cadendi exempluÌ„ propositum est sed si ceciderie resurgendi non sit delectatio minorum lapsus majoruÌ„ Aug. in Psal 51. Their failings indeed are recorded but for our caution not for our imitation their errors are set up not as Stars to guide us but as Rocks to warn us not as Land-marks to go by but as Sea-marks to shun by Sit casus majorum timor minorum Aliorum perditio tua sit cautio Excellent is that of Saint Ambrose Lib. 4. Ep. pag. 127. In omnibus actibus tuis imitare bonos aemulare sanctos habeto ante oculos eorum exempla c. 3. We have an upright Rule to walk by the Word of God 't is that should guide us here by that we shall be judged hereafter This is a perfect Rule 2 Tim. 3.16 17. an upright and holy Rule so is not the Light within and as for the Spirit he is our guide Rom. 8.14 not our Rule Again 4. We have an upright way to walk in the way of his Commandments this is an underfiled and an undefiling way a pure and holy and perfect and pleasant way paths of life and peace and righteousness all which call for Uprightness Si vis esse beatus esto in via immaculatus Aug. in Psal 119.1 5. We have upright Companions to walk with indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not so the most do walk in crooked paths but in all ages there are some who are undefiled in the way whose Hearts are sound in Gods statutes and follow the Lord fully and keep themselves from their iniquities see St. Ambrose his Epistle to Florianus ubi supra 6. We have an upright a perfect account to give of our walkings and workings Though now we live as if we had no God to serve no Souls to save no accounts at all to give yet surely we shall be call'd upon anon to give account of all Luk. 16.2 We read of the Counsel which Alcibiades gave unto Pericles whom going to visit he found busied about his accounts Why dost thou trouble thy self says he in seeking to make thy accounts rather think of some course to free thee from making any account at all Doubtless there are who do thus but the greater sorrow and shame shall they have at the last day Does not the due consideration hereof lay a mighty obligation on us to walk uprightly Nothing had so great an influence on St. Austin to recall him from and to recover him out of his sinful ways and to engage him to live an holy and upright life as Metus mortis extremi judicii the fear of Death and the day of Judgment O that we were wise then would we remember our latter end 7. The Reward we shall receive will be an upright just and perfect reward Verily there is a reward for the Righteous A sure reward Prov. 11.18 A full reward 2 Joh. 8. An everlasting reward 2 Cor. 4.17 It shall be well with the righteous their labour shall not be in vain in the Lord. He is not behind with them now nor will he then They shall have Pleasures without pain Treasures without trash Riches without rust Honours without envy Crowns without cares and Life without death If the consideration of these things prevail not with us thus to walk what shall If they have no influence upon us what will Having premised these things the fourth Query comes next in order to be discussed go along with me and it shall be fully resolved 4 Q. When does this Ordinance of the Supper work for their good who thus walk An account hereof take in the Twelve following particulars Then it doth such good and much good 1 When it makes them more zealous for God for his Way and Truth and in his Worship Zeal is Amor intensus the flame of Love as Aquinas describes it 'T is ignis quidam flagrantissimi amoris Usque ad Oâ—â—â—vum graâ—am as St. Austin long before him Or if you will 't is a compound of Love and Anger a mixt affection it carries forth ones love to God and his anger against sin in the most intense degree It consists in an earnest prosecution of what is good and in a vehement detestation of what is evil O the excellency of this frame of spirit You know 't is the spirit of wine that commends it the sparkle that gives worth to the Diamond as life gives an excellency to being so vivacity in operating gives an excellency to life this is that the Lord calls for in Rom. 12.11 this he owns and crowns Numb â— 25.11 This is most prevalent with God for good Jam. 5.16 Elijah's prayer fetcht fire from Heaven because it carried fire to Heaven Grace turns a Sinner into a Saint Zeal turns a Saint into a Seraphim Much more of this you heard the other day from Revel 3.19 Be zealous therfore If when you come to this Ordinance with chill and dull and frozen affections and dead hearts and there find them wrought upon and you go thence more brisk and lively more full of love to God and hatred of sin if now you can plead the cause of God and defend the Faith with more courage and resolution if now you can suffer for God more chearfully whose dearly beloved Son you here see suffer'd so much for you if now you can perform every holy duty with more vigour and activity if you who were so remiss and cold and slothful in the business of Religion in the great concerns of God and your Souls are now more rouzed quickned excited and enlarged When thus it works then it does you good indeed 2 When their Hearts are thaw'd and melted so that they can sorrow after a godly manner in the sight and sense of sin Tears are precious things one calls 'em the Wine of Angels another the fat Sacrifice Such Sacrifices were most acceptable Levit. 3.3 4 5. The Prayers of the Saints move their Tears compell the Lord to shew mercy says Jerome Were they not very precious he would not keep a bottle for them They never run in the right channel but when they are shed for sin then only they do us good as St. Chrysostom well observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this end were they made Philosophers tell us That only reasonable and sinful Creatures can gaudere maerere rejoyce and weep To speak properly no other upon earth can If now when you come to this Ordinance your Eyes affect your Hearts so that you can inwardly grieve and outwardly weep bitterly for your sin as one that is in heaviness for his only Son or first-born If when you behold a bleeding Christ you have bleeding Hearts a broken Christ you have broken Spirits then does this Ordinance work for your good In the time of the Law the Passover was to be eaten with bitter Herbs Exod. 12.8 those Herbs were five say the Jewish Doctors The Passover was a lively Type of Christ who is our Passover
maxima seipsum nosse Cle. Alex. Paeda l. 3. in initio of our misery and of our malady of our want of Christ and of the worth of Christ of our interest in Christ in the Covenant and consequently of our right to this Ordinance which is one seal of that Covenant 2 The Knowledg of this Sacrament what it is and whose it is and for what ends it is a Physical potion may do the Patient good though he know not the ingredients of which it is compounded nor the Apothecary by whom it is prepared nor yet the Doctor by whom it is prescribed because it works physically naturally but in this case it is not so because the Sacrament works morally In short if you be found guilty of much ignorance I fear me you will find little good by this Ordinance for it works not ex opere operato but ex opere operantis Secondly above all let it be your care to bring with you an humble Heart At the Marriage of Peleus and Thetis Lud. Vives on Aug. lib. 3. c. 5. a Golden Ball was sent in amongst the Feasters having this Inscription on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the fairest have it Here are choicest comforts sweet sanctifying satisfying comforts to be had at the Lords Table such as will rejoyce and transport the Soul infinitely on them the Motto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the humblest have 'em of all the Graces which Christ commands our imitation of him in humility is one of the first and choicest Mat. 11.29 Learn of me for I am meek and lowly q.d. Your care should be to be holy as I am holy and merciful as I am merciful But above all be sure to learn from me to be humble In the Lords eye no heart like the humble heart 't is the grand Sacrifice Psal 51.17 Isa 66.2 A proud man will presume to come to the Table of the Lord no man sooner but the Lord will not come nigh to him at his Table No he beholds him afar off How can he expect a gift in love from Gods hand who must not have a look in love from Gods eye A proud heart is not fit for this Ordinance nor was ever this Ordinance intended for a proud heart But the poor humble hungry Soul the Spirit of the Lord will enrich and fill with good things What Tully said of Pronuntiation in an Orator that says St. Austin is humility in a Christian 't is the first second and third Grace The humble heart is a spiritual vacuum Cor Humile est vacuum spirituale Guliel Paris Sicut natura non as the God of Nature will not permit a natural so the God of all Grace cannot permit a spiritual filled it shall be with Grace here and Glory hereafter I have often thought of that passage of St. Austin in his Enarrations on the 93. Pfalm Magis Deo placet humilitas in malis factis quà m superbia in Bonis The great God is better pleas'd with humility in a bad than with pride in a good action He that comes to this or that or any holy Ordinance without Faith and Humility whatever good is dispensed he goes without For he hath nothing to take a mercy with wanting the hand of Faith and nothing to put a mercy in not having an humble heart The Spirit rested on the Virgin Mary not for her Virginity Bernard but for her humility Secondly Would you have the Spirit of the Lord to do you good at and by this Ordinance then be serious in self-examination 'T is a necessary duty on