THE TRUE WAY Of Uniting the People of God In These NATIONS. Opened in a Sermon Preached in the Chappel at White-Hall, Jan. 1. 1659.
By PETER STERRY.
LONDON: Printed by Peter Cole, Printer and Book-seller, at the sign of the Printing-press in Cornhill neer the Royal Exchange. 1660.
TO THE Christian Reader.
I Thought not of troubling the Press with this Sermon, untill I had that Task imposed upon me by some worthy Persons, and Honorable Members of this present Parliament, who were Auditors. When I have been meditating upon the Works of God with us in these Daies, that Scripture hath come into my mind, which our Savior propounds to his Apostles, as a Cure of their Ambition, and a quickening Cordial for their Mutual Love: The first shal be last, and the last shal be first. As the Apothecary beats his rich Spices very Compositio perfecta per minimas partes. smal to the finest pouder, then turns them often over [Page] from top to bottom, from the bottom to the top again; that so he may make a perfect mixture of them into one Body. Thus the Lord beateth and bruiseth his People in these Nations; thus he raiseth up, and casteth down; he sets them up over the heads, he laies them low under the feet of each other by many Changes, and Vicissitudes. The end of all is, that He may hide Pride, Ambition, and the Love of this World from our Eyes; that He may work us through Humility, Meekness, and Mutual love unto the Unity of the Spirit, and the sweet Fellowship of one Mystical Body in our Lord Jesus.
The little pleasure which I take in, as also the little profit, which for the most part redounds from Verbal Apologies have made me long silent, while thou mayest perhaps have read, or heard reported words, as having proceeded from me in a publick Sermon, which were absolutely untrue both for the form of Expression, and the Sense. It seems not unfit upon this occasion of appearing in Print, nor improper for my present Subject, to give thee this Account of my self.
First, It appears to me a very vain thing for any person in this world to determine with an infallible Assurance the state of any person in the next world without a particular, infallible, and extraordinary Revelation from Heaven in the case, which I never pretended to.
Secondly, According to my poor measure of Understanding in the Gospel, nothing can more fundamentally subvert the whol Mystery of Christ together with all Evangelical, Spiritual Principles, and Truths; nothing can more directly oppose the Supream Design of the Father, the Peace and Comfort of all his Children; than to joyn any Creature with our Lord Jesus in the Great Work of his Mediation, a principal part whereof his Intercession is, the value, and Ʋertue of which Part, as of the whol Mediation, consists in this, That our Lord Jesus, our only and ever blessed Mediator, and Intercessor is the only, true, Eternal God, of one undivided Essence with the Father, and in all things equal to Him.
I humbly intreat thee, Christian Reader, to judg of me according to these Maxims, and to beleeve that I never did, and through Grace hope, that I never shall express any thing unsuitable to them.
But it is good for us to say to all in all Cases, as St. Paul saith to the Galatians: You have not Injury is [...], the privation of some good: but the good things of a good man can never be taken from him. Maxi. Tyr. injured me: I am as you are, be you as I am. I am as you are; I set my soul in your souls stead. Be you as I am, in the fellowship of the same Grace, and Love of the Father; in the Unity of the same Spirit through our Lord Jesus, in whom I am for his sake
A Sermon Preached in White-Hall Chappel on the Lords day in the afternoon, January, 1. 1659.
For there the Lord hath commanded the Blessing, and Life for evermore.
THe Subject of this Psalm is the Ʋnity of Brethren. In the first verse you have a Contemplation of the Beauty, Profite, or Pleasantness of this Unity with a high Admiration: Behold how good, and how pleasant is is for Brethren to dwell together in Ʋnity! This is illustrated by a double Similitude. The first is taken from the precious Oyntment upon the Head, that ran down upon the Beard, even Aarons Beard, that went down to the Skirt of his Garment. This costly Oyntment was a figure of the Holy Ghost poured forth upon our Lord Jesus our true high Priest, and from him, as from the Head running down upon his whole Mystical Body, and going down even to the lowest Member of Christ, which is but as [Page 2] the Skirt of his Garment. This Annoynting makes them all One Spirit, and from this unity of the Spirit, as from a rich Oyntment, goes forth a sweet savor of Love, Spiritual Delight, and Joy into the Nostrils of God the Father, our Lord Jesus, the Holy Angels, and all the Saints. This is the sence of the second verse. In the third verse you have the second Similitude borrowed from the Dew of Hermon, and that Dew that descends upon the Mountains of Sion. As these Hills ow all their freshness, and flourishing to the Dew, or Rain, that comes down from Heaven upon them: so doth all the Beauty, Pleasantness, Fruitfulness of the Saints proceed from the Unity of the Spirit. After this comes in the Conclusion of the Psalm, which like a ful Close in Musick, brings a fulness of Blessings along with it: There the Lord hath commanded the Blessing, even Life for evermore. There, that is, where Brethren dwel together in Ʋnity, there God hath commanded Blessing, the fulness of all blessings, which according to the Language of the Jews, & the Holy Scriptures is wont to be expressed by the single term of Life. Together with all this goes the Establishment, and Everlastingness of these Blessings, Life for evermore.
It is manifest by what hath been spoken, that the Brethren here mentioned are the Brethren of our Lord Jesus, the Children of God his Father, and their Father. For among these Brethren alone is the true Ʋnity, every Unity of every other sort of men being only a Conspiracy, and Combination of Enmity; and upon the Ʋnity of these Brethren alone is founded the Everlastingness of Life and Blessing.
The Doctrine which I shal from these words insist upon is this. [Page 3] ‘That God hath there ordained Establishment, and a Lastingness of Blessing, where his People dwel together in Ʋnity.’
I shal satisfie my self with one full, and clear Scripture for the opening, and proving of this point, 1. John 4.16. God is Love, he that dwelleth in love, dwelleth in God, and God dwelleth in him.
There is a threefold Love.
