the first was there is no power of hell can dissolve it He suffered once to bring us once unto God never to depart again as he suffered once for all so we are brought once for all We may be sensibly nearer at one time than another but yet we can never be separate nor cut off being once knit by Christ as the bond of our Union Neither Principalities nor Powers c. shall be able to separate us from the love of God because it holds in Christ Jesus our Lord. Being put to death in the flesh but quickned by the Spirit The true life of a Christian is to eye Christ every step of his life both as his rule and as his strength looking to him as his pattern both in doing and suffering and drawing power from him for going through both for the look of Faith doth that fetches life from Jesus to enable it for all being without him able for nothing Therefore the Apostle doth still set this before his Brethren and here having mentioned his suffering in general the condition and end of it he specifies the particular kind of it that which was the utmost put to death in the flesh and then adds this issue out of it Quickned by the Spirit The strongest engagement and the strongest encouragement he our head crowned with Thorns and shall the body look for Garlands We redeemed from hell and Condemnation by him and can any such refuse any Service he calls them to they that are washt in the Lambs blood will follow him wheresoever he goes and following him through they shall find their Journeys end overpay all the troubles and sufferings of the way These are they said he to Iohn which came out of great tribulation tribulation and great tribulation yet they came out of it and glorious too arrayed in long white robes The scarlet Strumpet as follows in that Book died her Garments red in the blood of the Saints But this is their happiness that their Garments are washt white in the blood of the Lamb. Once take away sin and all suffering is light now that is done by this his once suffering for sin they that are in him shall hear no more of that as condemning them binding them over to suffer that wrath that is due to sin Now this puts an invincible strength into the Soul for all other things how hard soever Put to death This tâ—e utmost point and that which Men are most startled at to die and a violent death put to death and yet he hath led in this way who is the Captain of our Salvation In the flesh Under this second his humane Nature and Divine Nature and power are differenced Put to death in the flesh a very fit expression not only as is usual taking the flesh for the whole Manhood but because death is most properly spoken of that very person or his flesh the whole Man suffers death a dissolution or taking a pieces and the Soul suffers a separation or dislodging but death or the privation of life and sense particularly to the flesh or body but the Spirit here opposed to the flesh or body is certainly of a higher Nature and Power than is the Humane Soul which cannot of it self return and reinhabit and quicken the body Put to Death His death was both voluntary and violent that same power that restored his life could have kept it exempted from death but the design was for death he therefore took our flesh to put it off thus and offered it up as a Sacrifice which to be acceptable must of necessity be free and voluntary and in that sense he is said to have died even by that same Spirit that here in opposition to death is said to quicken him Heb. 9. 14. Through the eternal Spirit he offered himself without spot unto God They accounted it an ill boding sign when the Sacrifices came constrainedly to the Altar and drew back and on the contrary were glad in the hopes of success when they came chearfully-forward but never Sacrifice came so willingly all the way and from the first step knew whether he was going Yet because no other Sacrifice would serve he was most content Sacrifices and burnt Offerings thou didst not desire Then said I loe I come c. Was not only a willing Sacrifice as Isaac bound peaceably and laid on the Altar but his own Sacrificer the Beasts if they came willingly yet offered not themselves but he offered up himself and thus not only by a willingness far above all those Sacrifices of Bullocks and Goats but by the eternal Spirit offered up himself Therefore he says in this regard I lay down my life for my sheep it is not pull'd from me but I lay it down and so it is often exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died and yet this suites with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to death yea it was also expedient to be thus that his death should be violent and so the more penal carry the more clear expression of a punishment and such a violent death as had both ignominy and a Curse tyed to it and this inflicted in a judicial way though as from the hands of Men most unjustly that he should stand and be Judged and Condemned to Death as a guilty Person carrying in that the Persons of so many that should otherwise have fallen under Condemnation as indeed guilty he was numbred with transgressors as the Prophet hath it bearing the sins of many Thus then there was in his Death external violence joyned with internal willingness But what is there to be found but Complications of Wonders in our Lord Jesus O! high inconceivable mystery of Godliness God manifested in the flesh nothing in this World so strange and sweet as that conjuncture God Man humanitas Dei what a strong Foundation of Friendship and Union betwixt the Persons of Man and God that their natures met in so close embraces in one Person And then look on and see so poor and despised an outward condition through his life yet having hid under it the Majesty of God all the brightness of the Fathers Glory And this the top of all that he was put to Death in the flesh the Lord of life dying the Lord of Glory cloathed with shame But it quickly appeared what kind of Person it was that died by this he was put to Death indeed in the flesh but quickned by the Spirit Quickned He was indeed too great a morsel for the Grave to digest for all its vast craving mouth and devouring appetite crying give give yet forced to give him up again as the fish that Prophet who in that was the figure of him the Chains of that Prison are strong but he was too strong a Prisoner to be held by them as our Apostle hath it in his Sermon that it was not possible that he should be kept by them They thought all was sure when they had rolled to the Stone and
Ierusalems Wallâ— than for the binding up and healing of it self and in that Psal. that seem's to be the expression of his joy being exalted to the Throne and sitting peaceably on it yet he still thus prays for the peace of Ierusalem And the Penman of that 137. Psalm makes it an execrable oversight to forget Ierusalem ver 5. or to remember it coldly or secundarily no less will serve him than to prefer it to his chief joy Whatsoever else is top or head of his joy as the word is Ierusalems wellfare shall be its Crown shall be set above it And the Prophet whoever it was that wrote that poured out that Prayer from an afflicted Soul comforts himself in this that Zion shall be favoured my bones are consum'd c. But it matters not what becomes of me let me languish and wither away provided Sion flourish tho' I feel nothing but pains and troubles yet thou wilt arise and shew mercy to Sion I am content that satisfies me But where is now this Spirit of high sympathy with the Church sure if there were of it in us 't is now a fit time to act it If we be not altogether dead sure we will be stirr'd with the voice of those late stroaks of Gods hand and be driven to more humble and earnest prayer by it Men will change their poor base grumblings about their privacy Oh! what shall I do c. into strong cries for the Church of God and the publick deliverance of all these Kingdomes from the raging Sword but vile selfishness undoes us the most looking no further if themselves and theirs might be secur'd would regard little what became of the rest as one said when I am dead let the World be fir'd but the Christian mind is of a larger Sphere looks not only upon more than it self in present but even to after Times and Ages and can rejoyce in the good to come when it self shall not be here to partake of it is more dilated and liker unto God and to our head Iesus Christ. The Lord says the Prophet Esay in all his peoples affliction was afflicted himself and Jesus Christ accounts the sufferings of his Body the Church his own Saul Saul why persecutest thou me the heel was trod upon on earth and the head cryeth from Heaven as sensible of it and this in all our evils especially our spiritual Griefs is a high point of comfort to us that our Lord Jesus is not insensible of them This emboldens us to complain our selves and to put in our petitions for help to the Throne of Grace through his hand knowing that when he presents he will speak his own sense of our condition and move for us as it were for himself as we have it sweetly express'd Heb. 4. 