this the stress is laid let a man examine himself and so let him come and take and eat c. This is a trying time and this is the trying Ordinance it trys how your pulse beats how you can pronounce Transubstantiation what propensions you have towards the Romish Faith As in the Marian times how mens inclinations stood towards the Reformed well as you are tryed by it so must you try your selves for it the knowledg of your selves is necessary as you heard even now Now the most expeditious way to know our selves is to try our selves Search 1 Then till you have found out the evil that is in you the pride Hypocrisie self-love unbelief c. and mortifie them enquire what error is in the head what blood is in the hand what lusts are in the heart what it is that hinders your growth in Grace that interrupts your peace that interposeth between you and the light of Gods Countenance Something there is at the bottom some Jonah that disturbs the Ship some Achan that troubles the Camp you would have more joy and peace Know the Spirit first sets the Soul a searching and then he comes a sealing God may hide his face in point of Soveraignty but he does it commonly in case of sin Lam. 3.40 Let us search c. 2 Search till you have found out the good that 's in you for you must acknowledg the Graces that you have before you can receive the comforts which you want Thirdly Be careful to excite and to blow up those graces which the Spirit of the Lord hath implanted in you 'T is not enough that you have grace no no a man that hath grace may receive unworthily not acting his graces though he cannot be an unworthy receiver Now 's a proper season for the exerting and exercising of your Graces What Graces may some enquire I answer chiefly four Faith and Love Humility and Repentance all noble Graces they are Theologiae Quadriga Faith gets all Love spends all Humility keeps all the grace of Faith lays up for Christ the grace of Love lays out for Christ and the grace of Humility keeps all for Christ Of this last grace I have spoken in the first Direction of the other three a word or two now 1. Act Faith now the acting of Faith is the way to increase your Faith and to obtain peace and assurance all the Devils in Hell cannot do you that hurt at this Ordinance as your own unbelieving hearts can and will I dare and do assure you That if the Spirit do not weaken your unbelief your unbelief will straiten the Spirit Mat. 13. ult Fides non est necessaria accessuro ad Eucharistiam Cajetan at a Conference with Luther positively asserted That Faith is not necessary for an Evangelical Communicant Could I but pro tempore abjure Sense and Reason and so much unman my self as to admit that scandalous Doctrine and devilish figment of Transubstantiation I would concur with him in that ignorant and impudent assertion but no such trash will pass here you have not so learned Christ Well then act Faith and this will sanctifie you for this Ordinance Act. 15.9 and it will sanctifie this Ordinance to you Tit. 1.15 God the Father conveys all good to us through Christ and Christ conveys all good to us through Faith Dormit Fides dormit Christus Christ
Î ÎΕΥΜΑΤ-ΑΠΟΛΟΓΙΑ OR AN APOLOGY FOR THE POWER LIBERTY OF THE SPIRIT As at first To give a Being to so still to give a Blessing by his Ordinances IN THREE SERMONS PREACHT AT Great BVDWORTH TO Some Persons of Honour and several of the Clergy then present to communicate in reference to the late ACT. By James Livesey A.M. Vicar of Budworth LONDON Printed by A. M. for Robert Clavel in Little-Britain 1674. To the Honourable Sir George Warburton Baronet Lord of Budworth Magna Aston Apleton Sutton Warburton Winnington Marthal Pulford c. And his Incomparably Accomplisht most Noble Lady Madam Diana Warburton And Right Worshipful William Tutchett Of Whitley Esq His Majesties High-Sheriff for the County Palatine of Chester And his Vertuous and worthily Honoured Consort Madam Martha Tutchett With the rest of the Gentry and others of the Congregation of Great Budworth Honourable Worshipful Worthy Sirs WHat was then though not affectionately enough presented to your attentive and judicious ears is now most humbly offered to your discerning eyes the good Spirit of the Lord hand it down into your Hearts the best receptacle of Divine Truths 'T was my work to suit the Text to that Occasion and the Sermons to the Text yours to suit your Attentions to the Sermons and His to do us all good we doing so If any shall demand why these were then Preached or are now published your Honour can satisfie the former your Worship the latter That I have mounted the Dedication so high to so many when to every individual a just volume had been an incompetent Oblation this presumption I must answer for As Artaxerxes that great Persian Monarch accepted a present of Water from a poor Labourer with a smiling countenance not having need thereof for may perhaps your Generosity these plain unpolished Sermons from one under so many Obligations to serve you The censures of the ignorant I have no reason to regard nor need I fear those of the Learned who can do much better with their Pens yet do nothing for de Straminibus non curat invidia The carelesness of many who wofully and wilfully squander away Sacrament-days without due observation hath awakened my Pen to remind them of the preciousness and usâ—fulness of this Ordinance and of their duties to their never-dying Souls Who sees not some so sick that they complain they cannot live and yet so sinful that they dare not die before another day any of us the most young or strong may be in another world though we shall live out yet surely we cannot out-live the determin'd time These serious thoughts of Death cannot bring us sooner to our graves but they should bring us nearer to our duties to a more constant and conscientious attendance on this holy Ordinance amongst the rest which is the grand design of these ensuing Pages In short the Truths in them contain'd are Gods as such embrace them the weaknesses mine how many soever I have borrowed help from others to erect this feeble Fabrick but most from the Spirit of the Lord to whose gracious conduct in your passage to Glory I shall never cease to commend you beseeching that my service be not accounted my crime The good Lord make you shining Lights in that publick Orb in which God and the King have fixt you and more illustrious Patterns of all Graces and Vertues wherein you now excell to those you converse with This shall be the breathing of his Soul who is Sirs Your ever obliged Servant J.L. Aug. 26. 1673. Besides some mistakes in pointing and a few literal the material Errata correct thus I pray ERRATA IN the Margent pag. 125. read Revel 5.8 and p. 141. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book pag. 10. l. 18. r. despiseth pag. 11. l. 7. r. him for hmi pag. 15. l. 23. r. pulls for puts pag. 80. l. 9. r. scan for can pag. 102. l. 17. r. might for would pag. 104. l. 4. r. Act the latter pag. 110. l. antap r. Him for them pag. 163. lin antep neglected penult observation ult in things pag. 165. l. 16. r. wills for wits THE SPIRIT of the LORD IN Power and at Liberty The first Sermon July the 13. 1673. to bless his own Institutions with the efficacy and usefulness of the Sacrament of the Lords-Supper asserted in THREE SERMONS Preacht On Three Sacrament-days On Micah 2.7 O thou that art named the House of Jacob is the Spirit of the Lord straitned are these his Doings Do not my words do good to him that walketh uprightly Legi potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus MIcah was one of them we call the small or lesser Prophets not because their Prophesies are of less authority and majesty or excellency for they were all the dictates of the Spirit of the Lord but because they are more concise and of greater brevity than the first four Ruffin in Praefat. in Hos These Prophesies Calvin conceives as now extant are but the marrow and quintessence of those Sermons by them preacht to the people of Israel and Judah Collected and reduced says Zanchy into one volum Proleg in Hos by the care of those pious Princes inspired of the Lord left by reason of their littleness they should be lost and this was done for the Churches benefit in those and succeeding Ages This Prophesie contains two solemn Sermons The former compriseth the five first and the latter the three last Chapters In the former are three things observable 1. The Sins this people stood guilty of before God and they are ingentia vitia mighty ones 2. The Judgments of God denounc'd against this people for those sins and they are ingentia supplicia doleful dreadful but most just and righteous For he is too good to do his people hurt and too just to do any people wrong remunerat ultra condignum sed punit infra Ezra 9.13 3. The Comforts interspersed on purpose to solace and support their hearts who were found faithful in these Kingdoms He foretells as is obvious to the meanest capacity both the temporal deliverance of Judah out of the Babylonish Captivity and the eternal deliverance of the Church to be gathered out of all Nations through the promised Messiah Their Sins are many so were their Judgments we shall mention three or four for no more stand in our way unto the Text. Cultum Idolorum institutum in Bethel Dan. Drus 1. Their Idolatry Chap. 1.5 this they are branded with this is the procuring cause of the Lords appearing against them in this glorious severity The Judgments threatned for this Sin you see in vers 6 7. their capital Sinners were in their capital Cities Samaria and Jerusalem but they were not too great for the great God to bring to condign punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diffluere faciam I will make Samaria as an heap of the field all the
