Section 8
Them also thou wilt flatter and molest. But Shalt not keep from everlasting rest.
Poems, new ed. p. 114. < Good old Mrs. Doughty, sometime of Shrewsbury, who had long walked with God. and longed to be with him; and wasamoug us an excellent example of holiness, blameleuness, contempt of the world, constancy, patience, humility, and (wliich makes it strange) bad a great and constant desire to die, tbougfa ilie was sUU
OF MRS. KATHARINE HENRY.
173 must reckon it was their honour, and honour enough, that they were accepted of God, respected and va-Ined by all wise and good men, and perhaps made manifest also in the consciences even of those that were bad; and even the reproach of Christ was their Hebre s L98. P™*®* ^^®^r riches, ^rrM^^r ricAe#/A«n the treasures in Egypt; it is an honour to be dishonoured for Christ, much more to be lo Ted and esteemed for his sake. They that live and die in Christ, live and die in honour. Do we believe this ?—Let us then but have the same honour our godly parents had,—a name for that which is good with those that are good, the honour of doing good in a low and narrow sphere,—and we covet not to make a fair shew in the flesh.
(2.) We must reckon that tiiey were truly happy, —happy in the enjoyment of themselves, and of what God had giyen them in the world; happy in the quiet and repose of their own minds; and happy in the prospect of better things in the better country.—^We have reason to say,—That the ways of God and godliness, in which our good parents walked, were good ways,— ways of pleasantness and peace, —^that the yoke of Christ is easy and gentle, and very sweet They told us many a time, and abode by it to the last, that they had found the Lord Jesus a good Master, and his work good, even its own wages, and a present great reward of obedience in obedience. Let us set to our seal that this is true, and account that true holiness is true happiness; for, in heaven, where there is the perfection of happiness, there will be the perfection of holiness; and, let us account them happier in the love and favour of God, the comforts of the Spirit, the testimony of a good conscience, and the earnests of eternal life, than if they had had all the delights of the sons and daughters of men, and the peculiar treasure of kings and provinces. And let us put in for the same happiness, by following them as they followed Christ
4. We ought to be very sensible of our loss, when such parents are removed from us. If we call them hleued, we call them blessings, and reckon that we were greatly blessed in them while they were continued to us, and therefore, that now they are removed, the hand of the Lord is gone out against ua, and he is contending with us. It concerns us, Uierefore, to accommodate ourselves to such a providence, to hear the rod, and him that appointed it, — to understand the meaning of it, and answer its intention.
(1.) Wherein we have been in the least defective in OUT duty to our parents, or other relations, when they are removed from us, that is a call to us, a loud call, to renew our repentance for it, and to pray for pardon in the blood of Christ. This is a time to bring to remembrance; it is sin that provokes eomplaiiiiiig of do«lytiiigi» and weaknes of anannce. Mr. 6axter*8
God to take our dear relations from us, that were comforts to us ; and, therefore, when we mourn for death, we must mourn for sin, for the wages of our sin is their death.
(2.) Wc ought by it to be minded of leaving the world, too ; for we are not better than our fathers; they are gone, and we arc going, drawing after them apace ;— Thou shalt be gathered to thy people saith God to Moses, as Aaron thy brother was gathered. We must leave the world, as our parents left it. Let us, therefore, learn of them to die, and let their removal to the grave help to make it the more familiar to us, and engage us to converse more with it, that we may get more ready for it.
(3.) Now we want our parents to pray for us, God calls us to pray so much the more for ourselves and for our children. Now we want them to instruct and advise us, we must meditate more in the word of God, that best of counsellors, and keep a stricter guard over our own hearts and ways, that thus we may the less feel the loss of them.
6. We ought to think much of that happy state to which our godly parents are removed. We must call them blessed, not only for what they were, but for what they are; think and speak much of the blessedness of that world into which God has now sent for them from this world of ours. We have a great deal of reason to be confident of this very thing, that now, they are absent from the body, they are at home with the Lord. Call them blessed, then;— blessed indeed; for, they are not only at rest from all their labours, but are entered into the joy of their Lord. In this sense it may be asked,— Your fathers, where are they ? (Zechariah i. 6.) Your godly parents, ancestors, and friends, that are fallen asleep in Christ; where are they ? And what a comfort is it to think where they are; not lost, not perished; not cast, as they suspected concerning Elijah, upon soma mountain, or in some valley. No, though we are much in the dark concerning the particulars of the state of separate souls, yet we are sure, in general, that, to them, to whom to live was Christ, to die will be gain. Where are they? Why, they are where they are perfectly and perpetually blessed in the immediate vision and fruition of God within the veil; infinitely more happy where they are, than where they were. Where are they ? Why, they are in the mansions of light and bliss, that are in our Father's house above; in the New Jerusalem, in the paradise of God, where they hunger no more, nor thirst any more, neither doth the sun light on them, nor any heat. They are in the best company, employed in the best work, and eiyoying a complete satisfaction. Where are they ? Why, they are where there are no complaints, nothing to interrupt their conununion with God, or cast a damp upon their spipts. Death has Last Work of a Believer, «/ nfra. Addreasto tbe Reader, pp. 4,5.
A SERMON PREACHED ON THE DEATH, &c. done that for them which ordinances coald not do, —has perfectly freed them from that body of sin and death which was here their constant burthen; and hath set them, for ever, out of the reach of Satan's fiery darts, which were here their terror. The spirits of the jast are there made perfect beyond the perfection of Adam in innocency, for they are immutably confirmed in it. Where are they ? Why they are where they would be; in their centre, in their element They are where they have longed to be in that blessed state, towards which, while they were here, they were still reaching forth, and pressing forwards.^ Let us, then, rise up, and call them blesied; for, blessed, thrice hleued, are the dead, which die in the Lord.
And this will be of use to us;— (1.) To comfort us in reference to them now they are gone; for we sorrow not as those that have no hope; blessed be God, we do not. Daughters of Jef*nsalem, weep not for me ;—there is no occasion for it. While our friends are here with us, in this vale of tears, it is our duty, when they are in distress, to weep for them,—for, therein we weep with them; and it is our duty to weep with them that weep; but they need not be wept for upon their own account, that are not only not weeping, but have for ever taken their leave of weeping, and have had all tears wiped away from their eyes. While one mendfer suffers, it is fit all the members should suffer with it; but, if that member be honoured, let all the members think themselves honoured with it. If ye loved me, ye would rejoice, because I said, I go to my Father. While we are here in the dark, and at a distance, they are made nigh, and see face to face. While we are struggling with our difltculties, and groaning under our burthens, without are fightings, within are f ears,'^ihey are easy and safe, and abundantly satisfied.
(2.) To encourage us in our Christian course, work, and warfare, let the consideration of that happy state into whfch they are gone before, make us always to abound in the work of the Lord, because our labour will not only not be in vain, but will be abundantly recompensed. In due season we shall thus reap; and, therefore, let us not be weary in well-doing. If we sow to the Spirit as they did, we shall reap life everlasting, as they did. Say then. We will go with you, for we have heard God was widi you, and we believe you are with him; and, therefore, let nothing turn us from following after you.
6. We ought to tread in the steps of their virtue and piety, and imitate them in every thing that was praiseworthy. To commend that which was good in them, and not to copy it out into our own hearts and lives,—to Commend the way they walked in, k The above beautiful passage inay remind the reader or Mr. P. Henry*t remarksat the funeral of Mr. W. Lawrence, referred and not to walk in it ourselves, is to give oursel Tcs the lie, and out of our own mouth shall we be judged. Are not we under the same obligations to be religious that they were ? Is it not as much our concern as it was theirs? Are not we as much bound to serve God, and our generation, in our day, as they were in theirs ? May not our children expect we should take the same care of them, that our parents did of us,—set them as good examples, and pray as much for them ? Let us resolve, then, to walk in the same spirit, in the same steps; and, in the strength of divine grace, to follow them, who are now, through faith and patience, inheriting the pro-mises; and endeavour not to come behind in any gift, in any grace, in any duty.
We are concerned thus to follow them,— (1.) In pursuance of the good education they gave us. They laid a good foundation by the lessons they taught us, the counsels they followed us with, and the good exercises they trained us up in; let us, therefore, while we live, be building upon that foundation, till the toptone be at length brought forth with shouting. We have been led into green pastures by still waters; let us, then, by our holy strength, and serviceableness, praise our keeping, and conmiend our education by living up to it, and giving the like to our children, and thus call them blessed, to whom we owe so great an advantage.
(2.) In compliance with the good example they set us, and in conformity to that, by which the instructions they gave us were both explained and enforced, and we were both directed and encouraged in the way of our duty. It is the praise of all the godly kings of Judah, that they walked in the way of David their father, and ttimed not aside, (3.) In kindness to the world we now live in, and the generation in which our lot is cast. There is a great gap made by the removal of good people, let us endeavour to fill it up, by doing good in the place where God has cast our lot, as they did that are gone* that it may be said, while we survive,—They are not gone, but they still live in us.
(4.) In expectation of the bliss of that world they now live in. Their serious piety was found unto praise, and honour, and glory, in this world, and will be much more so at the appearing of Jesus Christ. Let us, therefore, having an eye to the same joy set before us, run with patience the same race set before us; let us proceed with holy vigour and re* solution, and i>ersevere with an unshaken constancy. We serve the same Master, have a promise of the same Spirit, and a prospect of the same re-compence. Let every one of us, therefore,—Hebrews vi. II, —shew the same diligence unto the full assurance of hope unto the end, to in the Life of BIr. Samuel Lawrence, in this vol.
THE
APPENDIX
APPENDIX, No. I.
Mrs. Katharine Henry died May 26th, 1707, apt 79.
The only obituary of this excellent person forms No. I. of the Appendix to the life of Mrs. Savage, ul supra.
The following extracts are from Mr. Matthew Henfs diary: 17U7, May 25. This morning I received the sad tidings of my dear mother's death, a little after twelve o'clock in the night. At the entrance of the sabbath she entered upon her everlasting rest I endeavoured to do the work of the day, in much weakness and heaviness, becaase Christ would not suffer him, whom he called to preach the gospel, to go first and bury his father. I expounded Zechariah xiv. Philippians iv. Psalm xxv. 15.—ilftn eyes are ever toward ike Lard. I went in the evening to the beheaded family at Broad Oak, where we wept and prayed together. My wife and two sisters were with my mother when she died, which was a comfort to me, though I was absent.
26. Spent at Broad Oak, in preparation for the faneraly which I desire to do in the actual belief and expectation of the resurrection of the dead, and the eomummndment which will be given concerning the hones.
27. Spent as the day before; many thoughts of hearty which are known to God. Friends are strange, but I hope our God is nigh at hand.
28. This day my dear mother's remains were decently conveyed to Whitchurch, and deposited in the silent dust, close by my dear father's. Before we set out. Dr. Benyon preached, ad rem, and very affectingly, on Hebrews vi. 12.*
Dr. Benyon's funeral sermon had reference also to Mr. Pell, who was placed over the congregation at Broad Oak when the Dr. removed to Shrewsbury. Mr. Pell died May 21, 1707, set. 25. See Memoirs
See also ToiHr*t Life of Hatthew Henry, p. 138.
Orifr. k It it reeofded of Mr. Baxter, that, such was his abborre Dce of I Works, v. 4. p. 340. of Mrs. Savage, Appendix, No. I. The notice taken of Mr. and Mrs. Henry, together with the honourable memorial of Mr. Pell, seem to unite in rendering it desirable that the following extract from the sermon should be preserved. The transcription is from an authentic manuscript.
" Shall I run eleven years backwards to the ever-memorable consort of that excellent person, whose dear remains we are now going to inter ? I would do so, did I not think his bright graces, and endearing service, must needs have left impressions upon you that cannot wear off as long as you have souls to retain them; and yet I cannot but excite you to follow him in his second self; for, they both thought, and spoke, and did, the same things in religion, and, heing dead, yet speak.
I must add, too, that Divine Providence hath ordered the melancholy event of an intervening death—Mr. Pell—to enforce the instruction of the other two more powerfully.
" He, I doubt not, inherits the promises ; follow him; imitate him; he was industrious in his great Master's service, and pleaded not, as he might have done, the excuse of a crazy and dying body. Be not weary in well-doing; he reaps already; and you will reap, in due time, if you faint not.
" He was very penitent for sin, and spoke of it with a mighty passion; and, though he hoped God, for Christ's sake, had forgiven him, he could never forgive himself.^ He entertained the prospect of death with gpreat composure. It was his dependence on Christ that made him able to do so. He often said he had nothing else to trust to, and he trusted to that so far as to say, cheerfully, when he found his expiring hour was at hand,—' Come now, death, and do thine office.' How agreeable was the reflection, the excellent believer, whose funeral we now attend, made on the report of this hopeful preacher's death. ' And,' says she,' is Mr. Pell got to heaven before me ?' It was like her.
There was so much to he followed, that, in proliimseir for bis siiis, that be said,—*' I can more cfasily believe that God will forgive me, than I can forgive royseir." Dr. Bates's
APPENDIX, No. II. posing her to yoar imitation, the only difficulty is what is to be omitted.
In general, she made it her business to regulate her life by the word of God, the efficacy of which she experienced betimes in the ministry of that now happy divine whose name is precious with some of you ffe
APPENDIX, No. II
The will of the Rev, Philip Henry ^ transcribed from an originaly (supposed to be a counterpart,) among his Title Deeds, and in his oum hand-writing.
In the name of God; Amen! I, Philip Henry, of Broad Oak, in the County of Flint, an unworthy minister of Jesus Christ, having attained, this day, to the sixty-fourth year of my age, in bodily health; God be praised!—but, sensible of the decays of nature, and desirous to be found ready, when death comes, that I may have nothing else to do but to die, do, with my own hand, make this my last will and testament, in the usual manner and form following. First, I recommend my soul into the hands of God, my heavenly Father, trusting only to the merit and mediation of Jesus Christ my Lord, whose I am, and whom I serve, for acceptation and salvation ; my body to the earth, whence it was taken, to be laid up there, as in a bed of rest, to sleep in Jesus, till the last trump shall sound; my wife and children to the divine blessing and providence, together with all my children's children, to be brought up in the nurture and admonition of the Lord; and, out of the worldly estate, which God hath given me, I give and bequeath to each of my four daughters, Mr. Poole's English Annotations upon the Bible, in two volumes, of the last and best edition that shall be to be had at the time of my decease, together with Mr. Barton's last and best Translation of the Singing Psalms, one to each of them, requiring and requesting them to make daily use of the same for the instruction, edification, and comfort of themselves, and of their families; and, to each of all their children, that shall be alive when I die, I bequeath a well-bound English Bible, together with an English Practical Divinity Book, in quarto, out of my books, such as their fathers shall please to choose for them, praying that the word of Christ may dwell richly in them, in all wisdom and spiritual understanding. To my son Matthew I give and bequeath all my books and papers, except what is otherwise by this my will gven, and except what my dear wife will please to have for her own use, and exeept the four following, of which I give one to each of my four daughters, according as in seniority they shall choose; viz. the c The Rev. Mr. Steel. See ante, p. 148.
Sermons upon the Parable of the Prodig; The Baptismal Covenant Explained; The Four-and-Twenty Good and the Four-and-Twenty Naughty Spirits; and. What Christ is made of God to True Believers, in Forty Particulars; each to be transcribed by them, in their own hand, if they have leisure, and see cause; however, to be transcribed into their hearts and lives. To my dear daughter-in-law, and to each of my dear sons-in-law, I give twenty shillings to buy each of them a ring, or what else they please, as a small remaining token of my great love to them, beseeching the Lord as he hath begun, so to go on to build them up into families, but especially to build them up in holiness and comfort, and to continue them still in brotherly love, as a bundle of arrows which cannot be broken. To each of my servants living with me at the time of my death, that can read, I give a good book, or to each of tliem five shillings to buy one, at my dear wife's discretion. To each of my three dear sisters, I gve and bequeath as followeth;—To my dear sister, Ann Henry, I give a gold ring, with this posy, Thy brother shall rise again, John xi. 23. And, to my other two sisters, Mary Dyer, widow, and Sarah Wade, I give and bequeath the profits of my small tenement in Iscoyd, called Kaywilkin, which I purchased lately of John Probart, to be divided equally between them, when taxes and repairs are first discharged and allowed for, so long as they both shall live; and, when either of them dies, then the whole to the survivor, during her natural life, to be paid quarterly; the first payment to commence from the quarter's end from the time of my death. And, from and after their decease, and the decease of the longest liver of them, I give and bequeath the inheritance of the said tenement, vrith its appurte- . nances, and all my estate and interest therein, and all my right and title thereunto, to my dear wife, to be disposed of by her to such of my dear children, or to such of their children, as she shall think, in her discretion, to have most need of the same, whether by will, deed, or otherwise, as soon as she shall please, after my decease, and not deferring the making of the said settlement till my said sisters' decease. And, lastly, my will is, that, all my just debts, and funeral expenses, being first discharged, the remainder of all my goods, cattle, and chattels, whatsoever, shall be to my dear wife, to whom, accordingly, I do give and bequeath them, acknowledging her past, and relying upon her future, faithfulness to me in all things ; and I do nominate and appoint her, my said dear wife, Katharine Henry, to be the sole executrix.
