The Mystery and Marrow of the Bible
(6) Flesh is soft and Flexible: So the Heart of flesh is a soft pliant flexible heart, will take any impression from God, will bend and bow as God shall please. Peters hearers when they were pricked in their hearts, they presently cry out, to the Apostles, Men and brethren what shall we do? As if they had said, we are ready to be, and do anything that the Lord would have us, that we may be delivered from our sin-guiltiness: oh direct us what way to take. The like see in Paul's Conversion, and in the Jailor's Renovation▪
(7) Finally, Flesh hath moisture in it, blood and other humors in it, which are apt to flow forth when it is pierced and wounded: So the heart of flesh hath a moisture in it, when it is pierced for sin, how doth it bleed and melt into tears of repentance! As in the instances fore mentioned, David, Josiah, Peter, &c. is evident.
This is the Heart of flesh which here God promiseth to give his people.
Quest. 3. Whether none besides God alone can take away the Heart of Stone, and give the Heart of Flest?
Answ. This Question is for Substance the same with that 3. Quest. at large formerly handled, viz. Whether God alone give a new heart, and put a new spirit within his people. Thither therefore I refer the Reader for his satisfaction. Especially considering that this Heart of Flesh is one Property or perfection in this New heart and New Spirit.
Quest. 4. How doth God take away the Heart of Stone and give the Heart of flesh?
Answ. God takes away the Heart of Stone, and gives the Heart of flesh, divers ways, and usually by sundry gradual Acts.
(1) Divers ways. viz. 1. Efficaciously, by his own Spirit, that Spirit of Grace; destroying stonyness, and infusing softness of heart in the great work of Renovation and Conversion, Ezek. 36. 26, 27. Tit. 3. 5. Zech. 12. 10, 11, 12, 13, 14. 2. Instrumentally, ( 1 ) Sometimes by the Furnace of Afflictions, thawing and melting their obdurate Stony hearts. The furnace melts and dissolves even Stones of iron and steel. Manasseh himself was softened, and humbled himself greatly under his Affliction, 2 Chron. 33. 12, 13. so, the Prodigal, Luke 15. 11. to 20. The Convert thief upon the Cross, had his Cross so sanctified to him, that of a Reviler of Christ, he became a Justifier of Christ, and a Condemner of himself, Mat. 27. 44. with Luke 23. 39, 40, 41, 42, 43. ( 2 ) Sometimes, By the overcoming streams of Love and Mercy: Suppling insinuating Oil in some Cases pierceth deeper then the kneenest vinegar. Then shall ye remember your own evil ways, and your doings which were not Good, and shall loath yourselves in your own sight, for your iniquities, and for your abominations. Then! When? When God should have poured upon them the streams of promised Mercies, Spiritual and Temporal: Then they should loath themselves, &c. ( 3 ) Most ordinarily, by the word Preached, Acts 2. 37, 38, &c. & 9. 4, 5, 6. This is as fire to melt, An Hammer to Break, and A sword to penetrate the most obdurate heart of stone.
(2) By sundry Gradual Acts. God could in a Moment remove the Heart of Stone and give an Heart of Flesh: but ordinarily, working by means, he proceeds gradually, step by step. As, 1. God smites the heart of Stone with sharp rebukes, with word rebukes, 2 Chron. 33. 10, &c. Acts 2. 23, 36, &c. and 9. 4, &c. with Rod-Rebukes, 2 Chron. 33. 11, 12, 13. Acts 9. 4, 8, 9. As Moses with his Rod smote the Rock thrice before the waters gushed out▪ So God smites the Rocky heart before it relent or bleed, not only once or twice, but frequently. 2. Having smitten the heart, he Awakens and opens it by Conviction. He Convinceth it of its own sinfulness and vileness, John 16. 9. Acts 2. 23, 36, &c. Job 36. 8, 9. This Conviction was in some sort upon Judas, Mat. 27. 3, 4, 5. And it notably awakens and opens the impenitent brawny and stony heart. 3. Having awakened the Heart by Conviction, he wounds the Heart with Compunction, remorse and Contrition. Thus Peters Hearers, after Conviction were pricked in their Hearts, Acts 2. 37. They were punctually wounded as it were in every part and point of their hearts, as with so many swords or daggers. Yet this Contrition reached not up to true Repentance, the Apostle afterwards putting them upon repentance, Ver. 38. These three degrees may be in Carnal men and hypocrites as well as in true believers. 4. Having wounded the heart of stone by Contrition, He New principleth the Heart with the Spirit of Grace and Renovation, and so lays a foundation of softening and suppling the Heart of Stone. This is a supernatural Principle of softness peculiar only to the Elect: By this the heart of flesh is created, and the heart of stone removed fundamentally. Zech. 12. 10, &c. Tit. 3. 5. 5. Having principled the Heart with a Spirit of Grace, the Root of softness of Heart, He directs the eye of the Heart and soul affectingly to look upon its sins peculiarly as against Christ, Zech. 12. 10, &c. John 16. 8, 9. Acts 2. 35, 36, 37. Now to look upon sin, as peculiarly against such a Savior; As Neglecting and contemning Christ the only Redemy against sin, yea, As Piercing and wounding Christ with all his sufferings, Isa. 53. 4, 5, 6. This must needs deeply affect and wound the heart, and overcome the Spirit by the love of Jesus Christ. 6. Having turned the eye of the Soul to look upon him whom it hath pierced, He kindly thaws and melts the heart into a flood of sincere godly▪ sorrow and mourning for all Sin, as against such a Savior, Zech. 12. 10, 11, 12, 13, 14. 2 Cor. 7. 9, 10, 11. 7. Having drenched the Soul in godly sorrow for sin, He works up the heart to a sincere and through repentance from sin, abhorring sin, and itself for sin, and for time to come declining all Evil, and all appearance of evil, with all fear, care, vigilancy and terderness of heart, 2 Cor. 7. 9, 10, 11. Ezek. 36. 31. Thus God removes the heart of stone▪ and gives an heart of flesh.
Quest. 5. Lastly, How may a man know whether God hath removed this Heart of Stone, and bestowed upon him this Heart of Flesh?
Answ. A man may discover this divers ways. As,
(1) By the Removal of the Properties of the Heart of stone. If they be removed: The Heart of Stone is taken away. These Properties are described already in Quest 1. about this particular.
(2) By the Presence of the Properties of the Heart of Flesh; laid down also in Quest. 2. Where the true Properties and Characters of the Heart of Flesh are; there the Heart of Flesh is.
(3) By God's way of Proceeding with a man in Removing the Heart of Stone, and Conferring the Heart of Flesh. This is also described in Quest. 4. Try whether God hath proceeded in such Gradual Acts and steps with thee to mollify thine Heart: and this Efficaciously by his Spirit; Instrumentally by his Afflictions, Mercies, and Word.
(4) By the Associates and Companions of an Heart of Flesh or broken spirit. As, 1. A Spirit of Prayer and supplication familiarly accompanies an heart of flesh, Zech. 12. 10, &c. Luke 15. 17, 18. Acts 9. 11. Luke 22. 44. with Heb. 5. 7. A broken Spirit is a Praying Spirit. 2. Humility and Poverty of Spirit. A broken heart of flesh is an Humble Heart. Isa. 57. 15. and 66. 2. 3. Love to Jesus Christ. An heart of flesh is tenderly affectionate, and entirely loving to Jesus Christ, who was broken and bruised for our iniquities, Zech. 12. 10, 11, 12, 13, 14. Luke 7. 37, 38, 44. to 49. Yea Christ binds up the broken hearted, Isa. 61. 1, 2, &c. with Luke 4. 18, 19. 4. Obedience. An heart of flesh is a Tractable Obediential Heart, Ezek. 11 19, 20. and 36. 26, 27. Acts 9. 6. and 2. 37. It can say as Augustine, Enable me to do what thou commandest: and command me to do what thou wilt. But all these Particulars I have elsewhere more fully opened: there see. Now an Heart of Stone may be discovered by its Contrary Companions, viz. Prayerlessness. Pride. Disaffection to Christ. Disobedience to God.
(5) Finally, By the Adjuncts of a broken contrite Heart of Flesh. 1. A Tender fleshy heart grieves and mourns for the sins of others, especially for the public sins of the times abounding. As David, Psal. 119. 158, 53, 136. Josiah, 2 Chron. 34. 19, 20, 21, 27. Those marked Mourners, Ezek. 9 4. 2. A tender fleshy heart hath clearest and saddest apprehensions of its own sinfulnesses, As those in Zech. 12. 10, 11, 12, 13, 14. David, Psal. 51. 3, 4, 5, 8. Paul, Rom. 7. 24, 9, 10, 11. 1 Tim. 1. 13. 15. 3. A tender contrite fleshy heart is most perplexed at sin, as against God, as against Jesus Christ, Psal. 51. 4. Zech. 12. 10, 11, 12, &c. 4. A tender fleshy heart trembleth at God's Word, Isa. 66. 2. and at God's Rod, Ezr. 10. 9. 2 Chron. 34. 27. 5. A tender fleshy heart kindly wounded for sin, sets speedily and seriously about a real Reformation. As Peter, Mat. 29. 75. with Luke 22. 62. Paul, Acts 9. 20. Ezra, Ezr. 9. 1, 2, 3. with 10. 1, 2, 3, &c. Josiah, 2 Chron. 34 27, 29. to the end. Manasseh himself, 2 Chron. 32. 12, 15, 16. These things I do but briefly point at, because elsewhere in a Sermon I have more fully insisted upon them: and yet I do mention them, because that Sermon may perhaps be very scarce. Now an heart of stone hath quite contrary Adjuncts and Properties; Rejoiceth in, rather then mourns for, the sins of others, Rom. 1. ult. Grieves least at its own sinfulness. Is not troubled at sin as against God and Jesus Christ. Hardens itself against both God's Word and Rod. And hates to be Reformed. By these particulars we may discover notably whether the Heart of stone be taken from us, and the Heart of flesh conferred upon us.
Thus of the third Fruit of God's Spirit here promised, viz. The taking away of the Heart of stone, and giving the Heart of flesh.
4. Penitentialness of Heart. This is intimated in divers expressions having reference to this Covenant; — Then shall ye remember your own evil ways, and your doings that were not good, and shall loath yourselves in your own sight, for your iniquities, and for your abominations. — Neither shall they defile themselves anymore with their Idols, nor with their detestable things, nor with any of their transgressions: For I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God. — For they shall return unto me with their whole heart. In which passages, compared together, note how their Hearty Repentance is described, I. By the Occasional Ground and Rise of it, viz. The manifold Acts of Divine Grace and Mercy towards them, In bringing them from Babylon to Zion; In enriching them with many Spiritual and Temporal blessings: Then shall ye remember, &c. Ezek. 36. 24. to 32. As if he had said, when I shall thus have redeemed you, and furnished you with such and such streams of mercies on every side, Then your hearts shall be so convinced and overcome with my Expressions of kindnesses towards you, that you cannot choose but have kindly impressions of Repentance for your sins upon your hearts. Nothing in the world so kindly and effectually wounds and melts the heart for sin, as the loving-kindnesses and mercies of that God towards us against whom we have sinned. II. By certain gradual Acts of Repentance. As, 1. Remembrance of their own evil ways and doings. Impenitency forgets: but Repentance remembers and calls to mind iniquities, lays them afresh before the open view of the Conscience, though acted long ago; and lays them to heart. 2. Self-loathing, and Self-abhorring for their iniquities and abominations. The Hebrew phrase is very Emphaticall▪ And ye shall-cuttingly-loath yourselves in your faces for your iniquities, and for your abominations. The word 〈 in non-Latin alphabet 〉 Nekotothem, ye-shall-cuttingly loath-yourselves, is variously rendered. By Junius, ye shall be a loathing to yourselves. By Pagnin, And ye shall judge yourselves in your sight worthy to be cut off, for, &c. By Montanus, And ye shall reprobate yourselves in your faces. The word 〈 in non-Latin alphabet 〉 Koot, which is the Root of it, properly signifies, To cast-away, to abominate, or to be cut in pieces with trouble, offense, tediousness, &c. Hence our English word [ Cut ] may be well derived. And in the New Testament (as Mercerus hath well noted) it is rendered, Sometimes 〈 in non-Latin alphabet 〉 , I was offended, or I was grieved, Heb. 3. 10. from Psal. 95. 10. Sometimes 〈 in non-Latin alphabet 〉 — He suffered-their-manners in the wilderness (our Translation hath in the Margent, perhaps for 〈 in non-Latin alphabet 〉 , As a Nurse beareth, or feedeth her child) Acts 13. 18. from Psal. 95. 10. Sometimes by 〈 in non-Latin alphabet 〉 Dissecari, To be cut-asunder, Acts 5. 33. and 7. 54. So that, by this word God intimates, how his people should be cut and wounded for their sins, to the utter loathing and abhorring of themselves for them. True godly sorrow and repentance for sin, makes the Sinner very despicable and abominable in his own sight. The penitent Soul, most exactly knowing his own sinfulness, hath more mean and abject thoughts of himself then of any other, or then any other can have of him. The Penitent Publican, Would not lift up his eyes to heaven, but stood afar off, smote his breast, and said, God be merciful to me a Sinner. Job repenting abhorred himself as in dust and ashes. The Penitent woman applies herself with her tears, her hair, her kisses, her ointment, to the very feet of Christ. The Prodigal repenting, confesseth to his Father, I am no more worthy to be called thy son, make me as one of thine hired Servants. Penitent Paul confesseth himself to be less then the least of all Saints, but chief of Sinners. That pious, holy and penitent Martyr M r . John Bradford, did so extremely loath himself for his own sinfulness, that in the close of his Epistles to his Christian friends he was wont to style himself; The sinful John Bradford: Miserimus peccator John Bradford:— A very hypocrite John Bradford.— A very painted hypocrite John Bradford.— The most miserable hard-hearted unthankful sinner John Bradford. 3. Utter Aversion from all their sins. Neither shall they defile themselves anymore with their Idols, nor with their detestable things, nor with any of their transgressions, Ezek. 37. 23. Then sin is truly repented of, when it is forsaken: and never till then. 4. Cordial Conversion to God. For, they shall return unto me with their whole heart, Ier. 24. 7. This is the completing Act of Repentance, to turn even unto God. III. The Integrity or Entireness of their Repentance: 1. In aversion from sin; That they shall not defile themselves anymore—with any of their Transgressions. 2. In Conversion to God; That they shall return to him with their whole heart. Heartily, without dissimulation: Entirely, with the whole heart, without reservation.
This is that Penitential frame of Heart and Course, which God here Promised to his Captive-people. And it is a great blessing from God, wheresoever he pleaseth to bestow it: and a special purchase of Jesus Christ. I shall not here need to add anything further, touching the 1. Nature of Repentance, wherein it consists; 2. Notes of true Repentance, whereby it may be tried and discovered to be in a man: Having elsewhere handled both these particulars.
5. Oneness of Heart and Way. This is a fifth notable Influence or Fruit of the Spirit promised in this Covenant to the Captive Jews. — And I will give them one heart, And I will put a new spirit within you, &c. — And they shall be my people, and I will be their God. And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. And I will make an everlasting Covenant with them, &c. This Oneness of Heart and Way, here promised in this Covenant, is described in these Scriptures, 1. By the Efficient Cause, or Auther thereof; viz. God and his Spirit; I will give them one heart and one way,—I will put a new spirit within you. This oneness of heart and way therefore is not at all of ourselves; it is merely of God. For (as Calvin notes) It were a needless and absurd Promise, For God to say he would give that which is our own already, and which everyone can confer upon himself. God takes to himself the sole glory of bestowing it. 2. By the Nature of it, which is, ( 1 ) Partly Inward; One heart. ( 2 ) Partly Outward; One way. Calvin thinks, that from this place Paul borrowed that expression; It is God that worketh in you both to will and to do, of his good pleasure, Phil. 2. 13. One heart: Theres to will; and because the heart is the seat of the affections, it implies also the Affections Consenting. One way: Theres the Outward execution, and Effect of the will reduced to act. Oneness of heart, without Oneness of way, is fruitless: Oneness of way without Oneness of heart, is but hypocritical. 3. By the end of it, which is twofold, viz. ( 1 ) Immediate, That they may fear me forever. This End specificates the former Oneness of heart and way, and declares of what kind or sort it is. Not any Sinful confederacy or Combination in evil, not any mere Natural, Moral or Civil Oneness of heart and way: But a Religious spiritual supernatural Oneness of heart and way. ( 2 ) Mediate; For the good of them and their children after them. Oneness in heart and way in matters of Religion, brings welfare both upon Parents and •… heir •… osterity.
