THE Gospel is CHRIST'S Gospel, and should be preached with CHRIST'S Spirit. It was so by his first Ministers of it. The same Spirit which descend­ed on him came also upon the Apostles, when they were all with one Accord in one Place, on the Day of Pentecost. The like gracious Vouchsafement (tho' not in the extraordinary Manner and Effects thereof) is to be desired by us, the Lord's Ministers, who are met together in this Place, on the Day of our an­nual, brotherly Convention. And to prepare our Mind for it, a Discourse on this Text may be seasonable and useful.

[Page 6]This Record, which John the Baptist, Christ's Fore-runner, bare concerning him, refers to his solemn Inauguration into his mediatorial Office, at his Baptism. Heaven was then open­ed, and the Holy Ghost descended from thence, and lighted upon him. The visible Appearance, in which the Spirit came, abode some Time upon him; the Spirit itself remain'd with him, was constantly resident in him. This was not indeed the first of the Spirit's Coming upon our Saviour; but it was the first which John saw, and to which he gave Testimony. The Spirit of God formed Christ's humane Nature, with all it's congenite Principles of Grace and Holiness, free from the least Stain or moral Imperfection. And from his Birth the Spirit was with him, making him gradually, as Man, to in­crease in Wisdom, as he did in Stature. But when he was entring upon his public Ministry, the Spirit came upon him in a greater Abundance of Gifts, and Graces, and Influences, thoroughly furnishing of him to his Work. Then was he eminently anointed with the Holy Ghost and with Power, ena­bling him to the Discharge of his Office. And particularly as a Prophet; which he began with a Sermon on that Passage in Isai. 61.1. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good Tidings, &c. This Day, said he, (when he and read the Text) is this Scripture fulfilled in your Ears ^‡. In him dwelt the Fulness of the Godhead bodily; and he was not, consider'd in his divine Nature, of himself insufficient for his Undertaking; there was no Defect of Power in him as a divine Person, the mighty God, to be supply'd by the Spirit's descending, and abiding upon him. The humane Nature of Christ was strengthened with a di­vine Power to his Work; and all the Assistance it had, was by Virtue of it's Union with, and derived from, his divine Na­ture. But still the Holy Spirit is that Person in the Godhead, by which the Energy of the divine Nature, in its Operations on, and by, Christ's humane Nature was most immediately exerted. In the Power of the Spirit did he preach, and con­firm his Doctrine, and finish the Work, which his Father gave him to do on the Earth.

John saw the Spirit descending from Heaven, like a D [...]

So say the Evangelists, in the Account which they give of it. Luke tells us, the Holy Ghost descended in a bodily Shape, like a Dove, upon him. Whether the Expression imports, [Page 7] that the corporeal Form which the Spirit assum'd and appear'd in, was the very Shape of a Dove, or only that the Manner of the Spirit's descending, was like a Dove's coming down, with its Wings spread abroad, and so hovering over and light­ing upon a Thing; may not be easy for us to determine, and it is not necessary for us to know. Yet, in which of these Senses soever we understand it, it sheweth that there was something in the Spirit's visible Descent upon Christ, resem­bling a Dove, which made the Eye-Witness and inspired Writers make so particular mention of a Dove in their Re­cords of it. And 'tis not unreasonable to suppose a Mystery in the Spirit's descending in a Dove-like Shape, or in a Dove-like Manner: Especially since a Dove was reckon'd an Em­blem of the Holy Ghost by the ancient Jews. That it was so ordered by God, that there should (as the Baptist and E­vangelists testify) be some Resemblance of a Dove in the Spi­rit's descending and resting on Christ, to signify what Spirit he was of, and should exercise, in the Discharge of his Office, to which he was in that Manner designed and prepared; viz. a Dove-like Spirit. Such was the Spirit that descended and abode upon him, and such was his humane Spirit, having the Characters of the divine Spirit impress'd upon it, when he was sealed with the Holy Ghost, at his Baptism; and so was solemnly invested into his Office, and perfectly accomplished for the Performance of it.

The Observation, proper to be the Subject of the present Discourse, from the Text, is this, viz.

That a Dove-like Spirit is a requisite and eminent Qualifica­tion of a Gospel Minister.

It being the Spirit of the Lord, by whom the great Salva­tion at the first began to be spoken; it should, in a good Measure, be found in every One, that after him, and in his Name, preacheth the Gospel of Christ. As will further ap­pear by considering the Properties of a Dove-like Spirit.

1. A Dove-like, is a pure Spirit. The Dove was of the Number of clean Birds, in the ceremonial Distinction of 'em, and the only one that was used in Sacrifice to God. My Dove, my Undefiled, says the spiritual Bridegoom to his Spouse, Cant. 5.2. A Dove is therefore a fit and scriptural Emblem of Purity, which was perfect in the holy and undefiled Jesus, [Page 8] upon whom the Spirit descended like a Dove, qualifying him for, and actuating him in, his holy Ministration. A Dove like pure Spirit, is called in Scripture, a pure Mind, a pure Heart, a pure Conscience. If any Distinction be conceived be­tween these, yet each of 'em comprehends the other, and a pure Spirit all. It is (as renewed in fallen Man) a Spirit cleansed from the Defilements of Sin, consecrated, and made holy to God, thro' Sanctification of his Spirit, and in which there is no Guile prevailing: A good and honest Heart, en­dowed with Simplicity and godly Sincerity. Such ought the Spirit of a Gospel Minister, conformable to his divine Master's, to be.

