one that believeth which doth as a School-master lead to Him by discovering the holy nature and will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the s â—me of utter inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting-on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indispensable necessity of an other righteousness and so of this imputed righteousness the law that is so very necessary to all men in common and to every Regenerate and unregenerate man in particular from which ere one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertinent subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would have expected soar alost in abstruse contemplations but graciously stooped and condescended to our capacity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high-flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on as more low and common as the great art of Preaching lyeth in the powerful pressing thereof insinuating of how much moment the right understanding of them is and how much Religion lyeth in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grace through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolerable proportion to such a Text and Theam it cannot but have its own excellency and that thou maist be induced to think it doth I shall need only to tell thee that it is though alass poschumous and for any thing I know never by him inten â—ed for the Press otherwise it had been much more full for he is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it sit belike at that time and in that exercise to wit Sabbath-day-morning-Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching â—abbath-afternoo ◠〈◊〉 the third chapter of the Epistle to the Colossians a subject much of the 〈◊〉 na â—ure but what he saith is material and excellent great Mr. L â—â—hams who had some excellency peculiar to himself in 〈◊〉 s â—â—k â— or writ as appeareth by his singular and some way-S â—r â—ph â—k 〈◊〉 on the Revelation wherein with Aquiline-sharp-s â—gh â—â—d â—â—s â— f â—om the â—â—p of the high mountain of fellowship with God h â—â—ath d â—â—ply p â—y â—d into and struck up a great light in several myster â—â—◠〈◊〉 â—uch hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of more than ordinary acquaintance with and experience of those several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and eff â—ct of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it the greater reality and worketh the more strongly and effica â—iously however of late by an unparallelledly-bold black-mouthed blasphemous Scribler n â—fariously nick-named Fine Romances of the secret Amours betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment pour â—d forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myr â—h is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sw â—â—t to my taste He brought me to the Banqueting-house and his B â—â—â—â—r over me was love Stay me with Flagons comfort me with 〈◊〉 for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the â—â—oods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let us see if the Vines flourish there will I g â—ve the my loves make hast my beloved and be thou like to a Roe or to a young Heart on the Mountains of Spices How fair and how pleasant art thou O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my heart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have overcome me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved us the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom having not seen ye love and whom though now ye see him not yet believing ye rejoyce with joy unspakable and full of glory That ye may with all Saints be able to comprehend what is the
improving of this Tye not onely for obliging us to these but for strengthening us in Him to attain them and to comfort our selves in all Difficulties from this ground These things are much a-missing Alas they are much a-missing For we lamentably neglect to draw all our Strength and Furniture under all tentations and for all Duties from Christ by vertue of this Baptismal Obligation and Tye We resort but seldome to this Magazine and Store House this precious Priviledge is Alas but very little manured and improved by us We come next to speak of the sins we are usually guilty of in reference to the Lords Supper and they be of several sorts 1. Some are Doctrinal when the Institution is corrupted as in Popery These we will not now meddle with 2. Others are practical and they are either in Ministers and Elders who admit and debar or in such as are admitted or debarred And First we are to consider that men may sin against this Ordinance by not Communicating As 1. When they contemn and wilfully neglect it 2. When they are not frequent in it but carelessly slight it when conveniently it may be had 3. By not foreseeing and ordering our Affairs so as we may not be hindred when an occasion of that Ordinance offereth it self near to us 4. By incapacitating our selves to be admitted through ignorance or scandal and by negligence to remove these 5. By sretting at our being debarred or at these who has a hand in it 6. Not repenting of the causes which procureth our being declared 7. Not seeking to be humbled under such a weighty censure and to get the right use of it for the time to come 8. Suspecting that it proceedeth from carnal ends 9. Reporting amiss of those who do it 10. Not praying for them that partake in this Ordinance where-ever we hear of it in any place 11. Looking rather to the unfitness of some that are admitted and the neglect of duty in Office-bearers