whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Iesus Christ. THere is nothing that so much concerns a Christian to know as the excellency of Jesus Christ his Person and Works so that it is always pertinent to insist much on that Subject The Apostle having spoken of this Spirit or Divine Nature and the power of it raising him from the Dead takes occasion to speak of another work of that Spirit to wit the emission and publishing of his Divine Doctrine and that not as a new thing following his Death and Rising but as the same in substance by the same Spirit promulgate long before even to the first Inhabitants of the World Quickned by the Spirit that is in our days says the Apostle but then long before that by the same Spirit he went and preached to the Spirits that were in Prison This place is somewhat obscure in it self as it usually falls but made more so by the various fancies and contests of Interpreters aiming or pretending to clear it these I like never to make a noise of That dream of the descent of Christs Soul into Hell though they that are in it think this place founds somewhat that way yet it proves being examined no way sutable cannot by the strongest wresting be drawn to fit their purpose For 1. That it was to preach that he went thither they are not willing to avow though the end they give it is as groundless and imaginary as this is 2. They would have his business to be with the Spirits of the Faithful deceased before his coming here we see it s with the disobedient 3. And his Spirit here is the same with the sense of the foregoing words which means not his Soul but his eternal Deity 4. nor is it the Spirits that were in Prison as they read it but the Spirits in Prison which by the opposition of their former condition sometimes or formerly disobedient doth clearly speak their present condition as the just consequent and fruit of their disobedience Other misinterpretations I mention not taking it as agreeable to the whole strain of the Apostles words That Jesus Christ did before his appearing in the Flesh speak by his Spirit in his Servants to those of the foregoing Ages yea the Antientest of them declaring to them the way of life though rejected by the unbelief of the most part This is interjected in the mentioning of Christs sufferings and exaltment after them And after all the Apostle returns â—to that again and to exhortation which he strengthens by it But so as this discourse taken in is pertinently adapted to the present Subject The Apostles aim in it we may conceive to be this his main scope being to encourage his Brethren in the faith of Christ and way of holiness against all opposition and hardship so to instruct his Brethren in Christ's perpetual influence into his Church in all Ages even before his Incarnation as that they see withal the great unbelief of the World yea their opposing of Divine Truth and the small number of those that receive it and so not be discouraged by the fewness of their number and the hatred of the World finding that Salvation in Jesus Christ dead and risen again which the rest miss off by their own wilful refusal And this very point he insists on clearly in the following Chap. ver 3. 4. And those very ways of ungodliness there specified which Believers renounce was those that the World was guilty of in these days and in which they were surprised by the flood they Eat and Drank till the flood came upon them In the words of these three Verses we have three things 1. An assertion concerning the preaching of Christ and the persons he preacht to 2. The designment and dâ—scription of the time or age wherein that was and the particular way of God's dealing with them 3. The adapting or applying of the example to Christians The first in these words which I take together By thee which Spirit he went and preached to the Spirits in Prison which sometime were disobedient In these words we have a Preacher and his hearers Of the Preacher we shall find here 1. His ability 2. His activity in the use of it His ability altogether singular and matchless the very Spring of all abilities the Spirit of wisdome himself being the co-eternal Son of God That Spirit he preacht by was it by which he raised himself from the dead and without this Spirit there is no preaching Now he was as our Apostle calls him a Preacher of righteousness but it was the power of this Spirit for in him did this Spirit Preach The Son is the wisdom of the Father his Name is the Word not only for that by him all things were created as Iohn hath it the Son that power by which as by the word of his mouth all things were made but the Word likewise as revealing him declaring to us the counsel and will of God therefore by the same Evangelist in the same place called that light that illuminates the World without which Man called the lesser World the intellectual World were as the greater World without the Sun and all that bring aright the Doctrine of saving wisdom derive it necessarily from him all Preachers draw from this Soveraign Preacher as the Fountain of Divine light as all the Stars receive their light from the Sun and by that diffusing amongst them it is not diminisht in the Sun but only communicated to them remaining still full and entire in it as its source so doth the Spirit flow from Christ in a particular degree unto those he sends forth in his name and its in them that he preaches by the power and light of his Eternal Spirit Hither then must they all come that would be rightly supplyed and enabled for that work It is impossible to speak duly of him in any measure but by his Spirit there must be particular access and a receiving of instructions from him and a transfusion of his Spirit into ours Oh! were it thus with us how sweet were it to speak of him To be much in prayer much dependance on him and drawing from him would do much more in this than reading and studying seeking after arts and Tongues and Common Knowledge These not to be despised nor neglected Reading good and learning good but above all anoynting necessary that anoynting that teacheth all things And you that are for your own interest be earnest with this Lord this Fountain of Spirit to let forth more of it upon his messengers in these times you would receive back the fruit of it were ye busie this way you should find more life and refreshing sweetness in the word of life how weak and worthless so ever they were that brought it it should descend as sweet showers upon the Valleys and make them