First, There is Love in the Fountain which is the Love of God to us, the Riches of free Grace. Secondly, There is Love in the Reflection, our Love to God, the same divine Love returning back again to its Original, and carrying our Hearts along with it; as the Beam or heat of the Sun reflected, and cast back from the Wall towards the Sun again. Thirdly, There is Love in the Rebound, in the Out-spreadings, and Over-flowings of it upon al the Saints first, upon al Mankind, and upon al the Creatures according to its due proportions.
A Saint dwels in this Love, as an Island in a Sea, He sees all things coming to him, as Merchandise conveyed to him over this Sea of Love. All his way of commerce with all is by this Sea of Love. Nay more, a Beleever dwels in the Fountain of this Love, in the Heart of God, and this is his own Fountain, from whence his streams of Love go abroad into the Streets.
Now he that thus dwelleth in Love, as St. John saith, dwelleth in God. What Life, what Blessings doth he enjoy, who hath God for his dwelling place? Where the Holy man saith in the Psalms, That He had fainted if He had not hoped to have seen the Goodness of God in the Land of the Living; some Divines, both Jewish and Christian understand there God to be that Land of the Living. There is a [Page 4] Scripture not unsuitable to this Exposition; Esa. 61.11. As the Earth bringeth forth her bud, and as the Garden causeth the things that are sowen in it to spring forth: so the Lord God wil cause Righteousness, and Praise to spring up before all the Nations. Hear this al you that have chosen Christ; you that groan under the burden of Sin; you, that are hitherto in your Sins. God invites you all to the Riches of his free Grace. He cals aloud to you, allures, compels you to turn to the Habitation of his free Grace, to dwel in Love, that Love, which makes him All Love to you, which will make you All Love to Him, and to every thing, that bears any Image or Mark of Him. Now consider the Encouragement. Say not, I am unworthy of this Love; I am uncapable of it; I shal be unfruitful, uncomfortable under it. For if once thou comest to dwel in this Love, thou dwellest in God, who is that Earth, that Garden, w ch hath the Seeds of al Righteousness, Truth, Holiness, Consolation, Joy, Glory sowen in himself, and will make them to bud, and spring forth in thee before thine own Eyes, and before all the Nations.
What Establishment of all Blessings hath he, who dwelling in Love, dwels in God? He hath a City, which hath a Foundation, even the Rock of Ages for a Foundation to it. Thus much for the Proof, and Opening of the Point.
ƲSE 1.
The first Ʋse which I intend of this point is for Conviction. If the Lord have there ordained Blessings, and Establishment of Blessings, where the People of God dwel together in Ʋnity: let then the People of God in the midst of us [Page 5] be convinced of the Evill of their Divisions so, as to mourn over them, to repent of them, and to endeavor, every one in his own heart & place, an amendment. Esa. 7.9. God tels the Jews; If ye wil not beleeve, surely ye shal not be established. You may as wel read it according to the Hebrew; It is because ye shal not be established. This was spoken to Judah, when Syria, and Ephraim had taken evill Counsel against it, saying; Let us go up, and vex it, and make a breach in it, v. 6. The same God now cries aloud in the midst of us; that, If we wil not beleeve, and love one another, surely we shall not be established. If all intreaty, perswasions, commands, chastenings, sufferings, wil not bring us to love one another: surely it is, because it is in the Design, and Counsel of the Lord, that we shal not be established.
I shal divide this Ʋse into Two Heads.
- First I shal shew you, Why we should mourn over our Divisions.
- Secondly, I shal set before you, What those things are in our Divisions, over which we are to mourn.
The first Head.
First I shal shew you several Reasons, Why we should repent of our want of Ʋnity, and our manifold great breaches of Charity.
Reason 1.
It was the Dying Charge of our Lord Jesus, that we love one another. In these dying Discourses, which our Lord Jesus had with his Disciples upon the administring of his Body, and Blood to them in the Sacrament, [Page 6] immediately before his Sufferings he giveth them this Command with a peculiar, and strong impression upon it; John 13.34. A new Commandement I give unto you, that ye love one another; then he doubles the Command with a Reason, and a Rule annexed to it, as I have loved you, that ye also love one another; You have it again urged in such a manner, as if this were the only Command, which their Savior left with them, as if this Command were peculiarly his own, coming from his Heart, as having its Root there, and having his Heart in it, as Living, and joying after an especial manner in it; Joh. 15.12. This is my Commandment (in the same sence, in which before he had said, A new Commandment) that ye love one another, as I have loved you. Greater love than this hath no man, that a man lay down his life for his Friend. How strongly doth our Saviour press this Command of love? How high doth he wind it up? Yet a fourth time we have it so brought in, as if al the Discourses of Christ, his Truths, and his Commands were aimed at this, as the End of all, and wrapt up in this, as the Perfection of all, John 15.17. These things I command ye, that ye love one another.
St. Paul tels us in his Epistle to the Hebrews (if it be his) that a mans Testament no man disanuls, and he signifies the reason in saying, that every Testament is confirmed by the Death of the Testator. This is the Testament, and last Will of our Lord Jesus confirmed and sealed to us by his most precious Blood, and Death; that we love one another. What griefe, what a shame ought it to be to us, that while we hate one another in our Hearts, revile one another with our Tongues, with our Hands are active, with our Feet are swift (Oh the horror of it!) to shed the Blood one of another: we do with those Hearts, Tongues, Hands, & Feet, w ch have their Life by [Page 7] the Death of Christ, disanul and make void that Death of his, go diriectly contrary to the end of it, offer despight to, trample upon his Heart-blood, as a common thing, as weak, and worthless?
Reason 2.