15. 16. Now as it is our comfort so it is our pattern Love as Brethren Hence springs this feeling we speak oâ— Love is the cause of union and union the cause of sympathy and of that unanimity before they that have the same spirit uniting and animating them cannot but have the same Mind and the same feelings And this Spirit is derived from that head Christ in whom Christians live and move and have their being their new and excellent being and so in living in him they love him and are one in him they are Brethren as here the word is their fraternity holds in him he is head of it the first born among many Brethren Men are Brethren in two natural respects their Bodies of the same earth and their Souls breathed from the same God but this third fraternity that is founded in Christ is far more excellent and more firm than the other two for being one in him they have there taken in the other two for that in him is our whole Nature he is the Man Christ Iesus but to the advantage and 't is an infinite one being one in him we are united by the Divine Nature in him who is God blessed for ever and this is the highest certainly and the strongest union that can be imagin'd Now this is a great Mystery indeed as the Apostle says speaking of this same point the union of Christ and his Church whence their union and Communion one with another that make up that Body the Church is deriv'd In Christ every believer is born of God is his Son and so they are not only Brethren one with another that are so born but Christ himself own 's them as his Brethren both he which sanctifies and they who are sanctifiâ—d are all of one for which cause he is not asham'd to call them Brethren Sin broke all to pieces Man from God and one from another Christ's work in the World was Vnion to make up these breaches he came down and begun the union which was his work in the wonderful union made in his Person that was to work it made God and Man one and as the Nature of Man was reconciled so by what he performed the Persons of Men are united to God Faith makes them one with him and he makes them one with the Father and from these results this oneness amongst themselves concentring and meeting in Jesus Christ and in the Father through him they are made one together And that this was his great work we may read in his Prayer where it is the burden and main strain the great request he so iterates that they may be one as we are one ver 11. a high comparison such as Man durst not name but after him that so warrants us and again ver 21. that they all may be one as thou Father art in me and I in thee that they also may be one in us and so on So that certainly where this is it is the ground work of another kind of Friendship and love than the World is acquainted with or is able to judge of and hath more worth in one drachme of it than all the quintessence of civil or natural assection can amount to The friendship of the World the best of them are but tyed with chains of glass but this fraternal love of Christians is a Golden chain both more precious and more strong and lasting the other are worthless and brittle The Christian ows and pays a General Charity and good will to all but peculiar and intimate friendship he cannot have but with such as come within the compass of this fraternal love Which after a special manner flows from God and returns to him and abides in him and shall remain unto eternity Where this love is and abounds it will banish far away all those dissentions and bitternesses and those â—rivolous mistakings that are so frequent amongst the most it will teach wisely and gently to admonish one another where it is needful but further than that it will pass by many offences and failings and cover a multitude of sins and will very much sweeten Society and make it truly profitable therefore the Psalmist calls it both
good and pleasant that Bretâ—ren dwell together in unity it persumes all as the precious â—yntâ—â—â—â—â—â— c. But many that are called Christians are not indeed of this Brotherhood and therefore no wonder they know not what this love means but are either of restless unquiet Spirits biting and devouring one another as the Apostle speaks or at the best only civilly smooth and peaceable in their carriage but rather scorners than partakers of this spiritual love and fraternity are strangers to Christ not brought into acquaintance and union with him and therefore void of the life of Grace and the fruits of it whereof this is a chief one Oh! how few amongst multitudes that throng in as we do here together are indeed partakers of the glorious liberty of the Sons of God or ambitious of that high and happy estate As for you that know these things and have a portion in them that have your communion with the Father and his Son Jesus Christ I beseech you adorn your holy profession and testifie you selves the Disciples and the Brethren of Jesus Christ by this mutual love seek to understand better what it is and to know it more practically Consider that sourse of love that love that the Father hath shewed us in this that we should be called the Sons of God and so be Brethren and thence draw more of this sweet stream of love God is love says the Apostle therefore sure where there is most of God there is most of this Divine Grace this holy love Look upon and study much that infinite love of God and his Son Jesus Christ towards us he gave his only begotten Son the Son gave himself he sweeten'd his bitter cup with his tranâ—â—endent love and this he hath recommended to us that even as he loved us so should we love one another we know we cannot reach this highest pattern that 's not meant but the more we look on it the higher we shall reach in this love and shall learn some measure of such love on Earth as is in Heaven and that which so begins here shall be perfected there Be pitiful be courteous The Roots of Plants are hid under Ground so that themselves are not seen but they appear in their Branches and Flowers and Fruits which argue there is a Root and Life in them thus the Graces of the Spirit planted in the Soul though themselves invisible yet discover their Being and Life in the Tract of a Christian's Life their Words and Actions and the frame of their carriage thus Faith shews that it lives as the Apostle St. Iames teacheth at large and thus Love a Grace of so active a nature that it is still working and yet never weary your labour of love says the Apostle it labours but delight makes the hardest labour sweet and easie and so proper is action to it that all action is null without it 1 Cor. 13. yea it knits Faith and Action together is the link that unites them Faith worketh but 't is by it as the Apostle teaches us by Love so then where this Root is these Fruits will spring from it and discover it Pity and Courtesie They are of a larger extent in their full Sphere than the precedcing for from a general love due to all they act towards all to men or humanity in the general And this not from a bare natural tenderness which softer complexions may have nor from a prudent moral consideration of their own possible falling under the like or greater calamities but out of obedience to God who requires this mercifulness in all his Children and cannot own them for his unless in this they resemble him And it is indeed an evidence of a truly Christian mind to have much of this pity to the miseries of all being rightly principled and acting after a Pious and Christian manner towards the Sick and Poor of what condition soever yea most pitying the spiritual misery of ungodly men their hardness of heart and unbelief and earnestly wishing their conversion not repining at the long-suffering of God as if thou would'st have the Bridge out because thou art over as St. Augustine speaks but longing rather to see that long-suffering and goodness of God lead them to repentance being griev'd to see men ruining themselves and diligently working their own destruction going in any way of wickedness as Solomon speaks of one particularly as an Ox to the Shambles or a Fool to the correction of the Stocks Certainly the ungodly Man is an object of the highest pity But there is a special debt of this pity to those that we love as Brethren in our Lord Jesus these are most closely linkt by a peculiar fraternal love Their sufferings and calamities will move the Bowels that have Christian affection within them Nor is it an empty helpless pity but carries with it the real communication of our help to our utmost power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only Bowels that are moved themselves with pity but that move their hand to succour for by this word the natural affection of Parents