Witness my hand and seal, this twenty-fourth day of August, 1695, being the day of the year in which I was bom, 1631, and also the day of the year in APPENDIX, No. III. IV.
177 hich, by law, I died, as did also neartwo thousand her faithful ministers of Jesus Christ, 1602. Declared and published, &c.
Philip Henry, L. S.
APPENDIX, No. Ill
HE title of the volume referred to is thus ex-•essed: Musarum Oxoniensium 'EXaiopta, sive, ob foe-;ra auspiciis Serenissimi Oliveri Reipub. Ang. cot. et Hiber. Domini Protectoris inter Rempub. ritannicam et Ordines Foederatos Belgii feliciter abilita, Gentis togatae ad vada Isidis Celeusma letricum.
Oxonias excudebat Leonardus Lichfield, Aca-demiae Tjrpographus: 1654. Mr. Henry's Latin verses, transcribed from the olume above mentioned, are as follows: Noli timere, Musa I Quid trepido pede Scazontis instar claudicas ?
I, pende ventis carbasa et totos sinus;
Tranquilla jam sunt omnia,
Nulli tumultus, nullus hostium furor,
Pax undique, et mare liberum est:
Mercator avidas, dum silentium videt
Serenioris CEquoris,
Se somniare patat, et baud credit sibi,
Soliicitus et plenus metu,
Ne forte fallax error aut evanidae
Felicitatis umbra sit;
Gem mas, Smaragdos, orbis alterius opes.
Nunc ultro securus petit,
Et post tot annorum otia, laboris sui
Majora sperat pnemia,
Sperat, coloni more Messem duplicem
Post sic peractas ferias.
Toto Britannos orbe divisos adhuc
Tandem coire vidimus,
Terrasque pelago separatas arctior
Compensat animorum unis;
Et qoam negnt Terra, juncturam facit
Melior Amoris Copula,
Bellique lites nuperi (bono omine)
Pacis redintegratio est.
Philip Henry, A. M. ex Mde Christi. p. 22, APPENDIX, No. IV. rHB following more minute account of the solemn nrvice will not be uninteresting, especially as it is ranscribed from Mr. Henry's own hand-wnting; ind oo Btains, no doubt, an accurate statement of lU that took place :— 1657, July 6. I made addresses to the presbytery in Shropshire for ordination.
They met at Prees. There were present Mr. Porter, President; Mr. Houghton, Mr. Parsons, Mr. Binney, Mr. Steel.
Inquiry was made:—1. Concerning the work of gce upon my heart.
Whereunto I replied, the Spirit had been dealing with me while I was very young, not only in the public ministry, but by the private instructions of a godly mother also; and, I hoped, had convinced me of my sin, and discovered to me my need of Christ; and bowed my will, in some measure, to close with him, upon his own terms, in sincerity, unfeignedly; and that, having taken him to be mine, I had also resigned myself up to him to be his, to be guided and governed by him; and resolved, by his grace, to continue in his ways unto the death.
2. Concerning my skill in the original languages of the Scripture ;—for the Hebrew, I read and construed Psalm ii. 1,2.—for the Greek, I read and construed Luke xvi. 1,2.
3. For logic, I was asked,— QuotnpUxest syllogU" mus f 1 answered,— Vel categoricus vel hypotheticus. Item, probabilis vel demonstrativus, Qu€B sunt lege$ legitimi tyllogitmit Resp. Nihil concluditur niH altera propotitio tit univertalit, fyc,
4. For philosophy ;— Quid est elementum ? Resp. Est substantia pura (potius est corpus simplex) ex quA omnia fiunt, (I should have added, et in quam ultimo resolvuntur.) An sit eadem materia, cceli et terra f Resp. Non, materia cceli est incorruptib. Err, Andetur elementum ignis ? Imo. Ubi? Sub concavo luncB, nt prohas quid e elem, levissem, Src, ffc. jr.
5. What authors in divinity I had read. Answer. Something in WoUebius, Amesius, Calvin.
Question. What are the parts of Christ's Me-diatorship ?
Answer. Three; his priestly, kingly, prophetic offices.
Question. What doth Christ do as Prophet?
Answer. Teaches his church.
Question. Immediately?
Answer. No. By his Spirit, in his word.
Question. What are the parts of his priestly office.
Answer. Two; his death, and his intercession.
6. What was my judgment in reference to infant baptism ?— Question. Ought any children to be baptized ? Answer. I believe they ought; and I am clear in it.
7. What, in reference to the controversy between presbyterian and independent?
Answer was made for me;—If I had not approved of the presbyterian way, I would not have come thither. I replied^—In most things according to tny
APPENDIX, No. IV. V. present light, I did, but I had not had opportunity to search to the bottom of the controversy.
8. The place of Scripture proposed was, 1 Corinthians X. 26, 28.
Question. How came the same words of the psalmist to be a reason why they should eat and why they should not ?
Answer. In a different sense:—1. You may eat; for, the earth is the Lord's, q. d. Every creature of God is good, if received with thanksgiving by them that know the truth. 2. If your brother be offended, you may forbear; for the earth, fyc, q. d. there are other things enough which you may eat freely of without offence.
9. This case of conscience was propounded;—> Suppose one should come to you, and make complaint of his condition,—*' Oh, Sir, I am undone; it is to no purpose for me to wait upon the means of gce; I am a reprobate ; and, if a reprobate, there is no salvation V*
Answer. I would deny his minor, and endeavour to show him, that though a man may know his own election, yet he cannot his reprobation.
Objection. Suppose he should reply, ''I have the mark of a reprobate, much guilt, a hard heart, a seared conscience."
Answer. I would endeavour to convince him, there is nothing that befalls a reprobate but may befall one that is elect, before conversion, except the guilt of the sin against the Holy Ghost.
10. Concerning church-history, I was only asked whether I had read Eusebius, &c. I answered, I had read some of him, but not all over.
These were the occurrences of that day's meeting.
They gave me a query to provide a thesis upon against the next meeting.
Query. An providentia divina extendat $e ad omnia f AS.
There were examined, the same day, Mr. Hall, of Newcastle, in Staffordshire, and Mr. Jones of Llan-armon, in Denbighshire.
The Lord prosper all my undertakings, that are according to his will!
August 3. I exhibited my thesis upon the aforesaid question:— An providentia divina extendat $e ad omnia? Concerning which, disputation was held for about the space of half an hour, or more. There opposed, Mr. Parsons, Mr. Binney, Mr. Houghton; and Mr. Porter moderated. The main thing insisted on was: —If God concur, by his providence, to every action, how is he not then the author of sin ? To which answer was gven ;—The materiality of the action is from God, but the formality, which is the sinfulness of it, is from the sinner himself.
Lord, I desire thou mayst have the glory of all my abilities, natural, moral, spiritual. If they were more, thou shouldst have more glory. And I beg of thee to overlook my failings, especially the pride and selfishness that is often stirring itself in my soul, for Christ's sake.
I left two certificates with Mr. Brean, the registrar to the classis ; one from Oxford, subscribed by Dr. Wilkinson, Dr. Langley, Mr. Cornish, Mr. Button. The other, subscribed by Mr. Steele, Mr. OrL Fogg, Mr. Jenkyn ; both testifying of my conversation, &c. The Lord forgave me, that it hath not been more exemplary, as it ought, for piety and industry ! Amen, Lord, in Christ!
The day for ordination was appointed to be. Wed* nesday, September 16; the place, Prees.
I would fain have been ordained at Worthenbniy, the place where God hath cast my lot, (which, I believe, comes nearest the institution,) but it might not be rebus publieis sic stantibus. Hope thereof wai one main motive to me to defer being ordained lo long. The Lord prosper me in his work.
APPENDIX, No. V.
There were special reasons and ends of Chrisft being made man ; viz.—That the same nature that sinned might suffer; and, by suffering, satisfy, Hebrews ii. 14. As God, he could not. Without blood there was no remission, Hebrews ix. 22. That the same nature, which was under the law, mit yield obedience to the law, Romans v. 10. That man's nature might be advanced to the dignity fiom which it fell. Made but little lower than angels, I Psalm viii. 6. but fallen as low as beasts, Psalm 1 xlix. 20. Now Christ hath restored, yea, bettered I it, Ephesians i. 20, 21, &c. Hebrews i. 6. That kt might be a merciful High Priest, Hebrews ii. 17,1& Hebrews iv. 15, 16. That he might set before of an example of holy living, 1 Peter ii. 21.
But, though Jesus Christ was truly man, yet be wai not a mere man, but God-man. Isaiah ix. 6. Christ, our Redeemer, is God. This is a main doctrine of the gospel. If this fail, all fails, 1 Corinthians xf. 14, 17. There were those, betimes, in the church, who denied it, 2 Peter i. 1. which occasioned the writing of St. John's Gospel, John i. 1.
The Saviour's deity is proved;—From the niunes and titles attributed to him in Scripture, John L 1. 1 John V. 20.—God. The great God, Titus ii. 13. The mighty God, Isaiah ix. 6. Romans ix. 5. Jo* hovah, Jeremiah xxiii. 6. An incommunicable name to any creature, signifying as much as having being of himself. Lord of all; Acts x. 96. Lord of Hosts; the Son of God. So are believers; but he is his onltf begotten Son, John iii. 16. Philippians ii. 6L Hebrews i. 3. John v. 18.—From divine properties and attributes, not only communicable, such as holy, righteous; but incommunicable, as eternity, from
1
APPENDIX, No. VI. VII.
179 ting to everlasting, Micah t. 2. Before John, r i. 16. Before Abraham, John viii. 68. Be- 3 creation. Proverbs viii. 23. Omnisciency; ig the heart, John ii. 24. Omnipotency ; inlohn iii. 13.—From divine works. Creation,
3. Providence, John v. 17. Colossians i.
Redemption ; he forgives sins, Matthew ix, he gives the Spirit, John xvi. 7. he gves life, John x. 27, 28.—Miracles; which he nsists on, John v. 36; John x. 37, 38.—From worship ascribed to him; inward, outward.
Acts xvi. 31. John xiv. 1. Absolute obediiatthew xvii. 6. Prayer, Acts vii. 60. Praise, »thy i. 12. Adoration by angels, Hebrews i. elations v. 11,12.
IS necessary that our Mediator should be God, e none else could be competent for the work, Ixxxix.
APPENDIX, No. VI.
Uowing specimen is taken from a volume, in iter's possession, embracing the Book of is, and in Mr. Henry's hand-writing.
Exp. Gen. xxii. Oct. 24, 1668. story of this chapter is very remarkable; it as an instance of the most eminent act of lid obedience. tempts Abraham, verse 1. To tempt, is no properly, but to try;—to bore a hole, as into $1, to know what liquor is in it. Himself knew ; but, that Abraham might know, and that might know, therefore doth he put him upon ard service; Take, now, thy ton, Sfc, re are several circumstances which make it 1 service, and, by consequence, advance the ind obedience of Abraham, 'ake thy ton. If it had been a stranger, or a if in his house, it had not been so much; but, m, *hy only son; viz. by Sarah. He had another ihmael; he was by Hagar. liy only son Isaac; the child of promise ; that mceming whom I have told thee, that, in him, ill the nations of the earth be blessed. ^om thou lovest. He loved Ishmael, but more, because he was the son of his old age, [▼en in a miraculous way; had it been a son , though an only son, it had not been so much. yet thee into the land of Moriah, —three days' sy:—it was to be done,—not presently,—but 1 blood. What a conflict must Abraham needs lad between faith and unbelief!
A P. Henry. Orig. MS. N 2
6. Offer him there for a humt-offering. It had b een a great trial if only to take his leave of his son, never to see him more; but to kill him; nay, to burn him; and, to do it himself!
This was the temptation;—Abraham readily yields at God's command ;—'Ae rote up early, verse 3.
Free obedience is acceptable obedience.
Observe. The angel of the Lord calls to him, and bids him hold his hand; verse 11, &c.
A ram was ready, and that was offered, verse 13.
Isaac and the ram were types of Christ. Isaac, in two respects :—
1. In his willingness to be offered; there was no resistance: so Christ,— Lo, I come,
2. He was laid upon the altar; but rose again; a type of Christ's resurrection.
The ram also, in two respects:—
1. He was caught in a thicket; Christ was crowned with thorns.
2. He was sacrificed; so Christ was a Sacrifice of God's providing.
Hereupon the promise is renewed, verse 17. There is nothing lost in being willing to lose for God, Matt, xix. 29. Abraham was contented to part with one son, and God assures him of ten thousand thousand sons instead.
God accepts the will for the deed, Hebrews xi. 17.
Abraham's love to God in offering up Isaac, was nothing to God's love to us in offering up Christ. Behold, what manner of love ! God called, and had right to call, for Isaac. He gave him. We neither called, nor had right to call, for Christ.
Have we no Isaac to offer? no beloved sin to sacrifice ? Assuredly, he that will not part with a beloved sin for Christ, when he requires it, will not part with a beloved son for him. Let us not deceive ourselves.
APPENDIX, No. VII.
On those occasions the records of inspired truth were the basis of communications, as interesting as they were conducive to edification. A manuscript of Mr. Henry's, commencing July 1, 1666, ending Augt 7, 1660, and embracing observations on the first forty-four psalms, affords a satisfactory illustration of the plan adopted during the period referred to. From that source of information it appears, that, after a brief exposition of the psalm, a question was '' propounded for conference." A brief selection of the topics, with Mr. Henry's remarks, are as follow:— Thus; on the 10th psalm, the inquiry, from the fourth verse ;—TAf wicked through the pride of his APPENDIX, No. VII. countenance will not seek after God, was ;—What is it that keeps men from seeking after God; from seeking after friendship with God, from seeking after the glory of God ? To this Mr. Henry replied; —Pride, Luke xix. 14. Ignorance, Romans iii. 11. Psalm Ixxix. 6. John iv. 10. Solomon's Songs, v. 9. compare vi. 1; strong inclinations after something else; things of the world possessed, or laboured after; credit with men of the world; and a reproach feared, Mark x. 22. Luke xiv. 16, &c.; presumption; evil company. Hence, see the apostle's counsel to young converts. Acts ii. 40.
On the first verse of the 18th psalm ;•—/ will love thee, O Lord, my strength; the question was;— What are the fruits of the true love of God ? It will appear in reference to sin. Where the true love of God is, there is hatred of sin. Psalm xcvii. 10; universal, without exception ; constant, without intermission ; implacable, without reconciliation. There is also sorrow for sin, Zechariah xii. 10; xiii. 6. In reference to duty. Where love is, there is willingness to it, 2 Corinthians v. 14; delight in it. Psalm Ixxxiv. 1 John v. 3. Where love is, it causes the heart to run out after God, Psalm Ixiii. 8; he is highest in the thoughts, oftenest, dearest; sincerity, Canticles i. 4. Ephesians vi. 24. Love is boundless; it never thinks it hath done enough. In reference to suffering, it is ready for it; it is patient under it, Romans v. 3, 5. Canticles viii. 6, 7. To these may be added,—Love is tender of God's honour; it loves all that belong to God; see 1 John iii. 20. That love to the brethren, which will evidence love to God, 1 John iii. 14. must be, to all; poor, as well as rich; strangers, as well as acquaintance; to those that differ in opinion from us, as well as those that agree with us ; wheresoever we see the image of God ; it will show itself when the brethren are persecuted; it will be willing to cover their infirmities ; the more godly, the more we love them. It eats up the love of the world, 1 John ii. 15. Romans viil. 7. There is no looking upon heaven with one eye, and earth with the other. It longs for the appearance of Jesus Christ, Canticles viii. 14.