fruitful 2. By this Spirit it s said here he preacht not only did he so in the Days of his abode on Earth but in all times both before and after never left his Church altogether destitute of saving light which he dispenced himself and conveyed by the hands of his Servants therefore it s said he preacht that this be no excuse for times after he is ascended into Heaven no nor for times before he descended to the Earth in humane flesh though he preached not then nor does now in his flesh yet by his Spirit he then preacht and still doth so according to what was chief in him he was still present with his Church and preaching in it and is so to the end of the World This his infinite Spirit being every where yet 't is said here by it he went and preached signifying the remarkable clearness of his Administration that way as when he appears eminently in any work of his own or taking notice of our works God is said to come down so to those Cities Gen. 11. Let us go down So Exod. 3. 8. Thus here so clearly did he admonish them by Noah coming as it were himself on purpose to declare his Mind to them And this word I conceive is the rather used to shew what equality there is in this He came indeed visibly and dwelt amongst Men when he became flesh yet before that he visited by his Spirit he went by that and preached And so in after times himself being ascended and not having come visibly in his flesh to all but to the Jews only yet in the preaching of the Apostles to the Gentiles as the great Apostle says of him in this expression Eph. 2. 17. He came and preached to you which were asar off and this he continues to do in the ministry of his word and therefore says he he that despiseth you despiseth me c. Were this considered it could not but procure far more respect to the word and more acceptance of it Would you think that in his word Christ speaks by his eternal Spirit yea he comes and preaches addresses himself particularly to you in it could you slight him thus and turn him off with daily refusals or delays at least Think it is too long you have so unworthily used so great a Lord that brings unto you so great Salvation that came once in so wonderful a way to work that Salvation for us in his flesh and is still coming to offer it unto us by his Spirit does himself preach to us tells us what he undertook on our behalf and how he hath performed all and now nothing rests but that we receive him and believe on him and all is ours But alas from the most the return is that we have here disobedience Sometimes disobedient Two things in the hearers by which they are charactared their present condition in the time the Apostle was speaking of them and this by-past disposition when the Spirit of Christ was preaching to them this latter went first in time and was the cause of the other Therefore of it first If you look to their visible subordinate Preacher a holy Man and an able and diligent Preacher of righteousness both in his Doctrine and in the tract of his life which is the powerfullest preaching it seems strange that he prevailed so little But much more if we look higher this hight as the Apostle points to us to look to that Almighty Spirit of Christ that preacht to them and yet they were disobedient The word is they were not perswaded and it signifies both unbelief and disobedience and that very fitly unbelief being in it self the grand disobedience the mind not yielding to Divine Truth and so the spring of all disobedience in affection and action And this root of bitterness this unbelief is deep â—aâ—â—ened in our natural hearts and without a change in them a taking them to pieces they cannot be good it is as a Tree firm rooted cannot be pluckt up without loosening the ground round about it and this accursed root brings forth fruit unto death because the Word is not believed the threats of the Law and promises of the Gospel therefore Men cleave unto their sins and speak peace unto themselves while they are under the Curse It may seâ—m very strange that the Gospel is so fruitless amongst us yea that neither word nor rod both preaching aloud to us the Doctrine of Humiliation and Repentance yet perswades any Man to return or so much to turn inward and question himself to say what have I done But thus it will be till the Spirit be poured from on high to open and soften hearts It is to be desired as much wanting in the Ministery of the Word but were it there that would not serve unless it were by a concurrent work within the Heart meeting the Word and making the impressions of it there for here we find the Spirit went and preacht and yet the Spirits of the Hearers still unbelieving and disobedient it s a combined work of this Spirit in the Preacher and Hearers that makes it successful otherwise it is but shouting in a dead man's ear there must be something within as one said in a like case To the Spirits in Prison That 's now their Posture and because he speaks of them as in that Posture he calls them Spirits for it s their Spirits that are in that Prison As likewise calls them Spirits that the Spirit of Christ preacht to because it is indeed that that the preaching of the Word aims at it hath to do with the Spirits of Men is not content to be at their ear with a sound but works on their Minds and Spirits some way either to believe and receive or to be hardened and sealed up to Judgement by it which is for Rebels If disobedience follow on the preaching of that word the prison follows on that disobedâ—ence and that Word which they would not be bound by to obedience binds them over to that Prison whence they shall never escape nor be released for ever Take notice of it and know that you are warned you will not receive Salvation offering pressing it self upon you You are every day in that way of disobedience hastening to this perpetual Imprisonment Consider you now sit and hear this Word so did these that are here spoken of they had their time on Earth and much patience used towards them and though not to be swept away by a flood of Waters yet daily carried on by the flood of â—imes 90 Psal. and mortality And how soon you shall be on the other side set into Eternity you know not I beseech you be yet wise hearken to the offers yet made you for in his name I yet once again make a tender of Jesus Christ and Salvation in him to all that will let go their sins to lay hold on him Oh! do not destroy your selves you are in Prison he proclaims you Liberty Christ is still following
Christ greater riches than the treasures in Egypt And besides many other things to animate this that is here exprest Oh! how full is it They shall give account to him that is ready to judge the quick and the dead And this in readiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the day set and it shall surely come though you think it far off Though the wicked themselves forget them and the Christian slight them and let them pass they pass not so they are all registred and the great Court-day shall call them to account for all these riots and excesses and withal for all their reproaches of the godly that would not run with them in these ways Tremble then you despisers and mockers of Holiness though you come not near it What will you do when these you reviled shall appear glorious in your sight and their King the King of Saints here much more glorious and his glory their joy and all terror to you Oh! then all faces that could look out disdainfully upon Religion and the Professors of it shall gather blackness and be bathed with shame and the more the despised Saints of God shall shout for joy You that would rejoyce then in the appearing of that holy Lord and Judge of the World let your way be now in holiness avoid and hate the common ways of the wicked World they live in their foolish opinion and that shall quickly end But the Sentence of that day shall stand for ever Verse 6. