experience which made him groan so sadly Psal. 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce When he had broke his conscience by sinning God would break his bones for sin And again ver 12. Restore to me the joy of thy salvation and ver 10. Create in me a clean heart and renew a right Spirit within me It s true the Lord had so far deserted him in regard of sensible comforts that he may desire their restoring and which may be observed by the way let the proud Arminian say what he can David was not become silius irae but onely silius sub ira still a beloved son he begs indeed the cleansing of his heart but onely the renewing of a right spirit within him 2. The Lord whips his children to an improvement of the grace of Christ by suffering them in his holy and wise providence to fall into some great and it may be some scandalous sin which shall draw on a sharp affliction This is to a Saint a most sharp cure yet God makes it often effectual to that happy end for though we be the onely proper authors of sin yet Gods permission is not otiosa but effâ—cax permissio He knows how to govern its subserviency to the Covenant of Grace and to bring good out of evil otherwise he would neither suffer evil of sin or punishment to be David too clear an instance of this Rule Hereby the Lord whipped him out of himself to seek mercy from his Savior Psal. 51.1 Have mercy upon me O God according to thy loving kindeness according to the multitude of thy tender mercies blot out my transgressions FINIS Acts 24 25 The Apostle useth four Arguments to Vnity Endeavoring to keep the Vnity of the spirit in the bond of 〈◊〉 Verse 7. Vers. 11 12. Vers. 13 14. Verse 15. Doctr. 1. Doctr. 2. Doctr. 3. Doctr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Headship it self oâ— Christ. 1. Respectu Dignitatis 2. Respectu Regiminis 3. Respectu Influxui 4. Respectu Vnionis The appropriation of Christs Headship Note Note Christs Title to this Headship of his Church Luke 19.10 Vse 1. Pope no vicarious Head of the Church v. Polau Sputag p. 3351. v. Bâ—dâ—l Vse 2. Caution It s dangerous to be injurious to any of Christs members Dan. 2.45 Verse 4 5. Strong encouragement for all Christs members Rom. 16.28 Vse 3. Contrary to Pauâ—s Doctrine Phil. 2.13 Note To believe is mans act but faith is Gods gift Vse 4. Caution Rom. 9.15 2. Tim. 2.20 2. Doctr. Christs intention and expectation in giving gifts 1. That there should be a growth Eph. 1. last 2. A growing up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Growing up to Christ in all things Note The grounds Reason 1. Reason 2. Reason 3. Note The end The stability in Christ. Stability in judgement Stability of affection Psal. 73.25 Psal. 11. Stability of conversation Note Improvement of Christ. In all conditions and relations In all duties Vse 1. That is to preach the Gospel for the working faith in Gods elect Note Vse 2. For Citizens chiefly who enjoy such rich Gospel-advantage Mat. 11.22 Growth must be proportionable to the means you enjoy Growth must be of all parts Vse 3. For information concerning the Ministery Consider the Original of the Ministery Gal. 1.1 Note Doubtles it is a great and provoking evil to cry down the whole Ministery because some seek themselvs or others of the Ministers affect too much power hereby the devil carries on his design Behold the Ministery in Christs intention in the giving of it That Ordinances and Ministery now cease and we are under another new Administration A most dangerous and most unsound opinion See Mr. Saltmarsh his Book called Beams of the bright morning Star p. 134 c. What another Administration then that of the Father through the Son by the Spirit Reasons against this Interpretation of Mat. 28 20 for his third Administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 8.9 Iude ver 3. 1 Cor. 15.9 24 28. Eph. 4.11 1. What is Truth 2. What is this love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. What is it to speak or follow the Truth in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 14. Scripturae plenitudinem adoro Truthing it in Love a good motto for Saints Doctr. 3. 2 Ioh. 2.4 5. Verse 2 3. Reasons why Truthing it in love so useful What Truth and Love do to prevent evils singly considered â— Tim. 4.3 4 1 Cor. 10.28 29 30. 1 Cor. 8.13 What Truth Love do to promote the best good of Saints being joyntly considered 2 Tim. 2.25 What Truth and Love being joyntly considered 1 Cor. 8.1 Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Passover not after Easter if truly translated Acts 12.4 vid. Minshulâ—s Dict. Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 Acts 2.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet sometime the former included in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps Deacons Governments Elders Noâ—e this grand Imposture 1. Vse of Instruction 2. Vse of Caution Two dangerous Regiments Captare impacata inquieta tempora A little book in quarto called Look about you Note 3 Vse of Exhortation Note Some Errors are 1. Contrafidem 2. Infide 3. Praeterfidem In Elephante melancholia transit in nutrimentum corporis Though the Elephants be maximae virtutis maximi intellectus yet gregatim semper in cedunt and so not uociva as solivaga are Homini erranti viam ostendit Rules concerning Truth and the pursuance of it 1. Rule about Truth Ezek. 13.2 Eph 4.17 Cassianus his Collat. 2. de discretione cap 5. 2. Rule about Truth 3. Rule about Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jus Divinum nititur verbo Divino Ames Note 4. Rule about Truth Note 5. Rule about Truth 2 Cor. 11.3 6. Rule about Truth Note Inclinus ad neutram partem sit Dominis â—â—riusâ— 1. Rule about Love 1 Cor. 16.14 Eph 5.2 Col. 3.12 13. 2. Rule about Love 3. Rule about Love 4. Rule about Love Rom. 5.