What is it to walk uprightly How is it to be understood 3 Q. Of what importance and concernment is it that we walk thus 4 Q. When does this Ordinance work for their good who thus walk 5 Q. How does it appear that the Spirit of the Lord can do them good by it who thus walk 6 Q. What course must a Christian take that the Spirit of the Lord may do him good by this Ordinance 7 Q. What must one do who hath found good at and by this ordinance from the powerful workings of the Spirit of the Lord 8 Q. What Soul-reviving comforts doth the consideration of this important Truth afford to such as conscientiously endeavour to walk uprightly Of these in order 1 Q. What doth this expression import or intimate To clear the notion know that walking 1. 'T is motus vitalis the result of a living principle in the Soul Actio sequitur vitam Angels do not animate those Bodies which they assume and their operations therefore are not vital to speak properly those Bodies are rather moved than move Indeed we read in Gen. 18.8 of their eating with Abraham and this is a vital act but you are not to understand it properly but metaphorically they seem'd to eat At non comederunt actione vitali says Mercer sed cibo in corpus assumptum transmisso in aerem tenuissimum resoluto There must be a vital principle of grace in the Heart or we cannot walk in Heavens way Dum deest aliquid intus we are becalm'd and cannot move at all 2. 'T is Motus progressivus a going forward No man ever did or shall go to Heaven backward or get thither by standing still Circular motion is the motion of the Heavens but 't is not the most Heavenly motion We must go from strength to strength Psal 84.7 3. 'T is Actus repetitus walking implys frequent acts or a course of life as every act of Godliness is a step so the whole of our Actions is our Walk And 4. 'T is Motus spontaneus a free voluntary motion not of force but of choice Psal 119.30 I have chosen the way of Truth a way that never deceived any nor will me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have carefully sought out and chosen ' em 5. 'T is Motus arduus this walking is all up the hill against winds and waves and many oppositions Hic labor hoc opus est the way to Hell is all down-hill Walking is painful yet the most gainful motion An Heathen Poet could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 'T is Motus ordinatus a regular and well-ordered motion not a running at random or confusedly but an acting by rule i.e. by the Word 2 Sam. 23.5 Psal 119.9 Gal. 6.16 As many â—s walk according to this Rule Psal 50.23 A Covenant ordered in all things calls for a Conversation suitable 7. 'T is Motus aequabilis an even uniform motion not now and then or as we say by fits and starts 8. 'T is Motus aeternus this walking I mean must be even to the end Psal 119.12 'T is not enough to set out we must also hold out or all our labour is lost and our walking is to no purpose 2 Pet. 2.21 It had been better for them says Peter not to have known the way of Righteousness than after they have known it to turn from the Holy Commandment ToÌ„ turn our feet into his Testimonies this is a blessed turn indeed Psal 119.59 Psal 9.17 this will serve our turn to bring us to Heaven First God turns us and then takes us to himself But to fall off and to turn from God and his way will undo us for ever 2 Q. What is it to walk uprightly what does this import how is it to be understood In short thus There is a threefold Uprightness Legal Moral and Evangelical 1. Legal Adam in this sense was so whilst he continued in that state of Innocency his Knowledg of God was clear his Engagements to God were great his Enjoyment of God was full his Communion with God was sweet no stain at all upon his Nature his Obedience to the Divine Will was exactly quadrate and perfect for a time his Heart and Life did agree with the Law of God exactly as a well-made Dial goes with the Sun Thus the Text is not to be understood for thus can no man walk He that saith he hath no sin doth sin even in saying so There are but a few men against whom Christ hath but a few things and there is none on Earth against whom he hath nothing Rev. 2.19 20. As in the worst there is something good so in the best there is something bad Paul speaking of the Saints saith That in them the flesh lusteth against the spirit Gal. 5.17 Whilst the Flesh lusteth and Satan tempteth and the World allureth think it not strange if the precious Sons of Zion be now and then found halting sometimes taken tripping To have nothing of Flesh is the glorious priviledg of the Saints in Heaven to have nothing but flesh is the doleful state of the Damned in Hell To have something of Flesh and something of Spirit is the case of the Saints on Earth 'T is the pleasure of the All-wise God it shall be thus with us were it not for sin Christ would not be so sweet unto us as now he is were it not for Christ sin would not be so bitter to us as now it is To be freed from all sin would conduce more to our peace but less to Gods honour less to the honour of his wisdom power patience c. 2ly There is a Moral uprightness thus are they said to be upright who are adorned with Moral vertues and who walk justly temperately prudently such was Aristides and other of the Heathens this is a fine flower but you may find it in the wild and waste of Nature God becomes Compurgator for Abimelech That what he did in taking Sarah was in the uprightness of his heart Gen. 20.6 I know says God that thou didst this in the sincerity of thy heart Simplici ac sincero animo Joab though a man of bloods yet dealt very uprightly with the King concerning the rendition of Rabah Some advance this Moral uprightness and set it too high others set it too low 't is very good but it does others more good in this World than our selves in the other Of this I do not understand the Text neither 3ly Evangelical This is a Jewel that none wears but Christs Spouse a Grace if I may so call it that none is graced with but Gods Child a plant that only grows in Gods Garden 't is called godly sincerity because it is of God it aims at God and ends in God thus holy David resolv'd to walk Psal 101.2 I will walk within my house with a perfect heart thus Abraham is commanded to walk Gen. 17.1 And Saint Paul triumphs in this that he had through Grace thus walkt 2
Cor. 1.12 Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world In an Evangelical sense one may walk perfectly and thus Zachary and Elizabeth did See Luk. 1.6 They walked in all the Commandments of the Lord blameless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sinless but blameless Sineâ—querela non sine peccato as St. Austin glosseth it in the end of his 95. Epist and since him Osiander and others 'T is a true saying of one They err egregiously who look for that in the Law which is only to be found in the Gospel for that in themselves which is only to be found in Christ and for that on Earth which is only to be had in Heaven i.e. A sinless perfection To dispatch this enquiry know that to this upright walking three things are necessary 1. A Rule is requisite a certain infallible and inflexible Rule by which we act that 's the Word 't is not only a rule of Knowledg but also a rule of Duty 2. A knowledg of this Rule and then there must be 3. An acting conformably suitably to our knowledg We must have an eye as well to the manner of our Obedience as to the matter of our Obedience For as Luther well Adverbia apud Deum praevalent verbis We must obey him as well in the spirit of the command as in the letter of it In those things which seem to make against us as in those that make for us Gen. 22.1 to the 12. v. We must not only not do that which is evil but we must do that which is good We must have respect to all his Commandments Psal 119.6 As good to none at all as not to all David fulfilled all Gods wills Act. 13.22 Gal. 3.10 3 Q. We shall now enquire after the Quae ratio of what importance and concernment is it that we thus walk It were easie to be voluminous but take hints That there is an absolute and indispensable necessity of walking sincerely uprightly that it is of great concernment we do so Appears 1. If we appeal to God under the Law there we see the Lord requires it Gen. 17.1 I am the Almighty God walk before me and be thou perfect or upright 2. If we appeal to Christ under the Gospel all his commands breathe Holiness and Uprightness and his promises are to the pure and sincere in Heart Mat. 5.8 He came to save us not in our sin nor with our sin but from our sin He requires us to be holy as he is holy and we must follow the example of his life if we hope to be saved by the Merits of his Death 3. If we appeal to the practise of the Saints under both Dispensations they ever made it their business to walk uprightly Enoch and Noah and David and Josiah and Hezekiah Hear one for all Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart says good Hezekiah Isa 38.3 For the New Testament consult 2 Cor. 1.12 and 1 Thes 2.10 Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Phil. 1.27 4. If we appeal to Conscience our own or others Conscience is a faculty or habit of the practical understanding whereby the mind of man by the discourse of Reason applys the light it hath to every particular moral act There is a Conscience convinced and awakened but not converted nor renewed Consult this and it will tell you that 't is a matter of importance to walk uprightly a Conscience upon the rack will confess it freely There is a good renewed Conscience and this will tell you there