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• actions.' He farther tells us, in his fermon of dealing with erring Chriftians,' That it is the unity of the spirit in the bond of peace, and not the identity (or oneness) of conceit, which the Holy Ghost requires at the hands of Chriftians.-A better way < my conceit cannot reach unto, than that we should be willing to think that these things, which with • fome fhew of probability we deduce from fcripture, are, at the best, but our opinions. For this peremp⚫tory manner of fetting down our conclufions under this high commanding form of neceffary truths, is ⚫ generally one of the greateft caufes which keeps the • churches this day so far asunder; when-as a gracious ' receiving of each other by mutual forbearance, in this kind, might, peradventure, in time bring them • nearer together.'

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Thus much of this great man concerning fchifm, the cause and cure of it? And for the notion of hereticks he will help us altogether as well: for though they are generally taken for fuch who err in judgment about doctrines and articles of faith, yet if this man. may have any credit, and perhaps none of his profeffion has deserved more, he tells us, that Herefy is an act of the will, not of reafon; and is, indeed, a lie, not a mistake: elfe,' fays he, how could that known fpeech of Austin go for true, Errare poffum, Hæreticus effe nolo: I may err, but I am unwilling to be an 'heretick?' And indeed this is no other than what holy fcripture teacheth; "A man that is an heretick, "after the first and second admonition reject; knowing that he that is fuch, is fubverted, and finneth, being condemned of himself." Which is as much as to fay, that nobody is an heretick, but he that gives the lie to his own confcience, and is felf-condemned: which is not the cafe of men merely mistaken, or who only err in judgment. And therefore the term of hereticks is as untruly as uncharitably flung upon those that conscientiously diffent, either in point of difcim Tit. iii. 10, 11.

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1 J. Hales, Golden Remains, p. 49, 50.

pline or doctrine, from any fociety of Chriftians; and it is not hard to obferve that those who have most merited that character, have moft liberally bestowed it.

But to fhew you that neither true fchifmatick, who is One that unneceffarily and unwarrantably sepa• rates from that part of the vifible church of which

he was once a member,' nor true heretick, who is a • wilful fubverter of true, or an introducer of falfe • doctrines, a felf-condemned perfon,' can ever shelter himself under this common confeffion of Christianity, fincerely made; let us confider, that whoever fo declares Jefus to be the Meffiah and anointed Saviour of God to men, must be fuppofed to believe all that of him, with refpect to which he is fo called. Now that for which he is fo denominated, is that which God fent him to do: the reafon and end of his coming he could beft tell, who hath told us thus; "I am "come, that ye may have life, and that ye may have "it more abundantly." The world was dead in trefpaffes and fins; the guilt and defilement of tranfgreffion had killed the foul, as to fpiritual life and motion; and from under this powerful death he came to redeem the foul unto life: in fhort, to restore man from that fearful degeneracy which his difobedience to God had reduced him unto.

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The way he took to accomplish this bleffed work was, first, To preach repentance, and the reproach • of the kingdom of God," which is his rule and authority in the hearts of men: and that brings to the fecond thing to be believed; namely,

What he taught.

First, His doctrine led men to repentance: "Repent, " for the kingdom of God is at hand." No man could receive the kingdom of God, whilft he lived under the kingdom and power of Satan: fo that to repent, is not only to bring their deeds to the light, which Chrift exhorted men to; but to forfake that, upon

a Mark i. 14. John iii. 20, 21.

examination, which appears to be evil. Wherefore I conclude, that fuch as have not been acquainted with this holy repentance, do not fincerely believe, neither can rightly confefs, Jefus to be the Chrift, the Son of God, the Saviour of the world. Therefore faith the apostle, "Let him that nameth the name of the Lord,

depart from iniquity;" plainly implying, that those do rather profane than confefs the name of the Lord, who do not depart from their iniquities. And, faith the apostle in another place, "No man can call Jefus "Lord, but by the Holy Ghoft:" which opens to us the nature of the true confeffion we ought to make, and which, being truly made in a scripture sense, makes us Chriftians in a right Chriftian acceptation; to wit, That the true confeffion of Jefus to be both Lord ' and Christ, is from such a belief in the heart, as is 'accompanied with the embracing and practifing of ' his holy doctrine.' Such a faith is the work of the Holy Ghoft; and thofe that do not fo confefs him, or call upon him, that is, by virtue of the overfhadowing of this divine fpirit and power, are not truly Chriftians, true worshippers, or believers and difciples of our Lord Jesus.