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Eph 5 2 5. Rule about Love 6. Rule about Love Phil. 1.27 3.15 16. Concordiâ— communa periculum â—ollâ—tâ—r Livy l. 28. Note 3 Epist. ver 1. Verse 2. Verse 3. Non vis errare ego sum via non vis falli ego sum veritas non vis mori ego sum vita non habes quaÌ„ eas nisi per Christum non habes quò eas nisi ad Christum Ezek. 28.3 Sermo Dei est sicut hamus non capit nisi capiatur Aug. 1 Cor. 9.19 to 22. four times together Isa. 8.18 Division 1. part 1. persons Exhorting Exhorted 2. part substance of ExhortatioÌ„ Be strong 3. part The rock of thy strength 3. The grace that is in Christ Jesus Explic. Note Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non satis babuit humeroruÌ„ was said of one who wanted strength proportionable to his work Some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both will come to one purpose though the last more full and indeed more probable In Christ Fulness Redundancy of grace 1. A Prophetical fulnes of grace in Christ. 1. Strength in his word 1 Ioh. 2.14 2. Strength of his Spirit 2. A priestly fulness of grace in Christ. 1. Christs gracious satisfaction 2. Christs gracious intercession 3. Christs Kingly fulness of grace 1. Christs powerful suppressing his enemies Chap 18. last verse 2. Christs powerful advancing his people Col. 2.13 Psal 103. Mat 16 18. Rev. 3.21 2. The redundancy of grace that is in Christ Jesus 1 Redundancy of his grace into all their faculties Rom. 5.12 15. 2. Redundancy of the grace in Christ into all the graces of the Saints 3. Redundancy of the grace that is in Christ Iesus into all their duties 4. Redundancy of the grace in Christ Jesus into the various estates of his Saints Psa. 62.10 1. part Christs title unto possession of this strengthening grace which is threefold 1. By the grace of Vnion 2. By the grace of Vnction Note 3. By the grace of Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camer 2 Pet. 1.4 Note 3 part The various sweetnes sweet variety of the strengthning grace in Christ Iesus Note Applic. A serious invitation for al strangers to seek acquaintance with and interest in Iesus Christ. Ioh. 3.19 Vid L. Verulans Apothegmes 26. Note 1 Vse Note See in Arminius his Works a notable Discourse about Gods Providence in mens sins Deus non permittit peccatum tanquam otiosus spectator sed effâ—â—aci quadam permissione quamvis nullo modo sit Author peccati
the Godhead in him not onely of some God-like dispositions and of the Image of God which may be in Saints Thirdly All the fulness of the Godhead the whole Divine Nature Fourthly All this fulness of the Godhead dwells in Christ he is there not as a Guest not as a Friend but as an Inhabitant to fix his constant abode there Fifthly And all this bodily personally most mysteriously and not transciently vertually and by participation onely as in a good degree it may be in the Saints And for this happy purpose hath Jesus Christ such a Spring of good in himself who is the Head of all Principalities and Powers in that ninth verse which is added because they should see they need not go to the Angels as their head verse 18. He hath this fountain of strengthning Grace in himself by the Grace of Vnction the unction of the holy Spirit which God giveth to him not by measure Joh. 3.34 not by drops and measure of the gift of Christ as to us Eph. 4.7 The Father loveth the Son and hath given all things into his hand ver 35. of Joh. 3. And amongst other good things the Holy Spirit the great New Testament Promise was the Promise of the Spirit as the Messiah was the grand Promise in the Old Testament And this he pours not drops out and that much more generally then before as Acts 2.17 And it shall come to pass in the last days saith God I will pour out my Spirit upon all flesh And by vertue of this Unction of the Spirit you may see what glorious things Jesus Christ communicated unto poor sinners if you please to compare Isa. 61.1 with Luke 4.18 He hath it in him by the Grace of Office you will allow the expression being designed by the Father as a publike person for the advantage of all those whose Names are written in the Book of life and for those whom the Father had given to the Son He was appointed by Commission under the Broad Seal of Heaven to be The grand Lord Treasurer for his Church the common Storehouse of their strengthning provision This he doth signanter declare and that most fully Joh. 6.27 when he bids them Labor not for the meat that perisheth but for that which endureth to everlasting life Here is the ground which the Son of man shall give unto you never doubt it for him hath God the Father sealed This is the Doctrine that John the Baptist published concerning Christ Joh. 1.16 And of his fulness have all we received and grace for grace It seems there is an overflowing fountain of grace in him which was fully opened when he came into the world Joh. 7.38 39. else how could all Believers with John receive of his fulness had there not been a full fountain it would not have been drawn dry though communicated to so many and grace for grace 1. Whether it be by way of accumulation as some interpret it or 2. Whether by way of additional supplement we receiving the grace of the New Testament instead of the grace of the Old Testament or 3. Whether by way of correspondency there being such proportionable impressions of that grace that is in Christ so far as we are capable for there was that in Christ as Mediator wherein we cannot resemble him made upon us that as the print upon the wax answers to the Seal as the characters upon the Son answer to the Father so there are such visible stamps of the grace of Christ upon the Saints that in the language of Peter they are expresly said to be partakers of the Divine Nature having such Divine dispositions so incorporated so naturalized into