and the tenderer of them the Mother are express'd who do not idly behold and beâ—oan their Children being sick or distress'd but provides all possible help their bowels are not only stirr'd but dilated and enlarged towards them And if our feeling bowels and helping hand are due to all and particularly to the Godly and we ought to pay this due in outward distresses how much more in their Soul-afflictions the rather because these are most heavy in themselves and least understood and therefâ—re least regarded yea sometimes more by natural Friends possibly by their bitter scoffes and taunts or by their flighting or at best by their misapplying of proper helps and remedies which as unfit Medicines do rather exasperate the Disease therefore they that do understand and can be sensible of that kind of wound ought so much the more to be tender and pitiful towards it and to deal mercifully and gently with it It may be very weak things sometimes trouble a weak Christian but there is in the Spirit of the Godly a humble condescention learn'd from Christ who broke not the bruised reed nor quenched the smoaking flax The least difficulties and scruples in a tender conscience should not be roughly encounter'd they are as a knot in a silken thread and require a gentle and wary hand to loose them Now this tenderness of bowels and inclinement to pity all especially Christians and them especially in their peculiar pressures is not a weakness as some kind of Spirits take it to be this even naturally is a generous pity in greatest Spirits Christian pity is not womanish yea 't is more than manly 't is divine there is of it natural most in the best and most ingenuous natures but where 't is spiritual 't is a prime lineament of the image of God and the more absolute and disengag'd it is in regard of those towards whom it acts the more like
whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Iesus Christ. THere is nothing that so much concerns a Christian to know as the excellency of Jesus Christ his Person and Works so that it is always pertinent to insist much on that Subject The Apostle having spoken of this Spirit or Divine Nature and the power of it raising him from the Dead takes occasion to speak of another work of that Spirit to wit the emission and publishing of his Divine Doctrine and that not as a new thing following his Death and Rising but as the same in substance by the same Spirit promulgate long before even to the first Inhabitants of the World Quickned by the Spirit that is in our days says the Apostle but then long before that by the same Spirit he went and preached to the Spirits that were in Prison This place is somewhat obscure in it self as it usually falls but made more so by the various fancies and contests of Interpreters aiming or pretending to clear it these I like never to make a noise of That dream of the descent of Christs Soul into Hell though they that are in it think this place founds somewhat that way yet it proves being examined no way sutable cannot by the strongest wresting be drawn to fit their purpose For 1. That it was to preach that he went thither they are not willing to avow though the end they give it is as groundless and imaginary as this is 2. They would have his business to be with the Spirits of the Faithful deceased before his coming here we see it s with the disobedient 3. And his Spirit here is the same with the sense of the foregoing words which means not his Soul but his eternal Deity 4. nor is it the Spirits that were in Prison as they read it but the Spirits in Prison which by the opposition of their former condition sometimes or formerly disobedient doth clearly speak their present condition as the just consequent and fruit of their disobedience Other misinterpretations I mention not taking it as agreeable to the whole strain of the Apostles words That Jesus Christ did before his appearing in the Flesh speak by his Spirit in his Servants to those of the foregoing Ages yea the Antientest of them declaring to them the way of life though rejected by the unbelief of the most part This is interjected in the mentioning of Christs sufferings and exaltment after them And after all the Apostle returns â—to that again and to exhortation which he strengthens by it But so as this discourse taken in is pertinently adapted to the present Subject The Apostles aim in it we may conceive to be this his main scope being to encourage his Brethren in the faith of Christ and way of holiness against all opposition and hardship so to instruct his Brethren in Christ's perpetual influence into his Church in all Ages even before his Incarnation as that they see withal the great unbelief of the World yea their opposing of Divine Truth and the small number of those that receive it and so not be discouraged by the fewness of their number and the hatred of the World finding that Salvation in Jesus Christ dead and risen again which the rest miss off by their own wilful refusal And this very point he insists on clearly in the following Chap. ver 3. 4. And those very ways of ungodliness there specified which Believers renounce was those that the World was guilty of in these days and in which they were surprised by the flood they Eat and Drank till the flood came upon them In the words of these three Verses we have three things 1. An assertion concerning the preaching of Christ and the persons he preacht to 2. The designment and dâ—scription of the time or age wherein that was and the particular way of God's dealing with them 3. The adapting or applying of the example to Christians The first in these words which I take together By thee which Spirit he went and preached to the Spirits in Prison which sometime were disobedient In these words we have a Preacher and his hearers Of the Preacher we shall find here 1. His ability 2. His activity in the use of it His ability altogether singular and matchless the very Spring of all abilities the Spirit of wisdome himself being the co-eternal Son of God That Spirit he preacht by was it by which he raised himself from the dead and without this Spirit there is no preaching Now he was as our Apostle calls him a Preacher of righteousness but it was the power of this Spirit for in him did this Spirit Preach The Son is the wisdom of the Father his Name is the Word not only for that by him all things were created as Iohn hath it the Son that power by which as by the word of his mouth all things were made but the Word likewise as revealing him declaring to us the counsel and will of God therefore by the same Evangelist in the same place called that light that illuminates the World without which Man called the lesser World the intellectual World were as the greater World without the Sun and all that bring aright the Doctrine of saving wisdom derive it necessarily from him all Preachers draw from this Soveraign Preacher as the Fountain of Divine light as all the Stars receive their light from the Sun and by that diffusing amongst them it is not diminisht in the Sun but only communicated to them remaining still full and entire in it as its source so doth the Spirit flow from Christ in a particular degree unto those he sends forth in his name and its in them that he preaches by the power and light of his Eternal Spirit Hither then must they all come that would be rightly supplyed and enabled for that work It is impossible to speak duly of him in any measure but by his Spirit there must be particular access and a receiving of instructions from him and a transfusion of his Spirit into ours Oh! were it thus with us how sweet were it to speak of him To be much in prayer much dependance on him and drawing from him would do much more in this than reading and studying seeking after arts and Tongues and Common Knowledge These not to be despised nor neglected Reading good and learning good but above all anoynting necessary that anoynting that teacheth all things And you that are for your own interest be earnest with this Lord this Fountain of Spirit to let forth more of it upon his messengers in these times you would receive back the fruit of it were ye busie this way you should find more life and refreshing sweetness in the word of life how weak and worthless so ever they were that brought it it should descend as sweet showers upon the Valleys and make them
