Sermons, Sermon 9
THE NINTH SERMON.
II. COR. CHAP. X.
verse 1 Now, I Paule, my ſelfe, beſeech you by the meekneſſe and gentleneſſe of Christ, who when I am preſent amongst you, am baſe, but am bolde towardes you, beeing abſent.
verse 2 And this I require you, that I neede not to be bolde when I am preſent with that ſame confidence wherewith I thinke to bee bolde against ſome, who ecteeme vsus as though wee walked according to the fleſh.
verse 3 Neuertheleſſe, though wee walke in the fleſh, yet we doe not warre after the fleſh.
verse 4 (For the weapons of our warre-fare are not carnall, but mightie through God to cast downe Holdes.)
verse 5 Casting downe the imaginations, and euerie high thing that is exalted against the knowledge of God, and bringing into captiuitie euerie thought to the obedience of CHRIST.
THESE Corinthians, vntounto whome the Apoſtle writeth, beeing before founded and grounded in the faith of IESVS CHRIST by this Miniſterie, yet afterward ſeduced and led aſide with falſe apoſtles, Oratours …ather than Teachers, who preached the Goſpel of IESVS CHRIST with humane affected eloquence, beginne to diſdaine the Apoſtle, who …ounded and grounded them in that Faith of IESVS CHRIST, and to account of him euen as if he had not beene ſent, or had not bene an Apoſtle in verie deede, but had onelie giuen himſelfe out for an Apoſtle. Therefore, in this preſent Text, the Apoſtle beſeecheth them to account of him (as he was indeed) as the Apoſtle of Ieſus Chriſt, and deſireth them ſo to eſteeme of him: and ſo, taking occaſion, he falleth out in a verie high deſcription of his Apoſtleſhip. And firſt hee maketh a requeſt vntounto them, Nowe, I Paule, my ſelfe, beſeech you, by the meekneſſe and gentleneſſe of Christ: Surelie, if yee will conſider their deſeruinges at the handes of the Apoſtle, they ſhould hauehave bene met more hardly, and ſharper language ſhould hauehave beene directed vntounto them: Yet ye Apoſtle meeteth them gently, & directeth to them a meeke and gentle requeſt, I Paule, in mine own perſon, beſeech you, and that for the meekneſſe and gentleneſſe of Ieſus Chriſt, if euer ye had any taſte of that mercy & meekneſſe in Ieſus Chriſt towards you, euen for that meekeneſſe ſake, and for that mercies ſake, obey me, doe the thing which I bid you. So the Paſtor hath his leſſon firſt heere: It is the part and duetie of a Paſtor, who hath to doe with people, Firſt at the entrie to beginne with meekneſſe and lenitie: yea, amongſt all the properties that is required in a faithfull Paſtor, this is not the leaſt to bee endued with lenitie and pitie: Lenitie, (I ſaye) ariſing not onelie of the conſideration of the miſerie of men, with whome hee hath to doe, (for all people are miſerable by nature, and all our preachinges are to a companie of miſerable creatures, who, beeing miſerable, hath neede of merciemercy, and craueth pitie) but ariſing alſo of a ſenſe and feeling of his owne wretchedneſſe and miſerie. What? Is hee not himſelfe a miſerable man by nature, as well as anie other perſon of the flocke, man or woman? Then againe, the merciemercy and lenitie of IESVS CHRIST which hee hath found towordes himſelfe, ſhoulde mooue and raiſe vp his lenitie and pitie towards his flocke.
Therefore, Paule; beeing of minde to ſpeake to theſe Corinthians, how be it he had matter of ſharpeneſſe & threatning offered vntounto him by them, yet the mercy of Chriſt towards him, who was ſo miſerable himſelfe, vntill hee got that merciemercy, changeth all ſharpneſſe to lenity▪ & turneth his threatnings which hee might hauehave vſed, in a pitifull requeſt. Next the people likewiſe hath their leſſon here For, as the lenitie pitie, and meekneſſe of Ieſus Chriſt ſhould mooue the Paſtor to lenitie towards y• people, euen ſo this ſame lenitie & meekneſſe of our Lord Ieſus ſhould moue the people to obey the gentle and humble requeſt of the Paſtor. And he or ſhe that euer hath felt in heart, and taſted the ſweetneſſe of the merciemercy of GOD in IESVS CHRIST, will not ſo ſoone heare of this lenitie and merciemercy, for CHRISTS mercies ſake, or for His lenities ſake, but as ſoone they wil bee moued to obey the requeſt. And they againe, who continue ſtubborne & diſobedient, notwithſtanding of a duetifull and lawfull requeſt, I ſaye (for my part) that ſtubborne hearted bodie neuer knew what Chriſt meaned, neuer felt remiſſion of ſinnes through the blood of Ieſus Chriſt. They that will not doe the thing which they ſhould doe for the mercies ſake of Chriſt, ſhall neuer taſte of that merciemercy, nor of Ieſus Chriſt. Affuredlie, they ſerue for nothing but to be faggots for the fire of Hell: for where mercy is not, there muſt be judgement.