The chief thing here to be Opened, is; The nature of this Oneness of heart and way, which is the Blessing here Promised. To this purpose Consider, 1. What is here meant by Heart and Way? 2. What the Oneness of Heart and Way is: and wherein it Consists? 3. How choice and excellent a blessing this Oneness of Heart and Way is? 4. What Helps and Directions may best further the Obtaining and Maintaining of this Oneness of Heart and Way among God's people?
Quest. 1. What is here meant by Heart and Way?
Answ. Not to mention the various uses and Acceptations of Heart, and Way, in Scripture, thus I conceive: Heart and Way are here mentioned both of them in reference to Religion and the fear of God, Ier. 32. 39. Therefore we must understand them to be an Heart and Way religiously Qualified. Again, Heart and Way are here opposed one to another. Therefore, By Heart, I understand the whole Soul, with all the faculties thereof, Mind, Conscience, Will, and Affections, graciously Qualified; For, Heart, thus taken in its latitude, is most directly opposed to Way, and it seems to import all the inward Habits, Principles, Qualifications and Elicit Acts of Grace in the whole Soul and all the faculties thereof. By Way, I understand all the Outward Imperate Acts and Expressions of Religion in the whole course of life, in Public or in Private, but especially in the Worship of God. By Heart, understand, All inward Principles and religious Dispositions in the whole Soul: By Way, All outward Expressions and Practises flowing from those Principles. Thus they are very Comprehensive.
Quest. 2. What is this Oneness of Heart and Way, and wherein doth it especially Consist?
Answ. There is a twofold Oneness of Heart and Way, viz. 1. Personal and Individual. 2. Ecclesiastical, and in reference to Christian and Church-Society.
First, Personal Oneness of heart and way in affairs of Religion, is such an Oneness as peculiarly concerns a man's own individual Person only towards God. And this Oneness of Heart and Way implies; 1. The unfeignedness and uprightness of any person in Religion. For, His heart and way are not Divided, but United; they are not two, but One. They are not repugnant, but sweetly correspondent one to another in matters of Religion. Hypocrisy and feignedness of Religion appears in this, That the heart and way are not one, The Principle and Practice contradict one another. Their way Holy, Heavenly, Saint-like, &c. But their heart Wicked, Hellish, Devillish. Such the Pharisees; without fair and beautiful, like green graves, or painted Sepulchers: within full of dead men's bones and all filthiness. They washed the outside of the Cup and Platter: but the inside remained full of ravening and excess. Such, like the Boatman, look one way and row another. 2. The determinate and resolved simplicity or singleness of a persons Religion, both in inward Principle, and outward Practice. He hath not a double heart, and a double way in Religion: but One Heart, and one way. He doth not halt between tw Opinions, doubting which is right, betwixt the Worship of God and of Baal; betwixt Christianity and Antichristianism, betwixt Christ and Belial; He doth not equally love God and the world, serve God and Mammon: But he is determinatively resolved both in heart and way, as Joshua, to love and serve the Lord only. This is the true religious Oneness and singleness of heart and way, 2 Cor. 1. 12. Opposite unto this single resolved heart, is A Divided heart, Hos. 10. 2. An heart and an heart, which is not perfect towards God or Man, Psal. 12. 2. 1 Chron. 12. 33. with 38. A double-minded man, 〈 in non-Latin alphabet 〉 , a wavering man, that wavers hither and thither, like an unsettled wave of the Sea, James 1. 8. Such a man is a Sceptic in Religion; hath his religion to choose; is one day of one religion, another day of another religion, till at last he become of no religion. But this seems not to be that Oneness here chiefly intended: and therefore I pass it.
Secondly, Ecclesiastical Oneness of Heart and way in reference to a Christian and Church Society, is such an Oneness in the Inward Principles and Outward Practice or Exercise of Religion, as concerns the people of God jointly and reciprocally in their Church-capacity as joint-members of Christ and one of another. Of this Oneness of Heart and Way the Prophet seems here especially to speak, in my judgment; 1. Partly, because the Promise of One heart and way is not directed to any particular persons of the Jews in their single Capacity, but to the whole body of the Jews in their joint Church-Capacity. And I will give them one heart and one away, &c. Jer. 32. 38, 39, 40, &c. 2. Partly, Because the Jews had formerly been a very divided people in heart and way, both from God, and from one another in the matters of Religion: Their heart is divided. The ten tribes under Jeroboam were divided from God and his true worship, and from the two Tribes, by their Idolatry in the two Calves. And afterwards in the days of Elijah and Ahab, how did they halt betwixt two Opinions: betwixt the worship of God and Baal, &c. The Sin and Misery of this division God promises now to cure by giving them one Heart and one way. 3. Partly, Because in this Covenant God had promised to unite them, that they should be no more two Nations or two Kingdoms, but One under David their Prince, viz. under Christ the only true David. And this their Oneness in and under Christ for substance agreeing with their Oneness of heart and way, is especially an Ecclesiastical Oneness. Now in this Notion Consider we, 1. Of Oneness of Heart. 2. Of Oneness of way.
Oneness of Heart, is an Inward Oneness and Sameness of Soul amongst them, whence their outward Oneness of Way should flow, This Inward Oneness of Heart and Soul, Consists not in the Natural Identity or sameness of the soul amongst them, according to the fond dream of Averroes, That there was but one and the same numerical Soul that informed all men's bodies: But in the Spiritual Oneness or Sameness of Principles, Endowments, Qualifications, &c. in their whole Souls, viz. in their Minds, Wills and Affections, in reference to God, Christ and Religion. Not that the People of God have all of them, either an Identity of Gifts, or a gradual equality of Graces; For, the Scripture plainly declares the Contrary: But that there should be in the Hearts of all God's people, notwithstanding all the variety of their gifts and graces, a sweet Concent, Concord, Symmetry, Harmony, Agreement▪ Compliance and Correspondency, as if their Hearts and Principles were but one and the same towards God and one another in the affairs of Religion. This Oneness of heart the Apostle notably describes to the Philippians; 〈 in non-Latin alphabet 〉 — Fulfill ye my joy, That ye be like-minded, Having the same love, Being of one accord, of One mind. In these words Oneness of heart is excellently set forth, and that (as those two learned Authors, Zanchi and Beza think) More Generally, and More Particularly. I. In General, by those words; 〈 in non-Latin alphabet 〉 , That ye mind the same thing; Our Translation, That ye be like minded, not so exactly to the Greek. This is the Genus or General Nature of Oneness of heart: those three that follow the Species thereof. For, saith Beza, otherwise there would be a vain Tautology in the last phrase, 〈 in non-Latin alphabet 〉 . And the word 〈 in non-Latin alphabet 〉 is referred sometimes to the Acts of the Will, sometimes of the Understanding. Compare Rom. 12. 16. and 15. 5. and Col. 3. 2. with Rom. 12. 3. This, by Zanchi, is fitly styled 〈 in non-Latin alphabet 〉 Same-mindedness, Same-affectionedness, &c. Our English can hardly reach the Emphasis of this Greek word. This is that Oneness of Heart in General, when theres a Sameness of Mind, Will and Affections among God's people towards Religion. II. In Particular, by the several Species, Sorts or Branches of this Sameheartedness, which are here all expressed by Participles, as the Genus was expressed by the Verb, These Branches are three, Oneness of Affection, Will and Mind ascending upwards from the lowest to the highest, from the Affection to the Will, and from the Will to the Mind; Oneness of the Mind in matters of Religion being the Cause and Spring-head of both the rest, 1. Oneness of Mind and Judgment. 〈 in non-Latin alphabet 〉 Minding that one thing. This is not a Tautology with the former expression of Minding the same thing, but rather an explication of it, as one special branch of the General. For, they that mind that One thing, cannot but mind that same thing, for in One theres no variety, but in divers: But many may profess 〈 in non-Latin alphabet 〉 to mind the same thing, who do not altogether mind that one thing. When we recede from minding that one thing, we can never mind the same thing, as Zanchi well notes. So that this Oneness of Mind, consisteth in Minding that one thing, viz. In a joint Consent of Mind and Judgment about the truth or Doctrine of Christ touching all Matters of Religion, Whether Faith, Practice, Worship, or Government and Discipline, Christ's Truth and Doctrine extends to all these. False teachers and seducers among the Philippians had begun to add other Doctrines to the Doctrine of Christ preached by the Apostle, as touching the keeping of the Law, observing Circumcision, &c. to justification: This was not now to mind that One thing, that one Truth and Doctrine of Christ, but to have their minds divided and distracted about divers Doctrines, divers things. As there is but One Christian Truth, Faith or Doctrine; So all the professed members of Christ ought (so far as is possible) to have an unanimous Consent of mind and judgment touching that one Truth of Christ in all affairs of Religion; This should be their daily study and endeavor with all diligence. How vehemently doth Paul urge this; Now I beseech you brethren by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that ye be perfectly joined together in the same Mind, and in the same Judgment. Here note, (1) The Matter exhorted to. The Apostle here ascends (thinks Beza ) in a retrograde course, from Speech to Will, and from Will to the Fountain of all, the Judgment of the Mind: and therefore by Mind ( 〈 in non-Latin alphabet 〉 ) he understands the Will; and by Judgment ( 〈 in non-Latin alphabet 〉 ) the Understanding. Calvin contrariwise, by Mind, the Understanding: and by Judgment, the Will. What if we refer both these Expressions to the Understanding, interpreting Mind of the Theorical or Contemplative Understanding, and Judgment of the Practical Understanding? Or expounding Mind of the Intellective or Apprehensive Act of the Understanding, and Judgment of the Decisive, Determinative and Conclusive act? Yea that whatsoever is in the Mind or Understanding, viz. Thinking, Apprehending, Discoursing, Iudging, &c. all might be (as it were) one and the same amongst them touching the Matters of religion. This the Oneness of Mind and Judgment here exhorted to. Which is Emphatically amplified by the closeness and compactedness of this Union; But that ye be perfectly joined together in the same mind, &c. 〈 in non-Latin alphabet 〉 , Properly, But that ye be perfectly-jointed-together. For the word is a Metaphor from bones in joint. When the bones are in their place they are strong, active, &c. but when they are out of joint they are weak, useless, painful: thus in the mystical body, the Church, they must be careful to keep all the members and bones well-jointed. A dislocation in judgment disturbs the whole body. The other Matter or Duty exhorted to, is Sameness of speech about Matters of religion; That ye speak the same thing. Sameness of mind and judgment causeth Sameness of speech: but different speeches in new terms, new notions, new distinctions, new descriptions, &c. in singularity, strangeness and quaintness of expressions, ministers great cause of suspicion that there are differences of opinions. Some refuse to speak with others in the Churches plain usual and received expressions, that they may be thought more wise then others, and that so they may the more plausibly vent their errors to others. This was the manner of Heretical persons of old: and is too much taken up amongst us in these days. (2) The Mischief, or Sin dehorted from; That there be no Divisions (Gr. Schisms) among you. Schism, signifies Dissection, Dilaceration, &c. from 〈 in non-Latin alphabet 〉 to Cut-asunder, Divide, &c. In the General it implies any Division, Dissection or Dilaceration in the Church, whereby the Unity thereof is dissolved. (3) The Arguments whereby he both Dehorts and Exhorts, viz. His sweet Compellation of them; Brethren. His earnest exoration: I beseech you. The Cogent Authority of Christ's name; by the name of our Lord Jesus Christ, as you Love, Respect, Reverence and Honor this blessed Name, Avoid Divisions, and Pursue unity in Speech, and in Judgment. They that are carried away with every wind of Doctrine; That turn away from the Truth unto fables, that use all cunning craftiness to Deceive, being more ambitious to be Doctors of Error, then Disciples of Truth, &c. these show little love, reverence or respect to this great blessed sweet and glorious name of our Lord Jesus Christ. 2. Oneness of Will. 〈 in non-Latin alphabet 〉 Being-same-souled. Zanchi refers this, to the Oneness and sameness of will. And the Distribution here used by the Apostle plainly evinceth thus much. Having the same love, being same-souled, Minding that one thing. Heres Oneness of Affection, Will, and Mind. This same-soul'dness, this Oneness of Will in Matters of Religion, consists not in the natural sameness of Soul for Substance, but in the Supernatural Concent and Harmony of their Souls and Wills about all the things of God; when they so comply, conform, and sweetly correspond one with another therein, as if they were informed and acted only by one and the same Soul. This Oneness of Will is highly commended in the Primitive believers; And the multitude of them that believed, were of one heart and of one Soul. There was a sweet and pleasant Consent among them, their wills answered one to another in all religious Matters, and in all Church-affairs, Acts 2. 44. to the end. There was no discord nor jarring string among them; they were all sweetly Unisone. Hereupon Calvin hath a good note; He saith, and the multitude were of one Heart: for this was much more excellent then if there had been Consent among a few; for before he had declared that the Church was increased to 5000. Therefore it was not a little difficult to have concord reign among so great a Number; and sure where Faith reigns, it so reconciles men's minds, that they all will and nill the same thing. For hence are discords, that we are not Governed by one and the same Spirit of Christ. By the Names of Heart and Soul, its sufficiently known that the Will is indicated. So he. Now this Oneness of will doth especially comprize in it these three things; viz. ( 1 ) A conformity of their Wills to the will of God, They being Principled and acted by the Spirit of God. This the only foundation of all Union and Oneness of Heart and will: when first they are united in God. ( 2 ) A Consequential Compliance and Sameness of wills one with another: willing and nilling, Electing and rejecting the same things, Acts 2. 44, &c. (3) An humble estimation of others above themselves, having respect to others affairs as well as their own. True sameness of Will, produceth these two effects, yea and it is preserved and increased by them, Phil. 2. 2, 3, 4. Thus, of Oneness of Will. 3. Oneness of Affection. 〈 in non-Latin alphabet 〉 , Having the same love. How could they have the same Love? Not the same numerically, for that could not be, since they were divers Subjects. Nor the same in Quantity and measure, seeing one hath this, another hath that degree of love, according to the Measure of the gift of Christ. But this [ same Love ] may here imply, ( 1 ) A like love, an answerable proportionable love one towards another, in sincerity and integrity of affection. Calvin and Beza incline this way. ( 2 ) A love of the same Objects. When their Hearts were distracted and divided after contrary objects, some loving Paul's Doctrine, others the False Apostles: Some loving Error and Novelty, others Truth, &c. then they had not the same love, Their love was not united in the Object. But when all their hearts should love the same God, the same Christ, the same Gospel, the same Faith, the same Ordinances, &c. now they have the same Love indeed. This is Zanchi's Exposition.
Thus of the Oneness of Heart.
Oneness of Way, is an Outward Oneness flowing from the former Oneness of heart: Even that Oneness of their whole Course together in all the affairs and visible exercise of Religion, in the outward Practice of the fear of the Lord, Ier. 32. 39. As their Heart had been formerly divided, so their way had been divided: some hearkening to God's true Prophets, some to false Prophets; some following the LORD, others hankering after idols, &c. But now God assures them, as He would give them one Heart, so he would give them one Way: and they should walk sweetly and Harmoniously together in that one Way. By this Metaphor of ( way ) it is ordinary with the Holy Ghost in Scripture to express the whole course and exercise of Religion by Churches or Particular persons. More Particularly, this Oneness of way implies many things. As, 1. One and the same way of expressions and Speeches about Religion, Now I beseech you brethren,—that ye all speak the same thing. New coined expressions are shrewd arguments of new-coind opinions. Confusion of tongues was Babels calamity, and much more the Churches misery. Its an high point of wisdom in the Church for preserving Truth and Peace, and preventing Division and Error, to take singular care that all speak the same thing in common, known, plain and usual Expressions. 2. One and the same way of Professing or Confessing the true Christian Faith unto Salvation. With the Heart Man believeth unto righteousness, and with the Mouth Confession is made unto Salvation. Hence its evident, that not only Faith, but also the Confession of Faith is of use unto Salvation. By Confession of Faith, ( 1 ) The Purity and Unity of Faith is declared and preserved; ( 2 ) The contrary Errors to Truth are prevented; ( 3 ) Christ's Truth and Doctrine is to his singular glory solemnly avouched before all the world; ( 4 ) And others are allured to embrace the same Faith and Truth. Hence all the Reformed Churches of late, and the Ancient Churches long before, have had their Confessions of Faith which they have published. Among which, That judicious and elaborate Confession for the Churches in England, Scotland and Ireland doth easily excel. It is most worthy to be particularly avouched by all the Particular Churches. 3. One way of worshiping God in all the Public Acts and Ordinances of his worship, as Preaching and Hearing the Word, Administration of Sacraments, Prayer, &c. That they all be performed and managed not according to any private fancies, but the clear Direction of the Holy Scripture. 4. One and the same way of Church-Order, and that according to the Word, Col. 2. 5. 1 Tim. 3. 1. to 11. and Tit. 1. 5. to 10. 1 Tim. 4. 24. Mat. 18. 15, 16, &c. 1 Cor. 5. throughout. 2 Cor. 2. 6. to 12. 5. One and the same way of Holy and blameless Conversation. O how sweet and comely it is to behold God's people all walking together Holily and unblamably! This Honors Christ highly; This adorns the Gospel exceedingly. 6. One and the same Guide in this One way, viz. The word and Spirit of Christ. The word is that more sure word of Prophecy, as a light shining in a dark place, 2 Pet. 1. 19, &c. The Spirit leads the children of God, Rom. 8. 14. 7. One and the same chief Companion in this One way, viz. God. They that herein walk aright, do walk with God. 8. Finally, One and the same journeys End, of this one way, viz. The same Eternal glory, John 17. 24. Such Oneness of Way God Covenants to bestow upon his people.