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit IT is a thing of prime concernment for a Christian to be rightly inform'd and frequently remembred what is the true estate and nature of a Christian for this the Multitude of those that bear that name either knows not or commonly forgets and so is carried away with the vain fancies and mistakes of the World The Apostle hath charactered Christianity very clearly to us in this place by that which is the very nature of it conformity with Christ and that which is necessarily consequent upon that disconformity with the World And as the nature and natural properties of things hold universally thus it is in those that in all ages are effectually called by the Gospel are moulded and framed thus by it thus it was says the Apostle with your Brethren that are now at rest as many as received the Gospel and for this end was it preacht to them that they might be judg'd according to men in the flesh but live according to God in the Spirit We have first here the preaching of the Gospel or suitable means to a certain end 2. The express Nature of that end 1. For this Cause There is a particular end and that very important which the preaching of the Gospel is aimed at this end many consider not hearing it as if it were to no end not propounding a fixed determined end in our hearing This therefore is to be considered by those that preach this Gospel that they aim right in it at this end and no other no self end The legal Priests not to be squint eyed nor evangelical Ministers thus squinting to base gain vain applause and also that they make it their study to find in themselves this work this living to God otherwise they cannot skillfully nor faithfully apply their gifts to this effect on their hearers and therefore acquaintance with God most necessary How sounds it to many of us at the least but as a well couched story whose use is to amuse us and possibly delight us a little and there is an end and indeed no end and turns the most serious and most glorious of all Messages unto an empty sound and if we awake and give it hearing it is much but for any thing further how few deeply before hand consider I have a dead heart therefore will I go unto the word of Life that it may be quickened it is frozen I will go and lay it before the warm Beams of that Sun that shines in the Gospel my corruptions mighty and strong and grace if any exceeding weak there is in the Gospel a power to weaken and to kill sin and to strengthen grace and this being the intent of my wise God in appointing it it shall be my desire and purpose in resorting to it to find it to me according to his gracious intendment to have faith in my Christ the Fountain of my Life more enabled and more active in drawing from him to have my heart more refined and spiritualized and to have the Sluse of Repentance opened and my Affections to Divine things enlarged more hatred of sin and more love of God and communion with him Ask your selves concerning former times and to take your selves even now enquire within why came I hither this day what had I in mine eye and desires this morning ere I came forth and in my way as I was coming did I seriously propound an end or no and what was my end Nor doth the meer custome of mentioning this in prayer satisfie the question for this as other such things usually do in our hand may turn to a lifeless form and have no heat of spiritual affection none of David's panting and breathing after God in his ordinances such desires as will not be still'd without a measure of attainment as the Childs desire of the breast as our Apostle resembles it chap. 2. And then again being returned home reflect on your hearts much hath been heard but is there any thing done by it have I gained my point it was not to pass a little time simply that I went or to pass it with delight in hearing rejoycing in that light as they did in S. Iohn Baptists for a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as the hour lasts it was not to have my earpleased but my heart changed not to learn some new notions and carry them cold in my head but to be quickened and purified and renewed in the Spirit of my mind is this done think I now more esteemingly of Christ and the life of faith and the happiness of a Christian and are such thoughts solid and abiding with me what sin have I left behind what Grace of the Spirit have I brought home or what new degree or at least new desire of it a living desire that will follow its point Oh! this were good repetition A strange folly of multitudes of us to set our selves no mark to propound no end in the hearing of the Gospel The Merchant sails not only that he may sail but for traffick and trafficks that he may be rich The Husband Man plows not only to keep himself busie with no further end but plows that he may sow and sows that he may reap with advantage and shall we do the most excellent and fruitful work fruitlesly hear only to hear and look no
passeth all understanding keep your hearts and minds through Iesâ—s Christ. Amen FINIS Naz. Eâ—â—les 1. â— 1. Me male amando me perdidi te solum quaerendâ— pure amando me te pariter inveni â Kemp. Magnus qui fictilibus utitur tanquam argentis nec ille minâ—r qui argento tanquam fictilibus Sen. Non bis pueri sed semper Nulla nos â—ffendunt quae nâ—â—â—â—dunt Omne infirmum naturâ querelum Stipato agmine Deum obâ—â—dentes Tertull. Fama est junctas fortiuâ— ire preces Matth. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nil tam spiritualem virum indicat quam peccati alieni tractatio â—sal 122. Heb. 2. 11. Ioh. 17. Is. 54. 7 8. Hos. 11. 8. Emolliâ— mores nec sinit esse feros Ille est qui superbire nescit cui Deus ostendit misericordiam suam Conservatriae vâ—tâ—tum Prâ—dendâ— perdidit Caputartis est decere quod facias Qui thesaurum tuum alieno in ore constituis ignoras quod arca ista non clauditur Si haec sunt â—estra tollite eavobiscum S. â—ern Ps. 34 13 14. Furor â—arma ministrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 9. 4. Obtrectatio livor primis auribus accipiuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 1. Stater in lagena â—is bis clamat Is. 44. 20. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—b 12. 1. Heb. 12. 2. Kovit se saepe vicisse post sanguiâ—em Sen. Ezek 8. 18. Is. 1. Is. 29. 15. Verba sensus connotâ—â— affectâ—â— Ver. 4. Ver. 5. Ver. 6. Ver. 7. Velut e palude suâ vilis ranuncula Bern. Ecel 5. 2. Schechinah Ps. 55. 17. Si non ad voluntatem ad utilitatâ—m Clavis diâ—i sera â—â—ctis Consilium faturum expraeterito venit Sen. Splendida miserla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pyth. Matt. 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Si violandum est jus regnandi causa violandum Opibus major virtuâ—ibus minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vident cruces nostraâ— unctiones non vident S. Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec inter dubii vivimus mâ—rimur Dâ—n 3. 16. Spreta vileâ—cerent Spes est nomen boni incerti Sen. Acts. 23. Matth. 6. Ex alienâ— nvninis jactura gâ—adum sibi ficiunt ad gloriam Sal. De verbo 〈◊〉 moâ—daci Bern. Magna â—â—natu magâ—as negas Malo sentare â—â—â—panctiâ—â—â—â— quam 〈◊〉 ejus desâ—â—â—inem Non vacant bonae mâ—nti Acts. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surdo verbere caedit Juv. Ferre quam sortem patiuntur â—â—nes Velut unda pellitur unda Greatness of the Example 1 The person Vbi se humiliavit majestas vermiculus infletur intumescat Bern. 2 The Sufferings Isaiah The fitness of the example Exemplum domesticum The advantage Enimvero non sentient sua qui illius vulnera intuetur Bern. in Cant. Serm. 61. Rom. 5. 1 2 3. Sheol Acts 2. Isa. 52. Psal. 2. Isa. 52. Descendiâ— huc vita nostra tulit mortem nostram ocâ—idit eam de abundantiâ— vitae suae c. Aug. * Thus I then thought But do now apprehend another sense as probable if not more even that so much rejected by most Interpreters The mission of the Spirit and Preaching of the Gospel by it after his Resurrection Preaching to sinners and converting them according to the Propheâ—y which he first fulfilled in Person and after more aâ—ply in his Apostles That Prophecy I mean Isa. 60. 1. The Spirit upon him and it was sent from him on his Apostles to preach to Spirits in Prison to preach liberty to those Captives Captive Spirits and therefore called Spirits in Prison to illustrate the thing the more by opposition to that Spirit of Christ the Spirit of liberty setting them free and this to shew the greater efficacy of Christs preaching than of Noahs tho â—e a signal preacher of righteousness yet only himself and his Family eight Persons saved by him but multitudes of all Nations by the Spirit and preaching of Christ in the Gospel and that by the Seal of Baptism and the Resurrection of Christ represented in the return from the water and our dying with him by immersion and that figure of Baptism like their Ark. Vtilis lectio utilis eruditio sed magis unctio necessaria quippe quae sola docet de omnibus Bern Clamans dictis factis morte â—ita descensâ— ascensu â—lamans ut redeamus ad eum Aug. Gen. 6. Eccles. 8. Nemo decoquit huic â—reditori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17. 27. Semen sanctum statumen terrâ— Heb. 11. Isa. 26. 19. Vbi caput meum regnat ibi me regnare credo Summa religionis imitari quem colis Pyth. Corporis negotium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnisque potestas impatiens consâ—rtis Plus illi ad vanitatem quam nos ad veritatem Luk. 21. 34. Incontinentes vere vâ—luâ— tatis ignari Frist Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquae propter ardorem libidinis ignis propter teporem charitatis * The Psalmist's Word for the boly Psal. 139. Nolo auream ubi Christus spineam Ioh. 15. 20. Mat. 10. 24. Bern. Prudens simplicitas Papulus me sibâ—lat at 〈◊〉 plaud Ps. 5. 2 Tim. 1. 12. Isa. 30. 20. Deut. 32. Satius soleâ— non Incâ—re quam Chrysostomum non docere Peregrinus in terris nulla est jucundior recordatio quam suae civitatis Aug in Psal. 145. The duty Bern. Advent Serm. 3. Epictec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The due qualification of the duty Timothy careth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not artificially but naturally Phil. 21. 20. 2 Cor. 5◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 1 Tim. 4. 12. 3 The advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 92. 12 13. Rom. 12. Ad super vacuâ— sudatur Luc. 12. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is. 26. 12. Is. 43. 2. Is. 35. Is. 45. 24. Is. 40. 29. Is. 40. 11. Rom. 8. 28. Phil. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invadunt urbem somno vinoque sepultam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Vita Marâ—el Sâ—avissima 〈◊〉 est indies sentire 〈◊〉 meiâ—â—rem Isaâ— 59. 1â— Non magna relinquo magna sequo r. Dan 5 Direct 1. Direct 2. Direct 3.
Truth once fully clear'd oughâ— to be slighted yet there are things that may be true and yet are but of less importancâ— and of less evidence than others And that this difference is wisely to be consider'd by Christians for the interest of this agreement of Minds here recommâ—nded and concerning it we may safely conclude 1. That Christians ought to have a clear and unanimous belief of the mysteries and principlâ—s oâ— Faith to agree in those without controversie 2. They ought to be diligent in the research of Truth in all things that concern Faith and Religion and withal to use all due means for the fullest consent and agreement in them all that possibly can be attained 3. Perfect and universal consent in all after all industry bestow'd on 't for any thing we know is not â—ere attainable neither betwixt all Chuâ—ches nor all Persons in one and the same Church And therefore though Church Meetings and Synods as the fittest and effectuallest way to this Unity should endeavour to bring the Church to the fullest agreement that may be yet they should beware least the straining it too high in all things rather break it and an over diligence in appointing Uniformities remove them further from it leaving a latitude and indifferency in things capable of it is often a stronger preserver of Peace and Unity But this by the way We will rather give some few Rules that may be of use to every particular Christian toward this common Christian good of Unity of Mind 1. Beware of two extreams that often cause divisions captivity to Custom on the one hand and affectation of Novelty on the other 2dly Labour for a stay'd Mind that will not be toss'd with every wind of Doctrine or appearance of Reason as some that as Fanes easily are blown to any side with mistakes of the Scriptures either arising in their own minds or suggested by others 3dly In unclear and doubtful things be not pertinacious as the weakest minds are readiest to be upon â—â—eming Reason which try'd will possibly fall to nothing yet they are most assur'd and cannot suffer a different thought in any from their own there is naturally this Popeness in every mans mind and most I say in the shallowest a kind of fancy'd Infallibility in themselves which makes them contentious contrary to the Apostles Rule Phil. 2. 3. And as earnest upon differing in the smallest Punctilio as in a high Article of Faith Stronger Spirits are usually more patient of contradiction and less violent especially in doubtful things and they that see furthest are least peremptory in their determinations The Apostle to Timothy 2 Ep. 1. chap. hath a Word the Spirit of a sound Mind 't is a good sound constitution of mind not to feel every blast either of seeming reason to be taken with it or of cross opinion to be offended at it 4thly Joyn that which is there the Spirit of Love in this particular Not at all abating affection for every light difference and this the most are a little to blame in whereas the abundance of that should rather fill up the gap of these petty disagreements that they do not appear nor be at all sensibly to be found No more disaffection ought to follow this than the difference of our Faces and Complexions or feature of Body which cannot be found in any two alike in all things And these things would be of easier perswasion if we consider'd 1. How supple and flexible a thing Humane Reason is and therefore not lightly to be trusted to and that especially in Divine â—hings for we here know but in part 2. The small importance of some things that have bred much noise and dissention in the World as the Apostle speaks of the Tongue how little a