Now in the latter part of the verſe, hee ſetteth downe a deſcription of himſelfe, I Paul, who when I am preſent among you am baſe, but am bolde towardes you being abſent. This is one thing in effect with that which followeth afterwards in the 10. verſe of this chap. (for this diſ-eſtimation of himſelfe, is from that light account and regarde that they made of him, and of the Goſpel which he teached) For the Letters (ſaith he) are ſore and ſtrong, but his bodilie preſence is weake, and his ſpeach is of no value. He here deſcribeth himſelf conforme to their diſ-eſtimation of him, for the miſ-liking is recent in his memorie, yet his ſpeach is meeke to them. This matter would hauehave angered a good man, but Paul is ſo farre from anger, that hee breaketh out in a gentle and humble requeſt. Whereupon I note, That the vnthankfullnes of the world ſhould not breake our patience, or cauſe vsus forget that lenitie wherewith the Embaſſadour of Ieſus Chriſt ſhoulde bee endued: for lenitie is bounde to vsus, and wee are bound to it, yea, although this worlde be neuer ſo vngrate, yet we are bound to ſtriue by long ſuffering to ouercome in the ende. Secondly, think ye not but Paul ſhould hauehave thoght ſhame to regiſtrate (as it were) his own ſhame to ye poſteritie to come, ſo that I may ſay, Paul, thou waſt of none eſtimatiō, & eueryevery one may ſee in how ſmal acoūt he was amongſt theſe people. There is none of vsus all, if there be anie infirmitie in vsus, but wee would hauehave it hidden: but a man hauing a good conſcience, and diſcharging a faithful part of duetie, is nothing blotted by the ſpeaking of the world, nor the regiſtrating of their ſpeaches, is nothing to his ſhame: But the ſhame pertaineth to the people: their words and deeds towards the Paſtor remaineth in his memorie, and in the memorie of God, and ſhall continue vntill the day of Iudgement; except they repent: yea, euen theſe ſame wordes ſpoken againſt Paule, ſhall meete them in the teeth at the day of Iudgement.
Yet I ſee in theſe wordes a ſharpneſſe and rebuking mixed with lenitie, to let vsus ſee, that when we hauehave to doe with wicked men, lenitie and meekeneſſe ſhould not be corrupted, but tempered with ſharpeneſſe, that vngratefull men may be brought to a ſenſe and feeling of ſinne and miſerie. Lenitie alone will not ſerue the turne, but with ſweetneſſe ſowreneſſe muſt be mingled, that the word ſpoken may be the more effectuall and forcible, who when I am preſent among you am baſe, &c. The worlde, and the men of this world account of nothing but of that which hath a faire ſhew, and that they eſteem highly of, although it were neuer ſo litle worthie: The ground whereof is this: All men and women by nature are hypocrites, painted bodies, no ſoliditie in them, all are viſorned folke: hee commeth out, ſhee commeth out, all masked and diſguiſed: For what is an hypocrite, but a falſe ſhowe? Nothing ſurely: And therefore, becauſe there is no ſoliditie in themſelues, they can account nothing of ſoliditie: as hee is himſelfe, ſuch is his eſtimation of others: as ſhee is her ſelfe, ſuch is her eſtimation of others. O! would to God eueryevery man and woman could diſ…en… into themſelues, and know their owne nature.