Quest. 3. How choice and excellent a blessing this Oneness of Heart and way is.
Answ. The singular excellency of this Oneness of Heart and Way among God's people in the Maters of Religion, may be briefly represented in these Particulars.
First, By the importunity of our Savior's Prayer for this blessing upon all that should believe in him through the Apostles word. His importunity for this blessing implies the excellency of the blessing Neither pray I for these alone, but for them also which shall believe on me through their word. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me, &c▪ From ver. 20. to the end, Christ prays for all his that should believe on him through the Apostles Doctrine. He begs for them two chief Blessings, viz. 1. Spiritual Unity, here, ver. 21. to 24. 2. Celestial Glory, hereafter, ver. 24, &c. Spiritual Unity; That they all may be one,—one in us, viz. by the Spirit, Faith▪ Love, &c. ver. 21. Sin dissipates, dissolves and Divides all things: Christ, the Sinners Savior, Unites and Reconciles all. He is the and 〈 in non-Latin alphabet 〉 ; He is the Author, Continuer, and Perfecter of all Reconcilement and Union. In Christ, God and Man are United in one Person: that God and Man might be united in one Christ. Christ died to destroy sin, the only Matter of Enmity betwixt God and man. Christ gave all his New-Testament Ministers of all sorts for the final perfecting and completing of this Unity. For the more clear understanding of our Savior's Meaning in this his earnest Prayer for the Unity of his Apostles and Members, Consider well the words of that acute Reynolds in his Learned Conference with Hart. Saith he: The Unity which the Scriptures do note in God and us, is of three sorts. The first of Persons in one Nature: The second of Natures in one Person: The third of sundry Natures and Persons in one Quality. In the first is One God, Deut. 6. 41. In the second is One Christ, 1 Cor. 8. 6. In the third is One Church, Cant. 6. 4. The Lord received not Peter into the first Unity; wherein the Father Son and Holy Ghost are one God. Nor into the second; wherein he himself consisting of two Natures (God and Man) is one Christ. Into the third, wherein the Church is One with Christ her Head, and the Churches Members are one amongst themselves, he did receive Peter: but in Society with his brethren, not without them in singularity. The multitude of the believers were of one heart, and of one soul, Acts 4. 32. They all are One Body; Sanctified by One Spirit; through the Sacrament of One Baptism; Knit to Christ by One Faith; To themselves in one Love, to serve together One Lord; In One Hope and expectation of One eternal bliss and Glory, Ephes. 4. 4, 5. So he. Now Christ presseth his Father for this Spiritual unity by many Arguments. As, ( 1 ) Partly, From some answerable resemblance it will have to the union betwixt the Father and Christ, ver. 21. As, The Father and Christ are One Divine Essence, One by personal union of the Human Nature to the second Person in the Divine Essence, One in Consent of Will Divine and Human in Christ, One in Purpose and Intention of Saving all the Elect in such a way: So they Mystically and Spiritually might be One with Christ their Head, and with one another in Heart and way as members. ( 2 ) Partly, From the Glory that hence would redound to Christ. By this union of believers, the world should be effectually convinced of Christ's Authoritative Mission from the Father: thus powerfully gathering and uniting all his Elect, ver. 21, 23. (3) Partly, From Christ's giving or promising that Glory to them in order to this Union, which the Father had given him, ver. 22. viz. That glory of his image, Grace, Sonship, and all Spiritual accomplishments, according to their Capacity, which were plenarily heaped upon Christ. All which are notably and effectually Uniting. That by Glory here, should be meant, either this Unity, as Some; or Eternal glory, as others; seems not so apposite nor agreeable. ( 4 ) Partly, From the foundation of this Unity in Christ. That as God is in Christ essentially, &c. so Christ may be in them Spiritually, knitting them to God, and one to another, ver. 23. (5) Partly, From the Renown of the Elect, That the world may be convinced that the Father loves them with the same love wherewith he loved Christ, ver. 23. What Importunity is here? What Arguments here? And all for this Oneness of Believers: As if this Oneness had in it all other Spiritual Blessings, and were beyond all other of greatest importance. Who can duly consider this, and not conclude that this Oneness, this one only Mercy which Christ so importunatly begs for his Elect in this world, is most excellent?
Secondly, By the sweet Pattern of this Oneness of Heart and Way in the purest Primitive Church at Jerusalem. 1. Oneness of Heart among them was admirable. And the multitude of them that believed ( viz. 3000. Acts, 2. 41. and 5000 men, Acts 4. 4.) were of one heart, and of one soul: neither said any of them, that ought of the things which he possessed was his own, but they had all things common. — And all that believed were together, and had all things common, &c. Here was the Power of God's Spirit and Grace, that there should be Oneness of Heart among so many thousands; and that Oneness so one, as if they had all lived but by one Soul, and so demonstrated by Community of Goods, declaring the intensive integrity of their reciprocal affections, prizing one another's persons beyond all their Outward possessions. This Community was occasioned by the present pressing poverty and necessites of many of those believers, which at that time could not otherwise be relieved: which particular obligeth not us or any to imitate, till the Church of God be redacted into the like necessitous Condition. 2. Oneness of way, wherein they walked, was singular. And they Continued steadfastly in the Apostles Doctrine, and Fellowship, and Breaking of Bread, and Prayer. — And they continuing daily with one accord in the Temple, and breaking bread from House to House, did eat their Meat with gladness and singleness of heart, Praising God. Their Oneness of way, wherein they continued steadfastly and unanimously, is here ranked under four heads, (which Calvin very fitly stiles four Notes or Marks of a True and well Constituted visible Church. ) viz. Oneness ( 1 ) In Doctrine, in the true Apostolical Doctrine. This the foundation of all the rest. Herein was their Oneness of Faith. ( 2 ) In Communion of Saints: Partly, with the Apostles themselves. ver. 42. Partly with one another, ver. 46, 47. This Communion seems to be of a more Private Nature: and oneness of fellowship sweetly flows from oneness of Faith. (3) In Breaking of Bread, viz. In Receiving the Lord Supper; that sweet Token of Oneness with Christ, and One with another, and that excellent Seal of the New Testament, and of the Doctrine thereof. How sweetly and purely did they break bread with the Apostles, who heard and saw Christ's Institution of this Ordinance! ( 4 ) In Prayers, viz. Public prayers made by the Apostles in the Public assemblies of the Church. Herein was their Oneness of heart and way. There was no dissent in Opinion, no discord in Affection, no dissonancy of Expressions▪ no discrepancy in their Religious Worship and Actions: but in all a sweet Harmony, Sameness, Oneness every way. Oh! Me thinks it was the very Suburbs of Heaven thus to live in this Primitive Church at Jerusalem!
Thirdly, By the Many and great Mischiefs of the Opposite Divisions in Heart and Way, in Matters of Religion. For, 1. Hereby, divers pernicious and damnable works of the flesh, as Variance, Emulations, Envyings, Wrath, Strife, Seperations, Heresies, &c. are brought forth and nourished: and professed Christians maintaining or approving such Division, walk as babes, yea as carnal men. 2. Hereby the Temple of God which is holy (whose Temple Christians are) is sinfully defiled, to the endangering of everlasting destruction. For the Spirit of God dwelling in these Temples, being an Holy Spirit of Unity, Peace, Love, &c. cannot endure the forementioned filthy fruits of the flesh. 3. Hereby, Men walk most unworthy of the Calling wherewith they are called, whilst they keep not the Unity of the Spirit in the bond of Peace. Unbelif divides, breaks and scatters all; Faith in Christ Unites knits and gathers all the elect to Christ. 4. Hereby Christianity is so ill managed, as if Christ were divided, and every several division of Christians had a several Christ: Or as if some Men, some Ministers, &c. were very Christ's, or had been crucified for them; whilst they more eagerly pursue after the Doctrines and Ways of those men, then after the naked Doctrines and Ways of Christ, Prizing and Gospel ordinances, &c. not so much for Christ's sake as for theirs. 5. Hereby, Men discover their want of Oneness with Christ which is the Foundation of Oneness with his Mystical body and members. First we are one with Christ by the Spirit and Faith: and then in Christ we are one with his Body and Members. When therefore we divide from them: we discover we are divided from Christ, and are no better then Christless formalists. 6. Hereby Men cast themselves out of the Society of the Church, Service of the Lord Christ, and fellowship with God. Mark them which cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly: and by Good words and fair speeches decieve the hearts of the simple. They pretend Christ: intend themselves; Like Boat-men looking one way, but rowing another. Nor can such retain fellowship with God. For, God's Habitation are they, that are built together through the Spirit, not they that are divided and torn asunder through the flesh. In whom you also are built together for an Habitation of God through the Spirit. Fitly to this effect said Cyprian; whosoever is separated from the Church, and joined to an adulterous one, He is severed from the Churches Promises. Nor shall he come to the Rewards of Christ, who forsakes the Church of Christ. He is an alien, He is a Profane one, He is an Enemy. He cannot now have God for his Father: who hath not the Church for his Mother, &c. 7. Hereby, The sweet Communion of Saints both Public and Private, that Eden of spiritual delights, and feast of fat things, is miserably destroyed. Union is the foundation of all Communion: Division therefore must needs be a Destruction and Desolation to all Communion. What life, sap, growth, or fruitfulness hath the branch, when cut off from the tree? Or what strength, life, sense, or motion hath the limb, when cut off from the body? What quickening, comfort, edification, &c. in the Society of Saints can such have, as are separated from them? The sweet union of the Primitive believers, was that which so heightened and improved their spiritual Communion together, Acts 4. 32, 34, 35. and 2. 42, 44, 45, 46, 47. Now to be deprived of the manifold benefit of Communion of Saints, is a loss incomparable. 8. Hereby, That peculiar and excellent blessing of Oneness of his Elect in him, so earnestly begged of the Father by Jesus Christ, is apparently slighted and despised. And as Cyprian well; They cannot come to the reward of Peace, who by the fury of discord break asunder the Lord's Peace. 9. Hereby, The great End of Christ's Death for his Church, and of his Donation of his New Testament Ministry to his Church▪ is (so far as Divisions prevail) unchristianly crossed and undermined. For, Christ died, That he might gather into one the children of God that were scattered abroad. That so at last he might bring all his sheep both of Jews and Gentiles into one Fold; that there might be one Fold, as one Shepherd. And Christ gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. So that one special aim of Christ in giving all his New Testament-Ministry was, under Christ the gathering of all His Elect into one, and bringing them into Unity. 10. Hereby, Finally, The truth of the Gospel is perverted; Christians minds and hearts are troubled, distracted, offended and subverted; Christianity is exposed to the contempt and scorn of all that hate it, of Profane Atheists, Papists, Turks, and Jews, as daily experience evidenceth; The enemies of the Church, Satan and his Instruments singularly gratisied; And the Church of Christ herself exposed to, yea overwhelmed with all manner of Error, Heresy, Blasphemy, Profaneness, Looseness, Envyings, Contentions, Revilings, Clamour, Bitterness, Distraction, and Confusion. The woeful Divisions in England about matters of Religion for these few years last past, afford a lamentable experimental attestation to all these Particulars. By these few mischiefs of Divisions in heart and way about Religion, we may judge of the rest, which are innumerable.
Fourthly, By the màny Precious advantages and benefits attending this Religious Oneness of heart and way here on earth. For, 1. This, Is the due fulfill •… ng of the Many Commands of Christ in his word. And it is not only our Duty, but our Dignity to be obedient unto Christ. And this Oneness of heart is Christ's New Commandment: urged in a new manner, and still to continue New. 2. This, Is a blessed Return of Christ's Prayer upon his Members. And that may comfortably assure us of his acceptance with the Father, and of the prevalency of his Intercession. 3. This, Is an evident badge or character of Christ's Disciples. By this shall all men know that ye are my Disciples, if ye have love one to another. This character was eminent in the Primitive Christians at Jerusalem. Contrariwise by the opposite Divisions, Contentions, Strife, &c. men discover themselves too much to be the Devils Disciples. 4. This, Is both Good and Pleasant for brethren to dwell together in Unity. Some things are good, but not pleasant; as Repentance, Affliction, &c. Some things are Pleasant, but not Good; As variety of sins and corruptions: Some neither good nor pleasant, as Envy, the torture of the Soul: But this Oneness of brethren is both good and pleasant, Double excellent. Like Aaron's Holy Ointment, full of delicious fragrancy. As that ran from his Head to the Skirt of his garment: So this Oneness flows from Christ our head to his meanest member. Yea, like the fruitful drops and dew upon Hermon and Zion, two very dry and barren Mountains, yet their small and little grass is nourished and increased by dew and showers: So by unity smallest things grow and are preserved: by Discord greatest things are wasted and brought to naught. A threefold Cord, a bundle of Rods, is not easily broken: an untwisted Cord, a single Rod, is quickly broken. 5. This, Is a special Means whereby we may walk worthy of that high and holy Calling wherewith we are called. We are called to be children of Peace, Love, Unity, &c. To be sons and daughters of One heavenly Father, 2 Cor. 6. 18. Ephes. 4. 6. 1 Pet. 1. 15, 16, 17. To be brethren of one Christ, Heb. 2. 11. To be Temples of one Holy Ghost, 1 Cor. 3. 16, 17. Ephes. 2. 21, 22. To be Members of one Mystical body of Christ the Church, Ephes. 5. 30, 32. 1 Cor. 12. 12. to 28. To be Professors and Possessors of one Faith, Ephes. 4. 5. To be washed with One Baptism, Eph. 4. 5. To be nourished with one Lord's Supper, 1 Cor. 11. 20, 23, &c. and 10. 16. To be taught and instructed to Salvation by one Gospel, Tit. 2. 1 •… , 12, &c. To be Heirs by One Hope of one and the same Celestial Kingdom, Ephes. 4. 4. Mat. 25. 33, 34. This is an High and Holy Calling, and strongly engaging all the Called unto unity among themselves. And this is a special Ornament and Honor to this our Calling, that we be in heart and way united: thus we shall walk worthily, suitably, answerably, to our Calling. Oneness adorns, Dividedness shames it. What Honor is it to Christ, the Fountain o •… Unity, to have a company of wranglers, janglers, brawlers and contentious persons to be his Disciples? 6. This, Promotes Spiritual growth and fruitfulness in the Church and members of Christ. They are first fitly jointed and compacted together in Christ, and then they grow up into Christ towards complete perfection, and mutual edification: but a limb severed from the body, a branch severed from the Tree grows no more, but withereth. 7. This, Is the Sacred Cement of the Saints, consolidating them in One; The strength of the feeble Church, whereby united weak ones are made invincibly Strong; The admiration of the carnal world, that knows not the Uniting force and efficacy of true Grace; The orient Ornament of the Gospel, that can produce such singular effects; The Spiritual Chariot of Christianity, carrying it on to its perfection with greatest delight; The Vexation and Envy of the Devil, whose great endeavor hath still been to destroy the Church of God by cursed Divisions; And the Delight of God blessed for evermore, who carries on his Church by Unity unto perfection. 8. This Oneness of heart and way is that unity of the Spirit in the bond of Peace, which is founded upon the Sacred Mount of unities. Happy are they that shall ascend into, and dwell in this holy Mountain; where unities are the foundation, Unity and Peace the Superstruction! Endeavouring to keep the unity of the Spirit in the bond of Peace. There is one Body; and one Spirit; Even as ye are called in one Hope of your Calling; One Lord; One Faith; One Baptism; One God, and Father of all, who is above all, and through all, and in you all. 9. This, in a word, Is that sacred Qualification whereby believers being One in God and Jesus Christ, do in some measure resemble that supreme Unity of unities in God, between Father, Son, and Holy Ghost. Now the more we can aspire to be like God, the more we ascend to the Perfection of godliness.