that was posed lovest thou me Lord I appeal to thine own eye who seest my heart Lord thou knowest that I love thee at least I desire to love thee and to desire thee and that is love Willingly would I do thee more sutable service and honour thy name more and do desire more Grace for this that thou maist have more Glory and intreat the light of thy Countenance for this end that by seeing it my heart may be more weaned from the World and knit unto thy self thus it answers touching its inward frame and the work of holiness by the Spirit of holiness dwelling in it But to answer Justice touching the point of guilt it flies to the blood fetches all its answer thence turns over the matter upon it and answers for it for it doth speak and speaks better things than the blood of Abel speaks full payment of all that can be exacted from the sinner and that 's a sufficient answer The Conscience is then in this point once made speechless driven to a nonplus in it self hath from it self no answer to make then turns about to Christ and finds what to say Lord there is indeed in me nothing but guiltiness I have deserved death but I have fled into the City of refuge thou hast appointed there I resolve to abide to live and die there if Justice pursue me it shall send me there I take sanctuary in Jesus my arrest laid upon me will light upon him and he hath wherewithal to answer it He can straightway declare he hath pay'd all and can make it good hath the acquittance to shew yea his own liberty is a real sign of it he was in Prison and is let free which tells all is satisfied Therefore the answer here rises out of the resurrection of Iesus Christ. And in this very thing lies our peace and way and all our happiness Oh! its worth your time and pains to try your interest in this it is the only thing worthy your highest diligence But the most are out of their wits running like a number of distracted Persons and still in a deal of business but to what end they know not You are unwilling to be deceived in those things that at their best and surest do but deceive you when all is done But content to be deceived in that your great concernment You are your own deceivers in it gladly gull'd with shadows of faith and repentance false touches of sorrow and and false of Joy and are not careful to have your Souls really unbottom'd from themselves and built upon Christ to have him your treasure your righteousness your all and to have him your answer unto God your Father But if you will yet be advised let go all to lay hold on him lay your Souls on him and leave him not he is a tried Foundation Stone and he that trusts on him shall not be confounded Verse 22. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject to him THIS is added on purpose to shew us further what he is how high and glorious a Saviour we have Here four points or steps of the Exaltment of Christ. 1. Resurrection from the Dead 2. Ascension into Heaven 3. Sitting at the right Hand of God 4. In that Posture his Royal Authority over the Angels The particulars clear in themselves Of the sitting at the right Hand of God you are not ignorant that it is a borrowed Expression drawn from Earth to Heaven to bring down some Notion of Heaven to us to signifie to us in our Language suitably to our Customs the Supream Dignity of Jesus Christ God and Man the Mediator of the New Covenant his matchless nearness unto his Father and the Sovereignty given him over Heaven and Earth And that of the subjection of Angels is but a more particular specifying of that his Dignity and Power as enthron'd at the Father's right Hand they being the most elevated and glorious Creatures so his Authority over all the World implyed in that subjection of the highest and noblest part of it His Victory and Triumph over the Angels of Darkness is an evidence of his Invincible Power and Greatness and matter of Comfort to his Saints but this here is his Supremacy over the glorious Elect Angels That there is amongst them Priority we find that there is a comely order in their differences cannot be doubted but to marshal their Degrees and Stations above is a point not only of vain fruitless Curiosity but of presumptuous intrusion whether these are names of their different particular Dignities or only different names of their general Excellency and Power as I think it cannot be certainly well determin'd so it imports us not to determine only this we know and are particularly taught from this place that whatsoever is their common Dignity both in names and differences they are all subject to our glorious Head Christ. What Confirmation they have in their Estate by him though piously asserted by Divines is not so infallibly clear from the alledged Scriptures which may bear another sense But this is certain that he is their King and they acknowledge him so and do incessantly admire and adore him they rejoyce in his glory and in the glory and happiness of Mankind through him they yield him most cheerful obedience and serve him readily in the good of his Church and each particular Believer as he deputes and imploys them Which is the thing here intended having in it these two 1 His Dignity above them 2. His Authority over them 1. Dignity that even that Nature which he stoopt below them to take on he hath carried up and raised it above them the very Earth the flesh of Man exalted in his Person above all those heavenly Spirits who are of so excellent and pure a Being in their Nature and from the beginning of the World cloathed with so transcendent Glory that a parcel of Clay is made so bright and set so high to outshine these bright flaming Spirits these Stars of the Morning that flesh being united to the Fountain of Light the blessed Deity in the Person of the Son In coming to fetch and put on this Garment he made himself lower than the Angels but carrying it with him at his return to his eternal Throne and sitting down with it there it is high above them as the Apostle teaches excellently and amply Heb. 1. 2. To which of them said he sit on my right Hand This they look upon with perpetual Wonder but not with envy nor repining no amongst all their eyes no such eye to be found yea they rejoyce in the infinite Wisdom of God in this Design and his infinite Love to poor lost Mankind its wonderful indeed to to see him filling the room of their fallen Brethren with new guests from Earth yea such as are born Heirs of Hell not only thus sinful Man raised to a participance of Glory with them
who are spotless sinless Spirits but their flesh in their Redeemer dignified with a Glory so far beyond them This is that Mystery they are intent in looking and prying into and cannot nor never shall see the bottom of it for it hath none 2. Jesus Christ is not only exalted above the Angels in absolute Dignity but in relative Authority over them he is made Captain over those Heavenly Bands they are all under his Command for all Services wherein it pleases him to employ them and the great Employment he hath is the attending on his Church and particular Elect Ones are they not all ministring Spirits sent forth c. They are the Servants of Christ and in him and at his appointment the Servants of every Believer and are many ways serviceable and useful for their good which truely we do not duly consider There is no danger of overvaluing them and inclining to Worship them upon this Consideration yea if we take it right it will rather take off from that The Angel judg'd his Argument strong enough to St. Iohn against that that he was but his fellow Servant but this is more that they are Servants to us although not therefore inferiour it being a honorary service yet certainly inferiour to our Head and so to his mystical body taken in that Nation as a part of him Obs. 1. The hight of this our Saviour's Glory will appear the more if we reflect on the descent by which he ascended to it Oh! how low did we bring down so high a Majesty into the pit wherein we had fallen by climbing to be higher than he had set us it was high by reason we fell so low and yet he against whom it was committed came down to help us up again and to take hold of us took us on so the Word is Heb. 2. he took not hold of the Angels let them go hath left them to die for ever But he took hold of the Seed of Abraham and took on him indeed their flesh dwelling amongst us and in a mean part emptied himself and became of no repute and further after he descended into the Earth and into our flesh in it he became obedient to death upon the Cross and descended into the Grave And by these steps was walking towards that Glory wherein now he is Phil. 1. he abased himself wherefore says the Apostle God hath highly exalted him so he himself Luk. 24. Ought not Christ first to suffer these things and so enter into his Glory Now this indeed it is pertinent to consider and the Apostle is here upon point of suffering that 's his theam and therefore he is so particular in the ascending of Christ to his Glory who of those that would come thither will refuse to follow him in the way where he led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader of our Faith Heb. 12. and who of those that follow him will not love and delight to follow him through any way the lowest and darkest its excellent and safe and then it ends you see where 2. Think not strange of the Lord's method with his Church bringing her to so low and desperate