in debarring than our own 12. Not sympathizing with them and yet on that ground absenting our selves to wit for the faults of others And here by the way we beseech you take these few words of Exhortation 1. Look on debarring of ignorant and scandalous persons from the Lord's Table as Christ's Ordinance 2. Consider wherefore your selves are debarred and as you may be assured it is from no particular prejudice or disrespect so ye would repent be humbled for that which procureth it 3 Be making up what is wanting for the time to-come your failing in any of these is a fault and let none think themselves the less bound to the study of holiness because they are kept from partaking of it But the sin of some is they shift it because they will not stir themselves up to a sutable frame for it and yet they are not sutably affected with the want of it Next there are faults in them that are admitted to Communicate and these both in Hypocrits and true Believers respectively and that 1. Before 2. In the time and 3. After receiving the Lords Supper And first Before receiving there are many failings As 1. Ignorance of the end and nature of this Ordinance 2. Not studying to know it Nor 3. To have the heart rightly affected with it 4. Not endeavouring to keep up a high esteem and holy reverence of the wonderful Love of God in giving of his Son and the Son 's condesending Love in coming to dye for Sinners 5. Not seeking to have the Covenant clearly closed with by Faith before it be sealed by the Sacrament 6. Not endeavouring to have all by gone quarrels removed and our Peace established 7. Not searching our way that we may be well acquainted with our condition so as we may have the distinct knowledg of it when we come 8. Not carefully endeavouring a sutable frame of heart by Prayer Meditation and Reading 9. Not praying for a blessing either for him that administreth or for those who are to joyn with us to prevent their sin 10. Not minding their instruction who are under our charge 11. Not presently renewing if before closed with and consented to our Covenant before our partaking 12. Not sequestring our hearts from other things for that end 13. Not fearing to miss the thing offered and to contract guilt instead of getting any good 14. Not searching after the sins of former Communions and other sins and repenting of them 15. What we ayme at in these not ayming at them in Christs strength 16. Not ayming and endeavouring constantly to walk with God and keep communion with him in all duties that we may have the more access to communion with him in this Ordinance 17. Not laying aside of rooted prejudices and secret malice Nor 18. Admonishing such whom we know to lye under any offence of that kind that they may repent and reform 19. Unstayedness in our ayming at communion with God in it or coming to it more selsily than out of due regard to the glory of God 2dly In our going about this Ordinance there are many faults that usually concurr As 1. Our giving too little respect or too much to it as is said before of the Sacraments in general 2. Our not exercising Faith in the present time according to the Covenant and Christs Institution 3. Want of Love to constrain us and want of that Hunger and Thirst that should be after Christ. 4. Want of that discerning of the Lord's Body which should be so as 1. To put a difference betwixt Bread and Wine in the Sacrament and common Bread and Wine in respect of the end 2 To put a difference betwixt this Ordinance and Christ himself who is signified and exhibited by it 3. To lay in some respect a further weight on this than on the Word only though it be some way of that same nature 4. To put a difference betwixt this Sacrament and other Sacraments and so discerning it it is to conceive of it rightly 1. In respect of its use and end according to its Institution 2. In respect of our manner of use-making of it not only by our senses or bodily Organs but by Faith and the faculties of the soul looking upon and receiving Christs Body in that Ordinance and feeding on it there as in the Word and more clearly and sensibly for the Sacraments do not give us any new thing which the Word did not o â—fer and give before but they give the same thing more clearly and sensibly 3. In respect of the blessing not only waiting for a common blessing for sustaining the Body by that Bread and Wine but for a spiritual blessing to be conferred by the spirit to the behoof of the soul 4. It s so to discern it as to improve it for obtaining real communion betwixt Christ and us by a spiritual feeding-upon as his own Body so that when there is any short-coming in these in so far the Lord's Body is not discerned 5. We sin in going about this
their most famous Sects indeavoured by argument to extoll their vertuous man even above their Gods and the best of them would have accounted Christian humility an unworthy and base abjection of spirit but neither are these the only men tainted with this evil the sin of pride is so plainly the ruin of all that are without God and the neck-break of all that seek after righteousness otherwayes then by Faith that we may well affirm Humility to be Faiths inseparable companion No wonder then that there is no grace more commended to Christians and more necessary which might appear by considering 1. The commands whereby it is pressed in Scripture 2. The weightiness of the expressions in which it is holden forth 1 Pet. 5.6 Humble your selves therefore under the mighty hand of God that he may exalt you in due time Rom. 12.3 For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly according as God hath dealt to every man the measure of faith Philip. 