Fifthly, By the many sacred Unities urged by the Apostle, as cogent Arguments and Motives to the Maintaining of this Spiritual Unity. All which Ones, should strongly incline all the Saints to be One. — Endeavouring to keep the Unity of the Spirit in the bond of peace. There is One Body; and One Spirit; Even as ye are called in One hope of your calling; One Lord; One Faith; One Baptism; One God and Father of all, who is above all, and through all, and in you all. What? so many Ones, to incite to Oneness of the Spirit? Then doubtless this Oneness of Spirit is a most excellent Oneness. Consider them briefly.
(1) One Body, viz. There's but one Mystical Body of Christ, the General Church visible or Invisible, and all believers fellow-members of that one Body. Now it were Monstrous for Members of the same Body to fight one against another, the hand against the eye, one hand against another, one foot against another, &c. but it were Mortal for the Members to divide and separate one from another; Union preserves them, Division destroys them. Fellow-members mutually serve, and take care for one
(2) One Spirit, viz. One and the same Enlivening Spirit of Christ the Head, supernaturally Animating and Acting this One body and all the Members thereof. Every member of Christ hath not a divers spirit, as every man hath a divers Soul▪ but, as all the natural members of one man's body have but one and the same Soul, though manifesting itself more eminently in some then in other Members; so it is with the Mystical members of Christ. Christ gives not Many Spirits: but One Spirit, with many Operations. And shall not they who live Spiritually by one and the same Spirit, have one and the same Heart and Way?
(3) One hope of our Calling, viz. Theres but one Hoped for Heavenly Glory and inheritance unto which we are all called in this life. We shall all agree in One eternal Glory: can we not now agree in one Principle, and way of Grace? One Heaven shall hold us all then: cannot one Church hold us all Now?
(4) One Lord, viz. Jesus Christ our Only Lord and Master, whom we serve and attend upon. Though servants of several Masters may fall at variance, yet its a great shame for fellow-servants of one and the same Lord and Master to be at strife.
(5) One Faith, viz. One Doctrine of Faith, touching God's Saving of Sinners by Jesus Christ through Faith alone. Thus it takes in the whole body of Christian Doctrine. Now if there be but one Faith: Why are we not United therein in one Judgment? shall lesser differences be of more force to make Division and separation; then the Body of Faith and truth to make Conjunction?
(6) One Baptism, viz. One Sacrament of Baptism. This is the first visible Christian Cognisance or Badge, whereby we are distinguished from all Paganish, Jewish, Turkish people; and incorporated into the visible Body and Society of Christians. This is Christ's Livery. Shall there be strife, discord and division among men of one Badge and livery? Shall we unbaptize ourselves by separating from that Body into which we were Baptized! or tearing asunder that Body whereunto by Baptism we were united?
(7) Finally, One God and Father of all, who is above all, &c. viz. One true God in Essence, though subsisting in three distinct persons; He is Father of all, and all are his Generation and issue by creation and Providence. Above all; By his Special Sovereignty and Authority. Through all; By his Special Providence. In all; By his peculiar Grace and Spirit. For (as Calvin well observes) all these are here to be restrained to the Church, whose unity he persuadeth hereby. And shall not this one God and Father who is thus over us, through us, and in us, keep us in unity?
Sixthly and Lastly, The excellency of this Oneness in heart and way may be further demonstrated by the full Perfection and exact accomplishment thereof in Heaven. Many Spiritual Gifts and Graces shall cease, as Prophecy, Tongues, &c. Faith, Hope, Repentance, &c. there shall be no need of these in Heaven: But this Spiritual Oneness, for the Substance of it, shall go with us to Heaven, and be a great part of the Saints Glory and Felicity there. Now those Spirituals which shall accompany us both in Earth and Heaven, in this and the world to come, do in excellency far transcend those which shall only remain and be of use to us here on Earth. Unity on Earth is but in part: Unity in Heaven shall be perfect and complete, as all our spirituals that shall remain there shall be perfect. And the more our spiritual Oneness attains to perfection on Earth, the more it approacheth the Perfect Oneness in Heaven. The Oneness which is and shall be in Heaven is manifold; 1. The Oneness of the three Persons Father, Son, and Holy Ghost (over all blessed forever) in the Unity of Essence. The Father is not the Son, niether Father nor Son are the Holy Ghost: but Father, Son, and Holy-Ghost are One God. This is the Highest, Happiest, Perfectest, Uncreated Unity in Heaven. 2. The Oneness of Christ and his glorious mystical Body made perfect: They are now one Flesh, Eph. 5. 30, 31, 32. One Body, 1 Cor. 12. 12, 13. One Spirit, 1 Cor. 6. 17. Yea One CHRIST, 1 Cor. 12. 12. Are Christ and his Church thus One on Earth: How accurate then shall be their Oneness in Heaven, where they shall be fully like him, where the, shall beatifically See him as he is, where they shall immediately and eternally enjoy him, He in them, and they in him for evermore. 3. The Oneness of all the glorious and Triumphant Saints of Christ One with another. Then all Causes, Occasions and Fuel of Division, whether Satan's Temptations, Human Seducements, or their own sins and corruptions, shall utterly cease. Then their Minds shall not be divided, by the least dissent of Opinion, because all weakness and error shall be wholly removed by the Perfection of glorious light and Truth: Then their Wills and Hearts shall not be divided by the least disaffection or defect of Love; because everyone shall fully rejoice in another's happiness as in his own, and all of them be ravished with the Glory of Christ: Then their Way shall not be divided by any the least repugnant Practises, because they shall all walk in the same white robes with Palms in their hands, they shall all perfectly fulfil Christ's will with unanimous delight, they shall all triumph with the same Hallelujahs to God and to the Lamb before his Throne for evermore: Then their Names shall no more be divided by opprobrious Denominations, as Hussites, Hugonites, Lutherans, Calvinists, &c. but still all glory in that blessed Uniting Name of CHRISTIAN, Christ promiseth to him that Overcometh;— And I will write upon him the name of my God, and the name of the City of my God (New Jerusalem which cometh down from my God,) and my New name, Rev. 3. 12. There shall be (as Augustine notes) no envy amongst them; (as the Angels do not envy the Arch-Angels, and in the body natural the hand desires not to be the eye, nor the foot to be the hand, no member envies another,) because everyone shall have enough: No Contempt, because everyone shall be perfectly glorious: no discontent, because everyone stall be saetisfied with Pleasures at God's right hand for evermore: but all shall most sweetly and fully acquiesce in God, in Christ, and in one another, as wanting nothing that can be desired, as Having nothing that can be disesteemed. They shall all Think, and Will, and Love, and Desire, and Do, as one man, what Christ God-man shall require.—Yea they shall all be so intransed, ravished, overcome, and even shallowed up with the blissful Presence Vision and Fruition of God in Christ, who then shall be All in All, that they shall have no list nor liberty for Division or distempers amongst themselves (could such defilements possibly have any place in Heaven): But shall rather by the influences of that Glory be transformed into Uninity, Peace, Love and Joy most gloriously. Sweet and apposite is that of Augustine's in his close of his Books of the City of God; There we shall Rest, and See: we shall See, and Love: we shall Love, and Praise. Behold what shall be in the end, without end. For what other is our End, then to come to the Kingdom whereof there is no end. O sweet Consort: wherein there is not the least jarring! O delicious Melody: when all the strings are so exactly tuned and unisone! Oh happy Harmony: wherein there is not the least discrepancy! O glorious Unity: wherein is no Shadow of Division, but all Unity! How should we contend and aspire after gracious Oneness now, that we may attain this glorious Oneness forever? If so much of Heavenly Glory be comprised in Perfect unity, how excellent is the very Inchoate Unity of the Saints now that is the first-fruits and earnest of this Perfection!
Quest. 4. Lastly, What Directions and Helps may best further the Obtaining and Maintaining of this Oneness of Heart and Way among God's people? For as Jerome well notes, upon that of the Apostle; En deavouring to keep the Unity of the Spirit in the Bond of Peace, Eph. 4. 3. He that hath it, to him a care of Keeping is appointed: but he that hath it not, to him a Studiousness that he may have it, is commanded.
Answ. This is a most necessary and Seasonable Question, especially in these sad days of our Spiritual Divisions and Confusions, wherein God hath so left us to the folly and vanity of our own hearts that still dividing, subdividing, crumbling, rending, tearing the Church of God among us into Parties, Sects, Fragments, and separate heaps of backsliders, as dangerously threaten the subversion of Religion and Confusion of the Church amongst us.
For the Gaining therefore and Retaining of this excellent Oneness of heart and way among Christ's Members, Seriously ponder and Sincerely put in actual Execution these few brief Directions ensuing, viz.
First, Meditate frequently and seriously, Of the Excellencies of this union in Heart and Way amongst the Saints, and of the Mischiefs of the Contrary Division. Those may strongly allure any ingenuous Spirit unto that: These may deter any judicious heart from this. A small taste of both, I have given already. Why do most so easily burst asunder all bonds of spiritual Union and Embarke themselves in Divisions and Subdivisions: but because they never advisedly and deliberately weighed and Considered, the Good of Unity, which they are rejecting, and evil of Division, which they are embracing?
Secondly. Piously Consider and be thoroughly Convinced in thine own Conscience, What an Excellent and important Duty union is; what an abominable and dangerous sin Division is. Of both I have given some brief touch already. I. How excellent and important a Duty is this unity! Being, 1. Frequently commanded by the Spirit of God, 1 Cor. 1. 10. Eph. 4. 3. Phil. 2. 2, 3, 4. Be of one Mind, live in Peace, 2 Cor. 13. 11. 2. Pathetically pressed upon the Churches and Saints by the Apostle. He speaks not so much Words, as Affections; Not so much Arguments as forcible Compulsions; Not so much swasions as persuasions: when he comes upon this Subject. As, To the Saints at Coriuth; Now I beseech you brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgment. He beseecheth; He beseecheth them as brethren; He beseecheth by the name of our Lord Jesus Christ. To the Saints at Ephesus; I therefore the Prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and Meekness, with longsuffering, forbearing one another in Love; Endeavouring to keep the unity of the Spirit in the bond of Peace. He beseecheth them; He beseecheth them as the Lord's Prisoner. As if he had said; If ye will not hear Paul, yet hear his Prison, Hear his chains for the Lord Christ, speaking unity to you. To the Saints at Philippi▪ If there be therefore any Consolation in Christ, if any Comfort of love, if any fellowship of the Spirit, if any bowels and Mercies; fulfill ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. See here (saith Chrysostom ) How Copiously, How vehemently, How Sympathetically he speaks. But for what is the Apostle thus earnest? Is it for supply of necessaries; or deliverance out of Dangers, Bonds, Prisons; or relief against Persecutions, &c? No, no, Not a word of this kind for himself: but all for them, their Concord and Unity. 3. Strongly urged by many unities and other Cogent Arguments. 4. Highly Commended by the Holy-Ghost, in the Practice of the Primitive Church at Jerusalem. 5. Peculiarly intended by Christ in the whole work of all the New-Testament Ministry, Extraordinary and ordinary. 6. Earnestly begged by Christ in his solemn Prayer before his Passion. 7. Dearly Purchased by Christ, at the price of his own precious and invaluable blood. 8. And is clearly assured of the special Presence of the God of Love, and Peace, by his faithful Promise; Be of one Mind, live in Peace: and the God of love and Peace shall he with you. What? will the God of love and peace be with them? Then, The sweetest love will be with them: The God of Love. The perfectest peace will be with them: The God of Peace. The highest Happiness will be with them: The blessed God. This shall be the reward of them, that are of one mind and live in Peace, and that in this present life. II. How Abominable and Dangerous a sin is Division! For as much as, 1. It is ranked among the filthiest and most detestable works of the Flesh. 2. It renders the sanctified members of the Church, that cherish strife, schism, &c. in a sort Carnal and babes in Christ. 3. It denominates such as Cause Division, servants, not of Jesus Christ, but of their own bellies, and Deceivers of the simple: to be noted and avoided by the Saints. 4 It is a vehement and suspicious sign of the Hypocrisy of such persons whole Religion. That they go out from the Church, because they are not of the Church really, but only formally and feignedly. 5. It Disturbs the Church of God, and tends to subvert the Souls of the membes thereof; which Christ hath bought with his most precious blood. 6. In a word, It is so damnable, That they who act and walk in Division, Strife, Heresies, &c. shall not (without sincere repentance) inherit the Kingdom of God. They are not in Christ true Heirs of the Kingdom of Grace now; nor ever shall be co-heirs with him of the Kingdom of Glory Hereafter.
Thirdly, Pluck up the very Roots, and cut off all the Occasions of Division. While the Roots thereof remain, though it be never so much topped, it will sprout again: whilst the Causes and Occasions thereof Continue, the ill effect must needs continue. Remove therefore all the Causes and Roots of this mischievous evil out of thine own breast and heart; for in thy heart chiefly the Roots of Strife, Contention and Division are fixed. Corrupt principles and lusts within, are the fountains of these wretched Divisions without. As James said of worldly, so may I say of this Spiritual, Contention, From whence come wars and brawlings among you? Come they not hence, even of your lusts, that war in your members? Especially, extirpate out of thy heart these Principles and bitter Roots of Division, viz.
(1) Ignorance, childishness and babishness about the great affairs of Christian Religion. They that are children in Religion are (through their good affections and weak judgments) apt to be tossed to and fro, and carried about with every wind of Doctrine, by the sleight and cunning craftiness▪ of men. And no wonder; For as yet they have not their senses exercised to discern betwixt good and evil: Nor can they digest the strong meat, but only the milk of Christianity. Hereupon the Apostle taxes the Corinthians for their carnality and babishness in their Divisions; One being for Paul, another for Apollo, another for Cephas, &c. which argued their want of solid understanding and judgment, to Consider; That one and the same spirit wrought in them all their variety of gifts; That they and all their gifts were given to the Church and to them for their spiritual Good; That they all were but Ministers by whom God worketh, not Efficients but Instruments, All efficacy upon their gifts and Ministrations was only from God, I have planted, Apollo watered, but God gave the increase. So that he that planted, and he that watered, the Ministers were nothing: but God that gave the increase, he was All; and on him they should principally have an eye and dependence for spiritual fruit and success. Therefore be no longer children, but men in understanding: Let our senses be exercised to discern things that differ, &c.