Amongſt all things in the world, this Miniſtery is the vileſt, it is the baſeſt thing vnderunder the Sunne to the eye of man. Other callinges will hauehave ſome outward glory, a king will hauehave an outward glory, but this Miniſtery hath none outwarde glory: and yet there is no calling vnderunder the Sunne that hath ſo precious a ſubject, as the calling of the Miniſterie: Yea the moſte ſolide thing in the worlde is vnderunder it, euē that which maketh men and women ſolide, and without it no ſoliditie, but all is a… chaf…e before the winde. The Apoſtle (2. COR. 4. 7) compareth IESVS CHRIST, and His graces, which are reuealed in the Goſpell, to a treaſure, and the Apoſtles themſelues to lame veſſels: But wee hauehave (ſaieth hee) this treaſure in earthlie veſſels, that the excellencie of that power might bee of GOD, and not of vsus. There the moſt glorious thing in the worlde is in the baſeſt veſſels, and weakeſt inſtrumentes. What maketh the worlde to contemne and diſdaine this treaſure of the Goſpell, but the weakneſſe of theſe veſſels, & the baſeneſſe of theſe ſillie men whome GOD hath put into this ſeruice? Indeede I maruell not, howbeit I ſee the contempt of this Miniſterie, (and ſurelie there is nothing more vilder in the eares of men of SCOTLAND, than to heare the name of a Miniſter) but I wonder rather, that euer man or woman ſhould be altered by this Miniſterie: the one is of nature, the other is of grace. Wonder neuer at nature, but wonder to ſee a man or woman altered by grace. Alas! this is to bee pitied, men loſe their part of theſe vnſearcheable riches in IESVS CHRIST, becauſe they ſtumble at the ba…eneſſe of this Miniſterie: For hee that eſteemeth not of this Miniſterie, neuer taſted of the ſweetneſſe of IESVS CHRIST: he that eſteemeth not of the lame veſſell, hath no part of the riches which are in the lame veſſell. In the words following, But I am bolde towardes you, whilest I am abſent. I ſee they were compelled to ſee and feele ſome boldneſſe in Paule, though not in his preſence, yet in his abſence, though not by his words in ſpeaking, yet by his writing. There is none ſo ſenſeleſſe in the world, none ſo dead, none ſo hard hearted againſt the power of this Miniſterie, but either by word or writing, either by abſence, or els by preſence, they ſhall bee compelled to feele the force of i…: Yea, this Miniſterie ſhall either bee the ſauour of life to life, or els the ſauour of death to death vntounto them.
And this I require you, that I need not to be bold, &c. In this next verſe we hauehave his requeſt expreſſed in few words, which is as much in effect as if he wold ſay, Seeing I am the Apoſtle of Ieſus Chriſt, I beſeech you to acknowledge of me as of an Apoſtle. The argument is, If ye count not of mee, whileſt I am abſent, when I come, if there be anie power in me, I ſhall make you knowe it, and vtter it againſt you: ye ſhall finde me bolde, and not baſe: ye ſhall finde ſowrneſſe, and not meekneſſe: ſharpneſſe, and not lenitie. Here he telleth by a compariſon, what kinde of boldneſſe hee will vſe: When I come to you, I ſhall vſe the ſame boldneſſe towardes you, that I vſe towardes the falſe apoſtles: and as concerning ye falſe apoſtles, I ſhal thunder out againſt them ſhame, and confuſion, & ignominie, ſo that they that coūteth not of me, that I am the Apoſtle of Ieſus Chriſt, ſhall finde my power▪
Wee may ſee here. Paul would bee counted by theſe Corinthians, to be the Apoſtle of Ieſus Chriſt: is he therefore ſeeking his owne honour and glorie? No, hee is ſeeking the weale of the people. It is the weale of the people to count of the ſeruant of GOD, for when they count not of him, they cannot account nor accept of his doctrine: and when the doctrine is not well accepted of, then goeth the building ſlowlie forward Alas! this euill eſteeming of men in the Miniſterie, is the cauſe that ſo fewe are edified, and ſo manie to remaine faithleſſe: for where the man is lightlied, the doctrine is contemned: and where the doctrine is contemned, there can be no faith, no edifying: ſo that it is a greater matter to contemne the Miniſterie, than men thinke it to be.