From the drift and scope of the twenty-second psalm, the inquiry was;—What may, and ought, a Christian to learn from the sufferings of Jesus Christ ? We learn the great love of God to mankind, John iii. 16. Romans v. 8. We learn how just he is; we learn the great evil that is in sin; a lesson of godly sorrow, Zechariah xii. 10; humility, Phi-lippians ii. 5, 6, &c.; holiness, 2 Corinthians v. 15; hatred of sin, 1 Corinthians v. 7. 1 Peter iv. 1, 2. Patience in afflictions, Hebrews xii. 1,2,3. 1 Peter ii. 20, 21, &c. Consolation against accusations, « See a Sermon by Mr. P. Henij, on this paange. Evan. Mag. v. xxix. p. 55. t When Cardinal Campeggio presented the letters of his legation at the Diet of Augsbuigh, he made an oration in Latin i the sub-
Romans viii. 33, 34. John i. 29. Courage against the fear of death, 1 Corinthians xv. 55, &c. Hebrews ii. 14. Love to our brethren, Ephesians ii. 13, 14 Thankfulness. Blessed be God for Jesus Christ i
Upon Psalm xxix. it was inquired ;—How many ways may we become guilty of other men's sins ? By command, 2 Samuel xi. 2 Samuel xxiv. By counsel,2 Chronicles xxii. 2,3. Numbers xxxi. 16. By consent, Psalm 1. 17. Acts xxii. 20. 1 Kings xxi. 16, 19. By provocation, £phesians vi. 4. Ha-bakknk ii. 15. By example, Jeremiah xxxii. 19. By neglect to warn, Ezekiel xxxiii. 7, 8; to restrain, 1 Samuel iii. 11; to punish, 1 Kings xx. 42; to reprove, Leviticus xix. 17 ; to mourn, 1 Corinthians V. 2.
On Psalm xxxi. the question was,—What are the common sins of professors in these days ? Empty, vain discourse, James iii. 2. Lukewarmness, Revelations iii. 15,16.* Hypocrisy, formality, Matthew XV. 7, 8. Want of love' one towards another, John xiii. 35. Debates, quarrellings; want of meekness to bear injuries; neglect to watch one over another, to reprove, exhort; easiness of belief of slanderous reports; abatement in first love to Jesus Christ, Revelations ii. 4. Worldliness, pride, sensuality, flesh-pleasing, Luke xvii. 26, &c. Itching ears, 2 Timothy iv. 3, 4.
And, on Psalm xxxv. it was proposed ;—Wherein consists the power of godliness ? See Psalm cxix. 104.—/ hate every false way, A hjrpocrite doth not hate every false way. Naaman, 2 Kings v.; Matthew viii. 19, &c. He has a Rimmon to bow to, a father to bury, some secret lust. But the true Christian can let all go. See Philippians iii. 20. Our conversation is in heaven, A hypocrite hath not his conversation in heaven; but, either in hell, or earth, at best; it may be, now and then, he may take a turn in heaven; whereas, the heart, thoughts, affec- , tions, desires, trading, discourse, are all heavenly, where there is the power of godliness. See Habak-kuk iii. 17, 18. A hypocrite cannot rejoice in God in the want of creature-comforts; his form withers in winter. Job xx. 20. He is in straits in the fulness of his sufficiency, whereas, a child of God hath a fulness of sufficiency in his straits. Sec Proverbs iv. 23. The power of godliness consists in keeping the lieart; not the eyes, feet, hands, only, but the heart. See Psalm i. 2.— His delight is in the law of the Lord, He can call the sabbath a delight, Romans vii. 24.—O wretched man that I am, who shall deliver me from the body of this death ? The Christian has complaints about, and combats with, the whole body of sin. He looks on his heart as his worst part A hypocrite counts it his best. Where the power stance whereof was, that the cause of so many sects, which then reigned, was want of charity and love. The History of the Coun* dl of Trent, p. 53. foL 1620.
APPENDIX, No. Vm.
181 of godliness is, there will be endeavours to promote h in others, especially in such as are under our charge. Genesis xviii. 19. Joshua xxiv. 15. There will be willingness to part with any thing if God calls for it, Genesis xxii. Also, willingness to be tried. Psalm cxxxix. 20. Tenderness of God's hon-onr. Psalm cxv. 1. Care in second-table duties, eren as in first; and, in all we do, to do it with an upright heart. Here the true Christian and the hypocrite part Both do duties:—^they pray, hear, &c. but, in the manner, they differ. The one does all from love to God, with an eye to his will and glory; the other, from form. Evenness of conversation is a part of the power of godliness.
APPENDIX, No. VIII.
The following is a specimen:—
That there is one God, 1 Timothy ii. 5. That there is a mutual enmity between God and man, by reason of sin, Zechariah xi. 8; that Christ is the Mediator, I Timothy ii. 5; that he was made man, being in the form of God, Philippians ii. 5,6; that, being made man, he became obedient to the law, Matthew iii. 15 ; was, The Lord our Righteousness, Jeremiah xxiii. 6.
Therefore, put on Christ, Romans xiii. 14; who has left us an example, 1 Pet. ii. 21; he gave himself to die the death for us. Acts ii. 23.
The particulars of his sufferings, at large, from several scriptures. He was buried. Acts xiii. 29. His resurrection, 1 Corinthians xv. 4.
The benefits flowing from his death ;—God wett-plemsed; Matthew iii. 17; for he died as a Sacrifice, 1 Corinthians v. 7. Believers are justified, Romans V. 9; t. e, their sins pardoned, Isaiah xliii. 25, 26. Christ's ascension, Acts i. 9; sitting at God's right hand. Psalm ex. I; his intercession, Romans viii. 34; as a Priest, Psalm ex. 4; and, in all this, our hope, 1 Timothy i. 1.
The work was thus wrought for us, to reconcile God to as. There is a work to be wrought in us, which is, to reconcile us to God, Colossians i. 21; the Author of it, the Spirit, John xv. 26.
The work of the Spirit in reference to sin;—^he worketh, I. Conviction of sin, John xvi. 8; for which the means used are, the preaching of the word, Isaiah Iriii. 1; which is a lamp, and a light. Proverbs vi. 23; privatepersonalreproof. Proverbs vi. 23; afflicr So divine a thing is wisdom, and so excellent is knowledge, (how macb toerer it be despised by carnal hearts,) that inno-eeocy itself was to ambitious of it, as to choose rather to incur the highest displeasure of an offended God, than want of it; nay, Uan want greater degrees of it. P. Henry. From Matthew Henry*8llS. tions. Psalm cxix. G7 ; the conversation of those that are godly, 1 Corinthians vii. 16.
2. Contrition for sin, Zechariah xii. 10. (Digression,—of the Spirit, as a spirit of supplication, from several other texts.) This contrition is goring a heart of flesh, Ezekiel xxxvi. 26; breaking up fallow ground, Jeremiah iv. 3; rending the heart, Joel ii. 13.
3. Conversion from sin, Acts iii. 26; from all sins; from beloved sins ; and, to a course of godliness, Hebrews xii. 1.
In reference to grace. Sanctification in general, 1 Thessalonians, v. 23. 2 Corinthians vii. 1. Particulars :—
1. The sanctification of the mind, or understanding, Ephesians iv. 23; in respect of knowledge, Colossians iii. 10; motives to get knowledge,' Colossians i. 9; directions, Hosea vi. 8. 2 Timothy i. 13. Luke viii. 18; in respect of wisdom, Ephesians i. 7, 8; exhortations to get wisdom. Proverbs xvi. 16; in respect of thoughts ; vain thoughts hated. Psalm cxix. 113; good thoughts loved, Psalm civ. 34.
2. The sanctification of the memory, John xiv. 26.
3. Of the conscience, Hebrews ix. 14.
4. Of the will. Psalm ex. 3; willing to submit to the will of God, Acts xxi. 14 ; willing to die, 2 Corinthians V. 8; unvrilling to sin. Genesis xxxix. 9.
5. Of the affections, Colossians iii. 2. The affection of love;—love to God, 1 John iv. 19. Mark xii. 30. Revelations ii. 4; love to ourselves and to our neighbour, Mark xii. 31. Of hatred. Psalm cxxxix. 21, 22. Job xiii. 6. Of desire after God, Isaiah xxvi. 8, 9; after righteousness, Matthew v. 6; against inordinate desires. Genesis xxx. 1. Of joy, Hosea ix. 1. Philippians iv. 4. Of grief; not to grieve at the good of others. Acts xiii. 45; not to grieve inordinately at any thing. Psalm xiii. 11; sorrow according to God, Matthew v. 4; for the sins of sinners. Psalm cxix. 136; for the sufferings of saints, Amos vi. 6. Of hope in God, Psalm cxlvi. 6; for heaven, Romans v. 2; against presumption, Job xxvii. 8. Despair," Ezekiel xxxiii. 10,11. Of fear, Luke xii. 4, 6. Ecclesiastes viii. 12, la Of anger, Ephesians iv. 26, 27; its opposite, meekness, 1 Peter iii. 4. Of zeal, Galatians iv. 18.
6. The sanctification of the body, Romans xii. 1; sensual appetite subdued, Hebrews xi. 25. The eye sanctified, Psalm cxix. 37; the hands, Psalm xxiv. 3, 4; the tongue. Psalm xxxix. 1. Against lying, Psalm cxix. 163 ; swearing, Jeremiah xxiii. 10; slandering. Psalm I. 20. Of good discourse, Colossians iv. 6.
The summary of these sermons about sanctification, he gave in two sermons from 2 Corinthians v. h You must despair before you can hare a good hope;—despair of being saved in yourselres. He that is out of his way, must de-spair of reaching his journey's, end, except he turn. P. Henry. From Biatthew Henry's MS.
APPENDIX, No. IX. X.
17; and observed, that, while he was upon that subject, about three years, there were more than forty of that little parish that were removed into eternity, who, when he began, were alive, and in health, &c.
The Spirit's work, in reference to grace, is, having implanted it, to excite and actuate it. Canticles iv. 16; to strengthen it against corruption; to increase it. Proverbs iv. 18. Exh. 2 Peter iii. 18.—to perform it, Philippians i. 6. Exh. Philippians iv. 1.
The work of the Spirit, in reference to peace, John xiv. 27. And that was his last subject in the course of his ministry at Worthenbury.
These were the subjects and texts of about six years' sabbath sermons; only, that once he spent about two months in preaching over the doctrine of the Lord's Supper, before his setting up that ordinance there; and once he spent about half a year in preaching over the epistle to Laodicea, Revelations 111.'
APPENDIX, No. IX.
Mr. Henry, noticing assurance, has thus expressed himself:— Assurance of God's love, peace of conscience, and joy in the Holy Ghost, are the glorious privileges of true believers. Justification is the root, and these are the branches from it
There is a low and weak degree of assurance, where the evidences of the love of God to our souls are not full and clear; a mixture of much doubting and fear. Even this produces peace.
There is a strong and high degree, which is called full assurance; clear evidence, and little doubting. This produces joy.
Peace and joy differ thus;—peace stills and quiets the soul, but joy stirs and transports it. Peace is joy in the bud and blossom; joy is peace in the ripe fruit. There are more believers who have peace than have joy, because there are more whose evidences are dark and weak.—and it is their own fault
There is the assurance or certainty of the object; that is, God's love is sure and certain to a believer. He doth love him now, Proverbs viii. 17. He did love him from everlasting Jeremiah xxxi. 3. He will love him to the end, John xiii. 1.
There is also the assurance and certainty of the subject; that is,—this or that particular believer is certain that God loves him now, and hath loved him from everlasting, and will love him to everlasting.
Many a child of God gets to heaven who is never
1 Life. Oriff. MS.«/ npra, k Grace, with assurance, is no less than keaven let down into the soul. Bishop Hopkins. Works, v. 3. p. 7*2. ed. 1800.
1 Scripture marks of those who shall be saved, are. Faith U the tvrd Jtnu, John iii. 16; vi. 47. Love to God, 1 Corinthians ii. 0} able to say,—I am sore I have an interest in the love of Ood. Yet this assurance is attainable, as may b# proved from those scriptures which make it our duty to labour after it 2 Peter i. 10. and from scripture instances of such as did attain it, both in the Old Testament, Job xix. 26. and in the New, 2 Corinthians v. 1. Galatians ii. 20. 1 John iii. 19; iv. 13.
Where it is attained, it sweetens all conditions.^ We then see all our mercies, and all our crosses, not only consist with, but flow from, the love of God. It is a great furtherer of obedience. None walk so close with God as those who have clearest evidences of his love. Assurance makes a man truly willing to die, 2 Corinthians v. 1, &c. Luke ii. 29.
Labour after it. How? Not without diligence. Bring thy condition to the word of God. See what it saith of those who shall be saved, and then inquire,—Am I such an one? John iii. 96.—Do I believe?—Do I accept of Jesus Christ? Romans viii. 9.—Have I the Spirit of Christ ? 1 John iii. 14.—Do I love the people of God ?*
Reading in some of my dear father's [Philip Henry] diary, kept in a little almanack, I find excellent things; c. g. From,— The rather give dili gence to make your calling and election #icre,^he notes: This has many sweet advantages. It promotes godliness, keeps humble, is got with pains, &c. A man may be a child of God who hath it not; yet such will seek and press after it To which he adds; —I have both sought, and found it, in some poor measure. Lord, increase it every day, more and more, unto full assurance ! *"
APPENDIX, No. X,
Among Mr. Henry's papers the following statement has been preserved; and, as it appears to have been placed in the hands of Miss Matthews, and may be of use to others, especially in like circumstances, it is here introduced. It may be regarded as a gratifying specimen of the prudence, the simplicity, and devotional frame of mind, for which the writer is so deservedly eminent:— April 16. Day of Prayer and Fasting.
What warrant for this duty ?
Answer. From Philippians iv. 6;— In every thingf by prayer and supplication, with thanksgiving, let your requests be made known unto God, obedience to his commandoaents, Hebrews v. 9. liattbew vil il John X. 27,38: foithfulness in his senrice, Matthew zxt. 21,23; peiaeverance to the death. Revelations ii. 10. P. Henry. Orig. MS. m Mrs Savage. Diary, Orig. MS.
APPENDIX, No. X. XI.
183
If in every thing, then, surely, in a tiling of so much weight bb marriage, CoIossianB iii. 17.
Bat -why are friends called ?
Answer. We are commaml, Oalatians vi. 3; to hemr one tmoiher*9 burdens; to sympathize with each other in ail our concernments; to weep with them thmt weep, and to rejoice with them thai rejoice, David's practice, calling others to join with him. Psalm xxxiv. 3. The command, in case of sickness, James V. 14, 16. Besides, Vis unita fortior; Many hands make light work.
For what end is this duty ?
Answer. There are many ends of it. These are some of the chief, which are fit to be commani-cated:—
1. To bless God, who hath ordered things so in his providence, as to bring things to the pass they are at; in this plain way,—more comfortable to as, less offensive to others, who, not knowing the glands we proceeded on, might have drawn ill consequences from it, and sinned by our example.
2. To make atonement for sin in the blood of Christ, James t. 16. In general, for all the sins of our Angle state. In particular, for miscarriages in the carrying on of this afiair;—distrust of God, unbelief, impatience; distractions occasioned by it; irregularities of affection. It being my desire, that no guilt may go with me into that condition, which may be as poison and gall, but that I may enter into it as innocent as Adam, in the day when he was narried in the garden.
3. To beg the presence, and the favour of God, which is the happiness and sweetness of every condition and relation, that he will own and bless us.
4. To beg a frame of heart suited to the condition; that, as Saul had another spirit gven when he was crowned, so we may have when we are married. As cares and burthens will be new, so strength may be renewed also to bear them; as temptations will be new, so sufficient grace may be bestowed to resist them; as comforts will be new, so a heart may be given to enjoy God in them, and to sit loose from the creature; as duties will be new, so we may be enabled to perform them, that we may live together as heirs of the grace of life.
5. In reference to events as to outward things; that the Lord will take into his own hand the disposal of them, and quiet our hearts in what he determines, whether it be for the worse, or for the better. That, if he see good, he will please to grant OS the comfortable fruits and pledges" of marriage.®
So cbfldien wen limply called by the Latins;~pi>wra,~ iMfet. See MiltoD't Poetical Works, «/ nfra v 6. p. 38. note.
• P. Henry. Orijr- BIS.
APPENDIX, No. XI.
Some of these records being still preser\'ed, the following selection will not be unacceptable:— How far may a man go towards heaven, and yet fall short?