is a necessity of walking uprightly In every man God hath placed a Conscience 't is his bosom-preacher 't is a petty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reproves accuses checks and smites when we do evil Ask your Consciences when you are under some sore affliction or when upon your Death beds and they will bear witness to this truth that 't is your part and prudence your duty and discretion to be in the fear of the Lord all the day long To walk humbly and uprightly before God Excellent is that passage of Justin Martyr in his Defense for the Christians to Antoninus Pius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any be found who lives not as Christ hath taught 't is a certain Argument he is not a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though with the Tongue he confess the Doctrine of Christ for not those which only profess but those who make good their profession doth Christ assure of Salvation But to ground the Point We are thus oblig'd to walk upon a sevenfold account 1. He is an upright God whom we walk before he is so in his Nature in his Attributes in his Mercy Love and Justice in his Precepts in his Promises in Threats he is so in his offers and tenders of Christ and Grace and of Pardon and eternal Salvation in Him is no iniquity no hypocrisie at all He is a God of Truth his eye is fixt upon it his heart is in love with it He disgusts and abhors all leaven of hypocrisie and vizors of piety all falseness 'T is not all you can say or do or suffer or lose that can make you precious in his eyes without this sincerity In that Psalm of Thanksgiving there is an excellent passage 2 Sam. 22.22 to the 28. I have kept the ways of the Lord. All his judgments are before me I was also upright before him For with the upright man thou wilt shew thy self upright David walkt before an upright God and it concern'd him the more to walk uprightly 2. We have an upright Pattern and upright Presidents to walk after The Lord Jesus is our pattern he hath left us an example 1 Pet. 2.21 and we must follow his steps who did no sin neither was guile found in his mouthâ— We must look at Jesus Heb. 12.2 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern not only for patience in death but for holiness and uprightness of life too for this end and purpose is his life recorded in this sacred Volume Bonos tibi adjunge quia si socius fueris conversationis eris virtutis Ambr. that all his Members might lay it as a golden Samplar before them according to which they should work Upright Presidents the godly Patriarchs the holy Prophets and Apostles pious Princes and other religious persons of whom we read in Holy Story These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examples propounded for all our imitation In every Profession there are Chieftains The Roman Warriors had their Camilli Fabricii and Scipio's The Philosophers had their Plato Aristotle and Pythagoras We have the Prophets and Apostles Man is a ductile creature led as well by the eye as by the ear we must follow them so far as they follow Christ Non
that Rite was instituted to intimate that the Lamb of God is only savingly taken and eaten by those who are in bitterness of spirit and sorrow of soul for Sin and thus is this Holy Sacrament to be received Does not a broken bleeding Saviour call for a broken and bleeding Sinner How can we see the Bread broken and the Wine poured forth and so should you place your selves as you may see them both which do represent and shew his bloody Death and bitter Passions and yet have no remorse no contrition no compunction no godly sorrow in our Hearts for sin shall the Lord of Life thus suffer Death and shed his precious innocent blood for thy for my sins and shall not our Hearts be so affected with 'em as to weep and drop one tear for ' em What sad lamentation do we make for the death of our Relations especially when taken away by the hand of violence nay they are not interred without tears who die in their beds such so such was the death of our dearest Lord Vellosillus disputes the question Whether the Death of Christ might or ought to be lamented He cites Ambrose and Theophilact Vide Vellosill Advertentias in B. Amb. Quest 19. pag. 33. Beda and Erasmus holding the Negative from Luk. 23.28 but concludes for the Affirmative which most of the Fathers are for But out of dispute it is That he was wounded for our iniquities died for our sins and that it concerns us all to weep for our sins which had so deep an hand in his Death and Sacrament-days are proper times and seasons for godly sorrow When your Eyes and Hearts are wrought and brought into this melting mourning frame when your sorrows for 'em is quadrate adequate and proportionable to that delight and complacency you have taken in them when thus you find it at such a time as this then does this Ordinance work for your good O that Rivers of waters did this day run down our Eyes at the remembrance of that River of blood which ran down from his sides 3 When it makes their Hearts to die to Sin when they do not only discard but disgust it not only leave but loth it when there is not only a breaking of the Heart for Sin but also a breaking of it from Sin When their unbelief is blasted their pride and other lusts are mortified when they come with strong and impetuous lusts to the Lords-Table and there get though no more peace yet more power over them The death of Sin is the Souls life its ruin is our rise its falling is our advancing 't is sad to come and see Sin living in us and Christ bleeding for us to see a crucified Christ and yet to find in our hearts uncrucified lusts When you come to this sacred and solemn Ordinance and there can cry Lord Here is a proud unbelieving heart an heart that does not love thee I cannot I will not therefore love it it does not fear thee but I fear it O Lord help help thy poor servant with a better heart that I may lead a better life As it is I cannot serve thee and thou wilst not save me Oh let my Sin die but let my Soul live and it shall praise thee for ever Let not that which thou didst not make destroy what thine own hand hath made O kill my pride my passion As thy Son died unto Sin for satisfaction so inable me to die unto Sin by Mortification Let me see that Christ died for me even for me by the death of Sin in me Lord help me to revenge the Blood of my dearest Lord upon my dearest lusts When thus it works then it does you good indeed 4 When their Hearts and Affections are more firmly cemented and united animosities are removed breaches healed differences composed when their Heart-burnings are turn'd into Heart-breakings and more Hearty-breathings after love peace and unity St. Austin tells us of a Street in Rome call'd Via Sacra De Civit. Dei lib. 18. cap. 12. the Holy Street Ludovicus Vives gives the Reason viz. because Romulus and Tatius King of the Sabins made their League of Union there Well may this be called the Holy Sacrament as on other so on this account because of that Holy League the Saints renew with God and make one with another here This is the great Love-Feast one great end and design of God in this Ordinance is by it to increase and strengthen Love and Unity amongst his Servants by their Communion in this Ordinance they are made to drink into one Spirit or into oneness of Spirit 1 Cor. 12.13 But alas Nullum suit indoctius insaelicius saeculum in eo quippe nulli Scriplores illustres De Rom. Pontif lib. 4. cap. 12. what Bellarmine observ'd of the Tenth Century No Age was so unluckie and unlearned as that the like may I say of this Seventeenth No Age since our Saviours Passion no nor since the Worlds Creation was ever so divided and disunited as ours we live as if we had been born upon the Mountains of Bether i.e. the Mountains of Division and Baptized in the Waters of Meribah i.e. the Waters of Strife They who once did weep and pray together and did suffer together cannot now sit together at the Lords-Table this is a Lamentation c. Excellent is that passage of Paulinus in his Epistle to St. Austin Inter Augustini Epistolas Ep. 33. in Med. Paulinus Tâ—erasia Augustino It is no marvel though we both that are absent be yet present and being unacquainted yet know one another seeing as we have one Head so we live by one Bread walk in one Way c. When you who break Bread together are bound up together when such silver-showers of Love are rained down upon your hearts as cement them more firmly as heal your Schismes and repair your Breaches and make you like the Cherubims with your Faces looking one upon another when you go from this Ordinance with stronger resolutions to keep the Unity of the Spirit in the bond of Peace when by it you are more inabled as well as more engaged to love more purely to live more Christianly to forgive more cordially to forget injuries to pity and pray and live and love as Brethren as did those Primitive Christians Act. 2.46 47. When you that are one in so much will not be two in or for a trifle for vestures or gestures or such little matters When thus you find it at or after a Sacrament then indeed doth it work for your good 5 When their Holiness is thereby more promoted and advanced 't is the end and design of God in all his Ordinances especially in and by this to make them who are holy more holy them who are heavenly more heavenly When Moses had been with God in the Mount he came thence with his Face shining When you go from this Ordinance with your Graces shining then it does work for your good indeed