sparke how great a fire will it kindle and a great many of these debates that cost men so mâ—ch pains and time as far from clear decision as when they began and possibly of so little moment that if they were ended their profit would not quit the cost 3. Consider the strength of Christian Charity that if it dwelt much in our hearts would preserve this Union of Mind amidst very many different thoughts such as they may be and would teach us that Excellent Lesson the Apostle gives to this purpose Phil 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing Let us follow our Lord unanimously in what he hath clearly manifested to us and given us with one consent to embrace as the Spheres notwithstanding each one hath his particular motion yet all are wheel'd about together with the first And that leads us to consider the further extent of this word to agree in Heart and in Conversation walking by the Rule of those undoubted Truths we have receiv'd And in this I shall recommend these two things to you 1. In the defence of the Truth as the Lord shall call us let us be of one Mind and all as one Man Satan acts by that Maxime and his Followers have it all divide and conquer and therefore let us hold that counter Maxime Vnion invincible 2. In the Practice of that Truth agree as one let your Conversation be uniform by being squared to that one Rule and in all Spiritual Exercises joyn as one be of one Heart and Mind would not our Publick Worship think you prove much more both comfortable and profitable if our hearts mâ—t in it as one that we could say of our hearing the Word as he Acts 10. We are all here present before God to hear all things c. And if our Prayers ascended up as one Pillar of Incense to the Throne of Grace if they besieg'd it as an Army all surrounding it together for the obtainment of favour to our selves and the Church This is much with God the consent of hearts petitioning so says our Saviour Where two or three are gathered not their bodies within the same Walls only for so they are but so many Carkasses tumbled together and the promise of his being amongst us not made to that for he is the God of the Living and not of the Dead 't is the Spirit of darkness that abides amongst the Tombs and Graves but gathered in my name one in that one holy name written upon their hearts and uniting them and so thence express'd in their joynt-Services and Invocations so he says there of them who agree upon any thing they shall ask if all their hearts present and hold it up together if they make one cry or song of it that harmony of their hearts shall be sweet in the Lord's ears and shall draw a gâ—acious answer out of his hand if ye agree your joynt petitions shall be as it were an arrest or decree that shall stand
the first was there is no power of hell can dissolve it He suffered once to bring us once unto God never to depart again as he suffered once for all so we are brought once for all We may be sensibly nearer at one time than another but yet we can never be separate nor cut off being once knit by Christ as the bond of our Union Neither Principalities nor Powers c. shall be able to separate us from the love of God because it holds in Christ Jesus our Lord. Being put to death in the flesh but quickned by the Spirit The true life of a Christian is to eye Christ every step of his life both as his rule and as his strength looking to him as his pattern both in doing and suffering and drawing power from him for going through both for the look of Faith doth that fetches life from Jesus to enable it for all being without him able for nothing Therefore the Apostle doth still set this before his Brethren and here having mentioned his suffering in general the condition and end of it he specifies the particular kind of it that which was the utmost put to death in the flesh and then adds this issue out of it Quickned by the Spirit The strongest engagement and the strongest encouragement he our head crowned with Thorns and shall the body look for Garlands We redeemed from hell and Condemnation by him and can any such refuse any Service he calls them to they that are washt in the Lambs blood will follow him wheresoever he goes and following him through they shall find their Journeys end overpay all the troubles and sufferings of the way These are they said he to Iohn which came out of great tribulation tribulation and great tribulation yet they came out of it and glorious too arrayed in long white robes The scarlet Strumpet as follows in that Book died her Garments red in the blood of the Saints But this is their happiness that their Garments are washt white in the blood of the Lamb. Once take away sin and all suffering is light now that is done by this his once suffering for sin they that are in him shall hear no more of that as condemning them binding them over to suffer that wrath that is due to sin Now this puts an invincible strength into the Soul for all other things how hard soever Put to death This tâ—e utmost point and that which Men are most startled at to die and a violent death put to death and yet he hath led in this way who is the Captain of our Salvation In the flesh Under this second his humane Nature and Divine Nature and power are differenced Put to death in the flesh a very fit expression not only as is usual taking the flesh for the whole Manhood but because death is most properly spoken of that very person or his flesh the whole Man suffers death a dissolution or taking a pieces and the Soul suffers a separation or dislodging but death or the privation of life and sense particularly to the flesh or body but the Spirit here opposed to the flesh or body is certainly of a higher Nature and Power than is the Humane Soul which cannot of it self return and reinhabit and quicken the body Put to Death His death was both voluntary and violent that same power that restored his life could have kept it exempted from death but the design was for death he therefore took our flesh to put it off thus and offered it up as a Sacrifice which to be acceptable must of necessity be free and voluntary and in that sense he is said to have died even by that same Spirit that here in opposition to death is said to quicken him Heb. 9. 