In general; a great way, Mark xii. 34. Almost a Christian, Acts xxvi. 28.
In particular; a man may have a great deal of-knowledge, 1 Corinthians xiii. 1, 2; even so much, as to teach others, Matthew vii. 22. He may be free from many, nay, from any, gross sins, Luke xviii. 11. He may perform, not only some, but all manner of external duties of religion;—pray, fast, give alms, Matthew vi. 1, 2, &c. He may be a lover of good men, as Herod, Pharaoh, Darius. He may repent, after a sort, as Ahab; and believe, after a sort, as Simon Magus. He may suffer much for religion, as, no doubt, Judas did, while a retainer of Christ. If a man may go thus far, and yet fall short, then what will become of those who go not near so far ? Then, what need have we to look about us, and to make sure of regeneration, and sincerity, which are things that certainly accompany salvation!
What are the common hinderances of men's salvation ?
Ignorance, John iv. 10; unbelief, John v. 40; love of the world, 2 Timothy iv. 10; pride,p men will not stoop to be saved by the righteousness of Christ, Romans x. 3. nor to be ruled by his laws, Luke xix. 14. prejudice against the ways of God, and against the company that walk in them; their paucity, their poverty; presumption upon God's mercy, and upon long life. See that none of these things hinder us, especially now being forewarned.
What are evidences of love to God ?
Hatred of sin, Psalm xcvii. 11; and that, especially, because it dishonours him; care to keep his commandments, John xiv. 15; and that of choice, and with delight, 1 John v. 3; love to the people of God, as such, 1 John iii. 14; willingness to part with any thing for his sake. Genesis xxii. 12; desire of fellowship with him in his ordinances, Canticles i. 2; grief when he withdraws; love to, and longing for the appearance of, Christ; mourning that we can love him no more.
How are we to express love to our neighbour?
By praying for him, for all men, 1 Timothy ii. 1; even for enemies, Matthew v. 44. By reproving him, Leviticus xix. 17; unless he be a scomer, which we are not rashly to conclude. By not envying him because either of what he is, or hath, or doth, 1 Corinthians xiii. 4; but, rather, rejoicing, Romans xii. 15. Doing to him as we would have him to do P See a striking illustration of this subject, in '* The Christian in Complete Armour, by William Oumall, M. A." 2nd part. p. 73 4to. 1658.
APPENDIX, No. XI. XII. to as, Matthew vii. 12. Being tender of his name, neither to raise, nor receive, an ill report against him, Psalm XXV. 23. If a superior, we are to honour and respect him ;*> if an equal, or inferior, to be affable, and courteous, and condescending towards him. If good, to associate with him. Psalm xvi. 2; if bad, to pity him, and pray for him, but not be over-familiar with him/
It may be here added, that Mr. Matthew Henry, in a little volume, in his own hand-writing, has preserved some copious memoranda of another, and important, series of " Questions of Conference in the Family.'' The following list of them will show how his venerable father studied the welfare of those around him:— What are the scripture attributes of God the Father?
What are the scripture names, titles, and attributes of God the Son ?
What are the scripture names, titles, and attributes of the Holy Ghost ?
What doth the scripture say concerning the om-nisciency, power, wisdom, holiness, justice, goodness, mercy, truth, and faithfulness of God?
These are respectively answered by an extensive selection of inspired statements, and concluded by a deduction of uses. Those which close the last mentioned question are thus stated:— This is terror to us to consider, that God will be true to his threatenings; they are not bugbears, to frighten children and fools, but such as he will be true to. Then, stand in awe, and sin not,* This is comfort also, that, seeing he is true and faithful to his promises, we may trust in him, and rely upon him. There is duty also; we must labour, as well as we can, to be like God; to be true to our words, especially in witness-bearing, and to be faithful to all our entrustments. Our yea must be yea, and our nay, nay. We must be punctual in everything; not off and on, cozening and cheating, and deceiving ; for, that God, whom we profess to believe in, and serve, is not so. Those who were afterwards called puritans, were, in King Henry the Eighth's time, called fast-men.
APPENDIX, No. XIL
Another instance occurred in the address delivered by Mr. Henry, at Boreatton, on occasion of his son q Besides the mantle of love that is to be thrown over the faults of all, there is a robe of reverence and honour to be cast over the faults of superiors. The emperor, Constantine. did not think the imperial purple too precious to make a veil to cover the infirmities of his bishops. P. Henry. From Matthew Henry's MS. r P. Henry. Ong. MS.
Sins are like circles in the water when a stone is thrown into it, one produces another. When anger was in Cain's heart, murder was not far off. P. Henry. From Matthew Henry's MS.
« Tong's Life of the Rev. Matthew Henry, p. 55. ut wpra.
Matthew, and the only son of his friend, Mr. Huntf leaving the country for a residence in London, A. D. 1687.' The following is the substance of it; And thou, Solomon, my son, know thou the God of thy \ father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will he found of thee ; but if thou forsake him, he will cast thee off for ever, 1 Chron. xxviii. 9. These words are the pious advice of an aged father to his young son to be religious.
To be religious is to know God, John xvii. 3; that be is, Hebrews xi. 6; and what he is, as far as he hath revealed himself in the books of creation, and Scripture. He hath revealed himself to us in the face of Jesus Christ, 2 Corinthians iv. 6. Those who are diligent in the use of the means," shall attain this knowledge, Hosea iii. 6.
This knowledge is such an act of the understanding, as includes the will and affections. We must own and acknowledge him as the first cause of all things, and see our absolute and universal dependence upon him, as our benefactor, who hath preserved and provided for us; as the chiefest good, and love him with all our heart, soul, mind, and might; as our highest end, and aim at his glory in all things ; and as our God and Father in Jesus Christ. This is the most comfortable: bis New-Testament title. If he be our Father, we must carry it as children.
To know God is to be acquainted with him. Job xxii. 21; to have intimate acquaintance with him : and this includes all religion; it is walking with God.
To be religious is also to serve God* You cannot serve a better master; you cannot be employed in better work; you cannot have better wages."" The gift of God is eternal life. There are wages in hand. There is the testimony of a good conscience ; there are the smiles of God; there is the reward of the inheritance.
This service of God is to wait upon him daily and duly in the duties of his immediate service and worship. If you do not pray, and read, and hear, you are not God's servants. And it is to walk in all holy obedience before him. Serious inquiries into the will of God, and sincere endeavours to do it, are the properties of bis servants. You must look into the word of God if you would know his will.
A servant of God must be lowly-minded and humble, diligent and industrious, not only do his u Labour after knowledge in the use of means. These are prayer. James i- 5. Prov.ii. 3,4. David, Ps. cxix. Solomon.—Reading and meditating in the word of God. This is the tree of knowledge, 2 Timothy iii. 15, 16.—Practice, John vii. 17. P. Henry. Orig. MS.
Dr. Sibbs would say, could we suppose sorrow in heaven, this would be our sorrow there, that we did no more work for God, before we came thither to receive so great wages A Sermon at tlie Funeral of Mr. Jeremiah Whitaker, by Simeon Ashe. 4to, 1654. p. 43.
APPENDIX, No. XII.
185 work, but abound in it,^and patient, to undergo the difficulties of the work, and the delays of the reward.
All this must be with a perfect heart; that is, with truth and uprightness, Genesis xvii. 1. Job i. 1. If yoa would be thus perfect, be sure to lay a good foundation. Take heed of double-dealing with God ; of vain thoughts' in duty, Matthew xv. 7, 8. See that you pray in praying, and hear in hearing, &c. Approve yourselves to God. Do all to his glory. Let his word be your rule, 1 Corinthians x. 31. See your imperfections, and bewail them daily. Here is tiie difference between the true Christian and the hypocrite. The hjrpocrite acts in hypocrisy, and it never troubles him. He thinks he merits. The godly man bewails the imperfections of his sincerity, and that is a pitch no hypocrite can attain to.
A willing mind too is of great consequence. It is that which God looks at very much. In conversion, the great change is on the will. Now, when there is a willing mind, vain excuses will not be made. See Luke xiv. There will be forwardness in good works, Titus iii. I. Ready to every good work; the original is, go before in good works. When the mind is willing, duty is done cheerfully. When the heart is enlarged, then we run in the way of God's commandments. There is a great difference between a volunteer and a pressed soldier.
Now every day take notice of the willingness and unwillingness of your minds to that which is good. Look up to God, and beg of him to make you willing. Draw me. Consider how willing he is to do you good, and let that make you willing to do him service. Consider how willing Christ was to come and die to save us. Think of this when you are unwilling to duty.
Remember the omniscience of God. He searches ail hearts. He understands all the imaginations of the thoughts. He understands the unobserved motions of the fancy. Do you believe this ? Improve it, as a bridle to keep you from all sin ;' as a spur to put you on your duty, especially secret duty, especially sincerity in duty. There may be hypocrisy that you do not see, but he sees it. There may be also sincerity that you do not see, but he sees that When you are from under the eyes of your parents, remember,—God sees.' w See Chamock's Works, v. a p. 501, &c. s An ancient divine urging a "carerui attention unto, and a beedfal hiding of the word in our hearts,"->aay8, it *' may re-stiaine aa a Iwidle from sinne," and '* quicken us as a spurre to every good duty." Sermons by Alexander Groase, B. D. p. 237. daod. IdlO. And Dr. Barrow remarks, ** Did we only believe the fature judgment, with the results of it, that alone would be an effectual both 9pmrr and ewrb to us." Works, vol. 3. p. 40. «/
7 This may be of use to us, when the thoughts of it are kept ■live upon the heart in reference to these great concernments of oar lives. In reference to ms,— it may teach us watchfulness.
Consider the promise. If thou seek kirn, ke witt be found of tkee. He hears prayer. Be not sparing in that duty. If you seek the pardon of sin, you shall have it. If any thing burthens us, he will either support or deliver us. We must seek him with our whole heart; early and earnestly. Observe how the promise is applied to Solomon.—If tkou seek, tkouy though a child,—-if thou seek him, he will be found of tkee. Promises must be particularly applied.
Recollect the threatening. If thou forsake him, he will cast thee off,—though thou art Solomon, my son. It is best that we be drawn to duty, but it is better to be driven than not to do it at all. Adam in innocency was awed by a threatening. You who have given up your names to God, take heed that you do not forsake him. Do not forsake his truths. Do not forsake the ways you have walked in. Do not forsake the people of God. Go by tke footsteps of tke flock. Unbelief causes departing. It may be you are thinking you will never forsake God, as Peter, tkougk all men forsake, yet I will not. Take heed of resolving in your own strength. It is by faith you stand. Fear, lest you should be a cast-away.
There are some who are especially concerned to know God, and serve him.
Those who are young are so. Solomon was young when this counsel was given him, and he counsels others, Ecclesiastes xii. 1. Remember now tky Creator in tke days of tky youtk. God must have the flower of our age.' The beloved disciple was the youngest of the disciples.
The children of godly parents are especially concerned to know God. Know tke God of tkyfatker. Thy father hath served him, and doth not repent it. Godly parents dedicate their children to God in a special manner,— tke son of my vows. The children of many prayers should seek and serve God; indeed, every prayer for them will turn to a curse if they do not. God is a tried friend.
Those also who are advanced above others, in honour, or estate, in the world, are especially concerned to know God. Thou, Solomon, my son. David had other children, but we do not read of any such charge to them. Solomon was to sit upon the throne. Those who have more than others, should render accordingly. Others will be apt to Beware of doing that which you would not have the Lord see you do, Genesis xxxix. 0. Apply it to the sanctiflcation of the sabbath.—In reference to dvh'n. It concerns us to look to our ends in coming to duty, and to see alter what manner we perform, Hebrews xii. 2S, 29. Servants work hard when the master stands by. Soldiers flght stoutly when the gene, ral is present. And when we have done duty, it may support us in expectation of our reward; though unknown to men. Matt vi. 4,18.—In reference to wantt. Despond not. Be not careful. Matt. vi. 32 —In reference to dangen, Ps- xvi. 8. P. Henry. Orig. BAS. See P. Henry's Eighteen Sermons,«/ npro, p. 87. I See 1 Sam. ii. 33. 1 Cor. vii. 36.
APPENDIX, No. XIII. XIV. do as they see them do, the higher the place is, the greater is the danger if we are not religious. And consider the advantage to be gned by it; those who honour God he will honour.
Suffer the word of exhortation. Labour always to keep up right and good thoughts of God. He is not a hard master, but a good master. He accepts the will for the deed. Let Jesus Christ be always precious to you. Let him be your Alpha and Omega, your strength every day. Take him along with you in all your studies, in all yon do. Let him commend his word to yon; it is the book of books. He is not a true Christian that doth not love the word of God. The more of this love there is, the more is the evidence of a good work wrought upon the soul. Be sure you practise prayer! You have need of strength from God in every thing, and that must be fetched in by prayer. Pray continually. The praying Christian will be the thriving Christian. Beware of bad company; choose such as are good for your companions:—say, Depart from me ye evil doers, for I will heep the commandments of my God, Psalm cxix. 115. I cannot keep in with you, and keep in with God too. Be watchful; we walk in the midst of snares.*
APPENDIX, No. XIII.
It was, possibly, in reference to this, that the following testimonial was written.
These may certify whom it concerns, that Mr. Philip Henry, Master of Arts, and Minister of the Gospel at Worthenbury, in the County of Flint, is orthodox in doctrine, well-qualified with learning, parts, gifts, and graces, for the work of the ministry, laborious and successful in his calling, unblamable in conversation, and hath continued well-affected to his Majesty.
N. Bernard.*"
William Holland of Malpas, R. Robert Fogg, Minister at Bangor.^ R. Steele, Pastor of Hanmer.^ k From Mn. Savage's BIS. b D. D. See anit, pp. 143,144. ** 1661. Oct 15. Upon the evening ofthisdayDr. Beraard, parson of Whitchurch, died.it seems sud. denly. Nov. 7. I vrasat Whitchurch, at the burial of Dr. Bernard. Mr. Bridge preached. Luke six. 44*' P. Henry. Diary, Orig. BIS.
e See ante, p. 14^
d From the Orig. BIS.
• The Noncon. Bilem. v. 3. pp. 5-23-4.
f lililson's History of Dissenting Clmrches, v. 9. p. 213. f See Dr. Harris's Funeral Sermon for Dr. Evans, pp. 31—44 ed. 1730. h Bfr. Tong's Life of BIr. Blattbew Henry, p. 978. winpra.
APPENDIX, No. XIV.
It was about this period, A. D. 1668, that the Rev. John Evans settled at Wrexham, as pastor of the Independent church. He was of Baliol College, in Oxford, and successively master of the free schools, in Dolgelly, Merionethshire, and Oswestry, in Shropshire. His father and grandfather were both clergymen and rectors of Penegos, in Montgomeryshire, but, notwithstanding the zealous interference of relatives, his inquiries resulted in nonconformity; and though, like his brethren, an implicit follower of the dictates of conscience, he partook largely of the sufferings of the times. He was a man of good learning, great gvity, and seriousness; of a most unblamable conversation, and a laborious and judicious preacher." Mrs. Evans, his second wife, was the daughter of Colonel Gerrard, Governor of Chester Castle; a woman of an excellent spirit, and of a strong understanding.' Their son, Dr. John Evans, was the author of the well known Discourses on the Christian Temper. > Mr. Evans was *< strictly congregational,"" and''a high Dissenter:" there was, nevertheless, an intimacy kept up between him and the family at Broad Oak. Mr. Matthew Henry has thus recorded the termination of his course, which event took place, July 16, 1700. * A little while before he died, which was in his seventy-second year, he spoke with more apprehension than usual, rejoicing in the Lord Jesus Christ as his only rock: and when it was said to him that he was going to his Father's house, he cheerfully answered,—It will not be well with me till I am there. Some present desired him to leave some good counsel with them; to whom he replied,—Go to God by prayer. ^
The reader will pardon the continuance of this narrative, for the purpose of perusing, in connexion with it, the following letter. It is transcribed from Mrs. Savage's hand-writing, and appears to have been copied by her in early life, while under the direction of her father. It presents an interesting specimen of the pastoral vigilance and affectionate care of those holy men who have been, and are, tiK> much spoken against i 1700, July 30. Satt. I heard of the* death of Bfr. Jenks, of Widinbury, a high conformist, formerly curate of Whitchurch; and also, of the death of Mr. Evans, of Wrexham, a high Dissenter, —both, I hope, good men, yet of such ininciples as that my dear father (of blessed memory) hath had many sharp censures from them both: (torn the one for complying so far, from the other for complying no further. Saith he in his diary,—Lord, which of these shall I seek to please! Neither, but thyself alone.—I hope they are now all happy together in that blessed vision, where Luther and Calvin are both of a mind. BIre. Savage*B Diary, Orig. BIS. k Tong's Life of Matthew Henry, p. 378. ut $mpra. See also the Welsh Nonconfonnist's Memorial, p. 310. uttwpra.