His Relation to God supposes and requires it: Being assum'd into a near and constant Attendance upon him, who is of purer Eyes than to behold Evil. This is that the Lord spake with Respect to the Priest's especially, his Ministers under the Law, (and the Reason of it is the same, and stronger, in Re­gard to those under the Gospel) I will be sanctified in them that come nigh me ^*; will be approached and served as a holy God. There is no Man, no Minister, that hath a just and lively Apprehension of the infinite Purity of that God, with whom he hath to do, and before whom the Seraphim cover their Faces, and their Feet, crying one to another, Holy, holy, holy is the Lord of Hosts, but will be ready to say as the Prophet did, upon the visional Representation thereof to him, Wo is me, for I am undone, because I am a Man of unclean Lips ^‡, and 'till his Iniquity is taken away and Sin purged, as Isaiah's was, wou'd dare to answer, as he did, when one was called for to go on a divine Embassy, Here am I, send me. Answerable to the relative Holiness of a Minister, in his special Dedication to the Lord, there ought to be real Holiness of Heart and Life, in a sincere and intire Devotedness unto him.

As he represents God by Office, he should be like him in Disposition: And being peculiarly God's Servant, be distin­guish'd by his Sanctity. Otherwise he disparageth the Ho­liness of that Majesty, in whose Presence he stands, and in whole Name he ministers. If he serve God with any Con­descence, and [...]o divine Acceptation, he must do it with a pure Conscience.

A pure Spirit suits with the Nature and End of his Office. It is a Gospel pure in its Doctrines and Ordinances, that is [Page 9] committed to his Trust and Administration. It is pure and undefiled Religion, which he is ordain'd to propagate and ad­vance. His Spirit therefore must be pure, that it may agree with his Work. Be ye clean, that bear the Vessels of the Lord ^‖.

But such a Spirit, not only corresponds with the Sacredness of this Work, but qualifies for the Performance of it. The Work indeed may possibly be done by a Man whose Heart is not right with God in it. And one of this Character may be an Instrument, in the Hand of God's free Spirit, of sancti­fying and saving others. Yet, much every Way is the Ad­vantage of a pure Spirit, toward the discharging this Office well, and to good Effect. 2 Tim. 2.21. If a Man purge himself from these (gnostick Pollutions, Lusts of the Flesh, and of the Mind) he shall be a Vessel unto Honour, sanctified and made meet for the Master's Use, and prepared unto every good Work. He must be sanctified, that he may be duly fitted for this Service of Christ; and prepar'd, in Respect of Ability and Inclination, to every Part of his Duty therein.— Be apt to teach: Furnish'd with Knowledge, and shewing in Doctrine Uncorruptness, Gravity, Sincerity, sound Speech that cannot be condemned. A pure Spirit searches impartially after Truth, and is best capable of discovering it: Being free from those cor­rupt Affections, & vicious Habits, ill Prejudices & base Designs, which cloud and darken the Understanding, bribe and pervert the Judgment. What Clearness is to the Eye of the Body, That Purity is to the Eye of the Mind. A pure Heart receives the Love of the Truth: And the Mystery of Faith is held in a pure Conscience. Purity does not intitle any Man to Infalli­bility, yet it does to the Promise of sure Guidance into all neces­sary Truth. John 7.17. If any Man will do his Will, he shall know of the Doctrine. Such a Man is liable to err from the Truth, but shall not fundamentally and finally. He is most secure from all damnable Heresies, and most likely to recover out of any considerable Mistakes he may fall into. Faith and a good Conscience are fastest held together: They who have put away the latter, concerning Faith have made Shipwreck ^*. "A good Conscience, and a true Faith, like Hypocrates's Twins, live and die together." The Teachers of false Doc­trine, in the apostolic Age, are characteris'd as Men of corrupt Minds, Ungodly, Sensualists, filthy Dreamers, Brute-beasts. [Page 10] Such were the Gnostics, Nicolaitans, and other impure Here­tics, with whose monstrous Opinions the christian Church was early infested. And in the Papal Apostacy, abominable Doc­trines have evidently their Rise from the vile Lusts of the Man of Sin. And the Missionaries of Rome, that spread them, are of the Number of unclean Spirits, which John saw, like Frogs, come out of the Mouth of the Dragon, and out of the Mouth of the Beast, and out of the Mouth of the false Prophet ^*. Of the Seducers [...]n his Time, he saith, 1 John 4.5. They are of the World, therefore speak they of the World—are of a worldly Spi­rit, and therefore preach Doctrines suitable to worldly Lusts and Interests. Jude ^‖ describing the same false Teachers, calls them, ungodly Men, turning the Grace of God into Lascivious­ness, and denying the only Lord God, and our Lord Jesus Christ: By their representing free Grace, discovered in the Gospel, as full Indulgence granted to the Lusts of Uncleanness, and de­nying Christ to be a Saviour as he is the Lord, rejecting him in his Kingly Office especially.

A pure Spirit is cautelous against the Abuse of the Doctrines of Grace; understanding and explaining them as Doctrines according to Godliness, and designed to promote universal Holiness. — Election of Grace, thro' Sanctification of the Spi­rit unto Obedience: To the Means, as well as to the End.— Redemption from the Curse of the Law, as a special Engage­ment to keep the Commandments of God.— Effectual Voca­tion to be unto Holiness, and the Operations of the divine Spi­rit therein, as not excluding humane Endeavours after Grace, or superceding all use of our enfeebled Faculties in the Work of it.— Justifying Faith as receiving whole Christ, not dividing his Offices, nor substituting his Obedience in the Place of ours. — Perseverance in Grace, to be accomplished in a way of conti­nual Circumspection, and dutiful Diligence, working out our own Salvation with Fear and Trembling.

