The True Way of Uniting the People of God, Sermon
A Sermon Preached in White-Hall Chappel on the Lords day in the afternoon, January, 1. 1659.
Pſal. 134.3. the latter part of the verſe.
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 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. 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 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, wch 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 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, 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, wch have their Life by 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 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 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 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 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, 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 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 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 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 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 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 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 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 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, 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 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 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. 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.
FINIS.