THE PREACHERS Tripartite IN THREE BOOKS THE FIRST To raise DEVOTION in Divine Meditations upon PSALM XXV THE SECOND To Administer COMFORT by Conference with the Soul in particular Cases of Conscience THE THIRD To establish TRUTH and PEACE in several Sermons Against the present Heresies and Schisms By R. Mossom Preacher of Gods Word late at St. Peters Pauls-wharf London Quondam è Col. S. P. C. S. Aug. Hom. 28. in Ezek. 3.19 Si me non audierîtis tamen ego non tacuero liberabo animam meam sed nolo salvus esse sine vobis LONDON Printed by Thomas Newcomb and are to be sold in St. Pauls Church-yard at the sign of the Bible on Ludgate-hill and in Fleet-street 1657. To the Right Honorable KATHERINE Countess of PEMBROKE c. Together with her truly Noble Sister THE LADY MARY SOANDES As dear in affection as near in blood The Ornament of their Sex and Name AND To the true Exemplars of Piety Honor and Faithfulness whether of Nobility Gentry Ministry or Citizens Late Auditors and Communicants at the preaching of the Word and ministration of the Eucharist At S. PETERS Robert Mossom Dedicates the ensuing MEDITATIONS which conceiv'd in the Closet have had their Birth from the Pulpit and being now grown up to the Press they take heart to travel the World under so just a Patronage and Protection AND The same holy Spirit of Truth which accompanied them to the ear and the heart of each reverent Auditor bless them also to the eye and the soul of every ingenuous Reader For a sustaining with grace in the present Warfare and a crowning with glory in the future Triumph of Christs holy Church Amen TO THE Ingenuous Readers BEcause just Promises are due Debts I acknowledge my self a Debtor to the Church by promise under mine hand for the Second Part of my Sions Prospect which if they who importune me by their desires assist me with their prayers I doubt not by Gods blessing to perfect notwithstanding the encumbrances to retard and difficulties to discourage Indeed did not my Ministerial service unexpected when I past my word engage what time of the Night I might spare from my necessary rest and my School-employment take up what time of the Day I could spare from my Family-charge I had not run into so great arrears in being so long behind-hand with so just a debt Yet now with that honest though necessitated person in the Parable I plead a Patientiam habete Have patience with me and I will pay you all and till I can pay the Principal accept the Interest These Treatises and Sermons a part of my Five years Service which by a good hand of Providence amidst all the variety of Secular changes I did continue in a plenary discharge of all Ministerial duties according to the legally established viz. Ab Ann 1650. ad Ann. 1652. and ever piously to be esteemed Order of the Churches Liturgy And when I was forc'd from any longer Ministry at S. Peters I may say with confidence a Congregation was dissolved which for reverence charity and devotion was not outvied if parallel'd by any in the World For their sakes especially that they may the better call to mind what they have heard and so the more fully practise what they have been taught I here publish to the eye those Instructions I once delivered to the ear And what many of mine Auditory have importuned me for in a Transcript I here present them with advantage by an Impression viz. Those Divine Meditations which once warm'd their hearts with a devout fervor when Communicants in the monthly ministration of the blessed Eucharist Also those Choice Cordials which refresht their Souls with a chearing vigor when Combatants in the Christian warfare of their Spiritual Conflicts Lastly See our Contests with Heresie and Schism in zeal not so much to confute the Adversary as to confirm the Orthodox confirm them even in Truth and Holiness In which Contests it is not the Bays but the Olive not victory but peace even the peace of Jerusalem which is the aim and end of my Preaching and God who is the Searcher of hearts will bear witness to the sincerity of this profession I know well what I publish in Print will find a Critical Comment and censorious Paraphrase from some but if I may benefit the souls of Gods suffering Saints I am not careful to stop the mouth or smooth the brow of a clamorous or supercilious censure I will not fear it worse nor expect it better in the whole Volume then in a large Vineyard that there be tà m uvae quà m labruscae some clusters of sound and sweet grapes which have their full blood and true spiritual vigor though withall some of lighter digestion not so happy in their soil or sun and therefore not ripened to so divine a maturity and sweetness Neither am I ignorant or unexperienc'd how much less the mind is affected with reading then with hearing even by how much a Preacher in the particular gift of utterance is the more master of his tongue then pen and so can speak much more piercingly to the eye as an Orator then as a Scribe But what my Pulpit-conceptions do lose by the Press as to their affecting heat I hope they will have repair'd them by their informing light the Judgment being more thorowly convinced by a frequent perusal then a single delivery Whatsoever then you meet with of a devout vigor and solid nourishment receive it as from the Store-house of Heaven and only ministred by my hand it is wholly God's and yours But whatsoever is flat or crude weak and indigested that 's all mine own it 's like my self and I shall not refuse though blush to father it Accept the former and excuse the latter And as in that I shall further your Piety so in this do you express your Charity the charity of a fair construction considering my busie and distracting charge of a School-Tuition in which I am still engag'd and I bless God I am so as well to get subsistence as employ my talent This troublesom Task may well plead a favorable interpretation Which yet is not all the kindness I crave your Prayers I sue for viz. That God will make me farther serviceable to his Church and you whose I am in the strictest bond of love and heartiest zeal of devotion From my House near Black-Friers over agrinst the Old-Wardrobe Pridiè Nonar Febr. 1657. Robert Mossom Divine Meditations UPON PSALM XXV THE INTRODUCTION § 1. WEll might David be called the sweet Singer of Israel â— Sam. 23.1 Non minus vivendi genere quà m canendi juavitate immortaâ—em Deo sui fudisse Cantilenam dicit S Ambr. lib. de offic c. 22. whose Heart was more divinely musical then his Harp and the harmony of whose devout Soul did outvie that of his composed Song His whole life what was it but a continued Antheme His several failings through the indulgent mercy of his
3.15 or addeth thereto No man disannulleth or addeth that is No man ought to disannul or adde under peril of hainous impiety and shameful punishment And let not any think St. John seals up onely the Book of Revelations but that guided by the Spirit of Truth he seals up the whole Books of the New Testament with that dreadful Commination against all Violators of the sacred Scriptures And this whether it be in the Letter or the Sense of Christs holy Word for that of Tertullian is most firmly true Tert. de Praescript c. 17. Tantum veritati obstrepit adulter sensus quantum corruptor stilus To impose an adulterate sense is as much injury to the Word of Truth as to violate the proper phrase And therefore Valentinus and so the Heresies of our times do as much damage to the Scriptures verity in misinterpreting the Sense though they spare the Letter as Marcion did by mangling the sentences and chopping off the words Hear then and tremble O ye seduced Souls who through some carnal prejudice and temporal interest involve your selves in this so horrid sin of Scripture-Sacriledge for that perverting the sense or corrupting the Letter of Christs holy Word of Truth 2 Pet. 3.16 ye do it to your own destruction 2. Observe Beloved these two sure Rules of Instruction and Exhortation 1. Keep close to the Doctrine of the Scriptures 2. Hold fast to the Judgment of the Church Keep close to the doctrine of the Scriptures that will keep you from the seductions of the Romanist Hold fast to the Judgment of the Church that will preserve you from the Errors of the Separatist For so hath God been pleased to make the Militant State of our Mother the Church of England to be betwixt the eager opposition of two enraged Enemies the Church of Rome and the Brethren of the Separation against whom she thus makes good the combate from the Authority of the sacred Scriptures and the Judgment of the Primitive Church Urging the Authority of the Scriptures the Romanist flies at the point of that weapon and would soon be beat out of the field were it not some return he makes by pretending the Church Again Urging the Judgment of the Church the Separatist staggers at that blow and would soon fall to the ground were it not some hold he catcheth by wresting the Scriptures To close then That ye may continue firm and sound in the Faith be careful that in the Epidemical distempers of the times ye change not the dyet of your Souls least what you think to make your food prove your poyson Feed on your Mothers Milk keep to that sum of our Churches Doctrine Worship Discipline and Government which is contained in the Publick Liturgy in the Thirty nine Articles the Books of Homilies and Ordination all consenting with the Word of God and Truth of Christ Withal see that to the confession of a true Faith Aquin. ye joyn the confession of an holy life Confitetur qui nulla parte diffitetur He confesses truly who confesseth thorowly Confess we with the mouth and with the hand in our words and in our works This is the best Harmony of Confessions And thus Matth. 10.32 Confess we Christ before men and he will confess us before his Father which is in Heaven Own we him in this Truâ—h and he will own us in his Glory hear we his Word and do we his Will so shall we receive his Reward and this in an eternal Rest unto our Souls Thus have we done with the Explication and the Application of what concerns the Mission and Commission together with the several Instructions given by our Saviour to his Apostles in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe whatsoever I have commanded you Halleluiah THE FIRST SERMON UPON Coloss 1. v. 18 19. And he is the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence for it pleased the Father that in him should all fulness dwell OUR Lord Jesus Christ being ascended into the highest Heavens Introduct and there sate down on the right hand of God Rom 8.34 Heb. 7.25 he ever lives to make intercession for us From which exaltation and intercession the Apostle draws his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ being able to save unto the utmost all that come unto God by him Able to save unto the utmost for that in his intercession is applied unto the Church for her salvation the utmost efficacie of the richest price the fullest power and the highest favour that humanity can receive from God or Divinity communicate to man For it is worth our observing That our blessed Lord to make our salvation sure he saves us by all means possible for salvation to be secur'd He saves us by ransom by rescue and by request by way of price by way of power and by way of favour Christs Resurrection that gives testimony to the sufficiencie of price laid down in his Passion his Ascension that gives testimony to the sufficiencie of power which he exercised in his Resurrection his sitting at Gods right hand that gives testimony to the sufficiencie of favour whereby he is exalted in his Ascension and lastly the Intercession of Christ that is applicatory of all these for the full and final redemption of his chosen In his Intercession he pleads the merit of his Passion as the full paiment he pleads the efficacie of his Resurrection as his clear acquittance he pleads the benefit of his Ascension as giving actual possession Eph. 1.6 Mat. 17.5 Heb. 1.2 and pleads the vertue of his Session at the right hand of the Father as thereby declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Son of God and lawful Heir of Heaven Yea our holy Jesus and blessed Mediator being sate down at the right hand of God he is not only by a gracious decree appointed by an holy unction consecrated but also by a glorious investiture from the Father he is established in the spiritual oeconomy Act. 2.36 Rom. 14.9 Mat. 28.18 and actual administration of that soveraign authority whereby he is constituted and declared to be Lord and Christ Judge of quick and dead King of heaven and earth and as S. Paul here gives us the description Head of the body the Church the beginning the first-born from the dead c. Connexion Before we give you the Division of the words we must give you their Dependance to which we are directed by the Copulative and And he is the Head of the body the Church which Copulative does join what we must not separate the Context and the Text. If then we do but look three Verses back we find how the Apostle having set forth the benefits of Redemption he presently subjoins a description of the
of wickedness and under the most signal judgments of thy displeasure men plead signal testimonies of thine acceptance even in what thy soul hates thy Word condemns and thy wrath pursues § 4. Whilst I see Covenants and Engagements entred with a seeming zeal but broken with open perjurie whilst I see Sacriledge possess yea demolish thy Temples and yet Hypocrisie pretend a propagating thy Gospel whilst I see injustice in the seat of Judgment Profaneness invade Devotion and Violence suppress what is sacred and religious sure these waies of the world are none other then the waies of deceit and lead into the chambers of death But thy waies Prov. 6 27. O Lord are waies of truth and lead in the paths of life wherefore shew me thy waies and teach me thy paths Psal 16.11 § 5. Do thou shew me and do thou teach me While others take upon them to shew me thy waies they teach me to throw off the sacred Order thou hast establishe in thy Church as wicked and antichristian they teach me to desert thy publick Worship as Popery and Superstition yea they teach me Heresie and pretend it is thy Word they teach me Blasphemie and pretend it is saving Doctrine they teach me Schism and pretend it is the Communion of Saints they teach me to prophane thine Ordinances Joh. 4 24. and pretend it is to worship thee in Spirit Wherefore do thou thou Lord shew me do thou teach me as shew me thy waies in thy Word so teach me thy paths by thy Spirit yea lead me in thy truth and teach me make me to learn by practising let the experiences thou givest me of thy sanctifying grace confirm my soul in the sincere profession of thy saving truth § 6. But O my Jesus behold me here another poor Bartimaeus so blind that to shew me thy waies thou must not only point them out but also give me eyes to see Yea I here present my self at thy Table as another impotent Cripple in the Temple Act 3 2â— so that to lead â—e in thy truth thou must not onely go before me but give me feet also to run after thee And that thou my Jesus who art the same yesterday today and for ever wilt now by a miraculous power of thy grace and truth Heb. 13 8. even cure my spiritual lameness and ignorant blindness this is the ground of my hopes thy Promises this is my encouragementâ— thy Sacrament in which Sacrament and Promises thou art exhibited unto my soul as the God of my salvation In thy word thou hast given the promise and in thy Sacrament that promise is sealed that thou wilt save me from the pathes of death and lead me in the way of everlasting life and so faithful art thou who hast promised that safer it is for my soul to be as low as Hell with a promise Heb. 10.23 then to be as high as Heaven without it though as low as hell yet would hope bear me up and though as high as heaven yet would presumption throw me down Jer. 17.5 1 King 13.4 § 7. Thou O God who art my trust art my salvation my trust is not in the arm of flesh that like Jeroboams hand doth suddenly wither my trust is not in humane power or policie that I see by daily experiments Jon. 4 7. proves like Jonas Gourd when the Sun beats hottest when trouble and disâ—â—ess is the the greatest then doth it vanish and come to nothing what then is my trust Truly Lord my trust is even in thee Psa 146.5 6. who hast made heaven and earth whose Wisdom will find out the way and Power effect the means of my salvation notwithstanding all the present difficulties and seeming impossibilities of deliverance § 8. Yea thou O Lord my joy my Jesus thou art the God of my salvation Oh transcendent love Oh rich mercy Oh incomprehensible goodness the God of my salvation Blessed Saviour had the efficacie of thy merits extended no further to the race of mankind then mine own self yet wouldst thou glory and make me rejoyce in being the God of my salvation And Oh firm salvation which is founded upon the Grace Wisdom Power and Faithfulness of my God! in all which attributes my God my Jesus communicates himself unto me in this his Ordinance sealing me the salvation of my God and giving me a communion with the God of my salvation in this holy Sacrament § 9. O how willingly could my soul dwel upon this Mount and build Tabernacles for this contemplation of my Saviours love how do I behold him through faith communicating himself unto me in all his fulness Which fulness is in his Church and in his chosen as the soul is in the body and in the members whole in the whole and whole in every part So that though he gives salvation unto all yet does he communicate himself unto my soul in that fulness of his merits and grace as if I were saved alone And Oh that my soul could imitate my Savior Oh that my heart might return like love in giving my self my whole self unto my Jesus even in that fervor of affection and ravishment of spirit as if I alone were wholly to possess him joying in him and enjoyed by h m as the one and onely God of my salvation § 10. Seeing then thou art the God of my salvation on thee do I wait all the day so that If I find not present comfort in thy blessed Sacrament yet on thee will I wait the husbandman doth not sow his seed and reap his crop in a day wherefore if thou art pleased to defer thy salvation for the trial of my faith and love yet on thee will I wait in a constant use of those sacred means thou hast ordained and the continued practise of those holy duties thou hast enjoyned and though this be all my daies Oh let not my faith faint seeing I cannot wait too long for the grace I so much desire and which am assured I shall at last obtain Matth â—24 23. seeing he who indures to the end shall be saved § 11. On thee do I wait on thee whose hand of bountie whose bo om of love yea whose bowels of mercy are not onely opened but inlarged to all humble penitents on thee do I wait wait to hear the secret voice of thy Spirit speaking peace unto my conscience wait to feel the reviving vâ—gor of thy grace quickning mine obedience wait to see the subduing power of thy holy Spirit quelling my rebellious sin wait to feel the chearing vertue of thy heavenly comforts refreshing my fainting soul for all these thy blessings O thou God of my salvation on thee do I wait all the day All the day being never so satisfied with thy goodness as not more eagerly to long after thy heavenly fuâ—ness wherefore now refresh my faintings quench not my desires but the more freely thou gives let me the more eagerly covet the more
from this holy Table this blessed Sacrament yet feareth to come unprepared to it That man shall be as blessed in his coming as he is rare to find Blessed shall he be 1. in the sacred knowledg of Christs will Him shall he teach in the way that he shall choose 2. Blessed shall he be in the quiet peace of a good conscience his soul shall dwell at ease 3. Blessed he shall be in the present comfort of an hopeful progenie his seed shall inherit the earth § 8. 1. Blessed in the knowledg of Christs will him shall he teach in the way that he shall choose He that feareth the Lord let him in this Sacrament commit his way unto the Lord Psal 37.5 as for the blessings of his Providence so for the instruction of his Spirit and the guidance of his hand that so the way which he shall walk may not be so much of his own as of Gods choice and not so much of his election as of Gods approbation So shall the Lord teach him in the way not only direct him to find it in the knowledg of his Word but also enable him to walk in it in a conformity to his will sanctifying him throughout the understanding to discern the will to embrace the affections to pursue the whole man to act what is holy and just and good § 9. And thus we know then which is the right way amidst the many now Cross-paths of Heresie and Schism we know which is the right way of truth and holiness not that which we devise but which God doth choose for it is God alone who must prescribe the rule by which we are to square our lives the form by which we are to order his Worship And therefore the Church from the beginning hath still worshipp'd God according to Divine revelation not humane discretion acknowledging as one true God so one true manner of Worship of which God himself is the Author the Author in his Word his Word of truth the glass of his Divinity from which Word declared in his holy Gospel and by his Spirit conveyed in the blessed Sacrament he that feareth the Lord shall be taught in the way that he shall choose to the making him blessed in the saving knowledg of his sacred will § 10. 2. Blessed in the quiet peace of a good conscience His soul shall dwell at ease His soul happily he may with S. Paul Gal. 6.17 bear in his body the marks of the Lord Iesus in his sufferings for his name his person imprisoned his estate seised his name defamed yet his soul enjoys its peace its ease its rest And when the World shall curse and condemn O the blessed peace of that mans soul whose conscience in the name of God shall acquit and absolve Sweet peace the peculiar blessing of the truly sanctified yea the special benefit of this blessed Sacrament which as it seals the Covenant of grace so of peace in a perfect reconciliation with God by Christ § 11. In this peace of conscience sure we are to find ease of soul yea pernoctabit anima the soul shall dwell or lodge all night in rest all the night of the Churches distress the dark and doleful night of heresies and schisms of oppression and violence the soul that is at peace with God being instructed in his truth and sanctified with his grace shall have its light in darkness its easeful rest of spiritual comforts amidst the tumultuous changes of temporal troubles Yea pernoctabit in bono when with others either their designs of mischief or their horror of guilt shall keep them waking the holy innocence of him that feareth the Lord shall have its bed of rest § 12. And it is not worldly calamity that shall so dismay his soul as to fright him from the profession of a true faith no the holy fear of God shall destroy all such sinful fears of men even as Moses's Serpent devoured all those Serpents of the Magicians efficit timor Dei ut caetera non possint timeri the fear of God hath this good effect that it makes other things not to be feared so that the soul of him who feareth the Lord doth dwell as in rest so in goodness as in peace so in patience till this moment of time be swallowed up in the fulness of eternity and he change his earthly dwelling for an heavenly Mansion and his spiritual peace for an everlasting blessedness And when he that feareth the Lord shall be translated to that eternal bliss of which spiritual peace is the earnest and the blessed Sacrament the pledge that God whom he feared shall take care of his children that they by the blessing of his Providence as his seed shall inherit the earth which is the third blessedness the present comfort of an hopeful progeny § 13. His seed so near and dear are children especially good children to their parents that they are their very seed as if themselves were but as chaff or straw without them and to them as well as unto the Parents belong the promises for so saith God to Abraham Act. 2.39 Gen. 17.7 I will be thy God and the God of thy seed after thee true it is temporal promises were the reward of legal obedience but now spiritual and eternal mercies are the incouragements of our Evangelical righteousness yea Canaan being a type of Heaven the temporal promises under the Law were the typical figures of those spiritual blessings given us in promise under the Gospel So that though the generation of the righteous shall be blessed Psal 112.2 yet may a righteous generation lose the inheritance of their fathers their just possessions by unjust violence and this without breach of this promise that the seed of those who fear the Lord shall inherit the earth § 14. For that to inherit the earth as spoken of Canaan in the type doth represent us the Evangelical promise of inheriting Heaven as the thing typified of which heavenly inheritance they cannot be deprived by an earthly violence who are the righteous seed of him who feares the Lord Thus have we seen the blessedness of him that feareth the Lord blessed in the saving knowledge of Christs sacred will in the quiet peace of a good conscience and in the present comfort of a hopeful progeny all which is implied when David here says VVhat man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease and his seed shall inherit the earth § 15. To sum up all then what man is he that feareth the Lord that feareth lest he offend and feareth till he obtain pardon of his offences And therefore now that mercy comes down from heaven in this blessed Sacrament and rests upon this Ordinance as a sacred Mercy-seat he does not with Adam in the garden withdraw and hide himself in a distrustful fear but as Aaron in the Temple Gen. 3.6 he draws near in an
minds from Gods holy worship Indeed our natures are too weak to bâ—held always intent upon holy duties and therefore Gods woship hath its necessary intermissions in which intermissions the works of our callings are ordain'd for the keeping our minds innocent in their thoughts and renewed in their vigor for his more holy service Here then O thou afflicted soul who complainest of the secret trouble and vexing importunity of thy Vain thoughts here thou hast thy Grounds of Comfort and Rules of Direction God give thee his Spirit of Grace and Truth to order thy practice and administer thee Consolation through Jesus Christ our Lord. Amen! CHAP. II. The Souls Conflict from the frightful Suggestions of Foul Thoughts GReat is the activity of the Soul discovered by the Thoughts which are more quick in their motion then Lightening darting forth in a moment from Earth to Heaven Ps 139.17 18. Phil. 3.20 and back again from Heaven to Earth Which excellencie of Man in the activity of the Mind was given of God for this end that he might turn away from sin at the first appearance of evil But now oh how hath the guilt of sin laid fetters upon this freedom of the mind and made it servile unto Satan if not to act his suggestions yet to suffer his buffetings 2 Cor. 12.7 So that those very thoughts of sin which the soul abhors those the imagination receives and the mind cannot free it self from horror Ps 19 4. through fear of guilt knowing well that as Devout meditations are acceptable so Foul imaginations must needs be abominable abominable to that God Hab. 1.13 who is of most pure eyes and such as cannot behold iniquity Besides whereas our Thoughts present the Idols which our hearts worship and that the Israelites bowing the knee to Baalim and Ashtaroth were not more truly Idolaters Judg. 2.13 Col. 3.5 then the Covetous the Ambitious the Voluptuous who bow the heart to Riches to Honors to Pleasures and the like Therefore the afflicted soul dreads the guilt of the vilest Idolatry even lest by its blasphemous thoughts it fall down to Satan Mat. 4.9 and worship him Oh! how doth the sad experience of many pious souls witness a dreadful horror in their sudden and frequent thoughts of Infidelity Atheism and Blasphemy calling into question the Truth of Gods Word the Order of his Providence and the very Being of his Deity yea such thoughts as for their foulness are not fit to be uttered And therefore many souls languish in dejection asham'd to declare their grief These the Cogitationes onerosae in the language of S. Bernard the burdensom thoughts which load the soul with an unsupportable weight of mournful distress and press it down with an inconceivable anguish of spiritual dejections In which Dejections and Distress hear and compassionate the Souls Complaint The Words of Complaint Oh! oh the Dunghil of mine unclean Heart which sends forth such filthy vapors Needs must my soul be a very Sink of sin whilst there ariseth from thence such a noisom stench of corrupt Thoughts Sure if ever I had been wash'd with the least drop of my Saviours blood or purified with the least spark of his Spirit and grace so great a filth and so foul a corruption could never cleave unto my soul But oh wo is me I see I am so far from being the Temple of the Lord that I am become the very Den of the Devil the flames of Hell already flash in my face and the amazing terrors of cursed Blasphemies torture my soul and wound my Conscience even unto death yea I could rather chuse to die ten thousand deaths then undergo the fears and frights and bitter pangs of my amazing thoughts and dreadful imaginations Ah what what shall I do with these Egyptian frogs my foul Suggestions which are still croaking In every place and in every action in the Church and in the Closet in my meditations and in my prayers still they crawl in and dead my heart yea their noisom stink makes me loath my self and all my services Oh I faint I die I perish whilst asham'd to speak what I abhor to think I must needs despair of cure not knowing how to lay open my sore The Grounds of Comfort 1. The horrid Blasphemies which affright thy soul though they are thy thoughts yet are they Satans suggestions and not having thy consent of will they bring no guilt upon the conscience Jam. 1.44 15. Non nocet sensus ubi non est consensus is the resolution of S. Bernard agreeable to the truth of Gods Word and the judgment of all both Antient and Modern Divines that where the Will yields no consent there the soul may suffer a temptation but act no sin Yea 2 Cor. 12.7 Quod resistentem fatigat vincentem coronat saith the same Father The importunity and frepuencie of the suggestions which weary the soul resisting shall bring the greater crown of glory in its overcoming True it is He that is born of God keepeth himself 1 Joh. 5 18. and that wicked one toucheth him not But how toucheth him not Is it meant of wicked temptations No sure but of wilful transgressions He toucheth him not tachi qualitativo we say and that aright not so touch as to make like himself in an impress of sin and guilt upon the soul Now then that it is no sin to be tempted is more then evident from this one argument That otherwise our Lord and Saviour himself Heb. 4.15 who was tempted had also finn'd Wherefore this is sin to admit the temptation wish allowance or delight 2. That these foul and frightful suggestions have not thy consent of will appears by this that thou hast a loathing and an abhorring of them which speaks the greatest aversion Desst 7.26 Rom. 22.9 and so is far from a consenting of the will As when the stomach loaths any meat though it be forceably cast into the belly yet can it not be said to be receiv'd with rppetite So when the Will abhorrs any suggestion though forcibly cast into the mind yet can it not be said to be receiv'd with Consent And know we are less able to keep the Mind free from Satans suggesting thoughts we abhor then we are to keep the stomach free from anothers forcing meats we loath Thy thoughts then O distressed soul being injected not inbred thoughts cast in from some suggestion without not rais'd up from some corruption within they are only brats laid at thy door not children of thine own begetting they are Satans buffetings in which the soul is meerly passive a sufferer not a doer 2 Cor. 12.7 And therefore as much need of patience as of penitence of fortitude to resist as of contrition to bewail Obj. 1 Ay but thou sayest Sure it is the corruption of my heart from whence these foul thoughts are rais'd and so though the Devil in his malice be the Father yet my corrupt flesh
quicken our zeal of hungring desires and oft-times suffers the assaults of some sensual lust to pull down or prevent the haughtiness of spiritual pride So that our growth in grace is then real when it is not apparent it is always true though not always equal there being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the members of Christs body Eph. 4 16. Col. 2.19 but still an effectual working of his Spirit and grace in each part of the New man 2. When God and Christ have the greatest measure the highest degree of thy will love and desire though thine heart is not so enlarg'd thy spirit not so chearful thy duties not so pleasant yet are thy graces saving and sincere Saving and sincere making God in Christ thine end on whom thou dost fix thine intentions aims and affections for the attainment and enjoyment of him And this is a sure sign God is thine end that thou art so disquieted in his seeming absence from thy soul For what we most highly prize Ps 7â— 25.25 Ps 2â— 1 Ps 143 7. we are most careful to keep most joyous to possess most grieved to lose and most troubled to want 3. There is less danger and more hope of a languishing afflicted and mournful then of a rais'd ravish'd and transported Soul Humility and holy fear shall preserve the former whilst pride and presumption destroys the latter For whilst proud conceits fanatick dreams and false joys fill the sails how many how very many do run themselves upon the rocks even the rocks of presumption and spiritual pride Rev. 3 17. â—am 4.6 whereas God giveth grace unto the humble 4. When the soul by mortification struggles with the motions by prayer contests with the suggestions and by vows contends with the sollicitations of sin then the corruptions of heart do not so much argue a decay as the oppositions of soul do prove an increase of grace which increase if it be not in that growth which is upward in the sprouting of the branches yet is it in that which is downward in the spreading of the root Col. 2.7 Mat. 11.29 Mat. 5.3 Rom. 5.1 2. and by how much grace is the more firmly rooted in humility and poverty of spirit by so much shall it the more abundantly flourish in peace and joy in the Holy Ghost The Rules of Direction 1. Go not about to judge of thy Spiritual estate in an unseasonable time or by uncertain signs 1. Not in an unseasonable time as is that of temptation when the Mind is clouded the Conscience afflicted and the Spirit wounded Ps â—7 10 what were this but to take a Prospect in a Mist or to view a Country in a Storm 2. Not by uncertain signs Many signs beget much perplexities Confident I am the formality of multiplying marks and signs hath more puzled then pacified more entangled then resolved doubting and troubled Consciences For among ten or twelve or more Signs of Grace which some give as if they would make up with number what is wanting in weight the soul that questions but one often shall be more dejected and afflicted with that one then rais'd and comforted with all the other nine True it is Formae nos latent the essential forms are hid from us is true in natural much more in spiritual things and therefore in Divinity our Demonstrations are still a posteriori discovering the cause by the effect Wherefore we must observe that the effects we set up as signs be such as are most proper and immediate to the cause and then I am sure they cannot be many and those that are Isa 57.18 19. they will be full convincing the Judgment and comforting the tender Conscience Thus we discover the fire by its heat the sun by its light whereas to discover the sun by its heat or the fire by its light may prove erroneous though we know light is in the fire and heat is in the sun yet not so immediately but that there may be light where there is no heat and there may be heat where there is no light Thus to discover sanctifying and saving grace by this sign of joy and delight in holy duties is by an effect more remote from the cause and the cause may really be without this effect For how many gracious hearts and sanctified souls even such as we are now conversing with do languish in trouble and are opprest with grief So that if joy and delight in holy duties must be the evidence of their saving graces Psal â—7 and Psal 88. there is no remedy but they must lie down in sorrow and it is not any present ministration shall afford them comfort till Gods mercy make good the sign which mans imprudence hath prescribed Know then one proper sign rightly apprehended and truly applied is a Rule of trial which concludes in it all that can be given And amongst other signs of saving grace Poverty of spirit with an hungring and thirsting after righteousness is as immediate and infallible as any can be nam'd Wherefore 2. Lay hold on the Promise in its sweetness of divine truth so suitable to the condition of thine afflicted estate Hear thy Saviours words Blessed are the poor in spirit Matth. 5 3. vers 4. vers 6. for theirs is the kingdom of heaven And again Blessed are they that mourn for they shall be comforted Yea Blessed are they that hunger and thirst after righteousness for they shall be filled Lay up these Promises in thine heart as thy sure delight prize them as thy treasure feed on them as thy Manna given of God to refresh thy soul in the Wilderness of this afflicting world Build thou thy peace upon this pillar suck the sweet comforts of the Spirit from these breasts of consolation Isa 66.12 Apply these healing medicines to thy wounded Conscience by a discursive meditation awaken thy heart and incite thy will to close with God and with Christ in the mercy and truth of the promise saying in Davids self-expostulation Why art thou cast down O my soul Psal 42.11 and why art thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my countenance and my God Or as the devout Psalmist again Return unto thy rest O my soul Psal 116 7. for the Lord hath dealt bountifully with thee Thus as chasing the benumb'd limbs with hot oils will recover their former warmth and life so plying the sadded heart with quickening thoughts will restore its former peace and comfort And when thou feelest a secret heat of divine grace keep the fire burning ply it with zealous affections those zealous affections rais'd in devout meditations those devout meditations fixt upon the promises those promises founded upon Christ as Mediator and upon God in him as Fountain of all grace and love 3. Keep an open passage betwixt God and thy soul hold fast an humble converse and heavenly communion with him Eph. 1.3 as in