Marke theſe wordes, That I neede not to be bolde▪ Heere wee ſee plainlie, that lenitie and meekneſſe is required in a Paſtor: The Paſtor is euer bounde firſt to beginne with lenitie and meekneſſe, ſeueritie ſhoulde onelie come vponupon neceſſitie, when lenitie and meekneſſe is contemned, and cannot ſerue. Reade in ye 1. epiſt. to the Cor. chap. 4. verſ. 21. Take your cho…ſe, whether I ſhall come to you with a rodde, or in louelove, and in the ſpirite of meekneſſe: meaning, that hee woulde come in ſeueritie, if lenitie would not ſerue. And 2. Cor. 13. 2. when hee ſeeth that they cānot be won with lenitie, he changeth his voice, & ſaith, If I come againe, I ſhall not ſpare you: when I come againe, I ſhall terrifie you with the power of God, becauſe ye throw it out of mee. I ſee againe, hee is verie ſharpe againſt theſe falſe Oratours, hee vſeth no lenitie towardes them. Yet there is a diſcretion to bee had betwixt the dealing with falſe teachers, and with the people. There ſhould be lenitie vſed towards the people: but what ſhould bee with a deceiuing lowne, that beginneth to bring the trueth in ſlander? Hee muſt bee handled with ſeueritie and rigour: no lenitie ſhould bee vſed towardes theſe that crcepe in daylie to bring the trueth in ſlander: Yee know their voyces, Who made LVTHER a Miniſter? Who made CALVIN a Miniſter? But they ſhall finde it one day that LVTHER and CALVIN were Miniſters, and that there was a power in the word which LVTHER and CALVIN teached: For this is true that PAVLE ſpake, The LORD conſumeth them daylie with the word that commeth out of the mouthes of His Ministers, and ſhall conſume them daylie, vntill the Daye of the LORDS appearance.
In the third verſe hee falleth out in a deſcription of the maner of his walking, Neuertheleſſe, though wee walke in the fleſh, &c. Though wee liue in the fleſh, that is, in the infirmitie of this common nature: for, to liue in the fleſh heere, is to liue in the weakneſſe of nature, yet we walke not, or warre not, according to the fleſh: that is, our actions and doinges in our Apoſtleſhip are not fleſhlie and weake: Yee ſee the outward bodie is weake, but meaſure not the inward man after the bodie and ſtrength thereof: for, ſuppoſe my bodie be weake, yet mine actions are ſtrong. So hee taketh to him one thing, and refuſeth another.
Nowe, Brethren, let euerie man that liueth take gladlie to him frailtie and weakneſſe: and if men call thee weake, take it to thee: for hee that will bee ſtrong in himſelfe, cannot bee ſtrong in GOD. In this ſame Epiſtle (Chap. 12. verſe 9.) The power of GOD (ſaieth hee) is made perfect in mine infirmitie. Of all men in the worlde, a man whoſe calling is to bee a Miniſter, ſhoulde take chiefelie vponupon him this frailtie and weakneſſe: yea, let him accept it more redilie than it can bee caſten to him: and as hee is fraile and weake, ſo hee muſt feele his frailtie and weakneſſe, and the chiefeſt part of his preaching ſhould bee of frailtie: and that Miniſter that neuer felt his owne miſerie, cannot perſwade the people that they are miſerable, and bring them to an acknowledging of it.
And heerein appeareth the wiſdome of GOD, who chooſeth not to this Miniſterie thoſe who hauehave the greateſt graces of nature, and naturall giftes, but Hee chooſeth out the weake ones, and contemptible bodies, that are amongſt men, and Hee ſetteth them vp to bee Preachers to mankinde, as Hee ſpeaketh in the firſt Epiſtle to the CORINTHIANS, in the firſt Chapter, and the ſixe and twentie verſe, Yee ſee, Brethren, your calling, howe that not manie wiſe men amongst you according to the fleſh, not manie mightie, not manie noble are called, but GOD hath choſen the fooliſh thinges of the worlde, to confound the wiſe, and GOD hath choſen the weake thinges of the worlde, to confound the mightie. So the Lord chooſeth the ignoble and ſillie creatures, and ſetteth them vp aboue kinges, yea, and the greateſt Monarches of the worlde, to beate them downe.