my treasure my fullness my All I am dead but to thee I come for life and quickning grace I have a proud heart but unto thee do I address my self I know thou who givest more and better grace to the humble canst give me grace to be more humble I am impotent but to thee I come for strength against my corruptions and for holy duties Lord I am nothing I have nothing I can do nothing I am good for nothing I cannot plead my merits but thy mercy unworthy I am to live unfit I am to die When thus we find it with us at or after a Sacrament then has it been working for our good 11 When you have the Covenant of Grace sealed and the Characters thereof impressed upon your hearts when Sacrament-days are healing and sealing days the Saints are sealed with the holy Spirit of Promise such sacred stamps he sets upon their Souls as shall never be obliterated Many a child of God has here had monumentum aere perennius when by this Ordinance you gain such full evidences of his love such influences of his Grace such experiences of his Truth such assistances from his Spirit such ratifications and confirmations of the Gospel-promises as you never had before When thus you find it with you you may safely and solidly conclude it has been working for your good 12 Once more and in a word When more glorious conquests over your spiritual enemies are obtained when prevailing lusts are vanquished and fiery temptations are quenched and all these wonders one drop of his precious blood when taken down by Faith can do when you can go from this Ordinance triumphing over and trampling upon the neck of your unbelief and pride c. and this some have done when you can come from the Sacrament as Israel did out of the Red Sea and see your spiritual enemies bleeding gasping dying dead your lusts destroyed but your Souls preserved When thus you feel and find it surely the Sacrament has done you good and much good Q. 5. How doth it appear that the Spirit of the Lord is not so straitned but that he can cause this Ordinance to work for your good Answ 'T is a truth written with a Sun-beam 't is tanquam ex tripode dictum None of those Oracles may vye with this The Spirit of the Lord hath owned and blessed it to others and therefore can to you The Spirit of the Lord is God and what cannot a Great Almighty God do What will not a good and gracious God do by his Ordinances for his people His arm is not shortned nor love lessened or impaired Of all the Fathers were I confined to one alone I should fix on Ambrose Vide S. Ambrosii de sp s lib. 1. cap. 1 3 6 7 9 11 14 20. Lib. 2. cap. 4 9. 12. Lib. 3. cap. 5 12 14 17 23 Tom. 4. for he hath writ enough to evince the Deity and divine operations of the Holy Ghost from him I might extract what would abundantly confirm the Proposition under our present consideration but I forbear As St. Paul reasoned concerning the Resurrection of the dead saying in his Apology for himself before King Agrippa Act. 20.8 Why should it be thought a thing unreasonable with you that God should raise the dead So may I say to you in this Apology for the power of the Spirit Why should it be thought a thing unreasonable for the Spirit of the Lord to do all these things in at and by this sacred and solemn Ordinance The Doctrine under debate neither exceeds the bounds of Faith nor is it contrary to the experience of the Saints Doubtless some within these walls have had sweet experience of the powerful influences and mighty workings of the Spirit of the Lord in their Hearts and upon their Spirits at this Ordinance But we will review and succinctly reflect upon some of the forementioned particulars we shall fix on four or five the rest you may clear up to your selves in your private Meditations I remember that Athenagoras an Athenian but a Christian Philosopher disputing for the Resurrection of the Dead hath a passage which is pertinent to what I have in hand The impotency of an Agent ariseth either from his ignorance something he would do but knows not what nor how or from his insufficiency or weakness though he knows what and how to effect yet a power is wanting to accomplish and bring it to pass neither of which says he truly can be affirmed of God who is infinitely wise and powerful The same say I of the Spirit of the Lord He is a Spirit of Wisdom and Power and both infinite they are really the same with his Essence 1. He knows how to break the Heart for Sin and he can as easily bring it into a melting mourning frame alas we may pray and hear and wait in the use of means and yet our Hearts remain as hard as Adamant Fortiter yet Suaviter but when the Spirit of the Lord once takes them in hand he works irresistibly and effectually a nullo duro corde respuitur when he breaks in and breaths upon the Soul then it begins to thaw and melt and mourn We read of Peters sins exceeding great and very many were they sadly circumstantiated highly aggravated Mat. 26.75 Peter even now and but just now had a forewarning from Christ Peter was dearly belov'd of Christ none of the Twelve more John ever excepted He was the first whom Christ call'd to be an Apostle Peter was often admitted when others were excluded He yielded easily to the Temptation and that of a poor silly Damsel He sinned not in a corner once and again and a third time denies Christ with cursing and swearing c. yet when our Blessed Saviour began to look and the Spirit of the Lord set in to work then Peter went out and wept bitterly Mat. 26. ult A strange look and a strong look it was that thus quickly broke his heart in pieces he lookt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact observes with a look of love with a benign aspect Christ looks the Spirit works the Conscience stirs and out he goes and weeps exceedingly 2. He knows how to break the Heart from Sin and can easily do it be it a darling lust a Delilah never so near or dear a peccatum in deliciis He can make a full a final a total and an eternal Divorce between you and them though your lusts were mighty Hosts he can lay them dead at your feet I appeal from Gods Book to your own Breasts for the proof hereof 3. He can increase your Graces are they weak he can strengthen them if little he can increase them There is no Corruption so strong but he can make it weak no Grace so weak but he can make it strong This Men cannot Means cannot Angels cannot but He can 4. He can make you Holy as he is Holy that is for Quality not for Equality Holy in
way of resemblance Holy in all manner of Conversation all that Holiness in Saints or Angels is of his implanting 5. He can fill your Hearts with assurance of his Grace in you and of Gods Grace and Favour towards you The influences of the Spirit work Grace and the Evidences of the Spirit discover Grace 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God He bears witness with our spirits that we are the Sons of God Et quando Spiritus testatur quaenam relinquitur ambiguitas The Spirit brings the Heart to the command that 's holiness he brings the promise to the heart that 's assurance In a word Sp. S. irradiat Intellectum inclinat voluntatem sigillat Animum c. he can turn your Water into Wine your night into day he can remove your fears resolve your doubts revive your Souls recruit your Comforts Others only walk in the light of Gods Providence he can make you to walk in the light of his Countenance 6. He also who reconciled Man to God can reconcile Man to Man He can cement your hearts The stones of the Temple were so closely cemented as if they all had been but one He can unite you thus too When the Sons of Brutus and the Vitellii conspired with Tarquinius his Embassadours against the Consul they drank the blood of a man to confirm their Amity and Unity You are now a going to drink the precious Blood of Jesus Christ what hinders but the Spirit of the Lord may shed abroad his love in your hearts and make you live in love what are all the motions of the Spirit but tenders of Love or what is the zeal of the Spirit but the print of love or the Graces of the Spirit but engagements to love He can give you such hearts as will be Afraid of every little Sin Amended with every little Cross Affected with every little mercy The Spirit of the Lord hath power enough to give a being to us and hath he not power enough to do any thing in and about us Can he give a being to his Ordinances and cannot he give a blessing to them He can do every thing and therefore This But that shall serve for the fifth Query The improvement of the point is not the least considerable part of my work and indeed 't is all that now remains Here is a word of Counsel and a word of Comfort something which concerns Sinners and something too which concerns the Saints I would not discourage the weak yet must I awaken the secure I begin with the Counsels such first as concern you that are Saints and I have something to say in General something in particular Two things would I say in general Is not the Spirit of the Lord so straitned but that he can cause this Ordinance to do you good Then see that 1. You believe this Truth and believe it firmly and undoubtedly The Spirit is God as Almighty as the Father or as the Son To an Almighty power nothing is impossible nay nothing difficult When God promised Abraham a Son in his old age what a hard task was here for God Sarah could not believe it she laughed but what saith the Lord Is any thing too hard for me He can do it because he is omnipotent and he will do it because he hath promised to do it 't is a truth as full of comfort to the Saints as is the Sea of water or the Sun of light therefore believe it stedfastly And see that you 2. Look for good for great workings in and by this Ordinance from the Spirit of the Lord. And look well to this Ordinance that it do you good for if it do you no good it will do you hurt if