all our Doctrine and Worship And oh if hereby we profess our selves Christians that thus we baptize thus we believe thus we worship thus we bless how great is that Apostacie even from Christianity it self which will deny our Baptism destroy our Creed abolish our Worship and if possible deprive us of our Blessing To close this Beloved Let us as by the profession of a true faith so by the exercise of an holy life O let us so regain and keep firm the love of God the Father that by the grace of Jesus Christ our Lord we may so hold fast the communion of the Holy Ghost Act. 2.3 that our fiery trial shall be but as the Apostles fiery tongues not to consume and destroy but to fortifie and prepare us even to a more firm founding and more glorious building up the Church in the unity of divine Faith and the uniformity of holy Worship Further in the manner and form of Baptisms administration we observe that the Holy Ghost is the third Person in the sacred Trinity and very God upon which it will be very seasonable to enlarge our selves For that which brought Satan like lightening down from Heaven carrying Hell with him it was his rebellious pride of Ero similis Altissimo I will be like to the most High and failing in that proud attempt of advancing the creature to equal the Creator he hath ever since made it his malicious design to depress the honor of the Creator to the condition of a creature witness the horrid Idolatries among the Heathens and the blasphemous Heresies amongst Christians The horrid Idolatries among the Heathens Rom. 1.23 Changing the glory of the incorruptible God into an image made like unto corruptible man and to birds and to four-footed beasts and to creeping things The blasphemous Heresies amongst Christians Heresies denying the thrice blessed and glorious Trinity especially the eternal Godhead and the incommunicable subsistence of the Son and of the Holy Ghost And amongst the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against the Holy Ghost since the Pentecost tongues silenc'd the Heathen Oracles and the preaching of the Gospel banished their idolatrous worship amongst the many fighters I say against the Holy Ghost the militant Church of Christ hath been chiefly assaulted and infested by the Arians Macedonians and Photinians of old time and by the Socinians and Anabaptists of later years Yea even at this day there are too too many amongst our selves who pretend most to the Spirit yet are most blasphemous against the Spirit heretically denying the Divine nature and eternal Godhead of the Holy Ghost Wherefore in a secret zeal to this sacred truth of the Holy Ghosts Divinity a zeal enkindled by that Spirit which descended in fiery tongues upon the Apostles give me leave to explain and confirm to you these two particulars First That the Holy Ghost is the third Person in the sacred Trinity proceeding from the Father and the Son Secondly That this third Person thus proceeding is very God 1. The Holy Ghost is the third Person of the sacred Trinity proceeding from the Father and the Son And what we here speak in so ineffable a mystery let it be salvâ reverentiâ with due reverence to the Divine Majesty The Holy Ghost is the third Person of the Trinity Mat. 10.20 Joh. 15.26 and we prove it thus The Holy Ghost is called in Scripture the Spirit of the Father not as sent by the Father but proceeding from the Father his mission is temporary and his procession is eternal And it is worth our observation that the Holy Ghost here is said to proceed as the Son is said to be begotten even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 by an immanent act so proceeding from him as being of the same essence with him And as the Holy Ghost is called the Spirit of the Father Gal. 4.6 Joh. 16.15 so also of the Son And seeing Christ saith All that the Father hath are mine what the Holy Ghost receives by procession from the Father the same he receives also from the Son and that by one immanent act of eternal spiration from them both which act of spiration was signified by our Saviour when he breath'd upon the Apostles Joh. 20.22 thereby giving them the Holy Ghost Now that the Holy Ghost thus proceeding from the Father and the Son is a distinct person from the Son and the Father is most firmly proved from that of S. John where we have expresly the Comforter Joh. 15.26 the Spirit of truth sent by the Son from the Father And lest any should think the Spirit the same in person as he is in essence with the Father our Saviour answers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine to denote say the Antients the distinct person of the Holy Ghost An Heterosis like unto this we have in the Text In textu legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteret est masculinun Disciple all nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine The like very aptly observe in the Septuagint upon Gen. 3.15 A dispute it is whether to read ipse ipsa or ipsum he she or it shall bruise thy head The Septuagint resolves the doubt that it is not meant of mankind in general as the Rabbins would have it and so read ipsum it nor yet of the blessed Virgin in particular as the Romanist contends for it and so read ipsa she but of Christ himself and that is ipse he For so the Septuagint reads it with an Haeterosis I will put enmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between thy seed and between her seed where the Antecedent is in the Neuter but the Relative they give us in the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not she nor it but he pointing unto Christ He shall bruise thy head Many very many the like observations I might give you very frequent in sacred Writ but I instance in these as to second the Father's Note upon that of S. John so to hint unto you how necessary to the interpreting and so to the understanding of sacred Scripture humane literature is however cryed down and declaim'd against by the Illiterate and the Enthusiasts 2. The Holy Ghost the third Person in the sacred Trinity is very God Of this we have several proofs in sacred Scripture giving him the Names the Attributes the Works and the Worship of God To give you a cursory view only of these First The Names of God Whereas it is said the Lord Deut. 32. â—2 Isa 63.14 even Jehovah led Israel in the wilderness the Prophet he tells us this Jehovah was the Spirit of the Lord even the Holy Ghost Again that in the Acts is plain and full Why hath Satan filled thine heart saith S. Peter to
discendum quod de Deo intelligendum as Hilary speaks we must learn from God what we may understand of God even as we discover the Body of the Sun by the light of its own beams yea God it is who prepares the eye of the practical judgment and proportions the palate of the rectified will to discern the evidence and rellish the sweetness of supernatural Truths and he does it in this order The Church by a Ministerial Manuduction and Ecclesiastical dispensation to those matriculated by Baptism born in her Lap and bred in her Bosom tutored to a reverend esteem of her Maternal Authority to them she transmits this indubitate principle of Christian Verity That the sacred Scriptures are the Word of God But to them who are without the Infidel and Heathen the Church hath her arma praelusoria her preparatory Arguments of Right Reason to fit the minde for a candid reception and diligent examination of the Scriptures And upon this the Spirit of Truth comes in with Conviction to the Conscience perswading the Soul to this assent of Faith that they are the Word of God Wherefore besides the Ministry and Manuduction of the Church there must be an illuminating power of the Spirit yea a power rectifying and raising the minde to a capacity of supernatural light otherwise the Mysteries of Grace to the Natural man will be as the varieties of colours to the blinde the colours are not discerned till the faculty be restored nor are those Mysteries understood till the minde be healed And when thus by the Spirit of God the minde is fitted to the Word and the Word revealed unto the minde then does the Soul discern an excellency in the sacred Scriptures above what is in Humane Writings with as sure a distinction though not so clear an evidence as the eye does discern a beam of the Sun from the blaze of a Candle Quest 3 Thirdly In doubtful cases how may we best interpret the sacred Scriptures Answ I answer That Interpretation of Scripture is best which holds conformity to the Analogy of Faith and consent with the judgment of the Church two sure rules of Scripture interpretation approved and observed by the ablest Expositors of Gods Word 1. Which holds conformity to the Analogy of Faith Rom 12 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Analogy of Faith is none other thing then that summary and fit proportion which is in the general principles of Christianity and cheif mysteries of Grace plainly set down in the sacred Scriptures A sum whereof we have in our publick Confessions of Faith the Decalogue the Lords Prayer and the Doctrine of the Sacraments seeing then it is the Scripture phrase to be built up in our holy Faith As that stone Jud. 20. which holds not proportion with the rest of the building is either fitted or rejected by the Architect so that interpretation of Scripture which holds not Analogy with the received Doctrines of Faith it must be either amended or cast away by the Religious And in doing this the Faithful of Christs Church they shall according to St. Pauls precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3 16. walk orderly by one and the same rule and so preserve the unity and peace of the Church in being of one and the same minde 2. Consent with the Judgment of the Church For that no Scripture is of private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.20 to be interpreted by a mans own wit fancy or reason but by the enlightning power of the Spirit of Truth for as the Scriptures came not by the proper will Vers 21. so nor are they to be interpreted by the private judgment of men but the same Spirit who is the Author must also be the Interpreter And where may we with more confidence rest assured that this holy Spirit is then where Christ did expresly promise he should ever be with his Church Matth. 28.20 John 16.13 And especially with the Pastors of his Church to whom our Lord gives the promise that His Spirit should lead them into all truth But here it may be demanded what I call the Judgment of the Church I answer The antient perpetual and universal consent of holy Doctrine received at all times in all places and of all the faithful But especially do we fix upon that judgment of the Church in the antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils For that without controversie even by confession of all parties in that time were the most Eminent Saints for holiness of life excellency of learning purity of doctrine and constancy of martyrdom And he that will think to go to Heaven in any other path then what these blessed Saints have trod before him I say to him as Constantine to Acesius Erige scalam ascende solus Raise thy self O man a Ladder and climb up alone Now this antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils This is that we may call in the language of St. Ambrose Liber Sacerdotalis Ambr. de fid ad Grat. l. 3. c. 7. That Sacerdotal Book signatus a confessoribus multorum Martyrio consecratus signed by the confessions of the most eminent Saints and consecrated by the blood of the holiest Martyrs As then the Authority of the sacred Scriptures gives us the sure rule of Faith so the judgment of the Universal Church gives us the right line of interpretation according to which two it is well worthy our observation the Church of England did exactly draw the platform of her Reformation And this is evident in her Doctrine and Practice 1 In her Doctrine Art 20. amongst many other instances see it in her Book of Articles expresly acknowledging the Church to be the witness and keeper of the sacred Oracles and in her Book of Canons as expresly denying any doctrine necessary to be religiously held and believed which the Catholick Fathers and old Bishops of the Primitive Church have not collected out of the Scriptures And 2 that her practice is suitable to her Doctrine appears by her owning the four General Councils the Apostles Nicen and Athanasian Creeds And in all her disputes against the now silent adversary otherwise too busily employed the Jesuite justifying her reformed estate as conformed to the Primitive Church within the first five Centuries of years And here give me leave to observe unto you how the Presbytery laid the way to their own and our Churches ruine even by setting up private interpretation of Scripture in opposition to the received judgment of the Universal Church For do not the Brownists the Anabaptists under the name and notion of Independents presently beat them with their own weapon The Presbyterian abolisheth the Publick Liturgy and takes away Regular Ordination
Not onely yearly or monethly but even daily new Doctrines of Faith and all from the pretended new Revelations and new discoveries of the Spirit Yea from the influence of this Vulgar Error it is That the meanest Artisans become the chief Preachers the Day-laborer in the Brick a Master builder of the Temple from hence it is That Sacriledge is expunged the Decalogue the Lords Prayer and the Creed banished the Church and all disorder and confusion breaks in like a flood That you may know then we heartily desire to preserve your common right and special blessing of reading the sacred Scriptures against the Papists as well as prevent the particular abuse and fatal mischief of corrupting the holy Word by the Factious Observe We acknowledge that the holy Scriptures in Truths absolutely necessary to Salvation they are plain and easie but 2 Pet. 3.16 in Mysteries excellently profitable for edification they are in many places dubious and difficult to be understood Wherefore we allow every private person a Judgment of Discretion to apply what is easie and plain but not a Power of Interpretation to expound what is difficult and dubious Certainly John 5.39 2 Pet 3.18 every man is bound to search the Scriptures that he may know and improve that knowledge too of Gods will Yea bound he is to apply what he reads and reading understands for the ordering his conversation in Truth and Holiness in Faith and obedience Thus then you see we by no means like that Popish stupidity that you should live like Horse and Mule without understanding No more then we like that factious frenzy that every man should think himself more then Doctor of the Chair to interpret Scripture by his private Spirit Wherefore for the true Interpretation of Scripture observe We admit the Judgment of the Church as a Trusty Guide and the Opinion of the Learned as a Rational Argument but we approve the Scripture it self as an Infallible Rule clearing those Texts which are dark and doubtful by those places which are more plain evident being still careful to keep close to the Analogy of Faith consisting in those principles of Christianity which are clearly set forth in Scripture and generally receiv'd of the Church What think you now then Beloved he who is not acquainted with the Judgment of the Church and so wants his Trusty Guide he who is not acquainted with the Opinions of the Learned and so wants his Rational Argument he who is not well instructed in the Principles of Religion and so knows not the Analogy of Faith he who is not skilled in the Language and Phrase and Method of the Scripture and so wants his Infallible Rule is such a person however he may pretend to the Spirit is such a person think you fit to be an Interpreter of the Word Wherefore to interpret Scriptures by the Spirit not being qualified as to the use of means for right Interpretation it is certainly most certainly plain Enthusiasm A phanatick presumption the greatest evidence of the Spirit of Error being so opposit in act and operation to the order and method of the Spirit of Truth Object But here the Enthusiast to prove his interpeting Scripture by the Spirit to be lawful and right he urgeth that of St. Paul as his Herculean Argument 1 Cor. 2.14 That the Spiritual man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligit ac discernit as Beza renders it he understands and discerns Judicat as the Vulgar Latin and our English he judgeth and that all things in matters of Faith and of Manners of Doctrine and of Conversation So that what needs more to interpret Scripture then to have the Spirit the case seems clear if St. Paul may decide the Question Answ But stay no Triumph before Victory To this I answer The same Apostle who saith The spiritual man judgeth all things says also 1 Cor. 14.32 The Spirits of the Prophets are subject to the Prophets where by Prophets are especially intended the Interpreters of the Scriptures and that the Enthusiast himself will readily acknowledge Now then observe If the Spiritual man will interpret Scripture by the Spirit he must remember That his spirit must be subject to the Prophets submit unto the Judgment of the Church in those holy Interpreters which have gone before him or which are now surviving with him Otherwise he is not spiritual but carnal carnally puft up with the pride of his own spirit which he blasphemously calls the Motion of Gods Spirit Thus then to interpret Scripture by the Spirit according to St. Pauls direction taking the Church for our Guide holy Expositors for our Instruction there can be no just quarrel at our Interpretation For that we keep to the right Rule and Line to the Polar Star and the skilful Pilot the happy Union of what the Text hath joyned the Word of God and the Ministry of the Church for so is the Instruction of our Saviour in his Commission to his Apostles Go ye disciple all Nations Teaching them to observe whatsoever I have commanded you 1. By vertue of our Ministerial charge we do here Applic. in foro Conscientiae in the Court of Conscience arraign and condemn the Heresies and Schisms of our present times of that so horrid though so common sin of Scripture-Sacriledge men surreptitiously stealing away the true meaning or prophanely corrupting the proper phrase of Gods Word thereby making the Delphick Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Scriptures I mean to speak that sense which the Spirit of Error hath imposed not the Spirit of Truth revealed Church-Sacriledge and Scripture-Sacriledge they commonly go together they who will prophane the House of God will not stick to corrupt the Word of Christ and they who will not spare to defile his Worship will not care to pervert his Truth Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz oâ—at 36. Rev. 22.18 19. as for the Sacrilegious invaders of the Holy Scriptures whether they be such as violate the Letter or such as pervert the Sense let them see the guilt of their sin in the horror of its punishment denounced by St. John saying I testifie unto everyman that heareth the words of the Prophecy of this Book If any man shall adde unto these things God shall add unto him the plagues that are written in this Book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book O dreadful Commination God will assuredly cut him off from benefit by the Testament of Christ who shall by Heretical forgery either detract or corrupt it The Gospel of Christ is his Testament and if it be but a Mans Testament how much more when it is The Testament of God being confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by Legal Authority ratified and declared Authentick No man disannulleth Gal.
in us and inflames it that raiseth Hope in us and confirms it Such the influence of life and grace from Christ as by a secret and ineffable operation of the Spirit enlightens the understanding convinceth the judgment perswades the affections inclines the heart attracts the will quiets the conscience and so sanctifies and sways the whole man to a ready and constant obedience of Faith a chearful and patient expectation of Hope together with the devout and fervent aspirings of Love in all which O the wonder of Gods wisdom and grace in all the will suffers no compulsion from Christ but He draws and we run He inclines Cant. 1.4 Phil. 2.12 13. and we imbrace He perswades and we desire He strengthens and we work He encourages and we labour And yet not we 1 Cor. 15.10 but the grace of God that is with us Grace sways so powerfully as if the Will had no freedom in the action And yet the Will acts so freely as if Grace had not sway in the election We see daily how humane wisdom orders the use of natural motions to the producing artificial effects Thus the Artists skill doth order the Plummets weight by its natural motion of descending to distribute and distinguish the houres and minutes of the clock And what shall Art thus imploy and improve Nature in what is of humane production and yet must God be thought to subvert and destroy it in what is of Divine operation No sure God so works upon the will by his Spirit and grace as not at all to weaken it in the liberty of its election and choice but rather delivering it from the chains of sin and bonds of lust it acts most freely in what God inclines it to most powerfully and is radically indifferent when naturally determined whereby it is that we become which is the honor of our service willing Subjects of Christs Kâ—ngdom Members conformable to him their Head Ps 110 3. quickened and actuated by his Spirit and grace This our third Particular that Christ is the Head of the Church as for the fulness of his perfection for the excellency of his glory so likewise for the lively operations of his Spirit 4. The real Communication of his Benefits Col. 3.11 Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and in all As in all the faithful by the lively operations of his Spirit so all to the faithful in the real communications of his benefits He is all to the faithful all Truth to their Illumination all Righteousness to their Justification all Holiness to their Sanctification all Comfort to their Consolation all Glory to their Exaltation and all Fulness to their Perfection The actions of the Head they are all for the good and profit of the body The eye sees not for it self but for the body the ear hears not for it self but for the body Thus our Lord Jesus Christ he communicates his benefits to the Church the redemption which he hath wrought the heavenly inheritance which he hath purchased he bestows upon his Church His incarnation passion resurrection and ascension were and are all for the benefit and use of the faithful as members of his body the Church 2 Cor. 8.9 He was humbled that they might be exalted He was made the son of man that they might be made the sons of God He suffered death that they might obtain life John 14.2 He rose from the grave that death might have no power over them He ascended into the heavens to provide mansions for them in the heavens He is sate down at the right hand of his Father that at the last he might make them to sit with him on his throne Rev. 3.21 Thus is our Lord Jesus Christ the everlasting Fountain of life the overflowing Spring of grace all whose streams do run into the bosom of his body his Church by vertue of that communion the faithful have with him in the fulness of his benefits as their head This the explication then of our first Part How Christ is said to be the Head of the Church and it is chiefly in these four respects For the fulness of his Perfection the excellency of his Glory the lively operations of his Spirit and the real communication of his benefits Quest 1 We proceed to resolve unto you these two necessary Questions or Cases of Conscience the one What is the surest testimony of a communion with Christ in his fulness as our Head the other How may we best confirm this our communion with him 1. What is the surest testimony of a communion with Christ in his fulness as our Head Answ Answ A conformity unto Christ in his holiness as his members Christ as he is the original of spiritual life so is he the pattern of Evangelical holiness He the Original from which the being of the new man is form'd and the pattern to which the image of the new man is proportioned From Christ it is that we are baptized with the Holy Ghost as with fire Matth. 3.11 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so says the Philosopher and in this Grace imitates Nature in that from the Altar of the Heart where the fire of the Spirit is first kindled a vital heat diffuseth it self to a quickening the whole spiritual man in each faculty and power of the soul and in each part and member of the body Thus is Christ the Original of Life Observe further how he is also the Pattern of Holiness in that our actual sanctification consists in a conformity to his holy life not as to the works of his merit and mediation nor as to the works of his glory and transfiguration nor yet as to the works of his power and miracles but as to the works of his ordinary and imitable obedience that visible Commentary of Gods Law and that exemplary Discipline of his Gospel in works of love of humility meekness patience c. Therefore S. Paul gives the exhortation Phil. 2.5 Let the same mind be in you which was also in Christ Jesus The same mind that is the same sincerity and truth of judgment and profession the same integrity and sweetness of heart and affections the same innocence and tenderness of love and compassions And thus S. Peter exhorts As he who hath called you is holy 2 Pet. 1.15 so be ye holy in all manner of conversation In all manner of conversatiâ—â— both as to an active and a passive obedience An active obedience in doing his will and a passive obedience in suffering for his name doing his will with all integrity and faithfulness and suffering for his name with all constancie and meekness And when the Apostle says Be ye holy as he who hath called you is holy the Apostle's as does not require our obedience mathematically equal but evangelically like For that the holy unction of the Spirit poured forth upon Christ Luke 4.18 Psal 133.2 runs down from
embraces of thy love and comforts of thy Spirit unto thee that thy thorns may be my crown thy blood my balsom thy curse my blessing thy death my life Coloss 3.3 thy cross my triumph Thus is my life hid with Christ in God and if so then where should be my soul but where is my life And therefore unto thee O Lord do I lift up my soul § 4. I lift up my soul unto thee at thy Table who hast been thy self lift up for me on thy Cross thou hast been lift up for me in a propitiatory sacrifice and therefore I here offer my self to thee in a gratulatory oblation Is◠53.10 thou madest thy soul an offering for sin and here I make my soul an offering of thankfulness In this Eucharist then accept my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine oblation of praise and thanksgiving in which O Lord it is that I lift up my soul unto thee § 5. Unto thee O Lord thy flesh thy blood not unto the outward elements the bread the wine unto thee and thy fulness as the inward grace not unto thee and their use as the outward sign My soul dwells not on those earthly symbols but by them as by a ladder it ascends and lifts up it self unto thy heavenly riches And thus whilst my body feeds on consecrated food oh let my soul be filled with thy consecrating fulness whilst my body tastes their wholsom sweetness let my soul be satisfied with thy saving goodness And to this end it is that unto thee O Lord I lift up my soul § 6. Unto thee O Lord Oh make good thy name of Lord unto me as Lord rebuke Satan and restrain all earthly and carnal affections that they do not once dare to whisper a temptation to my soul a distraction to my thoughts whilst I am in communion with thee in prayer at thine holy ordinance Do thou as Lord rule me by thy grace govern me by thy Spirit defend me by thy power and crown me with thy salvation Thou Lord the Preserver of heaven and earth thou openest thine hand Psal 145.16 and satisfiest the desire of every living thing Oh open now thine hand thy bosom thy bounty thy love and satisfie the desires of my longing soul which I here lift up unto thee § 7. Thou Lord givest bread to man from the earth thou gavest Manna to Israel from heaven give oh give thy self unto me in this Sacrament as the true bread the heavenly Manna the life-giving food of thy Church Thou Lord art now reigning in heaven oh do thou now also set up thy throne in my heart Thou art exalted in heavenly glory oh manifest thy self in thy gracious presence In thy heavenly glory thou art the joy of holy Angels and blessed Saints in thy gracious presence be thou now the reviving of devout souls and humble Penitents O my love my joy my Jesus my Lord be thou present with me in thy Sacrament present more then by inspiration and make me present with thee and that more then by meditation even lift up my soul unto thee in a spiritual real and eternal communion § 8. Oh how does this blessed Sacrament add wings to devout souls and wrap them up with S. Paul unto the third heaven 2 Cor. 1◠2 in an extasie of contemplation and love And what shall my soul now lie groveling on the earth hiding it self with Saul amongst the stuff 1 Sam. 10.22 clogg'd and deprest with worldly thoughts with earthly and carnal affections No it may not it must not Christ is risen Col. 3.1 and therefore sursum corda my heart my spirit that shall rise too and seek those things which are above even unto thee O Lord my Jesus do I lift up my soul § 9. My soul but how shall I call it mine seeing it is thine thine by purchase thine having bought it with thy blood yea is it not thy Spouse whom thou hast wedded to thy self by thy Spirit through faith And is not this holy Sacrament the Marriage-feast If so sure then my Jesus I was lost in my self till found in thee and therefore my soul is now and not till now truly mine in being wholly thine so that I can say with confidence I lift up my soul unto thee § 10. I lift up Oh the load of my sins the burden of my flesh so heavy that I cannot of my self lift up my head how shall I then lift up my soul Wherefore O my Savior do thou add thy strength to my weakness thy supporting grace to my fainting spirit and then I will run after thee and lift up not onely my hands but my heart not onely my eies but my soul unto thee § 11. My soul For it is not indeed the eye or the tongue or the hand or the knee but the soul which makes the acceptable service in prayer and praises unto God the devotion of the soul that is the very soul of devotion Wherefore that I may present my self a living sacrifice at Christs table Rom. 12.1 my best part shall be my first oblation and therefore in the very preparation and entrance of this sacred solemnity See O see unto thee O Lord do I lift up my soul Vers 2 3. O my God I trust in thee let me not be ashamed let not mine enemies triumph over me yea let none that wait on thee be ashamed let them be ashamed which transgress without cause § 1. O My God I trust in thee c. My prayer O Lord is founded upon faith my faith upon thy promises so that because thou art my God therefore I trust in thee yea because I trust in thee therefore thou art my God My God otherwise O Christ thou wert not my Jesus but O my Jesus who savest me by thy blood Gal. 3 1. in this thy Sacrament thou art set forth crucified and I behold thy wounds from whence by the hand of faith I pluck forth these comfortable words of life My Lord and my God Joh. 20 28. § 2. My God mine for thou hast partook of my humane nature 2 Pet. 1 4. and thou hast made me to partake of thy divine nature thou hast taken upon thee my flesh and thou hast communicated unto me of thy Spirit yea in this thy Sacrament thou communicates body and blood flesh and spirit thy whole Manhood yea thy very Godhead too thy whole self as Mediator therefore thou art my God and I trust in thee § 3. I trust in thee to make good my right to the Covenant of Grace to make good my claim to the heavenly inheritance yea even to make good my communion with thee in all thy fulness a communion so firm that the Bread and Wine I eat and drink is not more really my food then thou my Jesus in whom I beleeve and trust art my God And for this so great a blessing of thy love for this so great a benefit of thy grace it is
that I trust in thee not in my self not in mine own righteousness who am not worthy thou shouldest come under my roof Luk 7.6 or that I should crawl-under thy table not worthy to gather the crums not to pick up the scraps much less to partake of the riches the fulness of thy bounty thy love § 4. It is not that I trust in mine own faith but in thy faithfulness not in mine own repentance but in thy pardon not in mine own preparation but in thine acceptance in thee and in thy merits in thy mercies do I trust Let me not then be ashamed let me not be disappointed of my hope deprived of thy blessing I trust in thee by this Sacrament to be filled with good things Oh let me not then be ashamed of my trust in being sent empty away I trust in thee as the rock of my salvation even a firm rock Oh let me not be ashamed of my trust as if I had leaned upon a deceitful reed or rested upon a broken staff as if I had followed mine own devices and not attended thine Ordinance § 5. Thou my God hast promised that whosoever trusteth in thee shall not be confounded 1 Pet. 2.6 Be it then unto me according to thy Word and seeing thou O God mayst as soon not be as be unfaithful make my trust as firm as thy promise is sure and so shall I not be confounded not confounded as if I had taken a wrong course to be saved when I run to thee for salvation or as if I had done foolishly in seeking thy grace by trusting to thy promise and attending thy Sacraments for the obtaining thy blessing Let me not thus be ashamed § 6. Neither let mine enemies triumph ' over me my homebred Enemies my lusts my passions when I return from thine Ordinance let them not thus triumph over me saying Vain man what hast thou gotten by all thy fastings and prayers what hast thou profited by all thy siftings and winnowings thy confessions and humiliations what hast thou benefitted by all thy vows thy resolutions and renewed resignations we are not yet abandoned we are not yet cast out we still live and are as mighty in power yea as many in number as ever we were and thou as feeble and as impotent to resist and quell us as ever thou wast O let not mine Enemies my lusts my passions thus triumph over me rather let thy cross be to me what thou hast made it to thy self a Triumphant Chariot by the efficacie of thy death 2 Cor 10.5 ◠mortifying all my corrupt affections and bringing into captivity every imagination that exalts it self against the power of thy grace § 7. Yea not onely I but many others also with me here wait on thee at thine Ordinance in obedience to thy command and confidence of thy blessing let not Oh let not me nor them who thus wait on thee have so ill success and fruitless labour as if we came to gather grapes of thorns or figs of thistles knock at the wrong door for mercy We come and at thy call we come Matth. 11.28 as heavy laden to obtain rest as spiritually sick to recover health as secretly mournful to receive comfort we come and at thine invitation we come as thirsty to be refreshed as hungring to be satisfied as poor to be enriched We come and at thy Command we come as weak to be strengthened as fainting to be revived as wavering to be established For this for this it is we come to thine ordinance we wait at thy table Oh let none that thus come unto thee that thus wait upon thee let none of them be ashamed let none frustrate of their hope return from thy Sacrament as empty and as dry as sorrowful and as fainting as poor and as weak as when they came § 8. Rather let them be ashamed which transgress without cause even they who not prizing thy love despise thine ordinance and causelesly absent themselves from thy table as if a morsel of bread and a sup of wine were all the bounty and blessing of thy Sacrament Yea let them be ashamed who carelesly presume or causelesly despair at thy table They who carelesly presume as if all Sinners were welcome though ne'r so unprepared or causelesly despair as if no Sinners were accepted though ne'r so penitent This the Explicatory Application of what David hath put up in prayer by way of Deprecation saying O my God I trust in thee let me not be ashamed let not mine enemies triumph over me yea let none that wait on thee be ashamed let them be ashamed which transgress without cause Vers 4 5. Shew me thy waies O Lord teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day § 1. OBserve how the devout Communicant thus bespeaks his God his Saviour O my Lord what is my hope what is the blessing I long and pray for by this holy Sacrament what is it but the blessing and hope of a Pilgrim of a waifaring man I have left Egypt but am not yet in Canaan I am still in the wilderness and whilst my face is towards Jerusalem the heavenly habitation of thy Saints this is the object of my hope this is the subject of my prayer that thou wilt shew me thy waies teach me thy paths and lead me in thy truth § 2. There are the waies of men and the waies of God the paths of sin Psal 23 3. and the paths of righteousness There are thy waies and there are my waies thine the waies of truth mine the waies of error thine which are good in thine eies and mine which are good in mine eies thine which lead to heaven mine which lead to hell Wherefore shew me thy waies O Lord teach me thy paths lest I mistake mine own waies for thine yea lead me in thy truth and teach me lest I turn out of thy waies into mine own shew me thy waies by the ministry of thy word teach me thy paths in the guidance of thy Spirit lead me in thy truth by the assistance of thy grace § 3. Oh how have I been blinded in my Judgment not discerning the light of thy truth through the thick mist of mine own wilfulness and pride But now thou hast convinc'd me of my wanderings shew me thy waies now Lord especially shew me thy waies now so many and so diverse yea so cross and contrary are the waies of men and of the world though all pretending the paths of God and leading to the heavenly Jerusalem of peace and life Psal 139.1 2 23. Thou Lord who searchest the heart and tryest the reins who understandest our thoughts afar off thou even thou knowest the secret trouble of my Closet-thoughts the private anguish of my souls distractions in that viewing the waies of men and of the world I see thy holy Name made to mask the face