Furthermore, they that receive Chrift, receive his kingdom, his power and authority in their fouls; whereby the strong man that kept the house becomes bound, and his goods fpoiled by this ftronger man, the "Lord's Chrift;" who is come from heaven to dwell in us, and be the hope of our glory;' for so he was preached to the Gentiles. This kingdom, the apoftle tells us, ftands in righteoufnefs, peace and joy in the Holy Ghoft; and Chrift tells us where it is to be fet up: "The kingdom of God is within you," faith the king himself; and where should the king be, but in his own kingdom? They are bleffed that feel him to rule, and that live under the swaying of his righteous fceptre: For when this "righteous "one rules the earth, the fons of men rejoice."

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Luke xvii. 20, 21.

So

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So that no man can truly confefs, and rightly believe, Jefus to be the Chrift and Son of God, who does not receive him to be his king to rule his heart and affections. For can a man be faid to believe in one that he will not receive? But "to as many as received "Christ of old, gave he power to become the sons " of God; which were born, not of blood, nor of the "will of the flesh, nor of the will of man, but of "God." What is this will of God? Paul answers the

question: "The will of God is your fanctification;"

for this Chrift came into the world. So that thofe that believe and receive Chrift, he is made to them" righ"teousness, sanctification, and redemption; that is, he has faved them from their fins, both guilt and defilement, and fanctified them from their corruptions: they live now by the grace of God, that teaches them to be of a fober, righteous, godlike life. "Ye shall "know them by their fruits," faith Chrift of the Pharifees; fo fhall men know them, that fincerely believe and confefs Chrift, by their fanctified manners and blameless converfations. And woe from the true and juft God to them that make other diftinctions! for God has made no other: there will be but goats and fheep at the last day; holy and unholy; just and unjust therefore let that be our diftinction, which ever was, and will be, God's diftinction; for all other meafures are the effects of the paffions and prefumptions of men. But because it may be expected that I should fix upon fome few general heads of Chriftian doctrine, from the mouth of Chrift and his apoftles, as requifite to Chriftian communion, I fhall proceed to mention what Chrift eminently taught.

He that reads his fermon upon the mount, will find in the entrance how many ftates and conditions Chrift bleffed; «The poor in Spirit, the mourners, the "meek, they that hunger after righteousness; the merci"ful, the pure in heart, and the peace-makers;" which, indeed, comprehend the whole of Chriftianity.

↑ John i. 12, 13. 11 Cor. i. 30.

Mat. v.

By

By mourners, we understand true penitents, men of unfeigned repentance; which leads them not only to confefs, but forfake their fins. This "godly forrow" ftrips men of all falfe refts and comforts, makes them

poor in fpirit," empty of themselves, wanting the comfort of the light, life and power of Jefus to fupport and sustain them; yet, as they steadfastly walk in that measure they have, the atonement of the blood is felt, and it cleanfeth them from all unrighteousness, which makes them pure in heart. And in this condition no food will ferve their turn but righteousness ;* after this they hunger and thirst, more than for the bread that perisheth. They are full of meekness and mercy, making peace, and promoting concord, whereever they come: for being themselves reconciled to God, they endeavour to reconcile all men unto God, and one unto another: fubmitting all worldly confiderations to this incomparable peace, that paffeth all human understanding.

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In fhort, let us bring it home to our confciences, and deal faithfully with ourselves. Do we know this holy mourning? This godly forrow? Are we poor in fpirit indeed? Not felf-conceited, but humble, meek, and lowly in heart, like him that bid us do fo? Do we bunger after the kingdom of God, and the righteoufnefs of it? And are our hearts purified by the precious faith of the Son of God, that is a working, cleansing, and conquering faith? In fine, Are we merciful? Tender-hearted? Lovers of peace, more than lovers of ourfelves? Perfecuted, rather than perfecutors? Such as receive ftripes for Chrift's fake, and not thofe that beat our fellow-fervants? No man has true faith in Chrift Jefus, that is not acquainted with thefe bleffed qualifications. This is Chrift's doctrine; and to believe in bim, is to obey it, and be like him.

The great intention of this fermon, is to prefs people to a more excellent righteoufnefs than that of the Scribes and Pharifees. "For," faid Jefus to the mul

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