Not that when Hurt is done to the Cause of true Holiness, by zealous Advocates for Grace, it is always to be imputed to the Pravity of their Minds, and doth argue them Patrons of Licentiousness; yet a pure Spirit will make a Minister careful in establishing peculiar Doctrines of the Gospel, not to undermine, or impair practical Christianity; never to speak disparagingly of Things divinely excellent; and will hardly [Page 11] suffer him to call Good Works abominable, which he is to affirm constantly, that they who have believed in God, ought to maintain.

Purity, considered in Opposition, not only to moral Pollu­tion, but also to Hypocrisy, is requisite to qualify a Minister, and will dispose him to all Fidelity in his Office, and is a happy Advantage to his comfortable and successful Discharge of it. When his Eyes, like a Dove's Eyes ^‡ (not looking adulterously upon others, the mean Things of this World) have a Respect to the holy One of Israel ^†: When he hath a sin­cere Regard to God—To his Will and Command, to his Presence, Acceptance and Honour: When his Intentions are upright, and his Sentiments agree with his Words & Actions, and there is no Guile in his Spirit, nor Dissimulation in his Behaviour toward God or Men. But he is fair and open, not wrapping himself in Clouds; not concealing his real Principles under the Ambiguity of Expressions; not disguising any bad Purposes, with fallacious Pretences of Concern for the Glory of God, the Interest of Religion, and the Good of Souls—not laying of Snares to catch Men; Baits to allure them into any Mischief, or Inconvenience—not using any Art of Deceit, treacherous Collusions, sycophantic Detracti­ons, servile Crouchings and Fawnings: But having a good Conscience, in all Things willing to live honestly. We are not (says the Apostle, 2 Cor. 2.17.) as many, which corrupt the Word of God: But as of Sincerity, but as of God, in the Sight of God speak we in Christ—i. e. As Men of Sincerity, who speak and act as in the Sight of God, do not sophisticate and adulterate the pure Word of God—Chap. 4. Verse 2. But have renounced the hidden Things of Dishonesty, not walking in Craftiness, nor handling the Word of God deceitfully, but by Manifestation of the Truth, commending our selves to every Man's Conscience in the Sight of God. A pure Spirit is abhorrent from all that Sleight of Men, and cunning Craftiness, whereby they lie in wait to deceive—It detests those feigned Speeches, and plausible Ways, by which false Teachers beguile un­wary Souls, and lead 'em into dangerous Errors—that Cove­tousness, thro' which, under the Cloke of extraordinary Love to, Merchandise is made of the People—that Ambition, which in the Dress of voluntary Humility, gains their Admiration [Page 12] and Applause. It dreads that Character and Curse in Hos. 9.8. The Prophet is a Snare of a Fowler in his Ways, and Hatred in the House of his God.

A pure Spirit keeps a Minister steady in his Course, pur­suing, by even Steps, the worthy Ends of his Office, thro' all the Temptations and Oppositions he meets with, to divert and discourage him. It pointeth him to Marks which are fix'd, and always in the same Place; directs him in a straight Path, by an invariable Rule; and he proceedeth uniformly in his Work, not changing with the Wind of a vertigi­nous World, the varying; Circumstances of Place and Time, the fickle Humours of Men, and uncertain Contingencies of Affairs. A Man of this Spirit, is consistent with himself, is the same, as to his Faith and Practice of what is necessary and substantial Truth and Duty, in all Countries, in all Cases, and in all Conditions—"The moral Reason of Things being every where, and always, the same". Let the Weather be fair or foul; let the World smile or frown; let him be followed or forsaken by the Multitude; let him be prospered or disappointed; he holds on his Way, passing by Honour and Dishonour, evil Report and good Report. He does not prevaricate in the Lord's Message, and play fast and loose for sinister Ends. His Preaching, like the great Subject of it, Christ Jesus, is the same; not Yea at one Time, and Nay at another. 2 Cor. 1.18, 19. But as God is true, our Word toward you was not Yea and Nay. For the Son of God, Jesus Christ, who was preached among you by us,—was not Yea and Nay, but in him was Yea. The Influence of such a Spirit was suspended in Peter and Barnabas, when they withdrew from the Gentile-Converts, meerly to please some Jewish Bi­gots, they dissembled, walked not uprightly, according to the Truth of the Gospel, Gal. 2.11. The Case is there recorded, for a perpetual Warning against all such Dissimulation. For as low as the Attainment is in the Eyes of some, 'tis of no small Consequence that a christian Minister be an honest Man.

Conducted by a pure Spirit, a Minister in Simplicity and godly Sincerity hath his Conversation in the World, and is an Example of the Believers in Purity. And observes that cau­tionary Direction, in 1 Tim. 5.22. Lay Hands suddenly on no Man, neither be Partaker of other Men's Sins: Keep thy self pure.

[Page 13]Whatsoever Things are true, whatsoever Things are honest, whatsoever Things are just, whatsoever Things are pure, does he think on, diligently study, preach and exemplify.—The Wisdom that is from above, qualifying a Gospel Minister, is first pure—then peaceable—And so,