disturbs not that which preserves the quiet of the house the peace of the soul that which does extinguish not that which does inflame our charity that which is a servile not that which is a filial fear To fear because we have sinned against God as an avenging Iudge this servile fear love quiet casts out of doors but not to sin because we fear offending God as a gracious Father this filial fear it is so far from being cast out that it is loves dearest inmate the one mutually sustaining the other so that we may well pray as the Church hath well taught us Collect second Sund af Trin. Lord make us to have a perpetual fear and love of thy holy name § 7. However then the external profession of the truly religious may be imitated by that artificial sanctity of the formal hypocrite yet who is' t that can draw out the lineaments of life sense and motion Who can counterfeit the internal forms and active principles of grace secrets not visible to the eye but sensible to the soul from whence we draw an infallible argument of Gods blessing to say with David The secret of the Lord is with them that fear him and he will shew them his Covenant § 8. The second Medium the manifestations of his love He will shew them his Covenant 1 Cor. 2.14 the natural man knoweth not the things of the Spirit of God and no wonder for he is blind at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 as St. Peter speaks non procul videns one sand-blind that cannot see a far off the good things of Gods Covenant and grace they are deep and in their depth have too much of misterious darkness they are high and in their height have too much of glorious brightness for the purblind eye of the earthly soul and carnal man to search and apprehend And O the refreshings of divine love to the truely penitent when God by his word discovers their sin then by his spirit he withal manifests his grace he shews them his Covenant even life and salvation by Jesus Christ And by this we may know whether the discovery of sin be a temptation or an humiliation whether it be from Satan to tempt to despair or from God to humble in repentance § 9. The spirit of grace and truth laies open sin in the soul as a careful Chyrurgeon doth a wound in the body in a warm room among tender friends and with suppleing remedies his end not being to torture but to heal not to make soar but to make whole but now the spirit of error and wickedness laies open sin as the mischeivous murderer does the wound in the open air and the soul drawn away from Christ and his promises on purpose to torment and kill not to cure and save The promises priviledges and blessings then of Gods Covenant they are not known in their saving truth but by the humble soul even by those who fear the Lord for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Sept. to them the Lord will declare and make known his Covenant even his Covenant of Crace in which are concentred all the promises of the Gospel and this Covenant he will shew to them that fear him especially in that which is the firm foundation of their comforts as to the immutability of his love and the stability of his promise § 10. First The immutability of his love the grace and love of God as the Agent is not founded upon any motives or reasons in man as the object as if merit or worth in man did either beget or continue favor and love in God Rom. 4.5 Rom. 5.10 Ephes 2.5 Rom. 3.24 no he justifies us when ungodly he reconciles us when enemies he quickens us when dead and therefore must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Iesus Christ Now if when enemies by wicked works Col. 1.21 we were reconciled by the death of Christ if when dead in sins we were were quickened by the Spirit of grace how much more being quickened being reconciled shall our infirmities be pardoned our falls repaired our persons accepted and our services rewarded If when we were enemies Gods grace did prevent us to make us his children how much more being Gods children shall the same grace preserve us from becoming his enemies § 11. The love of God in his Covenant of grace Jer. 31.3 it is an everlasting love which everlasting love sure cannot end in an eternal hate So that though we are unworthy yet does he continue gracious though we deserve his wrath yet will he bestow his love his love unchangeable like himself for God is love and as Mal. 3.6 I am the Lord I change not therefore ye sons of Jacob are not consumed § 12. 2. The stability of his promise In Jer. 32.40 God tells us he will make an everlasting Covenant with his people And how is â—t everlasting why says God I will not turn away from them to do them good But though God be immutable in his grace unchangeable in his love and so constant in his promise yet what if his people through humane frailty fall from him and so make void the Covenant of the Almighty To this God himself gives answer v. 40. for the comfort of all the faithful I will put my fear into their hearts saith the Lord that they shall not depart from me Thus does God give the promise and strengthens man to the condition of his Covenant so that they who are begotten to a lively hope by Jesus Christ 1 Pet. 1.5 are kept by the power of God through faith to salvation And thus our holiness depends upon Gods promise not Gods promise upon our holiness Deus facit ut nos faciamus quae praecepit nos non facimus ut ille faciat quae promisit so S. Aug. God makes us to do what he hath commanded we do not make God to do what he hath promised But as remission of sins is from his grace even his gracious favor accepting so is the obedience of faith from his grace too even the grace of his Spirit sanctifying § 13. So that all our comfort of soul and peace of conscience is firmly fixt upon this sure Basis this firm foundation the immutability of Gods love and the stability of his promise For so Heb. 6.17 God willing more abundantly to shew unto the heirs of promise the immutability of his counsel and in that his love he confirm'd it by an oath And wherefore Was it to make his obligation more firm No but to make our consolation more full For so v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation Gods covenant is not made the more firm or sure by oath then by promise for that his truth as his nature it is without variableness or shadow of turning
the ministration of the Sacraments Now to spoil us of the treasure to rob us of the comfort of this salvation is Satans grand design in his temptations unto sin and his suggestions of distrust for by these he labors to withdraw us from our God and deprive us of communion with Christ who is our love and our life But when the bird is mounted on the wing it is safe from the Fowlers net and the soul raised in communion with Christ is preserved from Satans snare And if through infirmity the soul flag and fall to the earth and so become intangled in carnal and worldly affections yet keeping the eye fixt upon Christ looking to him in his Ordinances to rece ve the quickening power of his grace though corrupt affections may intangle Rom. 8 2. Rom. 6.14 yet shall they not inthral the soul which becomes restored by the power of Christs Spirit a Spirit of life and liberty a Spirit of Grace and holiness delivering from the power of Satan and from the dominion of sin § 2. And this this is Davids practise and experience registred here by the Holy Ghost for our pattern and comfort when to the meditation of Gods promise and the manifestations of his love he joyns this profession of faith saying Mine eyes are ever towards the Lord c. In which profession of Davids faith we have two particulars 1. It s firm affiance 2. It s comfortable assurance 1. It s firm affiance Mine eyes are ever towards the Lord. 2. It s comfortable assurance For he shall pluck my feet out of the net § 3. First The firm affiance of Davids faith Mine eyes are ever towards the Lord. Mine eyes so general and sovereign an influence hath faith into the actual exercise of the divine graces that it does supply the office of the choycest members in the spiritual man therefore is Faith the legs that support the hand that receives the arms that imbrace the pallate that tastes the eye that beholds yea it is the heart of the inward man the seat of spiritual life for so says the Apostle the just shall live by faith and again I live Rom. 1 17. Gal. 2.20 yet not I but Christ that liveth in me and the life that I now live I live by the faith of the Son of God And very apt is this metaphor of faith that it is the eye of the soul whereby it discerns those things which are invisible invisible to the eye of sence and the eye of reason 2 Cor 4.18 yet made evident and visible by an enlightning power of the Spirit to the eye of faith and therefore is faith called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 a sacred evidence and divine demonstration of the truth of those things which neither sence nor reason can apprehend § 4. Many indeed there are eminent in Caldean learning and Mathematical science who in the height of their knowledge and with the eye of reason pierce the clouds discern the coelestâ—al motions of the heavenly bodies the inclining not necessitating influence of the Stars and Constellations yet how far short is all this of that Philo calls fides oculata an illuminated Faith the eye of the sanctified soul whereby it pierceth within the vail Heb. 6 19. looks into the holy of holies the most sacred and secret mysteries of grace and glory This is that Eagles eye which can receive the Rays of the Sun of righteousness being ever towards the Lord in the sweetness of his love and the riches of his fulness By this piercing eye of faith it is that Abraham through a bleeding sword and a sacrificed son does see a posterity numerous as the stars in heaven by this piercing eye of faith it is that Israel through a red Sea and a barren Wilderness does see a land of promise a Canaan of rest By this piercing eye of faith it is that David through a despised Crown and a broken Scepter does see a glorious Throne and famous Government yea by this peircing eye of faith it is that Jerusalem a type of the Church through a night of distress and a grave of capcaptivity does see a resurrection of peace and a full Noon of glory § 5. An enlightned faith is not discouraged with difficulties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in Cyp. nor dampt with dangers knowing well that God oftentimes so orders the administrations of his Providence as that he works his own ends even by contrary means So that man is at a stand to determine whether is greater the wonder or the mercy of his Churches deliverance Now where lies the strength of faith why know not in the habit but in the object even in the Lord the creatures the Word the Sacraments they are good mediums but no full objects we must look thorow them as thorow a glass by which we behold God and Christ as the full and final object whereon to fix the the eye of faith and wherewith to terminate the sight of the soul § 6. Yea the blessings of providence and the graces of the spirit they are but the streams the Lord the Lord he is the fountain so that when all outward hopes fail and all inward comforts faint when there is a perfect vacuum in the creatures a seeming emptiness in the Ordinances even then the poor soul and afflicted Saint doth find rest and comfort in the Lord. Psal 116.7 In him faith sees an Almighty power and an omniscient wisdom an infinite grace and an all-sufficient merit yea an all-compassionating mercy So that were there indeed no life in the Ordinances no comfort in the Promises yet would faith by Christs assistance fetch both life and comfort from this fountain of the Lords fulness § 7. Who art thou then O thou afflicted soul who in thy spiritual desertions walkest in darkness clouded with sorrows Oh in thy greatest dejections lift up thine eyes unto the Lord Psal 123.1 that when the rising Sun appears thou mayst see his refreshing light and however now by reason of thy present anguish thou canst not serve God in alacrity of performance yet do it in sincerity of obedience and this this will be a cranny to convey some beams of light even in the lowest dungeon of thy spiritual distress Wait upon the Lord having thy eye of faith still towards him Psal 27.14 and so shall comforts be redoubled in a life recovered and thy difficulties of obtaining shall the more sweeten thy delights of injoying even of injoying God and Christ in the refreshing comforts of the Spirit conveyed and confirmed in his blessed Sacrament In which blessed Sacrament especially let thine eyes be still towards the Lord in his merits in his grace in his benefits in his love let him have thy fixed heart and thine intent eye yea let him have thy whole man for to this end it is that he here gives thee his whole self § 8. And Oh the sweet converses of the devout
soul when the divine presence of Christ shall fill its Tabernacle possess the heart and so the eye of faith become fixt upon the Lord in devout contemplations of his grace and love So fixt that with holy David When we awake we are still with him yea VVe set the Lord always before our face Psal 139 18. Psal 16.8 he the continual object of our eye as being the onely object of our love of our joy of our delight Indeed where should be our hearts but where is our joy where our eye but where our love and whilst our eyes are on the Lord the Lords eyes will be on us so that lifting up our eyes to him above we shall not fear the snares of our feet beneath but in all our affairs of life in all our conditions of being in all the publick calamities of the Church in all the various changes of the World our firm affiance may have its comfortable assurance that our eyes being ever towards the Lord he shall pluck our feet out of the net § 9. Secondly The comfortable assurance of Davids faith he shall pluck my feet out of the Net that is he shall deliver me from the sinful temptations of Satan the world and the flesh which are as a net to intangle and insnare the soul First such is Satans malice to the sanctified soul that not being able by his temptations to deprive of grace he will not cease his suggestions to rob of comfort so that as Hercules in his cradle so the faithful in his infancy of the new man he does incounter the winding serpent whom he overcomes by the blood of the Lamb through faith in the Lord Jesus § 10. And when Satan thus repulst and beat off departs from him it is but as he did from our Saviour for a while yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season even till a fitter opportunity to return Luk. 4.13 so that again and again does Satan encounter the humble penitent renewing his terrors to destroy his comforts and if possible to overthrow his faith Oh how does he by subtle insinuations make the soul to argue against it self in many needless scruples and groundless doubtings intermixt with distrustful fears But such is the wisedom and mercy of his God that Satans Wiles they are repelled by Christs truth whose gracious promises do silence his doubtful cavellings and a renewed vigor of grace damp his suggestions of fear so that the soul rests in peace receiving some testimonies of divine love by the Spirit obtained in fervent prayer § 11. And as thus we have seen something of the combate the faithful have with Satan so see Secondly something of the encounter he has with the world in which there is a secret antipathy against the spiritual man as it is observed by our Saviour when he tells his Disciples that if they were of the world the world would love them Joh. 15.19 even as the Mother loves her own Children but because he had called them out of the world therefore did the world hate them Thus then the faithful man in the world and from the world he meets with hatred yea that hatred sharpened with contempt derision and slanders ay mens malice doth increase with his goodness their fury with his piety so that he meets with loss of liberty spoil of goods yea the threatnings if not execution of death and that made more dreadful and formidable through cruelty and tortures § 12. Sometimes again the world turns her violence into allurements her threathings and fury into fawnings and flattery she presents profit proffers pleasure tenders honor and all to allure and deceive and the faithful mans danger is greater from the plausible fairness of the worlds allurements then from the apparent fierceâ—ess of her threatnings But such is the power of divine grace that Christ plucks his feet out of the net 1 Joh. 5.4 making him by faith to overcome the world a sincere faith in the apprehension of Gods love and the assurance of Christs Kingdom will powerfully yea victoriously repulse the world in all her incounters of feat or of favour § 13. As we have seen something of the spiritual conflict which the faithful man has with Satan and the World So thirdly see now something of that he hath with the Flesh which though it be an enemy less violent yet is it more dangerous whose insinuations being secret they are the more hurtful because the less discernable in this conflict with the flesh the sanctified person he feels the bent of nature strugling against the dictates of the Spirit corrupt dispositions against gracious inclinations carnal lusts against spiritual desires earthly affections against heavenly motions thus he feels the spirit lusting against the flesh Gal. 5 17. and the flesh lusting against the spirit in which domestick War he receives many secret blows and some deeply wounding making him to cry out with St. Paul Oh wretched man that I am Rom. 7.24 who shall deliver me from this body of death This body of death in which the inward man is divided against the outward man the old man against the new man that is the same man against himself § 14. And yet O happy soul which is truly sensible of this spiritual war it shall assuredly rest in an eternal peace These several Combates then and conflicts which the faithful have against Satan the World and the Flesh though they often discourage yet do they not quite destroy their holy resolutions though they do for a while damp and discomfort yet do they afterwards much quicken and further their godly conversation Did not indeed the powerful assistance of Christs Spirit give strength to their fainting souls those many assaults of their spiritual enemies would assuredly beat them back from their holy course but being by the same spirit strengthned by which they are sanctified notwithstanding all the oppositions of the World or the Flesh they go forwards in holiness And noâ—withstanding all the suggestions of Satan they resolve and will endeavour to live godly in Christ Jesus being ready in firm affiance and a comfortable assurance to subscribe this profession of Davids faith Mine eyes are ever towards the Lord for he shall pluck my feet out of the net § 15. But now how may we best fortifie our souls against the sinful temptations of the World and Satan Answer By mortifying the corrupt affections of the flesh For that most certain it is Satan holds intelligence with our lusts and by their treachery does surprize the Cittadel of the heart Satan may tempt but he cannot force the will So that it is not his tempting but our consenting which brings guilt upon the soul Jam. 1.14 properly then indeed every man is tempted when he is drawn away with his own lust and enticed Satan he subtly proportions his sinful temptations to our corrupt dispositions and therefore where he sees the heart set upon covetousness he tempts Balaam with the
troubled Certainly his absence cannot but be lamented with greatest greif whose presence the soul prizeâ—h above all earthly joy when the evidence of salvation is obscured the light of Gods countenance darkned the comforts of the Spirit detained then the heavens appear not so clear the promises taste not so sweet the Ordinances prove not so lively yea the clouds which hang over the soul they gather blackness doubts arise fears over-flow terrors increase troubles inlarge and the soul becomes languishingly afflicted even with all variety of disquietments § 10. Oh how does the experience of former happiness sharpen the sence of present misery Every evil after the experience of the opposite good becomes the greater evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Epist 37. when the soul then calls to mind how it hath been inlarged in its devout accesses to the Throne of grace and found no solace like that of communion with God through Christ and withall now sees its communion cut off and the comforts vanished the spring stop'd and the streams ceast O how great must needs be the bitterness of her grief miserum est fuisse felicem we commonly say it is a miserable thing to have been happy it is the souls trouble that she is without Christ but it is the increase of her trouble the sharpning of her affliction that she hath lost him him whose presence was once so sweet that it makes his absence to be most bitter § 11. Many indeed there are well enough as to present sorrow without Christ because they never injoyed him but what soul ever injoyed Christ that can injoy it self and want him without Christ that soul may see her wounds but cannot see her cure she may see her danger but cannot see her refuge and when God shall conceal his love and reveal our guilt hide his face and discover our sin what can be more greivous and afflicting So that well might David joyn his spiritual dereliction and his secret anguish saying I am desolate and afflicted § 12. 3 The high aggravation the troubles of my heart are inlarged the heart of man is the greatest Tyrant the cruellest persecutor to himself he needs none other fury who hath that of an accusing spirit this this alone will be Accuser and Witness Law and Judge Executioner and Punishment the very rack and gibbet of the soul Oh the piercing sting Oh the loud clamors of an accusing conscience this this alone doth make a hell upon earth distracting direful and accusing thoughts are worse then chains then stripes then death needs must that mans troubles be inlarged his anguish increased when his soul left to its own darkness and unbelief with Saul it falls upon its own sword becomes its own executioner Witness those dreadful complaints of a deserted soul and wounded conscience in that 88. Prov. 18.14 Psalm For a wounded spirit saith Solomon Who can bear And a wounded spirit who can declare its troubles its distresses they are as unexpressible as they are insupportable especially when the soul is in desertion § 13. When the humble Penitent apprehending the vastness of eternity both as to heavens joys and hells misery hath labored under the pressing weight of sins guilt and the laws curse And when in this Agony the soul hath thrown it self upon God in Christ and felt a sweet peace in the assurance of pardon and love after all this for him to be in so great darkness as to doubt whether Christ will own him whether God will regard him what can this darkness be but the very valley and shadow of death Psal 13 4. O how does a man in desertion through distrust fight against himself if we go about to bind up his wounds he rends them wider give supplying oyle and healing balm and he will make it a very corrosive to his bleeding soul he will fetch misery out of mercy and hell out of heaven for if to comfort his afflicted soul we tell him of Gods fatherly compassion and mercy his riches of grace and love O how does he thus reason against himself this this the accent of my misery to die in the midst of life to perish in the midst of salvation § 14. Surely God is a Father and were I his child his bowels would not be restrained he is infinitely gracious and were I at all in his heart in his love he that receives millions would not reject me he is so mercifull Rom. 10.20 that he is found of them that seek him not and sure if his displeasure were not irreconcileable I that so carefully seek him should at last find him God is goodness it self and sure my evil must needs be great that goodness cast me off nothing then can heal me but that which has wounded me I have lost the presence of my God I have lost the embraces of my Jesus and nothing but that presence and those embraces can bring comfort to my soul but whilst I am desolate I shall be afflicted and the troubles of mine heart will be enlarged This the Case rightly stated in a mournful complaint I am desolate and aflicted the troubles of my heart are enlarged § 15. 2. The Cure fitly applied and 1. To the spiritual dereliction the manifestation of Divine love Turn thou unto me In desertions of comfort God does not cease to be present but to be manifest He withdraws himself not by departing from the soul but by not manifesting himself to the soul By hiding his face Venit cum manifestatur cum â—ccultatur abscedit S. Aug. ep 3. God departs and by manifesting his favor he returns And therefore saith David Turn thee unto me The freest fountain yields the fullest stream and the best good the greatest comfort And the best good is God who being the Object as well as the Author of our comfort the measure of our joy must needs be according to the degree of our enjoyment In heaven we enjoy him fully and therefore have a fulness of joy but on earth having an imperfect possession Psal 16.11 we have but an imperfect consolation So that it is when God turns his face to us that we can say with David Return unto thy rest O my soul He alone who gives life can give comfort Psal 116.7 He alone who gives grace can give peace The Spirit of sanctification is the Spirit of consolation § 16. Indeed that which can satisfie the soul must be the bounty of a soveraign goodness such as is pardon of sin deliverance from hell conquest over Satan hope of glory and the like Yea who or what can quiet the terrors of Conscience but he who is the Prince of peace and greater then the Conscience When the soul like Hagar languisheth Gen. 21.19 it 's the Spirit of grace and truth that can open the eye enlighten the understanding and discover the â—rue well of life and waters of comfort Darkness of mind is the womb of doubts and the shop
of fears but the Light of the Spirit brings comfort of soul in a discovery of Gods love in Christ which discovery being permanent our comforts shall not be transient Whereas cursory views and passing glances of divine objects leave the heart unsatisfied being more troubled for their absence then pleased with their sweetness It is the rising then of the Sun of righteousness Mal. 4 2. which gives day to the inward man and his continued beams bring the soul its renewed joys Wherefore then let the deserted soul present its self in all its languishings and thus bespeak God and Christ in this blessed Sacrament O my God! my soul seeks what it has lost oh let it find what it seeks even comfortable communion with thee in the Lord Jesus For this for this it is that I here call and cry Turn thee unto me § 17. 2. To the secret anguish is applied a soveraign balm Have mercy upon me Such are the wounds of an afflicted soul as no balm can cure but that of a compassionating mercy Misericordia â—eliaâ—uata mercy which melts to supple and to heal Though then the deserted soul hath the same promises the same Mediator the same God which it had before its desertion yet it does not find comfort till it have the same mercy And therefore does St. Paul happily joyn the Father of mercies and the God of all consolations 2 Cor. 1.3 For that indeed God were not the God of consolation were he not the Father of mercies all remission of sins all power of grace all manifestations of love yea the earnest of glory are all the of-spring of mercy brought forth of her womb brought up in her lap yea nourished with the milk of her breasts and cherished with the warmth of her bosom § 18. Who art thou now that languishest in desertions Know the door of mercy is not shut because thou shouldst not enter but because thou shouldst knock if thou wouldst obtain mercy then it must be by prayer and that through Faith in the promise Faith I say in the promise for how know we Gods good will but by his holy Word So that the truth of his promise presents us the sweetness of his mercy and seeing the fathers mercies melts at the Sons mediation Heb. 2.17 Bern. de grad hum go unto God by Christ by Christ as a merciful and faithful High Priest a merciful High Priest compassiâ— cum impossibilitate perdurat though Christ be now gloriously impâ—ssible yet is he still graciously compassionate yea he is one that proportions his pitty to our misery Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his compassion to our affliction such compassion as is a Soveraign balm to cure the secret anguish of a deserted soul applied here by David when he cries unto God in prayer Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are inlarged c. § 19. 3 To the high aggravation is applied a full deliverance O bring thou me out of my distresses Now the soul begins to recover her former taste of heavenly sweetness now she begins to feel the warmth of those sweet imbraces from the everlasting arms of her dearest Jesus And therefore does she pursue this begun recovery to a full deliverance even a deliverance from all her distresses of doubts and fears and terros which deliverance from those distresses is by the sacred testimony of Christs spirit evidencing the sincerity and truth of grace and thereby a personal interest in the promises of life and love Joh. 14.26 § 20. To make it appear how the Spirit is the Comforter and by his testimony to the soul free 's it from its distress observe this gradation 1. The Gospel proposeth salvation through Christ in the free promise and now press this grape examine this truth and the wine of comfort is no more but this that salvation may be mine if I beleeve But then 2. A further progress is made by faith in casting the soul upon Christ for salvation according to this promise and in this the foundation of comfort is laid firm the root is fixt yet the fruit is not grown this is sufficient to life and salvation in the end but is not effectual yet to peace and consolation in the way wherefore to all this that salvation through Christ is offered in the promise and that the promise of Christ for salvation is received through faith to all this must be added this testimony of the Spirit that that faith is sincere and so that salvation sure And this testimony it is that confirms the souls peace and gives inlargement to its sweetest comforts § 21. Thus Faith in the habit it is medium incognitum say the Schools it is often hid in the soul and the quickenings of the Spirit it is which bring it into act And by the actings of faith come the renewings of comfort thorow communion with Christ When the Sun of righteousness then appears with healing in his wings Mal. 4 2. the clouds of fears are scattered the storms of terrors cease the night of unbelief doth vanish yea Psal 24.8 when Christ the King of glory sets up his Throne in the heart and rules with the golden Scepter of his grace then do proud lusts stoop then do the powers of darkness fly and so the deserted and afflicted soul is brought out of all its distresses Thus have we seen the case and the cure of a deserted soul the case rightly stated and the cure fitly applied the case rightly stated I am desolate and afflicted the troubles of mine heart are inlarged the cure fitly applied Turn thee unto me have mercy upon me O bring thou me out of my distresses § 22. Who art thou now that looks upon what is said of spiritual desertion as strange doctrine Let me tell thee thou hast had little acquaintance with God if thou knowest not yet what it is to lose him to lose him in the comforts of his Spirit thou hast room I question not for profit for pleasure for sin for Satan but no room for God for Christ and so not having injoyed the comforts of the divine presence thou knowest not the discomfort of his absence O what is it that we see daily some men lose their Estates and they grieve heavily some men lose their Friends and they go mournfully some men lose their Health and live sadly But how many lose their God their Saviour their soules and yet neither grieve nor mourn nor are heavy for it Oh ye who are guilty of this self and soul-murder did the day break upon your souls 2 Pet. 1.19 the Spirit of truth enlighten and awaken your consciences Oh how would amazement seize you and the terrors of death fall upon you § 23. But who is it that having Sions sorrow in his heart and her tears in his eyes comes unto me with her complaint in his mouth Oh my God hath forsaken
its joy and delights says as David Look upon my affliction and my pain § 13. 2 In the exercise of fervent prayer whose voyce is louder from the heart then from the mouth louder from the eye then from the tongue sighs and tears are the best Rhetorick of the devout mans prayers The right gift of prayer and true grace of supplication not being as many fondly fancy it in the ready or large expression of words Rom. 8.26 but in sighs and groans which cannot be exprest O then then are we most fervent in prayer when our troubled souls become big with desires which cannot be uttered and therefore the tongue being unable to declare them in words they force their passage at the eyes in a flood of tears Thus thus pray we for the Church of Christ for the chosen of God that in a sympathy of their sufferings we may say with David Behold mine affliction and my pain § 14. 3 In the sense of their many infirmities The Saints of God exercised with ecstatical devotions in the holy excess of divine love Gal. 2.20 as St. Paul They live yet not they but Christ that liveth in them Col. 3.3 and their life is hid with Christ in God even as the stars without losing their light they shine not in the presence of the Sun but the Sun shines in them and their light is hid in the light of the Sun thus the Soul without losing its life it lives not being ecstatically swallowed up in Christ but Christ he lives in the soul and the souls life is hid in the life of Christ But now after the soul is descended from the Mount Tabor of her divine ecstasies how does she find herself in the Valley of Tears by reason of her humane infirmities And when the heart is wounded with the dart of love and the desire is not accomplisht in the enjoyment of its beloved what can be more afflicting As hope deferred makes the heart faint Prov. 13 12. so desires not satisfied make the soul languish Thus the Psalmist Psal 42.1 As the hart panteth after the water-brooks so longeth my soul after thee O God my soul is athirst for God for thee the living God c. § 15. Oh when the devout soul would fain take wing and flie away to her sweet repose in the bosom of her beloved oh the secret trouble and anguish of spirit to find it self clogg'd and chain'd to the servile miseries of this mortal life yea the impure motions of corrupt affections So that the devout Saint cries out with the blessed Apostle Wretched man that I am Rom. 7.24 who shall deliver me from this body of sin and of death There is certainly no pleasure like that of pleasing God no joy like that of enjoying Christ And now for such a person as hath placed his liberty in Gods service his life in Gods love his comfort in Gods favor for such a person to be so infested with carnal earthly and corrupt affections that he calls in question his faith as false his hope as vain his service as fruitless who can conceive the Convulsion-fits of his spiritual anguish the laboring throes of his souls perplexities in which he cries out Vide afflictionem Behold my affliction and my pain § 16. 2. The firm ground of the souls peace Sins forgiven us Forgive all my sins Rom. 5.1 there says the Apostle Being justified by faith we have peace with God through our Lord Jesus Christ Here we see plainly that Peace of conscience it is the fruit of Justification So that the root from whence springs this blessed fruit it is this an humble assurance of Gods love in Christ in the free and full pardon of our sins We may observe that till Christ had reconcil'd the Faâ—her by his sufferings and death and had given an assurance thereof unto his Church by his Resurrection the Holy Ghost the Comforter did not come down upon the Apostles so now Joh. 7.39 till we be reconciled unto God by Christ in the remission of our sins and have some assurance hereof wrought in our hearts through faith the Comforter the Holy Ghost does not fill our souls with his divine consolations He does not refresh our spirits with his heavenly dew and sacred influence Peace of Conscience § 17. Therefore Isa 57.21 There is no peace saith my God to the wicked their worm of conscience is still gnawing in the midst of outward jollities fretting their souls with inward tortures So that the wicked flee when no man pursueth Pro. 28.1 no man pursueth without yet there is that pursueth within even the stinging guilt of an evil conscience So that seeing he every where carries with him his tormentor no wonder this if he can no way flie to escape his torment impossible it is he should flie from his misery since he cannot flie from himself his guilty conscience that makes his wound incurable his plague unavoidable But now when God speaks comfort unto his people Hos 2.14 it is ad Cor Comfort to the heart making the good Conscience to be a continual feast a feast furnished with those dainties of Christs banquetting-house Cant. 2.4 laid up in store for his Spouse the humble and penitent soul Let not then the heart that is drowned in worldly pleasure think to partake of those heavenly delights Let not the soul which is in the gall of bitterness think to participate of this divine sweetness this hidden Manna as our Saviour calls it Rev. 2.17 hidden to the world and the men of the world for that the blessedness of comfort which is in this sweet peace of conscience no man knows but he that tastes § 18. The better to represent by some measure of proportion what the comforts of the soul are in the peace of Conscience after its languishing under the terror of sin let those men give a shadow of it who from the safe and quiet port do behold the waves and billows of that raging sea in which they themselves were even now overwhelmed and by a miracle of providence are happily escaped or let those women in some sort declare it who after their bitter throes and laboring pangs have enjoyed the quiet ease of a bed of rest for such is the Peace of Conscience to the mournful Penitent after the terrors of sin and his horrors of soul as is the safe Port to the shipwrackt Mariner after the raging tempest or as the easeful bed to the laboring woman after her painful travel § 19. These may give us the shadow but as for the substance such is the excellencie of that as S. Paul tells us it passeth all understanding Phil. 4.7 so that we can never rightly conceive it by description from others till we truly know it by experience in our selves Which of us can conceive that has not felt what is the blessed comfort of that mans soul who in the peace of his conscience can see
sed materiam voluntati subministrat Tert. exhort cast c. 2. for that the Devil cannot impose upon the will a force and necessity but propose to the will an object and opportunity of sinning It is by confederacie with the Traitor in our bosom by conspiracie with our Rebel-lusts that Satan doth seise the Citadel of our hearts and surprise the strongest Fort and tower of our wills § 5 Again as for the World her temptations and allurements they are without us but it is the enemy within that destroys us The causes of corruption and guilt are not in our allurements Causas corruptelarum non in illecebris sed in cordibus habemus Salv. l. de gubern 6. but in our lusts not in the world but in our hearts And therefore We overcome the enemies that are without us by subduing the enemies that are within us even our lusts by whose treachery and violence Satan and the world bear sway in our hearts Eos qui foris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominatur Aug. tom 3. l. de agone Christ c. 2. and send forth their imperial edicts and command the soul A mans enemies then are those of his own house his own heart even his own lusts And of these we may complain with David in the greatness of their number they are many many streams from one fountain many branches from one root many lustful Affections from one original Concupiscence § 6. Which concupiscence is in the Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that dwelleth in us The sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.17 in an eminencie of evil as having in it the seed of all sins And therefore the Author of the Book De duplici martyrio attributed to S. Cypr. he gives us the quaint and experienc'd truth that plus est tollere peccatum quà m peccata it is a matter of greater difficulty to mortifie this one sin then to subdue all other sins We may say of original concupiscence strengthened and heightned by customary transgressions its name is Legeon for it is many Hydra-like it is a body with many heads and when we cut off one head one enormous impiety there presently sprouts up another of like monstrous nature like venemous guilt From the womb then it is of original sin and sinful custom as from the belly of the Trojan horse there does issue forth an whole Army of unclean lusts to surround the soul in all its faculties and the body too in all its members § 7. As for the faculties of the soul view we the Understanding and how do we see it surrounded with fleshly wisdom carnal reasonings humane inventions curious enquiries vain imaginations earthly contrivances View we the Conscience and how do we see it surrounded with erroneous principles misguided zeal false accusations and as false excuses groundless fears and a fearless stupidity The like might be said of the Memory and of the Will of the Heart and of the affections But pass we from the Faculties of the Soul to the Members of the Body and in them we see the Eyes surrounded with envy covetousness and adultery the Tongue with deceit revilings blasphemies and corrupt communications the Ears with slanders Heresies and false doctrines the Hands and Feet with theft murder violence and oppressions § 8. Yea from the particular members of the Body pass we to the several conditions of life And in them see how divers lusts not onely attend but pursue us if young intemperance if aged covetousness if rich vain confidence if poor murmurings if ignorant blind zeal if learned vain-glory if honourable pride if mean envy Lastly from our several conditions pass we to our best Imployments and we find how even in holy duties as in Tamar's womb Gen. 38.29 Zarah first thrusts out the hand but Pharez crowds him by and first gets forth the body thus in holy duties how often is it that the Spirit begins the work but the Flesh crowds forth into the action See it in Prayer when the soul quickened in devotion and raised by faith doth take wing and fly aloft in some gracious inlargements even then how doe worldly and carnal thoughts intrude themselves into the Closet of the heart and by their earthly weight pull down the soul from its heavenly height or else how do some suggestions of spiritual pride cast water upon the fire of the Sanctuary quench the heavenly flame the enlarged devotion of the pious soul Again in the attending of the worship of God and the ministry of his Word when the soul becomes affected with the beauty of holiness Psal 29.2 and begins to relish the sweetness of the Gospels promises yea to be inlarged in spiritual desires after a nearer communion with God and Christ in his Ordinances even then how do fleshly lusts oppose their carnal reasonings framing arguments of disswasion and discouragement from worldly interests erroneous principles and prejudicate opinions § 9. Yea in the solemn ministration of the blessed Eucharist when the longings of the the soul are enlarged its fervour of devotion heightned its very joy in communion with Christ encreased even then how do worldly and carnal suggestions or else nice and needless scruples or dark cloudy imaginations how do they too too often damp our faith dead our devotions perplex our thoughts and if possible hinder the gracious fruit and comfortable benefit of the most sacred service and most blessed Ordinance And now if the least atome of sin do spot the soul and the smallest transgressions qualifie for death and hell what shall we do whilst we behold an infinite swarm of corrupt desires an whole Army of lustful affectioâ—s surrounding us in all the faculties of the soul and members of the body in our several conditions and even in our best imployments what shall we do but fly to the Lord for succour even to the Lord of hosts the Captain of our salvation Christ Jesus blessed for ever Heb. 2.10 and cry we unto him as David here does Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 10. 2. The violence of their hate they hate me with a cruel hatred From that Rom. 6.12 we observe that Sin hath the power of a King even to reign over them who cast off Kingly power and from Rom. 7.23 we observe Sin hath the force of a Law to command them who bear down all Law by force they whom no Law of God or man can bind the Law of Sin holds fast the most licentious and lawless are to their lusts the greatest captives and slaves This for the power but see further the violence and rage of Lust when once it steps into the royal chariot of soveraign command how does it Jehu-like drive furiously 2 King 9 20. though it be upon the very precipice of death and hell The wickedness of the ungodly the Prophet