them that what good they do springs not from external motives onely as in Hypocrites but from an inward principle of new Nature And therefore acting from this new Divine Nature they do good with more constancy and delight then others And upon the same account doth John tell you 1 Joh. 17. v. The Law was given by Moses but Grace and Truth came by Jesus Christ In Moses Law there were shadowing Types in the Gospel of Christ there is the substantial Truth of them there were Predictions and Prophesies here fulfilling grace Hence Christ saith in the 10. Chapter of the Evangelist John ver 10. I am come that they might have life and that they might have it more abundantly that he might be a perfect Savior to answer the greatest exigencies of all his poor sheep maintaining their lives in despight of all their Wolvish enemies The third particular follows to wit The various sweetness and sweet variety of that strengthning grace that is in Christ This may be made appear to the great comfort and strong encouragement of the Saints and that in a fivefold Stream flowing from this living Spring of grace in Christ. First Here is strength from the electing grace of God in Christ where there is a great deal of strength and indeed the fundamental Stone which is the strength and support of the house The foundation of all the Spiritual and Eternal building lies there Ephes. 1.45 He hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Grace and his good pleasure is the Spring of all Secondly Here is strength from the transacting grace of Christ when there was an agreement betwixt God the Father and God the Son God had given so many to him he would undertake for those many God did accept his undertaking then Christ went on there was a great deal of strength in this transaction as 2 Tim. 1.9 According to his purpose and grace which was given us in Christ Jesus before the world began how possibly given us before the world began why it was given us in Christ Jesus in his negotiating with God for us Thirdly Here is a great deal of strength also in the converting grace of Christ He hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace What purpose and grace That which was in Christ Jesus 2 Tim. 1.9 He did graciously purpose it therefore it should be infallibly effected A place that in the Synod of Palestina 1200 years ago and above the learned Divines made excellent use of to cut asunder the sinews of Pelagianism as indeed it doth and so still of Arminianism which is but that weed revived as learned Dr. Featly makes it most clearly appear in his Pelagius Redivivus Fourthly There is a great deal of strength likewise in the assisting grace of Christ when there shall be new supplies communicated from his Spirit to enable us to perform every duty and to order our sharpest sufferings to the best good of our souls as Paul assures himself Phil. 1.19 For I
THE SPRING OF Strengthning Grace In the ROCK of AGES CHRIST JESVS DEMONSTRATED In a plain and short SERMON Preached at Twickenham in Middlesex near Hampton-Court April 16. 1648. By Thomas Hill D.D. Master of Trinity Colledge in Cambridge PHIL. 2. 12 13. Work out your own Salvation with fear and trembling for God worketh in you both to will and to do of his own good pleasure De ipsis hominum voluntatibus facit quod vult quando vult habens humanorum cordium quo voluerit inclinandorum omnipotentissimam potestatem Aug. de corrept Grat. cap. 14. Christus meus omnia London Printed for Peter Cole at the Printing-Press in Cornhil near the Royal Exchange 1648. TRVTH and LOVE Happily Married in the SAINTS And in the Churches of Christ. Ephesians 4.15 But speaking the truth in love may grow up into him in all things which is the head even Christ. PAuls chains and tears have had a prevailing rethorique he hath wept as well as swet over his hearers with good success when he was to preach to Felix though a Prisoner though with a Chain he made him tremble and here in the first Verse he comes as a Prisoner for their sakes to beseech them and a further and special Emphasis he comes to perswade them to that which is most pleasing namely To Vnity to which purpose he uses four several Arguments First There is a common engagement of all Saints to Vnity I beseech you walk worthy of your Vocation whereunto you are called with all lowliness and meekness forbearing one another in love there is one body one spirit even as you are all called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all here is a whole bundle of Arguments in this first consider your Vocation those Priviledges to which you are advanced thereby and they leave a very great obligation upon you as Saints to study Vnity Secondly There is an Argument from the Equity of the thing in the 7. Verse Vnto every one of us is given grace according to the measure of the gift of Christ unto every one of us every one hath some gift as it pleases Iesus Christ to proportion out such a measure to this Saint and such a measure to that Saint the little finger in the mystical body so much as is fit for him in the hand so much as is fit for him and this with a common respect that there might be a mutual use of all those with subserviency to the whole in reference to the mystical body of Christ there is an equity in it Thirdly There is a very great congruity and that argument you shall finde in the 8 9 and 11 Verses Jesus Christ when he did ascend he gave gifts to men all the gifts that are in the Churches and graces they are derived from the same efficient cause and therefore it is most incongruous that they should be distracted and divided so as to reflect dishonorably upon him that is the sole efficient cause of them and that with common intents and purposes for good of the mystical body But then fourthly and lastly You have here another Argument from the