a Posture many times can she be in a more seeming desperate condition than was her head not only in ignominous sufferings but dead and laid in the Grave and the Stone roll'd to it and sealed and made all sure and yet arose and ascended and now sits in Glory and shall sit till all his Enemies become his Footstool do not fear for him that they shall overtop yea or be able to reach him who is exalted higher than the Heavens be not affraid neither for his Church which is his Body and if his Head be safe and live cannot but partake of safety and life with him though she were to sight dead and laid in the Grave yet shall she rise thence and be more glorious than before and still the lower brought in distress shall rise the higher in the day of deliverance Thus in his dealing with a Soul observe the Lord's method think it not strange that he brings a Soul low very low which he means to comfort and exalt very high in Grace and Glory leads it by Hell-gates to Heaven that it be at that point my God my God why hast thou forsaken me was not the Head put to use that Word and so to speak it as the Head speaks for the Body seasoning it for his Members and sweetning that bitter cup by his own drinking of it Oh! what a hard condition may a soul be brought unto and put to think can he love me and intend mercy for me that leaves me to this And yet in all the Lord preparing it thus for comfort and blessedness 3. Turn your thoughts more frequently to this Excellent Subject the glorious high Estate of our great high Priest The Angels admire this Mystery and we flight it they rejoyce in it and we whom it certainly more nearly concerns are not moved with it do not draw that comfort and that instruction from it which it would plentifully afford if it were drawn It comforts us against all troubles and fears is he not on high who hath undertaken for us doth any thing befall us but it is past first in Heaven and shall any thing pass there to our prejudice or damage he â—its there and is upon the Counsel of all who hath loved us and given himself for us yea who as he descended thence for us did likewise ascend thither again for us hath made our Inheritance he purchas'd there sure to us taking Possession for us and in our name since he is there not only as the Son of God but as our Surety and as our Head and so the Believer may think himself even already possest of this Right in as much as his Christ is there The Saints are glorified already in their head where he reigns Where he reigns there I believe my self to reign says Aug. And consider in all thy straights and troubles outward and inward they are not hid from him he knows them and feels them a compassionate high Priest hath a gracious sense of thy frailties and griefs and fears and tentation and will not suffer thee to be surcharg'd is still presenting thy Estate to the Father and using that interest and power he hath in his affection for thy good And what wouldst thou more art thou one whose heart desires to rest upon him and cleave to him thou art knit so to him that his resurrection and glory secures thee thine his life and thine are not two but one life as that of the Head and Members and if he could not be overcome of death thou canst not neither Oh! that sweet word Because I live you shall live also Let thy thoughts and carriage be moulded in this contemplation rightly ever to look on thy exalted head consider his glory see not only thy Nature raised in him above the Angels but thy person interested by
Faith in that his Glory and then think thy self too good to serve any base lust look down on Sin and the World with a holy disdain being united to him who is so exalted and so glorious And let not thy mind creep here engage not thy Heart to any thing that Time and this Earth can afford Oh! why are we so little there where there is such a spring of delightful and high thoughts for us If ye be risen with Christ seek those things which are above where he sits what mean you are ye such as will let go you interest in this once crucified and now glorified Jesus if not why are ye not more like it why does it not possess your hearts more ought it not to be thus should not our hearts be where our Treasure where our blessed Head is Oh! how unreasonable how unfriendly is it how much may we be ashamed to have room for earnest thoughts or desires or delights about any thing beside him Were this by these that have right in it much wrought upon the heart would there be found in them any ingagement to the poor things that are passing away would death be a terrible word yea would it not be one of the sweetest most rejoycing thoughts to solace and ease the heart under all pressures to look forward to that day of Liberty This inâ—ectious Disease may keep possession all the Winter and grow hot with the year again do not flatter your selves anâ— think its past you have yet remembring strokes to keep it in your eye But however shall we abide still herâ—â— or is there any thing duly weighed why we should desire it well if ye would be untied beforehand and so feel it less this is the only way look up to him who draws up all hearts that do indeed behold him then I say thy heart shall be removed beforehand and the rest is easie and sweet when that 's done all is gained And consider how he desires the compleating of our union Shall it be his begging and earnest desire and shall it not be ours too that where he is there we may be also with patient submission yet striving by desires and suits looking out for our release from this Body of Sin and death The End of the Third Chapter 1 Ep. St. Peter Chap. IV. Ver. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin THE main of a Christians duty lies in these two patience in suffering and avoidance of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have a natural influence each into the other altho affliction simply doth not yet affliction sweetly and humbly carried doth purifie and disingage the heart from sin weans it from the world and the common wayes of it And again holy and exact walking keeps the Soul in a sound healthful temper and so enables it to patient suffering to bear things more easily as a strong body endures fatigue heat and cold and hardship with ease a small part whereof would surcharge a sickly constitution The conscience of Sin and careless unholy courses do wonderfully weaken a Soul and distemper it so that it is not able to endure much every little thing disturbs it Therefore the Apostle hath reason as to insist on these two points so much in this Epistle so to interweave so often the one with the other pressing jointly throughout the chearful bearing of all kind of afflictions and the careful forbearing all kind of Sin and out of the one discourse slides into the other so here And as the things agree in their nature so in their great Pattern and Principle jesus Christ and the Apostle still draws both from thence that of Patience ch 3. ver 18. that of Holiness here Forasmuch then as Christ hath suffered for us c. The chief study of a Christian and the very thing that makes him to be a Christian is conformity with Christ. This is the Sum of Religion said that wise Heathen to be like him whom thou worshippest But the example being in it self too sublime is brought down to our view in Christ the brightness of God veil'd and veil'd in our own flesh that we may look on it The inaccessible Light of the Deity is so attempered in the humanity of Christ that we may read our Lesson by it in him and may direct our walk by it and that truly is our only way nothing but wandring and perishing in all other wayes darkness and misery out of him but he that follows me says he shall not walk in darkness And therefore is he set before us in the Gospel in so clear und lively colours that we may make this our whole endeavour to be like him Consider here 1. The high ingagement to this conformity 2. The nature of it 3. The actual improvement of it The ingagement lies in this that he suffered for us Of this before only in reference to this had he come down as some have mis-imagined it only to set us this perfect way of obedience and give us an example of it in our own nature this had been very much that the Son of God would descend to teach wretched man and the great King to descend into man and dwell in a Tabernacle of Clay to set up a School in it for such ignorant accursed creatures and did in his own person act the hardest lessons both in doing and suffering to lead us in both But the matter goes yet higher than this Oh! how much higher hath he suffered not simply as our rule but as our Surety and in our stead He suffered for us in the flesh We the more obliged to make his suffering our example because it was to us more than an example it was our ransom This makes the conformity reasonable in a double respect 1. It is due that we follow him who led thus as the Captain of our Salvation that we follow in suffering and in doing seeing both were so for us its strange how some Armies have addicted themselves to their head to be at his call night and day in Summer and Winter to refuse no travel or endurance of hardship for him and all only to pleasure him and serve his inclination and ambition as Caesar's trained bands especially the eldest of them a wonder what they endured in countermarches and tracing from one Country to another But besides that our Lord and Leader is so great and excellent and so well deserves following for his own worth this lays upon us an obligation beyond all conceiving that he first suffered for us that he endured such hatred of Men and such wrath of God the Father and went through death so vile a death to procure our life what can be too bitter to endure or too sweet to forsake to follow him Were this duly considered would we cleave to our lusts or to our ease would we