seized Zech. 12.2 how doth the Churches portion prove a cup of poison making them to vomit up not only the meat they have swallowed but their own bowels also even bring ruine upon themselves and their posterities § 2. And now Oh what shame and confusion shall be upon the soul when this guilt flies in the face and men find by sad experience Obad. 4. that though with Edom they have made their nest among the stars Ezek. 28.14 and become in the language of the Prophet speaking of Tyre tanquam Cherub extentus protegens as a Cherub spreading their wing and enlarging their power and protection over People and Nations yet having Tyres guilt they meet with Tyres doom their great glory does consume to ashes and their ruine's sealed with a non eris in perpetuum Vers 19. Thou shalt not be any more for ever Wherefore when we behold Riches heaped up by oppression and sacriledge Honor founded upon usurpation and violence worldly glory built upon the sandy foundation of a successful impiety then say we with Jacob Gen. 49 6. Psal 141.4 My soul come not thou into their secret And with David Let me not eat of their dainties lest partaking of their sin and guilt we partake with them in their shame and punishment Yea as the best guard of the soul against the suggestions of Satan and seductions of men make we Davids prayer our petition invocating God in all fervor of devotion as the Psalmist here does Let me not be ashamed for I put my trust in thee Let integrity and uprightness preserve me for I wait on thee § 3. This the second part of Davids petition Let integrity and uprightness preserve me Integrity of heart like Elisha's salt it purgeth the spring and purifieth the streams it seasons our duties and keeps the soul sound under all its infirmities and failings The least grace sincere and saving it is like seed of a growing and an increasing nature and though hid under a heap of corruptions yet does it spring up to everlasting life Joh. 4.14 Take we a view of this uprightness and integrity as to its subject its end and its object 1. The subject the inward man without which all outward performances they are Pharisaical obedience for God is a Spirit Joh 4.23 and they that worship him must worship him in spirit and in truth And thus the Apostle I delight in the law of God after the inward man Rom. 7.22 In religious services then the integrity is that of the heart so that in what the heart does not act God does not accept Isa 29 13 14. the performance of the outward duty without the concurrence of the inward man being as a body without a soul and meet formal professors though they wear Christs livery yet do they serve themselves § 4. 2. The end the principal and ultimate is Gods glory to which there are many subordinate and subservient as the good of his Church the salvation of our souls the welfare of our Country the benefit of our families and the like But now we must observe it is too low a judgment of integrity to take its measure from the more near and immediate ends of actions we must eye therefore the principal and ultimate end the glory of God 1 Cor. 10.31 A sincere aim at which sacred end does lay the soul level and eaven in its desires which otherwise would warp and bend according to the sway of some base lusts and vile affections But notwithstanding this pure aim at Gods glory Heb. 11.26 seeing Moses hath a respect to the recompense of reward Heb. 12.2 and our Saviour himself had an eye to the joy that was set before him It will be no hypoâ—ritical affection but a devout encouragement to quicken our pace in the way of holiness from this Scripture-motive our own salvation and happiness I call it a Scripture-motive then which nothing is more frequently urged in sacred Scripture § 5. And indeed whether Gods glory or Mans happiness be considered as co-ordinate one with another or as subordinate one to another sure I am they are inseparable one from another no man can rightly aim at his own happiness without a respect to Gods glory nor yet aim at Gods glory without a respect to his own happiness For what is it to attain happiness but fully to enjoy God Psal 36.6 Psal 17.16 Psal 16.11 and what is it fully to enjoy God but to attain happiness So then Gods glory is mans felicity and mans felicity is Gods glory true it is some pious souls and learned pens have made it a note of integrity to love God though theâ—e were no heaven But besides the nicety of the Metaphysical abstraction if rightly considered it implies a contradiction 1 Joh. 4 8. for seeing God is love what is there in heaven which is not contained in the love of God And whereas hereby they think to cleer pure love from the stain of being mercenary it is but a needless attempt for that omnis amor mercedis non est mercinarius Ps 16.5 Lam. 3.24 Gen. 17.1 all love of reward is not mercenary love for that God who is our portion is our reward and if so to love our reward is to love God § 6. 3 The object whatsoever God commands which is to be done ut mandavit quia mandavit according to his will and because of his soveraignty To do what but not as God commands is disobedience 1 Sam. 15.19 as with Saul in the case of Amalek Again to do as God commands but not because he commands is hypocrisie as with Jehu in the case of Baal Jehu 2 King 10.30 31. he is zealous in reforming yet not to advance Gods glory but his own greatness But further of those things which God hath commanded Integrity respects the credenda as well as the agenda the doctrines of faith as well as the duties of obedience For it is easie to observe how the Apostles in their several Epistles are as zealous in their reproofs and as hot in their zeal against evil doctrines as against evil lives against false Teachers as against lewd Livers yea and accordingly in their exhortations and instructions they join the necessity of a true faith with that of a good conscience § 7. To practise holiness and profess heresie and to profess truth but practise prophaneness are both opposite to Davids integrity and uprightness for sincere faith can no more dispense with any doctrines revealed then holy life with any precepts declared in Gods word Yea Gal. 5.19.20 2 Pet. 2 1. ask the Apostles and they will tell us Heresies as well as Prophanenesses they are works of the flesh they are damnable yea bring swift damnation False teachers as well as lewd livers they deny the Lord that bought them Jud. 4. and are prepared of old to destruction Wherefore a holding fast the true
Soul as the Jews did with Christ first blindfold it and then buffet it his first aim still is to abuse the Judgment for he knows well he must first make blind before he can lead into the ditch Mat. 15.14 he must first deceive before he can destroy Wherefore in our Spiritual Conflicts they are the carnal reasonings of our own hearts rais'd by the secret suggestions of Satans malice which rend the deepest wounds and fret the forest galls of Conscience even to a griping anguish and an amazing horror perswading too too often perswading us that Gods hiding his face is a casting off the soul Lam. 3.7 8. Ps 77.8 9. his withdrawing his presence a rejecting our prayer and his temporary displeasure the earnest of an eternal vengeance whereby our perplexed souls become so full of troubles that our life draweth nigh unto the grave we are as those that go down into the pit Ps 88.15 16. and whilst we suffer these bitter terrors we are distracted Now seeing the womb of all this Impatience is that of Diffidence and the mother of this Diffidence is that of Ignorance ignorance in the mysteries of grace Ps 73.21 22. and promises of life in the ways of God and the works of his providence seeing it is so to whom shall we apply our selves in our Spiritual conflicts to receive Spiritual counsel but to the Priests of the Lord Mal. 2.7 2 Cor. 5.20 the Ministers of the Word as the Messengers of God and Ambassadors of Christ whose lips are not only made to preserve knowledge but also to dispense peace Many there are 2 Chr. 16.12 alas too too many who in their distemper of soul are like unto Asa in his disease of body as he sought unto the Physitian and not to God so they seek unto the World and not to Christ they betake themselves to sports and pastimes to merry company and frollick entertainments And thus in stead of salving the wound they rend it wider Cant. 5.7 in stead of pacifying their Conscience they either stupifie or enrage it Again others there are who under the pressure of temptations being indispos'd to holy duties their hearts heavy their minds perplext their thoughts wandring their spirits wounded they then in a froward discontent and sad dejection cease their Religious performances by this means yielding that advantage Satan seeks whose main drift and aim is Job 15.4 to discourage from holy exercises that the power of Grace being weakened Jam. 4 7. the force of his temptations may the more easily prevail And among all the duties of Holiness none is more eagerly opposed by Satan then that of Prayer Luk. 18.1 therefore doth he make it the master-piece of his subtilty and malice in all our afflictions of soul to damp our devotion of heart knowing well that there is no readier way to quench his fiery darts Eph. 6.16.18 then by our sorrowful sighs and mournful tears powred forth unto God and Christ in fervent prayers In Spiritual Conflicts then the soul through ignorance and error like a man in the dark fights against it self embâ—ttering its sorrows and widening its wounds by impatience and distrust Isâ— 50.10 and the succor which Gods word doth afford it either does not discern or cannot imploy And seeing it is thus of how great a concernment is it that they who languish in dejections and labour under the weight of Spiritual troubles do betake themselves to some holy Confessor some faithful Minister of Christ to whom is committed the word of reconciliation 2 Cor. 5 19. that consulting him in their grief he may be an Helper of their joy and knowing their secret trouble 2 Cor. 1.24 he may administer them saving comfort And seeing our Lord and Saviour Jesus Christ the chief Shepherd of the Flock hath set his Ministers in excubiis Heb. 13 17. to stand upon their Watch for the good of Souls strange it is that so many should conceal their distress and thereby languish in their distrust hide their disease and thereby perish for want of remedy Wherefore O ye distressed and dejected Souls that we may the better administer you spiritual comforts do you acquaint us with your spiritual griefs That we may the better impart to you spiritual councels do you discover to us your spiritual conflicts Ipse sibi denegat curam qui suam medico non publicat causam â— Ang. ep 188. Knowing that of S. Augustine to be an experienc'd truth in ghostly as well as bodily distempers that He denies to himself the cure who declares not to his Physitian the cause of his disease Further for this reason that it is the subtilty of Satans malice to cast such a cloud and darkness upon the soul that when he cannot hâ—nder he may then hide the Saving work of Grace in the Heart whereby many dear Children of God through the violence of Satans temptations are not able to read their own Evidences without help discover their own right in the Promises and title to the Heavenly inheritance without Councel and advice Even for this reason know O ye blessed Souls who have given up your names unto Christ ye who believe as an Article of your Creed the Communion of Saints ought to preserve as a duty of your obedience 1 Joh. 1.3 7. the fellowship of B ethâ—en which is not only in the midst of temporal distressâ—s to conve se cheerfully one with another as Friends but also in the midst of spiritual afflictions to confeâ— g aciously one with another as Christians whereby it shall appear Ps 45.2 E h. 4 29. â—sa 61.3 Rev 22 2. that the very leaves of a Tree of Righteousness the very words of a sanctified person they have a Curing and a Comforting vertue in them Yea such is the Sympathy of Grace as is shadowed out to us in that of Nature L. Verulam's Nat. Hist the Harmony of devout Souls being like that of musical Instruments the string that is struck in one Lute affâ—cting with a trembling concent the string of that which is neighboring to it And thus do the devout affections of one pious soul strike impressions upon the heart of another Luk 24 32. And indeed those communications are most kindly and cordial which are from the experience of our own bosoms administring to others of those comforts wherewith we our selves have been comforted of God 2 Cor. 1.4 And because Precedents in all Courts are of much use and benefit for the deciding particular Cases therefore observe here the more usual Conflicts set forth in the Souls complaints and these reduc'd to several Heads as so many Cases in the Court of Conscience the resolving and determining whereof may happily by a blessing of Gods Spirit and grace administer comfort and inâ—â—ruction to the afflicted such as the Experience of many can already witness to have been sound and saving to their souls The several Heads are these
1. The importunate Crowd of vain Thoughts 2. The frightful Suggestions of foul Thoughts 3. Some late Relapses into Sin 4. Daily Conflicts with Sin 5. A Distrust of the Graces sincerity in general of Faith and of Repentance in particular 6. The sense of Barrenness in holy duties 7. The misapprehension of Gods withdrawing the Comforts of his gracious presence 8. The misinterpration of the Order of Gods Providence as to the Tribulations of the Godly and as to the Prosperity of the Wicked 9. The long Continuance of Temptations and Afflictions These the several Heads of those Spiritual Conflicts to which are appropriated the Words of Complaint the Grounds of Comfort and the Rules of Direction Only before we enter this Field observe these three Maxims by way of Premonition 1. That the best of Gods Saints are still exercised with Temptations 2. That these Temptations are permitted and ordered of God 3. That they are so ordered of God as to make for the good of his Chosen 1 The best of Gods Saints are still exercised with Temptations Indeed what is the estate of Gods Church on earth but an estate militant Eph. 6.12 The Faithful still exercised in a spiritual warfare against the Powers of Darkness and wiles of Satan and who shall think himself secure from Satans temptations Mat. 4.1 c. whilst the Son of God being cloth'd with our flesh is himself tempted Yea such is Satans envy to man and malice to Christ that by how much any one of the faithful is the more eminent in grace by so much is Satan the more violent against him in his fury It is a large Encomium which the Apostle gives his Thessalonians 1 Thess 1.4 5. Such as were elected of God having receiv'd the Gospel of Christ not in word only but also in power and in the Holy Ghost and in much assurance such as were Followers of Christ and his Apostles in much afflictions with joy in the Holy Ghost so that they became ensamples to all that believ'd in Macedonia and in Achaia yet is the Apostle careful notwithstanding this ground of confidence to send to know their faith And why left by some means the Tempter had tempted them The Tempter ch 3.5 that is Satans proper title in an eminencie of malice and envy the chief and principal Tempter making use of the world and the flesh as his baits to deceive as his instruments to act Whatsoever then our temptations are S. Paul will tell us there hath no temptation overtaken us but what is common to men even the best of men 1 Cor. 10.13 and holiest of Saints 2 As the best of Gods Saints are still exercised with temptations so are those temptations permitted and ordered of God Job 1.12 2.6 This we see in that Conflict of holy Job's wherein Satan upon earnest sollicitation hath power given him over Jobs estate but not over his person and when upon temptation he prevails not God gives him a further power over Jobs person but not his life So that neither could Satan have touched Job in his goods or in his body had not God permitted it which God did permit and order too for the manifestation of Jobs integrity and the advancement of his own glory Again it is our Saviours premonition to S. Peter and the rest of the Apostles saying Simon Simon behold Luk. 22.31 Satan hath desired to have you that he may sift you as wheat Thus the Devil he aims at the fairest makes his hottest encounters against the eminentest Saints Fortissimos quosque Diabolus eligere solet quibus oppugnet Eu hym seeing he could not shake the rock and foundation of the Church Christ Jesus he will try what he can do against the strongest pillars thereof the Apostles But see Satan though rage he may yet assault he cannot till God permit Therefore saith our Saviour Satan hath desired to have you he hath made a challenge to encounter with you But challenge he may combat he cannot till God give the word for the battel Be sober 1 Pet. 5.8 be vigilant saith S. Peter because your adversary the Devil as a roaring Lyon goeth about seeking whom he may devoure Satan is a roaring Lyon full of rage and fury yet is this Lyon kept in a grate held in a chain he cannot go further then God permits being still aw'd and order'd by the hand of his power and will of his providence And therefore saith the Apostle that he goes about seeking whom he may devoure not whom he will Such is his malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doubtless he hath will to devoure all but such is Gods power to restrain his fury such is Gods mercy to set bounds to his malice that he may destroy only where God doth permit And for this reason that all our temptations are permitted and ordered of God therefore hath our Saviour taught us to pray Lead us not into temptation 3 Temptations are so ordered of God as to make for the good of his chosen And therefore our Saviour calls Satans tempting the Apostles a sifting them as wheat in that as the wheat is the more pure for being sifted so the Apostles the more holy for being tempted Not that this Satan did intend but that thus God did order And as it was thus with Christs Apostles so is it still with all Gods chosen 1 Cor. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. God is faithful who will not suffer those that are his to be tempted above what they are able He proportions their burden according to their strength or else gives strength proportionable to their burden so that the force of Satans temptations shall not exceed the measure of Gods grace For what good man will laden his beast with a greater burden then he is able to bear and shall a good man be thought more merciful to his beast then our good God is to his children Far be it to conceit so high a blasphemy against so gracious a Majesty But further God permiâ—ting his chosen to be tempted he not only gives strength to bear the burden but also makes a way to escape the violence of the temptation Rom. 16.20 treading Satan under their feet Yea to give the proper Emphasis of the Apostles expression He shal with the temptation make a way to come off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by flight or treaty but with victory and triumph So that though Temptations for a while cloud the Sun of righteousness yet when dispell'd by his arising upon the soul with healings in his wings Mal. 4.2 then the light of Christs Spirit and grace appears more comfortable and glorious and thereby the assurance of divine love which under temptations was dampt and obscur'd in this conquest and victory obtain'd through Christ it is the more graciously renewed and powerfully confirm'd The three Maxims then of Premonition which we behold evident in their truth we must keep fixt
the incense of his merits offered up before the Mercy-seat Rev. 8.3 the Throne of Grace And indeed our fervor being that of faith not of vision we may not expect the fire of our sacrifice to burn so clear as to have no smoke upon the Altar no Judg. 13.20 it is purely Angelical to ascend in a flame to heaven Whilst we are here Pilgrims and Sojourners dwelling in the earthly Tabernacles of our bodies 2 Cor. 5 1. vain Thoughts will still attend if not accompany our divinest services and devoutest supplications and when our supplications are most devout it is not the raised affection of the heart or fixt attention of the mind but the blessed mediation of our holy Jesus which makes the enlarged Suppliant to be accepted Let this then quiet thy soul amidst all the distractions of thy disturbing thoughts thou hast the mediation of Christ 1 Tim. 2.5 to make the secret desires of thine heart accepted of thy God 5. As thou hast the gracious Mediation of an alsufficient Saviour to supply thy defects so hast thou the strengthening power of his holy Spirit to help thine infirmities Rom. 8.26 2 Cor. 12.9 which strength is made perfect in weakness And when thou art emptied it shall fill thee when thou art stumbled it shall raise thee when thou art lost in thy self it shall by a secret evidence of divine love discover thee to be found in Christ who treading Satan under thy feet Rom. 16.20 Rom. 8.37 Phil. 3.10 shall make thee more then conqueror by fellowship with him in his death and in his victory The experience of Gods Saints will tell thee that they have many moneths ay some many years languished under this cross of vain thoughts and earthly distractions yet after long conflict have obtained a joyful conquest Ezek 7.16 Isa 40 31. and their mourning as Doves hath been changed into mounting up as Eagles in sweet enlargements yea ravishments of spirit by the grace of supplication and in their raised communions wiah God through Christ in the sacred duties of his holy Worship Know then O thou afflicted soul know assuredly that bearing thy Cross with patience waiting upon God in hope and relying upon Christ by faith thy vain thoughts resisted with diligence and bewail'd with sorrow shall neither deprive thee of Gods blessing nor declare thee void of his grace The Rules of Direction 1. In the duties of Gods worship affect thy soul with a rais'd apprehension of Gods sacred presence and an awful fear of his divine Majesty so mighty in power so excellent in purity his perfections infinite his presence glorious For this this is the main reason why the elect Angels and blessed Saints are so fixt in their thoughts so intent in their service Rev. 7.15 not liable to any the least wanderings even because their thoughts their hearts their whole selves are concentred in an heavenly contemplation of the majesty purity and holiness of Gods infinite essence Mat. 18 10. Rev 4 8. Ay and amongst men who is it that will play with a feather whilst he is speaking with a King This know then assuredly by how much the soul doth receive the deeper impressions of an awful reverence Heb. 12.28 by so much it shall find the less prevailings of worldly distractions 2. Keep thy faith fixt upon Christs mediation especially in the close of thy devotions Rev. 8.3 beholding his incense when thou offers thy sacrifice and though distractions have drawn thee from thy self yet let not distrust drive thee from thy Jesus But remember when vain Thoughts have taken off thy minds attention in Gods service then to breath forth some secret sighs and send them up to God as the winged messengers of thy Souls desires which shall certainly have their audience and acceptance at the Throne of Grace when their access is from the hand of Christ Eph. 2.18 It may be God suffers thy Thoughts to be loose that thy faith may be fixt Wherefore by how much Satan is the more busie to distract thy thoughts by so much be thou the more zealous to quicken thy devotions not being discouraged by any difficulties from the sincere though weak performance of thy holy duties especially closing still with an eye of faith Heb. 7.25 fixt upon Christ in his intercession And when Satan sees his suggestions help to increase the flame not put out the fire of thy devout zeal he will then in policie withdraw the temptation which in malice he hath continued to withdraw thee from thy God thy Jesus and thy devotion 3. Get an increase of saving knowledge as a sure means of sanctified thoughts The mysteries of Grace and sacred truths of the Gospel Mat 12.35 Luk. 6 45. they enrich the mind and become a good treasure which laid up in the heart doth still furnish the soul with sacred matter for divine meditation The Mind is a Mint continually going and whatsoever metal is cast in receives its stamp is form'd and fashion'd into thoughts of good or evil Mat 15.19 according to the matter which is administred Hereby then we give weight and worth to our thoughts by fixing them upon heavenly objects which heavenly objects are presented to the mind according to the knowledg of God and of Christ laid up in the Heart which when we are awake Deut. 6.7 Pro. 6.22 is said to talk with us For there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Soliloquy of Thoughts as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Conference of the Tongue yea by those we talk with God and with Christ So David When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Ps 27.8 As the best communion is that of the Spirit so the best communication is that of the Thoughts which are spiritual 4. Mortifie vile affections and inordinate passions as availing much to the restraining evil thoughts and vain imaginations For as wet wood when stirr'd so are our passions when mov'd Mat. 9.4 Luk. 11.17 Jer. 4.14 they send forth an whole crowd of thoughts which rise like thick vapors and fumes to cloud and oppress the mind The better then to subdue our passions we must strongly guard our senses for that a rebellion of affections within is oftentimes from an invasion of objects without Thus David he sees and then lusts and Job that he might not lust 2 Sam. 11.2.3 Job 31.1 he would not see And here O man whilst thou guardest thy senses and restrainest thine affections as to external objects beware oh beware of acting over that sin in inward speculation which thou hast formerly committed in outward action This speculative wickedness is the most polluting filth and most provoking guilt To have the outward enjoyments of sin is a committing fornication with the creature but to beget imaginations of sin and then pollute our selves with the brats of our own bosoms the children of
our own hearts this is a kind of spiritual incest most hateful to God and destructive to the soul Know Satan is often tempting with this bait even thoughts of pleasure of profit or the like 1 Joh. 2.16 he makes the Thief thrust in at the window or slipping by the door and when the Master of the house is still and at rest thinking all safe Mat. 12.34 this opens to those without and lets in that number and crowd of thoughts which bind the spiritual man and spoil his goods even rob the soul of its precious treasure its divinest comforts 5. As suppress and mortifie vile and carnal so stir up and cherish holy and spiritual affections For the clearer is the fire the less will be the smoke and the more divine is our love the more devout will be our thoughts Thus it was with David Ps 119.97 Oh how do I love thy Law Upon this it follows It is my meditation all the day From this power of love then do thou exercise thy self to collect divine observations from providential dispensations and extract holy thoughts from secular occurrences As the Philosophers stone turns all metals into gold so does the sanctifying grace of Love convert every occasion into devotion raising pious meditations in the Closet of the Heart from those many objects presented to the eye in the throng of the World Thus David contemplating the sweet order and various acts of divine providence he makes this thedevout Epiphonema to every Series Oh that men would therefore praise the Lord for his goodness Ps 107.8.15 and declare the wonders that he doth for the children of men Yea as the Sun exhales sweet dews from the brackish Ocean so does the devout Soul gracious meditations from the Worlds tumults and distractions Now these thoughts of thankfulness and praise rais'd by some strong affection of delight and love they possess that room in the heart which otherwise thoughts of vanity and folly are ready to take up The most Atoms are in the open air and the greatest Crowd of vain Thoughts is in empty minds 6. Beware of that great subtlety of Satans casting in good thoughts on purpose by that bait to draw us from our present duties Thoughts unseasonably offer'd though ne'r so seemingly holy are not to be entertained Like Soldiers out of rank though ne'r so valiant like Meteors in the air though ne'r so radiant like one out of his way though ne'r so swift such are thoughts not suitable and seasonable to the duty in hand though ne'r so pious and good they are disorderly wandring and destructive destructive of comfort if not of grace Gal. 3.1 For Satans subtilty takes advantage at our folly We think because the thoughts are good therefore we must not repel them But when they are entred to divert the Heart from the present service then are vain and vile thoughts too let loose upon the mind and the soul becomes surprised with a maze of distractions To instance Suppose something we have read in a Book or heard of a Sermon or receiv'd by Conference suppose this come into the mind when busied by prayer 2 Cor. 11.14 it being some good motion how does it find a ready acceptance Whereas it is indeed like a person of best repute sent before to bespeak admission and procure reception for worse company after Wherefore in prayer or any other holy service what thoughts are not praying thoughts helps to devotion and proper to the present duty shut them out of doors they are not motions from Gods Spirit but snares from the Evil Spirit And know them by this that when we have ended our prayers and are ready then to bid them welcome they are not to be found they are withdrawn when it is a fit time to give them entertainment By this it appears Satan had a designe to take off from duty rather then the Holy Spirit purpose and intention to affect the Mind 2 Cor. 2 11. 7. Put thy self in order as a sure means to regulate thy thoughts in their inordinacie Ps 139.18 1 With David when thou awakest be still with God let thy first flight be to heaven thy soul fixt upon God in his attributes his promises and his graces This will season thee for the day Ps 34 8. and happily make thy heart taste of the Lords goodness yea like something solid upon the stomach which keeps out windiness such are early thoughts of holiness to the heart to keep out vanity Besides there is a secret disposition in men like that sordid superstition in the Egyptians who did worship that for their God all day which they first see eye on in the morning Thus is it with the Idols of mens Hearts commonly that they most dote on if not adore which they first entertain into their minds in their Morning-meditations Wherefore there is no surer rule of godliness Ps 57.8 Ps 108.1 2. Gen. 5.22 Mark 13.37 1 Thess 5.6 1 Pet. 4.7 then to begin with God 2. As careful to begin with God so be watchful to walk with him and if we keep this Watch strict upon our ways wanderers will not be so busie vagrant thoughts will not be so ready to meet or to follow us much less to haunt ou◠houses or keep their rendevouz in our hearts if we strictly examine them and their Pass and finding them idle and unprofitable we give them their correction and send them packing this will weary and wear them away in time But if thou be remiss and careless pleasing thy self for the day with vain curiosities or encumbring thy mind with perplexing cares Isa 32 9 10 11. Isa 47.8 no wonder if thy thoughts become loose and licentious when thou appliest thy self to thy wonted devotions Indeed if we would not have the birds to flutter about our sacrifices Gen. 15.11 we must be careful of this that we do not disturb their nests And thus if we would not have vain thoughts to crowd in upon our hearts and distract our holy services we must be sure not to engage our selvs too actively in worldly affairs or too busily in prying curiosities For it is no wonder if he who hath a crowd of worldly business or nice notione in his head doth find a crowd of earthly thoughts and vain imaginations in his prayers An heart overcharg'd with cares or curiosities Luk. 21.34 is as unfit for devotion as when stufft with surfeiting and drunkenness 3. Whatsoever is the duty of thy calling do it with diligence For they who become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.13 men being idle in what they ought to do become busily intent upon what ought not to be done Surely the main end of Gods employing men in Vocations is to busie their thoughts which are ever restless and in motion that they may be innocently entertain'd finding themselves work in the vacation of their
God gracious and merciful accept me in thy Beloved even Jesus Christ in whom alone thou art well pleased and for his sake let me not go from before thee without a blessing a blessing of pardon and of peace a blessing of thy Spirit and of thy grace a blessing of thy favor and of thy love in the Lord Jesus Thus Lord say of me Thou hast blessed me and that I shall be blessed for ever Amen Amen Here rising up and making thine humble adoration before the Throne ot Glory say Halleluiah Salvation be unto our God and to the Lamb for ever Amen Halleluiah 4. After all this if thy foul thoughts shall yet continue or renew their assaults as it may be they will for a time let them pass like lightening and so though they suddenly startle yet let them not long discontent thy soul for this slighting is the best resisting and thou shalt sooner be quit of them by a pious neglect then by an eager opposition Like angry Bees such are foul and blasphemous thoughts Isa 30.15 Ps 118.12 they are better avoided in passing by then in beating off This Direction is well attested by the experience of a Minister of Christ with whom I have had intimate acquaintance who being devoutly employed in the ministration of the holy Eucharist Satan to disturb his devotion and thereby disquiet his soul assaults him with the sudden suggestion of foul thoughts He startled with their appearance in so sacred an action began a contest of holy indignation which contest heightened their rage and the more entangled his soul In this secret trouble he observes how busie the Flies were in that hot season about the Cup which he was administring and that he in prudence as well as piety was regardless of their buzzing and kept himself intent upon the holy service This became presently his instruction from thence raising this sudden Meditation Sure Satan envies the sweet comforts of my soul in communion with my Jesus and therefore sends these busie Thoughts to suck up their sweetness which if I strive to beat off they do but the more disturb my soul I will therefore do with Satans suggestions as with the Flies pass them by in a silent contempt not think to drive them away by a forcible opposition And he thus resolv'd they soon vanish'd keeping his heart fixt upon his God and his eye intent upon the present Solemnity 5. And lastly O thou afflicted soul do wth thy God when assaulted with frightful thoughts as children do with their parents when they behold any frightful thing even cling closer and hold faster to him And doubt not when Satan sees that what he intends to drive thee from thy God draws thee neerer to him he will soon cease the violence of his temptations And when the Devil hath left thee Mat. 4.11 Isa 63.9 Mal 3.1 Angels will come and minister unto thee especially the Angel of the Covenant Christ Jesus he shall revive and glad thy soul with the quickening graces and chearing comforts of his Spirit CHAP. III. The Souls Conflict from some late Relapses into Sin AS Physicians make a soveraign Antidote of the Vipers flesh to destroy its poison Heb. 2.17 18. Heb. 4.15 16. so doth Christ a saving Medicine of Satans temptations to defeat his malice Christ being tempted even to sanctifie our temptations and to be himself at once our refuge and our pattern that as we are guarded by his power so we may be instructed by his example Mat. 4.4.7.10 Eph. 6.17 Jam. 4.7 And what is the instruction but that of spiritual wisdom and holy resolution in opposing the Word of God to the wiles of Satan and so resisting till he flie from us And when Satan is beat back in his temptations oh how do the comforts of Christs Spirit return upon our souls to quicken strengthen and establish them Whensoever then we hear the mournful complaints of languishing souls upon Relapses into sin Job 13.24 Job 14.17 Ps 43 2. that God accounts them his enemies seals up their transgressions and casts them off They are the passionate Expressions of a distrustful impatience Satan by his suggestions so aggravating their guilt and heightening their provocation Luk. 5.31 1 Joh. 1.7 that thereby the soul becomes wholly fixt upon the disease eying neither the Physician not his remedy neither Christ nor his blood Yea the soul becomes so overburdened with its debt that it views neither the Surety Heb. 7.22 Joh. 1.16 Luk. 24.47 Joh 3.16.34 nor his sufficiencie neither Jesus nor his fulness both which are presented to the Penitent in the Promises In this distress of soul hear the Words of Complaint yea hear the deep and mournful lamentations of the relapsed Saint plung'd in the sink of sin and sunk in the mire of uncleanness The Words of Complaint Oh woe is me how is the Crown fallen from my head How is all my joy and comfort fled from my soul How are my sins and my sorrows together increased Oh my backslidings from my God! Oh my sinful departings from my Saviour Wretched man how have I forsaken my first love cast off my former zeal and by my sinful Apostacie quenched yea griev'd the Spirit of my God So that whereas before I did delight in his serviâ—e I now shame and fear to come into his presence whereas before his Spirit did enlarge my heart with comforts now my sin doth fill my soul with horrors Oh what shall I do I have abused the mercy of my God despised his love profan'd his holiness and offended his Majesty And what hope of pardon from an abused mercy What hope of favor from a despised love What hope of Communion with a profan'd Holiness What hope of acceptance with an offended Majesty These the Words of Complaint And now to set open a safe Harbor for the humble and penitent not to set up a vain shelter for the profane and presumptuous Observe The Grounds of Comfort 1. The immutability of Gods love The grace and love of God as the Agent is not founded upon any motives or reasons in man as the Object as if merit or worth in man did either beget or continue favor or love in God No He justifies us when ungodly Rom. 4.5 Rom. 5.10 Eph. 2.6 Rom. 3.24 He reconciles us when enemies He quickens us when dead And therefore needs must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Jesus Christ Now if when enemies by wicked works we were reconciled by the death of Christ if when dead in trespasses and sins we were quickened by the Spirit of Grace how much more being reconciled being quickened shall our persons be accepted our sins pardon'd and our falls repair'd So that as by the operation of his Spirit we are regenerated so by the power of the same Spirit we shall be restored The love wherewith God loveth us in Christ it