necessity of it till we all come to the Vnity of Faith and that we be no more tossed to and fro as children and carried up and down with every wind of Doctrine but that we speak the truth in love and so grow up into Jesus Christ in all things who is the head here is the necessity of it you 'l never grow up to intimate communion and fellowship with Jesus Christ you 'l never make a wise improvement of him as members of the mystical body unless you learn this heavenly skill namely How to advance Vnity and so I come to shew you what propositions this last Argument drawn from the necessity of the thing will afford us in the 15. Verse which by Gods assistance according as the weak measure of strength I have will bear I shall insist upon at this time But speaking or following the Truth in Love grow up into Christ in all things which is the head where first its clear Jesus Christ is the head of Saints the head of the Church 2. The Lord Jesus Christ when he ascended and gave gifts to men did intend did expect that there should be such an entertainment of the gospel that we should grow up into Christ in all things who is the head 3. Thinking speaking following the truth in love is the Gospel method to our Spiritual welfare I 'le begin with the first Christ is the head of particular Saints the head of the Church In the state of innocency Adam was the head of the great family of the world when he forfeited his headship and all that he did enjoy by eating the forbidden fruit that family was dissolved he was turn'd out of Paradice all was scattered abroad and we with him were then cast into a desperate condition unless God would be pleased to finde out a second Head and to that purpose out of the riches of his Grace and the infiniteness of his Wisdom that which Angels could not reach which men had not so much as any thoughts of or desires after God pitched upon namely Christ and designed him the Head of the Corporation of his Church of a certain number given unto him in his eternal Counsel for whom he should undertake and this learned Expositors conceive to be the meaning of that place where he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in Ephesians 1.10 That he might gather together all things that all things might be headed under one headed under Jesus Christ Now before the fall all were headed under the old Adam now when they were in a shatter'd condition they should be reconciled and collected headed under Jesus Christ for the better opening of this you may be pleased to take notice of three particulars First Here is the Headship it self Secondly Here is the Appropriation of this Headship to whom he is a Head Thirdly Here is the Title to this Headship First For the Headship it self he is a Head 1. In regard of his preheminence it is an expression in 1 Col. 17.18 In all things having the preheminence he is the Head every member in the mystical body hath a Dignity and is advanced to an excellency to some degree of it but he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the preheminency he is the Head that is Christ but this is not all if you look upon a Picture there the head of a man hath a preheminence therefore we must have more then this He is head 2. In regard of Direction and in regard of Power being a wise head able to advice and guide and govern the body as the Apostle Peter speaks of him in 1 Pet 3.22 Who is gone into
when he is in any straights overpower him with a Divine instinct though he hath not an express revealed will to walk with as we have not in every particular circumstance of an action O that then Jesus Christ should particularize some general Scripture to you or bring something to your minde that you have heard in a Sermon it may be a dozen years ago give him the glory of this and improve him to this blessed purpose The Lord Jesus Christ did intend and doth expect that upon his ascension and giving gifts there should be such an entertainment of the Gospel that we might grow up into him in all things who is the Head It is the perfection of a Christian to improve all the three Persons in the Trinity when you look upon God and his attributes to finde proportionable impressions upon your souls by his greatness to learn to fear him by his godness to love him when you look upon the Spirit of God and his working then likewise to feel some stamps answerable thereunto that you may have an inclination to comply with him in all things so likewise when ye behold Jesus Christ in the passages of his redemption to make use of all that there may be some proportionable correspondency betwixt his dispensations towards you and your improvement of them And here I shall briefly desire you to consider under this point these three particulars First The intention it self and the expectation of Jesus Christ. Secondly The grounds of it and Thirdly The ends of it 1. For the intention and expectation of Jesus Christ himself when he did ascend and gave gifts it is this in three particulars That there should be a growth That there should be a growing up into Christ. That there should be a growing up into Christ in all things I beseech you mark these three particulars First That there should be a growth how a growth so as to compleat the number of all the Saints that not one of them be lost Jesus Christ hath undertaken that he will not lose one that God the Father hath given him and therefore all those must be called in and it is conceived by learned Expositors that that is the meaning of this place Christ hath given gifts for the perfecting of the Saints that is for the compleating the number To fill up the number of persons that so many as were elected from eternity so many might be called in and then For the compleating of the graces of those Saints both in the degrees and in the activity of them for Jesus