main subject and scope in the foregoing Discourse that death was before called a suffering in the flesh which is in effect the same and therefore though the words may be drawn another way yet its strange that Interpreters have been so far wide of this their genuine and agreeable sense and almost all of them taken in some other intendment To be judged in the flesh In the present sense is to die to sin or that sin die in us and it s thus exprest 1. Suitably tably to the nature of it it is to the flesh a violent death and it is according to a Sentence judicially put against it that guilty and miserable life of sin is in the Gospel adjudged to death there that arrest and sentence is clear and full Rom. 6. 6 c. 8. 13. That sin must die that the Soul may live it must be crucified in us and we to it that we may partake of the Life of Christ and Happiness in him And this is called to be judged in the flesh to have this sentence executed 2. The thing is the rather spoke here under the term of being judged in counter-ballance of that Judgment mentioned immediately before v. 5. The last Judgment of quick and dead wherein they that would not be thus judged but mockt and despised those that were shall fall under a far more terrible Judgment and the sentence of a heavy death indeed everlasting death though they think they shall escape and enjoy liberty in living in sin And that to be judged according to men is I conceive added to signifie the connaturalness of the life of sin to man 's now corrupt nature That men do judge it a death indeed to be severed and pulled from their sins and that a cruel death and the Sentence of it in the Gospel a heavy Sentence a hard Saying to a carnal Heart that he must give up with all his sinful delights must die indeed in self-denial must be separated from himself which is to die if he will be joyned with Christ and live in him Thus men judge that they are judged to a painful death by the Sentence of the Gospel although it is that they may truely and happily live yet they understand it not so They see the death the parting with sin and all its pleasures but the life they see not nor can any know it till partaking of it it is known to him in whom it is it is hid with Christ in God And therefore the opposition here is very fiâ—ly thus represented that the death is according to men in the flesh but the life is according to God in the Spirit As the Christian is adjudged to this death in the flesh by the Gospel so he is lookt on and accounted by carnal men as dead for that he enjoyes not with them what they esteem their life and think they could not live without it one that cannot carrouse and swear with prophane Men is a silly dead Creature good for nothing and he that can bear wrongs and love him that injured him is a poor spiritless fool hath no mettal nor life in him in the World's account thus is he judged according to men in the flesh he is as a dead man but lives according to God in the Spirit dead to men and alive to God as ver 2. Now if this life be in thee it will act all life is in motion and is called an act but most of all active is this most excellent and as I may call it most lively life it will be moving towards God often seeking to him making still towards him as its principle and fountain holy and affectionate thoughts of him sometimes on one of his sweet attributes sometimes on another as the Bee amongst the Flowers And as it will thus act within so outwardly laying hold on all occasions yea seeking out ways and opportunities to be serviceable to thy Lord employing all for him commending and extolling his goodness doing and suffering chearfully for him laying out the strength of desires and parts and means in thy station to gain him Glory If thou be alone then not alone but with him seeking to know more of him and be made more like him if in company then casting about how to bring his name in esteem and to draw others to a love of Religion and Holiness by Speeches as it may be â—it and most by the true behaviour of thy carriage Tender over the Souls of others to do them good to thy utmost thinking each day an hour lost when thou art not busie for the honour and advantage of him to whom thou now livest thinking in the Morning now what may I do this day for my God How may I most please and glorifie him and use my strength and wit and my whole self as not mine but his and then in the evening reflecting O Lord have I seconded these thoughts in reality what glory hath he had by me this day whither went my thoughts and endeavours what busied them most have I been much with God have I adorned the Gospel in my converse with others And if finding any thing done this way to bless and acknowledge him the spring and worker of it If any step aside were it but to an appearance of evil or if any fit season of good hath escapt thee unprofitably to check thy self and to be grieved for thy sloth and coldness and see if more love would not beget more diligence Try it by sympathy and antipathy which follows the nature of things as we see in some Plants and Creatures that cannot grow cannot agree together and others that do favour and benefit mutually If thy Soul hath an aversion and reluctancy against holiness this is an evidence of this new Nature and Life Thy heart rises against wicked ways and speeches oaths and cursings and rotten communication yea thou canst not endure unworthy discourses wherein most spend their time findest no relish in the unsavory societies of such as know not God canst not sit with vain persons but findest a delight in those that have the image of God upon them such as partake of that Divine Life and carry the evidences of it in their carriage David did not disdain the fellowship of the Saints and that was no disparagement to him he implies in the name he gives them Psal. 16. The excellent ones the Magnifick or Noble and that word is taken from one that signifies a robe or noble Garment so he thought them Nobles and Kings as well as he and had robes royal and therefore Companions of Kings A spiritual eye looks on spiritual dignity and esteems and loves them that are born of God how low soever be their natural birth and breeding The Sons of God have of his Spirit in them and are born to the same inheritance where all shall have enough and they are tending homewards by the conduct of the same Spirit that is in them so that there must be amongst them a
the heart But sure this one thing would make the Soul more calm and sober in the pursuit of present things if their term were truly computed and considered How soon shall youth and health and carnal delights be at an end how soon shall State craft and King-craft and all the great Projects of the highest Wits and Spirits be laid in the dust This casts a damp upon all those fine things but to a Soul acquainted with God and in affection removed hence already no thought so sweet as this helps much to carry it chearfully through wrestlings and difficulties through better and worse they see Land near and shall quickly be at home that 's the way The end of all things is at hand an end of a few poor delights and the many vexations of this wretched life an end of tentations and sins the worst of all evils yea an end of the imperfect fashion of our best things here an end of prayer it self to which succeeds that new Song of endless praises Verse 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins THE Graces of the Spirit are an entire frame making up the new Creature and none of them can be wanting therefore the Doctrine and Exhortation of the Apostles speak of them usually not only as inseparable but as one But there is amongst them all none more cemprehensive than this of Love insomuch that St. Paul calls it the fullfilling of the Law love to God the sum of all relative to him and so likewise is it towards our Brethren Love to God is that which makes us live to him and be wholly his that which most powerfully weans us from this World and causeth us delight in communion with him in holy Meditation and Prayer Now the Apostle adding here of the duty of Christians to one another gives this the prime yea the sum of all Above all have fervent love Concerning this Consider 1. The Nature of it 2. The Eminent Degree of it 3 The Excellent Fruit of it 1. It is an union therefore called a bond or chain that links things together 2. 