it deprives of communion with God is the most afflicting Ps 61.11 12. In which affliction these are the words of Complaint The Words of Complaint Oh! how how can mine heart be right with God which so often revolts from him How can mine heart be sound which is continually sore When with sighs and groans in humiliation I have confess'd and bewail'd my sin presently upon temptation I commit and repeat it Thus my wounds daily bleed afresh and thereby my spirit faints and my hope fails I shall one day perish by the hand of sin as David complain'd he should do by the hand of Saul for that daily my strength decays my grace diminisheth my comforts fade mine Evidences for Heaven ar blotted my seals defac'd my life is become my trouble and death it is my terror I fear to die and yet have no joy to live Wretched man that I am who shall deliver me from this body of sin and of death The Grounds of Comfort 1. The holy dispensation of the all-wise God according to which it is that neither the merit of Christs blood nor the sanctification of Christs Spirit doth yet so far prevail as to root out the being of corruption though it wipe off the guilt and weaken the power of sin Damnatum est peccatum sed non extinctum Christ hath condemn'd sin in the flesh condemn'd but not extinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8 3. Cajet in loc he hath condemn'd The word is metaphorical for that Condemnation implies a depr vation of all preceding priviledges and power Thus our Lord Jesus Christ he hath dealt with sin he hath so disanull'd it in the faithful that it hath no more place to appear in judgment Col. 2.14 no more guilt to bind over unto death Rom. 8.1 there being no condemnation to them that are in Christ Jesus 2. Our nature is pure and perfect in Christ in which he h th satisfied the justice of our God Joh. 2.29 as being the Lamb of God that takes away the sin of the world even the sin of nature as well as of our lives our original as well as our actual sin Col. 1 19. Joh. 1.16 And seeing it hath pleased the Father that in him should all fulness dwell He will communicate to us of his fulness till he hath wholly destroyed the Serpents seed 1 Joh 3.3 1 Pet. 1.16 till he hath made us pure even as he is pure not only subduing the dominion and reign of sin by grace but also destroying the life and being of sin by glory 3. No man is sensible of sickness but who hath life and therefore sense of sin is a sure symptome of the life of grace So that O thou afflicted soul in thy conflict with sin thy very grief is a ground of comfort this being a sure testimony of true Sanctification Gal. 5.16 17 18. that thou canst not endure the close workings of thy secret corruption but art still sollicitous to cast out the enemy to establish the peace to vomit up the poison to preserve the health of thy soul 4. It is a free and willing subjection to the commands of sin Rom. 6.12 14. which declares the soul to be under the power and dominion of sin but by our opposing and resisting our lamenting and bewailing our sin we manifest plainly sin does rebell but does not reign prevails as a Tyrant but rules not as a King And where Grace hath the Throne of the heart and sways the Scepter theâ—e Christ rules by his Spirit and will in the end make us to overcome by his power The battel is the Lords and the victory shall be ours notwithstanding all oppositions of sin and Satan of the flesh and the world of earth and of hell 1 Pet. 1.5 we shall be kept by the power of God through faith to salvation For what hath our Lord Jesus Christ begun and shall he not perfect the work of grace Hath he made the purchase Phil. 1.6 and shall he not make us to possess the inheritance of glory Lastly Seeing thou cleavest unto the Lord with purpose of heart though thou servest him not in perâ—ection of holiness these infirmities and failings which are thy burden they shall not be thy bane If the ravisht Virgin cry out Deut. 22.27 she is in the censure of rhe Law guiltless by her cry having prov'd her rape And thus a sure testimony it is Sin hath committed a rape upon our souls and ravish'd our hearts when we cry out in our trouble unto the Lord And sure God who commanded indulgence unto the ravish'd Virgin will vouchsafe pardon to the ravish'd Soul The Rules of Direction 1. Be constant in thy Conflict in the sense of thine own wants looking unto the Lord Jesus Christ in his fulness and in the weakness of thine own strength Phil 4 13. Joh. 15.5 relying upon the almightiness of Christs power Be not dishearten'd by some losses not discourag'd by some foils not dismayed by some wounds but by fasting and prayer renew thy strength and then by diligence and Zeal renew the combat Thus shalt thou gain by thy losses get ground by thy falls increase thy graces by thine infirmities Phil. 1 9 10. 2. Preserve the judgment of thy mind clear and the frame of thine heart tender that so the Understanding may discover to thee what is evil by its light and the Heart restrain thee from it by its tenderness Restrain by some secret checks of Conscience upon the first risings of corruptions Psal 19.13 Eph. 4.30 that so they get not head by any rebellious wickedness to grieve Gods Spirit and to disquiet yea wound thine own Let it be thy pious policie to fight thine Enemy when he is at the weakest Thus set upon Sin in its first motions quell it in its first risings for indeed that which increaseth our guilt and destroyeth our peace is our willing entertainment of sinful motions our ready cherishing corrupt desires Prov. 4.23 3. Keep up an holy jealousie over thine own heart for it is not in the power of Satan to hurt the soul but by its self it s own weapons must wound it it s own treacherous affections must betray and destroy it Jer. 17.9 And such is the Hearts deceitfulness that those corruptions lurk in it which we think have no affinity with our nature but are most contrary to our frame and disposition As who could have imagin'd Moses's his meekness could have become guilty of murmuring Ps 106.32 33. Psal 51.14 Matth. 26.24 or David's tenderness guilty of murder or Peter's zeal of denying his Master Wherefore in this holy jealousie over thy self search diligently and examine frequently the state of thy soul the temper of thine heart and know assuredly this strict examination will weary the soul of sin thereby subduing thy heart from allowing approving or delighting in it And thus however with the Sheep thou slip
into the mire through weakness yet thou shalt not with the Swine wallow in it with delight 4. Be humbled in the sense of that body of sin carnal concupiscence Jam. 1.14.15 Rom. 7.23 the polluted fountain from whence issues all our filthy streams of sinful thoughts words and actions It may be God suffers Satan to shake the vessel that the dregs may appear to pursue us with his temptations that we may the better discover our corruptions and so discern the true womb of all our misery that which breeds and fosters all our disquiet Whilst then we bewail the guilt and pollution of our actual transgression with David Ps 51.5 pass we from the branches to the root let the stream lead us to the Spring that of Original corruption which defiles the whole man and maintains an irreconcileable war with the sanctifying grace of Gods Spirit Rom 8 7 8. Gal. 5 17. Though we are ingrafted into Christ yet will God have us mindful of our old stock that we may the better glorifie him in the poweâ— of his grace which sanctifieth and saveth us And indeed unless we bewail sin in the affection as well as in the action unless we be humbled for our corrupt dispositions as well as for our particular transgressions our Repentance cannot be found nor our Peace setled Our Repentance not sound which must be a thorow-hatred of the whole body of sin our Peace not setled Rom. 8.1.14 which must be not only from mercy pardoning but also from grace subduing sin Lastly Increase the importunity of thy prayers as thou seest sin increase in the impurity of its pollutions And to strengthen thy prayer fix thy faith upon the promises those of the Gospel of Christ and Covenant of thy God as That he will blot out our transgressions and remember them no more Jer. 31.33 34. Heb. 8.12 Luk. 11 13. Zech 13.1 That he will put his fear into our hearts and that he will give his holy Spirit to them that ask it Especially look up unto Christ as the fountain set open to Judah and Jerusalem even to all penitent sinners to wash in for sin and for uncleanness And if thus O thou afflicted soul if thus thou make good the combat by prayer and penitence our Lord Jesus Christ the Captain of our salvation Heb 2.10 Mat. 12 20. will make good the Conquest through grace and mercy by sending forth Judgment unto Victory victory over Sin and Satan and all the Powers of darkness Thus Blessed Jesus save the Soul which thou hast purchased sustain by thy grace whom thou hast redeemed by thy blood Amen Amen CHAP. V. The Souls Conflict from a Distrust of its Graces sincerity in general and of Faith and Repentance in particular THe most gracious testimony of Gods love is from the immediate light of his countenance which displays upon the soul such evident beams and refreshing rays of his Fatherly goodness as do become the sure witness and sacred seal of the Spirit testifying to the inward man the eternal favor of his God This estate it is gracious and blessed but it is not constant and continued yea it is oftentimes even to the best of Saints very much discontinued witness David's Usque quo How long Lord how long wilt thou hide thy self Ps 89 46. Ps 6 3. for ever And again My soul is sore vexed but thou O Lord how long Now in the night of Temptation when we have lost the sight of the Sun it is no small comfort that we have the light of the Stars when we see not the immediate rays from the manifestation of Gods divine presence a sweet comfort it is that we see him by reflexion in the light and vigor of his spiritual graces which confirm to us this comfortable assurance that he will yet rise again upon our souls But oh Act. 27.20 how many even of the holiest Saints as S. Paul in his tempest so they in their temptation they see neither the light of the sun nor of the stars neither the comfort of Gods presence nor of his graces Ps 88.6 15 16 And such a state of darkness as this must needs bring fear horror and amazement to the soul And in this distress hear the afflâ—cted Saâ—nt thus complain The Words of Complaint Oh! how do I feel the struglings and alas they are but the struglings of good d sires My soul conceiveth and travelleth in paâ—n with holy purposes but alas she wants strength to bring forth into actual performances Whereas looking upon the true Saints and servants of God I see faith hath life in them and they life by it but clouds of unbelief darken my soul and the bonds of death take hold of me I see them as Temples of the Lord they receiving daily Oracles from his mouth and still offering him the continual sacrifice of a contrite heart But alas I pray and he heareth not I call and cry but he answereth not and no wonder seeing my soul which should Eagle-like with faith and fervor mount aloft through diffidence and deadness of heart creeps in the dust Oh! my corruptions they are increased and my contritions diminished my temptations they are stronger and my graces they are weaker Ah! what said I weaker I would to God I could say upon assurance that I had any grace at all pure and sincere For woe is me such is my darkness of mind deadness of spirit and hardness of heart that I cannot but with much horror of soul and trouble of conscience call in question the sincerity of all grace especially the sincerity of my Faith and of my Repentance whether such as may obtain remission of sins and reconciliation with my God through Jesus Christ 1. The Grounds of Comfort as to the distrust of Graces sincerity in general 1. It is not more the policie and design of Satan to perswade the Hypocrite that his life is gracious his grace sincere Luk 18.9.11 Job 4.6 8.6 15.5 and his heart upright then it is to perswade the true Saint that his heart is corrupt his grace counterfeit and his life hypocritical The former he does to harden in presumption the latter to sink in despair Know then for thy comfort there is no such deliquium animae that there are not some reliquiae gratiae there is no such faintness of soul that there are not some remains of life As a Spring when stopt at one place it breaks out at another so Grace if not discovering itself in some particular acts it shews it self in some other proper operations Yea God in wisdom suffers some one grace in its acts to be the more dampt and deaded that some other may be the more quickened and enlarg'd As how often is it that God suffers our faith to be weakened that our fear may be awakened Ps 55.5.6 Ps 42.1 2 3. 2 Cor 12.7 Stimulus in carne He abates the fervor of enlarg'd devotions to
the publick Ministry of his Word and Sacraments so in the private duties of thy Closet devotions And if thy duties of devotion in prayer and praises be not perfunctory and formal thou shalt find by sweet and gracious experience that they are the food and nourishment of thy soul And therefore as the body when it wants its meals so the soul Psal 36 8. Psal 63.5 when it omits its prayers shall feel an hungring and griping in it self and a good argument it is those devotions afford some solid sustenance when the soul upon the want of them does feel a sensible emptiness Wherefore whatsoever are thy affairs or engagements in the World cherish thy desires and longings after God and Christ in thy soul and when thou hast not the opportunity of retirement and privacie for thy devotions retreat thy thoughts into the secret Closet of thy Heart and let thy Mind so swift of wing as moves further in a moment then the Sun in a day let thy Mind send forth its winged Messengers some heavenly Desires which taking a sudden flight to the Throne of grace Gen. 8.11 shall like Noahs Dove return thee an Olive-branch of peace and comfort into thy bosom Do thou by some secret ejaculatiâ—ns as by some coals from the Altar keep alive thy fervor of holy devotion and zeal of ardent love unto thy God and unto thy Jesus 2. The Grounds of Comfort as to a distrust of the sincerity of Faith in particular 1. Thy not being assured thou dost believe is from the pressing weight of temptation not the total want of faith As it was with S. Peter Mat. 14.31 so is it with the faithful whilst the waters are smooth Peter walks with confidence but when the winds begin to be boisterous and the sea rough he then sinks with fear and in this his fear he cries out Lord save me upon which Christ stretcheth forth his hand holds him up saying Why didst thou doubt O thou of little faith Thus is it with the Godly whilst they have a Calm within the cheerful light of Gods countenance shining forth upon their souls then they go on willingly and freely in the ways of holiness rejoycing in his love Ps 30.7 But when God hides his face then they are troubled when a tempest of temptation ariseth in their souls then they fear and doubt sink and cry And oh the tender mercies of their compassionating Jesus He is nigh unto them when they call upon him Ps â—45 18 He rebukes Satan stills the tempest revives the soul and returns in the sweet embraces of his love This know then O thou afflicted soul thou mayst have true faith in a firmness of adherence even when thou hast it not in a cleerness of evidence and so mayst truly believe when through the violence of temptation thou canst not for the present evidence to thy self that thou hast faith 2. However thy doubts and fears may dull and damp yet shall they not dead and destroy thy faith It was a large testimony of the Apostles faith when S. Peter as the mouth of the rest did to confidently answer our Saviour with a Lord Mat. 6.68 69. whither shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God Yet in the houre of trouble and of trial see how fear damps their faith in that when Christ was apprehended Mar. 14.50 they all forsook him and fled yet behold their faith recovers its strength and they who fled from the face of a small Band in the Garden Act. 5.27.41 Act. 2 36. dare afterwards stand in the face of an whole â—ouncil in Jerusalem yea and preach him Lord and Christ whom they denied their Lord and Master And now if the strong Pillars of the Church be shaken what shall the weak Reeds do If the glorious Lights of the World suffer an Eclipse Mat. 5.14 what shall the smoaking Flax do Why here 's our comfort our Lord and Saviour doth assure us that a bruised reed he will not break Mat. 12.20 and smoaking flax he will not quench Wherefore O distressed soul though thou art as weak in faith as a reed yea as a bruised reed yet thou shalt not be broken though there be no more fire of grace in thee then that of smoaking flax yet shalt thou not be quenched Be thy measure of grace ne'r so small the least good desire holy purpose or sincere endeavour though hid under a multitude of infirmities yet will Christ in his tenderness of love so cherish it with the breathings of his Spirit till he send forth judgment unto victory that is till by a continued growth in grace and renewed strength in the inward man thou mortifie sin and subdue thy corruptions Rom. 8.37 yea become more then conqueror through him that loved thee How many then are like Mary of whom we read that whilst she wept and sought for Jesus though he stood by her and talked with her yet is it said Joh. 20 14. she knew not that it was Jesus Thus many poor souls and sincere believers in a trial of temptation they are weeping and mourning after Christ yea refuse to be comfo ted because they cannot find him lodging in their hearts by faith whereas he is indeed neer them and in them by his Spirit and in their mournings speaks to them to be comforted and yet they know not that it is Jesus him whom their soul seeketh But after some languishings of sorrow and distractions of fear Christ discovers hlmself to the soul as he did unto Mary and then oh how is their joy redoubled in their faith reviv'd 3. There can be no true sense of the want of faith without some measure of true faith as no man can be sensible of sickness who hath not some life Now that is a true sense of the want of faith which is like the sense we have of the want of meat accompanied with an eager desire and hungring after it Mat. 5.6 which hungring desire cannot be in the soul from Satan or the flesh but is most assuredly a work of the Spirit and grace Wherefore when that poor man in the Gospel a weakling in faith cries out Lord I believe help mine unbelief Maâ— 9.24 from a principle and seed of faith opening and dilating it self for increase he desires and cries out for more faith so that he could not have said Lord help mine unbelief if he had not already believ'd And further because a willing mind in desires after godliness 2 Cor. 8.12 is a real conversion unto God therefore is it rightly said that an Heart truly desirous to repent and believe is indeed a repenting and believing heart As a woman then that feels the stirrings of the child though but weakly yet hath good hope she is conceiv'd so O thou afflicted soul when thou feel'st the secret pantings
of faith in sincere desires after Christ which are the breathings of the Spirit have a good hope thou art regenerated and as the mother waits for an assurance of her quickening in the childs stronger motions so do thou wait for an assurance of thy regenerating in Faiths stronger enlargements The strongest Believer 2 Pet. 1.1 and the weakest of the Faithful have all obtain'd like precious faith like precious in quality of nature though not in degree of perfection Wherefore in thy doubts and fears let thy fears diminish thy doubts For know Satan doth not winnow where there is no corn he doth not perplex with doubtings but where he knows there is some faith And let this be thy comfort Phil. 1.6 He who hath begun a good work in thee will perfect the same unto the day of the Lord Jesus He who recovered the Apostles from their fall shall restore thee from thy dejections healing thy broken heart Ps 147.3 and binding up thy wounds dispelling thy cloud of temptations with the light of his countenance yea sealing thee with his holy Spirit of promise Eph. 1.13 14 and giving thee the sure earnest of the heavenly inheritance even peace of conscience and joy in the Holy Ghost The Rules of Direction 1. Cleer thy judgment from that too common error which asserts Faith of assurance that our sins are pardoned to be the only justifying and saving faith For this error consented to in the judgment hath this ill effect upon the soul that thereby it still languisheth in fears and is affrighted with terrors labouring under the horror of this apprehension that there is no remission of sins because no faith in Christ and no faith iâ— Christ because no assurance of being in him accepted of God to justification To clear this error O thou afflicted soul know Faith hath a threefold act of Assent of Reliance and of Assurance of Assent which is before Justification of Reliance which is in Justification and of Assurance which is after Justification As thus Joh. 3.16 Rom. 3.25 Luk. 24.47 Thou readest in Scripture God promiseth to all remission of sins through faith in the blood of Christ Now thou first assentest to this as a certain and sacred truth acknowledging it the free promise and wise dispensation of the all gracious and holy God Jam. 2.19 This thou mayst do and yet not be justified But when further to this assent of Faith thou dost add the act of Reliance even a casting thy self and resting thy soul upon the love and mercy of thy God for the remission of sins according to the truth of his promise by the blood of Jesus Christ Act. 5.31 this accompanied with repentance can never be without justification But now after this upon some gracious experiences it is of Gods love in Christ in the sweet communions and comforts of his Spirit that thou comest to find a third act of holy Faith even this humble assurance that God according to his word of promise Eph. 1 13. 1 Thess 1.5 hath graciously pardoned thy sin and accepted thee in thy Jesus Observe then many millions of Gods Saints there may be yea doubtless are justified through faith who yet have not an assurance that their sins are pardon'd I say yet have not for that an assurance of Gods love accepting them in Christ is not the real essence but rather the sweet effect not the proper being Rom. 5.1 but rather the happy consequent of a justifying faith which is seldom vouchsafed of God even to his dearest children but upon frequent experiences of spiritual communions So that in times of temptation to deny our faith because we feel not our assurance is an error much like his who in time of winter cuts down his tree because he finds not its fruit whereas the root being firm the tree is safe So our reliance being fixt our faith is sound and as a firm root as a sound faith Col. â— 7 Gal. 5.22 it shall in due time bring forth its sweet fruits of righteousness peace joy c. 2. Understand aright how to discern that thou hast faith which is done by an experimental act of adherence unto Christ when thou canst cordially say with S. Peter that there is none other name under heaven given among men whereby they may be saved Act. 4.12 but the name of the Lord Jesus And therefore relying upon him in his mercy and in his merits in his passion and in his intercession thou seeks and sues for life and salvation in and by him alone Thus Faith is like the Light which discovers not only other things but it self too wherefore as by the light thou dost discern the object and by the eye withal discover the light so by faith thou dost apprehend Christ to be thy Saviour and withal 2 Cor. 13.5 1 Joh. 4.12 by the understanding mayst apprehend that faith whereby thou art saved But here thou wilt object Obj. That sure we cannot by any reflect act or inward experience certainly discern we have faith For that how many do we know daily deceived and what more common amongst men then to think yea to be confident they have faith when they have it not and amongst the most profanely wicked who will not say I believe To this I answer Shall we therefore conclude the Godly man is deceiv'd because the Hypocrite is Answ shall we say the faithful man cannot truly discern because the carnal man does not The sleeping man indeed oftentimes dreams he is awake and what shall we therefore have the waking man distrust himself and fear he is asleep who would not condemn this conceit of folly Wherefore as the waking man does discern he is awake so may the Believer discern he does believe and this by an experimental act of secret desire after Christ and a sincere reliance upon him of which no man can be Judge but his own Conscience So that as when we are awake our senses being perfect we discern we are awake and do not dream so when we believe our understanding being clear we discern we do believe and do not presume But now if any man awake shall strongly conceit he is in a dream we may not conclude it is because he hath no sense but because he hath an over-mastering passion of Melancholy And thus if any Believer shall strongly perswade himself he doth not believe we may not say it is because he hath no faith but because he hath an overpowering Temptation of Satan As therefore in the former we use Physical remedies to cure the passion so in the latter we must use Spiritual helps to overcome the temptation 3. Endeavour to prove the sincerity and strengthen the weakness of thy faith by devoutly meditating upon the mysteries of Godliness and humbly applying the promises of life 1. Devoutly meditating upon the mysteries of Godliness the large series of which mysteries linkt together in the long chain of mans redemption
our iniquity and with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which doth so easily beset us Ay! not only facilè but also undique it besets us not only easily but also on every part in every place in every imployment yea it doth not more easily then closely beset us with which sin some of the most eminent of Gods Saints have had a continued contest even to the end of their lives Here then O thou afflicted soul know this shall speak the sincerity of thy repentance Rom. 6 12.14 7.24 25. if from an hatred of sin and a striving against sin thou find'st it weakened in its power though not quite rooted out in its being thou retaining an irreconcileable enmity against sin in judgment and will in affection and resolution in endeavour and humiliation making good thy contest till Christ send forth judgment unto victory Mat. 12.20 either by a spiritual mortification or a temporal dissolution 2. Distrusting the sincerity of thy Repentance apply thy self to those duties which do assuredly evidence our Repentance to be sincere even confession of sin contrition of heart accompanied with fasting and prayer and confirm'd by an amendment of life Which amendment of life cannot presently arrive at a perfection of holiness but does Phil. 3 2. Ps 84.7 2 Pet. 3.8 Obj. affectu conatu in desire and endeavour tend towards perfection Here thou wilt say Ay! Contrition of heart that were a good testimony indeed to assure the sincerity of my repentance Could I lie down in sorrow and with floods of tears bewail my transgressions I should be much satisfied in this gracious evidence of being a sincere Penitent But alas I find my sin is increased but not my sorrow I would fain weep but cannot I have the Prophets wish indeed Oh that my head were waters Jer 9.1 and mine eyes a fountain of tears But oh mine hard heart it will not relent it will not melt in sorrows of contrition Answ Strike the Rock with Moses rod Answ Exod 17.5 6. the Curse of the Law upon thy guilt of sin happily this will make the waters gush out if not wound thy heart with Christs spear the meditation of his Passion in his sufferings for thy sins happily this may pierce deeper and fetch out blood and water both secret languishments and floods of tears To thy devout meditations join humble supplications imploring Gods Spirit to work upon thy spirit and the Searcher of hearts to fashion and frame thy heart to become a Sacrifice of penitence made acceptable through the blood of Jesus Ps 51.17 And now if after all this thy dryness continues know it doth arise either from the natural constitution of thy bodily temper or some present indisposition of thy clouded mind If it be the former as with many it is know thou mayst break thine heart in sorrows of contrition and yet not melt thy sorrows into tears of compunction If the latter no doubt in time the cloud will dissolve into a shower and by how much the waters are the more kept in by so much the more will the streams flow forth when the flood-gates are open In the mean time take notice that the Close-Mourners we count deepest in the sorrow though least to be seen Indeed to be grieved because we do not grieve to mourn secretly because we cannot mourn sufficiently is the sincerest of contrition Again observe It is not our tears but Christs blood which expiates the guilt 1 Joh. 1.7 and cleanseth the filth of our iniquities And therefore what is wanting in tears make thou up with sighs what is wanting in sensible contrition make up with an irreconcileable indignation and that devout indignation heightned to an holy revenge in mortifying thy lusts 2 Cor. 7.11 which holy revenge the Apostle gives us as the full height of a sincere Repentance CHAP. VI. The Souls Conflict from the sense of Barrenness in holy Duties Ps 119.32 Cant 1.4 Joh 3.8 THe actual assistance of Gods Spirit is more powerfully more sensibly quickening at one time then at another The Spirit bloweth where and when it listeth as where and in what place so when and at what time yea how and in what manner it listeth The same sanctified soul is sometimes enlarg'd and sometimes straitned sometimes rais'd and sometimes dejected sometimes lively and active Joh. 5 35. Mat. 12.20 sometimes heavy and flat sometimes as a burning lamp and sometimes as smoaking flax As fire though it be of an active nature yet in green and wet wood it will need continual blowing Thus Grace also though it be of an operative quality yet in a damp heart and indisposed soul it will need its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s exciting its stirring up 2 Tim. 1.6 So that to habitual grace infused there must be inciting grace to awaken and assisting grace to enable otherwise the heart and soul of the devoutest Saint will be heavy and dull drowsie and dead Cant. 5 2. unapt and unable for holy duties and spiritual enlargements The womb then of all holy duties is Grace inherent but the Midwife to bring them forth yea the Nurse to bring them up is Grace assistant Wherefore that God oft-times leaving his Saints to themselves withholds his assistance it is for the Trial of their grace as the Mother setting down the Child to go withdraws her hand it is for the Trial of its strength Thus God he oftentimes withholds his assisting he does not withdraw his inherent grace He does not take away what he hath infused by regenerating but what he was wont to give by assisting Hence it is though when the Cloud of divine presence fills the Tabernacle of the heart Num. 40.34 35 Cant. 2.4 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 3. de incomp Dei nat then the soul hath its sweet converses with God the soul becomes exercised with heavenly contemplations yet this lasts not always sometimes the Cloud is taken up the divine power and presence is withheld and then the Eagles wings are flagg'd the souls devotion is clogg'd with the weight of earthly and carnal affections And in this damp of Devotion hear the words of Complaint The Words of Complaint Oh the deadness of mine heart and the dryness of my devotion Whereas Gods worship should be my delight and an heavenly communion mine happy contentment ah when I come unto God it is with unwillingness and when I stay it is with wearisomness My Contritions of Repentance should melt in tears but alas mine eyes are dry and mine heart hard My Prayers should have their fervor of devotion in an humble confidence of faith and sweet enlargement of love but alas my spirits are chill'd mine heart is straitned mine whole man distemper'd and discomposed My Services are neither so frequent in their act nor so vigorous in their activity What I do is from a compulsory judgment of conscience as a task rather then
from an impulse of love as a delight I make mine Obedience a legal debt not a free-will offering a necessitated service aw'd with fear not an Eucharistical sacrifice mov'd with love Yea I am not what I was in stead of improving my Talent of Grace I have forsaken my first love I am not at all ready and cheerful willing and constant in holy duties as formerly so that I fear I have received the grace of God in vain Time was when with David I made Gods Word my portion and heritage gold and silver not so precious liberty and life not so dear mine heart seem'd then to be fill'd with God and with Christ holy services were so sweet to my soul that I counted my very work wages But oh now my delightful Paradise is turn'd into a barren Wilderness holy duties and religious performances they are as the ways of thorns and briars even wearisom and unpleasant paths and oh how can I then believe God accepts my person in Christ when I feel no quickenings of his Spirit in an holy life The Grounds of Comfort 1. It is the wise dispensation of our gracious God sometimes to suffer our devotion to decay and our corruptions to prevail on purpose to advance the dignity and discover the necessity of his grace Joh. 15.5 that so knowing our dependance we may become the more sincere in our obedience and being humbled in the sense of our own emptiness and vanity we may be the more intent upon the fulness of his Alsufficiencie The goodliest fabrick of an holy life Phil. 4.13 Jud. 24 25. if God withdraw the props and pillars of his supporting and strengthening grace how will it soon shake and sink and fall to ruine If David then be continually with God it is because God holds him by his right hand Ps 73.23 As it was grace which wrought effectually to our conversion and regeneration so it is grace that worketh still in the like efficacie to our further sanctification and final perseverance And therefore it is Davids prayer unto God saying Hold up my goings in thy paths Ps 17.5 1 Pet. 1.5 that my footsteps slip not And that we are kept it is by the power of God through faith to salvation So that as fuel to the fire as food to the body as showers to the corn such is Grace to devotion and an holy life without which it faints it dies it withers away 2. That there is a less active vigor in our holy life and religious conversation may proceed from weakness of nature not of grace The soul follows much the temperature of the body if that be sickly and weak the soul cannot act its gracious operations with that vigor and zeal as when healthful and strong A decay of spirits in the body will certainly make an abatement of vigor in the soul the unaptness of the Instrument takes much from the art and excellencie of the Workman and the body that 's the souls instrument whereby it acts its motions and therefore if the body be more dull the soul must needs be less vigorous and so the duties of devotion the less active and lively Rev. 2.4 3. Whereas many complain as thou dost that they are fallen from their first love because not so affected with the enlargements of devotion and therein not so quickened with the life of grace as at their first conversion when they first gave up their names unto Christ they may haply find if rightly examined those enlargements and delights of their first conversion did proceed as much from the novelty as the piety of their estate Their love and in that their delights more sensible but not more solid more passionate but not more sincere right like the love and delight of first Espousals Jer. 2.2 Cant. 3 11. whereas we question not but that a long married Couple are as dear in their love though not so frequent in their embraces Yea it may be an excess of love which begets this affliction of soul for true love is so enlarg'd in dispositions and resolutions of doing more service to God and Christ that all it does seems still too little And therefore many complain their present duties are short of former services and their present vigor less then former zeal which yet is not so indeed but in appearance Before small love thought little to be much and now great love thinks much to be but little To close then Whereas it is ordinary with God to deal with the penitent Convert as the Father did with his prodigal Son even entertain him with feasting and mirth receive him with much of spiritual solace and delight Luk. 15.23 And this he does the better to encourage him in the way of holiness yea and to fortifie him against the days of trial and temptation which shall after come upon him in which days of temptation and trial he may not think but that though his former joys and delights do cease yet the sincerity and strength too of grace may continue yea and be increased The Rules of Direction 1. Breathe forth thy complaints unto Christ in prayer for the life thou hast is from the quickening power of his grace and therefore he who died that thou mightest live will preserve the life which he hath given But then thou must beg it by prayer And at once to quicken thy prayer and strengthen thy faith hear his promise and own his love Mat. 5 6. Blessed are they that hunger and thirst after righteousness for they shall be filled What parent is it who hearing his child hungry and fainting cry out for bread Luk. 11.11.13 that can restrain his bowels from pitty or his hand from relief And far more compassionate is thy Saviour far more tender is his love He is indeed love it self 1 Joh. 4.16 He the fountain as of life so of love The love thou bearest to him proceeds from him and certainly he would not make thee to love him if thou wert not first belov'd of him Wherefore take heart in thy dejections convert his promise into prayer plead with thy God in the right of his own bond and his Sons blood urge the grace of his own promise the Law of his own Covenant say with David Make good O Lord thy word unto thy servant Ps 119 4â— upon which thou hast caused me to hope Yea let me bespeak thee as the Prophet does Zion Let tears run down like a river Lam 2 18. not in the impatience of distrust but the importunity of devotion In this Ne taceat pupilla oculi tui let not the apple of thine eye keep silence Ps 6.8 every tear every sigh hath a voice to implore mercy and to importune grace Yea seeing thou canst not follow Agnum immaculatum sine macula the spotless Lamb without thy spots of sin Joh. 1.29 thy daily tears shall obtain the blood of the Lamb to cleanse thy guilt And doubt