2. A Dove-like, is a harmless Spirit. The Dove, an antient Emblem of Peace, is propounded by our Saviour as a Pattern of Innocence; be harmless as Doves ^†, said he to his Disciples, when he sent them to the lost Sheep of the House of Israel. A Dove like, harmless Spirit, is the Spirit of Love; which worketh no Ill to his Neighbour: A Spirit free from Malignity, and mischievous Design: A Disposition by which a Man is averse from, and avoids doing wrong; to any. Tho' Purity and Innocence seem to imply each other, or to be the same Thing, yet in the Degree wherein they are found in imperfect Men, they are seperable Qualities, or, at least, may have a distinct Consideration with us. So far indeed as a Man is possess'd of the former, he is of the latter also; yet something further is required to his having the latter than the former. His Spirit may he predominated pure, and yet not inculpably harmless. Its Purity is inoffensive, yet may be accompanied with something that is noxious. There may be true Sanctity, and godly Sincerity, where there is not a competent Measure of Prudence, to keep from offending. It is not enough, that the Spirit be free from damning Pollution, and reigning Hypocrisy, but also from whatever is acciden­tally, tho' it be not in its own Nature, hurtful. Conscience should be void of Offence toward God, and toward Man. Purity might suffice to its being so toward God, if it were under no Obligation to be so likewise toward Men; who are apt to be offended at more than what is in it self Evil, which, were it not for their Sakes, God would not be. A pure Spirit thinks on whatsoever Things are true, honest, just, pure; a harmless Spirit further, on whatsoever Things are lovely, amiable in the Sight of Men, and of good Report among them. This Ingredient therefore of a Dove-like Spirit, fur­ther qualifies a Gospel Minister; who, in the Discharge of his Office, need be more inoffensive, than Purity (alone and imperfect) renders him. He ought to shun the Appearance of [Page 14] Evil, what seems and proves so to others, as well as that which is in it self Evil.

As this was a distinct Branch of our Lord's Character, so it may be consider'd of a good Minister's of Christ, additional to that of Purity. Such an high Priest became us who is holy, harmless. It behoves every one that officiates in sacred Things, to be so likewise; that he, after the Example of the innocent Jesus, do no Violence, and give no Offence, in Cases wherein we may with a pure Conscience avoid it. Indeed, accidentally and eventually, thro' the Perverseness of Men, Christ, who denounced Wo to that Man by whom Offence cometh, was a Stone of Stumbling and Rock of Offence. Yet he never gave any just Occasion of the least—for the Prevention thereof, we find him complying with received Customs, and paying of Tribute, not due from him. It may be impossible, but that Offences will come, upon a Minister's Fidelity in his Office: What is required of him is, to see to it, that they do not arise thro' his Default.—That he guard his Words and Actions with such Care, guide his Affairs with such Discretion, as that he may yield no Occasion, yea, may cut off all Occasion, of Disgust or Scandal—of any Man's falling into Sin, becoming disaffected to Religion, or discou­raged in the Practice of his Duty— Giving no Offence in any Thing, that the Ministry be not blamed, and Souls hurt and de­stroyed.

A harmless Spirit makes a Minister to comport with the Weaknesses of People, to forego his own Profit and Ease, to part with his just Liberty, Pleasure and Satisfaction, rather than any Damage shou'd accrue unto them. It disposes him to please them in all Things, wherein he may without displea­sing God, and for their spiritual Advantage, 1 Cor. 10.32, 33. Give none Offence, neither to the Jews, nor to the Gentiles, nor to the Church of God. Even as I please all Men in all Things, not seeking mine own Profit, but the Profit of many, that they may be saved.

A harmless Spirit in a Preacher, that is wise, and would teach the People Knowledge, gives good Heed, and seeks to find out acceptable Words, as well as Words of Truth; Words that may not scandalize any against the Truth which he deli­vers. A Minister may offend in Word, when he does not err in Doctrine: May occasion many to stumble at the Law, by the uncooth Phrases in which he expresses it. A great Hin­drance [Page 15] this is to the ready Reception of divine Truths, and much Hurt hath been done to Religion, by the unguarded or affected Language of hearty Friends to it.

Tho' a harmless Spirit will not suffer a Minister to keep back any Thing, which is for the Profit of his Hearers; or shun to declare the whole Council of God, left they should pervert it to their Damage; yet it may restrain him from say­ing many Things, when they cannot bear them as yet; and the unseasonable insisting on 'em, wou'd be likely to hinder the Entertainment of more necessary Truths, and the Practice of greater Duties.

Tho' it will not make him indifferent as to the Prevalence or Suppression of any Errors and Disorders, and neutral in all Controversies that arise, yet will it make him, in opposing that which is bad, careful that he destroy not that which is good: And to bear with some Things amiss, that are tolerable, ra­ther than occasion others, that are more hurtful;—to be con­tent with the silent Enjoyment of his own Thoughts about some Things, which are not of great Moment: And cautious of stirring up, or meddling with, any Strife, in which all that is contended for, is not worth the Time and Pains employ'd upon it: And all the Advantages gain'd by a Victory, will not countervail the Damages sustain'd in the Combat.

Tho' such a Spirit cannot hear with them that are Evil—scan­dalously so, yet is it not hasty to gather up the Tares, lest it should root up also the Wheat with them.

This harmless Spirit, is not (according to the vulgar Idea of it) a weak Mind, an insignificant Soul, an inept, inefficacious Temper; by which a Man is not capable of doing either Good or Hurt; but is rather a Wise Man's Heart, that dis­cerneth both Time and Judgment—a vigilant Spirit, a heedful Disposition, by which a Man guards against whatever may Prejudice the Success of the Gospel, and Salvation of Souls. This Innocency dwells with Prudence—and Ministers need be wise as Serpents, that they may be harmless as Doves.

3. A Dove-like, is a meek and gentle Spirit. So remarkably mild a Creature is the Dove, as gave occasion for the common Saying, that it is without Gall. A Man that has the due Go­vernment of his Passions, that moderates Anger; and keeps it, amidst all Provocations, within the Bounds of Reason and Religion, is of a Dove-like Spirit.