'T is not a meer external union that holds in customs or words or outward carriage but an union of hearts 3. 'T is here not a natural but a spiritual supernatural union it is that mutual love of Christians as Brethren There is a common benevolence and good-will due to all but a more particular uniting affection interchangeably one amongst Christians The Devil being an Apostate Spirit revolted and separated from God doth naturally project and work division This was his first exploit and still his grand design and business in the World he first divided Man from God put them at an enmity by the first Sin of our first Parents and the next we read of in their first Child was enmity against his Brother so Satan is called by our Saviour justly a liar and a murderer from the beginning murdered man by lying and made him a murderer And as the Devil's work is Division Christ's work is Union he came to dissolve the works of Satan by a contrary work he came to make all Friends to recollect and reunite all Men to God and Man to Man and both those unions hold in him by vertue of that marvellous union of Natures in his Person and that Mysterious Union of the Persons of Believers with him as their Head so the word Eph. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To unite all in one head Thus his great project in all this he died and suffered for and this he prayed for Iohn 17. and this is strong above all ties natural or civil union in Christ this they have that are indeed Christians this they pretend to have if they understood it that profess themselves Christians If natural friendship be capable of that expression one spirit in two bodies Christian union hath it much more really and properly for there is indeed one Spirit more extensive in all the Faithful yea so one Spirit that it makes them up into one body more intensive they are not so much as divers bodies only divers members of one body Now this love of our Brethren is not another from the love of God 't is but the streaming forth of it or the reflex of it Jesus Christ sending in his Spirit into the heart unites it to God in himself by love which is all indeed that loving of God supreamly and entirely with all the mind and soul all the combined strength of the heart and then that same love first wholly carried to him is not divided or impared by the love of our Brethren 't is but dilated and derived from the other he allows yea commands yea causes that it stream forth and act it self toward them remaining still in him as in its source and center beginning at him and returning to him as the Beams that diffuse themselves from the Sun and the Light and Heat yet are not divided or cut off from it but remain in it and by emanation issue from it Loving our Brethren in God and for him not only because he commands us to love them and so the Law of Love to him ties us to it as his Will but because that love of God doth naturally extend it self thus and acts thus in loving our Brethren after a Spiritual Christian manner we do even in that love our God Loving of God makes us one with God and so gives us an impression of his divine bounty in his Spirit and his love the proper work of his Spirit dwelling in the Heart enlarges and dilates it as self-love contracts and streightens it so that as self-love is the perfect opposite to the love of God it is likewise so to brotherly-love shuts out and undoes both and where the love of God is rekindled and enters the Heart it destroys and burns up self love and so carries the affection up to himself and in him forth to our Brethren This is that bitter root of all enmity in man against God and amongst Men against one another Self Man's Heart turned from God towards himself and the very work of renewing Grace is to annual and destroy Self to replace God in his Right that the Heart and all its Affections and Motions be at his dispose so that instead of self-will and self-love that rul'd before now the Will of God and the Love of God commands all And where it is thus there this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this love of our Brethren will be sincere Whence is it that Wars and Contests and mutual Disgracings and Despisings abound so but that men love themselves and nothing but themselves or in relation to themselves as it pleases or is advantageous to them that 's the Standard and Rule all is carried by interest so thence are striâ—es and defamings and bitterness against one another but the Spirit of Christ coming in undâ—es all selfishness And now according to God what he
depend on the influence and strength of God to do all his works in that strength the humblest Christian how weak soever is the strongest There is a natural wretched independency in us that we would be the Authors of our own works and do all without him without whom indeed we can do nothing Learn we to go more out of our selves and we shall find more strength for our duties and against our tentations Faith's great work is to renounce self power and to bring in the power of God to be ours Happy they that are weakest in themselves sensibly so That word of the Apostle is theirs they know what it means though a riddle to the World when I am weak then am I strong Now the end of all is that in all God may be glorify'd c. All meet in this if they move in their straight line here they concenter not only these two sorts specify'd in this verse but all sorts of persons that use aright any gift of God as they are generally comprehended in the former verse for this end relates to all as it is exprest universally That in all in all persons and all things the word bears both and the thing it self extends to both Here we have like that of the heaven's a circular motion of all sanctified good it comes forth from God through Christ unto Christians and moving in them to the mutual good of each other returns through Christ unto God again and takes them along with it in whom it was and had its motion All persons and things shall pay this tribute even they that most wickedly seek to withold it but this the happiness of the Saints that they move willingly thus are sweetly drawn not forced or driven They are gained to seek and desire this to set in with God in the intention of the same end to have the same purpose with him his Glory in all And to prosecute his end by his direction the means and ways he appoints them This is his due as God and the declining from this squinting from this view to self ends especially in God's own peculiar work is high treason yet the base heart of Man leads naturally this way to intend himself in all to raise his own esteem or advantage in some way And thus the heart is so subtle in conveying that it will deceive the most discerning if they be not constant in suspecting and watching it This the great task to overcome in this point To have self under our feet and God only in our eye and purpose in all It is most reasonable his due as God the being of all not only of all supervenient good but even of being it self seeing all is from him that all be for him Rom. 11. ult For of him and through him and to him are all things to whom be glory for ever Amen As it is most just so it s most sweet to aim all at this that God be glorified the alone worthy and happy design that fills the heart with heavenliness and with a heavenly calmness sets it above the Clouds and Storms of these passions that disquiet low-self-seeking minds He is a miserable unsettled wretch that cleaves to himself and forgets God is perplexed about his credit and gain and base ends which are often broke and when he attains yet they and he shortly perish together when his estate or designs or any comforts fail how can he look to him whom he look't so little at before may not the Lord say Go to the gods whom thou hast serv'd and let them deliver and comfort thee Seek comfort from thy self as thou didst all for thy self What an appalement will this be But he that hath resigned himself and is all for God may say confidently that the Lord is his portion This is the Christians aim to have nothing in himself nor in any thing but in this tenure all for the Glory of my God my estate family abilities my whole self all I have and am And as the love of God grows in the heart this purpose grows the higher the flame rises the purer it is the eye daily the more upon it it is oftner in mind in all actions than before in common