it be not bread it will be poyson it will set you either a step nearer to Heaven or nearer to Hell Who can say when he hath been at a Sermon or at a Sacrament as some Tradesmen may when their accompts are cast up I have neither got nor lost Be you well assured that if it do not strengthen your graces it will strengthen your corruptions This is a sad saying but not more sad than true others have found it so and so may you it will further you either in the way to glory or in the way to misery O that whilst the sound of these words is in your ears the savour of them were upon your hearts But to come yet more close to the business in order hereunto perhaps some of you may enquire And it brings me to the Sixth Query Q. 6. What course must a serious Christian take or hold that the Spirit of the Lord may cause this blessed Ordinance to work for his good In this numerous Auditory I am in hopes there are not many if any but they seriously desire the Ordinances may do their Souls good They would not pray nor hear nor receive in vain Well I will confine my discourse to this Ordinance before you take these ten Directions 1. Carefully prepare your hearts for it if you would profit by it Till the Earth be prepared you cast not in the seed till the Instrument be tuned you do not begin to play Till your Hearts be prepared you cannot receive worthly Gods Dispensations are generally suited to our Dispositions Those Beasts which came in to Noahs Ark unclean went out again unclean You know the Jews had their preparation for the Passover Job 19.14 And is not this an Ordinance every way as holy and venerable When our Blessed Saviour was about to institute this Ordinance it was his pleasure the House should first be fitted and prepared in which he was to do it Mark 14.15 Is there not as much nay much more need our hearts be fitted and prepared Well then say I to you as Samuel did to the Elders of Bethlehem 1 Sam. 16.5 Sanctifie your selves and come with me unto the Sacrifice put your hearts in order These two things have a special eye unto 1 To get an Understanding 2 An humble Heart 1 Get an Understanding Heart when the Lord appear'd to Solomon in Gibeon and said unto him Ask what I shall give thee 1 King 3.5 Give unto thy Servant an understanding Heart says Solomon in vers the 9th Some render the words Cor dicile Sapientiam circa agenda Cor capax divinarum legum Cor audiens an hearing Heart others Cor intelligens aut sapiens an understanding wise heart He asked Wisdom with a great deal of Wisdom had not he been wise before he had not known the worth of wisdom When you are about these Sacramental duties pray for an Understanding heart Amongst the Graces requisite to qualifie a Communicant Knowledg is neither the last nor the least considerable Knowledg of what may some say I answer I the Knowledge of our selves Est Disâ—iplinarum omniuÌ„ pulcherrima
is the Fountain the Sacrament is the Conduit Faith is the Cock the heart is the Vessel Turn but this Cock and the oyl of joy and peace will flow in abundantly into your Souls from the fountain of living waters There are two special seasons for a Christian to act faith in the former when under sore afflictions then he must live by Faith Faith is an inquisitive grace it will not be quiet till it have found out the Sin that hath provokt God and procur'd the rod Faith then eyes the Sin to humble the Soul and the promise to comfort the Soul Faith eyes the hand inflicting and works patience and it eyes the sin procuring and works repentance When God is striking for sin Faith will be striking at sin Faith will make great afflictions little bitter potions sweet unbelief makes short afflictions long and easie burdens heavy Faith will enable the Soul to pray Prayer i◠the very breath of Faith Faith is all for Prayer and Prayer is all for Faith the latter when about divine Institutions and holy Ordinances what Christ said to his Disciples Joh. 15.5 that faith Faith to us Without me ye can do nothing Nothing acceptable to God nothing profitable to your selves 2. Act Love and Charity now 's the time to have your Hearts fired inflamed with love to God and filled with love to Man As the Sacrament receiv'd without Faith is receiv'd without fruit so if receiv'd without love 't is receiv'd without life Love puts life into a Communicant and Love puts life into a Sacrament When the Lord Jesus was a dying on the Cross he stretcht out his Arms to both Malefactors to teach us surely when we come unto this Ordinance to be in charity with all men All men love their Friends but Communicants should love their enemies Amare est bonum alicui velle non nostrâ sed ejus causâ Aqu Amicos in te inimicos propter te Aug. else what do they more than others Mat. 5.47 The Spirit of the Lord is a Spirit of Love and loves to do good to such as live in love But we cannot live in love may some say No It may so happen you cannot live in peace I am for peace saith David but when I speak they are for war Well but you may live in love you may love them though they hate you If so you do your duty is done and you may come in hope and assurance to receive good by this Ordinance carry these two things along with you 1. 'T is connatural to a Sinner to hate a Saint if he chance to love him 't is because he is of a sweet nature or for some external Considerations not because he is of a sanctify'd nature Holiness is the thing he disgusts and hates 2. If any man love not the Lord Jesus think it not strange if he hate you never court his favour for his love is not worth the having who thinks not Christ worth loving See Tertullian's Book to Scapula who was a great enemy to Christians the beginning of it 3. Renew your Repentance and the Spirit of the Lord will do you good by this Ordinance The Jews before the Passover cleansed all their Vessels which they suspected might have any leaven in them they burned all they could find and what they could not find they cursed Thus should we do by our sins we should search every corner of our hearts and every passage of our lives if possible We should go with a Melius inquirendum What have I done since the last time I was at the Lords-Table What sin have I lapst into what dishonour have I done to God what disservice to Religion and now repent of all Do as the Royal Prophet did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calculavi Consultavi Psal 119.59 I considered my ways and turn'd my feet into thy Testimonies I considered i.e. I set my head and heart and mind on work I turned them over and over upside down I weighed them in the ballance I thought on them i.e. what they were whither they did tend in what they would end I saw they were not good holy right I durst not own them at the great day and I turned I saw 't was high time to turn I busied not my self about other mens ways and works my own found me work enough A serious Consideration of our ways helps us to a sight of the evil of them a sight of the evil of our ways helps us to godly sorrow for them 2 Cor. 7.10 and godly sorrow worketh repentance The Dunghill is never so lothsom and offensive as when you stir in it you never so fully discern the Bran as when you sift the Corn you will never discern sin mourn for sin or turn from sin till you consider your ways O pray remember only the true penitent is the right qualify'd Communicant Say Lord here is the sin by search I have found it out that hath so highly dishonoured thee so greatly troubled me 't is this that soiled my Evidences cankered my Assurance I loth my self now and repent in dust and ashes Apposite to what I have in hand is that passage of St. Ambrose Ita nos quando ad altare Domini communicaturi accedimus venemum pessimum viz. Iracundiā invidiam suberbiam avaritiam haec sunt animarum venena ista prius repellamus c. Feria 2. post Dom. 1. Quadrag the subject or argument of his Sermon is The universal or general day of Judgment Serpens cum venerit ad bibendum aquam priusquam bibit extra fontem evomit venenum suum Even as a Serpent coming to drink first it vomits up its poyson and then drinketh so when we come to the Lords Table we must first by humble confession which is vomitus sordium animae cast up and vomit out our poyson the worst of poysos viz. Anger and Hatred Envy Pride and Covetousness Sacriledg Theft and Luxury these are the poysons the bane of the Soul away with these and then we shall be satisfied with those Spiritual dainties and Heavenly viands viz. the body and blood of the Lord Jesus Athenagoras the Athenian Philosopher hath a parallel passage in the very beginning of his Book de Resur Mortuorum Nec Medicus infundere salutare pharmacum aegroto corpori apte potest nisi vitiosa prius expurgârit aut affluentem purulentilentiam cohibuerit c. Fourthly Constantly and conscientiously wait diligently and duly attend upon the Lord in every Ordinance if you would have the Spirit of the Lord to do you good in and by This let this be your practice and it shall be your praise if it be somewhat painful yet you shall find it very gainful it is your duty and your glory too The Merchants Ship takes not in all its Lading at one Port nor does the Christian enrich himself with treasures of grace and peace at one Ordinance only He hath instituted none to be kickt at or neglected