God my Jesus be gone from me yet will I mourn after him if happily I may find him whom my soul loveth O return return my joy my Jesus For till thou dost return I shall lie down in sorrow without thee my soul refuseth to be comforted The Grounds of Comfort 1. As thy distress is not without a promise thy misery without a Redeemer so nor is thy state and condition without many presidents even a cloud of witnesses whose sad experience will give full testimony to this certain truth Ps 55.5 That God oftentimes not only withholds the comforts of his good Spirit but also afflicts with the terror of our own hearts That oftentimes he hides the grace of the Gospel and discovers the rigor of the Law Ps 88.14 15.16 revealing guilt and concealing mercy yea oftentimes he rebukes the heart with secret checks of conscience and convictions of Spirit so that in the sad apprehension of sin and guilt death and hell the soul languisheth with frights and fears with horror and amazements Yet further he oftentimes renews the charge of former sins in the Court of Conscience making a man to possess the iniquities of his youth Job 13.26 and by his Spirit writing such bitter things against him that the soul is struck with the deep impressions of dread and horror in the apprehension of Gods shutting the gate of mercy and peace Ps 77.7 8 9. his refusing to be intreated or to hearken to any terms of reconciliation so that no holy duties or sacred ordinances for a time either administer comfort or discover love That this is the sad experience of the most eminent Saints the Book of Job and Psalms of David will sufficiently testifie And yet withall this testimony too they give of God and of Christ that he lifteth up those that are cast down Ps 37 24 42.11 147.7 8. 148.3 he healeth the broken in heart and bindeth up their wounds yea he gives liberty to the Captive health to the sick life to the dead and the divinest comforts to the most dejected souls so that they rejoice in his salvation and exult in his praises 2. This the condition of our present estate to be freed from the discomforts of afflictions as from the power of sin but in part Our graces are imperfect and therefore needs must our peace Our life 's a pilgrimage 1 Pet. 2.11 2 Cor. 10.4 a warfare and so hardship travel danger distress yea conflicts and wounds they are proper to our condition and therefore we may not think them strange but expect them with resolution bear them with patience and pass them through with constancie The day that hath no night no cloud the joy that hath no mourning no grief the crown that hath no cross no care is reserv'd for heaven not found on earth peculiar it is to the state of blessedness and eternity So that I cannot but question the uprightness of that mans heart who never question'd the goodness of his estate I cannot but doubt that mans assurance who never doubted and fear those comforts which were never discomforted There is certainly a woe to that peace which Satan does not sometimes disquiet True it is God could send forth his Saints as the Sun in its course to attract the eyes of all Beholders and make them in their splendor of graces ouâ—vie Solomon in his lustre of glory But this God hath not thought so agreeable to his wisdom in his dispensations to his Church and chosen 1 Cor. 1. â—3 14 c. he will rather have the Saints excellencie cloth'd with humane frailty and their inward worth vail'd with outward contempt Yea their life is so hid with Christ in God Col. 3.3 that themselves oftentimes feel not the quickenings discover not the actings of their own graces for that a cloud of secret trouble darkens the light of all their comforts Doubtless had Adam continued in his primitive integrity God would have communicated himself to man not only by faith and reason but also by sense and external manifestation But now he conveys spiritual things in a spiritual manner We walk by faith and not by sight As is the manifestation of the Divine presence 2 Cor. 5 7 1 Cor. 13 9. such is our participation of Divine comforts all in part and imperfect 3. Though thy comforts are fled from thee yet the God of thy comforts abides with thee though thou wantest Christ in that blest Communion of joy and peace yet thou hast not lost him in that best communion of grace and life Spiritual joy though a sweet flower of Paradise yet a fading flower though a spiritual yet a temporal blessing a separable adjunct of grace and so not of the necessary being but of the happy well-being of a Christian a partial reward rather then a particular vertue Let this then be a firm ground of solid comfort That though thy light of Joy be extinguisht yet thy seeds of Grace are preserv'd thy heart hath its holy affections though emptied of its divine consolations For tell me who is' t that supports thy soul but the same God who conceals his love Does he not incline thine heart to fear and faithful obedience Ps 23 3 4. Isa 2â— 8 even when now he withdraws himself from thy soul in the light and comforts of his countenance And if so what thou dost possess is far more precious then what thou hast lost Communion w th Christ in the sanctifying influence is more excellent then communion with him in the comforting light of his Spirit Besides having the fountain thou wilt not be long without the streams having Christ the fulness of comforts thy soul shall not long remain discomforted God will lighten thy candle uncloud thy sun restore thy comforts Ps 7 120 21. This is Davids confidence Thou Lord which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt increase my g eatness and comfort â—e on every side Hear Gods profession and promise Isa 57.15 Thus saith the high and lofty One that inhabiteth eternity whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And how revive them why by healing them with his grace leading them with his councels and restoring comforts to them See then the mercy is thine the promise is thine only thou must know and acknowledge the time of dispensing the season of performing is Gods who orders all things in number weight and measure 4. Those rebukes of the Spirit which so much torture thy conscience and that hiding his face which so much sads thy heart is all from a fatherly tenderness of care and love not from an avenging severity of justice and wrath God deals with the soul as David
with Absalom 2 Sam. 14.24 Notwithstanding Absalom hath Davids heart yet must he not see his face Thus when God rebukes the soul for sin though his love be great yet his face shall not appear gracious And this for wise and holy ends most advancing his own glory and the souls good Some of which ends may be these 1. To chastise some stubbornness of spirit and to correct some wilful disobedience Be the Saints of God never so dear to him yet if they put out the light of councel he will put out the light of comfort if they break his bonds of rule he will bind them in chains of distress Wilful disobedience is that cursed bramble Judg. 9.15 from whence as in Jotham's parable there does come forth the fire of divine displeasure to parch and wither the tallest Cedars of Lebanon the devoutest Saints of Christs Church Or 2. It may be we grow wanton with Gods ordinances and he therefore uncloaths them of their quickening vertue and refreshing vigor because we approach them without awful reverence and an holy fear Or 3. It may be the Heart begins to harden and exalt it self and therefore God withdraws his favor and secretly rebukes the soul with terrors to bring the offender upon his knees and lay him low in humiliations melting him like wax thereby fitted as more pliable to receive the impressions of his grace and the seal of his love O the streams of spiritual comforts Jam. 4.6 which water the fruitful vallies of humble souls whilst the lofty mountains of spiritual pride are parch'd with thirst Or 4. It maybe God withdraws himself in his gracious presence from the soul to sweeten enlarge and establish its fuller comforts The toil and troubles of a barren Wilderness make more sweet the milk and honey of a fruitful Canaan As Nature hath its times and seasons so hath Grace the Winter-frosts prepare for Summer-fruits and the pruning furthers a better growth Thus Spiritual afflictions make for the Spirits further consolations Heb. 12 11. and to be exercised with inward distresses helps to the increase of grace and a further strengthening of the inward man It is indeed the method of Gods dealing with a soul first to humble it by a spirit of bondage Rom. 8 15. then to raise it by a spirit of adoption Again he withdraws himself in his spiritual comforts wherewith he cherisht our faith and love that he may try their strength and prove their sincerity further rooting the soul in humility and godly fear and after this Grace having taken deep root in the heart it brings forth the more abundant fruit of peace and comfort to the soul Yea hereby God not only tries our love to him but the more endears his love to us in that when we seem'd in our selves to be wholly lost and quite cast off he then appeared in the Mount in our greatest extremity for succor and salvation turning the signs of his wrath into testimonies of his love and changing our dismal estate of doubts and fears and mournings into a glad condition of holy confidence enlarg'd hope and refreshing comforts Oh how must this needs win the heart to a greater enlargement of love when it feels it self restor'd to so great an enlargement of delight yea so cleer an evidence of Gods favor in having brought us through the fire Mal. 3.2.3 2 Tim 2 21. 1 Pet. 2.9 and purified us to himself a peculiar treasure even vessels of honor Lastly To this end also God hides his face and withholds the light of his countenance even to quicken our longing desires after Christ and to convince the soul of its immediate dependance upon him For by how much we are the more dejected distressed and restless in our selves by so much shall we be the more eager in our longings after and the more zealous in our enjoyments of the Lord Jesus who alone can bring peace and comfort and rest to the inward man The brightest stars in the firmament of heaven the holiest Saints in the Church of Christ derive their light as of grace so of peace as of life so of comfort from Christ the Sun of righteousness Mal. 4 2. and therefore that they may know and own their dependance upon him he oftentimes shuts in his light and then the soul presently finds it self in a dismal and darksom deep of mournful distress And oh what a shop of fears is this gulf of darkness what sad apprehensions amaze the soul But now when Christ breaks forth in his light of comfort and peace oh the transporting joy that attends this return of love The devout Saint as they redeem'd from Babylons Captivity becomes as one that dreams Ps 126 1. he is strangely enwrapt with spiritual rejoycings so that he makes his boast of the Lord and his praise is continually in his mouth his thankfulness is redoubled with his joys Ps 34.1 2. and his duties enlarged with his delights 5. Though God is least in appearance yet is he most in power though he is not chearing and refreshing with his favor yet is he guiding and supporting with his hand making spiritual temptations his chief preparations when he designs any of his Saints to eminent actings or glorious sufferings David's Worthies are best acquainted with the experiences of War the skilful Pilate knows well what it is to be in winds and storms the choise Vessel is the oftner cast into the fire for its refining and certain it is the eminentest Saints in Christ Church have been well tutor'd in his School of temptations Hear Elihu Job 33.22 speaking of a man whose soul draweth near to the grave and his life to the destroyers v. 23. He tels us that Messenger that Interpreter who can shew unto him his uprightness raising him in his dejections 2 Cor. 12.7 he is as rare as excellent one of a thousand That S. Paul was so strongly tempted so fiercely buffeted it was not so much to his personal as to his ministerial advantage that he might the better have the tongue of the learned learn'd by experience in himself how to speak a word in season to him that is weary Isa 50.4 And see what Cordials the Apostle doth administer such as himself had tasted and tryed That he comforts others 2 Cor. 1.4 it is by the same comfort wherewith he himself was comforted of God And as thus spiritual temptations are Gods chief preparations when he designs any of his Saints to eminent actings so secondly when he designs them to glorious sufferings For he who hath been exercised in spiritual afflictions knows well how insufficient and vain the best things of the world are to administer true solace to the soul and therefore he will not be so loth to part with and despise that which he knows by best experience to be empty and vain yea the soul will not fear to grapple with the Worlds fury which hath once wrestled
passions does this distemper work in the whole man Wherefore seeing it is no Natural cause that can calm the soul nor any Spiritual remedy that shall cure the body they must be join'd together the Physitian for the body and the Minister for the soul and Gods blessing for both Which blessing he vouchsafe through Jesus Christ Amen CHAP. VIII The Souls Conflict from the misinterpretation of the order of Gods Providence in the Tribulations of the Godly and the Prosperity of the Wicked TEmporal afflictions when sanctified by grace they become the spiritual physick of the soul which though administred by the no less tender then skilful hand of Providence how do we vain and foolish Patients how do we embitter our condition by chewing the pills we should swallow We mingle our passions with our crosses and through impatience struggle with our yoke thereby making our burden the more heavy our afflictions the more grievous whereas did we by a divine art poise the burden we bear by casting one part upon God as to support and deliverance Ps 55.22 1 Pet. 5.6 7. and taking the other part upon our selves as to duty and obedience the weight of our present Cross would be the less and of our future Crown the greater But now amidst the many troubles of anxious thoughts and various temptations nothing more afflicts yea endangers the soul then the murmuring discontents of an envious impatience beholding perjury and murder violence and oppression made as steps to mount the throne whilst innocencie and integrity faith and truth are trampled in the dust Job who so bitterly complains of the arrows of God Job 6.4 ch 21.6 7 c. was deeply wounded with this dart of Satan this murmuring impatience of afflicted souls in an envious discontent griev'd that iniquity prospers in their enemies whâ—lst innocencie suffers in themselves But that we may calm this bosom-tempest and still this secret murmur we will give answer to the Souls Complaint whilst buffeted by Satan in this Spiritual conflict The Words of Complaint Oh the deep infidelity of my false heart and diffident impatiencie of my troubled soul wounding my Conscience and grieving my Spirit with a secret muttering yea sometimes an open complaint against God in the order of his providence Whilst I behold the prosperity of the wicked and the tribulations of the godly Babylon sit as a Queen and Jerusalem lie in the dust yea whilst I see Religion supprest with Violence Truth blasphemed by Heresie and Piety smother'd with Contempt and on the contrary I see Profaneness exalted Sacriledge magnified and Injustice prosper Upon these thoughts oh how does Satan suggest to my troubled mind and discontented soul no less then blasphemy either against Gods omniscience or against his justice Against his omniscience denying that all-seeing eye of his providence as if the world were govern'd blindfold and ready I am to say with those the Psalmist speaks of Ps 73.11 Doth God know and is there knowledge in the most High If this cloud be dispell'd this temptation repulst Satan he renews his assault and my affliction by blasphemous thoughts against Gods justice as if he regarded not the sufferings of the good notwithstanding their innocencie he continuing his blessings upon the evil notwithstanding their iniquity Mal. 3.14 So that I am ready to say with those profane persons and distrustful souls It is vain to serve God and what profit is it that we keep his ordinances Oh! these these thoughts of Atheism and infidelity of envy and impatience I find by sinful and sad experience they are a smoky vapor ascending from the infernal pit which clouds the judgment of my mind damps the comfort of my soul choaks the life of grace and even drives away the Spirit of my God 1. The Grounds of Comfort as to the Tribulattons of the Godly Job 5.6 1. The order of Gods providence Affliction cometh not forth of the dust neither doth trouble spring out of the ground it is not a thing that happens by chance but is ordered by providence Which providence of God as it is general over all the Creatures so is it special over all his Children in which special providence of his it is that as he afflicts in mercy and truth so he saves in wisdom and power 1. He afflicts in mercy and truth God it is that afflicts Men that injure or oppress Isa 10.5 are but his Instruments to chastise by his providence ordering their rage for the trial of the faithful their malice for the correction of his children Thus Deliver my soul says David deliver my soul from the wicked which is thy sword Ps 17.13 14. from the men which are thy hand O Lord. The wicked who persecute are Gods sword with which he wounds his hand with which he strikes Job 2.7 ch 19.2 Thus Job when Satan himself had smote him yet we hear his complaint Have pitty upon me have pitty upon me O my friends for the hand of the Lord hath touched me Thus God it is that afflicts and that in mercy God we say he hath paternum animum as well as maternum affectum his love is fatherly for care as well as motherly for tenderness As a Father then he will sometimes humble his children by afflictions sustaining them with his hand not as a mother still indulge them in delights cockering them on his knee And as he afflicts in mercy so in truth Hear David's acknowledgment unto God saying I know Ps 119.73 O Lord that thy judgments are right and that thou in faithfulness hast afflicted me Wherefore it 's well said that all the troubles and distresses which befall the faithful though amarae sagittae yet ex dulci manu Dei though bitter arrows yet from the sweet hand of God whose special providence over his children is such that he afflicts them even in mercy and in truth 2. He saves them too in wisdom and in power his wisdom ordering the means and his power effecting the work of their salvation notwithstanding all difficulties and seeming impossibilities of their deliverance all secondary causes being linkt together in one chain of Divine providence which the Heathens feigned to be fastened at Jupiters Chair and we Christians believe to be held in Gods hand Isa 41.10 in him is the sole ordering and disposing of them And therefore Fear thou not says God to the true Israel fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness Gods patronage and protection is not like that of men of which Salvian complain'd in his times that Hac lege defendunt miseros Salv. de gub Dei l. 3. ut miseriores faciant defendendo Upon this account they defend the miserable that they may make them the more miserable by defending them like the thorny bush to which
their corrupt lives which they lead do lose that sound truth which they profess and so putting away a good Conscience make shipwrack concerning the Faith Dissolute men are very often given up to a reprobate minde And thus it becomes an equal dispensation of Gods Justice that Qui sciens recte non facit amittit scire quod rectum sit He that does not right when he knows it looseth the knowledge of what is right to do it Wherefore how often is it that we have seen debaucht and dissolute persons taken off from their open prophaneness and have become great Saints among Hereticks in their way of formal holiness And this hath been interpreted their Conversion and pleaded as a testimony of their Heresie being the way of truth Because forsooth it took them from their ways of prophaneness But all this while wretched men they consider not that when Satan hath engaged any in Heresie vail'd with a formal holiness he hath him more sure in his Net then when he was openly prophane in life being withal Orthodox in the Faith yea it is very usual Rom 1.21 That those who know God in the way of truth yet glorifie him not as God 2 Thes 2.12 in the way of Righteousness 2 Tim. 3.8 God justly gives them up to a blindness of minde to belâ—eve a lie and so for their being reprobate in their life they become reprobate concerning the Faith Know then O man to be taken off from open prophaneness and engaged in Heresies with a seeming holiness this is not thy thorow Conversion but thy further Reprobation I say it again Beloved and remember I have told it you To be taken off from open Prophaneness and ingaged in Heresies with a seeming holiness this is not a thorow Conversion but a further Reprobation And now assuredly whosoever thou art that through impurity and prophaneness art become reprobate in thy life thou art in the high-way to be drawn to Heresie and so become reprobate concerning the Faith and then the Devil hath thee sure unless some miracle of mercy doth deliver thee unless the Shepherd of Israel rescue thee out of the paw of the Lion by the power of his grace 3. Envy at some and admiration of others Above all the sinful affections Envy and Malice do most blinde the judgment of the minde and cloud the light of Truth from hence is that spirit of contradiction so common with Hereticks Tertul. Adv. Valent. c. 4. Valentinus aims at a Bishoprick and missing of his aim he is so full of envy and malice that he becomes head of an Heresie because he could not be chief in the Church Thus Arrius in envy and malice to Alexander Theodor. l. 4. Haeret. fab init Aug. de Haeres c. 69. Bishop of Alexandria and Donatus in envy and malice to Cecilian Bishop of Carthage they broach their Heresies and become ringleaders of their Sects to the great dishonor of Christs sacred Truth and the general disturbance of the Churches Peace And now what Envy and Malice does in some by an antipathy of hate the like does the esteem and admiration of others by a sympathy of love Vert. de Praescript c 3. when men do Ex personis probaré fidem non ex fide personas approve of the Faith from mens persons not of mens persons from the Faith Thus Nestorius out of a reverent and too affectionate esteem he had of his friend Anastasius Socraâ— l 7 c. 32 from him he sucked his error and heightens it to an Heresie denying the Blessed Virgin the Mother of Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God And thus Cyprian having Tertullian in so great admiration as to a Da Magistrum calling to his Amanuensis he used to say of Tertullians Works Vid. Tert. de Bapt c 15. de pudicit c. 19. Matth. 23.10 Give me my Master From him Cyprian received the first principles of his error of Rebaptization in his asserting the nullity of Hereticks Baptism Our Saviour will have us to acknowledge no Master but Christ none to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit none whose will we may make our Law Col. 2.3 his word our Rule none thus our Master but Christ In whom are hid the treasures of wisdom and knowledge He he is our Sacred Oracle to whom we are directed by a voice from Heaven with an audite eum hear ye him Matth 17.5 Joh. 1 14. him who is full of grace and truth who can neither deceive with error nor seduce unto sin but will so instruct our mindes and sanctifie our hearts as to order our lives and save our souls 4. A familiarity with Hereticks and a careless indifferency in mens selves The plague is not more catching pitch is not more defiling then Heresie which still is active and busie in gaining Proselytes and making Disciples unto Satan Wherefore from men of corrupt mindes and destitute of the truth 1 Tim. 6 5. St. Pauls gives Timothy the admonition of an abscede From such turn away withdraw thy self shun the congregations of Heresie as thou wouldst do an house infected with the plague that being more dangerous to the Soul then this to the body corrupt doctrine is more destructive to the spiritual health then corrupt air is to the corporal Who is there of you that have friends perverted by Heresies Are they not still urging you to read their Books to hear their Preachers and embrace their opinions Matth. 7.15 If so remember our Saviours admonition Beware of false Prophets lend them not too much your ear not at all your bosome yield them not too much your company by no means your intimate familiarity give them civil converse and communication but be not perswaded to their Churches fellowship and communion Whilest Hereticks are zealous to pervert and men are careless to preserve their Souls no wonder if so many be seduced to their destruction Isid l. 3. ep 191. Such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore calls it such a laziness and sloth of spirit is upon many that they care not to trouble themselves with examining what is truth but as men indifferent in matters of Religion every easie perswasion of a friend is sufficient conviction of judgment to sway their Conscience and conform their practice to what is most Heretical and irreligious But Beloved as for you of whom I hope better things let me admonish you not to part with that precious treasure your souls and that more precious then your souls the Truth and Faith of our Lord Jesus Part not with them at least not upon such easie terms but upon any solicitations to Popery to Schism to Heresie call to your assistance and advice some able and faithful Confessor some reverend Father or learned Minister of the Church and if the person that solicites your seduction will abide the contest of a pious and prudent communication then you will have the opportunity
either to confirm your faith or give some reasons why you desert it yea you will have the advantage happily of gaining him who seeks to pervert you 5. An itching curiosity and affectation of novelties This is that which hath made so many Seekers that they are become a Sect. Seek and ye shall finde saith our Saviour Seek is the precept Matth 7.7 ye shall finde is the promise But no wonder if men finde what is not intended in the promise when they seek what is not commanded in the precept let Humility seek and it findes Truth but let Curiosity seek and it finds Heresie let Prayer seek in a devotion of Piety and it finds Grace and Peace but let Passion seek in an affectation of Novelty and it findes wrath and a curse To be setled in mind is a right means to be established in truth and to be wise unto Sobriety Rom. 12.3 is a temper for all those who will be sincere in the Faith But he who still is affected with novelties no wonder if he be soon infected with Heresies they that have the itch of curious disputings no wonder if they get the Scab of Heretical opinions 6. Covetous desires and ambitious designs All Heresie and Schism we finde still cherished with the warm zeal of a full purse Had not the Church of Rome those strong attractives of Cardinal Dignities Papal Indulgences Ecclesiastical Immunities and Spiritual Benefices I believe she would finde few Patrons of her cause and gain few Proselytes to her profession The Foxes would not trouble the Vineyard were it not for the Grapes neither would Heresie and Schism so much rend and tear the Church were it not for her Revenues That poorer Fry and meaner Sect of Quakers would not as they do 2 Tim. 3 6. Creep into houses and boast themselves in so poor a Triumph as a leading captive silly women were it not as some mens ruined estates can tell them That there-out they suck no small advantage And I refer it to the Consciences of most Ministers whether the sequestred Living was not the strongest Argument to convince their Judgments to a deserting as well as a dissenting from what they had subscribed yea I refer it to the Conscience of every Sacrilegious Invader of the Churches possessions whether this be not the great weight which keeps down his wishes of the Churches restoring even the thoughts of vomiting up the morsels he hath so greedily swallowed giving up the possessions he hath so covetously seized When covetous and ambitious mindes see profit and preferment soonest obtained by Faction what Schism what Heresie yea what Perjury will they not allow embrace and follow Primianus and Maximianus heads of two Donatist factions St. Augustine tells them That were it not for Faction Primianus would be Postremianus and Maximianus Minimianus The like we may say of the greatest Patriarchs of Heresies and Schisms That were it not for Faction kept up by covetousness and ambition they would soon become as low in esteem as in merit as mean in degree as in desert To close then from the Premisses we may infer That Heresie is the cursed Issue of most cursed Parents The father that begets it is the Devil and the mother that conceives it is the Flesh And as Domitius used to say Nil nasci potuit nisi detestabile infausium Suet. That of him and Agrippina nothing could be begotten but what was ominous and odious hateful and monstrous and such was Nero. The like may be said as to this cursed Brood That of the Devil and the Flesh nothing can be begotten but what is horrid and hainous Carnal and Diabolical and such is Heresie Joh. 8 44. Satan he is the Father of lies and therefore as Ignatius saith Ignat. ep 1. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical opinions they must needs be Satans off-spring the Devils inventions And as Heresies are from Satan as the Father of lies so begot of the Flesh as the mother of corruption Gal. 5.20 and therefore the works of the flesh are manifest saith the Apostle amongst which are reckoned up with adultery and murders Seditions and Heresies Some carnal affection either of pride and pertinacy of spirit or of impurity and prophaneness of life or of envy and malice or of slothfulness and indifferency or of affectation and curiosity or of covetousness and ambition some one or more of these carnal affections it is that gives birth to Heresie and is as the Womb to bear so the Paps to nurse this ugly and deformed Brat the perfect likeness of its father the Devil And thus we have done with our proposed task To shew you by what means Satan draw's men to the sin and involves them in the guilt of Heresies Now give me leave to close with a few words of Application Applic. Be we sincere in our obedience as a cheif means of being sound in the Faith and be we sound in the Faith otherwise it will be in vain to plead the sincerity of our obedience For this is our Calling to walk worthy of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all well pleasing Col. 1.10 Of which general notion the Greek Scholiast gives us this equal distribution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in words in works and in opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 5. in 1 Tim. or Doctrines of Faith And therefore with St. Chrysostome True Faith is compared unto a sound Ship without which we cannot pass the Sea of this troublesome World to the safe Harbor of Heavens rest For suppose we a man Chaste Temperate Hospitable Just in his Dealings Zealous in his Devotions for such was Pelagius such was Donatus yea such were many of the Arrians of the Macedonians even to an high repute amongst the Orthodox themselves as St. Basil and Nazianzen both will witness Suppose we then I say a man to be Chaste Temperate Hospitable Just in his Dealings Zealous in his Devotions but withal that he is an Heretick and then hear what St. Augustine will tell us August tom 7. de Bapt. l. 4. c. 18. Nulli utique dubium est propter hoc solum quod Haereticus est regnum Dei non possessurum There is no doubt at all but for this alone That he is an Heretick he shall not inherit the Kingdom of God And this of St. Augustine does well accord with that of St. Paul 2 Thes 2.13 14. Where he gives us to understand That if we hope to obtain Salvation and glory by Jesus Christ it must be through sanctification of the Spirit and belief of the Truth And O thou blessed Spirit of Grace so sanctifie us through the Truth that we be not led away into the errors of the wicked but amidst the many Heresie which are amongst us let it be manifest that we are approved Amen THE SECOND SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are
engines for the Churches ruine Ignat. ad Trall They are says Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not followers of Christ but hucksters of Christianity they cry up their opinions as Mountebanks their Salves and promising strange Empyrical cures they cheat simple souls with their adulterate wares The Antients to shew their hate of Heresie compare it to those diseases which are most deadly and those Beasts which are most dangerous They call it that contagious Plague which killing one infects an hundred that Hectick Feaver in the Churches Body which is at first facilis curatu but diffici is cognitu easie to be cured but hard to be discovered afterwards becomes facilis cognitu but difficilis curatu easie to be discovered but hard to be cured Further The Antients call Heresie that Scorpions sting which invenoms whilst it wounds that Hyaena which deceives and devours this subtile and cruel Beast as it is reporâ—ed will imitate the voice of a man and oftentimes calling at the Shepherds Cottages doth seise and devour them Such a thing is Heresie counterfeiting the voice of Christ as the Hyaena does the voice of a man it deceives and destroyes Souls yea its malice and rage is especially against the Pastors of the Church as the Shepherds of the Flock on purpose the more easily to scatter and spoil to raven and devour the Sheep I might enlarge in setting before you the bitter fruits of this cursed stock of Heresie even Sedition Murder Sacriledge Oppression and the like to witness which I might bring you the sad experiences of Christs Church under the Arrian Nestorian and Macedonian factions yea and under the rage of the Anabaptists frenzies and above all under the unparralel'd fury if these days have not out-vied them of Papal persecutions The Orthodox in their just prosecution of Hereticks still tempered Severity with Charity they not onely called them Brethren but applied themselves to them as Brethren convincing their judgments with the evidence of truth and winning their affections with sweetness of love Thus did the Orthodox in their prosecutions of Hereticks but how much different were the Hereticks in their persecutions of the Orthodox Non ex dialecticorum locis sed ex carnificum officinis argumenta solvebant The Prison the Dungeon the Stake the Gibbet these were their Topicks from whence they argued Socrat. l. 2 c. 22 30 Sâ—zâ—â— en l. 4. c. 2. 20. and by which they convinced thus Socrates of the Macedonians And such the confutation from the Spanish Inquisition and the Marian Persecution Notantur articuli parantur fasciculi saith Erasmus The Articles are read and the Faggots are ready and yet certainly to bring to the Stake and cut off with present death was a mercy to this cruelty of pineing the whole Family with want and exposing not onely the persons to the hardships and sufferings the names to the ignominy and disgraces but also the souls the precious souls oâ— their Brethren to the snares and temptations of beggery and necessities It is a mercy indeed to give life but it is a cruel mercy unless that life be suffered to have its livelihood To close Amongst the Heathen Ingratus superbus unâ—hankful and proud were thought a compendium of all reproachful language Ingratum si dixeris omnia dixeris If thou callest un hankful thou speakest all evil saith Seneca and to set forth Tarquinius in the deepest dy of basest ignominy the Romans named him Tarquinius Superbus Tarquin the Proud Now as for ingratitude what greater then that of the Heretick who Viper-like eats out the Bowels of his Mother that gave him birth And as for the pride of the Heretick it is that of Lucifer truly Diabolical a preferring the spirit of error before the Spirit of Truth as in Pertinacy of Will so in Pride of Judgment And those whom Satan hath fast in the Chain of Heresie he can easily lead if it suit with his further ends into any other enormous impiety though never so bloody and cruel never so filthy and carnal Thus we have given you the Exposition of the second particular The quantity of the guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even or also Heresies 3. The certainty of its event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies Must not in an Oportet of right and duty but of fact and necessity not of right and duty as to obedience but of fact and necessity as to event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostom Chrys Tom. 5. Serm. 21. in loc Luke 9.22 The words are a Prophecy not a Precept a Prediction not an Exhortation the Oportet is like that of our Saviours The Son of Man must suffer many things and be rejected of the Elders An Oportet equivalent to a necesse est a necessity not absolute and fatal but upon supposition and conditional even Positâ causâ ponitur affectus the cause being granted the effect doth follow this being supposed That Satan is malicious against the Church and truth of Christ envious at the grace and peace of Gods chosen and irritated by this malice and envy he will not fail to endeavor whatsoever may corrupt the truth disturb the peace and destroy the grace of the faithful And it being further supposed That suâ—h is mans unconstancy curiosity pride self-love and the like that he is easily swayed readily prompted to what is evil and irreligious Lastly this being also supposed That Gods will is not wholly to suppress the Devil and his agents but in wisdom to order and in power to moderate their subtilty and rage so as may make for his Churches tryal his Saints honor and his Truths advancement All this being supposed we may be assured the Oportet stands firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies How often was there an Oportet in the New Testament for a fulfilling the prophecies of the Old Now as concerning these last days How many are the prophecies which foretold false Prophets how many are the prophecies from Christ and his Apostles Many false Prophets shall arise Matth. 24.11 and shall deceive many so our Saviour foretells us And this began betimes to be fulfilled for not many years after 1 John 4.1 St. John witnesseth Many false Prophets are gone out into the world the whole world is the false Prophets diocess And now as for the latter days which though it take in the whole Chronical account from our Saviours Ascension yet more especially does it point to our times upon whom the end of the world is come As to these then our latter days the Spirit speaks expresly That some shall depart from the faith giving heed to seducing spirits and doctrines of devils so St. Paul 2 Tim. 4.1 Yea we may observe the very Apostles are put to weed whilest they plant the Church of Corinth and of Ephesus even in St. Pauls time have those that deny the resurrection 1 Cor. 15.12 2 Tim. 2.18 Galat.