14. Through the eternal Spirit he offered himself without spot unto God They accounted it an ill boding sign when the Sacrifices came constrainedly to the Altar and drew back and on the contrary were glad in the hopes of success when they came chearfully-forward but never Sacrifice came so willingly all the way and from the first step knew whether he was going Yet because no other Sacrifice would serve he was most content Sacrifices and burnt Offerings thou didst not desire Then said I loe I come c. Was not only a willing Sacrifice as Isaac bound peaceably and laid on the Altar but his own Sacrificer the Beasts if they came willingly yet offered not themselves but he offered up himself and thus not only by a willingness far above all those Sacrifices of Bullocks and Goats but by the eternal Spirit offered up himself Therefore he says in this regard I lay down my life for my sheep it is not pull'd from me but I lay it down and so it is often exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died and yet this suites with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to death yea it was also expedient to be thus that his death should be violent and so the more penal carry the more clear expression of a punishment and such a violent death as had both ignominy and a Curse tyed to it and this inflicted in a judicial way though as from the hands of Men most unjustly that he should stand and be Judged and Condemned to Death as a guilty Person carrying in that the Persons of so many that should otherwise have fallen under Condemnation as indeed guilty he was numbred with transgressors as the Prophet hath it bearing the sins of many Thus then there was in his Death external violence joyned with internal willingness But what is there to be found but Complications of Wonders in our Lord Jesus O! high inconceivable mystery of Godliness God manifested in the flesh nothing in this World so strange and sweet as that conjuncture God Man humanitas Dei what a strong Foundation of Friendship and Union betwixt the Persons of Man and God that their natures met in so close embraces in one Person And then look on and see so poor and despised an outward condition through his life yet having hid under it the Majesty of God all the brightness of the Fathers Glory And this the top of all that he was put to Death in the flesh the Lord of life dying the Lord of Glory cloathed with shame But it quickly appeared what kind of Person it was that died by this he was put to Death indeed in the flesh but quickned by the Spirit Quickned He was indeed too great a morsel for the Grave to digest for all its vast craving mouth and devouring appetite crying give give yet forced to give him up again as the fish that Prophet who in that was the figure of him the Chains of that Prison are strong but he was too strong a Prisoner to be held by them as our Apostle hath it in his Sermon that it was not possible that he should be kept by them They thought all was sure when they had rolled to the Stone and
thou mayest learn to forget it more But this I say to be done with the tenderest bowels of pity feeling the cuts thou art forc't to give in that necessary incision and use mildness and patience Thus the Apostle instructs his Timothy Reprove rebuke exhort but do it with long suffering with all long suffering 2. Tim. 4. 2. And even they that oppose instruct says he with meekness if God peradventure will give them repentance to the acknowledging of the truth chap. 2. verse 25 4. If thou be interessed in the offence even by unfeigned free forgiveness so far as thy concern goes let it be as if it had not been And though thou meet with many of these Charity will gain and grow by such occasions And the more it hath covered the more it can cover cover a multitude says our Apostle Covers all sins says Solomon yea though thou be often put to 't by the same party what made thee forgive once well improved will stretch our Saviours rule to seventy times seven times in one day And truly even this Men mistake grosly that think it is greatness of Spirit to resent wrongs and baseness to forgive them on the contrary it is the only excellent Spirit scarce to feel a wrong or feeling straight to forgive it 't is the greatest and the best of Spirits that enables to this the Spirit of God that Dove like Spirit that rested on our Lord Jesus and from him derived to all that are in him I pray you think is it not a token of a tender sickly body to be altered with every touch from every blast it meets with and thus is it of a poor weak sickly Spirit to endure nothing to be distemper'd at the least air of an injury yea with the very fancy of it where there is none Inf. 1. Learn then to beware of these evils that are contrary to this Charity do not dispute with your selves in rigid remarks and censures when the matter will bear any better sense 2. Do not delight in tearing a wound wider and stretching a real failing to the utmost 3. In handling of it study gentleness and pity and meekness these will advance the cure whereas thy flying out into passion against thy fallen Brother will prove nothing but as the putting of thy nail into the sore that will readily rankle it and make it worse even sin may be sinfully reproved and how thinkest thou that sin shall redress sin and reduce the sinner There is a great deal of spiritual art and skill in dealing with another's sin and requires much spiritualness of mind and much prudence and much love a mind clear from passion for that blinds the eye and makes the hand rough that a Man neither rightly sees nor handles the sore he goes about to cure and many are lost through the ignorance and neglect of that due temper to be brought to this work Men think otherwise that their rigours are much spiritualness but they mistake it Gal. 6. 1. Brethren if a Man be overtaken in a fault yea which are spiritual restore such an one in the spirit of meekness considering thy self least thou be also tempted 4. For thy self as an offence touches thee learn to delight as much in that Divine way of forgiveness as carnal minds do in that base and inhumane way of revenge 't is not as they Judge a glory to ruffle and swagger for every thing but the glory of Man to pass by a transgression makes him God like And consider thou often that love that covers all thine that blood that was shed to wash off thy guilt needs any more be said to gain all in this that can be required of thee Now the other point of doing good is 1. In one particular ver 9. Then dilated to a general rule ver 20. Verse 9. 9. Use Hospitality one to another without grudging THE particular of Hospitality or kindness to strangers being in those times and places in much use in travel and particulary needful often among Christians one to another then by reason of hot and general persecutions but under the name of this are compris'd I conceive all other supply of the wants of our Brethren in outward things Now for this the way and measure indeed must receive its proportion from the estate and ability of persons But certainly the great straitning of hands in these things is more from the straitness of hearts than of means a large heart with a little estate will do with much cheerfulness and little noise while hearts glewed to the poor riches they possess or rather are possest by can scarce part with any thing till they be pull'd from all Now for supply of our brethrens necessities one good help is the retrenching of our own superfluities turn the stream into that channel where it will refresh thy brethren and enrich thy self and let it not run into the dead Sea Thy vain excessive entertainments thy gaudy variety of dresses these thou dost not challenge thinking its of thine own but know as follows thou art but Steward of it and this is not faithful laying out canst not answer it yea its robbery thou robbest thy poor brethren that want necessaries whilst thou lavishest thus on unnecessaries such a feast such a suit of apparel direct robbry in the Lords eye and the poor may cry that is mine that you cast away so vainly by which both I and you might be profited Prov. 3. 27. 