APPENDIX, No. XIV.
187
A Letter from Mr, Evans to his people in the time of persecution.
To the saints and faithful brethren in and about Wrexham, with whom I have walked in the fellowship of the gospel.
My dearly beloved brethren; Though the circumstances of the present day take me off from the main work of a watchman over your souls, in Tisiting, preaching to, and praying among you; yet, being taken from you in presence only, not in heart, I desire still to be a faithful remembrancer of the Lord for you, that ye may be taught of him, and holpen by him to feed upon the truths, promises, and precepts of the gospel; and experience the same to be a green pasture and stiU waters, to renew and strengthen your inward man, and further your growth into him,—into him in all things, who is the only head and lawgiver to the church, even our Lord Jesus Christ What the apostle said vnth respect to the Corinthians, I may truly say, in some measure, with respect unto you, my desire with my poor weak endeavours have been to espouse yon unto one husband, and to present you a chaste virgin unto Christ. Pardon me if my love to you make me jealous over you, and to fear (as he did) lest your minds should be corrupted from the simplicity that \% in Christ; and so another, to wit, a subtle, formal, lukewarm, self-seeking, men-pleasing, worldly, carnal frame of spirit grow upon you, to the wearing off the gospel savour, that sometimes hath appeared in you, and to the beguiling you of all you have hitherto done and suffered. I speak not this, as having any demonstration hereof from most of you; but as considering the day of temptation and trial that hath overtaken both you and me, and earnestly desiring that herein both I and you, our knowledge, faith, love, patience, self-denial, sincerity, integrity, sted-fastness, and constancy, may, when tried, be found to praise, and honour, and glory, at the appearing of our Lord Jesus Christ. Now, that in such a day I may not be wholly wanting to you in point of advice, consider and improve the particulars following, which, under present circumstances, not so much I as Christ himself requires of you. Hearken not to the instruction that causeth to err from the words of knowledge. Proverbs xix. 27. nor to those that by 1 ** Toooavince thow of error who say that believers need not troaUe tbemael Tes Huther with reading and hearing,—if they believe, they are jostifled; if once joatifled, al wajra Justified. Consider i—aoch have cause to suspect they have no true laith, for a troe believer bath that in him, which will stir him up to use all laeans to know Christ better, and grow in faith,—The best are ignorant of many things concerning .Christ, Prov. xxx. 2, 3.— Thoqgb Juatmeation be an act absolved in one instant, yet the oanifestatioii and asaunmce of it increaseth according as we increase in Mtb. Bom. xiil. II. Our salvation is nearer than when we be Uevcd,^thOQgh inch as believe are sure to be saved, Rom. reproaches, contempt, and scorn, would make yon forget what of God you have seen and experienced in his own appointments, Jeremiah xxiii. 16. compare with verse 27. Let your most familiar converse be, not with those that make it their study and discourse to palliate the neglect of God and conscience in their compliance with evil, nor with those that are mainly solicitous how they may shift off the cross, but with those that are most careful to keep themselves from sin, and to grow in grace, to the pleasing of that God from whom they expect the crown.
Be much in searching the Scriptures, which are able to make yon wise unto salvation, and thoroughly to furnish you with what is suitable to your case and condition, whatever it be. Pray and wait for the Spirits teaching through them. Neglect no means * God affords you to discover his mind and will in them, yet admit of no interpretation or gloss on them, but what is consonant to the main scope of the whole of them, which always and unchangeably is,—the advancing of the gprace of God in Christ; the debasing of man in himself, with the bringing of him to a sole dependence on Christ for wisdom, righteousness, and sanctifioation, and redemption; the destruction of sin; the furtherance of holiness; and, therein, the everlasting happiness of the soul. When you cannot take forth new lessons, learn the old better. Watch over your hearts, lest, through unbelief, they draw back from any thing of God or Christ that once you have received; or, through the deceitfulness of sin in them, they turn you aside to any crooked path. Acquaint yourselves well with the state of your own souls, especially, whether they grow or decline in their esteem of, love to, and delight in, Christ and holiness; in their hatred of sin and vanity: as also in their weanedness from the world, and preparedness for the cross. Let every defect you find in yourselves still lead you to a more naked dependence on Christ, and be as a fresh incentive to lift your souls with more earnestness to God in prayer. In your addresses to him, forget not Your fellow-servant and brother, who desires so to be found with you waiting for the gracious and glorious appearance of our Lord Jesus, John Evans. viii. 1 i yet a true believer, negligent in seeking to grow, shall be greatly abridged of his comfort in this life, and afflicted with many outward crosses, and inward terrors, so as he may lose his assur-ance and joy, and comfort in prayer, and be like a tree in winter. Yea, it may be he shall never, while be lives, recover his comfort Though he shall go to heaven in the end, yet he shall have a hell here all his life.** Mr. Herring. Oct. 14,1618; on 1 John v. 13. From a MS. of the Rev. Arthur Hildersam. Ptnti mt. See Bfr. Herring's Life, in Clark's Lives, annexed to the Blartyrologie, p. 180. ut
APPENDIX, No. XV.
APPENDIX, No. XV.
Another which was delivered not long after, shall be added more at length. The text was, Jeremiah vi. 16. Thu saith the Lord Stand ye in the wayt and see, and ask for the old paths, where is the good way, ajid walk therein, and you shall find rest, fyc. The first words,— Thus saith the Lord, should be sufficient to engage attention; for, wherever God has a month to speak, we should have an ear to hear. Here he looks upon the children of men as a company of travellers out of the way,—he calls after them,— Come to me, I will put you in a better way. The way is Christ, John xiv. 4, 5, 6.
The ways of religion, like others, have an entrance, •—the strait gate. They are hedged in with the commandments of God. They are tracked by others who have gone before; and they have an end,—life and salvation. The way of godliness is the old way, and it is the will of God that we should walk in it. It is also a good way, and those who walk in it shall find rest.
Many look upon these ways to be upstart, and the way of sin to be old. It is true, the way of sin has been of long standing, and in it we all set out; but the way of godliness is older. The devil was not up so soon, but God was up before him, Ecclesiastes vii. 29.
There are four remarkable periods of time,—-two concerning the old world, and two concerning the new; but in both, godliness had the start.
The first edition of the old world was when Adam was created. He was made upright, and walked in uprightness. The way of religion was ihe first way. The second edition was in Noah's time, 1600 years after. The old world was filthy and vile, and it was drowned; eight persons were saved, to be the seed m In the preface, a like phrase was introduced from the pen of filr. Matthew Henry, and it is gratifying to observe the representation as the joint testimony of two such witnesses. Though the idea conveyed is opposed to that which, for reasons best known to the promulgers, the persons called Puritans commonly receive, it appears in full consistence with truth; indeed, it seems to the writer, as the result of diligent investigation, that due allowance being made for defects, incidental to the times, and otherwise, without invidious distinctions easily accounted for, it would be difficult to find a body of men more loyal, useful, or devout *' Be not ashamed," said the pious Rector of Weston Favell, *' of the name of Puritan; they were the soundest preachers, and, I believe, the truest followers of Jesus Christ. I esteem them as some of the most zealous Christians that ever appeared in our land." See Mr. Brown's Memoirs of Mr. Hervey. pp. :{23,224, ■/ tufra.
It may be remarked, that, in proportion as contemporary authorities, distinguished by their religious excellence, or attention to the simple verity, are consulted, and the assertions so frequently reiterated, watchfully scruiinited, the more wariness of observa. tion will be discerned in the description given of a Puritan by Dr. Watts,—a separatist from the vain and dangerous courses of a vicious world. Works, v. 7. p. 565. «/ npra; the more candid and favourable also, commonly, will be the judgment.
The following extract (h)m an original relic. Is a satisfactory corroboration of many others.—*' The Puritanes, whose fantastical zeal I mislike, thoughe they dif Ter in ceremonies and accidents, jr«f tbey agree with us in miMMcg of rdifioit, and 1 think all, or of the new. Then godliness got the ascendancy, Noah walked with God; so did Abraham, and Isaac, and Jacob.
The first edition of the new world, was in the days of the incarnation; called, in the Old Testament, the world to come. Jesus was the great exemplar. There were also his apostles, divers holy men and holy women. Inquire how they walked. The second edition may be dated at the Reformation. Between the apostles' time and Luther's there was a great apostasy, but God raised him up, and the Spirit was then working. Many were eminent for piety, and strict and holy walking. This was the way of the blessed martyrs in the days of Queen Mary; and of the good old Puritans"* in the days of Queen Elizabeth and King James. Some of whom some of us have known. Oh, walk in their way. Nay, it may be, you may be sent to your own old ways .—not your first: they were wicked; but, ask. What were my ways when first converted f Most Christians have their ^r«f love, and too many leave it.
The way of doctrinal faith is a good old way. The Papists ask us ita scorn. Where our religion was before Luther ? We answer. It was where theirs was not, before or since; namely, in the word of God. We must try all doctrines by the Scripture. Those doctrines are likely to be according to truth, and not error, which abase men, and lift up God.
The way of divine worship, in all the ordinances, is a good old way. The way of sabbath religion. Genesis ii. 1, 2. is as old as paradise. Adam kept the sabbath. The disciples kept the sabbath, and Christ appeared to them again and again. Acts xxii. 6. They remained till midnight, praying and preaching. John was tii the Spirit on the Lord's day,^ This was the way of the old Puritans; they were up early on the sabbath morning, diligent in the ways most of them, love hit Ma***:' Letter from Archbishop Hutton, to Lord Cranbome, 18 Dec. 1604. Printed in Dr. Whitaker's History of Richmondshire, vol. 2. p. 315. See the " Character of an old English Purltane, or Nonconformist," by John Oeree.M A. 4to: 1648. n It is an excellent thing, and very desirable, and to be laboured after, that we be in tht Spirit on th» Lord's day; and that is, not to be,—either in the world, or in the flesh, or in the devil. Sabbath time must not be spent in worldly employments,—no manner of work, except necessity and mercy. It is a good rule, to de-fer what may as well have been done before, or be left alone till after. Neither must we be in the flesh, in recreations. There should not be feasting on the Lord's day; nor in the devil, in wrath and malice, in strife and envy But we should be in the Spiiit, that is, in a spiritual fVame of heart, as walking, living, in the Spirit; worshipping God in holy ordinances,—public, private, secret; and also we should be tpirituai in them; that is, sincere and serious. When we are out of actual worship, we must be spiritual in our thoughts and words. If we are doing works of necessity or mercy, eating, drinking, travelling to and firo to ordinances, attending sick people, taking care of cattle,—we must not do it as at other times. The day is holy, and must he sanctified. Learn to keep sabbaths better. Christian resolution, care and watchfulness over ourselves, and one another, will do some-thing. Let us so act for the oommamTs sake,—an easy, sweet command ; for the cMaequenti" sake; the promise and threatening sake, wherewith the conunand is backed; for the ernvtrw Hom sake the week following \ for the Redeemer's sake, whose day it Is. The APPENDIX, No. XV. XVI.
180 of God, and went far in denying lawful liberties. Many suffered mach against the proclamation for sports on that day.^ But now there is a new way. Many look upon family worship as an upstart. But it was in Adam's family, in Noah's, in Abraham's, Isaac's, and Jacob's. Abraham catechised his family, Genesis xviii. 18. In the New Testament we read of the church in the house; of families walking together hand in hand in heaven's way. As for public worship. Then began men to call upon the name of the jLorc/, Genesis iv. 26.—that is, publicly, —beibre it was in families. Or; Then men began to be called by it—to make profession. In the New Testament, we read that they continued ttedfastly in the apostle's doctrine, and fellowship, and in breaking of bread and ih prayers. Acts ii. 42. The old Puritans saw many corruptions in worship, yet they waited upon God in it.
The way of holiness and close walking is a good old way; as old as Adam, before he fell; as Enoch, as Noah. The primitive Christians so walked; not only in ways of worship, but in all manner of obedience, Hebrews xi. 5. The way to please God is to walk with hira.
The way of heavenly-mindedness, and contempt of the world, is a good old way. The patriarchs ]i\ed like pilgrims,—here to-day, and gone to-morrow. So the primitive Christians, Acts iv. 37. How many professors now carry it otherwise, as if they had a mind to have the world for their portion.
The way of plainness and simplicity is a good old way. In it Jacob walked, and Nathaniel, and the old Protestants, and Puritans.
The way of peaceableness and patience under the cross, is a good old way. The martyrs prayed for the Queen. The old Christians took joyfully the spoiltHg of their goods. This is according to rule ; let every soui be subject to the higher powers.
The way of brokenness and tenderness of heart is a good old way,^the way of godly sorrow for sin. I have heard an old Christian say, I think Christians do not come in at the same door that we did, for we were long under terrors of conscience, sound humiliation, before we tasted joy, p—but now it is otherwise. I fear, lightly come, lightly go. This made them more watchful.
Riiig:'a friends are known by keeping the king's holiday; for re. HfioB lake, which is adorned by it; for the reektmUg.aec9unti sake hereafter. It is supposed that Christ will come to judgment on the Lord's day. Remember the. sabbath, and prepare for it bcfore-band. Set out well; the Lord is rinen. Look up for the Spirit's help. Do what you can. See to your families. P.Henry. Orig. MS.
A striking instance is recorded by Mr. Baxter in his Divine Appointmeot of the Lord's day, p. lie. oct. 1671. f Id ooo Deiion with the above passage, the following observa. tions by Dr. Doddridge may have their use. " Some sense of sin, Jutd some serious and bumbling apprehension of our danger and niseiy in consequence of it, must indeed be neceaary to dispose (■ to reeelTe the grace of the gospel, and the Sariour who is there
The way of brotherly-kindness, and love one to another, is a good old way. The way of unity and unanimity. See how they Uwe one another, was the old remark. But now ; see how they hate one another ;—what strangeness and distance. There is no telling one anothcrs experience ; but jealousies and heart-burnings. Acts ii. 46,47. The way of love is I called the old conmiandment and the new, 1 John ii. 7 ;—old, because from the beginning; new, because a new edition of it, a new example in Christ and the apostles, and a new argument to enforce it. Oh, love this old religion; strive to excel one another in good ways. You have a cloud of witnesses. You have Jesus Christ, who was a traveller in this way. Endeavour to make this new bad world like the old good one. There is a promise of a netc; Aeo-ven, and a new earth. Be earnest with God to hasten it, and endeavour, in your own practice, to hasten his coming.<i
APPENDIX, No. XVI.
With such sentiments Mr. Henry's remarks, on the case of Job, evidently accord, and may be fitly introduced. They occur in a lecture delivered at this time in the neighbourhood of Broad Oak.' His text was, Job xiii. 26;— For thou writest bitter things against me, and makest me to possess the iniquities of my youth.
Considering Job as a good man, it may be noted, that, even against such, God, sometimes, writes bit-' ter things. Regarding him as an old man, it is observable, that youthful sins are oftentimes the smart of old age; they are so when God is pleased to make us possess them. Viewing him as an afflicted man, we are taught, that, times of affliction are times of smart, often, for forgotten sins. Job was a remarkable instance. He was perfect and upright; one that feared God, and eschewed evil ; and yet against him bitter things were written ; or, as the word is, bitternesses. Many others of God's dear saints and servants have drank, in their several ages and generations, of the same cup, though some deeper than others; and Job, as deep as any. God had one Son, exliibited to our &ith. But God is pleased, sometimes, to begin the work of his grace in the heart, almost from the first dawning of reason, and to carry it on by such gentle and insensible degrees, that very excellent persons, who have made the most eminent attainments in the divine life, have been unable to recount any remarkable history of their conversion; and so Ikr as I can learn, this is most frequently the case with those of them who have enjoyed the benefits of a pious education, when it has not been succeeded by a vicious and licentious youth.'* Prefhce to the Rise and Pmgreas of Religion in the SouL Works, v. i. p. iiS. mi
4 P. Henry. From filr. Matthew Henry's MS. r At Danford Hall, near Whitchurch, on the road leading thence to Wem. It is yet standing. See m/ir, p. 58.