[Page 16]Such was the Spirit of Jesus most conspicuously and exem­plarily, in his Management of the Work given him to do on the Earth. And such ought the Spirit of every Minister of Christ to be, that he may discharge his Office well and suc­cessfully. 2 Tim. 2.24. The Servant of the Lord must not strive, but be gentle unto all Men, apt to teach. He must be gentle toward all Men, that he may he apt to teach. A meek Spirit is predisposed to receive, and impart the Knowledge of divine Things. The Prophet was unfit for the Elapses of God's Spirit, and to declare his Mind. 'till the ruffled Passions of his own were calm'd by a Minstrel, 2 Kings 3.15. The Spirit descends, in the ordinary Gifts of Prophecy, upon the Meek. Psal. 25.9. The Meek will be teach his Way: And enable them to teach it. A gentle is the only effectual Me­thod of Instruction to be used, not only toward the simply Ignorant, but also toward the perverse Opposers of the Truth. In Meekness instructing these that oppose themselves, if God per-adventure will give them Repentance is the acknowledging of the Truth. Which intimates, that gentle and meek Treatment, is the most likely Way to convert Men from Error to Truth, from Sin to Righteousness. Soft Words are more efficacious to these good Purposes, than sharp Invectives; calm Reason­ings, than contentious Wranglings. It is a part of the ne­gative Character of a Bishop, that he be no Striker, not a Brawler, not soon angry. And the Reason is plain; for the Wrath of Man worketh not the Righteousness of God.

He that winneth Souls is wise. Sinners are won to Christ, and their Duty, by the sweet Invitations and Arguments of divine Grace; not driven with the boisterous Wind of hu­man Passion: Are drawn with the Cords of a Man, the Bands of Love: Are not meerly affrighted or forced, but charm'd into a Surrender to the Lord. And they to whom the Word of Reconciliation is committed, being Ambassadors for Christ, as tho' God did beseech Sinner by them, do pray them to be reconciled to God. Not but that there is always Occasion for a Preacher to cry aloud, in shewing People their Transgres­sions, and to rebuke them sharply for their Awakening and Amendment. He ought to contend earnestly for the Faith, and with some Warmth to plead for God's Honour. He is not to be mealy-mouth'd, and, as Ephraim, like a silly Dove without Heart, Hos. 7.11. There is a Sort of Meekness as opposite to holy Zeal, as it is to unhallowed Anger. As all [Page 17] Meekness is not lawful, so all Anger is not sinful. The meek Jesus [...] round about on his obdurate Hearers with Anger ^‡. Yet true christian Meekness is the Moderatrix of just Anger, guides the Passion with Discretion, tempers it with Charity, and keeps it from turning into Fury: Which worse becomes a Minister of the Gospel, than a Prophet under the Law. It is thought by good Expositors, that the great and strong Wind, the Earthquake, and Fire; and after these the still small Voice, with which Elias (a Man subject to like Passions as we are) was entertain'd at Horeb ^*, were design'd to check the ex­cessive Fervour of Spirit, the disorderly Passion, which mix'd itself with his Zeal for GOD; and to make him more mild in his Censures, and more meek and patient in his Endeavours and waiting for the Conversion of Israel, wherein he might sooner expect GOD'S Presence, and blessed Success, than in the Storm of Anger or Impatience. His eager and hot Spirit might be apt to carry him too far into Methods of Rigour and Severity. When two of Christ's Disciples would in their Zeal for him, have done as Elijah did, in an extraordinary Case, he rebuked them, saying, Ye know not what Manner of Spirit ye are of ^† he blam'd 'em for not knowing, not conside­ring how unsuitable to the Gospel Dispensation a fiery wrath­ful Spirit is. The Interest of Religion, the Cause of Truth is not served by it.

The Meekness of Wisdom is necessary to a right Use of the Key of Government, in opening and shutting, admitting to and excluding from Sacraments, executing of Censures, and administring all Things which belong to the Order of the Gospel, the due Regulation of christian Worship and Society. The ruling Power which a Gospel Minister is invested with, is spiritual and pastoral only: Not to be exerc [...]'d and maintain'd by external Force, or Methods of Violence, toward the Estates or Bodies of Men; but by the Sword of the Spirit which is the Word of God: By Instruction, Exhortation, Admonition, Re­proof: In all meek and gentle Ways that are directly influ­ential on the Mind and Conscience. The inflecting of bodily Diseases on obstinate, contumacious Offenders, and delivering them over to Satan, (if it means any Thing more than de­claring them to belong to his Kingdom, and except they re­pent, to be consign'd by a righteous Sentence of GOD to the Fire prepar'd for the Devil and his Angels) was an extraor­dinary [Page 18] Way of revenging Disobedience, peculiar to the Apos­tles, who were extraordinarily guided in the Use of it. And it is well for the poor Church, that this Power is not conti­nued, since the infallible Direction of the holy Spirit is with­drawn. Tho' a strict Discipline is to be kept up in the chris­tian Church, yet the Nature and Design of it require this to be done in the Spirit of Meekness. A rash and hasty Admini­stration, is as had as a cowardly, or careless, Relaxation of it. The Key seldom goes right in the Hand of a passionate, vio­lent Man. Discipline is an Edge-Tool, and mad Work is often made with it by angry Ecclesiasticks. That Direction may be especially intended for Governours of the Church, which the Apostle gives in Gal. 6.1. Brethren, if a Man be overtaken in a Fault, ye which are spiritual, restore such an one in the Spirit of Meekness—alluding to the Caution and Ten­derness used in the Reduction of dislocated, and setting of broken Bones.