28. Without grudging Some look to the actions but few to the intention and posture of mind in them and yet that is the main 't is all indeed even with Men so far as they can perceive it much more with thy Lord who always perceives it to be full He delights in the good he does his creatures he would have them so to one another especially his Children to have this tract of his likeness See then when thou givest alms or entertainest a stranger that there be nothing either of under grumbling or crooked self seeking in it Let the left hand have no hand in it not so much as know of it as our Saviour directs not to please Men or to please thy self or simply out of a natural pity or consideration of thy own possible incidency into the like case which many think very well if they be so moved but here a higher principle moving thee love to God and to thy Brother in and for him this will make it cheerful and pleasant to thy self and well pleasing to him for whom thou dost it We lose much in actions of themselves good both of piety and charity through disregard of our hearts in them and nothing will prevail with us to be more intent this way to look more on our hearts but this to look more on him that looks on them and Judges and accepts all according to them Though all the sins of former Ages gather and fall into the latter times this is pointed out as the grand evil uncharity
The Apostle St. Paul 2. Timoth. 3. 2. tells that in the last days Men shall be covetous slanderers lovers of pleasures more than lovers of God But how from whence all this confluence of evils The spring of all set first and that is the direct opposite of Christian love they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of themselves This is it that kills the love of God and the love of our Brethren and kindles that infernal fire of love to please themselves riches make Men voluptuous and covetous c. Truly whatsoever become of Mens curious compute of times this wretched selfness and decay of love may save us this labour of much Chronological debate in this and the certain character of them conclude these to be the latter times in a very strict sense All other sins are come down along and run combined now but truly uncharity is the main one as old age is a rendevouze or meeting place of maladies but especially subject to cold diseases thus is it in the old Age of the World many sins but especially coldness of love as our Saviour foretells it that in the last days the love of many shall wax cold as the diseases of the youth of the World was the abounding of last Gen. 6. so of its Age decay of love and as that heat called for a total deluge of waters so this coldness for fire to the kindling an universal fire that shall make an end of it and the World together But they 〈◊〉 are the happy Men and have the advantage of all the World in whom the World is burnt up before hand by another fire that Divine Fire of the love of God kindled in their hearts by which they ascend up to him and are reflected from him upon their Brethren with a benign heat and influence for their good Oh! be unsatisfied with your selves and reâ—dess till you find it thus your hearts possest with this excellent grace of love that you may have it and use it and it may grow by using and acting I could methinks heartily study on this and weary you with the iterated pressing this one thing if there were hopes in so wearying you to weary you out of these evils that are contrary to it and in pressing this grace to make any real impression of it upon your hearts besides all the further good that follows it there is in this love it self so much peace and sweetness that aboundantly pays it self and all the labour of it whereas pride and malice do fill the heart with continual vexations and disquietness and eat out the very bowels wherein they breed Aspire to this to be wholy bent not only to procure or desire hurt to none but to wish and seek the good of all and for those that are in Christ sure that will unite thy heart to them and stir thee up according to thy opportunities and power to do them good as parts of Christ of the same body with thy self Verse 10. 10. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold Grace of God THIS is the rule concerning the Gifts and Graces bestow'd on Men and we have here 1. Their difference in their kind and measure 2. Their Concordance in their source and use 1. Different in their kind that exprest in the first clause as every one hath received Then again in the last clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 various or manifold Grace where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and largely taken in all kind of endowments and furniture by which Men are enabled for mutual good One Man hath Riches another Authority and Command another Wit or Eloquence or learning and some tho' eminent in some one yet have a fuller conjuncture of divers of these We find not more difference in visages and statures of body then in qualifications and abilities of the mind which are the visage and stature of it yea the odds is far greater betwixt Man and Man in this than it can be in the other Now this difference accords well with the accordance there exprest in their common spring and common use For the variety of these many gifts suits well with the singular riches and wisdom of their own giver and with the common advantage and benefit of the many receivers And in the usefulness of that variety to the receivers shines forth bounty and wisdom of the giver in so ordering all that diversity to one excellent end so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here commends that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle speaks of Eph. 3. 10. There is such an admirable beauty in this variety such a symmetry and contemperature of different yea of contrary qualities that speaks his riches that so divers gifts are from the same Spirit A kind of embroidering of many collours happily mixt as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as it s in the frame of the natural body of Man as the lesser World and in the composure of the greater World thus in the Church of God the mystical Body of Jesus Christ exceeding both in excellency and beauty And as there is such art in this contrivance and such comeliness in the resulting frame so 't is no less useful and that commends mainly the thing it self and the Supream Wisdom ordering it that as in the body each part hath not only its place for proportion and order but each its use and as in the World each part is beneficial to another so here every mans gift relates and is fitted to some use for the good of others Inser 1. The first thing meets us here is very useful to know that all is received and received of gift of most free gift so the words do carry Now this would most reasonably check all murmuring in those that receive least and insulting in those that receive most whatever 't is do not repine but praise how little soever it is for its a free gift Again how much soever it is be not high minded but fear boast not thy self but humbly bless thy Lord for if thou hast received it how canst thou boast 2. Every man hath received some gift no man all gifts and this rightly considered would keep all in a more even temper as in nature nothing altogether useless so nothing self sufficient this would keep the meanest from râ—pining and discontent that have the lowest rank in most respects yet something he hath received that is not only a good to himself but rightly improved may be so to others likewise And this will curb the loftiness of the most advantaged and teach them not only to see some deficiences in themselves and somâ— gifts stand lower in far meaner Persons which they warâ— but besides the simple discovery of this it will put them upon the use of what is in lower persons not only to stoop to the acknowledgment