APPENDIX, No. XVI. and but one, withoat sin, but none withoat saffer-ings. * He, wlut had no sin, was a man of sorrows, stnd acquainted with griefs.
Against Job, as against others, were written bitter things of affliction. He was afflicted in his estate, in all his family relations, in his servants, in his children, in his wife, and in his body. He endared the bitter things of persecution. His friends sharply and severely censured him; they charged him with the blackest crimes and enormities; called him wicked, a hypocrite, an oppressor, Job xix. 13. This was the more grievous, because they were good men; as for the jeers and scoffs of the multitude, he made nothing of them. To be the song of the drunkard was nothing; but that so many grave, wise, knowing, religious persons should combine to vilify him, was bitter indeed; especially, considering that they were his/rt>iti2f, from whom he expected different treatment. Psalm Iv. 12. When God lets loose our brethren to persecute us, either with hands, or tongues, or both, in our names, liberties, livelihoods; and that without cause, only that we will not say as they say, where our conscience tells us they say amiss; these are bitter things. He suffered also the bitterness of desertion. This, by what goes before, in the 24th verse, should seem, especially, to be meant. Whatever his professed enemies had done against him, or his professed friends had said against him ; whatever losses, crosses, calamities, or distempers, had befallen him; if God bad carried it as a friend,' all had been well; the burthen would have been light But for God, at the same time, to appear as an enemy,—to take him by the collar, and shake him,—to withdraw the light of his countenance, and to leave him in darkness and horror, must have been grievous indeed. This made him cry out,— Thou writest bitter things against me. This put a sting into all the rest;—the fire, says he, was the fire of Godj chapter i. verse 16.
The phrase, writest bitter things intimates deliberation, duration, and determination. The allusion, some think, is to a judge or magistrate, to the king or his secretary, signing an order for the apprehending, imprisoning, arraigning, executing a malefactor, q. d. Lord, there could nothing have been done against me, but by thy warrant, and that thou hast granted; not a verbal order only, but a written warrant, under hand and seal. Thouputtest mgfeet also in the stocks. Thus God deals with others of his dearest children.
B Dfus wuemn habuit jUimm km ptectUo, tmlhm Mine Jtagtilo. Aug. In ConresB. P. Henry's Common Place Book. Orig. MS. t Carritd it at a /rind. The Afiendship existed. Bfr. Henry, noticing this, would say,—There are three evidences oT God's being at peace with us. Are you ftienda with Ood, and at peace wfth him t If so, he is at peace with us. Colossians i. 11. We were bom enemies; are we reconciled! Recondliation is not yet perfected; but is it btgunf There was enmity; but is there friendship? Proverbs viii. 17.—Are you at war with sin! You can. 1
And it is not because he hates them, but because he loves them. It is hard to reconcile bitter things with the love of God, but they are reconcilable. Job was greatly beloved, even when he was sitting upon a dunghill; and so it appeared afterwards. The sun broke out from behind the cloud. See chapter xlii. 7, 8, &c. He is called again and again,— Mg servant Job, See Revelations iii. 19.
Nor is it to hurt them, but to do them good. This also is hard to be believed; but it is so, Hebrews xii. 10. It is like a bitter recipe under the hand of a skilful physician.
It is done to purge out their corruptions. That which doth this is certainly for good. Is it not? Doth not thy soul really think so ? Is it not the thing thou art praying for, and longing for every day? as Paul, Romans vii. 24. Now afflictions, . persecutions, desertions, are marvellously useful this way. As aloes, and such like purgatives, though bitter, are beneficial to the body, so are these things to the soul, Isaiah xxvii. 9. xlviii. 10;—/ have refined thee ; I have chosen thee in the furnace of afflic-tion. The reference is, especially, to captivity in Babylon, when very bitter things were written against them; but they were thus cured of their idolatries. See Psalm cxix. 67.
It is done to purify and brighten their graces. We had never heard of the famous patience of Job, but for the bitter things which were written against him. His tribulations worked patience. The remark applies to the courage and fortitude of holy Jacob; to the meekness and humility, the constancy and perseverance, of David, when Saul persecuted him. These bitter things are like frosts in winter, which, when clothes are laid out all night, whiten them, Daniel xii. 10.
It is done to imbitter sin, and to make himself sweet to them. Afflictions put us in mind of the past,—of the sins of youth. And is not the remembrance bitter ? Zechariah xii. 10. They render the present pleasures of sin distasteful; whatever they have been formerly, now they are insipid; ° and we never know what a friend God is till we have tried him in adversity. He is a friend, to whom we may safely and freely unbosom ourselves in hearty prayer. He is a friend at hand, to support us, when we cast our burthen upon him. Psalm Iv. 522. Then he affords his choicest visits. He is a friend to save and deliver us out of our trials;—that he can do, and he doth and will do it. Now this we know, at other not keep in with sin, and keep in with God too.—Have you taken hold of Christ! If so, Qod is at peace with you. P. Henry. From Bfr. Matthew Henry*s MS.
Let the bittemesse of punishment make us all distaste the sweetnesse of slnne. Say sinne what it will, believe thou the word of God, which saith,—7Xf »ag«t o/$imwii death ;—believe thou the well-ezperienced In godlinessr. which say,—i>ii/c#f mm Atm, amara man. Salves for the Soule*s Sicknesse, by Robert Lovell. 4to 1021, p. 30.
APPENDIX, No.'XVI.
191 times, doctiinally; but, in affliction, we know its use and application.
It is done to imbitter earth, and make heaven sweet. Though the world be that to us, which Sodom was to Lot, a place of trouble, and temptation, and vexation, yet, like him, we are loth to go out of it till it be fired about our ears;—then we can say, Farewell. Bitter things are, to us, what wormwood is to the breast, for the weaning of little children. Heaven to an afflicted saint is heaven indeed. It is as the sun-shine after a storm. How pleasant is rest after labour! The blessed angels find not that sweetness which the saints do, because no bitter things were ever written against them.
We must not, therefore, think, concerning the fiery trutl, personal or public, that doth, or may, at any time, try us, at though tome ttrange thing happened. It is the common road,—the highway. We must not, from thence, infer, that we are not God's children, or are not beloved of him. Such thoughts are apt to arise, Isaiah xlix. 14.
But, say you, my afflictions are extraordinary for kind, for continuance. And were not Jonah's ? Was ever any one so afflicted before, to be coffined alive, in the belly of a fish, in the depths of the sea ? And yet he was beloved of God. And were not the Jews' afflictions extraordinary for continuance, when they were seventy years captives in Babylon ? Yet they were the Lord's dear people; nay, his only people.
Sometimes the love of God is questioned, because persons are without affliction, and a conclusion is drawn, that they are battardt, and not tmu, Alas! What would we have the great God to do ? But, as we must not make wrong inferences concerning ourselves, so neither must we concerning others; as if, because God is pleased, in his providence, to write bitter things against them, therefore they are none of his. God hath been a great while writing bitter things against the protestant churches. How long have they been afflicted, totted with tempetts, and not comforted? Yet, certainly, he hath mercy in store. So, also, against his ministers and people, in these three nations, hitter thingt have been written ; though, blessed be his name, not without some mixture. The same is true as to particular persons. Now, when the arrow is fixed in the deer's side, the rest of the herd thrust him from them.^ But we most not do so. Take heed how ye carry it at such a time. Times of affliction are critical times.
V When the deer, pierced with the arrow, and punned hy the boond runneth to the herd for shelter, they will not admit her among them, out of a principle of self-presenration, lest the dogs, in fetching her out, should fall on /Am. Swinnock's Christian Ifsn's CaUing, part i. p. 97 4to. 1865. w See Clark's Lives, annexed to the fifartyrologie, p. 171. «/ s When Ood'a hand is on our back, our hand should be on our inooth. P. Henry. Common Place Book. Orig. BIS. Dear brother (Matthew Henry) would say, if you have the They are called trialt because they find what metal we are of.
Do not you write bitter things against God while he is writing them against you. Be sure you entertain no hard thoughts of him, of his love, wisdom, faithfulness, or providence. Say,—All is well that God doth.* Neither write nor speak bitter things against instruments. Remarkable is that of David concerning Shimei, 2 Samuel xvi. Look to the bitter root that is in you; the corrupt nature, that it bring forth no gall, nor wormwood, as at such a time it is apt to do. There should be no murmuring, no repining, no complaining.' There is great danger in this respect When the water is upon the fire it is very apt to send forth its filthy scum. The Psalmist said, his heart wat grieved; Hebrew, toured, leavened.
Labour to answer the ends before mentioned. Is love at the bottom, notwithstanding? Then let us love him. Doth he design to do us good ? Does he aim, by weaning us from the world, and its enjoyments, to win us to himself, and to make us long to be with him ? Then let it have that effect Sanctified afflictions are good promotions ;' that is, when they further us in sanctification. Believe,' and pray, and wait, and ere long, God will arise for deliverance and salvation. There is no such remedy agnst inordinate dejections and despondencies, in an afflicted condition, as a lively faith, and a lively prayer, Psalm xxvii. 13; xlii. and xliii. 5. James v. 13. To bring us on our knees is one end, sometimes, wherefore God afflicts. See 2 Samuel xiv. 29,30.
Those of you against whom God writes, at present, sweet things, and not bitter, should be very thankful. His ways towards you, in this respect, are distinguishing; with some he deals otherwise. Be very faithful; summer time is fruit-bearing time. While he is doing for you, you should be doing for him,—improving opportunities. Be very merciful and pitiful; remembering thote who are in bondt, at bound with them. Be very watchful. Expect and prepare for changes.
Let the whole be applied in the words of the Apostle— For the time it come, that judgment mutt begin at the house of God: andifitfirtt begin at ut, what thall the end be of them that obey not thegotpel of God? If God write such bitter things against his Jobs, what will he write against the Cains, Pharaohs, Ahabs, Judases, of the world ? Take heed that none of you be such, 2 Corinthians v. 11.' use of reason, and peace of conscience, do not complain of any other affliction. Mrs. Savage. Diary, Orig. BfS. 7 A saying of Bfr. Dod's. Life,«/ npro, p. 17L
Faith is that to the soul, which the cork is to the net, when the lead sinks it t—which the anchor is to the ship in a storoL P. Henry. Orig. BiIS.
So'Dr. Sibbs says of hope,—It will ** as corke, keep the soul (though in some heavine«e) fh»m sinking.*' The Soule's Conflict, p. 486. Mt mpra.
• P. Henry. Orig. BAS.
APPENDIX, No. XVII.
APPENDIX, No. XVII.
The following notes of this discussion, though evidently incomplete, having been preserved, are here inserted, from an authentic MS.
Bishop. Mr. Owen, to enter into that matter as soon as I can which is the canse of onr meeting, I do desire you here that you would give some satisfactory account of your title to the ministry which you exercise, and also of the reason of your separation from the Church of England. I call that the Church of England which is by law established. I desire you to give account in the first place, by what right it is that you take upon you the ministry.
Owen. My Lord; 1 judge myself every way unfit to manage a discourse of this nature before so great an auditory. I am a child in years and knowledge, and your lordship a father in both respects; my converse hath been with a few modem authors, and your lordship's with many venerable and ancient; and, therefore, you have every way the advantage; I can speak but very little, and possibly to little purpose ; but the reasons are in print, and to nominate them will be but actum agere. There is Ames's Fresh Suit, ^ Alsop's Melius Inquirendum; the answer of the London divines, who were commissioned to debate with Ihe bishops; there is Mr. Baxter's Plea, and his late Reasons, why ejected ministers ought to preach; and what Dr. Owen hath written; and none of these, that I have heard, answered. These strenuously vindicate our cause, and might effectually vindicate my silence at this time; but, my lord, having had more satisfying experiences of your candour and goodness, I cast myself at your feet, not as an opposer, but as a learner. You were pleased to promise me protection with reference to the laws, that I may fully speak my thoughts. Your lordship knows that we cannot speak our reasons, but we render ourselves obnoxious to the severity of the law, and it would be satisfactory to me if you would please to move the magistrates present that they will manifest the same candour towards me, if I should, bv b See Reliq. Baxter, part i. pp. 13, U e Mr. Baxter, rererring to an interview «rith Archblihop Uaber, •ayi,— **I asked him his judgment about the validity of presbyters* ordination; which he as Krted, and told me, that the King asked him at the Isle of Wight, wherever he found in antiquity, Itet pretbytcn alooe ordained any! And that he answered, I unwary expressions, transgress the limits of the law. My lord,, to come to the business ;—I have been three times with your lordship, and have given you, as I thought, a pretty full account of fdy call to the ministry, and of the lawfulness of it. I was ordained by presbjrters, whose ordination I look upon as valid f that which I insisted upon, as one of my first arguments.
Bishop. You go on and leave me some things to say, which I cannot say, unless I will speak them now presently. Those books that you mentioned, I have not read one of them. I am not so happy to have time to spare to read all the late books that come forth. I hope I shall not need the reading of any of them. We have abundantly enough out of those books that have been anciently written. For that which you speak of, that you desire that whatever you say, you may not suffer any prejudice by it; that, as for my own part, I do promise you, and I desire of the magistrates here, that whatever you say, by way of dispute, (I only promise as to my own part,) you shall not receive any prejudice by what you say ; and I do not think you can speak within the compass of the magistrates; the matter doth not require it. I will preserve you from suffering any prejudice, so far as I am able, in way of dispute. Now to what you say as to your reason.
Owen. As to my ordination, I acquainted your lordship I was ordained by presbjrters. My argument is this,—presbyter and bishop are identitive; both as to name and office.
Bishop. That is, both those names of bishop and presbyter are used of one and the same person.
Owen. They have the same commission, the same work, and, therefore, are the same order.
Dodwell. They who receive their order from them, which are the same with bishops, are the same with bishops. But, ergo.
Roberta. I suppose there is no time to form syllogisms.
Dodwell. Without a syllogism, it is easy to evade one argument, with starting a new.
Bishop. When you find yourselves hurt with syllogisms, you may wave the argument.
Owen. They that receive their order from those that are the same with bishops, have the same call that those have who are bishops can show your Mijesty more, even where presbyters alone successively ordained bishops; and instanced, in Hierom's words. Epist. ad Evofrimm, of the presbyters of Alexandria choosing and making their own bishopa, from the days of Hark till Heradus and Dyonisius.** Reliq. Baxter, lib. i. pait ii. p. *i06.
APPENDIX, No. XVII.
193
But those persons have received their order from these that are the same with bishops, trgo. Bishop. The minor will be denied, that presbyters and bishops are of the same order.^ Owen. Acts xx. 17, 28. Paul came to Miletus, sends for the presbyters of Ephesus, and gave them a charge of the flock, calls them bishops; and that we may not conceive that it is only the mere name that is (pven them, he bids them rule the flock. Bishop. You produce that text. Acts xx. 17,28. when the same persons,— Dodwell. Methinks it were convenient that that hypothesis were understood. I say there are several times, of Scripture, when we say, presbyters are not tlie same with bishops, we mean, that when there was a church government established, to last to the end of the world, they were distinguished ; we suppose that in the first age. In the second, the church was governed by . In the third degree, there were churches imperfectly constituted; and possibly, in this time, there mit be some instances. But, in the last age of the apostles, when churches were perfectly constituted by them, and left as a precedent for them to imitate, presbyters and bishops were left distinct.
Roberts. We urge that they were the same at that time in acts;—^prove any rule for the alteration.
Bishop. The reason why they are all one, is because the same persons and officers are called presb]rters, and afterwards bishops, and the same word ascribed to them, they were then all one. We do grant, that the same persons, the same officers, were called preshyterij and episcopi. So the same apostles were called apostolic and diaeonu
Roberts. But not in point of office.
Bishop. I will show you that, in point of office, they were the same, Acts i. Apottoli and ejnseopif who are all of the same office.
Henry. That makes for us. If one and the same office may have several names, that apostoli were diacani, why may not presbyteri be episcopi ?
Bishop. If the apostles were called apostoli and dimeoni, they were distinct offices.
Henry. The presbjrters succeed the bishops.
Bishop. You will say the same of the deacons.
Henry. No, not so, they were to take care of the poor.
Roberts. d Sec Dr. X*Crie*s life, of Knox, foL 1. p. 38S.
Bishop. If you will refer it to St Jerome, we shall soon determine it.