(2) Error of Opinion. This is a bitter Root of Division, as Experience sadly testifies: And Error proceeds from Ignorance in matters of Religion. Now there are especially these two grand Errors about Divisions, which abundantly patronize and cherish Divisions in those that pretend to Religion. 1. Error. That Divisions are not sinful, but warrantable, yea gainful and needful to the Church: for there must even be Heresies therein, which are worse. Answ. ( 1 ) Tha •… Divisions are dangerous and damnable sins I have already proved here, Direction second. ( 2 ) That the Church of God properly and directly can neither need nor gain by any Divisions or Heresies: but extremely loseth; As did the Church at Corinth, &c. Properly poison doth good to no patient. ( 3 ) That, when any good comes by Division or Heresy to the Church, thats merely by accident as to those Evils, through the mighty overpowering Providence and goodness God, who brings light out of darkness, good out of evil, Medicines out of Poysons, &c. but this gives no countenance at all to Divisions. The expert Physician can digest the Viper into a treacle: Is this any encouragement to any one to eat Vipers? 2. Error. That all men should be left at liberty, to the liberty of their own Conscience, in matters of Religion, without any Force, Restraint or Controul. Answ. ( 1 ) Conscience is either Natural and unsanctified, as in carnal men, and in Pagans: Or, Spiritual and Sanctified, as in true Believers: who have a good Conscience purged from dead works by the blood of Christ, and purified by faith to serve the living God. Do they mean, that both Sanctified and Unsanctified Conscience, must be left at liberty? Then, Hereby unsanctified Conscience is made a man's guide and Rule for his Religion. A goodly guide: A goodly Religion, of the Mind and Conscience which is defiled, and polluted with dead works. A blind and corrupt Guide. Then, Hereby the unsanctified Conscience is made equal in matters of Religion to the Sanctified Conscience, which extremely debaseth the Grace of God in the purified Conscience. Then, Hereby the Corrupt Conscience may freely break out in all prodigious corruptions of Heresy, Scandal, &c. (for a defiled Conscience can act and produce nothing but defilements; being corrupt, it can only act corruptly) and yet not be restrained. How then shall they that ought to restrain them clear themselves from fellowship with the unfruitful works of darkness? Do they intend, That only the sanctified Conscience must be left at liberty? Who can certainly tell, what Conscience, or whose Conscience is sanctified, to whom this liberty may be left? Or why should a Sanctified Conscience be left to the liberty of sinning without Remedy? what hath the Sanctified Conscience done to deserve this mischief? ( 2 ) Conscience hath two sorts of Acts, viz. Elicit, and Inward, in the Soul; as To Accuse, or Excuse, &c. Imperate and Outward, in the Life; as To live in all good Conscience before God continually, exercising a man's self herein to have a Conscience void of offense towards God and man; Or, to walk in defilements of Conscience, putting away a good Conscience, &c. Now which of these Acts do they mean should be left at liberty; the Inward or Outward Acts of Conscience? If the Inward Acts only: Then, they grant, the Outward Acts should in some cases be restrained and forced. Then, they erroneously suppose that the inward elicit Acts of Conscience may be compelled, &c. which is utterly impossible, and destroys the very Nature of Conscience. A man may be compelled and forced in his Outward Act, To be present at Mass, To-bow towards an Idol, &c. But the Inward Act and Consent of his Conscience cannot be forced. Conscience may be enlightened and convinced by the Truth, may be seduced and deceived with Error, and so persuaded one way or another: but cannot be forced in its inward Acts. If the Outward Acts also are to be left at liberty: Then, by what clear solid and unwrested warrant of the holy Scriptures? Then, what sort of Outward Acts are they wherein Conscience is to be left at liberty? All sorts of Outward Acts about Religion are; Necessary, Arbitrary or Sinful. Necessary; as prescribed Duties, which God hath limited, and with which none but God can dispense. And where God restrains; No creature may grant liberty. Arbitrary and indifferent; as many Circumstances and Accidents about God's worship, which God hath not particularly determined, but left to our choice; As, calling the Church together, by a Bell, or Trumpet, or otherwise; The Churches coming to public worship precisely at such or such an hour; The performing Acts of worship in this or that Order, &c. Herein the Church is free to take that course which best agrees with the General Rule, That all things be done Decently, In Order, and to Edification; and Herein the Church should not be restrained to the prejudice of herself or members, but be left at liberty. Sinful, and in themselves Unlawful; As all things prohibited and condemned in the Table of Religion, containing the four first Commandments: Atheism, Heresy, Shifm, Idolatry, Superstition, Witch-craft, Blasphemy, &c. Now if men's consciences be so corrupt and depraved, as to allow them in these or like abominations, shall such sins be tolerated under Pretence of liberty of Conscience? If men suppose (as once Paul did) that they are bound in Conscience to Persecute Christ in his members to death, &c. must they therefore have liberty, and be Tolerated so to do? God forbid! This is not properly a Liberty of Conscience: but licentiousness of corrupt unconscionable Practises against a good Conscience. Not liberty of Conscience: but liberty of lusts and corruptions. (3) Why should Conscience be more left at liberty in Matters of Religion immediately relating to God, then in Matters of Righteousness immediately relating to man? Is not Religion, far above civil Righteousness? Is not God's glory, more to be tendered, endeavored and provided for, then Mans outward Right? Or is man more dear to us then God? ( 4 ) Hath not God both in Old and New Testament abundantly declared himself against such liberty of Conscience, and Toleration of evils in Religion? Partly, By Commanding Idolatry, False-Prophets, Witches, Blasphemers, &c. to be punished with Death. Partly, By dispraysing and condemning such as tolerated and suffered such sinful Acts about Religion upon what pretence soever, Rev. 2. 20. Partly, By Commending those that could not tolerate false Apostles, and them that were evil, Rev. 2. 2. ( 5 ) Hath it not been the subtle Practice of Seducers and Seduced Persons in all ages to cloak and nurse up all their abominable Errors, Heresies, Blasphemies, Divisions, Scandals, &c. under the Specious pretences of Conscience, Liberty of Conscience, Toleration of tender Consciences, &c. Oh what spiritual miseries, distractions and Confusions, is Religion and the Church of God in England hereby involved into in these days! ( 6 ) Among the members of Christ some are Babes, some Men in Understanding and spiritual exercise; some are weak, others strong, &c. Hereupon may arise diversity of apprehensions and difference of opinions about some Particulars in Religion; but this should not make a Division among them in such case, They that have any singular or different Opinion should keep it to themselves before God, endeavoring after satisfaction, and not publish it to the disturbance of the Churches Peace: And they that are strong, should bear and forbear the weak in love, maintaining Communion with them, wherein they agree, and being ready to help and satisfy them wherein they disagree. This Toleration is not only tolerable, but warrantable and comfortable.
(3) Spiritual Pride and vain-glory, in regard of men's own, or others Spiritual gifts whom they admire. The more Gifts, Graces and Mercies we have from God Temporal or Spiritual, the more humble we should be, as being greater debtors to God, and under deeper obligations. But alas, how hard is it to have Spiritual Gifts: and not to be puffed up? How hard to admire men's Persons: and not carnally and vainly to glory in them? Knowledge puffeth up. The Corinthians excelled in gifts, and their Ministers (which were many) excelled in gifts: therefore they were vainly puffed up one against another, and carnally gloried one in this, another in that Teacher; for which vanity and carnality the Apostle justly and sharply rebukes them, 1 Cor. ch. 1. & 2. & 3. & 4. •… who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why didst thou glory as if thou hadst not received it? And again; — who is Paul, or who •… s Apollo but Ministers by whom ye believed, as the Lord gave to every man? I have planted, Apollo watered: but God gave the increase.—Therefore let no man glory in men, for all things are yours, whether Paul, or Apollo, or Cephas, &c. Now this Spiritual Pride, and Vain-glory of the Corinthians in their own and Teachers gifts, caused many Divisions Parties and Fractions amongst them. I am of Paul, and I of Apollo, and I of Cephas, and I of Christ. Pride makes a man think himself singular; and puts a man upon such singularities of way, that others may think him singular, and somebody also. Hence so many singularities, of odd unsound Opinions, of unjustifiable Practises in the Church, &c. Which will not abide the exact trial of the Word. Many count it a greater Honor, To be Masters and Doctors of Error, then Disciples of Truth: To be Ring-leaders in Separation and Division; then followers of Peace and Union. The Apostle therefore wisely prescribing a means of Union and Antidote against Division, saith; Let nothing be done in vain-glory, &c. as intimating that Pride and Vain-glory were great Enemies to Unity, but notorious foundations of Division.
(4) Contentious, Peevish, Quarrelsome Dispositions of some, who are never well but when they are perversely disputing, jangling, wrangling, galling and reviling their brethren and the Truth. The Apostle stiles such; Gainsayers, Unruly and Vain-talkers, and Mind-Deceivers,—whose mouths must be stopped, who subvert whole Houses, teaching things which they ought not for filthy lucre sake. — These resist the Truth, men of corrupt minds, reprobate (or void-of-judgment 〈 in non-Latin alphabet 〉 ) concerning the Faith. Such as these are like Salamanders, whose delight (as writers say) is to lie and live in the fire. They are the Devils Black-smiths, still blowing up the flames of Strife and Contention. One such brawling unpeaceable and fiery Spirit is enough to set a whole Church on fire, and tear the bond of their •… weetest union in pieces. How severely doth the Apostle brand such for Church-make-bates? If any man—consent not to wholesome words, the words of our Lord Jesus Christ, and to the Doctrine which is according to Godliness: he is Proud (or He is fanatic) knowing nothing, but doting about Questions and Strifes of words, whereof cometh Envy, Strife, Raylings, Evil Surmizings, Perverse disputings (Properly Preposterous-studies, Preposterous-exercises, or Mutual-Gallings) of men of corrupt minds, and destitute of the Truth And how strictly doth he charge Timothy, (and in him, us,) to shun the contentious Practises of such Persons? — But shun profane and vain-babblings, for they will increase unto more ungodliness: And their word will eat as doth a Gangrene; of whom is Hymenaeus and Philetus. Such like also are the Skeptics of our times, that Question and Dispute everything about Religion: In so much that many in this Nahave disputed away a good Conscience, and wrangled away all their Religion.
(5) The Itch of the Ear. This is an evil disease, an itching humor inclining many most intemperately to lust after Novelty of Doctrines, Heaps of teachers New-fangle ways, courses and crotchets in Religion: to the great detriment of the Churches Peace and Unity. This is an Itch that deserves to be soundly scratched with wholesome reproof. The Apostle prophesied of this Malady long ago: saying; The time will come when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves teachers, having Itching Ears. And they shall turn away their Ears from the Truth, and shall be turned unto Fables. This time is already come upon us with a witness in this Church. How many, Are infected, Not only with itching but with leprous ears? Not only will not endure sound Doctrine, but endeavor to Corrupt and make all Doctrine Unsound? Not only Heap to themselves Teachers, but heap up themselves as •… eachers, though they understand not the very Principles of Christ's Doctrine? Not only turn their ears from the truth to fables; but to heresies, but to blasphemies also; yea Counting God's Truths Fables, and Fables Truth? This is a Pestilent Root of Division and Distraction in the Church.
(6) Admiration of some men's Persons for the Difference of their gifts. Jude gives this for one character of the Separatists crept in in his days, that as they were sensual, Having not the Spirit, so they had men's Persons in Admiration because of Advantage. Let Truths be preached by the Persons admired Oh how sweet, how precious, how choice, &c. are they accounted! (Its well if they value not Truth for their sakes, more then for Christ's): But let the same truths be as lively, faithfully and judiciously preached by others, alas they are but dry vulgar ordinary things. Is not this to have the faith of Christ with respect of Persons? This was the Error of the Corinthian Church. One was for Paul, He was a deep man: Another for Apollo, He was an eloquent man: Another for Cephas, He was a Zealous and solid man, &c. Here was a weak and Childish admiring of men's persons, and this fomented strongly those hot Contentions and mischievous Divisions amongst them. Truth is to be accepted and esteemed for Christ's sake, the Author of it; and for its own sake and the precious Nature of it. The Preachers of Truth are to be esteemed for the Truth they preach, for the work they do: Not the Truth and work for them.
(7) Causeless prejudice against Jesus Christ, His Church, His Members, or Ordinances. Prejudicating Opinions and hard thoughts without just ground or Cause against these, extremely obstruct Union, and promote Division. The Jews Prejudice against Christ, kept them from union with him by Faith, yea, occasioned their opposition and persecution of him to the Death. Saints Prejudice against the Church, Members and ordinances of Christ, set him at such a distance from them, that he thought with himself that he ought to do many things against Jesus Christ in them, which also he did, with much insolency and cruelty. And how far such Prejudice hath estranged the hearts of people in this Nation from a sweet closing together in Heart and Way in Matters of Religion, every judicious and observing Christian amongst us knoweth very well. Oh therefore bury all causeless prejudice: do not fore-judge or fore-condemn any Person or Thing; till, after due examination, there be found just Cause. How many divide from the Church of Christ among us with the Anabaptists, merely out of Prejudice against Infant-Baptism disgraced by them: who never duly examined nor understood the just grounds of Infant-Baptism? How many depart from us upon Prejudice against our Church-Constitution: who understand not at all solidly what a true visible Church-Constitution means, or wherein it consists? How many make Divisions and distractions among us about Church-Government out of mere causeless prejudice: never duly considering what that Government is, which Christ hath left to his visible Church? &c. Now this is a most Unchristian, inhumane, and irrational-way, to pre-judge and pre-condemn any person or Cause before a just Hearing and deliberate examination.
(8) Finally, Sordid and filthy Cevetousness, Especially in Seducers and false teachers, is another Common and Noterious cause of Divisions in the Church. Many devise and publish new Opinions, New ways in the Church, yea New Ordinances of their own, not of Christ's: that, under specious pretences of singularity, and more then ordinary purity, they may draw Disciples after them, especially such as are great and rich in this world, by whom they may increase in worldly wealth. He is blind that cannot behold these devises of many in this land in these days, to the Renting of the Church in pieces; and thus it was in the Apostles times. There are many unruly ones, and vain-talkers, and Deceivers,—who subvert whole Houses, teaching things which they ought not for filthy Lucres sake. Paul tells the Philippians with tears that the false-teachers which went about to pervert them, were enemies to the Cross of Christ, whose End is destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. And he beseecheth the Saints at Rome; To mark them which cause Divisions and Offences, contrary to the Doctrine which they had learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by Good words and fair speeches deceive the Hearts of the simple. Jude also describing such persons, stiles them, men crept in unawares, and saith; woe unto them, for they have gone in the way of Cain, ( viz. by their cruelty against the Saints;) and ran greedily after the error of Balaam, for Reward, (viz. by their filthy covetousness, and selfseeking;) and perished in the gain-saying of Core; who with his Confederates, were ancient Separationists from the Church of God: but to their own destruction, for a warning to all that should afterwards make like separation. Yea this Evil was common and abounding among all falls-teachers in the very Primitive Apostolical times, that of such especially Paul complains; All seek their own, not the things which are Jesus Christ's. And Peter prophecieth that the Church shall be troubled in after times with such Covetous self-seeking Seducers; But there were false Prophets also among the people, even as there shall be false teachers among you who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.—And through Covetousness shall they with feigned words make merchandise of you; whose judgment now of a long time lingereth not, and their damnation slumbereth not.
These are some of the chief Bitter Roots of Division and Confusion in the Church of God, to be utterly extirpated, in order to Oneness in Heart and Way among believers.
Fourthly, Cherish all the Foundations, Supporters, Prefervers and friends of Unity. Hereby Unity shall be maintained and improved. Especially labor, that yourselves and others may abound with these eminent Cementing and Uniting Graces, viz.
(1) With solid and judicious Knowledge of Jesus Christ, and of the great Mystery of Sinners Salvation by him. This Knowledge of the Son of Cod, (as Paul notes) hath an Uniting Property in it, and tends to the Saints highest perfection: and when the Saints thus become men in understanding, they shall not be anymore like children tossed to and fro with every wind of Doctrine, &c. There be many that have a Smattering of Knowledge, a few swimming notions, some ungrounded and infant- apprehensions of Christ, but being not well bottomed, ripened, and fixed, they prove but fuel for Seducements: But do thou labor to be thoroughly instructed in the very mystery of Christ. Dive deep into this blessed Secret, so as to be rooted and grounded herein.
(2) With unfeigned Faith. There's a feigned Faith, as in Temporaries, and as in Simon Magus. This no more Unites to Christ or to Christians, then a thread or a piece of clay unites a branch or Cions to the stock of a tree. There's also a Faith unfeigned, peculiar to God's Elect: This faith in Christ hath an eminent Uniting faculty to knit us to Christ the head, and to make us one with him, which is the foundation of Oneness with his Members. Especially considering that this unfeigned Faith works by Love, both towards Christ and towards his body the Church and all his members, inclining sweetly to close with them and embrace them in dearest sincere affections.