A meek Spirit conducts a Minister to a suitable Behaviour under the ill Treatment he meets with, in the Discharge of his Office—helps to bear aright the causeless Hatred and Con­tempt, Obloquy and Affronts, and all Kinds of Misusage, which he suffers from an ill-natur'd World, an ungrateful People, and peevish Brethren—Men of the same Profession. It disposes him to follow the Example of the blessed Jesus, who, when he was reviled, reviled not again: When he suffered, threatened not, but committed himself to him that judgeth righte­ously —endured the Contradiction of Sinners against himself.—And of his Apostles, whose Demeanor under the greatest Reproacnes and Injuries is thus set forth, 1 Cor. 4.11, 12, 13. Even unto this present Hour we both hunger and thirst, and are naked, and buffeted, and have no certain Dwelling-Place; and Labour, working with our own Hands: Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: We are made the Filth of the World, and are the Off-scouring of all Things unto this Day. Continual and various Occasion, hath a Mi­nister for the Exercise of Meekness: Especially, when his People are froward, and will strive with him; giddy, and forsake him; penurious, and with-hold Maintenance from him. Happy is it when none of these Things so disturb, and discourage his Spirit, but that he goes on calmly and resolutely in his Work; not being overcome of Evil, but overcoming Evil with Good. Meekness hath Charms to tame the fiercest Spirit, to mollify the hardest Heart, to still the most virulent [Page 19] Tongue, and subdue inveterate Prejudice.—And if it does not open a clung and parsimonious Hand, yet it supplies the Wants of a contented Soul: In which Sense (partly) we may understand our Saviour's Words, in Matth. 5.5. Blessed are the Meek: For they shall inherit the Earth. A Minister [...]ed be gentle among his People, as a Nurse cherisheth her Children, bearing with their Frowardness and manifold Infirmities— patient, not rigidly exacting his Due—And in the Straits of worldly Circumstances, be satisfied with that Word of Christ to the Angel of the Church in Smyrna, I know thy Poverty, (but thou art rich.) ^*

4. A Dove-like, is a humble and condescensive Spirit. The Dove's Flight is low to that of the soaring Eagle—and hum­ble Penitents are in Scripture compar'd to Doves of the Valleys ^‡. Humility therefore may be taken into the Description of a Dove-like Spirit. This is near a-kin to the last mentioned Property of such a Spirit, and is necessary thereunto. Meek­ness and Humility are join'd together in our Saviour's Cha­racter of himself; and as recommending Qualities of so ex­cellent and divine a Teacher as he was—Matth. 11.29.— Learn of me, for I am meek and lowly in Heart. That humble Mind which was in him, should be also in every Minister of Christ Jesus, that he may be fit for his Office, and useful in it. This will be of great Advantage to his Preaching, with respect both to the Matter, and the Manner of it: Disposing him to temper his Speech to the Capacities and Needs of People; not soaring above them in airy subtil Speculations, and high-flown Expressions— great swelling Words of Vanity, to make Osten­tation of his Gifts, and gain the Applauses of the simple Mul­titude, that admire what they don't understand. 2 Cor. 2.1. I, Brethren, when I came unto you, came not with Excellency of Speech, or of Wisdom, declaring unto you the Testimony of God. Such a Minister stands not on God's holy Mount, as on a Theatre, to act his Part; and as on a Step to Self-Exaltation. He preaches, not himself, but Christ Jesus the Lord: Usurps not a Dominion over the Faith and Consciences of any, by urging his private Opinion as the Doctrine and Law of Christ, and imperiously obtruding his Sense of Scripture, for Scripture it self—the Standard of Truth, and Measure of Duty. He assumes not Infallibility to himself, affects not to be called of [Page 20] Men, Rabbi; and thinks not himself too great to be their Ser­vant for Jesus Sake.

A humble Spirit is fittest for Government in the christian Church, where the spiritual Pastors are not to exercise the Lordship, which secular Princes are wont to do, in ruling with a high Hand, and according to their own Will and Pleasure. Ministers are intrusted by Christ with an Authority for the Good of Man's Souls, and they are to use it faithfully and humbly, not as being Lord's over God's Heritage. ^†

A humble is an impartial Spirit, which it concerns a Minister to have; that all Souls may be of equal Considera­tion with him; and he may regard the Poor, in his Watch­ing and labouring for them, as much as the Rich. He is charged before God, and the Lord Jesus, and the elect Angels, to observe these Things, the apostolical Rules of Conduct toward People, without preferring one before another, doing nothing by Partiality. ^‡ And he is further engaged by the Example of his Lord, who preached the Gospel to the Poor, and mentions this as one Evidence of his being the Messiah— Matth. 11.5. because it was foretold of him, that he would feed the Poor of the Fleek ^*. He was as ready to instruct the poor Woman of Samaria at Jacob's Well, (his Disciples marvelling that he talked with her) as to teach in the crowded Synagogues of the Jews, where the Eyes of all Sorts were fastned on him, and their Wonder at his Doctrine rais'd to Astonishment. He stooped to the meanest Offices for the meanest Persons—A Minister of such a Spirit, "Can gladly attend and wait upon the poorest Kind of People. He is daily watching over the weak and infirm; humbling himself to perverse, rude, igno­rant People wherever he can find them: And is so far from desiring to be considered as a Gentleman, that he desires to be used as the Servant of all; and in the Spirit of his Lord and Master girds himself, and is glad to stoop down, and wash any of their Feet."

A humble Spirit renders a Minister agreable and profitable in his Conversation; invites the People's Applications to him, encourages them to seek the Law at his Mouth, being cour­teous and easy of Access, ready to impart his Counsel and Help to every one that asks it, whereas a haughty Spirit, an arrogant Air, a lordly Deportment, makes him abhorred of God, and shunned, if not despised by Men.—False Teachers [Page 21] are characteris'd as Boasters, Proud, Despisers of these that are good, high-minded. Pride is the Devil's Sin; and unmortify'd in a Minister will inevitably procure his Fall into the Condem­nation of the Devil ^*. And many, great and sad Mischiefs accrue to the Church of GOD from it—Encroachments in the Rights, Invasion of the Liberties, Intrusion into the Offices of the Church—Errors, Disorders, Heresies, Schisms, Wrath, Strife, Emulations, Confusions, and all Manner of evil Works in it. A proud and ambitious Clergy is the Bane of the Church.

