffer for them then which they could have found out no engine more powerful to evacuate the efficacy of the blood of Christ both as offered and as sprinkled and therewith the Doctrine of the Gospel concerning faith and repentance Moreover to give it farther countenance as one-lie must be thatched with another or it will quickly rain through they have fancied a separation to be made between guilt and punishment so as that when the guilt is fully remitted and pardoned yet there may punishment remain on the account of sin For this is the case of them in Purgatory their sins are pardoned so as that the Guilt of them shall not bind them over to eternal damnation though the wages of sin is death yet they must be variously punished for the sins that are forgiven But as this is contradictory in it self it being utterly impossible there should be any punishment properly so called but where there is guilt as the cause of it so it is highly injurious both to the Grace of God and blood of Christ in procuring and giving out such a lame pardon of sins as should leave room for punishment next to that which is eternal These are some of the rotten Props which they have fixed on the minds of persons credulous and superstitious terrified with guilt and darkness to support this tottering deformed Image set up in the room of the efficacy of the blood of Christ to purge the souls and consciences of Believers from sin But that whereby it is principally established and set up is the darkness ignorance guilt fear terrour of conscience accompanied with a love of sin that the most among them are subject and obnoxious unto being disquieted perplexed and tormented with these things and utterly ignorant of the true and only way of their removal and deliverance from them they greedily embrace this sorry provision for their present ease and relief being accommodated unto the utmost that humane or Diabolical craft can extend unto to abate their fear ease their torments and to give security unto their superstitious minds And hereby it is become to be the life and soul of their Religion diffusing it self into all the parts and concerns of it more trusted unto then either God or Christ or the Gospel Spiritual light and experience with the consequents of them in peace with God will safeguard the minds of Believers from bowing down to this horrid image though the acknowledgments of its divinity should be imposed on them with craft and force otherwise it will not be done for without this there will a strong inclination and disposition arising from a mixture of superstitious fear and love of sin possess the minds of men to close with this pretended relief and satisfaction The foundation of our preservation herein lies in Spiritual light or an ability of mind from supernatural illumination to discern the Beauty Glory and efficacy of the purging of our sins by the blood of Christ when the glory of the wisdom and grace of God of the love and grace of Christ of the power of the Holy Ghost herein is made manifest unto us we shall despise all the paintings of this invention Dagon will fall before the Ark and all these things do gloriously shine forth and manifest themselves unto believers in this misterious way of purging all our sins by the blood of Christ Herein will ensue an experience of the efficacy of this heavenly truth in our own souls There is no man whose heart and ways are cleansed by the blood of Christ through the effectual application of it by the Holy Spirit in the ordinance of the Gospel but he hath or may have a refreshing experience of it in his own soul and by the power which is communicated therewith he is stirred up unto all that exercise of Faith and all those duties
John 20.17 Go in my Brethren and say to them I ascend to my Father and your Father to my God and your God A power to spirituallize carnal affections Col. losâ— 3â— â— If ye then be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affectiâ—n on things â—bove and not on things upon the earth Finally a power to conâ—â—rm and establish the soul in Grace for Christ being â—â—ised from the â—ead diâ—th no 〈◊〉 death hath no more dominion oâ—er him and they that are once really quickened by him shall never more become dead in sins and 〈◊〉 passes but shall continue faithful to the death and may confidently expect a joyful resurrection Christ is risen as the first fruits of them that slept 1 Cor. 15.20 Therefore there will be an Harvest at the end of the world when all the bodies of the Saints that were sown in Corruption shall be raised in Incorruption that were sown in dishonour shall be raised in Glory 6. Growing in the Knowledge of Christ implies greater satisfaction aboue his imputed righteousness The Apostle having spoken of the excellency of the knowledge of Christ presently declares his desire to be found in him not having his own Righteousness but that which is through the Faith of him the righteousness which is of God by Faith Phil. 3.9 This righteousness of Christ is called the righteousness of God Because 't is that which God accepts and upon the account of which he justifies the ungodly moreover Christ himself is Jehovah the true God else his obedience and sufferings would not have been sufficient to have been our justifying Righteousness * Cur insane Sophista assâ—ris dilectionâ—m spem alias virtutes scio has esse insignia Dei dona divinitus mandata per Spiritum sanctum in nostris cordibus excitari ali Scio fidem sine his donis non â—xistere Sed nunc nobis quaestio â—st quid cujusque proprium sit Tenes manu varia semina non autem quaero quae cum quibus conjuncta sint Sed quae cujusque propria virtus Hic aperte dic quid faciat sola fides non cum quibus virtutibus sit conjuncta Sola fides apprehendit promissionem credit promittenti deo deo porrigenti admovet manum et accipit hoc proprium soliuâ— fidei opus est Charitas spes patientia habent alias materias circaquas vâ—rsantur habent alios limites intra quos consistunt non enâ—m complectuntur promissionem sed mandata exequuntur Luther Tom. 2. in Gen. p. 57. a. This Righteousness is said to be imputed and imputed by the Lord himself and that without works and this Doctrine was preached in the Old Testament by David as well as in the New by the Apostle Paul Rom. 4.6 Nay as Christ is called the Lord our Righteousness Jer. 23.6 So Jerusalem the Church is called after her Husbands Name the Lord our Righteousness Jer. 33.16 to shew the reality of the imputation of this righteousness and the real and blessed benefits that follow upon it T is by this righteousness applyed by Faith that we are justifyed from all our Transgressions of the Law and from our sins against the Gospel That guilt which we have contracted by our impenitency and unbelief which are sins against the Gospel can be removed out of Gods sight only by the righteousness by the blood and death of his Son All Justification therefore before God