(3) With sincere Love. Love (as Zanchi hath well evidenced) hath in it as it were three Degrees, or three primary Acts which it exerciseth towards any object beloved; viz. 1. Benevolence, or wellwilling to the object beloved, for its loveliness, though not possessed or enjoyed. 2. Desire of Union to it, or enjoyment of it. Amiableness attracts and snatches the hearts desires after it 3. Complacency and acquiescence in the enjoyment of, and Union to, the Object desired. So that true Love, in the very intrinsical Nature of it, hath an Uniting Property, kniting the Heart and Object together affectionately, and inclining strongly unto Union of them actually. Paul therefore exhorting the Ephesians unto this Spiritual Unity, he commends Love first to them as a special Help thereunto; I beseech you that ye walk worthy of the vocation wherewith ye are called,—forbearing one another in love, endeavoring to keep the Unity of the Spirit in the bond of Peace. And in like sort to the Philippians; — Fulfill ye my joy, that ye be like minded, having the same Love, being of one accord, of one Mind, &c. Love was the sacred Sodder and Glue which so strongly united the Primitive Christians, that the whole multitude, Even many thousands, were of one Heart and of one Soul. Where Love decays: Union decays. We want sincere and fervent Love to Christ, to his Church, to one another as his Members, to his Truth, Ways, and Ordinances, &c and therefore it is, that we have so little Union, so much Division amongst us. Love or Charity suffereth long, and is kind: Charity envieth not: Charity vaunteth not itself; is not puffed up; Doth not behave itself unseemly; Seeketh not her own; Is not easily provoked; thinketh no Evil; Rejoiceth not in iniquity, but rejoiceth in the Truth; Beareth all things; Believeth all things; Hopeth all things; Endureth all things. O precious Love! How doth it tread underfoot all occasions of Discord and Division! How doth it frame itself every way to gain and maintain unity! Love is the Bond of Perfectness The perfectest bond of Unity.
(4) With Peace, and Peacable Dispositions. Persons of a Peaceable and quiet Spirit towards the Church and members of Christ are of an excellent Spirit, especially in order to this Spiritual Unity.— Endeavouring to keep the Unity of the Spirit in the bond of Peace, Eph. 4. 1, 2, 3, &c. Peace is not only a friend of this Unity; but Even a Bond of Unity. How vehemently is Peace urged upon us by God? Be at peace among yourselves, — Follow peace with all men, and Holiness. — If it be possible, as much as in you lies, live peaceably with all men. — Be of one mind, live in Peace, and the God of Love and Peace shall be with you. How extremely therefore are all unquiet, turbulent, contentious, quarrelsome Dispositions and Practises offensive to God? They that love war with the Church, can never Maintain Peace with Christ. Paul said of such; I would they were Even cut off that trouble you. David lamented his dwelling in Meshech, hating peace: we have many Meshech's and Meshechites, in this Nation, woe is him that hath his Tabernacle amongst them, Let us therefore follow after the things which make for Peace, and things wherewith one may edify another.
(5) With all Humility or lowliness of heart and mind.—Humility is a sanctifying Grace, repressing ( a ) Pride, and disposing a person, both Inwardly and Outwardly towards ( b ) God and ( c ) Man, to all acts of lowliness in ( d ) Thoughts, ( e ) Words, and ( f ) Works. ( a ) Psal. 131. 1. 1 Sam. 9. 21. ( b ) 2 Sam. 7. 18. and 6. 14, 20, 21, &c. ( c ) John 13. 5. ( d ) Isai. 57. 15. Phil. 2. 3. ( e ) Gen. 18. 2. Ruth 2. 20. ( f ) Psal. 131. 2. Faith is the Captain-Grace, and the Buckler-Grace: But Humility is the decking and adorning Grace, Be ye clothed with Hulity ( 〈 in non-Latin alphabet 〉 , for God resisteth the proud, but giveth Grace unto the Humble. The word 〈 in non-Latin alphabet 〉 , be ye clothed, properly signifies, Be ye knotted, from 〈 in non-Latin alphabet 〉 , A knot. An allusion to the custom of curious women who deck their heads and adorn their Garments with comely knots. Humility is the knot of virtue, the excellent Ornament of Grace. Only by Pride comes Contention: Shall I say on the Contrary; Only by Humility comes Peace and Unity? Sure, eminently by Humility comes Unity. See how the Apostle directs; — Walk worthy of the vocation wherewith ye are called with all lowliness—Endeavouring to keep the Unity of the Spirit in the bond of Peace. And elsewhere; — Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better then themselves, &c. The Humble Soul is of a sweet, peaceable▪ tractable, perswadable disposition: and thats a wonderful Uniting Disposition.
(6) With Meekness. Humility and Meekness are inseparable Companions in the Soul, and are often joined together in Scripture. Some say, Humility is the mother, Meekness the daughter: Humility the Root, Meekness the fruit. None can be meek, that is not first Humble. As Humility represseth pride and disposeth to Lowliness: So Meekness represseth anger and disposeth to a gentle quietness. Meekness is a Sanctifying grace, repressing anger, revenge, &c. and disposing to Quietness, Gentleness, towards God and Man, Mat. 11. 28, 29. Job 1. 21. 1 Pet. 2. 23. 1 Pet. 3. 4. Meekness therefore in the Nature of it, is a singular furtherance to Unity. — In all lowliness and Meekness,—endeavoring to keep the Unity of the Spirit in the bond of Peace. Meekness, like oil, pierceth deeper, then the vinegar of wrath. Meekness is an excellent Quench-fire to strife and contention: and is not easily disturbed, no not with many provocations. Therefore Learn we of Christ, who was Meek and lowly of Heart. For a Meek and Quiet Spirit is an Ornament in the Sight of God of Great price.
(7) Finally, Abound with Long-suffering one towards another. There will arise, even in the Church, and among the members of Christ, offenses, provocations, vexations, discontents, &c. sometimes from the Weak, sometimes from the Strong: In such cases it is the excellency of Long-suffering not to be soon inflamed with every spark, but to endure and pass by much, with a long forbearance. And this conduceth much to Unity — With Long-suffering forbearing one another in love, Endeavouring to keep the Unity of the Spirit in the bond of peace. Mutual forbearance in love seems here to be pointed at as a Primary Act of Long-suffering for furthering of Unity. Now we are in love to forbear One another, 1. In instructing against Error of Opinion, if the Error be not very dangerous. Using strength of Arguments, but forbearing passion and harshness of words. 2. In case of weakness of Conscience. Forbearing to urge to the Practice of anything, wherein Conscience is doubtful and unsatisfied. Yet exhorting to the diligent use of all means of satisfaction. 3. In case of Lapses into sin against God. When a man doth not so much overtake sin, as Sin overtake him, he is to be restored with a Spirit of Meekness: considering ourselves, lest we also be tempted. In such Cases we are to bear one another's burdens: not to countenance one another in Sin, but to encourage, comfort and strengthen one another against sin. 4. In case of Private wrongs, or personal injuries. Forbearing sometimes strictness of Right, always extremities of revenge: Being kind one to another, tender-hearted, forgiving one another, Even as God for Christ's sake hath forgiven us.
Fifthly, Note them that cause Divisions and offenses contrary to the true Doctrine of Christ, and avoid them, Go not forth after them. Such serve not Christ, but their own lusts and belly; Deceive the simple; Subvert whole houses; Through Covetousness make Merchandise of Souls; Draw away Disciples after them; and hereby endeavor to cut as under the Sinnews and Bands by which Christ's mystical body is knit together. These the Apostle calls, Satan's Deacons, or Ministers. Satan the envious one sows the tares of dissention in the Field of the Church: And these are his Seedsmen. These are his subtle Foxes with fire-brands. These are his Factors, and Agents, who act with all possible Subtilty and cunning craftiness to deceive the weak and simple, and to destroy the purity, peace and unity of the Church. Oh fly such, as Holy John fled from that Heretical Cerinthus in the Bath at Ephesus, leaping out of it unwashed, and saying, Let us flee, lest the Bath fall, because Cerinthus the Enemy of the Truth is in it. And cleave close to the Rule of Christ recorded by John; If there come any unto you, and bring not this Doctrine: (viz. the Doctrine of Christ, ver. 9. not in pretence, but in reality,) Receive him not into your House, neither bid him God-speed. For he that biddeth him God-speed, is partaker of his evil deeds. And if they that bring not Christ's Doctrine▪ but false Doctrine; Must neither be entertained in our Houses, Nor bidden, God-speed: Much less must their Doctrine be heard or entertained, seeing that their persons are to be rejected for their Doctrine.
Sixthly, If it come to pass, that thou shalt at any time be Otherwise minded, and have a Faith or Opinion different from the Church of God and Generality of the Saints; trouble not the Church or the members thereof with thy Divulging of it, but keep it to thyself, using Means of Information, and expecting till God shall reveal even this unto thee. Thus the Apostle directs; Hast thou Faith? Have it to thyself before God. And elsewhere; — And if in anything ye be otherwiseminded, God shall reveal even this unto you. Having of different Opinions, is unavoidable; by reason of different Light in the Saints, some being babes, weak and unexercised, others by reason of use having their spiritual senses exercised, being Strong and men in understanding: But Divulging, publishing, spreading of different opinions is intolerable; Hereby the strong are grieved, the weak and unstable staggered and endangered, Error is countenanced, Truth called in Question, and a great disturbance made against the Peace and unity of the Church. Therefore Pride not thyself in thine own private conceptions, Idolize not, dote not upon thine own Opinions so far, as to prefer them above the general judgment of the Church, and Saints of God, or to disquiet them therewith. A multitude may Err: but a single person is in much more danger and suspicion of erring. True Piety will not in matters of Religion build upon man's judgment, but on the word of God: And yet true Humility dare not ascribe more to a man's own single judgment, then to the unanimous judgment of God's Ministers and people. For if a man think himself to be something, when he is nothing, he deceiveth himself. Had this Wisdom, Sobriety and Humility been amongst us in this Nation, we should never have so profusely vented such swarms of private unsound opinions, (the fruit of wanton minds, the froth of empty corrupt hearts, and the spawn of old rotten Herefies and Errors) to the distracting of the Church, and dividing of the people of God. The Press is so oppressed daily with the Devils Libels against God, Christ, Gospel, Ordinances of Christ, and the whole Truth; and they are so dispersed throughout the Nation: that the whole Land stin •… ks because of them in the nostrils of the Churches of Christ round about us; much more then the Land of Egypt stank by reason of the dead frogs, in the nostrils of the Israelites.
Seventhly, Let all the people of God be careful to avoid New-minted Words and Notions in matters of Religion, especially in matters of Faith: speaking the same thing unanimously. When Paul prescribed his Remedies against the Divisions in the Church of Corinth, this was the very First of all; Now I beseech you brethren, by the name of our Lord Jesus Christ, That ye all speak the same thing, and that there be no Divisions among you. They speak different things; One said, I am of Paul: another, I of Apollo: another, I of Cephas: another, I of Christ. Here were different speakings: whereby Divisions were produced; as Babels different languages occasioned their Dispersion and scattering upon the face of the earth. Likewise when men devise new fashioned words and phrases, its a shrewd sign and ground of Suspition that they intend to broach some new-devised Doctrines and Opinions. Let all sober-minded Christians speak the same thing with the Church, and with each other: And the same thing in the common usual known expressions.
Eighthly, Whereunto the faithful have attained already, let them mind the same thing, walk by the same Rule: according to the Apostles excellent advise. This one Golden Rule fully and faithfully observed, would wonderfully unite all the true members of Christ in Faith, Worship and Government in some Comfortable measure. For, though there may be among them some difference of Opinions, according to their different degrees of light; yet there are some, yea many things wherein they all agree, both in Doctrine, Worship and Church Government. So far therefore as they have attained to the same concord and consent in any of these, let them unanimously walk together and maintain Church-Communion by one and the same Rule. And so far as they have not attained, but dissent in some things one from another: Let them endeavor in a way of love and sweetness to satisfy one another, bearing one with another, till Satisfaction and Consent be obtained. But let them take heed of Seperating from Communion for every Difference. Seperation and Abscision is the last Remedy. There are especially two clear cases wherein Seperation from a visible Church is warrantable and necessary, viz. 1. When the whole frame of Religion therein, both in Doctrine, Worship and Discipline, is so generally corrupted and depraved, that a man cannot hold communion therewith, but he must necessarily drink poison, partake of her corruptions, and infringe his communion with the Head Jesus Christ himself. For, There were some Corruptions in Government and Tolerations of Scandals, some Schisms and Divisions, yea there was some Heresy in the Church of Corinth in Paul's time: and yet it was a true Church of Christ, and such a Church as from which none could separate without great sin, notwithstanding all those Corruptions. 2. When a pure and through Reformation of such General corruptions according to the Scriptures hath been desired by the Godly from a Church so corrupted, and yet is refused by such a Church. When a Church is thus sick, and will not be cured; Thus polluted and will not be cleansed▪ As the Church of Rome was before the Reformation was attempted: In such case the faithful may depart and separate from her Communion, as our first Protestant Reformers did from Rome. Except in these two cases, and they both Concurring, it will hardly be proved warrantable to Divide and Seperate.
Ninthly, Let everyone look not only on his own things, but on the things of others. This (as the Apostle intimates) will conduce much to Church-Unity. As the members of the same body have a mutual love, tenderness and care one of another; if one member suffer, all the members suffer with it; if one member be honored, all the members rejoice with it: So it ought to be among the members of the body of Christ, for so is that intended. The hand is ready to defend the head or heart, though to its own hazard: the eye is ready to help the foot, never objecting the Distance: The foot is ready to convey the body from place to place, not repining at the burden, &c. Why then should not Christians take like mutual •… are one for another, wisely considering what may be most suitable and comfortable to one another's Condition? Mind therefore not only what may please yourselves: but may profit others. Mind the things of the weak: to bear with them and strengthen them. Mind the things of the doubtful and staggering: to settle, resolve and stablish them. Mind the things of the Tempted: to advise and encourage them. Mind the things of the lapsed: to recover and restore them, &c. This will sweetly link the people of God together.
Tenthly, Let all seek the things of Christ, before their own Concernments. Christ's Kingdom, not their own Dominion: Christ's Honor, not their own Glory: Christ's Truth, and Gospel, not their own private Opinions: Christ's Ordinances, not their own Inventions: Christ's Worship, not their own Superstitions: The Prosperity and Unity of Christ's House, Temple and Mystical body the Church, not the carnal prosperity of your own houses, much less of the Synagogues of Satan, &c. The want of this made Paul complain▪ All men seek their own things, and not the things that are Jesus Christ's. The neglect of this made God complain, Is it time for you, O ye, to dwell in seiled houses: and my house lie waste? The Christneglecting and Self-seeking dispositions of men in this Land, aiming only or principally at their own Power, Profit, Glory, Greatness, Carnal Liberty, &c. Have wretchedly undone this Church, and torn it all to pieces. But alas what are all our things, our nothings; to the things of Christ? Did not Christ seek our things, before his own: Our Redemption, Our Reconcilement to God, Our Righteousness, Our Adoption, Our Salvation and eternal Happiness; before his own Liberty, Reputation among men, Livelihood in this world, Natural Relations, Precious Blood or Dearest Life itself? Shall not we deny ourselves for him, and chiefly seek the things of Christ; Who thus denied himself for us, and sought every way our felicity; especially if ever we tasted how pleasant and gracious the Lord Christ is; in his Person, in his Office, in his Blood, in his Graces, in his Smiles, in his Comforts, in his Spirit, and in his Promises?
By these and like Directions sincerely walk, and this excellent Oneness in Heart and way will be successfully both obtained and maintained.
Thus of this Oneness of Heart and way▪ the Spirits fifth Notable Influence promised. Wherein I have the more enlarged; because this is a Matter of so high Importance to the Saints, and the manifold Divisions in Heart and Way have been long, and still are most predominant and pernicious to the Church of God in this Land.
6. The constant fear of God. This is a sixth Influence or fruit of the Spirit here promised, as an Effect or Consequent ensuing upon Oneness of Heart and Way. And I will give them one Heart▪ and one Way, that they may fear me forever (Heb. All days ) for the good of them and of their children after them. And I will make an everlasting Covenant with them, &c. This Fear of God is here described, 1. By the Root or Principle of it, viz. One Heart. That is, That holy frame of heart within, by the principles and Habits of Grace infused, which should be harmoniously One in them; this should produce the Actual fear of God. Their inward Habits should not be idle, but should break forth into the Outward Acts of Religious Fear. 2. By the Constancy of it. All days. Constancy and Perseverance in Grace, is of God's gift, as well as grace itself; He is both Author, and Finisher thereof. And Constancy is one eminent distinctive Character betwixt true and counterfeit Grace. 3. By the Commodity of it, viz. Partly their own, Partly their children's Good after them. [ Good ] may extend to Temporals, Spirituals and Eternals; all the results of the Fear of God: but Temporal welfare and prosperity seems here specially to be intended. All outward good upon ourselves and posterity depends upon our true Fear of the Lord. The Fear of God procures all Welfare and Prosperity both to Parents and Posterity.