things the very works of our callings our very refreshments to eat and drink and sleep are all for this end and with a particular aim at it as much as may be even the thought of it often renewed throughout the day and at times generally applied to all our ways and employments It s that Elixir that turns thy ordinary works into gold into sacrifices by touch of it Through Iesus Christ. The Christian in Covenant with God receives all this way and returns all this way and he possesses and hath equal right with the Father to this glory as he is equally the spring of it with him as God but it s conveyed through him as Mediator that obtains all grace we receive and all glory we return and all our praise as our spiritual sacrifice is put into his hand as our high Priest to offer up for us that they may be accepted Now the holy ardour of the Apostles affections taken with the mention of this Glory of God carries him to a dexology as we term it a rendring of glory in the middle of his discourse Thus often we find in St. Paul likewise Poor and short liv'd the glory and grandeur of Men like themselves a shaddow and nothing but this solid and lasting Supream it is and abideth forever And the Apostles full of Divine affections and admiring nothing but God do delight in this and cannot contain from this at any time in their discourse it is always sweet and seasonable and they find it so And thus are spiritual minds a word of this nature falls on them as a sparkle on some matter that readily takes fire they are straight enflamed with it But alas to us how much is it otherwise the mention of the praises and glory of our God is to our hearts as a sparkle falling either into a puddle of water and foul water too or at least as upon green timber that much fire will not kindle so much moisture of our humours and corruptions that all dies out with us and we remain cold and dead But were not this a high and blessed condition to be in all estates in some willing readiness to bear a part in this song to acknowledge the greatness and goodness of our God and to wish him glory in all What are the Angels doing this is their business and that endless and seeing we hope to partake we would even here though in a lower key and not so tunebly neither yet as we may begin it and upon all occasions our hearts be often following in this sweet Note or offering at it To him be Glory and Dominion for ever Verses 12 13. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing
above shall always satisfie and never cloy When the chief Shepherd shall appear and that shortly this moment will shortly be out What is to be refused in the way to this Crown all labour sweet for it And what is there here to be desired to stay your hearts that we should not most willingly let go to rest from our labours and receive our Crown Was ever any man sad that the day of his Coronation drew nigh no envy nor jealousies all Kings each his Crown and each rejoycing in the glory of another and all in his who that day shall be all in all Verse 5. 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble SIN hath disordered all nothing to be found but distemper and crookedness in the condition and ways of Men towards God and one towards another till a new Spirit come in and rectifie all and very much of that redress lies in this particular grace of humility here recommended by the Apostle That regulates the carriage of the younger towards the elder 1. Of all Men one to another 2. Towards God 1. The younger to be subject to the elder Which I take so of difference of years that it hath some aspect to the relation of those that are under the discipline and government of the Elders who though not always so in years however ought to suit that name in exemplary gravity and wisdom It is no Seignory but a Ministry yet there is a sacred authority in it rightly carried that both duely challenges and effectually commands that respect and obedience which is fit for the right order and government of the House of God The Spirit of Christ in his Ministers is the thing that makes them truly Elders and truly worthy of double honour and without that Men may hunt respect and credit by other parts and the more they follow it the faster it flies from them or if they catch any thing of it they only grip but a shadow Inf. Learn you my Brethren that obedience due to the discipline of Gods House This is all we plead for in this point And know if you refuse it and despise the Ordinance of God he will resent the indignity as done to him And Oh! that all that have that charge of his House upon them would mind his interest wholly and not rise in conceit of their power but wholly imploy and improve it for their Lord and Master and look on no respect to themselves as for themselves desirable but only so far as is needful for the profitable discharge and advance of his work in their hands What are differences and regards of Men how empty a vapour and whatsoever it is nothing lost by single and entire love of our Lord's glory and total aiming at that Them that honour him he will honour and those that despise him shall be despised But though this likewise implies I conceive somewhat in it relative to the former subject yet certainly 't is more extended in its full intendment and directs touching the difference of years the Suâ—jection that is respect and reverence due from younger to elder persons The presumption and unbridledness of youth requires thepressing and binding on of this rule And it is of undeniable equity even written in nature due to Aged persons but doubtless those reap this due fruit in that season the most that have ripened it most by the influence of their grave and holy carriage 't is indeed a Crown but when when found in the way of righteousness there it shines and hath a kind of royalty over youth otherwise a graceless old age is a most despicable and lamentable â—ight What gains an unholy old Man or Woman by their scores of years but the more scores of guiltiness and misery and their white hairs speak nothing but ripeness for wrath Oh! to be as a tree plaâ—ted in the House of the Lord bringing forth fruit in old age much experience in the ways of God and much disdain of the World and much desire of the love of God heavenly temper of mind and frame of life this is the advantage of many years but to have seen and felt the more misery and heapt up the more sin the greatest boundle of it against the day of wrath a woful treasure of it threescore or threescore and ten years a gathering and with so much increase every Day no vacancy no dead years no not a Day wherein it was not growing A sad reflection to look back what have I done for God and find nothing but such a world of sin committed against him how much better he that gets home betimes in his youth if once delivered from sin and death at one with God and some way serviceable to him or desiring to be and hath a quick voyage having lived much in a little time All of you be subject one to another This yet further dilates the duty makes it universally mutual one subject to another This turns just about the vain contest of Men that arises from the natural mischief of of self-love every one would carry it and be best and highest The very Company of Christ and his exemplary lowliness and the meanness of himself and those his followers all these did not bar out this frothy foolish question who should be greatest and so far disputed as into a heat about it a strife amongst them Now this rule is just opposite each strive to be lowest subject one to another This doth not annul either Civil or Church Government nor those differences that are grounded upon the Law of Nature or of Civil Society for we see immediately before such differences allowed and the particular duties of them recommnended but those only that all due respect according to their Station be given by each Christian to another and though there cannot be such a subjection of Masters or Parents to their Servants and Children as is due to them from these yet a lowly meek carrying of of their authority a tender respect of their youth receiving of an admonition from them duly qualify'd is that which suits with the rule And generally not delighting in the trampling on or abusing of any but rather seeking the credit and good esteem of all as our own Taking notice of that good in them wherein they are beyond us for all hath some advantage and none hath all And in a word and 't is that of St. Paul like this of our Apostle here let this be all the strife who shall put most respect each on another according to the capacity and station of each one in giving honour go each one before another Now that such carriage may be sincere no empty compliment or court holy water as they speak but a part of the solid holiness of a Christian the Apostle requires the true principle of such deportment the