whether our sins have been against the first or the second Covenant is purely meerly by this righteousness of Jesus Christ whereof Faith is medium applicationis a means to apply Oh the compleatness and perfection of this Righteousness of Christ there is no need of any addition He is called the Sun of Righteousness and therefore in the business of Justification all other righteousness should vanish as the Stars do at the Sun rising Let Satan rage let Rome deride and reproach this Article of imputed righteousness must stand or the Church will fall And the better Christ is known the more confidently shall we own his righteousness 7. Growing in the Knowledg of Christ implies a more constant and fiducial eying of his Intercession and the pity and compassions of him that intercedes Believers should better know this Friend and Advocate in the Court of Heaven who always appears for them there He presents to his Father what he did and suffered upon Earth and how effectual is this on the Churches behalf Though the head be in Heaven yet he is mindful of his Members on Earth and is ready to plead for them here is the ground of boldness in coming to the Throne of Grace for we have a great high Priest that is passed into the Heavens Jesus the Son of God Heb. 4.14 16. Here is the reason why the Saints Prayers are so mighty and prevalent they are backt with the Intercession of Christ nay 't is upon this that the Apostle concludes believers Salvation to the uttermost Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever lives to make Intercession for them 8. Growing in the knowledg of Christ implies being better acquainted with his great Power and continual presence with his Church which is so nearly related to Him Behold All Power is given to him both in Heaven and Earth at his Name every knee does bow and every tongue if it will speak truth must confess that Christ is Lord. He is the blessed and only Potentate the King of Kings and Lord of Lords The mightiest Monarchs are more under his Power then their meanest Slaves are under theirs He has all the reprobate Angels in a Chain the Key of Hell is in his hand he commands all there and in Heaven the elect Angels are his Ministers to fulfil his pleasure He is indeed exalted far above all Principality and Power and Might and Dominion and every name that is named not only in this World but also in that which is to come Eph. 1 21. Now this Lord who is so powerful has assured his Church which is his Spouse nay his Body that he will be with her always to the end of the world Mat. 28. ult The Church therefore in spight of Earth and Hell shall last while the world lasts Let fear give way and Faith increase Believers may contemn their proudest adversaries See Zions carriage towards Sennacherib the great King of Assyria Esa 37 22. The Virgin Daughter of Sion hath despised thee and laughed thee to scorn the Daughter of Jerusalem hath shaken her head at ther. 9. Growing in the knowledg of Christ implies a better understanding him as Mediatour of the new Covenant so he is called Heb. 12 23. On this Covenant pardoning mercy renewing grace and eternal glory are promised Earth and Heaven the Creature and the Creator himself by himself are made over to Believers Now you must know that
renders them comly in the sight of men yea and in the sight of God too As the Ornament of a meek and quiet spirit so the Ornament of an humble and lowly spirit is in his sight of great price Indeed all along this was the great Requisite in the People of God The main thing that he required of them was to do justly to love mercy and to walk humbly with and before him so the Prophet informs us Mic. 6.8 To do justly and to love Mercy that is the Sum of all Duty to man to walk humbly that is the Sum of all Duty to God 8. Set before your eyes the Examples of humble and lowly Persons Direct 8 Some are greatly influenc'd by Examples more than they are by Precepts 1. Look upon the most eminent Saints that ever were upon the earth and you will find they were most eminent for humility Jacob thinks himself less than the least of Gods Mercies David speaks of himself as a worm and no man Agur says that he was more brutish than any man The Apostle Paul says of himself 1 Tim. 5.15 Eph. 3.8 that he is the chiefest of sinners and less than the least of all Saints How does that great Saint and Apostle vilifie and nullifie himself Bradford that holy man and Martyr subscribes himself in one of his Epistles a very paintâ—d Hypocrite The Apostle Peter said unto our Saviour Depart from me Luke 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am a sinful man O Lord a man that is a great sinner Thus the heaviest ears of Corn do always hang downwards and so do those Boughs of Trees that are most laden with fruit 2. Look upon the Angels of God the elect Angels they excel in strength and so they do in humility likewise they readily condescend to minister unto the Children of men that are abundantly inferior to themselves they take charge of them and bear them up as it were in their arms Are they not all ministring Spirits says the Apostle to the Hebrews The Interrogation is an Affirmation The greatest Angels do not disdain to minister to the least Saints When they have appeared to men they have utterly rejected the reverence they would have shewn them and have openly declared themselves our fellow-servants that we and they have but one common Lord. 3. Look upon the Lord Jesus Christ himself he is the great instance of humility though he was in the form of God and thought it not robbery to be equal with God yet he was made in the likeness of men and took upon him the form of a Servant and made himself of no reputation or as the word signifies he emptied himself of all his Glory he sought his Fathers glory and not his own yea he humbled himself so as to become obedient unto Death even the death of the Cross The very Incarnation of Christ is condescention enough to pole both men and Angels what then was his Crucifixion When you feel any Self-exaltation then remember and reflect upon Christ's Humiliation and think how unsutable a humble Master and a proud Servant is a humble Christ and a proud Christian This alone through the Spirit 's assistance is sufficient to bring down the swelling of the Spirits Direct 9 9. Use all Gods dealings with you and dispensations towards you as so many Antidotes against this Sin You hear they are design'd by God I pray you let them all be improv'd by you for this very end and purpose Hath God shined into your hearts and given you the knowledge of his Glory in the face of his Son Jesus Christ says Judas not Iscariot How is it Lord that thou dost manifest thy self unto us and not unto the World Hath he quickned and saved you from Sin and Death Say then By Grace we are saved not by works of righteousness which we have done but according to his Mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost Is Grace and Life preserved and increased which was at first infused into your Souls give God the Glory Say Not unto us O Lord not unto us but to thy Name be the praise Yea let all Gods outward Dispensations have this operation upon you Let Mercies humble you if God gives you worldly wealth and honour and lifts you up above others in Estate or Esteem say as David Who are we Lord and as Jacob We are less than the least of thy Mercies Let Afflictions humble you if God lays his hand upon you then lay your mouths in the dust if he smites you upon your backs do you smite upon your own Thighs We are call'd upon in Scripture to humble our selves under the hand of God 2 Chro. 33.32 You read of Manasseh how when he was in affliction he humbled himself greatly before the God of his Fathers May your Afflictions have the like effect Direct 10 10. Be much in the Duty of Prayer Give thy self to it If Pride doth not hinder Prayer Prayer will subdue Pride and whilst thou art in this Duty make this one of thy chief Petitions that God would cure thee of this evil disease Some are ready to wonder why Prayer in all cases is one of our chief Directions and Prescriptions they may as well wonder why Bread in all Meals is one chief part of our Food Why Prayer is the principal thing that calls in God to our Assistance without whose help we shall never be able to master the Pride of our hearts This was the course the Apostle took when he was like to be exalted above measure he besought the Lord thrice that is often a definite Number for an indefinite he did not only pray that God would take the Thorn out of his Flesh but that he would also cure the Pride that was in his heart he knew if the Cause were taken away the Effect would cease Oh for this do you beseech the Lord again and again pray and that earnestly that God by his Spirit would help thee to mortifie the Pride of thy Spirit be humbled as Hezekiah was for the Pride of thy heart in times past and pray as Paul prayed that God would prevent and cure the Pride of thy heart for time to come Desire God to use what Preservatives and Medecines he pleaseth so that the Cure be effected Beg of God that he would help thee on with this Ornament and cloath thee with Humility he hath promised to give Grace to the humble do you pray that he would give you the Grace of Humility Quest Wherein is a middle worldly condition most eligible SERMON XVII PROV XXX VIII IX Remove far from me Vanity and Lies give me neither Poverty nor Riches feed me with food convenient for me Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the Name of my God in vain MY Text presents you with a short yet very pithy Prayer of Agur concerning whom
be without the help of an Omnipotent Spirit which only is able to enlighten our Minds and turn our Hearts from the power of Satan unto God All which supposes the Third Person of the Trinity the Holy Ghost By this 't is very manifest that such is the frame of the Christian Religion such the great Fundamentals thereof that without the supposing the Truth of the Doctrine of the Trinity of Persons in the Godhead the Christian Religion is gone 't is lost And how to comprehend this Mâ—stery is impossible There is no contradiction in this Doctrine nothâ—ng in it contrary to our Reason for 't is not said that Three Gods are One but Three Persons are One One God But how to fathom the Mystery we are at a loss 't is certainly beyond Us. So much concerning the Nature and Persons of the Godhead 3. Those Doctrines that have regard unto the ACTS of God are also very profound and mysterious 1. There are the Immanent Acts of God which do not terminate on any Objects ad extra off from God such as Divine Knowledge and the Decree whether of Election or Reprobation 2. Transient Acts such as terminate on an Object off from God namely the Works of Creation and Providence In my discoursing about the Immanent Acts of God I might be very distinct in considering what is very much insisted on by the School-men with reference to the Knowledge of God and acquaint the Reader with the many Distinctions that are used by that sort of men but if I do so I shall exceed the Bounds allotted me I will therefore pass by the Doctrine of Praescience which whatever may be said of it by some has such difficulties in it as admit not of our Solution and make some search into these profound Doctrines about the Decrees of Election and Reprobation That God has decreed the Salvation of some particular Persons is evident enough to any that will deliberately consult the Word of God and that 't is the Vnchangeable Determination of God That such as die in their Sins shall be eternally damned is as manifest The Eternal Decree of Election is so clearly so fully and distinctly reveal'd in Scripture that few or none presume wholly to deny it and such is the known Nature of Election that 't is not easie to believe the Doctrine of Election but withal we must take in the other of Reprobation for Election is but of some and if but some are taken the other are left they are not chosen they are refused they are reprobated But how this Doctrine of Gods leaving or reprobating any from all Eternity is reconcileable to these other that concern the Glory of Divine Goodness and Righteousness is above us The Sublapsarians have done very much towards the clearing up of this by supposing all in their lapsed estate under the guilt and pollution of Sin and God from all Eternity concern'd for his own Glory to Elect some who by being interested in the Blood of Christ should through the sanctification of the Spirit obtain Salvation with eternal Glory but left others to themselves who continuing in Sin are determined to die Hereby the glorious Grace of God in the eternal purpose of Calling Justifying Sanctifying some and thereby preparing them for Heaven is excellently displayed and the purposing from Eternity to leave others to themselves in their Sins for which after much long-suffering they shall be eternally damned is no way inconsistent with that goodness that is so infinitely extended to the Vessels of Mercy but does most fully illustrate how just and righteous God is in condemning them for their Sins and Transgressions Besides 't is obvious enough that the Decrees are but internal Purposes which have no influence on the thing decreed Decreta nil ponunt in Esse Though there is a certainty of the Event yet neither the Sin nor Destruction of the Reprobate is an Effect of the Decree What is here said towards the clearing up the Difficulties that attend this Doctrine is very well urged by the Synod of Dort and 't is no more than what has great countenance from the Holy Scriptures which suppose all in a laps'd and fallen Estate and therefore represents the Elect as Chosen in Christ Ephes 1.4 and Predestinated unto the Adoption of Children by Jesus Christ Elect according to the Fore-knowledge of God the Father through Sanctification of