Christ it is an admirable condescending expression reckoneth not himself compleat till all his members be compleat I beseech you take notice of that first Chap. and the last verse of the Ephesians Which is his body the fulness of him that filleth all in all Jesus Christ fills all in all and yet he saith his body is the fulness of him he is pleased not to account himself compleat as head of the Church till his members be compleated as to the number of them and till their graces likewise be compleat to such a degree as he intended but then Secondly There must be a growing up there must be the maner grow up into Christ not onely a concorporating with Jews as the Gentile Churches did in the 3. of the Ephesians not onely an incorporating into Jesus Christ though that is very much into the body of Christ but a transforming into Christ that you may be moulded in Christ I would not be too bold with those expressions of Nazianzen because I see they are abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an admirable one that Athanasius hath That Jesus Christ took the nature of man upon him that so we might have the nature of God conveyed to us the divine nature there is a ground for that expression in 2 Pet. 1.4 and a delivering up into Christ into his word in Rom. 6.17 the form of doctrine into which you were delivered here is an admirable improvement of Christ when a Sermon is delivered to you the minde of Jesus Christ discovered for you to be delivered up to it that you may go out of the assembly under the power of that truth and moulded in it and then withal that Christ might be in you and you might be in Christ that there might be a mutual in-dwelling as in that place in John yea that we may come to live in the Spirit and walk in the Spirit in Gal. 5.25 yea and that the very life of Faith the life that we live may be by faith in the Son of God in Gal. 2.20 not onely now and then to pray in faith but to live by faith to act all in faith here is a growing up into Christ not onely a growing to some knowledge of Christ or to some profession of Christ or to make towards Christ but to be moulded to be transformed into Christ here is the entertainment and improvement of the Gospel that Christ expects but then Thirdly Growing up in all things unto Christ There is the proportion or the dimension as a Head Our growth must be as large as his Headship now as he is a Prophet so we must grow up into him that we may have wisdom and all those supplies from him as he is a Priest grow up in him that we may have Righteousness from him for the covering of all our sins as he is a King grow up in him that we may have a Redemption from all our snares bondages and enthralments for our being and well being having our subsistence in him in God the Father and in Christ Jesus as in 1 Thess. 1.1 when we are converted we come to have a new subsistence in Christ for Truth and for Degrees of Grace grow up into him for habits and acts for the velle as well as for the posse for converting and renewing grace for it is he that works in you the will and the deed of his own good pleasure as in Phil. 2.13 for comforts and for hopes in 1 Pet. 1.8 That you may have joy through believing and the God of peace fill you with hope in Rom. 15.13 all our strength and comfort lies in union with Christ and influence from him It is an easie matter to sprout in hypocrisie and in self-love and in earthliness and so in a formal external profession and to have a bulk of outward performances but it s an hard matter to grow into an inward communion and intimacy with Jesus Christ to be transformed into him So I have done now with the first thing the sum of the expectation the next is The ground why Jesus Christ expects this for very good reasons 1. This is the grand purpose and effect of Christs ascension he did ascend to give gifts he did ascend to give his Spirit and that is the great promise of the New Testament he promised to give his Spirit and shall he give his
Contzens Rules there is a little Book called Look about you Translated out of his Works and he gives you Eight Rules to cheat people of their Religion and to serve in Popery by Art I would you could all get that little Book and you should see that very Contzens Spirit is amongst Malignants and they walk by the same Rule Come by Degrees and come by Compulsions and such politique strains he hath there Take notice of your wayes and my Brethren it is most clear your Friends grieve for it your Enemies begin to triumph in it that they can have such a Power in the City and with several well-affected people in the Land who are friends to Truth to Peace and to the Government of Christ They will come and tell you What no Government Can ye believe they are friends to Government What Drunkards and Atheists and Prophane wretches friends to Government They that cannot endure a personal Reformation would they have an Ecclesiastical Reformation Will you trust them with a Government and a Government of their own setling what Government think you we should have Now so many of the well-affected both of Ministers and Gentlemen and Noblemen in Scotland are against an Engagement in War and so are they in England who are they that are forward to engage I 'le put no Character upon them you know who in England are and you have heard who in Scotland and what Government think you they would settle God keep us from a Government of such mens settling for we should have Prophaneness and loosness they would make such a latitude in Government that all should return to the old track again We must have as grosly mix'd Communions as ever and their old Ceremonies their zeal for Christmas-day and their Good-Friday more zeal this year then last for these things and more last then before And what do these men aym at I beseech you The Lord