Marke againe, as euerie man ſhoulde willinglie take to him this frailtie and weakneſſe of nature, ſo let him refuſe the other, that is to ſaye, let him refuſe to walk according to the fleſh: To walke according to the fleſh, and to warre according to the fleſh, is all one, (for the walking of a Chriſtian is a warrefare.) Holde backe theſe fleſhlie actions, and namelie, theſe actions of ſinne: take to thee the weakneſſe of nature, but caſt off ſinne: For if thine actions bee altogether fleſhlie, bee thou ſure thou haſt no part of the power of God, nor of the life of IESVS CHRIST: thou haſt but the life of a man, or of a woman, and ſhalt die like a man or a woman without the life of GOD. But aboue all men in the worlde, let a Miniſter eſchewe theſe actions of the fleſh, looke that his actions bee powerfull, and that the power of GOD appeare in his walking: ſo that when in outwarde appearance hee is but a weake bodie, yet it may bee ſaid of him, yt he is ſtrong in Chriſt: For as weake as hee is to looke to, yet hee is a ſtrong warrier, the Spirite is ſenſible in him, hee ſpeaketh not like a man onelie, there is another grace conuoying his wordes, than can accompanie the worde of man. If thou bee a Miniſter, although thou were neuer ſo ſtrong in bodie, if thou findeſt not GODS power in thy life and doctrine, I will not giuegive one penny for thee: looke that thou feele the power that Paule felt, as yee reade in the 2. Epiſt. to the Corin. chap. 4. verſ. 16. when hee was dying in the bodie, then was the inner man quickeſt in him: and the more the bodilie life was away, the more the life of, GOD was manifeſt in him. A Miniſter that hath not the power of GOD within him, howe can hee preach of CHRISTES power, or of His life? howe can hee bee a Miniſter of life, that hath no taſto of life himſelfe? how can he preach of life, that neuer felt life? of neceſsity, he muſt be a ſhameleſſe man, that will ſpeake of Chriſt, of His merciemercy, life, and power, when in the meane time hee knoweth not what the merciemercy, life, & power of Chriſt meaneth: that man was neuer called of God to bee a Miniſter, all that hee ſpeaketh is like the babling of a Parockquet, the power of God doeth the deede: & therfore, God chooſeth the weake inſtruments, that the world may ſee, that it is onelie His grace, and not the gifts of the men that doeth the turne. He calleth it not his walking, but warring & fighting. The life of a Miniſter is but a warre-fare: and hee who would bee a Miniſter, ſhoulde make him for warre-fare, make him for paine and labour, otherwiſe, let him neuer ſtriue for that calling: Yea, there is nothing ſo laborious or painefull, but the life of a Miniſter is compared vntounto it. We neuer read in the Scriptures where it is compared to any thing that importeth eaſineſſe or idleneſſe. 1. CORIN. 9. 26. The Miniſter is compared to a Warrier, then to a runner, running with all his maine ſpeede, ſtriuing to come to the marke, neuer looking ouer his ſhoulder to this or that thing, as manie will doe▪ ſaying, I hauehave done this turne, or that turne. No, when thou haſt done all thou canſt doe, ſay, thou haſt done nothing. Then hee is compared to a wrastler, and to an husbandman, that holdeth the plough from morning till euening. In all theſe compariſons of the Scriptures, the figure is not ſo great as the thing figurate: when an heauenlie thing is compared with a worldlie thing, the worldlie thing is nothing in reſpect of the heauenlie thing. And therefore, there is no man comparable to the Miniſter in labour, the warrier, the runner, the plow-man, is nothing to him.
The Apoſtle writing to Timothie, ſaieth in his ſecond Epiſtle, Chap. 2. verſ. 5. If thou fight not, thou ſhal… neuer attaine to the crowne: and why ſhouldest thou loſe ſo faire a crowne for a momentes fighting? No man (ſaieth hee) is crowned▪ except hee fight faithfullie. And 2. Timoth. 4. 8. There is a crowne of righteouſneſſe laide vp▪ not onelie for mee, but for all thoſe that louelove the bright comming of the LORD IESUS. When Paul was an olde man, and leauing this worlde, I hauehave ended (ſaieth hee) my warrefare, and I hauehave foghten a good fight, and therefore I looke for that crowne. If hee had neuer beene a runner, hee would neuer hauehave taken this promiſe to himſelfe, A crowne is laide vp for mee: And therefore, the LORD giuegive vsus grace to labour for a while, that wee may reſt from our labour in the life to come.
In the next verſe hee prooueth that his warring and fighting in this worlde was not according to the fleſh, taking the argument from the weapons and armour wherewith hee fought, ſuch as the armour is ſuch ſhall the warring bee, if the armour bee weake▪ the fight ſhall be weake: if the armour bee ſtrong, the fight ſhall bee ſtrong. Our armour (ſaieth the Apoſtle) is not fleſhlie, our weapons are not of fleſh nor fraile matter, but our weapons are ſtrong through GOD, the power of GOD is in them, GOD is in the worde which wee ſpeake, Hee ſetteth downe the ende, To beate downe ſtrong holdes: This power will beate them downe, nothing will gaine-ſtand it.