the Spirit c. 1 Pet. 1.2 All which Expressions seem to suppose the Elect in a fallen estate standing in need both of a Redeemer and Sanctifier even as the Reprobates are said Jude 4. to have been before of Old ordained unto Condemnation which Condemnation does presuppose a Judicial Procedure and the Sentence past against them for their Sin which sufficiently suggests that they were considered to have been in a sinful a fallen state Nevertheless it must be acknowledged That this does not remove the difficulty it only supposes it to be insuperable and therefore to be passed over in silence The great Difficulty is How the Absolute Decree of Reprobation is consistent either with the Goodness or Righteousness of God or those other Methods which are taken for the salvation of all men What of Goodness is there in destinating men to eternal Misery or what of Justice in purposing to punish them for ever without any regard to their Sin even before any evil done or how can the unalterable secret Decree for their damnation accord with the sincerity of God in the many Offers which are made of future Glory 'T is true supposing the consideration of their faln state as antecedent to the Decree 't is goodness enough that any are chosen out of the sinful Mass and it would have been a righteous thing for God to have proceeded against all to a Sentence of Condemnation and seeing Christ has died and thereby satisfied Justice and the Spirit strives and that common Grace which is sufficient to enable men to do more towards their Salvation than they do is offered them and that 't is their Sin which is the only proper cause of their denying due Subjection unto Christ these things seem to be cleared up only the greatest difficulty remains to wit How 't is supposeable that such who came pure out of the hand of God can be considered as fallen without some respect unto the anteceding Decree of God What! is their Fall on the supposition of which depends all the Discoveries of the glorious Perfections of God made unto us in the Scriptures a meer casual hit One would assoon think that this curious and beautiful Fabrick the World was owing only unto the casual concourse of Epicurean Atoms for its being so as that the Glory and Beauty the Wisdom and Harmony that shines forth most illustriously in the Christian Religion should be only the product of Casualty or Chance but if the Fall or Sin of man must be considered to be decreed by that God the Purity and Holiness of whose Nature is infinite
because it pleased him to make them no other till they utterly spoil them 5. But yet we must know that there is a mid-siz'd Beauty a moderate rate of comeliness which the Ancients called formam statam such a mediocrity as is below envy and above contempt concerning which I observe 1. That this moderate assize of beauty is the safest posture and most secure from doing or receiving mischief from tempting or being tempted that we could be placed in It is so in all outward concernments The Cedar of Lebanon is exposed to storms The Thistle of Lebanon liable to be trampled on and trodden down by the insolent foot of every wild Beast of the Forest And when we come to cast up our Accounts in a dying day or to give up our Accounts in the last day we shall find and acknowledge it to have been so 2. It is Lawful by Natural means to recover what preternatural accidents have taken away If sickness has impair'd thy complexion and beauty health will restore it let the Physician do his part and restore health and health will not be wanting to hers and restore decay'd comeliness better than the Painter That the Physician is Gods Ordinance primarily to preserve life and restore health I know but whos 's the Painter is when employ'd about the redintegrating of faded beauty you were best to inquire of Jezabel for I confess my ignorance 3. It is not lawful to aspire after nor endeavour to procure the highest pitch of beauty that is attainable by Art when Nature has denied it in things of greater value and nobler use than perishing complexon God has set due bounds to our towring thoughts I cannot conceive it lawful for me to desire Paul's gifts unless I had his employment and we may possibly overshoot our selves in begging for the highest measures of some Graces unless what God calls us to shall need them 4. Nor is it lawful to endeavour to restore by Art what the ordinary course of time and age has deprived us of It seems to me that we should acquiesce in the devastations which time has made upon our Bodies otherwise than as a rate of health suitable to that declining may make us more lively active chearful and vigorous in Gods work The hoary head is a crown of glory Prov. 16.31 Prov. 20.29 And the beauty of old men is the gray head And are we asham'd of our Glory Do we despise our Crown Will nothing serve but juvenile hairs on an aged head must we needs try conclusions to fetch back the Spring in Autumn the former is indeed more pleasant the latter more fruitful and profitable who would exchange the Harvest for the Seed-time Yet such is our frowardness youthful Perukes must if not make yet counterfeit black hairs where age has made them gray and thus not seeking true Glory in the way of Righteousness we affect and pursue a false an imaginary honour in a way of unrighteousness Let this suffice for the first inquiry What are the ends for which God appoints and Nature needs Apparel 2 Come we to the second What is the true rule of decency in Apparel That all indecent Apparel is a transgression of a general rule Let all things be done decently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a right Scheme in a decent habit is easily granted but to fix and settle the rule of decency 1 Cor. 14.42 will be a matter of greater difficulty especially since much controversie has been raised about it on another and greater occasion what influence it may have upon our main inquiry will appear from this confessed truth That the suitableness or unsuitableness and by consequence the lawfulness or unlawfulness of all Apparel to the person that wears it will depend very much on its agreeing or disagreeing with this rule of decency There are six things which in conjunction as I conceive will compleat this rule 1. The outward condition 2. The Age. 3. The Sex of the wearer 4. The Climate 5. The Law of the Land 6. The Customs of the place where or under which Providence has cast our habitation § 1. The condition of the wearer in outward respects is of great consideration for tho all men are made of the same Metal and Materials by Creation yet all are not cast in the same Mold by Providence one wears a publick and politick another a private Character God has placed one on the Throne whilst he has set millions to grind at the Mill some are Rich others poor some cut out for Masters others shaped for Servants And it seems to me that there should be some distinction in the outward