Fear, hath many various acceptations in Scripture, (as I have elsewhere evidenced, and whereto I refer the Reader) But here it seems peculiarly to denote The Actual Exercise of that gracious Habit of Religious fear, planted in the sanctified Heart, whereby the Saints are afraid to offend God their Heavenly Father for his goodness, mercy, &c. And are careful to do those things which are well pleasing in his sight, Psal. 130. 4. Job 1. 1. Deut. 6. 13, 14. Eccles. 12. 13. Acts 10▪ 8.
Now, God promising this Fear, this Constant fear of God to them; Did Promise them an excellent blessing indeed, a very Rich Spiritual jewel. As may briefly appear by these few Considerations. For,
(1) The fear of the Lord makes men truly blessed, Prov. 28. 14. Psal. 112. throughout. & 128. throughout.
(2) The fearers of the Lord are in high account and much set by with God, Acts 10. 8. God sets so much store by them that fear him, That, 1. He dwells with them, Isa. 66. 2. 2. He imparts his Secrets to them, Psal. 25. 14. 3. His goodness is great towards them, even to admiration, Psal. 31. 19. 4. His vigilant eye and protection is over them, Psal. 33. 18. & 60▪ 4. His Salvation is near them, Psal. 85. 9. 5. They shall never want any good thing: which the wisest God knows to be good for them, Psal. 34. 9. 6▪ The mercy and pity of the Lord is most fatherly, most tenderly upon them from everlasting to everlasting, and his righteousness to children's children, Psal. 103▪ 13, 17. 7. The Lord hath placed his delight and pleasure upon them peculiarly, Psal. 147. 11. 8. Finally, they that fear the Lord are his Segullah, his peculiar treasure. His jewels, Malachi. 3. 16, 17.
(3) Many great and precious Promises are made to them that fear God. The Lord hath promised these things to them that fear him. 1. To reveal to them his Covenant. Which is the Marrow and Mystery of the whole Scriptures, Psal. 25. 14. 2. To let them want no good thing, Psal. 34. 9, 10. 3. To bless them, both small and great, Psal. 115. 13. 4. To fulfil their desire, hear their cry, and save them, Psal. 145. 19. 5. To take and acknowledge them for his own, in the day, when he makes up his jewels, Mal. 3. 16, 17. and to Record them in his Book of Remembrance for that end. And is it a small matter to be invested with these Promises?
(4) The true fear of God springs from an excellent Root, viz. Partly, The true and saving knowledge of God, which fills the heart with a Reverential awe of him, Deut. 31. 11, 12, 13. Partly, Unfeigned Repentance. The bitterness of Repenting for sins past, makes fearful of offending for time to come, 2 Cor. 7. 11.
(5) The true fear of God produceth many blessed effects. The fruit thereof is most sweet and pleasant to the right spiritual taste, The effects and fruits thereof are these, and such like, viz. 1. It possesseth the Heart with a most awful Reverence of God for his mercy and Goodness, as well as for his Majesty and Greatness, Psal. 130. 4. Hos. 3. 5. Psal. 76. 7. 2. It makes a man use the Glorious and fearful name of God with Dread and Reverence, Deut. 28. 58. 3. It causeth a man continually to set himself before God, as in his eye and presence.— That fear God, that fear before him, Eccles. 8. 12. 4. It forceth a man even to tremble at God's word, because of the Infinite Purity, Wisdom, Majesty, &c. of God resplendent therein, Isai. 66. 2. 5. It diverts a man mightily from evil, from evil of sin, and wickedness. The fear of God is as walls and▪ bars against sin, Prov. 3. 7. & 14. 16. & 16. 6. Job 1. 1. 6. It effectually inclines a man to all good, to all sincere obedience towards God, Deut. 6. 13, 14. Eccles. 12. 13. 7. Finally, to add no more, It makes a man constant with God, and persevering in all his ways, Ier. 32. 40.
(6) Finally, The Companions which Scripture associates with the fear of God, are very Eminent: and make the fear of the Lord very illustrious. As, 1. Hope and affiance in God's Mercy, Psal. 33. 18. 2. Vehement desires after more and more Grace, Psal. 86. 11. 3. Sincere and entire love to God, with all the heart, and with all the soul, Deut. 10. 12, &c. 4. Entire and unfeigned Serving of God, walking in all his ways, Deut. 10. 12. 5. Great delight and pleasure in God's Commandments. The true fearers of the Lord, not only do his Commandments, but delight in them, greatly delight in them, Psal. 112. 1. 6. Humility. The Special Ornament of the Saints: Be ye clothed with Humility, Prov. 22. 4. 7. Sincerity, Uprightness, and Integrity, Prov. 14. 2. Job 1. 1. The very Crown of all the Graces. 8. The Comforts of the Holy Ghost, which are the very fore-tastes and Suburbs of Heaven, Acts 14. 22. With these choice associates, is the fear of God ranked by the Holy Scripture. Whence we may easily discern, what an admirable Grace the Fear of the Lord is, that consorts with such illustrious Companions.
By all this its apparent, That this fruit of the Spirit, The constant Fear of the Lord, promised in this Covenant, was a singular Blessing and Mercy to be highly accounted of.
Hereby also, as by so many Marks or Characters, we may try and discover, whether we ourselves do truly Fear the Lord or no.
7. Finally, The last Influence or Fruit of the Spirit, which I shall here mention; as promised in this Covenant, was Obedience, or, Obedientialness towards God. This is plain by the Prophet Ezekiel; And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and do them. And elsewhere; And I will give them one Heart, and I will put a new Spirit within you; and I will take the stony heart out of their flesh, and I will give them an heart of flesh: That they may walk in my Statutes and keep mine Ordinances and do them: and they shall be my people, and I will be their God. Here we may See, that God's Spirit Causeth Obedience to God: And the Inward Habits of Grace, those sacred effects and Influences of his Spirit, are therefore Promised and Bestowed upon God's Covenant-people, that they thereby might become really dutiful, and practically obedient to God.
If there be never so much Grace within, and yet no works of Obedience; if never so much Profession without, and yet no Practice: All this is not satisfactory to God, He must have Obedience, Practice, Doing. 1. Obedience is that, which God hath so frequently called for, and Commanded. 2. Obedience is that, which God hath so highly Commended and Approved, 1 Sam. 15. 22. Behold, to obey is better then sacrifice, &c. Christ commends the Obedient Doer of the word to a wise man that buildeth on the Rock. 3. The Obedient are Christ's Special friends, John 15. 14. And Christ is the Author of eternal Salvation to them all, Heb. 5. 9. 4. Heaps of sweet and excellent Promises are made to the Obedient, See Deut. 28. 1. to 15. & 5. 10. with Exod. 20. 6. Deut. 4. 40. & 5. 29, 33. & 6. 2, 3. Lev. 26. 3, 4▪ 5, &c. Exod. 19. 5, 6. 5. Obedient Persons, are happy persons. O the blessednesses of the perfect in the way, walking in the Law of the LORD! O the blessedness of them that keep his Testimonies, and that seek him with the whole heart. — If ye know these things, happy are ye if ye do them. — Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City.
Therefore, in Covenanting to make them obedient, God promised a Great Mercy to them. But touching the Nature of Obedience to God, I shall here need to enlarge no further, Having more fully insisted upon this Subject heretofore, both in opening Abraham's walking before God in Obedience, and in unfolding Israel's Obedience to God's Commands which they so solemnly restipulated to God. Let the Reader diligently consult those two places.
Hitherto, of God's putting his Spirit within them, for New-framing and Spiritualizing of their Heart: and of the Sacred Influences of his Spirit here Covenanted to that end. Wherein I have been the more Full, because of the Spirituality, Usefulness and Comfortableness of these Sublime Spiritual Mysteries. This is the fourth Covenant-Mercy.
V. God's-Presence and Residence in his Sanctuary and Tabernacle among his people, by his Spirit, Word, and public Ministry forever. This is a fifth Covenant▪ Mercy here promised. — Moreover, I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them, and I will place them and multiply them, and will set my Sanctuary in the midst of them for evermore. My Tabernacle also shall be with them: yea, I will be their God, and they shall be my People. And the Heathen shall know, that I the LORD do sanctify Israel, when my Sanctuary shall be in the midst of them for evermore. Here God assures the Captives of his everlasting Covenant of Peace with them; And in this passage Promiseth these blessings, viz. ( 1 ) Placing them in Canaan. ( 2 ) Multiplying them there. Of both these I have spoken formerly; in opening the second Covenant-Mercy. ( 3 ) Setting his Sanctuary in the midst of them forever, and his Tabernacle with them: that the Heathen might know that the LORD Sanctifies Israel. This the blessing now to be unfolded. ( 4 ) His being their God, and they his People. Of which hereafter. And by Isaiah it is said; And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. As for me, this is my Covenant with them, saith the LORD, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy Seeds Seed (saith the LORD) from henceforth and forever. In these words there's some obscurity and difficulty. But its plain, God therein Covenants to give his Zion, his Church these three blessings, viz. ( 1 ) The Reedemer, to all that turn from transgression. What Redeemer? Ans. Typically, Cyrus to Redeem and deliver the Penitent Jews out of Babylon. Truly, or Antitypically Christ, who Redeems Sinners from Sin and Death, and turns away ungodliness from Jacob. As Paul interprets and applies this Text, touching Christ's restoring the Jews after the Gentiles Fulness. ( 2 ) The Spirit of God: and ( 3 ) The word of God, which was now conferred upon the Church; to be both of them continued still to the Church from Generation to Generation. This Interpretation I prefer before any other. Now in this sense this Covenant assures of the Continuance of God's Ordinance his word among his Redeemed people; and the Continuance of his Spirit, whereby the word becomes effectual. Add hereunto▪ In the Prophet Jeremiah, the Continuance of the Public Ministry, under the notion of the Priests the Levites▪ is also Covenanted and promised very Pathetically by God to these his Captive people.
Thus the Lord hath promised in this Covenant to the Captive Jews after their Redemption, 1. His Tabernacle and Sanctuary to be among them, in the midst of them. 2. His Spirit to remain upon them and their Seed. 3. His Word, not to depart from them, &c. 4. His public Ministry to be successively continued to them, for the managing of his word and ordinances in his Tabernacle and Sanctuary. And all these forever.
Now here consider, 1. The Greatness and Excellency of this promised Mercy. 2. How this Promise may be conceived to be fulfilled to the Captive Jews, when he hath long since taken away both his Tabernacle, Sanctuary, Spirit, Word, and public Ministry from them to this day.
1. The Greatness and excellency of this promised Mercy of God's setting his Sanctuary in the midst of them, &c. is evident;
(1) By the excellency of God's Tabernacle, and the manifold advantages of God's special Presence and Residence therein amongst them: as I have already shown in seven particulars implied in this Presence and Residence of God among them.
(2) By the singular benefit of God's Spirit remaining upon and in his Church. For, 1. Hereby The ordinances of God are made lively and effectual unto God's people, in order to their Salvation. Which without God's Spirit are but as a Dead letter; or as a body without a Soul. 2. Hereby, The understandings of men in the Church are notably illuminated in Divine Mysteries, and have them plentifully revealed to them, Ephes. 1. 17, 18, 19. 1 Cor. 2. 8. to the end. 3. Hereby, The Hearts and Souls of God's Elected are New framed, Sanctified and Spirituallized, being furnished with many admirable Fruits and Influences of the Spirit of God. As I have at large demonstrated. 4. Hereby, The Saints and Sons of God art supernaturally acted, led and guided in all the ways of God, Rom. 8. 14. 5. Hereby, variety of Gifts and Spiritual endowments are bestowed upon the several members of Christ for the Good of his whole Mystical Body, 1 Cor. 12. 4. to 14. 6. Hereby, the Church is Comforted continually in the ways of well-doing, John 14. 16, 17. Acts 14. 22. 7. Hereby, Finally the members of Christ's body are knit fast together to Christ and to one another in holy Unity, 1 Cor. 12. 12. Eph. 4. 1, 2, 3, 4, 5.
(3) By the great advantage of the enjoyment of the word. This Paul counts a chief Privilege of the Jews, that the Oracles of God were committed of trust to them. And no wonder. For▪ 1. The word of God is all Inspired of God. Therefore of unquestionable Authority, Verity, Infallibility. 2. The word is a light shining in a dark place: a light to our feet, a lanthorn to our paths, in the darkness of this world. 3. The word is that ( Fundamentum Quo ) secondary foundation whereby we are founded upon Christ the word converting the Sinner, and working Faith in him. 4. The word is an Edifying means of Grace, able to build us up, and to give us an inheritance among all them which are Sanctified. 5. The word is most useful and profitable, for Doctrine of the truth, for Conviction of Error, for Correction of ill doing, for Instruction in righteousness▪ for Consolation of the disconsolate: That the man of God may be perfect, thoroughly furnished to all good works. 6. The word is the Sword of the Spirit, whereby we not only defend ourselves, but offend Satan in our Spiritual Conflict with his Temptations. 7. The word is a singular purifier and preserver from Sin and Corruption. 8. And what shall I say? The word is able to make a foolish Sinner wise unto Salvation. And these are eminent advantages.
(4) By the Commodity and Privilege of enjoying the Public Ministry of the Word and Ordinances of God. Paul reckoning up the Privileges of the Corinthians, makes the first of all in his Catalogue, the Ministry, All things are yours, whether Paul, or Apollo, or Cephas, or the world, &c. The Ministers of the Gospel are a great Privilege to any people: For, 1. They are Seers; as anciently they were called. And as Moses said to Ie •… hro in the wilderness; thou mayest be to us instead of eyes: So Ministers are instead of eyes to the mystical body of Christ in the wilderness of this world, to guide it in the right way. Spiritual Guides to happiness. 2. They are the Lord's Angels and Ambassadors to his Churches and Elect, beseeching them in Christ's stead to be reconciled to God. This the intent of their Embassy, Peace and Unity with God for evermore in Christ. 3. They are Co-workers, laborers together with God, in the Spiritual Husbandry, and Building of the Church of God. 4. They are Stewards of the Mysteries of God. These Mysteries are rich Treasures, though in earthy vessels. 5. They are God's watchmen to the House of Israel, To warn them from God, of their sins and the judgments of God thereby deserved, of their Duties and the Rewards of God thereunto promised. 6. They are Instruments whereby God enables his Elect to believe and be converted, to be built and perfected till the day of Christ. They are Fathers begetting spiritual Children to God, and espousing them as a chaste virgin unto Christ; and they are Nurses that bring them up and educate them in Christ, cherishing them with all affectionate tenderness. 7. They are, in a word, Eminent evidences of the presence of God and Christ with a people. Christ hath promised to be with them all days to the end of the world: therefore while Christ continues his Ministers to a people, he continues his own Presence among that people; but when he takes his Ministers away, himself also removes away.
2. How may we conceive that God's Promise of Continuing his Tabernacle, Sanctuary, Spirit, Word, and Ministry to the Captive Jews, should be accomplished: when all these have been long since taken away from them? Yea and Jesus Christ the Great Shepherd of the sheep, did by his Prophet Zechariah threaten prophetically to cast-off this flock of the Jews; and to cease his Pastoral care over them, Cutting asunder his two Pastoral staves (called BEAUTY and BANDS ) thereby symbolically representing his utter rejection of them, that he would feed them no longer, but would break his Covenant which he had made with all the People.
Answ. This hath some difficulty in it, because The history of these Jews sad Condition after Christ, deprived of all these blessings, is quite repugnant to these Promises. But, may we not thus Resolve?
(1) These Promises were not absolute but conditional, upon Condition of their walking worthy of such blessings and enjoyments, by Faith, Obedience, Fruitfulness, &c. therefore in after ages their posterity becoming enemies to the Prophets and Messengers of God, Yea to Christ himself, and waxing barren under all these Means of Grace, Christ tells them, the Kingdom of God should be taken from them, and given to a Nation bringing forth the fruits thereof. —And this is in substance that which was intended by Christ in the Prophet Zechariah, Zech. 11. 7. to 15. In which Paragraph the Scope or intent of the Holy-Ghost is to show, How Christ would utterly reject and cast-off his Covenant-people the Jews, and break his Covenant with them judicially: because they would at last utte •… lie reject Christ for a base price of thirty pieces of Silver, and so brake Covenant with him most perfidiously. More particularly in the words Consider; 1. The description of Christ's Pastoral office over the Jews his Spiritual flock, by his taking of two Staves. By Staff, understand, His Shepherds staff or crook. Every Shepherd hath one Staff: but Christ had two, to show (as Calvin well notes) that he did not ply his pastoral office in a vulgar manner, but herein excelled all Shepherds, in feeding and guiding that people. One staff he called BEAUTY: as denoting the beauty and comeliness of his Ordinances whereby he ordered them. The other BANDS: as implying the union betwixt Judah and Israel by this Covenant, verse. 7. 14. 2. Christ's removal of three, that is, many false shepherds, from over that people, among whom Pharisees, Sadducees and Essenes were principal, ver. 8. 3. Christ's Casting off at last his own Pastoral care of them, and as it were breaking his Covenant with them, ver. 9, 10 &c. This is amplified, ( 1 ) By the Sign or Token thereof, Symbolically, viz. His cutting asunder his two staves of BEAUTY and BANDS, denoting their full rejection, ver. 10, 11. and 14. ( 2 ) By the cause thereof, their wicked contempt and rejection of Christ, for a base price of thirty pieces of silver, ver. 12, 13. compare herewith, Mat. 26. 15. and 27. 5. to 11.