Dodwell. This is the case you are concerned in, if you will refer it to St. Jerome, we will refer it to him.
Owen. Leave St. Jerome.
Henry. If your lordship please, we are upon the foundation of the Scripture. Please to give a satisfactory answer to that objection, that the same persons are called presbyters and bishops.
Bishop. I say, while the apostles were the sole officers in the church, they had all those names in themselves. I showed you the apostles were called episcopij nnd presbyteri, and diaconi, Henry. They had them all virtually and eminently in themselves.
Roberts. When they made standing officers for the church* they made only presbyters and deacons.
Bishop. It is denied that they made no other officers besides.
Henry. Be pleased to tell us what officers.
Bishop. The apostles made single persons to be governors of churches.
Dodwell. A single presiding presbyter.
Henry. If there were no more but this one place, it makes it as clear as the sun, that the same persons were presbyters and bishops.*
Bishop. It makes it as plain as the sun, that tiicy were called so before they were distinguish ed; by the same rule, deacons may be applied to them.
Henry. Jesus Christ is called the deacon,— minister of the circumcision.
Bishop. He is called All; that I showed you that these words at first, before there were distinct offices in the church, were promiscuously used.
Dodwell. If you would please to say in those times wherein churches were imperfectly planted; for proving of the distinction, I suppose you will not make a difference about words; if there were one of these presbyters oi bishops, that had a presidency over the whole presbjrtery, and did preside for term of life, and had the power of calling and dissolving of assemblies; this is all we desire to examine the ministry by, if you will grant that one of these presbyters were president over the assembly.
Henry. We are to distinguish between episcopus prases and episcopus princeps. Dodwell. There were nine arcontes among the Athenians. I showed that in the same office;
SeeiTox'g Acts and Momiments, y. % p. 41L fol. IMi. T Answer of John Lambert to ttie Biib&^'% \t>2kx\«i.
APPENDIX, No. XVII. yet there have been presidents that have had some prerogative by virtue of their place. Heniy. As the chairman of a committee, the presbyters that ordained us, had a moderator. You are pleading for the bishop. There was never a bishop to be found when I was ordained.
Dodwell. There were bishops, but they must not ordain out of their own diocese.
Bishop. For that which you produce, Acts xx. it was before there was any single person settled in that church, while it was under the power of the apostles themselves; but, afterwards, there was a single person placed in that church, with a superiority over those persons that you call bishops and presbyters.
Henry. Prove that.
Bishop. 1 Timothy i. 3. the church of the Ephe-sians, of which we read. Acts xx. and there, after that which was spoken by the apostle, there he writes this Epistle to Timothy, wherein he minds Timothy wherefore he left him at Ephesus. He left him there with such a power as to govern the presbyters, and to ordain, govern, reward, and punish; therefore, there was afterwards a person set over those presbyters, with such a power, as we ascribe to the bishops.
Roberts. That power comprised no more than the power of an ordinary presbyter.
Bishop. It hath a greater power than you ascribe to single presbyters.
Roberts. The power lies in the minister to declare God's judgments and mercies and church censures.
Henry. There is no power committed to Timothy, but what did agree to him as a presbyter.
Bishop. Hath every individual person the same power that was here committed to Timothy?
Henry. I see no passage there that doth not agree to the office of a gospel minister ns such.
Bishop. Here is first a power given to him who should have a greater or lesser maintenance among ministers; at first, all was in the hands of the apostles; whatever was given to the church, was laid at the apostles' feet; afterwards, it was committed to the governor of the church, and Timothy, as a governor, had power to judge who of the elders should be most rewarded; the labourer is worthy of his reward, chapter v. 17.
Henry. Those things, which I say were committed to Timothy, were conmiitted to gospel ministers as such; your lordship mentions this verse there, which says,— Let the elders that rule well be counted worthy of double honour, &c. I suppose yovLT lordship doth not question whether it belongs to the office of a presbyter to preach, but new, that verse that you mention doth expressly ascribe rule to presbyters. Dodwell. I question that—there are several gifts of the Spirit,—and among them government, which is one gift, for them that rule well, then for labouring in word and doctrine, there was prophetia and didascalif and logos didahosj there was a different gift of the spirit for preaching and ruling. Some presbyters had the gift of preaching, some the gift of government; so it is the rule of the apostle, that every one that had a gift, should apply himself wholly to it; they, therefore, that had the gift of government, were to apply themselves wholly to it
Henry. Prove it that the apostles did observe men (there were several gifts) that had these gifts, and according as they were endued with these gifts, accordingly they employed them; that some persons that had the gift of government, and not the others, were to employ themselves that way.
Bishop. Romans xii. 6, 7. 8.
Henry. Doth this prove that these might not be in the same person.
Dodwell. They were not always in the same person, that is enough for our purpose; and, therefore, where there was the gift of government, there the person.
Henry. If It should be said, he that hath a gift of memory, let him make use of his (pft of memory, he that hafh a gift of is not this.
Bishop. Is that denied?
Henry. I understand him that the apostles did observe who had the gift to rule, and made them rulers, and what persons had the gift of teaching, they made them teachers. Show us that the same persons there have the same gifts there mentioned.
Dodwell. But they had not always the same gifts, some had not the gift of government. I will not make them always separate.
If you please, I will prove. Hebrews xiii.
Roberts. The lay-elders may as well come in, as the distinct office of a bishop.
Bishop. I bring it for this purpose, to show a single person, Timothy, that had the judging of this, who should be counted worthy of double honour,—he was that judge.
Owen. That he might as the apostle's substitute.
Bishop. So then every thing he might do as the apostle's substitute, a single person was to judge of the presbyters, and to that purpose to receive accusations against them, chapter v. 19. receive them.
APPENDIX. No. XVII.
185 odwell. You are opposing now,—-that argument may be framed thus,—They by whom accusations are to be receiyed against presbyters, are more than ordinary presbyters; but they who are endued with authority over ordinary presbyters, are more than ordinary presbyters; accusations were to be receiyed by Timothy, therefore, he was more than an ordinary presbyter. oberts. We deny the major. We will show you a reason. A person might have power to receiye accusations against presbyters, and be one himself; for one judge may receive accusations against another judge, and yet both have equal power. His having such power did not put him in any degree, but a presbyter might have done all that. odwell. The proposition is this:—They by whom accusations are received against presbyters, are more than ordinary presbyters. The proposition is undoubtedly— enry. A superior order of presbyters ?
Ddweli. We do not say so. ishop. Reduce questions to as few as you can.
MiwelL I will not wrong you if I can avoid it. The proposition, as it lies, is undoubtedly true,—that they who are to receive, that is, the whole body, according to the hypothesis, and in the whole body particular presbyters are contained, and by this means, particular presbyters, not acting as parts of the body, may receive accusations, and so are superiors, as parts of the body, they are above ordinary presbyters. Single presbyters, as parts of the presbsrtery, may have power over other presbyters, considered in their private capacity, where this is, the whole direction of the epistle would not be directed to particular presbyters, for it is not one particular presbyter that hath constantly this power. Here is a whole epistle directed to one person,—they who have a constant superiority and power of receiving accusations without mention of any other, are more than ordinary presbyters. But St. Timothy, a single person in the church of Ephesus, hath this constant authority. If he had been written to as a presbjrter, it would have been written to the whole presbytery. ishop. I charge thee that thou observe these things. enry. Do you think that doth not belong to every presbjrter ? shop. No. odwell. Give me leave to tell my medium. This you say, that St. Timothy had a power of iMaring accusations against presbyters as o 2 a private presbyter. I prove not; that power which it supposes to be constant in Timothy, cannot be the power in particular presbyters, therefore not the power.
Henry. I deny your major.
Dodwell. I will prove it Every particular pres-bjrter may become a reus as well as a judge, that is no constant power which doth not always agree to the office. I deny that bishops may be ret before presbyters.
Owen. We spoke of the college of presbyters.
Bishop. I say a bishop is not to be reus in a synod of presbyters, but only in a synod of bishops.
Dodwell. A common presbyter may sometimes be a judge, and sometimes reus himself.
Bishop. He is not only to receive the accusations, but to judge.
Henry. That is only to reprove, I conceive.
Owen. Elenehyn is to cut ofl* from the church.
Henry. It is to reprove sharply.
Owen. 2 Corintiiians xiii. that I may not use apolomos, Henry. But your lordship uses elenehyn; it is that which is fraternal: an equal may reprove his equal.
Bishop. The authoritative is called elenehyn, Owen. Against an elder receive not an accusation.
Dodwell. That is an elder in age. Let no man despise thy youth, in age not in office, the younger as brethren.
Henry. You were speaking of Timothy, as a superior officer in the church, and now your lordship grants it may be meant of elder in age.
Bishop. Take heed, Mr. Henry. I expected bet* ter from you. It is the apostle's charge, —oAtnif an elder receive not an accusation &c. those that are found guilty, elenche, correct that others may fear.
Henry. Will your lordship give me leave to read the words ?
Bishop. That place spoken of by Mr. Owen, was spoken of elders in age; pray go to the other place, chapter v. 19, 20,21; that spoken of preferring one before another may be meltnt of rewards spoken of in the 17th verse, it is spoken with relation to the power he had over presbjrters.
Henry. Why may not presbyter, in that place, be taken in the same sense that it was in the first verse concerning elders in age ?
Bishop. Because it follows what is spoken in the 17tfa verse, of elders in office.
Henry. He speaks of elders offending, it is necessary I should grant that, verse 19.
Bishop. After that which is spoken in the first
APPENDIX, No. XVII. verse, there are twenty verses spoken in tiie chapter concerning ecclesiastical affairs, which he considers as all in the hands of that single person, for that may deserve to be taken notice of; he gives him, as a single person, still rule concerning those women that belonged to the ecclesiastical body, verse 11, 'the younger women refuse ;—do not receive them into the rule of the office, so verse 16 and verse 17, he goes on to other ecclesiastical officers, those which indeed were the principal.
Henry. Under your lordship's favour, this proves what was before asserted, that there is nothing said to Timothy by the apostle, but what belongs to a particular minister over a particular congregation, and lays before him his duty; suppose a particular member of a congregation offend, suppose he be an aged person, complaint is to be made to the minister concerning this man, he is not to receive an accusation, but before a witness; in his reproving of him, he is exhorted to carry himself towards him, not as a younger, but as his elder, especially he being himself Timothy, a young man.
Dodwell. This seems to proceed somewhat rationally, if the case in the apostle's time were the same as now.
Henry. The Scripture is our rule.
Dodwell. If every particular presbyter in the apostle's time Jbad had a particular portion of the flock allotted to his charge, as parish-ministers have now, you speak something, you read not of any government among presb]rters, but only in the whole body ; not one presbyter for one place, and another for another; they are always mentioned together in the Scripture. Ignatius in the— Henry. This makes directly against episcopacy, and for presbytery.
Dodwell. This was the case in the apostle's time, it was not as now, that every particular pres-bjrter had a particular parish by himself, but the whole governed by the common body. Now judge, whether it were requisite for the apostle to write a whole epistle, particularly of that which belonged to him only in common with others.
Henry. Do not you think,—
Bishop. Lay hands suddenly on no man.
Henry. I believe it belongs to presbyters, you do not lay hands yourself alone, you have your authority from these words, I do not t In scripture we And, what ruling any minister hath, it is over sacb people as he tpeaHa the word of God to, Hebrews zfii. 7. See know where else; their power was given by Jesus Christ
Dodwell. Christ doth not give by immediate revelation.
Henry. It is inherent in them by virtue of their office.
Dodwell. This government being, as it was in the apostle's time, administered by a whole body of presbyters, whether you, in such a case, would have written to one of this body only, and not the rest.
Bishop. Ordain elders in every city; it is not a thing done one time.
Henry. If the government of the church in the apostle's time were by common authority, it ought to be so now. But it was so according to this gentleman's argument
Dodwell. As far as I say, it is so still, for I only mentioned common authority, in opposition to particular presbyters not having particular proportions of their flock committed to their particular charge ; that is not now your doctrine.
Henry. The apostle's doctrine is my doctrine, that I am to be ruled by those that preach to me.' Obey them which have the rule over, that preach to you, &c. That is one argument we have against diocesans, that tkey rule us that do not preach to us.
Bishop. Show this to be Scripture, or else wipe it out.
Dodwell. I have showed the office of government and preaching to be different, and, therefore, they may govern you that do not preach to you.
Henry. Hebrews xiii. 7. Remember them that have the rule over you, who have spoken unto you the word of God, compare it with verse 17, for they are the same persons.
Bishop. Those in the seventh verse, are those that were dead, those in the seventeenth verse, are those that were living.
Henry. They weve such, as while they did live, did rule and preach.
Bishop. That cannot be proved. Put that into a syllogism.
Henry. Remember them which have the rule over you, verse 17, obey them.
Owen. JEgoumeni —it is the same word.
Henry. Your lordship supposes them dead,—that is not the argument Grant them to be either dead or alive, the argument is the same; when they were alive, they did rule over them, and did preach to them the word of God.
Gospel Convemlion, by Jer. Burrouf hs, p. 30. 4to. 1648. S enU, p. 69.
APPENDIX, No. XVII.
197
Bishop. That did the Apostle James, and James,
Bishop of Jerusalem. Henrj. DoUi your lordship think nobody else did preach to them ? Bishop. I know none that did but those.
Henry. The argument is still the same; those that had the rule over them, were those that preached to them the word of God.
Bishop. You saw in that text, 1 Timothy v. 17. tiiey are spoken of as distinct offices.' Let the elders that rule well, be counted worthy of double honour, especially, &c.
Henry. By your lordship's favour, that is the thing that is urged against those, against lay-elders ; you make use of that interpretation in that place.' Let the elders, &c. especially they who labour, &c.; that is, if they are such rulers as are preachers; therefore ruling and preaching are in the same person.
Bishop. Therefore there may be rulers that are not preachers.
Henry. It is a presbytery that is spoken of there, and not bishops.
Bishop. You infer hence, that those only are to be their rulers, that are their teachers.
Heniy. Yes. Why should they be called by the same name, and the one be apostles, and the other, ordinary presbyters ?
Bishop. The Hebrews, if they are to speak of a Christian bishop, call him egoutnenos, Henry. So is every minister to his flock.
DodwelL Those distinctions were really distinctions of government, and of teaching. So there are distinct offices.
Henry. That doth not follow. What, so many offices as gifts ? An office of memory then.
Dodwell. The Scripture' doth not mention that; atterance it doth. I am showing the names of the offices; as these are distinct gifts of the Spirit, so there are offices suitable to those as distinct, they that had the gift of government, they are called , they that had the gift of teaching, are called pastors or teachers.
Henry. Resolve to lay by names, and speak of things.
Dodwell. They that were both pastors and teachers, were particularly to be respected.
Henry. I think every pastor is to be a teacher.
Dodwell. I say not He ascended up on high, he gave gifts unto men, Sfc, Henry. It is some pastors and teachers; it is not some pastors and some teachers.
Dodwell. They seem to be in that place as much distinct pastors and teachers, as apostles and evangelists. r See Bntcr*! NoncoDformist't Plea for Peace, p. 194. oct. 1629.
Bishop. All this is not worth the while.
Henry. What is gathered from thence, that is, as in the government of the Church of Scotland, they have their doctors, that is, teachers, that is to manage controversies, and preach on such subjects. Pastors are to apply themselves to practical preaching. I do not know what the gentleman would infer thence.
Dodwell. That text, that those which rule, count worthy of double honour, especially, &c. shows that they might be very separable offices; as they were separable offices, so the rulers might be distinct from the labourers in word and doctrine; some might do one, and some the other, and some both.
Henry. I do not understand any thing you drive at by that.
Dodwell. That consequence that you spoke of just now, I overthrow, wherein you made governing and teaching synonymous,— none to govern you, but those that taught you, this proves that the same persons were not necessary to do both.
Henry. No. Let the elders that rule, &c. but if they be rulers, and do not labour in the word and doctrine, they are to have but single honour; and, therefore, both might be in the same person.
Bishop. We have been about that which is of little moment. Here is plainly a command to Timothy, to see to that matter of distributing honours and rewards among the elders of the church, and to receive accusations, and judge upon them, and to punish whatever it is that elenchyn signifies. Here is also a power of ordination given to the same single person, (for that is in the same singular number,) the apostle charges him to lay hands suddenly on no man ; the same is (pven to another single person, Titus. These epistles were written to Timothy and to Titus, after Paul came out of prison.