habit proportionable to what Providence has made in the outward condition But to render this Observation serviceable to the main design take these Propositions 1. Proposition It is lawful and in some respects necessary that Kings Princes and Magistrates especially in the Solemn exercise of their proper and respective Offices be distinguished by their Robes from private persons and from each other All civiliz'd Nations have so unanimously concurred in this distinction that we may receive it as the dictate of Nature the Vote of Universal reason 1 King 22. Jehosaphat wore his Royal Robes tho the wearing them once had like to have cost him dearer than the matter and making Solomon's outward glory was the admiration of the Queen of Sheba and yet when he shone in all his external Luster and Splendor was not array'd like the Lilly of the field Matth 6. which gloried only in the bravery of Natures own spinning so short are the finest Works of Art Acts 12.21 of the coursest manufactures and meanest pieces of the God of Nature And tho Herod in his Royal Apparel was eaten by the Worms who fell to and spared not what vengeance had set before them before Death had said Grace yet the sin lay not in the richness of his Robes but the rottenness of his Heart who affecting to be more than a Man became less than a Worm and because he was ambitious of being a God had not the civility usually given to Men. 2. Proposition There is a Lawful difference of Apparel arising from the difference of Wealth Titles and Honours tho distinguisht by no publick Office which our Saviour seems to approve of They that wear soft cloathing are in Kings houses Matth. 11.8 Courtiers then may assume a Garb somewhat above that of meaner persons suitable to the glory of the Prince on whom they attend And our Lord and Saviour in his practise justifies some diversity who used both a more liberal Diet and agreeable Cloathing than John the Baptish whose raiment was of camels hair with a leathern girdle about his loins Matth 3.4 and his meat was locusts and wild honey one Garb was decent enough in the rude Wilderness which had been uncomely to him whose habitation was much in the City Luk. 16.19 Should I quote that rich man who was cloathed
effectually of sin of the sin of Nature and the Nature of sin all these little appendices and appurtinances of Vanity will fall and drop of course For this was our blessed Saviour's method Mat. 23.26 Mat. 12.33 Cleanse the inside of the cup or platter and the outside will be clean also And if we could as supernatural Grace only can make the Tree good the Fruit would be good by consequence Direction X. Whatever fashions of Apparel you have found a temptation to your own souls when worn by others in prudence avoid them You may reasonably suspect that what has been a snare to you will be so to another For tho all are not guilty of the same actual sins yet all have the same seeds of sins in them And what has awakened your Pride and Lust may awaken the same Corruptions in your Neighbour Direction XI Let all your indifferences be brought under the government and guidance ef Religion Indifferent things in their general Natures are neither good nor evil but when Religion has the main stroke in managing and ordering them it will make them good and not evil Advise with Gods Glory what you shall eat what you shall drink and what you shall put on That will teach us to deny our selves in some particulars of our Christian Liberty Whether you eat or drink or whatsoever you do else 1 Cor. 10.31 do all to the glory of God Than which all the Masters of the Art of Eating all the Mistresses of the Science of Dressing cannot give you a more approved Directory Direction XII Use all these indifferent things with an indifferent affection to them an indifferent concern for them and about them Treat'em value 'em as they deserve Cloathes commend us not to God nor to Wise and Good Men Why are we then so solicitous about them as if the Kingdom of God lay in them The Apostle in consideration that the Time is short would have us use this World as not abusing it because the fashion thereof passes away Yet a little while and there will be no use 1 Cor. 7.31 because no need of them But God and the World are commonly of contrary Judgments and that which is highly esteemed among men Luke 16.15 is oftentimes an abomination to him Lukewarmness is a Temper hot enough for what is neither good nor evil How great then is our sin who are stone-cold in those matters wherein God would have us fervent in Spirit but where he would have us cool and moderate all of a flame Direction XIII Lastly Seek that honour chiefly which comes from God only The World is never so wise or so good that we should much value its good word or approbation but oftentimes so bad and foolish that its commendation is our reproach What evil have we done that an evil World should speak well of us To be accounted honourable by him and made beautiful by him is true Honour real Beauty In his Judgment stands our absolution or condemnation in his Sentence our life or death to him and by him we stand or fall What a wretched honour is it that we receive from it Apparel which is no part of our selves and for which we are beholden to the trivial skill of a Taylor or Attire-woman but the true Reason of the affectation of these Vanities lies in that of our Saviour How can ye believe that seek honour one of another John 5.44 and seek not the honour that comes from God only Considerations to press to such a cautelous walking that we partake not in the sinfulness of strange Apparel I. Let us seriously consider How Apparel came into the World Sin brought in Shame and Shame brought in Apparel and Apparel has at last brought in more Sin and Shame The old Riddle has here found an Oedipus Mater me genuit peperit mox filia matrem In the state of Primitive Integrity Man was cloath'd with Original Righteousness He wore the glorious Image of him that created him in knowledg righteousness and true holiness But sin has now stript him of his glory and expos'd his shame to the view of God his Judg. How great then is that Pride when we are proud of what should abase us How vile that glory that glories in its shame It was good advice of Chrysostome Homil. 18. in Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the wearing of our Apparel be a perpetual Memorial to us of the good things we have lost and an Instruction what penalties mankind is liable to by disobedience For as Gregory Nazianzene reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. de Mort. If says he we had continued the same we were at first created we had had no need of a coat of skins the divine Image shining in our souls And therefore Chrysostom's Inference is very clear Tom. 6. p. 241. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cloaths were not given us to set forth our beauty but to cover that shame that proceeded from nakedness But Tertullian excellently prosecutes this argument Si tanta in Terris moraretur fides quanta in Coelis merces ejus expectatur nulla omnino vestrum sorores ex quo Deum cognovisset De hab Mulieb in initio de sua id est foeminae conditione didicisset laetiorem habitum nè dicam gloriosiorem appetisset ut non magis in sordibus ageret squallorem potius affectaret ipsam circumferens Evam lugentem poenitentem quo plenius quod de Evâ trabit ignominiam dico primi delicti invidiam perditionis humanae omni satisfactionis habitu expiaret If there was as much Faith on Earth as there is reward for it in Heaven there 's none of you since the time she knew God and understood her own condition that would have affected a joyful much less a splendid Garb but rather have lien in sackcloath and ashes carrying about her an Eve within that laments and repents that so she might compensate with the most mortified habit that she derived from the first Eve I mean the scandal of the first sin and the odium of having been the Ruin of Mankind Alas what pleasure could we take in these Vanities did we consider them as the Effect of so sad a Cause And what would the Gold of Ophir the Pearls of the Ocean the Jewels of the Indies signifie to a soul that was taken up with Reflections on its Exile from Paradise and the loss of God's Image II. It deserves to be laid to heart how we came into the World how we must go out and how we shall rise again Holy Job confessed that when he was reduced to beggary he was somewhat better than when he was born Job 1.21 Naked came I out of my mothers womb and naked shall I return thither i. e. to the Earth the common Mother of us all And we may add Naked shall I rise again I shall see my Redeemer at the last day with these eyes but I
destroy Natural Liberty Where the Spirit does not find sinners willing by his sweet Methods he makes them willing Psal 110.3 Thy people shall be willing in the day of thy power a day of power yet willing Even the Spirits Drawing is managed with all consistency to the freedom of the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys he draws but 't is one that he makes willing to follow Hos 2.14 Behold I will allure her ay there 's the Spirits leading This being the constant and avowed Doctrine of the Protestants and †Ductus spiritus non est impulsus violentus quo rapimur inviti ut stipites sed est efficax persuasio quâ ex nolentibus efficimur volentes Par. with many others particularly their Explication of the Spirits leading in the Text how injurious and invidious are the Popish Writers in their traducing and calumniating of them as if they asserted the Spirit in This or any Other Act to work with Compulsion or in a way destructive to mans Essential Liberty 'T is a vile scandal And yet how do Esthius Salmeron Contzen upon the Words charge our Divines with it We perfectly concurr with Blessed St. * Enchirid. Cap. 64. de verbis Apostol Serm. 13. c. 11 12. Austin in that excellent passage of his cited by the Rhemists As many as are led by the Spirit he meaneth not says he that the Children of God are violently compelled against their Wills but that they be sweetly drawn moved or induced to do good But no more of this IV. The Extent of this Leading of the Spirit The Extent of it A threefold account may be given of that 1. In regard of the Subject or person led So it extends to the Whole Man First to the Interior Acts of the Soul in its several Faculties Vnderstanding Will and Affections And then to the Exterior Acts of the Body yea to the whole Conversation For all these are comprehended within and fall under the Spirits Leading For as his Sanctifying Operation extends to all of these the God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of Christ 1 Thes 5.23 So does his Guiding Operation also these two being Commensurate and Coextensive This might be made out in Particulars was I not afraid of too much prolixity 2. In regard of the Object or Matter that the Spirit leads unto So it extends to the whole Duty of a Christian to all that he is to Know Believe and Do. Look as the Word in its External Leading guides us in all things that concern Faith and Practice it being a compleat and perfect Rule 2 Tim. 3.16 17. so 't is with the Spirit in his Internal Leading too Joh. 14.26 For Knowledge and Faith the Promise is But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you John 16.13 And again Howbeit when he the Spirit of Truth is come he will guide you into all Truth see 1 John 2.20 27. And so 't is as to Holiness also this Spirit directs those who have him to and in the Practice of Holiness in its full and utmost Extent and Latitude Tit. 2.12 As the Grace of God the Gospel Without teaches us that denying ungodliness and worldly Lusts we should live soberly righteously godly in this present world which is the summe of all Duty towards God towards Men and towards our selves So the Spirit Within teaches guides inclines to all these His Gracious Conduct is not confin'd to does not terminate in this or that particular Duty of Religion no but it extends to every Duty to the whole Obedience of a Christian 3. In regard of the Degree and Measure of it Concerning which 't is clear that this Leading of the Spirit in the Directing Inclining Governing Notions of it is not as to Degree equal in all God's Children All have the Thing in the Necessary and Substantial part of it yet so as that there is a Gradual Difference in their having of it Some having more and some less He being a Free and Arbitrary Agent does proportion this Act of his Grace to different Persons as he pleases And he making Some more ductil to his Leadings than Others accordingly he vouchsafes more of Them to Those than he does to Others But in None does it reach so high as to render them perfect here For although we should grant which I do not that the Spirit should advance his Guidance consider'd in it self and as it comes from Him to such a Degree and Pitch as to lay the Foundation of Perfection in Saints here below yet considering what the Capacity of the Subjects of this Act is here they being Flesh as well as Spirit 't is not imaginable that de Facto and in Eventu they should ever here be perfect upon it Wherefore it must be bounded and limited though not from what the Spirit could do yet from what he is pleased to do in Believers in their present imperfect state He shall guide you into all Truth what so as to make Saints Omniscient or Infallible He guides unto all Holiness what so as to render them sinless and impeccable here on Earth we must by no means carry it thus high It therefore must be qualified thus He shall guide you into all Truth i. e. into the Knowledge of all Necessary and Fundamental Truths And he shall guide you into all Holiness i. e. so far as your present state admits of and so far as is necessary for your future Glory Beyond this Measure we must not extend or heighten the Spirits