The Lord himself makes this a Mark, and Character of his Disciples, that they love one another. John 13.35. By this shal all men know that ye are my Disciples, if ye love one another. Have we the Mark of Christ, and of the Lamb, which is Love: or rather the Mark of the Beast and of Antichrist upon our Hearts, Foreheads, and Hands by our Babel-Confusions, Divisions, and Enmities? Are we the Brood of the Dove, the Holy Spirit, or the Seed of the Serpent rather? Do we shew our selves Christians, or Devils, the Children of him, who hath his name of Devil, and Satan from accusing the Brethren, from Slanders and Hatred, who was a Murtherer from the Beginning? Do not we make our selves Murtherers like him, as of the same Seed, while we hate one another, while we carry Swords, and Fire in our Tongues, I would they were not in our Hands also, to destroy one another?
How was Jesus Christ Glorified in his Saints of old in the Primitive times, when the Heathen cryed out with admiration: See these Christians, how they love one another! But how should our Hears now faint, and break with in us to hear the reproaches of al round about us, while they cry: See the Saints, how endlessly they fall out, and fight one with another! how eagerly they tear one another in pieces for the prey, and the spoil!
Reason 3.
We have been joyned together in one common Faith; we have Prayed together; we have taken sweet advice together in the House of God, in the presence of the Lord, concerning these things, at the beginning of these times. The Heathen ever esteemed these things, to have eaten of one Bread, to have sate at one Hearth, and warmed our selves at one Fire, to have been partakers of one Table, as sacred pledges of an inviolable Friendship. Shal then Christians have no respect to these things, that they have by their common Faith eaten of one Bread, and that Bread the Lord Jesus; that they have by their joynt Prayers warmed themselves at the same fires of the Love, and Riches of the Father, and Christ; that they have been partakers in their Counsel, and Communion of the same Table, yea the same Altar, which is Christ risen from the Dead? Shall these things be Pledges, and Ties of friendship among Christians, which have no force, no value in them, like the Cords with which the Mad men in the Gospell were bound, which they broke, as fast as they were bound with them returning to their wildness, and to converse among the Tombs?
There is a Mysterious Fable among the Poets of the Teeth of a Serpent, which being sown, immediately sprung up into armed men, that as immediately destroyed one another. What fear, what confusions, what repentings ought to arise out of this Consideration, that our Faith, Prayers, Spiritual Communion should prove such Teeth, a Serpentine Seed, out of which indeed we are grown up into the strength, and Powers of this World, like armed men, which we presently [Page 9] make use of, so soon as we are sprung up into them, to our mutual Ruine?
Reason 4.
The Lord Jesus suffers greatly by our Divisions. A Wound is described to be a violent separation of the parts of the body one from another; Solutio Continui. Sickness is the Disagreement of the Humors in the body fighting one with another. The neerer any of these Parts, or Humors are in place, or influence to the Heart the more grievous is the Wound, or Sickness. While the Members of Jesus Christ, which are so neer to his Heart, are by the violence of their Divisions separated, and torn asunder; What Wounds are made upon the Body, and Spirit, and Heart of the Lord Jesus? O! all you, that pass by, that look on, nay that are actors in these things, is it nothing to you, the grief, and pain, which Jesus Christ feels?
The Jews say that their Messias lies sick in Paradise of the wounds, which the Children of Israel have given him by their sins. Alas! how true it is that our Messias, our blessed Savior, who is our only Paradise, while he is indeed in Himself, and to Himself an Eternal Paradise, yet in the midst of us, and by the vertue of his Relation to us lies bleeding, sick, and dying of the wounds, which he receives by our Contentions, and Enmity. Thus we blast our own Paradise, and turn it into a Wilderness. If Jesus Christ suffer thus much in us, and from us; shal we have no bowels, no fellow feeling to suffer together with him?
It was a Heavenly Resolution in that Father, who [Page 10] said, If my Wife, and Children were hanging upon my Arms, and Legs; if my aged Parents laid their bodies weeping in my way to keep me from going to die for the Testimony of Jesus: I would throw away my Wife, and Children from me; I would go over the aged bodies of my dearest Parents. But behold a quite contrary Image of things! Jesus Christ hangs upon your Arms, and Legs, and Hearts, he laies his bleeding Body, his glorified Person in our way: yet we cast him off violently from us, we go trampling over him to pierce the bodies, & spirits one of another. Can we cast our eye upon these Bleedings, and Breakings of the Heart of Christ caused by our Divisions, & not wish, that our heads were Fountains of Water to weep day, and night for the Breaches of his People? Can we hear him crying out from Heaven, as he did to Saul? O! all ye Beleevers of England why pierce ye me; behold and see, if any sorrow, any sufferings were ever like unto mine, who suffer in you all, and for you all. Which of you suffers, and I am not sick, and burn? Can we hear this, and not let our Weapons fal out of our hands, and fal down weeping in the embraces one of another at the Feet of our Lord Jesus? If we see not these things, which I have urged, as Spiritual truths, it is, because there is very little of the Light of Christ in us. If we be not tenderly affected with them, it is, because we have very little of the Life of Christ.
Reason 5.
Our Divisions keep off Blessings, and Establishment from us. Yea they multiply our Confusions, and consume us. Jesus Christ is a precious and sure Corner-stone, to whom coming we grow up altogether into one Building, to a [Page 11] Temple to the Lord. The Corner Stone unites the parts of the Building, and so becomes the strength of it. Jesus Christ is first a principle of Unity, then of Strength, Establishment, and Beauty. When Unity is gone nothing can come, but Deformity, Dissolution, and Desolation. St. Paul warns the Galatians, and all us in them, that, If we bite, and devour one another, we should take heed, that we be not consumed one of another, Galat. 5.15. Let us not deceive our selves by thinking, that we are the stronger party, and may safely bite, or devour the weaker. The Spirit of God cleerly signifies the danger of being al of us, strong, and weak mutually consumed by one another, if we bite and devour one another. Wo unto us, that instead of being, as a faggot, whose band is entire, the least stick whereof cannot be broken by reason of the united strength of the whole; we have a fire kindled upon us, which hath burnt our Band, that we consume the faster; while every one by his own Heat, not only consumes himself, but encreaseth the flame in all the rest, and hastens the end of all!