5.2 4 7. and overthrew the faith of some The Church of Galatia hath those that joyn Judaism with Christianism the Ceremonial Rites with the Evangelical Mysteries The Church of Coloss hath those that patch Philosophical Notions to Gospel Truths Col. 2.18 and the Worship of Angels to the Worship of God The Church of Pergamus hath those that assert the doctrine of Balaam and the Nicholaitans Revel 2.14.15 The Church of Thyatira hath those that teach it lawful to commit fornication Revel 2.20 and eat things sacrificed to Idols Yea so plentiful was the increase of these Tares that in the Primitive and Purest age of the Church to St. Augustines time which was about the fourth Century August l de Haeres c. 88. no less then Eighty eight Sects of Heresies were sprung up in the Church each divided one from another and all from the truth How many Heresies there are amongst us passeth my skill to reckon as much as it doth your judgments to ghess Since we may say of London what was once said of Africa Semper aliquid apportat novi it always is bringing forth someâ—hing new as that Countrey some new Monster so this City some new Heresie Here at Congregational Meetings Heresies engender as there wilde Beasts at the Rivers still begetting by their ungodly mixture of Opinions some monstrous new Heresie so that to give you a view of all the Sects of our age were to lead you thorow all Africa And as before we could pass thorow that Countrey there would be some new monster so confident I am before we could well pass thorow those Sects there would be some new opinion some new opinion which we had not met with some mungrel Heresie new hatcht which we thought not of Oh how do the Anabaptists by a corrupt mixture of opinions as those African Beasts by an unnatural mixture of Seeds how do they engender with the Novatians and beget a mishapt brood called Separatists Again how do they engender with the Apostolici and beget another as deformed a brood called Levellers They engender with Donatus and are called Brownists they engender with Montanus and are called Enthusiasts they engender with Cerinthus and are called Millenarians they engender with Priscilianus and are called Familists and upon other prophane and heretical mixtures are engendred the Antinomians the Adamites the Libertines with many very many other too numerous to be numbred and too horrid to be mentioned And to all these extends our Apostles Oportet in the Text Quest There must be even these Heresies amongst us Answ Must but how Why from the Devils tempting in malice Mans consenting through Wickedness and Gods permitting in Justice 1. The Devils tempting in malice He is that implacable enemy of Christs Church and Truth who seeks all opportunities and pursues all occasions of her mischief and ruine sometimes infesting her with bloody persecutions sometimes seducing with corrupt doctrines always disquieting with hellish temptations 2 Chro. 18.21 This that lying spirit in the mouth of all false Prophets Matth. 13 28. this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the enemy which soweth Tares in the Lords field Revel 12.9 this that old Serpent which seduceth the Nations And therefore our Saviour calls the Congregations of Hereticks Revel 2.9 the Synagogues of Satan 2. Mans consenting through wickedness It is with too too many as with Judas and Ananias Satan hath filled their hearts even with Treachery and Treason against Christ and his Church with Hypocrisie and Hate against his Holiness and Truth So that what was said of Aretine that foul mouthed Italian may be too truly said of the Hereticks in our times Quicquid Diabolus audet cogitare hi audent proloqui What the Devil dares suggest to the Thoughts these dare utter with their Tongues Satan is not more ready to suggest then some men to broach that doctrine which is blasphemous Hieron Apol. Adv. Ruff. l. 2. For this St. Jerome called Arrius Daemonium meridianum The Noon-day Devil so high was the impudence of his Blasphemies 3. Gods permitting in Justice What Heresies are amongst us God could in his power and providence prevent but he rather wills in his Wisdom and Justice to permit ordering and disposing the end to be his own glory and his Churches good True Heresies God forbids and yet he permits he forbids in his Word yet permits in his Providence and thus Miro ineffabili modo by an admirable and ineffable manner Non fit prater ejus voluntatem quod fit contra ejus voluntatem that is not done beside his will in the disposings of his providence which is done against his will in the precepts of his Word August En. chir c. 100. so St. Augustine And that God permits men to fall or rather run into Heresies we say it is in Justice even according to that rule of equity given by St. Paul 2 Thes 2.11 12. where the Apostle tells us That because men receive not the love of the truth that they may be saved They are given up to strong delusions to believe a lie whereby they are damned Thus then upon Satans tempting in malice Mans consenting through wickedness Gods permiting in Justice Upon this is founded the force of the Apostles Oportet in the certainty of event There must be also Heresies Applic. Socrat. Hist l 4 c 27. August de Heres c. 72. To reprove and convince those Licentious men of folly and prophaneness in whom Themistius the Philosopher and Rhetorius the Heretick are revived though not by a transmigration of Souls yet by a transmission of their opinions imagining yea asserting that by diversity of Judgments and variety of Opinions God does gloriam suam illustrare illustrate his own glory and so a man may be saved of any Faith of any Religion But sure I am he who believes a man may be saved of any Religion is not himself of the true Religion and that of Leo is most infallibly true Nisi una sit Leo in Nativ Dom. Serm. 4. fides non est Faith is not at all if it be not one And so that must needs be contrary to the truth of Faith which is contrary to the unity of Faith especially if that of St. Paul stand firm Eph 4.5 as There is but one Body so but one Spirit and as but one Lord so but one Faith Indeed God is truth and reason then tells us there can be but one Truth as there is but one God And further from hence it appears That to assert Toleration of Heresies from the Word of God is it self most Heretical and intolerable We read of Julian alone that gave Toleration of all Sects and he was an Apostate whose aim and end was not a regard to tender Consciences but the destruction of Christs Church If Heresies were to be tolerated in vain had St. Paul given in charge unto Timothy saying A man that is an Heretick reject Yea Tit.
3.10 in vain did the Fathers implore the Royal Aid of the Imperial Scepter and make supplication to Kings as Nursing-fathers of the Churches peace St. Jerome speaking of Arrius of Alexandria he tells us Hieron in Gal. 5.9 Una scintilla fuit was but as one spark sed quia non statim suppressa est because he had at first some indulgent toleration and not a speedy suppression Therefore this small spark was kindled to a great fire Et totum orbem ejus flamma depopulata est And the flame of his heretical fury laid waste the whole Christian world Herein then is the Zeal of the Antients worthy our imitation to endeavor a niping the Bud a cutting off the Branches and a plucking up the Roots of Heresies Now let us inquire Question What are the preservatives against the infection of Heresies Answer First To be sincere in Obedience Secondly Answer Humble in Minde Thirdly Fervent in Prayer Fourthly Rooted in the Faith 1. To be sincere in Obedience 1 Tim. 3 9. He that will hold the Mystery of the Faith it must be in a pure Conscience To keep the Conscience clear in an exercise of Holiness is a sure means to keep the judgment sound in doctrines of Faith and this accords with our Saviours rule of experience If any man will do Gods will he shall know of the doctrine Joh. 7.17 whether it be of God or of man It was a quick and a quaint answer which Cardinal Pole is said to have given a Priest In viâ—a Poli Card n. the Priest asked him How he might best understand the former part of St. Pauls Epistle to the Romans being dogmatical and deep the Cardinal answered By practising the latter part which is parenetical and plain Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 136. so Synesius An upright life is the entrance of Divine Knowledge or as Solomon The fear of the Lord is the beginning of Wisdom Practical Duties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat 29. Psal 119.100 are the surest steps to Theoretical Notions That David becomes wiser then his teachers and attains more knowledge then the Antients it is in the keeping Gods Commandments 2. Humble in Minde Corporal and Spiritual things are differently discovered Corporal things the higher they are seated the higher we must look whereas in Spiritual things the loftier are the Mysteries Bern. Serm. 62. in Cant. the lower must be our mindes Superbo oculo non videtur veritas submisso patet Truth will not discover her self in her naked verity to the proud and scornful eyes but will lay her self open to the sincere and humble so devout Benard 3. Fervent in Prayer The Spirit of Truth is the Spirit of Holiness and the Spirit of Holiness is the Spirit of Prayer So that to be fervent in Prayer must needs be a sure means to be sincere in Holiness and sound in the Truth Heresie is a Spiritual infatuation upon the Soul against which no preservative is more effectual then that Wisdom which is from above Jam. 3.17 Jam. 1.5 pure and peaceable And if any man lack this wisdom August Conf. l. 11. c. 2. let him ask it of God saith St. James Wherefore when we read Gods Word let St. Augustines Prayer be our devotion Domine Jesu sint castae deliciae meae Scripturae tuae Lord Jesu let thy sacred Scriptures be my chaste delights Non fallar in eis non falâ—am ex eis Let me not be deceived my self in them nor deceive others by them 4. Rooted in the Faith As for Heresies they have their strength from our weakness Tert. de Prae. script c. 2. Nihil valent si in bene valentem fidem incurrant They have no power when they encounter a Faith which is Powerful they are such then as are seised with that Spiritus vertiginis That spirit of giddiness Isa 19.14 who are carried about with every wind of doctrine and in their variety of opinions Non errorem exuunt sed mutant They put off their old Errors as they do their old Clothes to put on new What are those persons then thus fickle and inconstant in their opinions Eph. 4.14 Why St. Paul tells us They are children that is Weaklings in the Faith Thus being sincere in Obedience humble in Minde fervent in Prayer and rooted in the Faith we have our preservative against Heresies That though we cannot avoid them in their event yet we may repel them as to their infection Wherefore when false Prophets arise and Heresies infest the Church curb ye the murmurings of Discontent quell ye the repinings of Impatience be ye not offended at Gods providence nor discouraged in your Piety Our Blessed Lord and his Holy Apostles have foretold us of what we finde and forewarned us of what we feel 1 Pet. 4 12. the Fiery tryal of Heresie and Persecution This is that we ought in our greatest posperity to expect with fear and therefore do we in our greatest adversity endure it w th patience Holding Faith and a good Conscience till the victory of Truth which is great and will prevail crown our sufferings To this end make we it a chief part of our Prayer unto Christ as the woman of Tekoah unto David 2 Sam. 14 4. save O King Save O Jesu Thou King of Glory Head of thy Church save us O thou that art the Way the Truth and the Life John 14.6 Shew us the Way for thou art our Prophet Lead us in the Truth for thou art our Priest and Crown us with Life for thou art our King And see see a fit season for this your Devotion your preparatory service to the Blessed Sacrament of the Eucharist in which your preparatory supplications to that sacred Ordinance remember that part of our Churches Letany and Devâ—tion From all Sedition and Privy Conspiracy from all false Doctrine and Heresie Good Lord deliver us Amen Amen THE THIRD SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION Introduction IT is Satans subtlety to instruct his Agents by a pretence of some truth to seduce into much error And therefore when the Devil would needs turn Evangelist and Preach Christ the Son of God Mark 3.11 12. our Saviour does forbid and silence him If we inquire the reason why Satan is silenced Venerable Bede answers our enquiry Bed in loc with a Ne dum aliquis audit vera praedicantem sequatur errantem least any hearing him Preach what was true should follow him when he seduceth into error Accordingly we read how the Orthodox Christians of old did shun the Congregations Basil ep 69. and meeting places of Hereticks unworthy the name of Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Schools of ungodliness Indeed who art thou that goest to hear one that speaks B asphemy thinkest thou thine ear shall
hard to finde a Christian among Christians a Protestant among Protestants each Sect condemns the other And amidst those divisions which are so many where shall we finde truth which is but one Indeed we must confess there is too much of truth though too little of Charity in the Objection We cannot but own our unhappiness yet as an object of compassion not as a subject of exprobration To acquit our selves then of the Calumny of our Adversaries though we cannot but bewail the misery of our Brethren know if rightly considered so far is any Church from being Heretical because there Heresies spring up against the truth that it is therefore Orthodox because even then the truth is maintained against Heresies And this is the present condition of the distressed Church of England But we further return upon our Adversaries That the Church of Rome is not therefore the true Church because they suffer not amongst them the Heresies that are amongst us for they have their Errors and those Heretical too onely they maintain and defend what they should acknowledge and reform at least oppose and disclaim The Jesuite indeed he thinks he hath set a sufficient guard upon St. Pauls Oportet And whereas the Apostle says to every Church what he says to that of Corinth There must be also Heresies among you The Jesuite says There shall be no Heresie in Rome and the Popes pretended infallibility shall be their protection But what Do not we know that those very Churches which were as so many Golden Candlesticks Rev. 1. 2. and had Christ walking in the midst of them do not we know that those very Churches had then their blasphemous Heresies and prophane enormities amongst them Which Heresies and enormities did not unchurch those Cities till there ceased to be an holy Seed a remnant of Orthodox Ministers to preach and profess against them Indeed where grow the Tares but in the Lords field where spring up Heresies but in the Church It is not then that the Church of Rome hath no Heresies but wants truth to discover and faithfulness to exterminate them Would they begin to weed their field the Tares would soon appear would they begin to cleanse their Floore the Chaff would easily be discovered Let it then be candidly considered whether does more Christianly and ingenuous we who confess we have Heresies yet publickly profess the truâ—h or they who profess they have the truth yet will not confess their Heresies If they will own themselves a Church as Corinth was they must subscribe to St. Pauls Oportet as our Church does That there must be also Heresies and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you 3. By way of Comfort And blessed be God that as he foretels us of Heresies for our Caution so he prescribes us remedies for our comfort And amongst those remedies what more soveraign then the truth of his Word well digested by Prayer and Meditation This is a sure preservative for though all Heresies plead Scripture yet I like not that opinion and prescription of taking away the Scriptures from the people least they become Heretical This is a remedy like that of famishing the children because the Dogs eat their Bread or of plucking up the flowers from the Bees because the Spider sucks out poyson or taking away the pasture from the Sheep because the Wolves devour many of the flock This prescription we leave to those of the Roman Church as suitable to their Roman not to our Christian Faith Tert. de Resur Carn c. 47. For our parts we are no Lucifugae Scripturarum as Tertullian speaks of some we shun not the light of Scripture but are willing to bring our Gold to the Touchstone our Line to the Rule our Doctrines of Faith to the Word of God We know well those Gyant-Heresies of Sabellius Arius Nestorius Eutyches Apollinaris and others we know well those Gyant-Heresies were overâ—hrown by the holy Fathers in the General and Provincial Councils with stones from Davids sling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Athanasius with Arguments drawn from the sacred Scriptures Athan. cont Arian Orat. 2. We like not then to forbid all Coyn because much is counterfeit nor quite to take away the Scriptures because much is perverted Indeed the Patrons of Heresies are not always nor for the most part of the Plebeian rank but rather of the Ministerial Order they are not such as have not enough of knowledge but such as have too much of perversness True the Heresies of the Anabaptists I think are all the peoples Brats Errors of their bringing forth and nursing up they are the Births of a Proud ignorance And seeing these are now the most infesting the Church I would have all her Sons and Daughters so experienced by the help of a faithful Guide in the Doctrine of the Scriptures that they might be able in their Conference with Hereticks Matth. 4.6 7. to imitate our Saviour in his combate with Satan to repel the Error of Scripture misinterpreted by the Truth of Scripture rightly understood and aptly applied For sure to this end that we should be prepared did the Apostle here premonish saying There must be also Heresies among you 4. Exhortation To joyn to our profession of Faith an holiness of life for the Mysteries of Grace are Mysteries of Godliness 1 Tim. 3.16 they have their holiness as well as their truth And what thinkest thou then O man that thou canst be a fit Judge of the Truth when thou art not acquainted with the holiness of Gospel Mysteries No sure for to instance in some particulars Art thou fit to determine what concerns the dispute of Free-will Rom. 6.20 who art thy self a Servant unto sin a slave unto thy lusts Art thou fit to decide what is the use and efficacy of Grace Jude 4. who thy self dost turn the Grace of God into wantonness Art thou fit to state the nature and necessity of good Works who art thy self to every good work reprobate Tit. 1.16 Art thou fit to prove the Divinity of Christ who thy self feelest nothing of the power of his Divine Spirit Art thou fit to judge what is Truth in doctrine and purity of Faith who dost stain and dishonor the Truth by thy conversation and impurity of life Whosoever of you then Beloved that desire to avoid the guilt that is so great the danger that is so near even Heresies among you do you joyn to your profession of Faith an holiness of life and then though there must be Heresies among you yet shall you be of the number of those who are approved and made manifest among you THE FOURTH SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION Introduction THe Church of Christ is the House and Temple of the living God yea the Pillar and ground of sacred Truth 1 Tim. 3.15 even as the Edicts of Kings
are fastned unto Pillars so the Word of Truth the Gospel of Christ is committed to the Church to be held forth to the veiw and proposed to the faith of all 1 John 4.6 Wherefore St. John he gives this infallible note of true Doctrine that it holds fast a conformity to and a communion with the Church of Christ Hereby says the Apostle hereby know we the Spirit of truth and the spirit of error the spirit of error that seeks a separation from and the Spirit of truth that holds a communion with the holy men of God in the several parts of the World and the several ages of the Church both as to the practise of Holiness and Doctrines of Faith To establish us then against those Impostures which withdrawing us from the Church Seduce us into Heresie To establish us I say against those impostures observe we the Apostles seasonable admonition That we be not soon shaken in minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes â— 2 not removed from our judgement and faith in the Scriptures to which we have been directed in which we have been instructed by the Church of Christ not thus removed by Spirit or Word however pretended to be Apostolical and Holy yea however asserted to be Angelical and Divine 2 Cor. 11.14 for that Satan the Prince of Darkness is oftentimes transformed in the Hypocritical pretences of truth and holiness into an Angel of light But O Beloved that which heightens the sin and shall heighten the condemnation of our days Apostates is this That they joyn themselves to those works and workers of darkness which have not so much as the appearance and shew of light For that now wicked men they have fronted themselves with Judah s impudence They declare their sin as Sodom they hide it not Isa 3.9 And though Heresie and Schism with their so inseparable concomitants Sacriledge and Prophaneness though they have put of their mask of truth and holiness yet are not men affrighted with their ugliness but as if the Hellish deformity were some heavenly beauty they are woed and won to an embracing those Doctrines and a pursuing those practises which even startle and amaze the souls and mindes of the truly religious Rev. 12.4 But blessed be God the Dragons Tail is not so long as to sweep away all the Stars of Heaven amidst the thickest of Heresies and Schisms God does and will preserve himself a remnant John 4 24. to worship him in spirit and in truth a remnant approved in the faith and manifest by their works For so says our Apostle There must be also Heresies among you but by the wisdom of Gods providence ordered to this end That they which are approved may be made manifest among you 2. General part the Premunition Explic. and therein of the first particular the Apostles fore-arming them with constancy in the Faith that they be approved Mercy and Justice they are the two Pillars of Gods Throne of Majesty whereon he sits as King in the Supremacy of his will to govern by the wisdom and power of his providence all things in Heaven and in Earth So that of all humane actions God he is no bare spectator but an All-powerful and an All-wise disposer what is good he working it by his grace rewards it with his bounty and what is evil he permitting it with patience he revengeth it by his justice but whether good or evil as he sways all by his power so he disposeth all by his wisdom ordering it to these sacred ends his peoples spiritual advantage and his own eternal glory Wherefore that Heresies permitted of God do spring up spread themselvs in the Church Chrysost in Act. Apost Hom 33 Aug Eâ—chirid c. 61 de Cor. Grat. c. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of St Chrysostome it comes to pass by Providential dispensation The wisdom of God having determined it more suitable to the glory of his providence ex malis hona elicere quam nulla esse permittere as St. Augustine more suitable to the glory of his providence to bring good out of evil then not to suffer evil at all to be And therefore the Schools in their Tracts of Gods providence tell us aright That if God did not suffer some evil we should want much good Aquin. 1. q. 21. art 2. Non enim esset vita Leonis si non esset occisio animalium If there were no slaughter of Beasts there would be no life of the Lyon and so were there no persecution of Tyrants there would be no patience of Martyrs were there no opposition of Heresie there would be no honor or reward in the approbation of the truth Now as Persecution doth exercise the Patience so does Heresie try the Faith of Gods chosen and to this end doth God order this That Faith having its tentation and tryal Vt fides habendo tentationem haberet etiam probationem Tert. de Praescript Aug Serm. 98. de temp may have its approbation and reward Yea as St. Augustine speaks God suffers the Catholick Faith to be impugned and opposed by Heretical Doctrine Ut fides nostra non otio Torpescat sed multis exercitationibus Elimetur That our Faith may not grow sluggish and rusty with ease but become more quickened and polished by exercise And hereby indeed are exercised all the edifying gifts and sanctifying graces of the Orthodox their edifying gifts of knowledge of prophecy of tongues c. Their sanctifying graces of humility meekness charity c. All which as they are opposed so are they exercised and as they are exercised so are they improved by the subtleties hypocrisies and pertinacies of the Heretical As for the Doctrine of Faith Chrysost in Act. Apost hom 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Trees shaken with the winds more firmly fix their Roots in the Earth so the doctrines of Faith discussed by the oppositions of Heresie more deeply fix their truth in the Church But what is it not a seeming Paradox that the doctrines of Faith should be the more clean for the foul hands of Heresie Why for this know it is as Brass Inscriptions appear the better by foul feet not from the dirt but from the rubbing Thus the doctrines of Faith become the more dilucide and clear not from the Error but from the examinations of Heresie For whilst the subtlety and pertinacy of Hereticks do stir up the wisdom and industry of the Orthodox Theological Verities and Gospel Mysteries Aug. de Civiâ— Dei l. 16. c. â— Et considerantur diligentius intelliguntur clariùs They are more strictly examined and more clearly understood And therefore does St. Augustine the Hammerer of Hereticks whose Pen was of all the Fathers the most imployed against Heresies and Schisms even he professeth himself to be of the number of those Qui proficiendo scribunt scribendo proficiunt Aug. ep 7. ad Marcel who in improving their
fast to them and to their doctrine keep firm to that profession of Faith which the Orthodox Clergy have preached in their Sermons and still preach in their sufferings such as never yet renounced or contradicted their subscriptions The sum of our Churches Doctrine Worship Discipline and Government contained in the Liturgy in the Thirty nine Articles the Book of Homilies and of Ordination These every Minister did subscribe to even those Ministers did set to their hands in subscription to justifie them who after lift up their hands in Covenant to destroy them But God grant them Repentance and us Perseverance them Repentance of their Revolt and us Perseverance in the Faith that at the last day the Church may say to us what Christ said to his Apostles Luâ— â— 28 Ye are they which have continued with me in my temptations and then shall Christ in the view of the whole World reward our Patience and crown our Constancy making it manifest fully manifest That we are approved Thus have we done with the several particulars of the Explication and of the Application what remains but your practice Halleluiah THE FIRST SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye therefore and teach all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you Introduction IF we who serve in the Sanctuary do as men intrusted in greatest Affairs and Imployments should do often view our Commission from our Saviour as his Ministers 1 Cor. 4.1 Matth. 10.24 2 Cor. 5.20 from our Lord as his Stewards from our Master as his Servants yea from our King as his Ambassadors This frequent view will animate our Ministry with a zealous vigor encouraged in our Service by the authority and presence of our Lord and Master See the Preface to my Text and we finde our Saviour victoriously risen from the Grave and before he triumphantly ascends into Heaven he orders the affairs of his Church on Earth speaking unto his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things concerning the Kingdom Acts 1.3 The Kingdom of which he is Soveraign All power being given unto him in Heaven and in Earth which power he hath promised shall never fail his Church For so says Christ unto his Apostles and all their Successors in the close and compline of the Text Behold I am with you unto the end of the World I am with you in the work of your Ministry with you to prosper your labors and protect your persons To prosper your labors making Disciples not to your selves but to me You I have deputed to the Office of Preaching my Word and administring my Sacraments and therefore they who own me their Master shall acknowledge you my Ministers But further I am with you Matth. 10.40 as to prosper your labors so to protect your persons I will plead your right vindicate yo r authority punish your contempt and avenge your injury If any sleight and despise the office of your ministry if any question or doubt the efficacy of mine Ordinances my Word my Sacraments see my power behold my presence maugre all the malice and rage of men and devils of earth and hell the ministry of my Gospel and Grace shall stand let this then be your encouragement and comfort let this be your assurance and establishment I will justifie your Office and make good your Commission for All power is given unto me in Heaven and in Earth and lo I am with you unto the end of the World And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye teach all Nations c. The words they are the very basis and foundation of the Gospels Ministry to us Gentiles Observe in them three parts a Mission Division a Commission and particular Instructions for the exercising that Commission First The Mission delivered in an usual Grecism of the Participle for the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Secondly The Commission not barely no nor properly teach but more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples Dìscipulas facìte omnes gentes as Beza Disciple ye all Nations Thirdly The particular instructions for the exercising this Commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and Teaching admitting into the School and Church of Christ by Baptism and then tutoring and training up by Doctrine which Baptism is instituted as to the form of its ministration to be In the Name of the Father and of the Son and of the Holy Ghost and the Doctrine is prescribed as to the extent of its object to be All things whatsoever Christ hath commanded the end of wh ch Doctrine is obedience even to observe and do Thus Go ye disciple all Nations baptising them in the Name of thâ— Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you 1. The Mission Go ye The three Offices of Christ as Mediator Explic. his Prophetick Priestly and Regal Office These he now exerciseth in his Church on Earth in the outward Ministry by her Pastors and in the inward Ministraâ—ion by his Spirit In the outward Ministry of the Church her Pastors do expound the Word of God Preach the Gospel of Truth unfold the Mysteries of Grace which is that part of their Ministry committed to them of Christ in the execution of his Prophetical Office Again they offer up the Sacrifices of Prayers and Thanksgivings Baptize and bless in the Name of Christ and celebrate the Sacramental solemnity of the holy Eucharist which is that part of their Ministry committed to them of Christ in the execution of his Priestly Office Further yet they bind the unbelieving and loose the Believer they excommunicate the scandalous and absolve the penitent they govern by Discipline and correct by censure which is that part of their Ministry committed to them of Christ in the execution of his Regal Office Now no part nor portion of this Ministry may any man take upon him Heb. 5.4 but being called as was Aaron that is called even with an inward and outward call as thus A man hath been brought up in the Schools of the Prophets or else where devoted himself to the study of Divinity whereby he is become in a competent measure fitted for the service of the Church 1 Pet. 5.2 when now he findes St. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a willingness of spirit and readiness of minde to employ his gifts this is the inward call of God But further to testifie and declare this there must be the outward call of the Church Christ receiving him into the Office of the Ministry by the regular Ordination of his Substitutes who alone in this representing his person can give us our Mission of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye But alas the disorder and confusion of Sacriledge and Schism What was the Prophets complaint is now our Churches groan
But of what Kingdom does our Saviour speak Is it of the Kingdom of power of which David sings Ps 103.19 The Lord hath prepar'd his throne in heaven and his kingdom ruleth over all This the providence of God in his government of the world Infants are Subjects of this Kingdom Gods providence being over them in the womb as fearfully and wonderfully made and from the womb Ps 139.14 as being fearfully and wonderfully too preserv'd considering the dangers of their education as well as the wonders of their conception Yea in the example of the Israelites Numb 14.31 32 we see how tender and careful they are of their children lest they should become a prey but God he punisheth the rebellious parents and preserves the innocent children Your little ones saith God which ye said should be a prey them I will bring in and they shall know the land which ye have despised But the Kingdom of Power is not that our Saviour intends when he says of Infants that of such is the kingdom of God but it is the Kingdom of Grace Mat. 18.10 Heb. 1.14 in testimony whereof God hath assign'd them tutelar Angels which holy Angels the Apostle tells us are ministring Spirits for the good of those God ordains heirs of salvation Of Infants then is the Kingdom of Grace in the promises of Gods covenant the priviledges of Christs Church even whatsoever their tender age is capable of in the communion of Saints Obj. But it is objected Our Saviour says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of them but of such as them of such in innocencie not of such in age Answ of such in humility not of such in childhood Answ If it had been thus intended by Christ as it is interpreted by the Anabaptist then what had Christ to be displeas'd with his Disciples for seeing they could not divine that Christ had a mind to read a lecture of admonition from the Emblematical resemblance of those children But our Saviour's being displeased argues something in the Apostles which was faulty either of ignorance or of heedlesness in not knowing or not observing what he now instructs them in or minds them of that to infants belongs the kingdom of God But further the Argument is clear if to such as Infants much more to Infants Our Saviour is so far from excluding them that he primarily intends them For so is our common saying in English suitable to the Scripture-phrase in Greek Nehem. 6.11 when Nehemian thus speaks Should such a man as I flie Now does Nehemiah speak this of himself or of some other Sure of himself And the like the very like is that of Christ of such even of infants themselves as as well as of those that are like infants of such is the kingdom of God Yea observe how our Saviour frames his speech to the best advantage of Infants Had he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these or of them he might have been interpreted to have spoken of the then present individuals but in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such as them he intends and expresly declares his intentions to concern all the whole species of Infants in as many as are presented unto him by the hand and faith of his Church To close Our Saviour as he receives these infants with love Mar. 10.16 so he sends them away with a blessing But what blessing does he bestow Why no ordinary blessing we are sure for he gives it with imposition of hands and it seems to be no single blessing for he lays on both his hands no temporal or earthly blessing alone but some spiritual and heavenly blessing in chief To them he says belongs the kingdom of God and therefore sure to them he gave the blessing of the kingdom Thus we have seen Christs singular affection to infants and seeing he embraceth them in his arms we may not we dare not but receive them into the Church We cannot sure deny them Church-communion to whom belongs the Kingdom of God for that being Subjects of Christs Kingdom we are sure they are Members of his Church and Disciples of his School concerning whom as a part of the Nations our Saviour gives out the commission to his Apostles with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. 3. Arg. From S. Paul's assertion who tells us expresly 1 Cor. 7.14 that the children of believing parents yea if one only of the parents be a believer they are holy Holy how Is it by an inherent quality of sanctification No but by a relative holiness of Church-communion To understand the Apostle observe the holiness he speaks of is that proper to Disciples not common to them with Infidels So that when the Apostle says Else were your children unclean but now are they holy if his meaning should be interpreted to be this Else were your children Bastards but now they are legitimate the Apostle thus interpreted should be made to speak what is most false for that the children of wedlock are no more bastards with the Pagans then with the Christians So that it is not the believing parent that can give the holiness of legitimation as the Anabaptist would evade the Apostle and therefore no such holiness is here intended But what holiness is it then that the Apostle speaks of Why it is an holiness of Church-fellowship and communion in a right to the promises and priviledges of the Gospel And this external holiness it is which is transmitted from the parent to the child like that of political freedom transmitted from the father to the son Thus as a Free-man begets a Free-man and Jews begot Jews so Christians beget Christians not by vertue of natural generation but by right of Church-communion So that as Israel is said to be an holy nation an holy seed so are the infants of believers said to be holy children as dedicate and separate unto God the proper notion of a relative holiness so often spoken of throughout the Scriptures But the Anabaptist objects further Obj. that the children are said to be holy as the unbeliever is said to be sanctified even sanctified to the believers use for cohabitation and converse To this I answer Answ There is an error in both parts of the assertion for that the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not bear that sense that the unbelieving husband is sanctified to the wife for it is an improper phrase says the learned Critick upon the place and by no instance to be made good They who will interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wife as if it were without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavour to serve and support their own prejudice and opinion Thus then we are taught by the Learned to interpret the Apostle clearly to avoid all the