Brethren, yee ſee by experience, put a raſour into a childes hand, it will cut: this cutting commeth not of the ſtrgēth of the childs hand, but of the ſharpnes of y• raſour. Take a gun, & put it into a childs hand, hee will ſlay a man, or ſhoote thorow a woodden doore: this is not by the ſtrength of the childe, but by the ſtrength of the armour. Euen ſo, GOD by His worde in the mouth of the ſillieſt and weakeſt bodie in the worlde▪ will ſlaye▪ and kill the ſtrongeſt man that goeth vponupon earth, if He put His word & it were but in a blabbering mouth as He did in Moſes, that word ſhall come and pierce in thorowe fleſh and bone, till it come to the mergh, and ſhall diuide aſunder the ſoule and the Spirit, Hebr. 4. 12. It is not the man that doeth this, but the weapon, the word that is in his mouth. The multitude of this world; is beguiled, if they ſee a poore man ſet vp, they will meaſure ye grace of God by the man, & they think the inward man bee as weake as the outward: and ſo Kinges and Princes are beaten downe this way, and ſlaine, Earles fall downe ſlaine, men and women of all rankes fall downe ſlaine, as ſure as euer ye ſaw a man ſlaine in the bodie.
Ye remember the Hiſtorie of Samuel, 1. Sam. 15. 32. he calleth for king Agag, and as ſoone as Agag commeth forward, and had eſchewed the furie of the young king, thought that he ſhould eſchewe the ſword of the aged man alſo: but Samuel calleth for the ſword, taketh it in his hand, & cutteth him in pieces: So this worde, in the mouth of weake bodies, ſlayeth Kings and Queenes in the worlde, when they are laughing & playing they are ſlaine without their expectation.
Yet in this ſame verſe marke the force of this armour, Yee heare not of the building, but of the throwing downe. It is true, he buildeth vp alſo, but thou muſt firſt be brought down & humbled, and then be builded vp vpō a new ground. What is he that will build a new worke vponupon an olde rotten wall? thou wouldeſt keepe nature and ſinne, & yet be a new creature: no, thou muſt firſt renounce nature: for the ſlaughter of the old man muſt go before the quickning of the new man.
In the verſe following, hauing ſpoken of the weapens, he commeth to the warrefare, and heere is a ſtranger battell than euer was foghten, Wee throwe downe (ſaieth hee) the imaginations, and euerie high thing, &c. There is a battell, and a ſtrange battell: Paul is the fighter of this battell▪ the warriour of the Lord Ieſus, a warrier to Him, to win priſoners to Him, to take Kinges and Princes by the cares, and lead them to Chriſt. That thing that is aſſaulted in this battell, and againſt which Paul hath taken armour, is firſt the cogitations. By theſe cogitations is meaned the whole faculties of the ſoule, for the principall function is the reaſon of man. Nowe what is ſhee doing, but ſitting in her Caſtle, building her rampiers, and caſting her fowſies about her, and ſnaring her ſelfe in her owne nette? And let thee bee thou needeſt none other to trappe thee, thou wilt trappe thy ſelfe, take thou as much pride in thine own engine as thou wil…, if thou hauehave no more▪ woe is thee: It ſhall fetter thee, and take thee in the grinne, as ſurelie as euer thou ſaweſt a birde caught in the nette of a fowler. The next thing that Paule aſſaulteth in this battell, is euerie high thing that is exalted againſt GOD: this I take to bee the pride of the heart, which as an high mountaine, riſing vp as it were to the heauen, exalteth it ſelfe againſt GOD, and holdeth out GOD, and the light of GOD. Theſe then are the thinges which Paul aſſaulteth Nowe to come to the battell, the firſt thing that Paule doeth, hee wealdes his weapons ſo skilfullie, that firſt of all he beateth down all the imaginations and reaſonings of the mind, which are as rampieres and fowſies wherewith ſhee circuiteth her ſelfe to holde out GOD and His light. Next, hee aſſaulteth the pride of the heart, which as a mountaine exalted it ſelf againſt GOD, hee beateth it downe, and maketh it equall with the ground. Thirdlie, hauing beaten downe all, hee commeth and taketh the