But besides this Solomon hath a Proverb, which I humbly pray, that it prove not a Prophesie concerning us: The Beginning of strife is as the letting out of Waters. I know the common interpretation of this Scripture, yet may I without wresting apply it to this sence also. The People of God in these nations are, as a little Medow encompassed on every side with a stormy Sea of raging Spirits at home, and abroad. The only Sea-wall, that defends this Meadow from these multitudes of waters roaring round about it, is, the Unity of these Brethren in one Spirit. If the least breach be in this our Seawall, and not suddenly made up: How will that Sea [Page 12] of domestick Enemies, and foraign Nations break in with its waves foaming, and roaring upon us, untill it have overwhelmed us so, that our place shall know us no more?
To conclude this first part of my Ʋse, God promiseth by Zachariah to pour out upon his Children, a Spirit of Grace, that they shal see him, whom they have pierced, and mourn over him. O! that the Lord would at this day fulfil this Scripture in the midst of these Nations; that he would pour forth upon al the Members of Christ in England, Scotland, and Ireland, such an Enlightning Spirit, such a Melting Spirit of Grace; that they may see whom they have pierced, even their own Heart, their own Life, the Lord Jesus in their own Bosomes, and in the Bosomes of their Brethren, while they pierce one another; that they may see, how they pour Coals of fire rak't from Hel below upon the Head, and into the Bosom of that Body of His, of which they are al fellow-members, and that having our Eyes opened to see this, our hearts might be touch't to mourn kindly over this Jesus, over our selves, and over each other, in Him!
The second Head.
Thus I have shewn Why we should mourn Now it. follows to let you know, What we should mourn for.
I shal divide this into four Particulars.
First Let us mourn for the Causes of these Divisions. St. James teacheth us, Jam. 4.1. that Warrs, and Fighting among us are from hence, even of our Lusts. Let every one now go home into his own Soul, and where he finds Covetousness, Ambition, Self-love, Love of Pleasure, [Page 13] Love of this World, or any other Lust, let him bring it forth before the Lord, and say; This is that Fire-brand, which I have brought to kindle or encrease this flame of Contention, that devours us. Then let him give no rest to himself; until he have quench't this Fire-brand, and contributed to the quenching of the universal Burnings, by repentant Tears, and the Blood of Christ.
1 Cor. 3.3. St. Paul thus expostulates: For ye are Carnal. For whereas there are amongst you Envying, and Strife, and Divisions; are ye not Carnal and walk as men? See the Reason of our Divisions, our want of Spirituality, our Carnality. O that there were a man, whose voyce were heard in the ears of the Lord, saying; If I had been Spiritual, if I had walked in the Image and Likeness of God, according to the vertues of God, according to the Divine Nature: I might have been that poor wise man spoken of by Solomon, that might have Saved the City of God among us, from these Desolations by its Divisions. But now, Alas! I have been carnal, and walked, as a man. I have been so far from suffering injury, that I have done wrong. Instead of Beleeving all things for Good, I have been swift to hear, and to beleeve Evill, and have rejoyced in the Evill of others, which I have heard. When I should have born my own Burthen my self, and have born my Brother's burthen too: I have cast the whol weight of my own burthen upon others; til they have been opprest with it; but have refused to touch their burthens with my little Finger. In the place of blessing those, who cursed, and praying for those, that persecuted me, and this way heaping Coals of the Fire of a Spiritual Love from Heaven upon their Heads: Have I not cursed those, who have blessed, persecuted [Page 14] those who have prayed for me, and as I have thought any man mine Enemy, cal'd for a Fire of wrath, and Vengeance from Hell to take hold of him? This, this Carnality in my Heart, and Life is that Seed, out of which Strife, and War are grown up to this Heigth, and Greatness. The Living Viper carries a mortal poyson about with him: but being dead, as Physitians say, makes an excellent Antidote, and Cordial. By being alive in the flesh, and in Carnal Principles we are become a generation of Vipers. O! that our Hearts broken, and Spirits mortified through an Evangelical Repentance, and a lively Faith in the Cross of Christ, might now through the Grace, and Spirit of Christ become saving Antidotes, or reviving Cordials to the poor dying cause of God, Interest of his People, and the whol Three Nations!
Secondly, Let us grieve for having ministred any Occasion to our Contentions. The Fire is lodg'd in the Flint, and comes forth from that; but it is the striking of the Steel upon the Flint, which makes it to fly out. Perhaps the Fire of Strife hath come forth from other Spirits: but if my want of care, and caution, my want of exactness, and integrity, my failing in prudence and tenderness have made me, as the Steel, which by striking upon another mans Spirit hath drawn forth sparks of Fire; or if I by my Over-credulity, or Incredulity; by my slackness, or hast have been, as Tinder to receive and cherish those Sparks, which otherwise might have dyed: I am not to hold my self guiltless, but to repent of this also, as a Sore Evil among the Saints, while they live under the Sun. Moses fell in the Wilderness only [Page 15] for the unadvisedness of his words from impatience, and hastiness of Spirit under the greatest provocations.
Thirdly, We are to weep for our having been Actors in our Divisions. Who can wash his hands in Innocency, and say, that, he hath not been in som kind an Accessary in the Guilt of our confusions, although he hath been no Principal? Hast thou not contributed to them by advising, abbetting, encouraging, countenancing of them; at least by withdrawing that Barr, which thou might'st have put in their way by thy Counsel, Assistance, and Interest? Hast thou not been pleasing thy self to think of making out thine own Interest by the publick Discord, by a violent, and bloody Change; when thou shouldst like Curtius, have cast thy self with that, which was dearest to thee into the Gulf to have stopt the flowing forth of these waters of strife; or, like Paul been ready to have offered thy self up upon this service of Love, to have become a Sacrifice for the Peace of the Church, and Nation?