God of Heaven inform us aright if I be mistaken I wish I might see my Error If any of you may through discontent be transported the Lord discover it to you And let us take heed of this that while we are jarring one with another we do not betray our selves and all to a third Party to a Common Party that would destroy both It may be here may be the advantage which is but a poor one first destroy Independents and then destroy Presbyterians and set up Prophaneness and Loosness as much as ever Now the Lord cause you to joyn Faith and Love and Truth so together that you may not be cheated by such men The third Use And truly I have one word more to say and if I thought I should dye the next Fit I should desire to speak to this City and that is this I come hither this day and though I do it chearfully to observe your pleasures yet not without some hazard to my health that I may say a few things to you and the Lord help me that I may deliver what I did intend and that you may entertain it with the same affection I tender it to you My business should be if I had power this day as a poor unworthy friend to the Bridegroom to draw a Contract between Truth and Love in all you Citizens of London that all you though you may have some different Opinions yet I would have Truth and Love matched and married happily together in you Brethren I confess that there are many Errors but take heed you be not more offended then needs or at least thereby perverted by the politique Designs of those that serve themselves in these Divisions and upon you First I do not think all Opinions are Errors that some men call Errors Secondly All Errors are not alike not equally opposite to the Faith Thirdly Clubbing and Imprisoning and Compelling is not the proper way to cure Errors though there may be some course taken to restrain erroneous persons when they are opposite to the peace and welfare of the State c. But that I would say is this That Errors they must be reduced and confuted by Truth and then withal it is most certain That Errors abound not by reason of a Reformation and therefore to charge it upon a Reformation is very gross but there is a defect in our Reformation which gives occasion to them And as for Love they cry for Love for Love and it is a wonder men that are against the very Substantials of the Gospel yet they will cry out against any little Heterodox Opinion and for Love How can they ever expect that godly and wicked men should joyn together in Love What Churches then should we have indeed we will love the most carnal men in the world with a love of pity but not with a love of complacency and delight And Jesus Christ expects it not but that we should love as he loves But then further what love should we have such a love as indeed doth tend to Edification and doth tend to Reformation and such a love as is Soul-love and such a love as is a love to the Head as well as to the Members such love as is not complemental and frothy and flattering O therefore let it be your care still not to suffer your selves to be any ways misled because there are some defects and want of Truth and Love it hath always been so In Origens time and Chrysostoms they came to them complaining that there are Divisions amongst Saints they answered And Divisions will be Are all Philosophers of a minde Are all Physicians of a minde and if all Saints be not of a minde it is no marvel onely let them have a care to preserve Affection though they differ in Opinion But to close up all That great Oracle of the Law learned Sir Edward Cook in his Institutes gives five properties of a Parliament-man and I think they will as well agree to an Alderman to a Common-Councel-man I desire they may be considered First saith he He must be wise and constant so able to discern and know things aright persons circumstances that he be inflexible Secondly He should have a good Memory so to remember past evills that he labor to prevent future dangers The other three he takes from the Elephant First saith he Thirdly An Elephant is without gall that gall that he hath doth transire in nutrimentum corporis if he have heat he will use it not out of a selfish passionate respect but rather guide and direct it to a zeal for the good of the whole Body the Common-wealth And then secondly for that too he draws from the Elephants Fourthly The Elephants they never go alone but they go gregatim and those creatures that go alone Bears and Foxes they are hurtful those creatures that are most innocent they go together If you 'll shew you are most useful and innocent creatures like sheep O keep together And then the third is Fifthly The Elephant is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that the Elephant loves men I would have all these properties meet in every one of these Worthy Citizens that are any way betrusted with the Government of the City The God of Heaven give you wisdom and give you to remember all Providential Dispensations that are past and deliver you from passion and gall and make you flock together and head together and teach you to love men All this would still engage you against a common Enemy Love men as men love the bodies of men and you have given a most glorious accompt of that this year to your praise I must report it here is this year c. why here is a glorious proof of your love to men Love their bodies love their souls love them as Christians especially love them as Saints have a care to breed them up in Callings train them up in some degree of learning this is most honorable and I hope being done with an honest heart it will further your accompt at the great Day I yet dare take the boldness to adde the Rules which I chiefly intended Some Rules now for your pursuance of Truth and some for the pursuance of Love that they may be happily married this day For Truth let