Leading For the truth is if we take it in this bounded Notion we secure the Thing but if we go higher we totally undermine and nullifie it as all Experience proves And by the way Observe that this Guidance of the Spirit in the General and that Guidance of His in Particular in the Duty of Prayer do much stand upon the same level Insomuch that as the Former the Spirits immediate Guiding of Believers in the Matter and Manner of their Actions does not thereupon render Them or Their Actions perfectly Holy and free from all mixtures of sin So neither does the Latter the Spirits immediate Guidance and Assistance in the Matter and Manner of Prayer render the Prayers of such infallible or of equal Authority with the Scriptures as some Object Because as to Both this Agency of the Spirit is to be limited partly from the Consideration of the present State of the subject in whom it is exerted and partly from the Spirits Aim and End therein 'T is true to obviate a bad Inference that may be drawn from hence the Apostles themselves considered as but Men and as men in the State of Imperfection so they were fallible as we are But as they had in matters of Faith
He praies that the Lord would make his word effectual to cleanse and sanctifie them more and more He would have those who are given to him to be sanctified truly separated from Sin the World and carnal Self truly consecrated and appropriated to himself truly offer'd up and imploy'd for him as those who are wholly his and cannot without Sacriledge be converted to other ends and uses than those that are his 3. He prayes for perseverance that those who are given him may hold out and continue to the end in Faith and Holiness and Union with Him and the Father that they may not fall away to unbelief or profaneness nor be ever separated from him with whom they are once united ver 11. Holy Father keep through thine own name those whom thou hast given me c. keep them in all dangers in all assaults in all tryals secure them from Sin from Satan from the World that they may be neither frighted nor enticed from me Through thine own name the name of God is that by which he is known as we are known by our names all those glorious perfections whereby he hath made known himself unto us his Power Wisdom Goodness Faithfulness Sovereignty Allsufficiency c. He would have all the infinite Excellencies and Perfections of God all by which he is called and known engaged for the security of his People that none of them may fall away and be lost Keep them by thy Power by thy Wisdom Goodness Sovereignty Allsufficiency c. Or if we take these words for an argument wherewith he urges this Petition it is of no less force Keep them for thine own names sake for the honour of thine own name so he engages the honour of God for the security of his people that none of them may fall away and that is the greatest the strongest engagement in the World and gives the best security that possibly can be The Lord will do more for his own Names sake than for all the works of his Hands than for all that is in Heaven and Earth besides His Honour is his Interest so that the Interest of God is thereby engaged to secure the Eternal concerns of his People Those men in the World that we are not secure of and can have no confidence in otherwise yet if their Interest do engage them for us we think our selves so far sure of them Interest amongst men is the strongest obligement if they understand it and have but so much respect to themselves as to be true to it Christ by his Prayer engages the Interest of his Father his Name his Honour for the security of his People that they may not fall away and be lost and if we acknowledge him to be God we cannot in the least suspect either that he knows not what his Interest is or that he will not be true to it When it is for his Names sake or his Honour to secure his people it shall certainly be done and this is that which Christ urges in this Petition 4. He prays for Glory ver 22 24. And the glory which thou gavest me I have given them It is the Glory of Christ that he is the Son of God his only Son by Eternal Generation and Heir of all things Heb. 1.2 3. Joh. 1.14 Now such a Glory will Christ have for his people something like it though in a way below it he will have them to be Sons and Heirs of God Co-heirs with himself A wonderful Glory indeed and such a degree of it as could never have entred into the Heart of man to expect or believe if the Lord himself had not given assurance of it Rom. 8.17 And if Children then Heirs Heirs of God and joynt-Heirs with Christ All that are given him he will have to be adorn'd with his own title and be accounted and called Sons of God and all that are Sons he will have to be Heirs and joint-Heirs with himself not of some meaner part of his Fathers possession but even of his Kingdom Jam. 2.5 Hath not God chosen the poor of this world rich in Faith and Heirs of the Kingdom c. being Heirs they have hopes to inherit Tit. 3.7 They have a Title upon this account and so hope but Christ not satisfyed with this prays also that they may have possession ver 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me that they may behold it so as to partake of it this sight will be the highest the happyest enjoyment it will be an enhappying a glorifying sight a sight that will make them who behold it happy perfectly so eternally so The sight of Christs Glory will make them glorious 1 Joh. 3.1 2. Beloved now we are the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is We are Sons that is a great Glory indeed but there is a Glory to come which is far greater so great that no expression can fully represent it to us or make it appear to be so much so great as indeed it is but this is the sum of it we shall be like him in Glory for we shall see how glorious he is The sight of our Glorious Redeemer will make us glorious like him When we are in the sight of that Glory wherewith he now shines at the right hand of the Throne of the Majesty on high to which the greatest brightness of the Sun is less than a spark we shall be adorned with his beams and so made glorious A hint hereof we have in what is recorded of Moses who when he was admitted to a nearer converse with God it is said his face shined Exod. 34.29 35. His face was horned as the word imports it appeared in such a form as the raies of the Sun appear to us his face sent forth beams like the Sun there was such a radiant Lustre such a Glory in his face as the weak eyes of mortals could not bear could not look on When we are where Christ is and see him in the brightness of his Glory which is that he prays for the sight of it will transform our Souls from Glory to Glory as the Apostles expression is in reference to that of Moses 2 Cor. 3.18 a Glory will be derived upon our Souls from his Glory and upon our bodies too that Glorious Vision will be a transforming sight and change vile Bodies so that they shall be fashioned like unto his own glorious Body Phil. 3.21 5. He prays for Vnion That they all may be one as thou Father art in me and I in thee that they also may be one in us This Union is a Mystery a great depth such as I was loath to venture on if it could have been avoided what my shallowness can say of it briefly I shall comprize in