Fourthly, Let us weep, and bleed for this, if we have been the Authors of these Differences Solomon brings this in, as the Highest, and Last of those things, which the Lord most eminently hates, and which are the greatest Abomination to him; He that sows Discord among Brethren; Prov. 6.15. This is a Scarlet, and Crimson sin indeed. What can make it white? This covers the Soul all over with Spots of Blood, Blood drop'd from the Hearts of thousands of men, of many Excellent, and precious Persons, one of whom was [Page 16] worth ten thousand, as was said of David. What shall wash out these spots? It is only the Blood of God, which can wash out these bloody spots, and make these Crimson sins white. So far, as any of us find any of this guilt upon himself; let him take up this Lamentation, and say; I am guilty of the Blood of all these: and I, whether shal I cause my guilt to go, where shall I make my shame to hide it self? Go thy waies to the Cross of Christ. Let thy Spirituall mournings formed in thee by a Spirit of Faith be, as Nails to fasten thee, and thy Shame to the Cross with the dead body of the Lord Jesus. Go thy waies to the Grave of thy Savior, to his Blood, to his Spirit. Bury thy self and thy guilt together with Christ in his Grave; wash in the Laver of his Blood; cast thy self into the Fountain of his Spirit. So come forth a New man, without Spot, through the Resurrection of the Lord from the Dead. Now contribute to the asswaging of these flames, by Rivers of living waters flowing forth from the Fountains of the Holy Ghost opened within thee.
When Peter had denied Christ with Oaths, and Curses, Jesus looked upon him, and he went out and wept bitterly. When Jesus was risen from the Dead, his chief care was of Peter. At his first appearance; Go, saith he, tel my Disciples, and Peter. Let our Lord Jesus look forth with a ful Eye of free Grace upon us. So shall he open and awaken a Spiritual Eye in us, to see, how we have with Cursings denied, and divided one from another, that is, from Him in each other. Then shal we go into our several retirements and weep over our Breaches. Then shal we come forth, and in our Exaltations have the most earning bowels towards our most [Page 17] delinquent, and dejected Brethren: that when we are raised, we may raise them also. Thus much for the first Ʋse of Conviction.
ƲSE 2.
Exhortation. Let us study, and endeavor the uniting of the People of God. The Glory of Christ consists in this, that He is a Mediator, and a Reconciler. His Father loves him for this, that he delights to lay down his life to this end, to break down the Partition-wal, to blot out the Hand-writing of Ordinances, to reconcile God to men, Men to Men. Let us in this be followers of the Lord Jesus, in making it our Joy, & Glory, in thinking it worth the parting with our dearest Enjoyments, Estates, and Lives to break down the Partition-walls between the Saints, and recoucile them one to another. We read in the Prophet Esay of those who are called: The makers up of Breaches; the Builders up of the wast places of old. What wast places, what Desolations have there been of many yeers in Church and State, which have all arisen from our Breaches? When a Generation of men shall arise, who shal make it their work to be The Makers up of Breaches: these alone wil prove the Builders up of the wast places of old. I shal humbly offer to the Daughter of my people three Waies of making up our Breaches, and of uniting us.
The first Way.
Exalt Jesus Christ,, as the Head of the Ʋnion. Cant. 6. The Church of Christ is twice said to be Terrible, as an Army with Banners, verse 4. and ver. 10. When Beleevers are [Page 18] united in one Compact, and Harmonious Body, as an Army: they are a strength to themselves, and a Terror to all their Enemies Invisible, or visible. But then they must have Banners, unto which they must be gathered, and under which they may be united. What are these Banners? The Name of God, that is, the Manifestation of God in the face of Christ, Psal. 20.5. Christ himself figured out, Psal. 60.4. The Love of Christ, Cant. 2.4. These are the Banners, under which the Saints are formed into one Body, as an Heavenly Host. But who shall be the Standard-bearer, to display these Banners, to lift them up, and to hold them forth? Canticles, 5.10. Jesus Christ is said to be the Chiefest among ten thousand. You may in the margent of your Bibles see, that it is read according to the Hebrew; the Standard bearer among ten thousand. The Love of Christ, the Truths of Christ, the Manifestations of God in Christ, the Person of Christ, as they are displayed, and held forth to us by the Immediate Presence, and Appearance of the Lord Jesus in the Spirit; these are our Banners, and this is the Standard-bearer among the Thousands, and ten Thousands of the Saints. This is the Head of the Ʋnion.
For this you have the Decree of God expresly set down by the Spirit of Prophesie in good old Jacob, Gen. 49.10. To him shal the Gathering of the People be, that is, to Jesus Christ. Through the Changes of these times how many Banners have been set up? On how many Standard-bearers have we cast our Eyes, several Principles and Persons, several Opinions in Religion, or waies in Worship, divers Forms of Governments, divers Parties, hoping, that to these the People would be gathered together? But instead of Ʋnity, and Beauty, there hath [Page 19] been Burning, and a Breach. From whence hath this been? Hath it not been from hence, that this is the Ordinance of God, this is the Eternal Decree concerning our Lord Jesus; that to Him the Gathering of the People shall be?
I have known a man, who through these Revolutions, and houres of Temptation, when he hath thought to be clean, his own Cloaths have defiled him; when he hath wash't himself in the Blood of Christ, he hath been again rouled in the miry Pit, as Job speaks. This man in the nights of his Guilt, Shame, or Sufferings hath had this Voyce come to the Ears of his Spirit once, yea twice he heard it: Seek not thine own Things, but the Things of Jesus Christ. When thine heart is turned entirely to the Lord Jesus, the Vail, the Darkening, Disguising, and Dividing Vail shal be taken off. This Voyce came to him nor for his sake alone, but for yours also, and all the Saints.