the Word of God be Rule and Judge when you enquire after Truth study the revealed will of God and make use of revelations in concurrence with the Word of God but do not set up revelations against the Word of God It was a desperate expression from Valde in a Book of his in great request now adays it is true he had many things good in him considering the darkness of the times wherein he lived a Spaniard saith he We must use the Scriptures as we use Pictures he was a Papist use Pictures for a while till we get apprehension of the thing or person realized to us then throw them away because now we can pray without Pictures So use the Scriptures till we have got our mindes raised and elevated and then we need no Scriptures The Lord deliver us from this Opinion which tends to undermine the very Word of Christ. Far be it from me to say any thing against New-Light properly so called though there is some so called which is I doubt Darkness nor against all Revelations for there is a Spirit of Revelation but I desire it may be wisely considered how the Spirit of Revelation discovers it self Thus chiefly not in bringing in a New Gospel and such New Dispensations to us as many talk of but in Discovering that Word which he hath revealed and we have by us in raising our mindes to understand that word more fully and those works of God that are in it more clearly I would heartily bless God for it in my self or in others if it were such a Spirit of Revelation as should help me to see any Word of God or any Work of God in me more clearly This is the Spirit of Wisdom and Revelation the Apostle to the Ephesians speaks of but if you 'll talk of Revelations that you have Revelations beyond the Word and it may be sometimes in a maner contrary to the Word surely this is not the way of truth There is a poor old man Hero in Cassianus that thought he had a Revelation that when he was in the bottom of a pit he should get out but for all his Revelation he was deceived I desire such things may be considered The next thing is this Minde Truth wisely I would say under this head 1. Be sure it be Truth that you contend for not for unwarranted Ceremonies not for trifles for those things that deserve not the name of Divine Truth And then 2. Proportion your zeal to the nature of Truth There are some Truths de fide circa fidem and in some sence praeter fidem I must not allow the like zeal for all I will have the Substantial part of my zeal for Substantial Truths and for other Truths so much zeal as the nature of them calls for This is to minde Truth wisely this is that that becomes you And then withal Minde Truths according to the directions of Truth 1. Meddle not with things too high be sober A Spirit of Sobriety in Divine things and Modesty in Secret things is most suitable to a Saint Rom. 12.3 2. Minde not Curiosities with neglect of those things that are necessary Affirm constantly saith Paul to Titus that those that are believers maintain good works but as for fables let them go Tit. 3.8 3. If you 'll do what becomes you concerning Truth Do not clap a Jus Divinum rashly upon every one of your Opinions O that brings us into a great deal of bondage divers things may be very good and yet better and more safely settled as Prudentials as Humane Constitutions then as Divine Constitutions unless we be sure we are upon Scripture-grounds then I say nothing against it What is the reason now that the Pope cannot alter I have heard it from some that have spoke with learned sober Papists asking them What think you of Transubstantiation or the like Opinions they profess Though we would yet we cannot alter them the Pope having asserted them who is infallible so that if we change one Point of our Religion we spoil all Truly if we clap a Jus Divinum we cannot alter it for we are engaged to hold it though we were mistaken I had rather settle too little then too much then we leave room for New Discoveries We may better adde then diminish I cannot take away a Jus ` Divinum without a great deal of disparagement Do not presently obtrude with confidence your own conceits upon others but rather mistrust them Learned men have had their Errors the wisest men have been deceived and do not rashly run from one Extremity to another Chrysostom he would and others they would run from the Manichees so far that they went too far towards Pelagius Many of us run so far from Popery and Prelacy that we run into other Extremities very dangerous and unhappy O take heed let me adde this further as you would be friends to truth Know that you have to deal with those men that will bring in Errors sensim sine sensu as the Devil dealt with Adam and Eve at first how did he beguile them he corrupted their mindes by degrees take heed of his methods from the simplicity that is in Christ You shall first have a little step and something like a Truth and that may be disputed at first then comes another and then comes another and so at last you are involved in inextricable Errors But the sixth and last thing I shall say under this head Take heed of being too far engaged in a party it is the way to sell a mans judgement for if I be one of a party I must strain hard to say as they say and subscribe as they