2.3 Let nothing be done through strife or vain-glory but in lowliness of mind let each esteem other better then themselves James 4.6 10. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble Humble your selves in the sight of the Lord and he shall lift you up 3. The many commendations of it it maketh us 1. like Christ Matth. 11.29 John 13. from v. 4. to 18. and is particularly taught by him 2. It is an ornament which we ought to be cloathed with 1 Pet. 5.5 3. It fitteth for sutable discharge of duties Micah 6.8 4. It procureth the increase of Grace 1 Pet. 5.5 5. It is more then to command a City for it maketh a man master of himself Prov. 16.17 18 19. 6. It hath many promises of exaltation throughout the Scripture and of riches honour and long life Prov. 22.4 Psal. 112.3 Lastly it preventeth many evils and vices that are incident even to Christians and leadeth to the contrary vertues 1. Humility moderateth a mans design in pressing for honour so it preventeth Ambition 2. His pursuing inordinately after riches and so it suppresseth Covetousness 3. Inordinate seeking after knowledge and so it guardeth against Curiosity 4. It moderateth in reference to a mans esteem of himself and so it shooteth out Self-confidence And then if ye consider it with reference to a man of eminent parts or station it preventeth 1. Disdain in him of others inferiour to him 2. It preventeth despising of others counsel and his trusting to his own understanding 3. It preventeth leaning to estate and riches and so he preferreth not himself as being the better because of these And in the last place there is a pride whereby men having done any remarkable thing are inclined either to seek applause esteeming highly of what they have done and seeking out their own glory which Solomon saith is no glory but is rather as if a man should ea â— too much honey and so turneth rather to their shame or to receive it inordinately which Paul would have done had he suffered them of Lystra Acts 14. to have sacrificed to him which pride with all its vitious attendants this humility preventeth and suppresseth For 1. it mindeth not high things Rom. 12.3 Neither 2. vaunteth it self when it passeth by wrongs and forgiveth them or when it doth and suffereth any other thing commendable it thinketh not of it self above what is meet but soberly Rom. 12.3 3. After acts of charity the right hand knoweth not as it were what the left hand hath given it forgetteth good works as to any self esteem of them which pride remembreth and keepeth as it were a register of but ascribeth all to Grace Not I but grace in me saith the humble man with Paul 2 Cor. 3.5 and 1 Cor. 15.10 In a word this humility is extensive to every thing in a mans deportment as a man and to all duties which concern him as a Christian whether in reference to the worship of God or the doing duty to men even as on the contrary pride self-conceit and presumption are very extensive and immix themselves in all that a man doth and are as the dead flies that make all to stink And as it is commendable likewayes it is very necessary as to many things as 1. In external things that relate to our conversing with others it is necessary as to a mans credit and just reputation the proud man is often in Gods righteous Judgment despised Then it is necessary for things relating to our selves as for our entertaining peace with God for keeping us within bounds for guarding against snairs for keeping up communion with God and for fitting to the suitable discharge of all duties called for It would make us preach and you hear more profitably it would settle and establish against the railings that are in this time that put many into a distemper and a sort of spiritual distraction and madness it is the humble that God giveth grace to to whom he revealeth his secret who have largest promises and commendations c. Let us therefore learn to be humble and sober without affecting to be wise above what is meet this grace of humility in the lively exercise of it is in a special manner called for by the Lord at this time of the reeling falling of many the want whereof useth to precede and predispose for a fall To close this we shall only add That wherever there may be a pride there is also an humility opposite to it Man may be proud in respect of outward things as of estate riches descent employment c. And also in respect of things of the mind yea even of spiritual things As 1. of parts and gifts as knowledge quickness of wit fruitfulness of invention c. 2. Of Graces and holiness 3. Of experiences eminent manifestations spiritual exercises c. where with God may make some to shine very far above and beyond others 3. A man may be proud of some good deeds done by him wherein possibly God hath made him somewhat more then ordinarily instrumental 4. There is a proud curiosity leading to seek after the knowledge of secret thing â— or of things too high for us or of things revealed and competent for us to know in another way then God hath allowed or leading men to adventure and step further then they are called which is condemned by the Lord Exod. 19.21 where he forbiddeth the people to break through and gaze Now there is to pride in all these respects an opposit humility which maketh a man walk so â—tly and esteem soberly of himself notwithstanding of any difference God hath made betwixt him and others in what thing soever and to wait till his mind and will be made known in his own way and by instruments made choice of by himself and putteth on to serious endeavours