what in you is to hinder the Spirit of the Lord from doing you good But surely when you have a Spirit of Prayer and your hopes are high these are pledges to you that he hath a purpose to do you good Alexander the Great was wonderfully well pleas'd with Anaxarchus the Philosopher Plut. when he desir'd an hundred Talents of his Treasurer Apoph He does well says he in asking it and understands his friend aright who hath one both willing and able to give him so great a gift The same Author relates the like of that Kings munificence and bounty to his Favourite Perillus who askt but ten Plut. but the King gave him fifty Talents The great God allows his people to ask great things nay commands them to believe and hope for mighty things to covet earnestly the best if thus you do the Spirit of the Lord will surely do you good you shall not seek nor hope in vain Well then when you address your selves to this Ordinance remember what great things Christ hath purchas'd for you what great things are there proposed and God hath promised to you and then regulate your prayers by and raise your hopes to the riches of his merits and greatness of his mercies Some look for good by this Ordinance but what good or for what 't is good they know not or they look for that good in it which God never intended to convey by it Others have their hopes fixt on the right object their ends are right too but they have not a lively Hope In short if the Spirit of the Lord be not present the Sacrament is but a gaudy pageant 't is the spirit in the Word that causeth efficacy in Prayer that causeth prevalency in this Ordinance that causeth proficiency But then must we have an active Faith a strong and lively Hope Eighthly Lament over the chilness dullness the deadness and unpreparedness of your Hearts for this blessed Ordinance When one hath taken Physick and it doth not operate something is prescribed and used to quicken it A sincere sorrow for your former carelesness and deadness may much conduce to your future proficiency They shall come with weeping says the Prophet Jer. 31.9 Tears dropping from a mournful eye and grieving Heart are like Water dropping from the Roses very sweet fragrant and soveraign Mary stood at Christs feet weeping Luc. 7.38 Could we kneel at the Lords Table weeping and is not the humblest posture fittest for miserable sinners could we weep tears of blood for our scarlet crimson bloody sins acting her part we might hope for her portion a gracious pardon and that sealed in this Ordinance We pity weeping persons and do them good Tears melt our Hearts Psal 6.8 and though silent yet they are prevalent Orators when you are in such a melting frame occasion'd by serious meditation on your sins and Christs sufferings on his bitter passions for you and most tender affections to you then lo then 's a season for the Spirit of the Lord to do you good by this Ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Chrysostom Weep out your eyes for the loss of lands or friends all your tears will nothing avail you but in this case they may nay will much Ninthly Go out in the power and might of the Spirit of the Lord to this Ordinance you cannot relie on men or means too little or on him too much you should depend on him though you had never tried him but having tried him you are now under greater obligations to depend on him Royal and religious is that resolution of the Prophet David Psal 71.16 I will go in the strength of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inpoâ—â—â—tus q.d. Tuâ— unius virâ—â—â—â— situs Let us write after his Copy remember ejus est benedicere cujus est instituere Alas all our light is darkness our strength weakness and our wisdom foolishness Frustra nititur qui non innititur that man labours in vain who labours and yet relies not upon the Spirit of the Lord if the Spirit help you to pray he will also help you to speed and if he help you to prepare for and to go out in his might unto this Ordinance surely he will do you good by it I will close up this with that excellent passage of Saint Cyprian de Bapt. Solus spiritus rem sacramenti nobis confert Or that famous speech of the School-Doctors Sacramenta ex similitudine repraesentant ex institutione significant Sed ex virtute Christi sanctificant Or with that of Prosper in his Epistle to Demetrius speaking of the holy Sacraments Forma adhibetur per humani ministerii obsequium virtus autem per Divini spiritus praestatur effectum Tenthly Once more Walk uprightly and the Spirit of the Lord will do you good by this Ordinance you have his promise for it Psal 84.11 The Lord will give grace and glory Grace that 's the best thing that you can have on Earth Glory that 's the long and the short of what you shall have in Heaven No good thing will he withhold from them that walk uprightly Let a thred of uprightness run thorough the whole web of your lifes and then you are sure 1 of being safe in this world Prov. 10.9 Men may kill you but they cannot hurt you 2 of being saved in the other world But of this anon Follow these few Directions and I dare be the Prophet to foretel you good by this holy Institution I proceed now unto the seventh Query Q. 7. What shall a Christian do who hath sound some good at in and by or after this precious Ordinance from the powerful workings of the spirit of the Lord I will hint a few Directions to you in answer to this Query the amplification of 'em I leave to your private Meditations They are Ten or Eleven 1. Walk Thankefully Hath it been the day of his power let it be a day for his praise you have had news from Heaven let the Heavens hear good from you Though you have not got all the good you desired yet bless God for this that you have got more than you have deserved And bless God for this too that you have a desire still to get more O despise not the day of small things Say Lord who or what am I that the Spirit of the Lord should condescend or stoop so low as to breathe upon my Soul to blow upon my Garden and cause the Spices therein to flow forth who am I that he should cause this Ordinance to work for my spiritual and eternal good when others eat and drink Damnation to themselves I will write my self an eternal debter to free Grace for 't is that that fitted me for admitted me to and benefited me by this sacred Ordinance I will ever remember that golden sentence of Saint Austin Hoc totum hominis est curare ut anima non sit ingrata Deo This is the whole business of a
us if so you will of God if so you dare of his Decrees Ordinances this or that but assure your selves he can as soon cease to be God as cease to be good or just he will lay the fault where you will not like it whence you shall never be able to remove it even at your own doors Therefore be advised 1. Cherish not any longer such undervaluing thoughts of this mysterious holy and precious Ordinance Judg not rashly nor falsly of the things of God I am speaking for God and for his Institutions and though it be an easie matter to slight me your Minister yet I fear it will be no easie province to answer your Maker for the contempt you do to his sacred Ordinances 2. Break off your Sins by repentance and that speedily though a late repentance may be a true repentance yet you will find that a late repentance will prove an hard repentance a disease the longer it grows upon a man the harder it is to be cured Be quick in this duty lest God be quick in judgment Rev. 2.3 Repent or else I will come unto thee quickly Mark that quickly Lament and weep over your Souls for the loss of all that good you might ere this day have got by this Ordinance Now get your persons clothed with his Righteousness your natures cleansed by his Spirit your sins pardoned in his blood and doubt not if then you come but the Spirit of the Lord will do you good by this Ordinance The good Lord follow this work of Conviction with a work of Conversion And make this word effectual to confirm the doubtful to quicken the slotful to encourage the fearful Go to God though you cannot go in Faith yet go for Faith though you cannot yet he can reform your lifes and put you into a right frame for communion with him in this Ordinance We are now arrived at the last Enquiry Q. 8. What soul-reviving comforts doth this truth afford to the people of God who care take and conscience make of walking uprightly Resp I will not presume too far upon your patience and therefore shall not launch out into this vast Ocean take an account of them in these ten particulars and these ten rather in Figures than in words at length Is the spirit of the Lord at liberty and has he a sufficiency of power to enlighten and strengthen and comfort and to do you good by this Sacrament Here is comfort for you in ten cases or respects 1. As to the weakness of these Sacramental Elements alas what is a little morsel of bread or a sip of Wine and a few words spoken over them no Transubstantiating words we abhor all thoughts of that Doctrine which is so contrary to our Senses to Reason to the Scriptures to the comfort of the Saints to the honour of Christs glorious Body all which is abundantly evinced by our Divines True it is indeed they are poor and weak things in themselves but you must remember they are of divine Institution this is an Ordinance of the great God who hath own'd it and can and will bless it Though these outward Elements be weak yet the Spirit of the Lord is strong he delights to do great things by weak means What is the word if abstractly considered but a dead letter yet 't is the power of God unto Salvation to them that believe 't is mighty through God it transforms the heart reforms the life by it the dead in sin are quickened sinners are turned from darkness unto light and this is a greater work to turn the Soul from a state of Sin to Grace than from Grace to Glory By it Lepers are cleansed afflicted Consciences comforted c. What is a little water in Baptism to a tender Infant 't is in it self but a mean thing but water-baptism is of divine sanction and institution Joh. 1.33 He that sent me to Baptize with water and Infant-Baptism is so too Mat. 28.19 Go disciple ye all Nations Posito toto generali pars ejus negari non debet How Baptizing them c. and the Spirit of the Lord can do us good by it yea our tender Infants too even in their Minority much more when they arrive at years of Discretion He can and hath made his Elect who were baptized at ten days as careful to repent to believe and obey the Gospel as those ever were who were twenty years of age ere they were dipped Say men what they will of it or against it that it is a sign or shadow this or that if God set us a shadow a brazen Serpent it shall not be in vain to look up unto it Do not less prize or use the institution being well assur'd of the Lords Benediction I told you but even now That the meanness of the Element adds more to the honour and wonder of the Sacrament And that it derives its being and value from its Author I refer you for more of this to St. Ambrose his fourth Book de Sacr. chap. 4. Tom. 4. pag. 173. And to Bishop Reynolds his Meditations on the Holy Sacraments chap. 4. 