thiefe by the necke, and leadeth him by the haire captiue to IESVS CHRIST, not to himſelfe, that he ſhould bee king ouer her: No. IESVS CHRIST is the King ouer the ſoule, as the Apoſtle in the ſecond epiſt▪ to the Corinth. chap. 11. verſ. 2. voweth the Church of GOD not to himſelfe, but to her Spouſe, to the ende that ſhee may bee ſafe, and GOD glorified. The man that ſeeketh his owne gaine, is but an hyreling. There are three actions heere, whereof the firſt two are none other thing▪ but the deſtroying of the ſinne that is in the mind and in the heart. The third is the ſauing of man, by leading him captiue to Ieſus Chriſt, for the leading of a man captiue to Ieſus Chriſt, is his ſafetie, and the libertie of the ſoule is this captiuitie, and the ſlauerie of the ſoule is libertie to ſinne. When ye were ſlaues to ſinne (ſaith the Apoſtle Paul in the ſixt Chapter of the Epiſtle to the Romanes, the twentie verſe) then yee were free from righteouſneſſe. Marke heere a wonderfull power of God in this baſe and ſillie Miniſterie, (O! would to GOD men coulde knowe this power) deſtroying the deceite of reaſon, and beating down the pride of the heart of man, mounting vp againſt GOD. Alas, ſo great is the power of ſinne, that it hath no match vnderunder heauen but this Miniſterie. I will tell it ouer againe, There is nothing to throw this power downe but this Miniſterie. When this Miniſterie was not in the world amongſt the Gentiles (of the which SCOTLAND was one part, for our Progenitors were Gentiles without GOD in the world) ſinne raigned to death: (Roman. 5. 21) Multitudes of Gentiles periſhed: but from the time that Ieſus Chriſt, the author of grace, came into the world, and brought with Him this Miniſtery, firſt He himſelfe, thereafter His Apoſtles, amongſt whome Paul was as painfull as anie man) made it manifeſt howe powerfull this Miniſterie was by demoliſhing the kingdom of ſinne, for then grace beganne to reigne, and the power of GOD was manifeſted.
Brethren, I dare affirme the onelie thing that holdeth down the power of ſinne is this ſillie baſe Miniſterie, take it away, (for men wold faine hauehave it away) and ſhoote it to the doore, (and for ought that I can ſ…, I thinke it ſhall goe away) ſinne ſhall come to an hight. Take away the thing that holdeth downe the head of ſinne, and it ſhall reigne. Then, O miſerable Scotland! heere I denounce ſhame & ignominie ſhall come to thee, ſhame and confuſion to King and Court, Land and Burgh, if this candleſticke be remoued. This ſhall be found by experience, if euer thing was true. And thou that wouldeſt …un to damnation, haſt the remoouing of it, that thou mayeſt haſtē thine own damnation. Nowe the laſt thing I ſee is the proper effect of this Miniſtery of the bleſſed God (& would to God the worlde could ſee the glorie of it▪) the proper effect is not to ſlay men, but to ſaue them. This worlde thinketh that wee are come to ſlaye them: No, wee are come to ſlay ſinne in you, that will ſlay you, if it be not ſlaine. Paul (in the 1. epiſt▪ to the Cor. chap. 3. verſ. 12. & 13.) compareth the Miniſtery to a burning fire, that burneth vp haye, ſtubble, and trees: euen ſo it burneth vp thy ſinne, and the droſſe of thy nature▪ and…l the vanities of thine heart, but ſaueth thy ſelſe. Howe is this that the world cannot abide the meane of their ſaluation? they cannot get reſt neither night nor day, till they get away the thing that ſaueth them. Nowe it ſaueth the man, by taking him, and leading him captiue vnderunder the King of glorie. Ye ſee they that are ſuperiours in the battell, when they ſay to anie man. Bee taken, if hee will not bee taken, they will ſlay him there: Euen ſo as truelie, i… thou wilt bee ſtubburne, and wilt not bee taken in this fielde, this word ſhall ſlay thee. Therefore, bleſſed are they that can ſuffer the ordinance of GOD, and ſtand ſtill vntill ſinne bee ſlaine, and they themſelues bee ledde captiues vnderunder Chriſt, for that captiuitie vnderunder Him is true freedome. To that immortall and euerlaſting King, bee all honour and glorie, for euermore,
Amen.