Under a Pretence of magnifying his Office, let not a Mini­ster be lordly and over-bearing in the Exercise of it, lofty and imperious in his Carriage toward any, let him not treat the very meanest and worst in his Parish with supercilious Fastu­ousness, as if he scorn'd to set them with the Dogs of his Flock.— He does most honour his Office, and himself too, by lowness of Mind and Behaviour. A humble, is not a servile, base, and abject Spirit, as the Proud and Arrogant deem it. It does not make a Man crouch for a Piece of Silver, and Mersel of Bread ^†:—meanly sue to be put into the Priest's Office,— and by sordid Compliances to keep in it, for the Sake of a poor Livelihood. But it is a truly noble, and becoming Dis­position; proper to a high-born, and well-educated Soul, that being acquainted with Things excellent, doats not upon Trifles, nor admires little Things meerly because they are one's own: Boasts not of Attainments in Knowledge or Goodness hitherto reached, but is still aspiring to higher; and aiming at a greater Reward than the Praise of Men. Hu­mility, while it seems to carry in the Name and Notion of it, a Depression, is truly the Elevation of the Spirit. Whosoever (says Christ to his Disciples, ambitious each of them to have the chief Place of Honour) shall humble himself as this little Child, the same is greatest in the Kingdom of Heaven ^†. The humblest [...] most honourable Minister in the Church of GOD. Paul came not behind the very Chiefest of the Apo­stles, while in his own Esteem, he was not worthy to be cal­led one, and was less than the least of [...] Saints, serving the Lord with all Humility of Mind.

5. A Dove-like is a tender and compassionate Spirit. The Dove has a mournful Kind of Tone; several Passages in Scripture allude to it. I did mourn as a Dove, said Hezekiah ^‖, [Page 22] relating his Frame and Behaviour in his Sickness. We mourn sore like Doves ^*; say the People in great Affliction. They that escape of them, says the Prophet, shall be like Doves of the Valleys, all of them mourning, every one for his Iniquity ^†. Huzzab shall be led away captive, she shall be brought up, and for Maids shall lead her as with the Voice of Doves, to bring upon their Breasts ^‡.

Our Lord Jesus Christ was a Man of Sorrows, of great Tenderness of Spirit, appearing in his mournful Resentments of his own grievous Sufferings, breathing in all his Sermons, discover'd in all his compassionate Endeavours for the Relief and Salvation of a miserable World of Sinners. Such a Spi­rit ought a Minister of the Gospel to have, mourning first for his own Sins, (which Christ had no need of) and then, after the Example of Christ, for the Sins and Sufferings of Others.—A Spirit apt to be affected and afflicted with the Miseries of Mankind, especially those that are incident to their Souls.—A pitiful Disposition toward them under the manifold and sad Evils, which oppress them in this, and await them in a future World. This would engage his solicitous, faithful Endeavours to relieve and save them—to instruct the Igno­rant; to warn the Wicked, Night and Day, with Tears; to seek the lost, and bring back the straying Sheep, to strengthen the Diseased, and bind up that which is broken; to speak a Word in Season to him that is Weary—to exhort and com­fort, and charge every One, as a Father doth his Children— to visit and sympathize with the Afflicted in all their Trou­bles, outward and spiritual, and offer up Prayers and Suppli­cations for them, with strong Crying and Tears, according to their particular Necessities. The Minister that is endowed with such a Spirit, can say as Paul ^‖. Who is weak, and I am not weak? Who is offended, and I burn not? i. e. with servent Compassion. The Sight of poor Creatures, miserable in Sin ready to perish, nearly obnoxious to eternal Death, yet thoughtless of their own wretched Circumstances, and sport­ing themselves on the Brink of Hell, toucheth his Heart, stirs his Bowels, with compassionate Anguish; and opens his Mouth in affectionate Calls unto them, to turn and live: And makes him think nothing too much for him to do or suffer, that he may prevent their everlasting Destruction. He is hardly ever [Page 23] satisfied with any Degrees of Care and Watchfulness and La­bour for their Salvation—counts not his Time and Strength, yea, Life itself too dear to be spent in such charitable Service, how unworthily soever Men requite him therefor. He can use the Apostle's melting Speeches to those whom he longs after in the Bowels of Jesus Christ. I will very gladly spend and be spent for your Souls, tho' the more abundantly I love you, the less I be loved ^*. I say the Truth in Christ, I lie not, my Conscience also bearing me Witness in the holy Ghost. That I have great Heaviness, and continual Sorrow in mine Heart. For I could wish my self were accursed from Christ, (excommunicated from his Church) for my Brethren ^†. So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also [...] own Souls, because ye were dear unto us ^‡. Such Tenderness of Affection and Concern for the most obstinate Sinners, may have a good Effect upon them; and the Mini­ster's Tears soften the hard Hearts, on which his Words alone (how right and forcible soever) make no Impression.

A due Commiseration of the Necessities of Souls, wou'd ex­cite a Minister to go (if he be at Liberty, and have Opportu­nity) among those who suffer a Famine of Hearing the Word of the Lord, rather than among those who enjoy a great Plenty of the Means of Instruction. Paul strived to preach, not where Christ was named, and a good Foundation of christian Know­ledge laid, and there were others to carry on the Superstruc­ture, but where, by his Ministry, there might be an Accom­plishment of Isaiah's Prophecy, as it is written, To whom he was not spoken of, they shall see: And they that have not heard, shall understand ^‖. Commendable is the Love they discover to Souls, who preach the Gospel, in those Places of this Land, where it was little known, and as little is done for the Support of it. May the Blessing of Souls ready to perish come upon these Servants of Christ, and no proper Encouragement we can give, be with-held from them.