2ly Here is comfort for you in case of bitter taunts and Satyrical or Sarcastical speeches which you may meet with from ignorant sensual and secure Sinners because of your constant and conscientious attendance upon God in this Sacred Ordinance Nazianzen said long since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all Ages the most serious holy men are represented as the most vicious wicked men have no favour from God and good men shall have no favour from them whilst they have virulent Tongues or violent hands If the Son of God was crown'd with thorns let not the Saints of God expect a crown of Roses As the Lilly amongst the Thorns as the lamb amongst the Wolves so is the Spouse amongst the Daughters They will do by you as Stunica did by Erasmus observe and review all your works and pick and cull out only what they conceive is worst but those perhaps as did his may prove your greatest truths and vertues However solace your selves in this The Spirit of the Lord is doing you good and never the less for their saying or doing you evil what though you hear ill whilst you fare well their reproaches shall hurt you no more than the Dog does the Moon which he cannot bite though he bark all night at it Apol. pro Christianis Antonin Virtus nihil est imminuta propter existimationem vulgi Nobis temerariae quorundam calumniae sanctioris vitae institutum non obscurant nec per eas gloriae nostrae coram Deo aliquid decedit as Athenagoras told Antoninus and Commodus in his Apology for the Christians a Diamond sparkles never the less nor is it any whit the less precious because an ignorant or a blind man disparageth it 't is so in this case their reproachings tend to your greater glory they will wish but perhaps when 't is too late they had been fitted
of it and sorrowful for it you will find his Grace sufficient for you and himself alsufficient in you A weak Christian assisted by the Spirit of the Lord can do all things Phil. 4.13 7ly Here is comfort for you against those oppositions and temptations you may meet with from the Devil when you are at the Lords Table O that we were as careful to prepare our selves for that Ordinance as he is to prepare for us he is ever fixed and very diligent on holy days in holy places at holy duties Job 1.6 not because he loves them but because he hates us I have read of one who said he saw but one Devil in the Market for most of the buyers and sellers were his already but a Legion in the Church A Legion according to Varro is 7622 but what imploy had so many evil spirits there why to lay snares for them to hinder the operation of the Word and Sacraments and consequently the salvation of Souls Doubtless you are not without discouragements by reason of your own corruptions and his oppositions Well but your Redeemer hath not left you comfortless the Spirit of the Lord is not straitned He is a most glorious and victorious Spirit your way in this case is to set the power of this Spirit against the power of Satan when the gates of Hell and powers of Darkness press hard upon you 't is your wisdom in order to your comfort and conquest to improve this power of the Spirit of the Lord. The more you are assaulted by that evil spirit the more shall you be assisted by this good spirit He will be with you in the floods and in the flames Who and what art thou O great Mountain before this Zerubbabel 8ly Here is comfort for you as to the greatness of those mercies and blessings now by you desired and expected O says a child of God how shall I get my heart humble more quick and lively what shall I do for a broken bleeding Heart for more full assurance of the pardon of my sin and the salvation of my Soul Ah what shall poor I do for a little more light in my Understanding O that my Will were healed c. These indeed are great things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as accompany Salvation Yet although these be very great things as to you they are not so to the Spirit of the Lord if it be marvelous in your eyes is it therefore marvelous in Gods Zach. 8.6 All things are alike easie to an Almighty Agent and this Spirit is such Exod. 14.24 a look from him in anger can lay your strongest lusts dead he can irradiate your minds with beams of Divine light and efficaciously incline overpower determine and heal your Wills He can in one word do every thing therefore be confident of this very thing viz. that as he easily can so he assuredly will He I say who hath begun a good work in you will own it and crown it and perform it until the day of Christ Job 42.2 with Phil. 1.6 9ly Here is also comfort for you in case of barrenness under former administrations perhaps you find not that power as yet over your impetuous lusts as you then and there expected no more peace of conscience Nec mibi dant sâ—â—llae lucem c. You have often been at the Lords Table and yet no assurance or no more assurance of his love and of eternal life than you had before If it be thus your present case is sad yet thus it may be your internal eternal state be good For though you have not peace yet you want not grace in the best of Saints there is a want in grace but in the worst or weakest Saint there is not a want of grace Though you are cast down yet you are not cast off you have not so much as will comfort you but you have enough to save you 'T is Heaven that is the proper place of comfort and Earth of grace 'T is the pleasure of our all-wise God to make some to weep and wait long for a smile from Heaven and thus he acts in a way of wisdom not ever in a way of punishment Know and do your own work let the most High alone with his hear what he will speak for he will speak peace unto his people the day that 's clouded now may be clear anon 't is darkest a little before the dawning of the day Remember for your comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lux fidei veritatis â—â—materia perpetuae laetitiae Orta Sparsa justi multa patiuntur antequam laetitiâ fruantur that light is sown for the Righteous and joy for the upright in heart Ps 97.11 The Interval of time may be considerable between the sowing and the reaping But act you faith on the Promises acquiesce in and submit to the Will and Wisdom of the Lord for unto the Upright and they are the persons I am now addressing this discourse to I say unto the upright there ariseth light in darkness i.e. comfort in troubles remember that the Spirit of the Lord is not straitned Concerning him take three notions along with you He is 1. A free Agent as the wind bloweth when and where it lifteth so the Spirit worketh witnesseth sealeth assureth when whom himself pleaseth 2. A wise Agent and therefore will act most seasonably and opportunely when it will most conduce to his own honour and your comfort 3. A strong and mighty Agent when he begins 't is not sin nor Satan nor the World shall let him Therefore though now you mourn yet you may not murmur Groan you may but must not grumble be it never so little life light and power and peace you have arrived at I say to you as did Elibis to Job ch 34.32 should it be according to your mind is it fit you have just what you will and when you will if you will be your own carvers take heed of cutting your own fingers Withdraw not from this Ordinance but as before wait with patience and work with diligence for the Spirit of the Lord is not straitned this is a reviving Cordial in this case Antisthenes an Heathen Philosopher desired nothing of the Heathen gods so much as the Spirit of Socrates You have a more glorious Spirit this Spirit of the Lord who will in due time make you more fruitful and cheerful and give you more increase of grace more setled peace of Conscience yea an absolute mastery and victory over all your spiritual enemies Once more and I dismiss you 10ly This speaks comfort to you who persevere in prayer the seed of Jacob not in name only as were these in the Text but in deed and truth To hold on in Duty is not the practice of the most Job 27.10 but of the best 't is no easie work which is both above nature and against it This affords comfort to you 't is like the rod of myrtle in the travellers hand Pliny which makes him fresh and lively and keeps him from being weary O nourish no jealous thoughts of God if you distrust him you will desert him Remember for your encouragement and comfort that the good Spirit of the Lord is in full power and at liberty still to give a blessing by as at the first to give a being to his holy Institutions To which ever-blessed Spirit together with the Father and the Son be ascrib'd all Honour and Glory World without end .. FINIS