disharmony being wrought in them accordingly Jesus Christ by the infusion of gracious habits will reduce them to an holy complexion and constitution as 1 Thess. 5.23 The very God of peace sanctifie you wholly and I pray God your whole Spirit soul and body be preserved blameless unto the coming of our Lord Jesus Christ You see he takes care for the restitution of the whole man Let the Arminians as falsly as confidently suggest that for our Conversion there needs onely a wakening of the Vnderstanding and a rectifying of the Affections the Will according to them being left as Illibato virgo for freedom to good being never ravished by Adams fall Jesus Christ teacheth other Doctrine who knowing the corruption of the Will tells you what the tenour of The Covenant of Grace is Ezek. 36.26 27. The Lord saith He will take away the stony heart of Flesh and put a new Spirit within them and cause them to walk in his statutes There is the redundancy of Christs fulness for the supplying of the Will as well as other faculties with holy dispositions Christs fulness is redundant into all the graces of the Saints increasing them where they are little strengthning them where they are feeble and languishing acting and animating them where they are dull and dead Hence it is that some of the Servants of Christ who though they have but a little stock of grace yet keeping in with him and holding communion with him do thrive much more in the Spiritual trading both for the magnifying of Christ and for the good of their own souls then divers others who make a greater shew and it may be have a larger portion of habitual grace Hence it is that Paul hath recourse to this fountain by prayer Phil. 1.9 And this I pray that your love may abound yet more and more in knowledge and in all sense that you may approve things that are excellent that ye may be sincere and without offence till the day of Christ being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Unto this purpose the Spouse invites her beloved to send forth his influence Cant. 4.16 Awake O North wind and come thou South blow upon my Garden that the spices thereof may flow out It is the presence of Jesus Christ who makes the spices that is the graces of his Spirit which grow in the Garden of his Church to cast a sweet perfume whereas he being absent the Saints will seem to wither at least comparatively even as the Trees they will have an Autumn yea a Winter not onely send forth no pleesant fruit but even the leaves fall off and the sap retire into the root there will be a winter of their graces till the Sun of Righteousness return with healing and quickening in his wings that is by the gracious beams of his Word and Spirit Then and never till then shall they go forth and grow up as Calves of the stall Mal. 4.2 be fat and flourishing Christs fulness is redundant into all their Duties wherein they exercise those several Graces that they may with Spiritual vigor and powerful activity perform those services to which the Lord calls them as Paul saith With my minde I my self serve the Law of God Rom. 7. ult and Rom. 8.26 Likewise the Spirit helpeth our infirmities for we know not how to pray as we ought O what heartless and sapless Performances do we multiply when Jesus Christ withdraws then and then onely we pray with life when the Spirit of Jesus Christ doth help our infirmities A word in the Original is very Emphatical when the Spirit takes us into his arms and carries us on powerfully against those infirmities that would clog and cloud and depress our Spirits in duty then they do duties not onely materially good but formally well in a Spiritual maner from Evangelical principles upon Evangelical motives and for Evangelical ends when there is a redundancy of the grace of Christ into them upon whom all our fruit is found Hos. 14.8 There is a redundancy of the fulness of Christ into all their various estates As when they are called to suffer that they may do it with cheerfulness not sinking under carnal discouragements but rather chide their souls out of it as the Psalmist on the 42. Psal. ver ult Why art thou cast down O my soul and why art thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my countenance and my God When they are advanced to a prosperous condition that they may have a victorious Faith triumphing over not onely the frowns but the favors of the world 1 Joh. 5.4 For want of this Solomon and Hezekiah did so miserably lose themselves in a Spring-tide of prosperity It was Pauls great advantage that he had learned how to walk unchangeably with God in great changes Phil. 4.11 12 13. Not that I speak in respect of want for I have learned in whatsoever state I am therewith to be content I know both how to be abased and how to abound Every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ that strengthneth me Phil. 4.13 the same Original word with that in the Text. We are apt to overgrieve or undergrieve at crosses therefore Solomon gives that wise counsel Prov. 3.11 My son despise not the chastening of the Lord it should not be slighted neither be weary of his correction we should not faint under it And his father David before him spake as seasonably If riches increase set not your hearts upon them There is a danger as our Estates are greatned so our Affections should swell to an inordinate cleaving to them None of these evils can be prevented but by the strengthning grace of Jesus Christ. In the next place I shall endeavor to discover as God inables Christs Title to and possession of this strengthning grace which he hath by a threefold Claim He hath a grace of Vnion so learned Divines call it by vertue of the Hypostatical Vnion our nature being so highly advanced into such a near fellowship with the Divine Nature all his Saints though never so unworthy are brought into a capacity of receiving strengthning grace from him as Joh. 1.14 And the word was made flesh and dwelt among us and we beheld his glory the glory as of the onely begotten of the Father full of grace and truth where you see clearly when the Word was made flesh there follows in him a fulness of grace and truth And as express to this purpose is that of Paul Col. 2.9 10. For in him dwelleth all the fulness of the Godhead bodily First There is fulness in him that he might be able to empty and communicate himself according to the various necessities of his Saints Secondly There is fulness of