(2) When these blessings were taken away from the Jews, they were more Spiritually conferred upon the Gentiles, who became fellowheirs with the Jews, and of the same Body. The Gentiles then being incorporated into one Church-body with the Jews, (though the Jews afterwards broke themselves off by unbelief,) these blessings being still continued to the Gentiles, of the same body, may in a sort be said to be continued unto the Jews.
(3) The Jews Captivity and dead hopeless Condition in Babylon, as also their strange Resurrection out of their graves there by a wonderful deliverance; seem to shadow out the spiritual bondage and misery of the Jews during all the time of their breaking off from Christ by unbelief, and also of their Restauration, and Re-implantation of them again into Christ by faith, which shall be as life from the dead. And Paul alleging that of Isaiah, which had immediate reference to the Captive Jews in Babylon, Isaiah 59. 20, 21. Interprets and applies it Mediately to the Jews Calling and Re-engraffing into Christ, after the Gentiles fullness should be come in, Rom. 11. 25, 26, 27. Which notably insinuates to us, that the Jews misery in, and Recovery out of Babylon; were Types of their future misery in being broken off from Christ by unbelief, and of their happy reviving and being reingraffed into Christ by Faith. After which restauration of the Jews by their Conversion, all these promised blessings of God's Tabernacle, Spirit, Word and public Ministry shall be continued unto them, but much more spiritually till the end of the world.
Thus of God's Presence and Residence amongst them by his Spirit, Word and Ministry in his Tabernacle and Sanctuary forever.
VI. God's greatest Covenant-Relation betwixt himself and them; viz. That he would be their God, and they should be his people. This is a sixth great Covenant-Mercy often inculcated to the Captives. As by Jeremiah; Behold I will gather them out of all Countries,—And they shall be my people, and I will be their God.—And I will make an everlasting Covenant with them, &c. By Ezekiel also again and again, — Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them:—My Tabernacle also shall be with them; yea I will be their God, and they shall be my people.
This Covenant-Mercy is the chief Excellency and Glory of all Covenant-Mercies. This Covenant-Relation is the most Perfect and transcendent of all Relations. With this sweetest Promise God supports his Captives in Babylon: and it is the best and richest Cordial in the world.
But touching this Relation, I have already in divers places insisted largely in the unfolding of it: Having shown, I. Concerning the Lord's being a Covenant-God, 1. In whom▪ or through what means the Lord becomes a Covenant God to a people. 2. What the Lord Promised, in Promising to be a God in Covenant. 3. Why the Lord Covenanted to be such a God to his people. 4. Many Inferences from the whole. II. Concerning a people's being God's Covenant-People, I have also explained; 1. What it implies, to be a Covenant-people to God: and this in many Particulars. 2. Why its requisite that all who enter into Covenant with God, should so be his Covenant-people. 3. Inferences hence. Among the rest, Many Directions and Motives, for becoming God's Covenant-People: And twelve Discoveries whereby we may try whether we are God's Covenant-People or no? To all which I refer the diligent Reader hereof, for his fuller Satisfaction.
Thus of the Greatest Covenant-Relation betwixt God and the Captives: He becoming their God, and they his People in Covenant.
VII. Finally, the seventh and last Covenant-Blessing, which the Lord in this Covenant promised to his Captives, was; The mutual Covenant-Constancy betwixt God and them in this Everlasting Covenant: He would not turn from them, and they should not depart from him. This is very clearly expressed by the Lord in the Prophet Jeremiah, saying; — And I will make an everlasting Covenant with them; that I will not turn away from them▪ (Heb. from after them, ) to do them good: And I will put my fear in their hearts, that they shall not depart from me, &c.
Here note, I. The Perpetuity of this Covenant Promised, An Everlasting Covenant. Which also is elsewhere pathetically assured them; For, the Mountains shall depart, and the Hills be removed, but my kindness shall not depart from thee; neither shall the Covenant of my Peace be removed, saith the LORD, that hath mercy on thee. This Covenant shall be more constant, firm and immovable then the very Hills and hugest Mountains. II. The Ground or Foundation of this Covenants Perpetuity, which is twofold, 1. On God's part. His Covenant-constancy towards them. He will not turn away from them to do them Good. Why? Because he will not. His own mere grace and good pleasure of his will is the sole motive inclining him hereunto: not anything at all in them. And if God will not turn away from them; then his Love, his Grace, his Assistance, his Protection, &c. shall not turn away from them. Yea, if God turn not away from them, then God will be with them: and if God be with them, who shall be prevailingly against them? Not Sin, Death, Hell, Satan or all the powers of darkness. They can never want any requisites for their establishment, constancy, and perseverance in his Covenant, that enjoy God with them and for them, according to his Covenant. 2. On their part. Their Covenant Constancy towards God; and that arising from God's fear, which he promiseth to put into their Hearts. The true Religious fear of God. (which here in this Chapter is formerly opened,) comprizing much of true Religion in it, when once savingly planted in the Heart, is a prevalent Antidote against Apostasy, and strong preservative in Constancy, Job 1. 1. Ier. 32. 40. But this Fear is not of themselves, it is the gift of God: God puts it into their heart, Spiritually; it grows not in their hearts, Naturally. And from this fear of God's implanting there, they shall be so confirmed, as they shall not depart from him. O what unquestionable Security is here, by God's own promises, for God's constancy with them, their Perseverance with him, and the Perpetuity of this Covenant between both! He will not forsake them: They shall not forsake him, He will so secure their hearts by his fear implanted there. God undertakes for both Parties, for himself and Them: He will not, They shall not. How inviolable this Covenant: though they could undertake for no side at all! In the very Marriage-Relation the man and woman do not either of them undertake for both Parties, though their love be never so entire and affectionate; but the Husband only can undertake for himself, and the wife for herself. Yet here this Covenant Relation, betwixt God and his people, is so far beyond the Marriage-Relation, that therein God undertakes for both Sides, for both Parties: For himself, that he will not depart from them; For them, that they shall not depart from him. And then what shall separate betwixt God and them? what shall change or overthrow this Covenant wherein all is undertaken by the unchangeable and omnipotent God? O happy! thrice happy are God's Covenant-people, whose Constancy, Perseverance and Performances towards God, are thus undertaken by God! How may this raise and revive them against all their own infirmities? They can perform nothing, but their God will perform all for them and in them.
Thus of The mutual Covenant-Constancy betwixt the Federates; viz. God and his Captives in Babylon.
SECTION II.
II. THE Subject-Matter or Substance of this Covenant, on the Part of God's Captive-People, Consisted in Sundry Covenant-Duties Required and Restipulated from them to God. Which Federal-Duties were especially these. viz. 1. Faith in the Messiah Promised. 2. Repentance from all their former iniquities. 3. True Obedience unto God. 4. Becoming God's Covenant-People. 5. Enquiring of God for doing all his Promised Mercies unto them. I shall speak a little to them very briefly: having had occasion more fully to insist upon most of them heretofore.
I. Faith in the Messiah Promised. The blessed Messiah was not only promised in all the fore-going, but also even in this present Covenant: and that very eminently, viz. 1. As their complete Covenant-Redeemer, that should ransom them not only from Babylon, but chiefly from all their Spiritual, and more then Babylonish bondage; 2. As the sure mercies of David, whereon God's Everlasting Covenant is founded and built; 3. As a Branch of Righteousness growing up to David, and as a Plant of Renown raised up unto them; 4. As DAVID their Shepherd, Prince and King forever. Now the Messiah, that peculiar object of saving Faith, being in this Covenant so notably Promised and tendered on God's part to them: they on their part were Consequently obliged, in the Nature of the thing, ( 1 ) To embrace these Promises, and accept this Tender of the Messiah by Faith. ( 2 ) To live by this Faith:
1. To embrace these Promises, and accept this Tender of the Messiah in this Covenant by Faith. God's Federal tender of Christ, and of many benefits in him to his people, Implies and consequentially requires their answerable acceptance of Christ by believing, and of all other blessings tendered with him. Besides, (remembering still that the Prophecy of Isaiah, from Chap. 49. to the end of the Book, hath very remarkable reference to this present Covenant with the Babylonish Captives, as hath been noted,) It's evident▪ 1. That God Required all thirsty souls to come to Christ, as to Waters, Wine, Milk, Bread and Fatness: which Coming to Christ, is believing in him. 2. That, God promised Justification by Faith in Jesus Christ, unto many By his knowledge (viz. by the knowledge of him through Faith, for Faith hath in it Knowledge, Assent and Affiance) shall my righteous servant justify many, for he shall bear their iniquities, &c. 3. That, the not believing in Christ is sharply blamed, who hath believed our Report? and to whom hath the arm of the LORD been Revealed? For he shall grow up before him as a tender plant, &c. Thus Faith is here required. And when this Covenant had at last exhibited the Messiah unto the world (before the New Covenant began to Commence) How often did Jesus Christ invite and importune his own people the Jews, the posterity of the Captives redeemed from Babylon, to come unto him and believe in him for life and Salvation?
But touching true Faith in Christ Jesus the Messiah, I have already shown at large; 1. What Justifying or Saving Faith in Christ is. 2. How we are Justified by believing.
2. To live by this Faith. The righteous under their Captivity are required to live by faith, though their bondage was heavy, and their deliverance delayed, because at last (when the vision's appointed time should come) they should certainly be delivered by the Messiah. — The vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold his Soul which is lifted up, is not upright in him: but the just shall live by his Faith. This last sentence is famously alleged in the New Testament, by the Apostle Paul, To prove life and justification by Faith. The words may be Considered, 1. Partly, as a Promise. And so, they may be again understood two ways; for the word [ By his Faith ] in the Hebrew standing in the midst between the Subject and the Predicate here, may be referred to either. ( 1 ) To the Subject, thus; The just by his Faith. And so it declares the Instrumental Mean whereby a man is justified, viz. by his Faith. ( 2 ) To the Predicate, thus; By his Faith shall live. And so it implies to the Captives in Babylon, that the just among them should by Faith live, and out-live their Captivity, and be delivered according to God's Covenant, yea live Eternally and Spiritually, their Redemption from Babylon being a Type of their eternal Redemption. 2. Partly, as a Precept or Command, to the righteous which were in Babylon, that in the midst their affliction there they should wait upon God for deliverance, and by Faith live upon God, upon Christ, upon his Covenant, and upon his Promises, till the appointed time of the vision should come, although they were as dead and buried in their Graves in Babylon; For God's elect should by the Messiah be certainly delivered both from Babylonish and from Hellish bondage.
More Generally, how they that are justified by Faith do live by Faith, especially in five chief Acts of Faith; I have already shown.
More Particularly, How the just should live by Faith, in Times of Affliction, and misery upon themselves and the Church of God, may in part appear by these Acts of true Faith, which in such cases are to be exerted and exercised. For in such sort Believers of old have lived by Faith, upon God, Christ, Covenant and Promises in troublous and afflicting times.
(1) Faith, being forewarned of Affliction, fore-arms against it. Puts upon providing an Ark, before the flood come, Heb. 11. 7.
(2) Faith, encourages against all visible fears and troubles by beholding him that is invisible, Heb. 11. 27.
(3) Faith leans and rests upon God in Christ in the saddest wilderness of woe and distress, as on the only Rock of support and safety, Cant. 8. 5. Isa. 50. 10. Psal. 73. 25, 26. Enables to trust in God, though he slay us, Job 13. 15.
(4) Faith puts upon fervent Prayer unto God in afflictions, Psal. 116. 10.
(5) Faith accounts the afflictions of God's people, the reproach of Christ: and prefers that reproach of Christ beyond all earthly treasures, having respect to the recompense of Reward, Heb. 11. 24, 25, 26.
(6) Faith, eying the Promises (though afar off) is so persuaded of them, and so embraces them; as to enable God's people to live as afflicted Pilgrims and strangers in this world, denying Earthly comforts, and enduring much hardness, because they look for a City that hath foundations, and for a better, that is an heavenly Country, Heb. 11. 8, 9, 10, 13. to 17.
(7) Faith lightens the heaviest, and sweetens the bitterest distresses and Tribulations, Rom. 5. 1, 2, 3, 4. Faithful Paul gloried in the Cross of Christ, Gal. 5. 14, 17. Took pleasure in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake, 2 Cor. 12. 10.
(8) Faith supports and bears up the Heart under all sorts of afflictions with Spiritual Consolations, which are not small, 2 Cor. 1. 4, 5, 6. 1 Sam. 30. 6. Especially upon these and like grounds of Comfort, viz. 1. By former experiences, 2 Cor. 1. 10. 2 Tim. 4. 17, 18. 2. By God's promises, Heb. 13. 5, 6. Luke 21. 15, 18. Mat. 10. 19, 32. Mark. 10. 29, 30. Rev. 2. 10. 3. By God's presence with us in affliction, and symphathizing, Isa. 43. 1, 2, 3. Act. 18. 9, 10. Isa. 63. 9. 4. By the Nature of Affliction. A Fathers cup, John 18. 11. wholly for our profit, Heb. 12. 5. to 12. The reproach and afflictions of Christ, Heb. 11. 26. Col. 1. 24. Lot of Christians, 1 Cor. 10. 13. 2 Tim. 3. 12. John 16. ult. Cannot separate from God's Love in Christ, Rom. 8. 35, 36, 37. Are the High way to Glory, Rom. 8. 17.
(9) Faith enables patiently to undergo all varieties and extremities of miseries for obtaining of the Promises, Heb. 11. 35. to 40. And to refuse deliverance from tortures in hope of a better Resurrection, Heb. 11. 35.
(10) Faith makes the Saints rejoice under sufferings, through assurance of their future reward, Heb. 10. 32. to 36. and 12. 2. Rom. 5. 1, 2, 3.
(11) Faith looks upon all afflictions, as Inflicted for Good, Job 23. 10. Ier. 24. 5. Heb. 12. 10. 2 Cor. 4. 16, 17, 18.
(12) Faith waits for God's time of deliverance, as fittest: and makes not haste out of trouble by indirect means, Job 14. 14. Isa. 28. 16. Hab. 2. 2, 3, 4.
II. Repentance from all their former Sins and Iniquities. Its very observable, That after the Lord promised his people's Deliverance out of Captivity, Planting in their own land, with many excellent Spiritual Mercies; He declares how his people shall be affected with deep self-abhorring, and sincere Penitential Dispositions at the consideration of God's overcoming Love and kindnesses. — And I will give them an heart to know me, that I am the LORD; and they shall be my people and I will be their God: For, they shall return unto me with their whole heart. Not formally, feignedly or hypocritically; but Cordially, Entirely, with their heart, and with their whole heart. Notable is that in Ezekiel; — Then (that is, when God had redeemed them from Babylon, Restored them to Zion, sprinkled clean water upon them, and heaped all those fore-promised Blessings upon them) Then shall ye remember your own evil ways, and your doings that were not Good, and shall loath yourselves in your own sight, for your iniquites, and for your abominations. Nothing more kindly and thoroughly melts the Heart of a Sinner into Penitential Tears, Self-loathings, and Self-debasings, then the infinite flames of God's gratuitous Love and bowels of Mercy once Savingly felt, and Influences thereof Shed abroad upon the heart. Love breeds Love, as naturally as fire breeds fire. We love God, because he hath loved us first. And Love to God makes us hate and loath whatsoever is Contrary to that blessed God whom we entirely Love. Hence it is, that we cannot choose but hate and loath our sins and ourselves for them, when we come to a true sense, and apprehension of them: as being against God, who is all Purity, all Goodness, all Love.
But having formerly spoken of the Nature of Repentance in sundry Particulars, I need not here to superadd further.
III. True Obedience unto God.