That such Ministers do as well, as they seem to zealously affect the Souls of People, who, overlooking those which are most destitute of the Gospel, strive to preach it only or chiefly in Places, where there are fixed and faithful Pastors, remains still to be proved by them.

[Page 24]More concern'd have I been, to reconcile with our Pro­fession, the general Backwardness in the Ministers of the Lord to attend his Ark into the Camp, and go over to the Help of our poor Brethren, whom we mightily encourag'd to jeopard their Lives, as they have done, and lost in great Numbers, for the Preservation of their Country. The Lord pardon us wherein we have been wanting in our Compassion to their Souls! Were a Minister's Heart really affected with the Mi­series of poor, blind, perishing Souls, in Proportion to the Greatness thereof, what Toils and Travels would he not un­dertake? What Hardships wou'd he not undergo, what Ha­zard wou'd he not expose himself to, for the Sake of their Salvation.

6. A Dove-like, is a sociable, uniting Spirit. Doves go in Flocks, resort to their Windows, and live amicably together. Ministers should go Hand in Hand, in sweet Fellowship, to the Work whereunto they are called, and dwell together in Unity: Never separating in Affection from one another. They are of all Men obliged most strictly to keep the Unity of the Spirit in the Bond of Peace. Their peculiar Relation unto Christ, to one another, and to the Church of GOD, is a peculiar Engagement upon them hereunto.

They are Ministers of Jesus Christ; his Servants, by way of Excellency so styled. And is Christ divided? Divisions a­mong them wou'd seem to imply it: As if there were more Christs, more Lords than One, each different Sect of Ministers calling him Master, and professing to manage his Business, and to drive on his Designs, which we cannot suppose to be opposite, without injurious Reflection on the one Lord Jesus Christ, sole Head of the spiritual Kingdom, not divided against itself.

Ministers are Stewards of God. And what Disorder would it cause in his Family, redounding to his Discredit, for them to quarrel about the Distribution of his Children's Bread.

They are Ambassadors, for Christ the Prince of Peace. And if they be not at Peace among themselves, how well do they represent his Person, and carry on a Treaty of Peace?

Ministers are Fellow-Servants, Fellow-Labourers, Fellow-Soldiers: Employ'd in the same Work and Warfare, and encouraged by the same Rewards, being called in one Hope of their Calling—and therefore should be dear to one another, [Page 25] and Fellow-Helpers unto the Kingdom of God. The Tie of brotherly Love should keep them in the closest Union, for mutual Assistance and Comfort. The Violation of this Bond, is an aggravated Fault in them, when, lo, they have given the Hand—the Right Hand of Fellowship to one another.

Ministers are the Pastors of the Flock, and it is greater Consequence, that there should be no Strife between them, than it was of old, that there should be none between Abra­ham's Herdsmen and Lot's. No wonder the Sheep are frighted and scatter'd from them, when they see them biting and de­vouring one another. They are Leaders of the People, and if they disagree, how can the People safely follow them? The Church is the Body of Christ, Ministers in it are such Parts of the Body, as are especially necessary and useful for the Con­veyance of that Life which floweth from Christ the Head, un­to all the Members. The disuniting of them, is like dissect­ing the Nerves and Veins; and causeth such a Schism in the Body, as endangers the speedy perishing of it. Without Union among themselves, they cannot serve the Purpose of their Institution; which is the Church's Unity; that all the Members of it might be compacted, and knit together, and made one intire Body, Eph. 4. 11, 12, 13.

Unity betwixt the Ministers of Christ, is of great Advan­vantage to convince Men of the Truth of their Doctrine, and to perswade them to embrace it; as we may learn from Christ's Prayer, John 17.21. And the contrary, Experience sheweth us, is a great Stumbling-block to People, and Hin­drance of their profiting by the Word. Behold, how good, and how pleasant it is for such Brethren to dwell together in Unity! ^* It renders their Ministry fragrant, as the precious Ointment on Aaron's Head; and useful as the Dew of Hermon, the Dew that descended on the Mountains of Zion. How beautiful upon the Mountains, says the evangelical Prophet, are the Feet of him that bringeth good Tydings ^‡. As a Reason 'tis added, Thy Watchmen shall lift up the Voice, with the Voice toge­ther shall they sing—shall sweetly agree together, have but one Voice—with one Mind and one Mouth glorify GOD, even the Father of our Lord Jesus Christ.

Now a Dove-like Spirit in Ministers wou'd bring them to this happy Union and Communion: Engage them in such a friendly Correspondence with one another, as wou'd cherish [Page 26] and increase mutual Love and Good-Will; procure mutual Help, yield mutual Encouragement and Comfort. It wou'd suppress the Spirit that lusteth to envy, and make every one to rejoice in another's Gifts, Graces, Acceptance, and Suc­cess. None would preach Christ of Envy and Strife, and meerly in Pretence: All wou'd do it of good Will, and Sin­cerely—with hearty Affection toward Christ, and every good Minister of his.—And in their Conversation wou'd take heed, that they neither speak, nor act any Thing, to the Prejudice of one another's Reputation, and Impediment of their Service­ableness: But on the other Hand, to speak respectfully to, and of one another; and having Gifts differing, according to the Grace that is given to them, to endeavour that all may have their full Improvement to the Benefit and Edification of the Church.

These Properties of a Dove-like Spirit render the Man of GOD perfect, throughly furnished unto all good Works.

AMEN.