John 11.25. Jesus saith to Martha I am the Resurrection and the Life. You the Honorable Members of this present High Court of Parliament, you also have received Rebukes from the Lord, whatever the Counsels of Men have been concerning you. A Resurrection is agreed by Philosophers & Divines to be a Supernatural Effect, the work of an Almighty hand, the undeniable Argument of a God. Twice have you been scatterred as Dust by the Wind; Twice have you been, as the Dead Men lying in our Streets. Twice hath the Lord by a mighty Voyce, which hath rent the Rocks, said to you; Return again; Twice have you been gathered together, like scattered Dust into a Living and Glorious Body, as by a double Resurrection from the Dead. O! that [Page 20] it may now appear, that Jesus hath been this Resurrection, that he is the Root, out of which you are now the third time sprung up; that it is He, who is risen in you. Then are you risen unto Honor, and not unto Shame. Then shal you exalt Jesus Christ in his Members, Truth, and Love; in the Presence, and Out-shinings of His Heavenly Person; as the Head of your Union. So shal he be in the midst of you a Head of Union to the Saints, and to these Nations. You shal go forth, as his Angels to gather his Saints from the four winds, to which they are dispersed; and to Him in you shal the gathering of the People be. Suffer him then to display his Banners freely, choose him for your only Standard bearer. Sin no more against him, who hath thus wonderfully appeared unto you Twice, lest a worse scattering, and death come upon you. This is the First Way of Ʋnion.
The Second Way.
Cherish the Spirit, as the only Band of Ʋnion. Ephes. 4.3. Endeavoring to keep the Ʋnity of the Spirit in the Bond of Peace. The Unity of the Spirit is the Bond of Peace, 1 Cor. 12.13. By one Spirit we are all baptized into one Body. To make way for that which I am to say of the Spirit, I have two Cautions to interpose to prevent Objections.
First, I intend not any thing that I shal plead for the Spirit as a pretence to the Flesh. I humbly conceive a fleshly licentiousness justified by the name of the Spirit to be, if not that sin it self, yet the next step to the sin against the Holy Ghost.
Secondly, I would not have the Glory, which I give to the Spirit interpreted, as a laying aside of the Ordinances, or a reflection upon the Forms of Godliness. While we have the Life of Christ in these Earthly Bodies, and the manifestations of the Spirit in this flesh: Ordinances and outward Forms wil be of necessary use. Only these Rules are carefully to be observed. First, That our Ordinances and outward Forms flow naturally, kindly, and freely from the Spirit. Secondly, That we behold them in the Light, and enjoy them in the Life of the Spirit. Thirdly, That we rest not in them, but make use of them to grow up through them into the invisible and Heavenly things themselves. I have premised this to the Second Way, which I have propounded for the uniting of the People of God, which is this: Fix no Principle of Ʋnion among the Saints, but only the Holy Spirit. This one Spirit is that which baptizeth us into one body, and by its unity preserveth us in the Bond of Peace. Give me leave to insert here three Observations; Two of which I have often heard made upon these Times; One my self have made upon my self.
Obs. 1. As the Spirit in the simplicity, and liberty of it hath been held forth, and asserted in our Supreme Counsels, and Forces, for the Bond of our Union: so they have prospered; they have not been only as stars in a cloudy night, now appearing for a little while, and then suddenly lost; but as the Stars in the Revelation, held cleerly forth, held unmovably fast in the right hand of Jesus Christ. But when they have declined this Interest, when they have disowned, or confined [Page 22] this Spirit; as God is said to have set an ambush in the midst of Edom, Moab, and Ammon, when they came against Jehoshaphat, that they divided and destroyed one another: so, as by an invisible ambush from Heaven, have they been broken to pieces.
Obs. 2. When any persons have fixt to themselves any thing visible, any thing besides this invisible anointing, the blessed Spirit, for a principle of Unity: a dividing, wrathful, desolating Spirit hath sprung up into the midst of them. All pretended Bonds of Union in this kind have been like the Formal names of Christ, and Paul in the mouths of the Sons of Sheva, instead of casting out, they conjure up a fierce, and fiery Spirit. These are the Observations which I have heard made by others upon these Times.
Obs. 3. That which I have observed in my self is this: While I at any time in any measure have been back-sliding, and warping from the simplicity, and purity of the Spirit, unto Sensuality, or Formality of any kind: I have found those satisfactions which I have sought, like Jonahs Gourd; a worm sent into them, by which they have been unexpectedly eaten, and withered.
What would I infer from al this? Thus much, That We should set up the Spirit alone, as the Principle of our Unity, and so of our Prosperity; and so much the rather in that the day of the Spirit is upon us, when, as the Father hath been glorified in the Son, so the Father and the Son wil have their ful, and final Glory in the Spirit. How long is it, since our Lord Jesus told us, [Page 23] that the Father sought such Worshippers, as should worship him in Spirit, and Truth; opposing the Spirit to the Letter, Truth to the Shadows, and figures of Divine Things? The Psalmist reciting the story of the Patriarks, and the Israelites in the Wilderness hath this passage, Psal. 105. ver. 14, 15. He reproved Kings for their sakes, (then we interpose, saying, but the sentence follows as a dreadful admonition upon occasion of that example fixt there from the mouth of God for all Powers to the end of the World.) Touch not my Prophets, do mine anointed no harm. The Spirit is this anointing. This Anointing is that, which makes Prophets, as it doth Kings, and Priests to God. It hath been for this Anointing's sake, for these Anointed Ones, that the Lord hath reproved Princes in the midst of us, and gone before us through this Wilderness Es. 4.5. It is spoken of the last daies: God will create upon the Assemblies of Mount Sion a Cloud by day, and a shining fire by night: for upon all the Glory shal be a Defence. Would you know, what this Glory is, that thus shal be a Defence upon al the Assemblies in the times of the Gospel? St. Peter tels us, 1 Pet. 4.14. The Spirit of glory, and of God resteth upon you. You, to whom God hath given Spiritual Senses, and in whom he keeps those hitherto exercised, and awake: see the glory, which rests upon us, which is our Pillar of a cloud by day, and our shining flame of fire by night, the Holy Spirit. This hath been, this alone is our Guide, our Defence, our Resting place, our Glory is the midst of all the Nations. Say not, how shal we discern this Spirit? As a Cloud by day, and a Fire by night: so will the Lord make him evident to the seeing Eye, and to every one that waits for him.