Owen. Be pleased to prove that the 1st of Timo-thy** was written after his coming out of prison at Rome.
Bishop. I will prove it. That which was written by St. Paul, going into Macedonia, to Timothy, abiding still at Ephesus, must be written after his coming out of prison.
Owen. I deny the major.
Bishop. Paul was but fwice at Ephesus, he could not be there sooner than we read. Acts xviii.
Owen. You speak of Macedonia. I deny your major, that it was written after his coming out of prison. h As to the controversy respecting the date of this ElstUtft.^ Dr. Doddridge's Family Exjpoq&lQT, ^. •>. pv- "^'»-^fif
APPENDIX, No. XVII. XVIII.
Bishop. That which was so circumstanced, I must prove that by texts;—that which was written by Paul, going into Macedonia, and leaving Timothy at Ephesns, must be after he was at liberty, because there could be no such thing before he went into prison; before that, he was only twice at Ephesus, « and it could not be either of those times.
Owen. You say it was neither the first nor the second journey, therefore, it was not till after. I suppose it might be.
Bishop. He was so far from leaving Timothy at Ephesus, that he being there, sent Timothy into Macedonia, and there met Timothy.
Owen. But, my Lord, you will find that after Paul sent Timothy to Macedonia, he designed speedily to go after hiim, but there fell out an uproar, that detained him a considerable time; and Grotius thinks Timothy did return to Paul, to Ephesus, before he went into Macedonia; and so Paul leaves Ephesus, goes to Macedonia, thence to Greece,—>stays there three months, comes to Macedonia again, and Timothy came to meet him there.
Bishop. I grant you that Paul went into Macedonia, and all that which follows, that there he did meet with Timothy; but that he returned to Ephesus, I do not at all sit down by Grotius's opinion. Pray give me a reason. His opinion is, that the 2nd of Thessalonians was written before the 1st of Thessalonians, which is a senseless thing.
Henry. He had his faults.
Owen. It is the opinion of most writers on the text You can hardly produce any author that will stand by this notion of yours; that it was a third journey that was intended in the Epistle to Timothy. Hanmiond. Lightfoot is of another mind.
Bishop. He wrote his Epistle to the Corinthians at that time. The Son of God, Jesus Christ, was preached among you by us, &c.—2nd of Corinthians was written by Paul and Timothy.
Owen. It was so, my lord.
Bishop. There are several things to be considered in the proof of this, being a point of chronology, he sent Timothy from Ephesus into Macedonia; he finds afterwards, Timothy in Macedonia; it lies upon you to prove that Timothy was at Ephesus between; and you should prove also, that St. Paul left Timothy at Ephesus, when he went into Macedonia. Here it appears to be quite contrary. I will show you another arg^-% ment *, it appears,— Owen. I have produced several authorities to Owen.
Bishop. prove it, which I thought sufficient Ca-pellus. Dodwell. There are chronologers of many minds. Bishop. All their authorities do not weigh with me against one word of Scripture.
I will show that it is a new way you go. I cannot find any one that times this Epistle so late as your lordship mentions. Ba-ronius quotes several authors.
The Epistle which was written after Timothy's suffering for the Christian faith. I have showed that St. Paul sent Timothy from Ephesus into Macedonia, you do not bring him back again. I will show yon further. Roberts. Let that lie, and go to another argument Bishop. That Epistle which was vrritten after Timothy had been a sufferer for the Christian faith, was written after Paul's imprisonment at Rome; this was written after Timothy had suffered for the profession of the faith.
What does this prove ?
Therefore it was written after Paul was set at liberty.
Prove that consequence.
St Paul being at Rome, we find Timothy with him. What is said in this Epistle of Timothy's sufferings, makes it appear that it was written after he was set at liberty.
What is said of Timothy's sufferings?
Chapter vi. 12. Fipkt the good fykt of faith; lay hold on etertud life whereunto thou art also called, and hast profeseed a good profession before many witnesses :^-it is the same which fellows in the next verse,— even as Christ before Pilate had witnessed a good confession, so had Timothy before this time.
My lord, you are to prove that this was at Rome. He was Paul's companion in many of his troubles; it is conceived, Timothy went with Paul to Rome, and ho suffered much by the way, and it is like he might suffer with him. This is no clear proof.
Owen. Bishop.
Owen. Bishop.
Owen. Bishop.
Owen.
APPENDIX, No. XVIII.
Afterwards, Mr. Henry despaired to see an accommodation ; and, among his papers, the following document, in his own hand-wridng, is preserved. It bears internal evidence of being his composition, but to whom it was sent cannot now be ascertained. Probably it was a communication to the ecclesiastical commissioners, who, in 1689, were appointed
APPENDIX, No. XVm.
199 for making alterations in favour of the dissenters.' His friend, Dr. Lloyd, the Bishop of St. Asaph, was of the nomber. It is an interesting specimen of the catholic moderation which pervaded all his feelings and -deportment; and it conveys his sentiments on some points which were, at the time, the occasion of uigry controversy.
1. Concerning Ministers.
It is our humble desire that all those that have received ordination by ministers, with imposition of bands, by fasting and prayer, whether of late, or heretofore, may be declared to be true ministers of the church of Christ, and equally capable, with others, of ecclesiastical employment and preferment. That when they shall any of them be called to < any particular charge, they may be admitted freely thereunto without oaths other than those of allegiance and supremacy, whereby to evidence themselves good protestant subjects; and without subscriptions, other than such as are unquestionably clear and scriptural.
That, being so admitted, in case of failure in their duty afterwards, either by error, negligence, or other immorality, they be liable to censure and suspension for it, by such ecclesiastical superiors as shall be thought fit; which ecclesiastical superiors, our opinion is, should be a single person, assisted with other ministers, gprave, pious, and experienced, residing, if it may be, in some one the most convenient place in each shire or county; which same society may henceforward be concerned both in ordinations, and in the placing of ministers also where they are wanted in those precincts.
We are likewise inclined to think it may do well, that that single person be, as now he is, styled the bishop, and those assistants in the stead of deans and chapters; and their vacancy, from time to time, to be supplied by the substituting of such aged ministers, in the said precincts, whose infirmities disfit tibem for the ordinary parish work, especially if they be themselves desirous thereof; there to be comfortably accommodated till their death.
Our desire is, that each minister may have so much authority over his own people, as to call them together in assemblies as oft on week-days as he shall think fit, not compelling any to join with him therein, but as volunteers in such duties, according as they find it profitable to them for their spiritual improvement and edification.
Also, that be may himself, with the advice of the churchwardens, or parish eldership, both admit adult people, after trial of their fitness, to the communion of the Lord's supper: and also, in case of unquestionable scandal, and wilful persisting therein, to suspend offenders from the said communion r ex-
Abridgment of Baxter's History of his Life and Times, by horting the congregation, till they repent, to withdraw from them, as from disorderly walkers, that they may be ashamed. More than this, in this matter, we desire not; for we are taught that the weapons of our warfare are not carnal.
2. Concerning Worship.
The ordinary parts and ways of worship, are, the word, and prayer, and sacraments, and singing of psalms, &c.
1. For the word, our way is, and we desire to be allowed in it, not only to road the Scriptures without being imposed upon, either what, or how much, but also to expound it to the people, and to give the meaning, which is found to be for edification. To preach also, according to the ability given to us of God,ybr doctrine J reproof, correction, instruction in righteousness,
2. For prayer; (concerning which we differ, whether by form, or no form; if by form, whether by the established Liturgy only, or by some other joined with it;) that which we desire is this, that ministers may be wholly left to their freedom, to do as they shall judge best, and most conducent to the good of their congregations.
3. For the sacraments, our method and way in the administration of them is well and sufficiently known.
(1.) In baptism, we conceive the parents' profession of the Christian faith gves the child its title to it; and, therefore, we use not godfathers and godmothers ; and in baptizing we use no other dedicating sign than washing with water. In both which particulars, if our brethren be otherwise persuaded, let them do as they see cause; we shall not be against them in it.
(2.) In the Lord's supper, we prefer the gesture of sitting as most agreeable to the nature of the ordinance, being a feast of remembrance, and to the practice of Christ and the apostles at the first institution, yet wc deny it not to communicants standing or kneeling. We use no words of prayer in the time of the administration, therefore we kneel not; and, as for the people's either taking it immediately from the minister, or handing it from one to another, whether at a table, or in seats near adjoining within view, we lay no stress, either one way or the other.
4. For singing of psalms, we use it after the accustomed way, only forasmuch as the common translation, in many things, is defective, and the words, divers of them, obsolete, we desire we may have the liberty of such other translations as we find better,—as Barton's, Patrick's.
6. For catechising, we have found much good done by the use of that of the assembly, and desire we
Calamy, vol. 1. p. 452.«/ nfra.
APPENDIX, No. XVIII. XIX. may be still allowed the use of it till we find a better.
6. In marrying, we dislike some of the words made use of and enjoined, and do desire they may be altered, and that the use of the ring may be either wholly omitted, or the reason of using it better explained.
7. In burying, we Would desire not to be required, either to meet the corpse, or to read, or say, or sing any thing at or over the grave, or to do what is to be done in the usual place of worship.
3. Concerning Ceremonies.
We desire there may be no law to impose them either on ministers or people, and do not desire a law to forbid them; but, let every mdn be fully persuaded in hU own mind. Such as wearing the surplice in worship; bowing to the east, or at the name of Jesus; churching of women; observation of holy days| consecrating of churches; keeping of Lent.
4. Concerning the Sabbath.
We desire that all possible care may be taken for the due sanctification of the Lord's day, not only by laying restraint upon unnecessary travelling, worldly labours, and especially upon riot and recreations, but also by appointing, that all persons whatsoever, not disabled by age, sickness, or other justifiable reason, do attend ordinarily upon some public place of protestant worship, of one kind or other, if within their reach.
5. Concerning Courts*
Our desire is, that a difference maybe put between those things that belong to and are of a spiritual concern, and other things that are not. The former to be managed by ministers only; the latter, only by others. We think (if authority so please) it may do well, that, in every county, there be a trust in the hands of lay-persons with power, such as justices have, to inflict secular penalties :—
1. In things pertaining to churches and churchyards, pews, and burying-places.
2. In tithes, and other church-duties, and dues of that nature, for ministers' maintenance; and also monies left for charitable uses, and for schools.
3. In register of baptizings, marriages, and burials, to be transmitted thither, and lodged there for particular parishes.
4. In proving wills, and granting letters of administration.
Concerning the regulating of all which, as they are to hold their power immediately from the civil magistrate, so to him only we desire they may be accountable in case of mal-administration.
These are the things we do desire; which, if k p. Henry. Orig. MS. granted to us, we will be thankful; if denied we pray we may be protected from violence and persecution in the circumstanced of liberty and indulgence wherein we are. The act against conventicles, and the act for excluding ministers from corporations, being repealed, and as much of the act of uniformity, as makes it penal to preach the gospel and administer the sacraments without episcopal ordination, and the use of the liturgyi''
APPENDIX, No. XIX.
The following are spcicimens :-^
An Alphabet of good Spirits, An active spirit. 1 Corinthians xv. 68.
An active spirit is an excellent spirit. Always abounding in the works of God; 'Tis Christ-like, angel-like; such shall inherit Heav'n's highest glory; sloth invites the rod.
A bold spirit. Proverbs xxviii. 1.
The bold in spirit are the lion-like men. That turn not back for ought in dutys way; That run and fight, and fighting, conquer; when The timorous coward never wins the day.*
Another mode of arranging subjects for the assistance of his hearers may be here introduced. The transcripts are from a manuscript in the hand-writing of his daughter, Mrs% Savage, and a volume believed to be the hand-writing of Mrs. Tylston :— Alphabetical Precepts.
A. Acquaint now thyself with him, and he at peace, and thereby good shall come unto thee, B. Believe in the Lord Jesus Christ, and thou sJuilt be saved.
C. Cast thy burden upon the Lord, and he shall sustain thee, D. Delight thyself also in the Lord, and he shall give thee the desires of thy heart, E. Enter not into the path of the wiehed, and g4 not into the way of the evil man.
F. Fear God and heep his commandments, for this is the whole duty of man.
6. Give unto the Lord the glory due unto his name. H. Honour the Lord with thy substance, and with the first-fruits of all thine increase.
I From an authentic BIS. See alao the Evangelical Magaxine, v.85»p.84».
APPENDIX, No. XIX. XX.
901
I. It is ffoodfor a fiurn that he hear the yohe in hie youth. K. Keep thy foot when thou goest into the house of the Lord, and be more ready to hear, than to give the satrifiee of fools. L. Let not thy heart envy sinners, but be thou in the fear of the Lord all the day long. M. Mahe no friendship with an angry man, and with a furious man thou shalt not go. N. Not slothful in business, fervent in spirit, serving the Lord.
0. Offer unto the Lord thanksgiving, and pay thy vows unto the Most High.
P. Pray continually. Q. Quench not the spirit.
R. Remember now thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, wherein thou shalt say, I have no pleasure in them.
I S. Seeh the Lord while he may be found, call upon I Aim while he is near.
T. TVffin up a child in the way that he should go, I end when he is old he will not depart from it.
U. Unto man he said. Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding. W. Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God. X. * Xamine yourselves, whether ye be in the faith. Y. Ye ihall keep my sabbaths, and reverence my sanctuary ; I am the Lord.^
What are the promises ?
A. Articles of the covenant of grace.
B. Breasts of consolation.
C. Christians' charter.
D. Declarations of the good will of God to poor sinners.
£. Effects of the merit and mediation of Jesas Christ
F. Foundation and food of oar faith and hope.
G. Gifts of divine power. H. Heritage for ever.
1. Joy and rejoicing of oar hearts. K. Knit with the precepts, and the precepts with them.
L Legacies left as by the last will and testament of oar Lord Jesas.
M. Means of gprace and sanctification.
M Mn. SftVBgc's MS*
Give nlves to every tore, bat coanieU to the ml Dde/*
Spenaer. Faerie Queene, b. vi. canto ri. •t. ▼. World, ut iupra, r. 6. p. 464.
ChriK Jesot is a aalve for every tore, a remedy for every mlady
Beamet of Divine Light, by Dr. Slbbs. p. 6.4to. 1830. ** St Aartin doth wituen that the Holy Scriptures be the APPENDIX, No. XX.
His subjects, besides those mentioned before, of the good and bad spirits, in 1688 and 1089, were, what Christ is made to believers. He was about a year (the whole year 1090) preaching over the history of •aalves for eVcry mans aore.' •• See Strype's Life of Archbishop Parker, App. b. W. Numb. IxxxiU. p. 135, foL 171L e Mn. Tylston • MS. p " Though prayer be the key to open God s treasures, yet fif Uth is the band that tumes the key, without which it will doe do good." The Saint-s Daily Exercise, by John Preston, D. D. p. 105. 4to. 1630. q See Deuteronomy ii. 20. r P. Henry. From the MS. of his daughter, Mra Tylston.
APPENDIX, No. XXI. XXII.
Christ in twenty heads His foremnner; his conception and birth; his circumcision and name ; his being presented in the temple; his flight into Egypt; his dispute with the doctors; his being baptized of John; his being tempted of the devil; his disciples and followers; his preaching; his miracles; the obedience of his life; his sufferings at his death ; his death itself; his burial; his resurrection; his ascension into heaven; his sitting at the right hand of God; his intercession; his second coming to judge the world;—which he closed up, and made a short rehearsal of, in one sabbath-day's work, from 2 Corinthians iv. 6.— We preach not ourtelves, but Christ, Then, what Christ is made of to believers, in 1691 and 1092. Afterwards, in the years 1092 and 1093, what the church is to Christ, in twenty-four particulars, alphabetical, from so many tdxts, each of them a sabbath-day's work. His army, Canticles vi. 10; his building, 1 Corinthians ii 9, &c After that he preached, in 1093 and 1094, Upon the most remarkable passageif in Christ's sermon upon the mount. And then, in like manner, went over, in the years 1094 and 1095, Christ's last sermon, in John xiv. and xv. and xvi.; and his prayer, John xvii. Then he preached over the beginning of 1 Peter i.: and, the winter before he died, having had occasion in a lecture-sermon to warn people against four common and scandalous sins;—dishonesty, drunkenness, uncleanness, and unquiet-ness;—and, finding them all together in one scripture, in the same order, he preached it over, Romans xiii. 13, 14; subjoining to it Galatians v. 10. Then he began 2 Peter i.; and, when his Lord came, he found him thus doing.