suffering or in the words of Phineas in such a case Jos 22.31 to deliver them out of the hand of the Lord i. e. to keep them from falling into it Now who is it that hinders Sin most and stops the Dam to prevent an Inundation of it but the religious part of a Nation It is they that reprove it and bear their Testimony against it and by their Authority so far as they are in a capacity suppress it and by their example discountenance it None so active none so zealous in opposing Sin as they that are most Holy They not only fear it in themselves but labour to prevent it in others if it were in their power they would neither Sin themselves nor let any else though they set themselves especially against the most crying Sins and which are most like to stir up wrath in God against a People And when Sin is that for which threatnings are denounced and punishments inflicted they that fear God among any People do most effectually keep off punishment by preventing Sin To prevent it therefore is their first care and if that cannot be they bewail it and mourn over it Ezek. 9.4 they sigh and cry for the abominations of a Land So David beheld the transgressors and was grieved Psal 119.158 Rivers ran down his Eyes because they kept not Gods Laws verse 136. and Jeremiah chap. 13.17 wept in secret places for the pride of his People This is not a direct and formal stopping the course of Sin in a Land in respect of others yet it is a kind of check to it so far as it keeps Sin from being so general as to overspread themselves while they thus lay to heart the Sins of others they are not themselves partakers of them nor sharers in the Guilt These Sins are not universal when there are some that testifie their dislike of them by their sorrow for them The more general Sin is the more dangerous and the more like to bring on Judgments when the godly themselves become guilty though not by commission of it yet by not bewailing it which is a degree of fellowship with it But when they mourn for Sin committed by others they free themselves from the guilt of approbation or connivance at or communion in it and so may be instrumental in keeping off at least more general Judgments 4. As they not only check the progress of Sin but propagate goodness to others as well as promote it in themselves this they do by their counsels admonitions example They make it their business not only to do good themselves but to make others good and bring them to Holiness as well as keep them from Sin and so not only themselves live in the exercise of these Graces to which the promises are made executing judgment and seeking the truth Jer. 5.1 but they labour to gain others to the same gracious conversation Grace wherever it is is communicative spreads it self what it can they that love God see so much loveliness in him that they would fain perswade others to love him too they that walk in his ways like them so well and find so much peace and pleasantness in them and expect such a reward at the end of them that they are solicitous to get others into them they know he whom they serve is bountiful enough and rich enough there is Glory enough in Heaven for all John 14.2 Mansions enough in Christs Fathers House for all and the multitude of Fellow-Servants will neither hinder their Work nor diminish their Wages nay they know that they that win Souls are wise they that turn many to righteousness shall shine as the Stars for ever and ever Dan. 12.3 and therefore they are desirous to be in the Number of them It is their design to advance Gods Name and Glory and they would have others help them in the Work And indeed God often makes use of not only Ministers in their Preaching but private Christians in their conversation to promote the conversion of Sinners and commonly when he intends any great reformation among a People he makes use of those that are already gracious in carrying it on And godliness having the promises of the Life that now is as well as of that which is to come 1 Tim. 6.8 so far as the religious part of a People promote godliness advance Religion among them so far they are instrumental in procuring their welfare and keeping off their ruin 5. Sometimes the religious of a Nation may have an influence upon its publick welfare by doing some eminent service wherewith God is much pleased and to what he hath a special respect Psal 106.30 Princes stood up and executed judgment and so the plague was stayed Numb 25. Phineas hath turned away my wrath from the Children of Israel while he was zealous for my sake among them that I consumed them not and verse 13. he is said to make an attonement for them by that Act not that any thing done by a meer Man can be a full satisfaction to Divine Justice for a Man 's own Sin and much less can it for the Sin of another but however as sometimes temporal evils inflicted upon Saints themselves because they have a respect to their Sins though they are not properly penal yet in a larger Sence are called punishments and sometimes vengeance Psal 99.8 thou wast a God that forgavest them though thou tookest vengeance of their inventions Moses himself seems to be included verse 6.7 here was vengeance on those who yet were pardoned which cannot therefore be strictly such so likewise some good the Saints do which is pleasing to God and accepted of him in Christ on the performance whereof he turns away his anger thereby to shew his approbation of what is done and to encourage to more and this may in the same large Sence be called an attonement though properly it be not so Yet this Act of Phineas hath something in it that resembles an attonement and may on that account be so called for his killing Zimri and Cosbi was a fulfilling that Law which required the Death of the Parties offending on such a kind and the holiness of God which had been contemned by the transgressors was in some measure vindicated and in the eyes of the People by their exemplary punishment Another instance we have in Joshuah chap. 7. the Lord was angry with Israel for Achans trespass verse 12 Joshuah hath him stoned to death verse 25. and then verse 26. the Lord turned from the fierceness of his anger So when there was a Famine in the Land for Sauls killing the Gibeonites 2 Sam. 21.1 David hangs up seven of his Sons verse 9. and then verse 14. the Lord was entreated for the Land When such Sins as are publick defilements to a Land are not punished the whole Land becomes guilty and usually is visited with some publick judgment but when they are punished that judgment is either prevented or removed No question but Josiahs Zeal