can turn the chase in an instant still cleave to him when the whole powers of thy Soul are as it were scatter'd and routed rally them by believing draw thou but into the standard of Jesus Christ and the day shall be thine for victory follows that standard and cannot be severed from it yea though thou find the smart of divers stroaks yet think that often a wounded Souldier hath won the day believe and it shall be so with thee And remember that thy foiles through the wisdom and love of thy God may be ordered to advance the victory to put courage and holy anger into thee against thine enemies to humble thee and drive thee from thine own imagined strength to make use of his real strength and be not hasty think not at very first to conquer many a hard conflict must thou resolve for and often be brought very low almost to a desperate point that to thy sense 't is past recovery then 't is his time to step in even in the midst of their prevailing let God but arise and his enemies shall be scattered Thus the Church hath found it in her extremities and thus likewise the believing Soul Knowing that the same afflictions c. There is one thing much troubles the patience and weakens the Faith of some Christians that they are ready to think there is none yea there was never any beloved of God in such a condition as theirs Thus sometimes they swell even their outward trials in imagination but oftner their inward which are most heavy and pressing to themselves and the parallel of them least discernable by them in others Therefore the Apostle St. Paul breaks this conceit 1 Cor. 10. and here is the same truth The same afflictions c. Inf. We had rather hear of ease and cannot after all that is said bring our hearts to comply with this that tentations and troubles are the Saints portion here and that this is the royal way to the Kingdom Our King led in it and all his followers go the same way and besides the happy end of it is it not sweet even for this simply because he went in it yet this is the Truth and taken altogether is a most comfortable Truth the whole Brotherhood all our Brethren go in it and our eldest Brother went first Verse 10. But the God of all grace who hath called us into his eternal glory by Christ Iesus after that ye have suffered a while make you perfect stablish strengthen settle you HIS Divine Doctrine and Exhortations the Apostle closes with Prayer as we follow this rule in publick after the Word preached so St. Paul frequently so Christ himself Iohn 17. after that Sermon in the preceding Chapters it were well if both Ministers and People would follow forth the same way more in private each for themselves and each for the other and the want of this is mainly the thing that makes our preaching and hearing so barren and fruitless the Ministers of the Gospel should indeed be as the Angels of God going betwixt him and his People not only bringing down useful Instructions from God to them but putting up earnest supplications to God for them In the 10th of St. Luke the Disciples are sent forth and appointed to preach and in the 11th we have them desiring to be taught to pray Lord teachus to pray and without this there can be little answer or success in the other little springing up of this Seed though Ministers sow it plentifully in preaching unless they secretly water it with their prayers and tears And People truly should keep some correspondence in this duty and that if other engagement will not perswade even for their own advantage for it returns unto them gainfully if much of the Spirit be poured forth on Ministers are they not the more able to unfold the Spiritual Mysteries of the Gospel and build up their People in the knowledge of them Oh! that both of us were more abundant in this rich and sweet exercise But the God The Prayer suits the Apostle St. Paul's word in his direction to the Philippians Chapter 4. 6. 't is supplication with thanksgiving prayer with praise In the prayer or petition consider the Matter the Stile The Matter or thing requested in divers brief words which though they be much of the same sense yet are not superfluously multiplied for they both carry the great importance of the thing and the earnest desire in suiting it and though it be a little light and unsolid to frame a different sense to each of them nor are any of the ways that such kind of Interpreters have taken in it very satisfactory to any discerning judgment yet I conceive they are not altogether without some profitable difference as the first perfect carries more clear than the rest their advance in victory over their remaining corruptions and infirmities carrying them on towards perfection Stablish hath more express reference to both the inward lightness and inconstancy that is natural to us the counterblasts of persecutions and tentations and to outward oppositions and imports the curing of the one and support against the other Strengthen the growth of their graces especially gaining of further measures of those graces wherein they are weakest and lowest And settle though it seems the same and in substance is with the other word stablish yet it adds somewhat to it very considerable for it signifies to found or fix upon a sure foundation and so indeed may have an aspect to him who is the foundation and strength of Believers on whom they build by faith Iesus Christ in whom we have all both victory over Sin and increase of Grace and establishment of Spirit power to persevere against all difficulties and assaults he is that corner foundation stone laid in Sion that they that build upon him may not be ashamed that Rock that upholds the House founded on it in the midst of all winds and storms First Obs. These have in them that which is so primely to be sought after by every Christian perseverance and progress in Grace These two here interwoven for there be two words importing the one and two the other and are interchangeably plac'd this is often exhorted them as their duty and accordingly ought they to apply themselves to 't and use their highest diligence in it not to take the beginning of Christianity for the end of it to think it enough they are entered into the way of it and sit down upon the entry but to walk on to go from strength to strength and even through the greatest difficulties and discouragments to pass forward with unmoved stability and fixedness of mind To be aiming at perfection this we shall still fall exceedingly short of but the more we study it the nearer to it shall we come the higher we aim the higher shall we shoot though we shoot not so high as we aim Inf. It is an excellent life and it is the proper