To conclude this Particular; In the Bowels of Christ, and by the Consolations of this Spirit, as I am able, I earnestly beseech all, that cal upon the Name of the Lord Jesus in these Nations, together with their Leaders, and Rulers; that for their Brethren sake, and for the Peace of Jerusalem, they would cherish, advance, contend for this Band of Unity, and Peace, the blessed Spirit in four things. First, In the Person of the Spirit Himself. Secondly, In Spiritual Worshippers. Thirdly, In Spiritual Worships. Fourthly, In Spiritual Appearances flowing forth through the Person of the Spirit, upon Spiritual Worshippers, in their Spiritual Worship; that the Purity of the Spirit be not stained, nor the Liberty of the Spirit restrained in these Particulars, which make that true Mount Sion, that Heavenly Jerusalem, that Church of the First-born, where alone Brethren dwel together in Unity, and where God hath appointed the Blessing, and Life for evermore.
The Third Way.
This is the last Way of Uniting; to Sweeten one another unto a Union. I shall point you here to one Instance of many: Be ready to forgive, be apt to pardon one another. To move you to this, and direct you in this, I shal set before you three examples; Joseph, David, Jesus Christ.
First, Joseph had received as great injuries from his Brethren, as can be imagined. Out of envy, and malice they designed his death, sold him from his Fathers house into the hands of strangers, to be a Bond-slave for his whol life. He becomes great, sees his Brethren [Page 25] lying at his Feet, entirely at his Mercy, the power of a mighty Nation in his hand to avenge himself of them at his pleasure without the least fear of any Evil returning to himself by it. Yet now he prevents their asking of pardon by pardoning them first, and freely. He sweetens the Pardon by owning the Dearness of the Relation between himself, and them, at the very first Discovery of himself to them, saying with Embraces, and Tears; I am your Brother Joseph. He lightens the burthen of their Guilt, and Shame by a sweet Interpretation of all into a Divine Design: You intended it for Evil, but God hath turned it to Good: You designed Dissolutions, and Desolations; but God hath by it brought forth to me a wonderful Increase of Power, Authority, and Glory. This is the Example of Joseph. Let us go and do the like. Let the sight of Jesus in the midst of our Brethren, and a respect to God our Father, and their Father prevail as much with us, as the presence of Benjamin, and the remembrance of his old Father Jacob did with him. Gen. 45.4, 5. How moving are those words: Come neer, I pray you. Be not angry or grieved, that you sold me into Egypt? But how melting is that, after Jacob's death, when his Brethren sent to him, saying; Forgive us now the trespass of the Servants of the God of thy Fathers. And Joseph wept, when they spake unto him, Gen. 50.17.
Secondly, Shimei had reviled David in his low Estate with the bitterest Reproaches, and blackest Crimes of Blood, and Death. At his return Abishai moves to have him put to Death. David replies: What have I to do with you, ye Sons of Zerviah? Ye are alwaies adversaries to me. Shal then any man be put to Death this day in Israel? For do [Page 26] not I know, that I am this day King in Israel? 2 Sam. 19.22. How good, how great, how like to God is this in David to make the day of his Power a Day of Grace, to make use of the Establishment of his Greatness to pardon the greatest Crimes committed against him?
Lastly, Jesus Christ in the case of Mary Magdalen upon occasion of a Parable put to Simon, gives the account of his Way with Men in that Maxime: He, to whom much is forgiven, wil love much. This is Christ's way, O! that this were Christians way of subduing their Brethren, and the People to them, of winning Love: To forgive much. This is the Divine way of making our Brethren Captives in a noble War of Love and binding them to us in Golden Chains of Affection: To forgive much. It is said, that we should make a Golden Bridg for a flying Enemy. By retaining our Anger we force our Brethren to retain their Enmity. So we bring upon our selves the Danger of a Desperate Enemy. But by pardoning freely, speedily, sweetly, we make a Golden Bridg for our Brethren to pass over from their Enmity to Love. When we have an offending Brother at our Mercy, let us think we hear Jesus Christ from Heaven pleading for him, as Paul did for Onesimus to Philemon: Receive him, that is, my Bowels; once unprofitable, but now by mine, and thy pardoning him made profitable, and faithful to thee, and to me.
I shal wind up al with that of St. John, who, when he was very old went up into the Pulpit, & said no more, but, Little Children Love one another, thrice over. So he came down again. We are Children having al the same Father. Therfore once let us love one another. We are little Children, apt to fal out. Therefore a second time, Let us love one another. [Page 27] We are little Children al of us subject to failing, faults, and falls. Therefore a third time let us love one another. Let us love one another, by that Twofold measure; Freely forgiving one another, as God for Christs sake hath forgiven you; Eph. 4.32. Receiving one another into the Glory of God, as Christ also hath received us, Rom. 15.7. There is a Divine Speech reported of Constantine the Great: If I should see an Eminent Christian committing a great Crime I would cover him with my purple Robe, to hide his shame even from mine own Eyes. You, who have bin great sinners, thus hath Christ received you. You, who are grear sinners, thus stands Christ this day, this hour, this moment, while you are hearing these words, Ready, longing to receive you, to cover all your Guilt, and Shame with the Robe of the Righteousness, and Glory of God in Himself. Thus let us receive one another into the Glory of God; hiding all our mutual shame in the Brightness of our Father's, and our Savior's Glory.
Books Printed by Peter Cole, Printer and Bookseller of LONDON, at the Exchange.
- 1 Scripture Light the most sure Light.
- 2 Christ in Travel.
- 3 A Lifting up for the Cast-down.
- 4 Sin against the Holy Ghost.
- 5 Sins of Infirmity.
- 6 The false Apostle tried and discovered.
- 7 The good and means of Establishment.
- 8 The great things Faith can do.
- 9 The great things Faith can suffer.
- 10 The Great Gospel Mystery of the Saints Comfort and Holiness, opened and applied from Christs Priestly Office.
- 11 Satans power to Tempt, and Christs Love to, and Care of his People under Temptation.
- 12 Thankfulness required in every Condition.
- 13 Grace for Grace.
- 14 The Spiritual Actings of Faith through Natural Impossibilities.
- 15 Evangelical Repentance
- 16 The Spiritual Life, and in-being of Christ in all Beleevers.
- 17 The Woman of Canaan.
- 18 The Saints Hiding place, &c.
- 19 Christ Coming, &c.
- 20 A Vindication of Gospel Ordinances.
- 21 Grace and Love beyond Gifts.
- 1 Of Unbelief; or the want of readiness to lay hold on the comfort given by Christ.
- 2 Not going to Christ for Life and Salvation is an exceeding great Sin, yet Pardonable.
- 3 Of Faith, Or, That beleeving is receiving Christ; And receiving Christ is Beleeving.
- 4 Of Covetousness
- These Eleven New Books of Mr. Thomas Hooker, made in New-England. Are attested in an Epistle by Mr. Thomas Goodwin, and Mr. Philip Nye, To be written with the Authors own hand: None being written by himself before. One Volum being a Comment upon Christ's last Prayer in the sevententh of John.
- Ten Books of the Application of Redemption by the Effectual Work of the Word, and Spirit of Christ, for the bringing home of lost sinners to God.
- 1 Christs call to all those that are Weary and Heavy Laden to come to him for Rest.
- 2 Christ the Great Teacher of Souls that come to him.
- [Page]3 Christ the Humble Teacher of those that come to him.
- 4 The only Easie way to Heaven.
- 5 The excellency of holy Courage.
- 6 Gospel Reconciliation.
- 7 The Rare Jewel of Christian Contentment.
- 8 Gospel-Worship.
- 9 Gospel-Conversation.
- 10 A Treatise of Earthly-Mindedness.
- 11 Exposition of the Prophesie of Hosea.
- 12. The Evil of Evils, or the exceeding sinfulness of Sin.
- 13 Precious Faith.
- 14 Of Hope.
- 15 Of Walking by Faith.
- The Kings Tryal at the High Court of Justjce.
- Wise Virgin, Published by Mr. Thomas Weld, of New-England.
- Mr. Rogers on Naaman the Syrian, his Disease and Cure: Discovering the Leprosie of Sin and Self-love; with the Cure, viz. Self-denial and Faith.
- A Godly and Fruitful Exposition, on the first Epistle of Peter. By Mr. John Rogers, Minister of the word of God at Dedham in Essex.
- Mr. Rogers his Treatise of Marriage.
- The Wonders of the Load-stone. By Samuel Ward of Ipswich.
- An Exposition on the Gospel of the Evangelist St. Matthew. By Mr. Ward.
- The Discipline of the Church in New England: By the Churches and Synod there.
- Mr. Brightman on the Revelation.
- Christians Engagement for the Gospel, by John Goodwin.
- Great Church Ordinance of Baptism.
- Mr Loves Case, containing his Petitions, Narrative, and Speech.
- A Congregational Church is a Catholick Visible Church. By Samuel Stone in New-England.
- A Treatise of Politick Powers.
- Dr. Sibbs on the Philippians.
- Vox Pacifica, or a Perswasive to Peace.
- Dr. Prestons Saints submission, and Satans Overthrow.
- Pious Mans Practice in Parliament time.
- Barriffs Military Discipline.
- The Immortallity of Mans Soul.
- The Anatomist Anatomized.
- The Bishop of Canterbury's Speech
- Woodwards Sacred Ballance.
- Dr. Owen against Mr. Baxter.
- Abrahams Offer, Gods Offering: Being a Sermon by Mr. Herle, before the Lord Major of London.
- Mr. Spurstows Sermon, being a Pattern of Repentance
- Englands Deliverance. By Peter Sterry.
- The Way of God with his People in these Nations. By Peter Sterry.
- Mr. Sympson's sermon at Westminster
- Mr. Feaks sermon before the Lord Major.
- The Best and Worst Magistrate. By Obadiah Sedgwick. A sermon.
- A Sacred Panegyrick. By Stephen Marshal. A sermon.
- The Craft and Cruelty of the Churches Adversaries. By Matthew Newcomen of Dedham. A sermon.
- Clows Chyrurgery.
- Marks of Salvation.
- 1 Of Christs Intercession, or of sins of Infirmity.
- 2 The high Priviledg of beleevers, They are the Sons of God.
- [Page]3 Faith the Means to feed on Christ
- 4 Self-Denial.
- 5 The Saints Duty to keep their Hearts, &c.
- 6 The Mystery of spiritual Life.
- 1 Idea of Practical Physick in twelve Books.
- 2 Sennertus thirteen Books of Natural Phylosophy.
- 3 Sennertus two Treatises. 1 Of the Pox. 2 Of the Gout.
- 4 Twenty four Books of the Practice of Physick, being the Works of that Learned and Renowned Doctor, Lazarus Riverius.
- 5 Riolanus Anatomy.
- 6 Vestingus Anatomy of the Body of Man.
- 7 A Translation of the New Dispensatory, made by the Colledg of Physitians of London. Whereunto is added, The Key to Galens Method of Physick.
- 8 The English Physitian Enlarged.
- 9 A Directory for Midwives, or a Guide for Women.
- 10 Galens Art of Physick.
- 11 New Method both of studying and Practising Physick.
- 12 A Treatise of the Rickets.
- 13 Medicaments for the Poor, Or Physick for the Common People.
- 14 Health for the Rich and Poor, by Dyet without Physick.
- The London Dispensatory in Folio, of a large Character in Latine.
- The London Dispensatory in twelves, a smal Pocket Book in Latin,