have the conformity of the Universal Church and I know not what more can be required 1. As for the Apostles practice we can have no surer testimony then St. Pauls Argument 1 Cor. 7.14 Therefore are your children holy Holy in a known and common account of the Church which could be none other then that of Church Communion admitted thereunto by Baptism For observe This of the children being holy the Apostle makes a convincing argument That the unbelieving Parent is sanctified by the believing Wherefore this of the childrens holiness must be a known holiness otherwise the Apostles argument were no argument And whereby was the childrens holiness known but in order to Church Communion Into which Communion there is no known entrance and visible admission but by Baptism 2. Pass we from the Scriptures and consult we the very next ages after the Apostles Orig. l. 5. ad Rom. c. 6. in Luc. Hom. 8. For the usage of the Church And here Origen witnesseth That Traditionem ab Apostolis suscepit etiam parvulis dare Baptismum the Church received a Tradition from the Apostles to give Baptism even to children About the next age after Origen for later he could not be the Author of the Ecclesiastical Hierarchy attributed to Dionysius the Areopagite he pleads for Infants Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Eccles Hier. c. 7. as being of those things which the divine Ministers the Apostles from the beginning had delivered down to the Church I might give you the testimony of those first Fathers and Doctors both of the Greek and Latin Churches Irenaeus Tertullian Nazianzen Basil and others but we will insist awhile upon two Testimonies most full and convincing the one of St. Cyprian the other of St. Augustine Cypr. Epist ad Fid. Presbyt That of St. Cyprian we have in his Epistle to Fidus the Presbyter who propounds the Question Whether Infants might be baptized before the Eighth day urging the Instance and Analogy of Circumcision Cyprian gives his own judgment and that of a Council of Sixty six Bishops for the resolution resolving That Baptism be not deferred any long time and yet not confined to any certain time and if necessity required That there be a present Administration Now St. Cyprian lived within few years more then a hundred of St. John so that he and a Council of Sixty six Bishops could not be ignorant of what was the Apostolical practise as to Infants Baptism seeing some of their Fathers and many of their Grandfathers in all probability yea without all doubt did live in the Apostles times and were baptized by some Apostolical hands Now as for the testimony of St. Augustine it is of the more credit and esteem being spoken against his profest Adversaries the Pelagians who wanted neither wit nor will to have retorted the Error if he had not delivered the truth when he sayes of them Aug. de peccâ—t mer. rem l. 1. Parvulos Baptizandos esse concedunt qui contra authoritatem Universae Ecclesiae proeuldubio per Dominum Apostolos traditam venire non possunt They grant children ought to be baptized because they cannot go against the Authority of the Universal Church without all doubt delivered by Christ and his Apostles The Non-Baptism of Infants had been a strong argument for Pelagianism as their Baptism was an invincible argument against it so that either to defend themselves or offend the Orthodox certainly the Pelagians would have denied Infants Baptism had they not well known the practise of the Universal Church was warranted by the Authority of Christ and the Ministry of his holy Apostles I might yet further enlarge and give you infinite Testimonies for Infants Baptism as to the constant practise of the Universal Church for above these One thousand six hundred years that of the Prophet being perfectly fulfilled Isa 49.22 That God having lift up his hand to the Gentiles and set up a standard to the people they have brought unto the Church her sons in their arms she having few Members of her Communion but who were admitted in their Infant-Baptism So that certainly our Saviour was so far from excluding Infants that he chiefly intended them in the commission and instructions he gives his Apostles and in them all the Ministers of his Church saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye disciple all Nations baptising them c. Having given you the original and use of Baptism we proceed to the benefits and effects thereof all applicatory to Infants Know then the Sacraments are no empty and bare signs to signifie but they are sacred and moral Instruments to convey real and effectual Seals to confirm yea gracious and Evangelical pledges to assure For so we are catechised by the Church if we have not forgot our Church-Catechism in which we have this most clear most full definition of a Sacrament That it is an outward visible sign of an inward invisible grace which grace is given and which sign is ordained ordained by Christ himself as a means whereby we receive that grace and a pledge to assure us thereof So that in Baptism then where the subject and person baptized does not ponere obicem put a bar and hinderance as the School speaks from St. Augustine as of Infants we are assured they do not In their Baptism then as the Water gives the outward sign so the Spirit gives the inward grace and when the Minister pronounceth saying I baptize thee in the Name of the Father and of the Son and of the Holy Ghost then is the power and vertue of the Blessed Trinity present to justifie and to sanctifie to cleanse and renew the inward man as sure as the Sacramental Water is present to sprinkle and to wash to cleanse and to purifie the outward man And now that the Sacraments are thus effectual is not by any natural causality or physical operation in themselves but by vertue of the gracious promise and voluntary institution of Christ whose Spirit still accompanies his Word to the quickning sanctifying and saving of his Church and chosen Tert. de Bapt. c. 8. Very aptly then does Tertullian call the waters Pristinam sedem Spiritus Sancti the ancient Seat of the Holy Ghost by whose quickning power they become prolifical both in nature and in grace For that the renovation of the Church was typified in the Creation of the World as in the Creation The Spirit moved upon the waters Gen. 1.2 and by a quickning power did produce the living Creatures so now in the renovation the Spirit moves upon the waters still in that by a quickning power of the Holy Ghost Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are renewed by Baptism that Laver of Regeneration to become an holy and heavenly Off-spring alive unto God in Christ Jesus St. Cyril of Jerusalem calls Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Antitype of Christs sufferings the Water indeed that represents the Image of Death receiving the
applied in Scripture that of St. Peter to the Jews that of Philip to the Eunuch and the rest To close then Baptism coming in place of Circumcision as the initiating Seal of Gods Covenant Col. 2.11 12. there must needs be this Analogy in the administration That as Abraham first believed and then was circumcised and Isaac he first circumcised and after believed so in the conversion of the Gentiles and discipling of the Nations the Parents first believe and then are baptized but their children first are baptized and after believe And thus want of actual Faith does no more exclude Infants now from Baptism then it did of old from Circumcision Secondly They are not capable of teaching and our Saviours Object 2 commission runs Go teach and baptize I answer We have already blunted the edge of this weapon Answ repelled the force of this Argument and Objection having made it plain from the propriety of the word and the congruity of the sense that our Saviour bids Go disciple all Nations which discipling refers not to teaching before but after a receiving and admitting into Christs School to be taught And thus the Argument is retorted seeing it is our Saviours express precept to disciple all Nations by Baptism and that all men in all ages account children one part of the Nations they being capable of discipling in its proper notion either they must be plainly excepted or necessarily implied Thirdly They are not liable to Precept not having the use of Object 3 Reason I answer The Precept obligeth the Parents Answ and the Promise reacheth the Children as administring the proper remedy of their original guilt and contagion As when a Medicine is prescribed as the onely cure of the sick Patient though the sick know not the Medicine and so is not obliged to the prescription yet the friends of the sick are bound to prepare what is prescribed otherwise they make breach of charity and duty and if the sick die thorow their neglect of means and contempt of the remedy they bring the guilt of blood upon themselves And observe however it is most certain the Parents sin in the neglect of Baptism does not bring a punishment upon the Infant yet may it yea doubtless does it deprive him of a blessing if of no greater blessing sure we are of that which issues from the benefit of the Churches Prayers Notwithstanding then Infants are now no more capable of Precept as to Baptism then before as to Circumcision yet is the obligation as great to Parents and the benefit as great to Infants now and under the Gospel as before and under the Law To close then Notwithstanding all the Objections of the Adversary Mark 10.15 seeing men must receive the Kingdom of Heaven as little children it is most infallible little children do receive the Kingdom of Heaven as well as men Again seeing Infants are capable of the blessings it is an injury to Gods goodness as well as their Souls to deprive them of the Ordinance of Baptism And whereas the Anabaptists urge us to instance in any Infant baptized in the Scripture we urge them to shew in all Scripture or in any other History where or when any Infant of believing Parents was past by and not baptized till years of discretion let all Records be searched and the account of times examined from that period John Baptist begun his Ministry to that John the Evangelist ended his in all about eighty years in which time we doubt not many millions of Infants of believing Parents grew up to full manhood In all this time I say shew one Infant of believing Parents past by and not baptized till years of discretion and this being done there would be some plausible plea against Infants Baptism But there being no instance as to Fact nor Argument as to Reason no Proof as to Scripture to exclude Infants from Baptism We may confidently aver our Saviours Commission and Instruction extends to Infants as well as Parents Go disciple all Nations baptising them c. 3. Whereas woful experience especially that of the German miseries gave occasion to this Proverbial Speech That the Anabaptists Waters turn to Blood how much sad truth we can witness to this unhappy Proverb I had rather bewail then dispute deplore then declare And Oh! that we were Beloved so deeply so devoutly affected with our sins and sufferings both as to Church and State as to turn our late Baptism of Blood into a Baptism of Waters even of mournful Tears In which it will be piety to become all Anabaptists quenching the fire of Heaven with the waters of Siloam Gods wrath I mean by our penitence and his indignation by our contrition 4. Be we exhorted to testifie our holy Communion by an holy Conversation our Communion with Christs Church which we entred by Baptism Remember we then that innocence meekness peace patience purity and the like which are the silver feathers of the sacred Dove Matth. 3.17 Eph. 1.22 23. that holy Spirit which descended upon Christ the Head and still rests upon those who hold Communion with the Church his Body These these our virtutes Baptismales the Baptismal vertues of our new Birth let them be the continued practise of our whole life chuse we to lose the Humidum radicale the radical moysture of our natural constitution rather then that of our Baptismal Regeneration part we with our lives rather then with Faith and a good Conscience for that hereby it is we hold fast our Communion with Christ and our Communion with his Church sealed us by his Sacrament the Sacrament of our initiation and new birth concerning which our Saviour gives in Commission and Instruction to his Apostles Go ye Disciple all Nations Baptising them c. THE FOURTH SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. Introduction WHen Faith is so much corrupted and Souls are so many subverted who can be silent and be faithful I observe as the receiving of Baptism is the entrance into all the priviledges and blessings of the Covenant and of the Church so the renouncing of Baptism is the open door to the greatest enormities and impieties of this day's Apostates In uno Caesare multi Marii and in one Anabaptist are many Hereticks a Sect as pregnant and fruitful of error and those monstrous too as that Holland-Lady was of children whose numerous brood is said to equal the days in the year It is easie to observe how men first turn Anabaptists despising the Ministry of the Gospel then they become Antinomians rejecting the rule of the Law then Enthusiasts making their fanatick revelations to outvie Gods word then Libertines casting off all Magistracie and Government and then Ranters destroying the very being of humane society yea by their disorders and confusions their blasphemies and execrations making a very
hell upon earth O God! who knows whither that man goes to his confusion who is once gone out of the Church by separation especially if it be that of Anabaptism It is the known observation of the Exorcists Sancta ecclesia uniformiter agit ut exertismis spiritus immundus abigatur Aug. de eccle dogmat c. 31. That whom Satan possesseth he first tempts them to renounce their Baptism in which they renounced him and till this be done he cannot have power to possess them Now that too many miserable wretches are possest with an Evil spirit is too unhappily apparent by their quakings and trances by their rantings and ravings their impudence and filthiness their diabolical blasphemies and hellish execrations Aquam ingressi renunciasse nos Diabolo Angelis ejus ore nostro coâ—testamur Tert. de spect c. 4. And how come they thus possest Why sure whereas they renounc'd the Devil in their Baptism in renouncing their Baptism they have too too much given way to the Devil and God by a just judgment given them up to his delusions But O God! thou who art more gracious then man is impious 2 Thess â— 9.10 11 12. O do thou yet restrain Satan and preserve their souls in the day of the Lord Jesus It being then too endless a task to encounter each Sect and Heresie of our times in particular I have thought it best to give you a soveraign Antidote and Preservative in the general and it is this even in discharge of duty to God the Church and your souls to fortifie your judgments and strengthen your faith in what concerns the nature and manner the duty and benefit of Infants Baptism hereby to keep open the door of the Church for entrance into her communion and yet shut it too against those who otherwise running out by Anabaptism would find themselves departed from Christ in departing from his Church and subjected by Satan to all horrid profaneness by their quitting subjection to Christ in his holy ordinance that ordinance for which he here gives commission and instruction to his Apostles in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. Having given you the former branch of our Saviours instruction to his Apostles the Institution of Baptism we proceed to the latter Explicat the manner and form of Baptisms administration viz. in the name of the Father and of the Son and of the Holy Ghost And here we shall consider the administration of Baptism in a twofold respect 1. In what is necessary as to the essence of the Sacrament and 2. In what is requisite as to the solemnity of the Church 1. In what is necessary as to the essence of the Sacrament and this is the application of the Water and of the Word The application of the Water whether it be by immersion or aspersion or effusion The application of the Word that the immersion or dipping the aspersion or sprinkling the effusion or pouring out be in the name of the Father and of the Son and of the Holy Ghost In the administration then of Baptism the first thing necessary as to the essence of the Sacrament is the application of the Water and this in an outward washing whether that washing be by a dipping in or a sprinkling on or a pouring out of the water All which forms of washing exprest in the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have in S. Mark where we read concerning the Pharisees and others of the Jews Mar. 7.4 that when they come from the market they eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be baptized that is except they wash as our English reâ—ds it Yea from the tradition of the Elders they are said to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baptisms so the Original the washings so our English the washings of cups and of pots brazen vessels and of tables or of beds From which baptisms or washings it is most certain and evident there can be no strength of argument from the propriety of the word to prove a necessity of dipping or plunging in the water seeing that baptism doth equally signifie a washing by sprinkling or pouring out the water And as there is no strength of argument from the propriety of the word so nor from the signification of the ceremony For that the sprinkling and pouring out of the water is aptly significative of the sprinkling of Christ blood and the pouring out of his Spirit the very inward grace and thing signified in Baptism whereby it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.5 1 Pet. 1.2 the laver of regeneration and renewing of the Holy Ghost yea the sprinkling of the blood of Jesus And as it is in the Gospel Ezek 36.25 Joel 2.28 so it was in the Prophecy There says God unto his people I will sprinkle clean water upon you and I will pour out my spirit upon all flesh Object Ay but does not Baptism signifie the death and burial of Christ And if so what more proper then that the person baptized be received into the bosom of the water Answ as into his grave Ans Baptism may signifie the death of Christ without exposing the person baptized to the danger of death yea it may signifie Christs burial too without sending the baptized to his grave as in colder Countries we certainly know dipping and plunging in the waters do for so the experience of some more ignorantly zealous then religiously wise hath lately assured us Even in sprinkling and pouring out of the water then upon the Child which is under it there is signification enough of Christs death and burial this being the main thing intended in the sign to represent the actual efficacie of Christs blood and spirit to wash away our guilt and renew us again to righteousness thereby giving us an interest in the merits of his passion Rom. 6.3.4 and power of his resurrection But further yet as it is not from the propriety of the word nor from the signification of the ceremony so nor thirdly is it from the prescript of Christ that any strength of argument can be drawn to prove a necessity of dipping or of plunging in the water For examine the whole of what concerns our Saviours institution of Baptism and we shall find no more of positive command in this Sacrament for the measure of water or manner of washing then in that other for the quantity of bread or quality of wine This is infalilble Christs evangelical ordinance does in nothing oppose his moral command and therefore the ceremony of his Sacrament must not be made such as may hazard the life of the person celebrating that Sacrament and ceremony Besides Baptism is prescribed to all Nations and sure its manner of ministration being common to all must be possible to all Which yet it cannot be if as some Anabaptists would have
it to dip and plunge in water be essential to Baptism for that some Countries have not water enough to drink and not a River or Brook within fifty no not an hundred miles compass But lastly as the Anabaptists have in this no strength of argument from the propriety of the word the signification of the ceremony the prescript of Christ so nor from any plain pattern or sure example in the Scriptures For the Baptisms we read of to have been in Rivers were as is most probable after this manner The person baptizing and the person baptized put off their sandals and without any further preparation went together up to the ankles or mid-leg into the water of which the Minister of Baptism taking up in his hand he poured out upon the head of the baptiz'd That this was the manner of John's baptism is to me plainly intimated Act. 1.5 when our Saviour gives in promise to his Apostles That whereas John baptized with water they should be baptized with the Holy Ghost Now how were the Apostles baptized with the Holy Ghost but by pouring out of the Spirit and so how did John baptize with water but by pouring out of that element No question but John when he baptiz'd all the Region round about Mat. 3.5 Act. 2 41. and Peter three thousand in one day they did preserve all good rules of modesty in so sacred a service of their Ministry they were not at all guilty of the impudence of some who baptize naked or the immodesty of others who baptize in a sleight covering of their nakedness neither sure did they plunge them in the rivers with their clothes on this had been a soaking rather then a washing If then S. John and S. Peter did baptize by plunging in the water the people were fitted with some covering for that service and that such multitudes in so short a time should be provided of necessaries for such a baptism seems to me altogether improbable And as for the Eunuch being on a journey Act. 8 27 28. he was sure very unfit for such a washing And that he is said to go down with Philip into the water it does not signifie the depth of the river but the descent of the hill for the Country being mountainous the rivers or rather brooks lay at the bottom Joh. 3.23 not deep enough for a plunging as the Anabaptists manner now is over head and ears even Aenon it self where John baptiz'd it is say Geographers a small brook shallow in depth and narrow in breadth fordable with the leg and passable at two or three steps yet it is said there was much water there in respect of that dry country where little water is But besides all this that of the Jailor's being baptized in the night and in his house yea Act. 16.33 that which Ecclesiastical history tels us of some secretly baptized in prisons Ep. 76. ad â—iagn and S. Cyprian reporting of one that brought a pitcher of water and was baptized by S. Laurence as he went to martyrdom These and the like instances sufficiently evidence what was the practice of the Primitive Church such as does not prove either plunging in the water or washing in a river to be essential or necessary to Baptism To close then Know we that moral conveyances require no large matter for their performance A bit of wax may seal me a Deed of many sheets a turf of earth may give me possession of a thousand acres one pepper-corn may testifie my homage for the greatest Manor And thus may a few drops of water by vertue of Christs institution signifie and seal convey and confirm me a right and interest in all the promises of the Gospel all the merits of Christs blood all the graces of the Spirit all the bliss of Heaven It is otherwise in the spiritual Laver then it is in the corporal Bath In this latter not to wash every part is to be unclean in some part but in that former to wash any whit is to be clean all over so that the sprinkling or pouring out of a few drops are as effectual to our spiritual washing as the dipping or plunging in an whole river It is then the use and application of the element which refers to the substance and essence of the Sacrament A washing there must be with water whether that washing be by immersion or aspersion or effusion And to the application of Water join we the application of the Word and then have we Baptism compleat as to its form of administration that of our Saviours prescription Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. 2. From the application of the Water pass we to the application of the Word Therein observe S. Augustine's Maxim Accedat verbum ad Elementum fit Sacramentum Let the Word be added to the Element and it becomes a Sacrament even the word of institution which is accompanied with the word of precept and of promise the precept requiring and the promise encouraging our observance the precept commands the use the promise declares the benefit both oblige our obedience The precept is Go baptize the promise is Mar. 16.16 He that believeth and is baptized shall be saved All which our Church orderly recites in her form of ministration thereby testifying her obedience to Christs precept and begging the performance of his promise when she baptizeth according to his word of institution In the name of the Father and of the Son and of the Holy Ghost Here we have a Trinity of sacred Persons in the unity of the Divine Essence and in this faith runs not only the form of our Baptism but also the form of our Creed the form of our Doxology and the form of our Benediction Bas ep 78. cont Eunom l. 2. And that it was of old so receiv'd in the Church we have the full testimony of S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea adde we too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to be baptized as Christ hath instituted to believe as we are baptized to give glory as we do believe and to bless as we give glory Our form of Baptism it is in the name of the Father Son and Holy Ghost our form of Creed it is I believe in God the Father and in Jesus Christ his only Son and again I believe in the Holy Ghost our form of Doxology it is Glory to be to the Father and to the Son and to the Holy Ghost and lastly our form of Benediction wherewith we dismiss the Congregation it is The grace of our Lord Jesus Christ and the love of God the Father 2 Cor. 13.14 and the communion of the Holy Ghost be with you all Thus you see the faith of the Trinity in Unity and Unity in Trinity is the very life-blood of our Christianity it runs through the veins of
Ananias to lye unto the Holy Ghost Act 5.3 4. and in so doing thou hast not lyed unto men but unto God Again we are said to be Temples of God and how Why in that the Spirit of God even the Holy Ghost who is God dwelleth in us One proof more 1 Cor. 3.16 where it is said The diversities of gifts the differences of administrations and the diversities of operations are all from the Holy Spirit 1 Cor. 12.4 5 6. who is called God and Lord working all in all v. 11. yea even dividing to every man severally as he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a Minister of God according to anothers command but as the Author who is himself God according to his own will As then Christ proves his Divinity in that he communicates life Joh. 5.21 so from hence we prove the Divinity of the Holy Ghost that he distributes his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as he will Secondly The Attributes of God As that he is eternal Heb 9.14 1 Cor. 2.10 Mar. 12.28 Is 139.7 that he is omniscient that he is omnipotent and that he is omnipresent And much of force there is in this argument of the Holy Ghost's omnipresence an argument not so easily evaded by the sophistical disputes of the Heretick The Holy Ghost in all the Saints of Christs Church is as the soul in all the members of mans body quickning actuating and ordering them so that as there is but one Body Eph. 4.4 so but one Spirit One and the same Holy Ghost then at one and the same time sanctifieth by his gracious presence and operation the Saints of God in heaven and in earth And how is this possible but to a person infinite and omnipresent Thirdly The Works of God As to him is attributed the Creation of the World the giving of Life the distribution of Grace the governing the Church and the Resurrection of the Dead yea by him was Christ conceiv'd in the womb anointed to his Ministry and rais'd from the grave Heb. 7.7 And upon S. Pauls argument which holds to be without all contradiction The less is blessed of the greater upon this argument must the humanity of Christ as Mediator be less in dignity then the Holy Ghost which could not be if the Holy Ghost were not God for that by vertue of the hypostatical union Christ Col. 1.15 as man is the the first-born of every creature Fourthly The Worship of God Adored he is in that Trisagion of the Churches Anthem Rev. 4.8 Holy holy holy Lord God Almighty which was Rom. 9.1 and is and is to come Attested he is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Discerner of the heart and the Searcher of the Conscience Yea invocated he is in the form of Blessing for his spiritual communion and invocated he is in the form of Baptism 2 Cor. 13.14 for his power of regeneration And here review we the form of Baptism We are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name Bez. in loc that is invocato nomine says Beza by invocating the name of the Father and of the Son and of the Holy Ghost But this is too little for so full an Emphasis To be baptiz'd then into the name what is it but by Baptism to be obliged to the faith worship and obedience of God the Father Son and Holy Ghost For that Baptism being the seal of the Covenant of grace the Regius Character the Royal stamp of this seal is the name of the sacred Trinity so S. Augustine Wherefore as God in the Trinity of persons owns us to be his people so again do we as his people vow faith worship and obedience unto that sacred Trinity of persons as our God Here if I should ask those who now have rak'd up the long since buried Heresie of Macedonius what is their fear of affirming the Holy Ghost God Is it to assert many Gods how vain is this fear how false were that assertion For in the mysterie of the Trinity the distinction of the Persons does not multiply the Nature of the Godhead neither does the Unity of the Nature nullifie the Persons For the Father is God begetting the Son the Son is the same God begotten of the Father and the Holy Ghost is the same God proceeding from the Father and the Son So that each Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of subsistence whereby the Godhead is distinguished not a part of the Godhead whereby the essence is divided And as to the procession of the Holy Ghost though true it is after the Orthodox Faith was determined and confirm'd by those Orthodox Fathers who in that Oecumenical Council of Constantinople call'd by the Emperor Theodosius did suppress the then spreading Heresie of Macedonius adding to the Nicene Creed what concerns more fully the Faith of the Holy Ghost that he is the Lord and giver of life who proceedeth from the Father c. Though after this there arose a great controversie betwixt the Greek and Latine Church concerning the Holy Ghost's procession the Grecians affirming it from the Father by the Son the Latines from the Father and the Son After a long time the controversie was composed in the Florentine Synod by the prudence piety and learning of good Bessarion the Crecians being satisfied by the Latines that the Filioque and the Son added to the Nicene Creed was taken from that of Athanasius as more fully exprest to declare the procession of the Holy Ghost But to return to the Administration of Baptism which is very aptly called by the Antients Sacramentum Fidei the Sacrament of Faith as admitting into the houshold of the faithful and being the Sacrament of Faith it is administred in the name of the Father and of the Son and of the Holy Ghost as being the sum of our Faith To confess the faith of the Trinity the Antient Church did use their trina immersio a threefold immersion And again to confess the Unity they had but one immersion Greg. l. 1 ep 41. And therefore Gregory writes to Leander the Bishop that it was no matter of reproof whether Baptism was administred with once or with thrice dipping or sprinkling quoniam in tribus immersionibus Personarum trinitas in una potest Divinitatis singularitas designari In three immersions the Trinity of Persons and in one immersion the Unity of Essence may be confest and declared Yea when we say I baptize thee in the name of the Father and of the Son and of the Holy Ghost in the name not in the names we profess the power majesty and authority of all the three Persons to be coequal and so in essence and unity co-eternal In those places where the Church useth three immersions or aspersions as at this day in many Countries the Church does there the first dipping or sprinkling is with a nominating the Father the second the Son the third
is of Apostolical institution is not only the general opinion of the Antients but also of modern Divines even Calvin Beza Piscator Chemnitius and others all which subscribe to S. Hierom who calls Confirmation Apostolicam observationem an Apostolical observation And though Calvin disallows this of S. Hierom in his Institutions yet he consents to it in his Commentaries Calv Com in Heb. 6.2 saying upon Heb. 6.2 Hic unus locus testatur hujus Ceremoniae originem affluxisse ab Apostolis This one place doth abundantly testifie the original of this Ceremony to have flowed from the Apostles Read we here the Apostles Catechism a Summary of the First Principles of the Doctrine of Christ and see how he numbers them by pairs Repentance and Faith Baptism and Laying on of hands the Resurrection of the Dead and eternal Judgment So that we easily discern what Laying on of hands the Apostle means even that which succeeds Baptism that of Confirmation In Baptism regeneramur ad vitam we are regenerated to life by Imposition of hands confirmamur ad pugnam we are fortified to battel even to combat against the Flesh the World and the Devil having given up our names unto Christ Act. 8.17 19.6 and listed our selves under his banner Observe that by this Imposition of hands was given the Holy Ghost does rather magnifie then nullifie this ordinance the miraculous gifts being signs and testimonies of the saving graces of the Spirit Besides all that were baptized were confirm'd but certainly all that were confirm'd did not work miracles This then of Confirmation which was of so high account and common practice with the Apostles I see not why it should be otherwise amongst us Sure I am Tert. de praescr cap. 36. we can say of our Mother the Church of England what Tertullian does of the Asian African and Roman Church Aqua signat Spiritu sancto vestit Eucharistia pascit Martyrio exhortatur she signs us to Christ in Baptism invests us with the Spirit in Confirmation feeds us with the Manna of the Eucharist and animates us to the crown of Martyrdom adversus hanc institutionem neminem recipit against this form of institution she receives none to be her children Before we close I will here declare unto you that great obligation that lies upon us by vertue of that promise and vow we made unto Christ in Baptism and after took upon our selves in our Confirmation and withall I will discover to you that great guilt we bring upon our souls in the breach of that obligation Know then in entring covenant and giving up our selvs by vow unto Christ in our baptism we are become bound unto him in a direct oath of Supremacy and Allegiance Eph. 1.21 22. Mat. 28.28 for ever to acknowledge Christ submit unto him and serve him as our great Adonai our supreme Lord the Head of his Church and King of heaven and earth renouncing yea resisting all Foreign jursdiction of Satan and of hell yea all rebellious usurpations of sin and of the flesh And therefore if reflecting upon our own bosoms we find Satan hath invaded the soul and sin usurp'd the throne of the heart it will be no plea to excuse our rebellion and revolt that renouncing our oaths of Supremacie and Allegiance unto Christ we have submitted to the sway of present Powers even our corrupt lusts and Satans suggestions No our guilt is no less thâ—n that of Perjury and Apostacy accompanied too with the vilest Sacriledge which seldom go asunder For by entring covenant which we all do in Baptism more fully ratified in Confirmation with Christ as the Lord of life and Prince of peace we consecrate our whole selves unto him in his sacred worship and service And therefore after this to fulfill our own lusts and do the works of Satan what is it but to profane what was consecrate unto the Lord yea to alienate and invade what was dedicated and devoted unto Christ To close observe Baptism doth imprint an indelible character upon the baptized as Soldiers listed in Christs Army Subjects sworne to his Crown from whence it is that those wicked ones are then call'd the Children of the kingdom Mat. 18.22 when cast out into utter darkness And therefore to the Apostate Baptism is not to be renewed because this character cannot be lost Fide perdita Sacramentum fidei non amittit having lost the Faith he loseth not the Sacrament of Faith Manet ad noxam criminis non ad vinculum foederis it remains not as to any benefit of the covenant but the aggravation of his guilt Ad cumulum supplicii non ad meritum praemii it remains not as to hope of mercy and reward but as to the heap of wrath and punishment so S. Augustine Wherefore the Bond of Baptism Aug. de nupt coucup l. 1. c. 10. we have aptly illustrated by the Oath of Allegiance whereby a Nation and People become sworne Subjects to their Prince their bond and tye remains however they by their rebellion and revolt do quit their service and break off their allegiance to their Soveraign their bond and obligation that doth remain and shall to their greater guilt and curse and condemnation Thus have we given you as the Institution so the Administration of Baptism and this Administration both in what is necessary as to the Essence of the Sacrament and in what is more especially requisite as to the Solemnity of the Church In all which particulars we have kept to our Saviours Commission and Instruction which he gave his Apostles saying Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. 1. Receive ye Beloved this seasonable Admonition Applicat 1 Cor. 11.2 That every faithful Soul here present is as a pure Virgin espoused unto Christ And therefore if false Prophets shall endeavour to seduce this Soul and attempt to ravish this Virgin by adulterate opinions she must cry out to the Ministers of Christs Gospel who will be ready to succour and relieve her But if she be silent and betray her chastity to the lust of the Ravisher expose her faith to the deceitfulness of the seducer she incurs the guilt of spiritual fornication and without sincere repentance she shall die and perish in her sin And as for the present Heresie which so horribly infests the Church that of Anabaptism let me give it you in charge as you will answer it at the last day Heb. 13.17 when I must give up an account of my Ministry let me give it you in charge that if any of you here present shall be sollicitated to desert the Church and separate your selves by Anabaptism that inlet to all Blasphemies and Heresies that then you call in to your aid some faithful Pastor of the Church and I here present my self for your assistance Rom. 14.15 and therefore let not any plausible pleas or fair
truth and holiness thou shalt recover the favour of thy God and renew thy communion with Christ a communion of grace and life conveyed and seal'd thee in thy Baptism Concerning which our Lord and Saviour gave in commission and instruction to his Apostles and in them to all the Ministers of his Gospel Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. THE FIFTH SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye Disciple all Nations Teaching them to observe whatsoever I have commanded you GOD as he is Alpha so is he Omega too Introduction as he is the efficient so is he the final cause of all his Creatures especially of Angels and Men Rev. 1.11 endued with Understanding and Will who as they issue from God the product of his power so do they return to God the complement of their happiness And therefore whilst the Soul of Man winged with desires hovers over the surface of this Worlds changes like Noahs Dove Gen. 8.9 it findes no footing till it center its restless motions upon this sure Ark of the Almighties fruition But now what is the way which leads to his rest what the path of truth which conducts us safe to the Lord of Life whilst we all stand under one starry roof as Men as Christians our desires tend to the same Heaven yet we seek not to ascend by the same Ladder we all aim at the same Goal yet run not all in the same race In this we agree That God is our rest that happiness is our end yea that truth is the way and Christ is the Truth John 14.6 Yet when we come to the profession of the Truth and Faith of Christ how do we presently part hands and dividing our selves into several Sects we chuse to our selves several paths and all pretend the right way Now what is the reason of all our distraction and division but this That what God hath joyned men put asunder even the Authority of the Scriptures and the Doctrine of the Church Both which are established by Christ in the Commission and Instruction he here gives his Apostles Go ye disciple all Nations teaching them to observe whatsoever I have commanded you Having done with the former part of our Saviours Instruction the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our admitting into the School and Church of Christ by Baptism we proceed to the latter part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our tutoring and training up by Doctrine which doctrine is prescribed as to the extent of its object to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whatsoever Christ hath commanded Here then as the subject matter of our ensuing discourse we will insist upon these two particulars First The object of our Faith the Word of God in which we have Whatsoever hath been commanded of Christ to be taught Secondly The means of communicating this object and preaching this Word the Ministry of the Church by which we are taught whatsoever Christ hath commanded Explic. 1. The object of our Faith the Word of God in which we have Whatsoever hath been commanded of Christ to be taught That there is a natural Theology we willingly acknowledge but that there can possibly be any natural Christianity we utterly deny and therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.20 that which may be known of God in the visible things of the world it is not his infinite grace and love as a Redeemer but hi◠eternal power and Godhead as a Creator True it is then that a natural knowledge will serve us to understand the Creatures Dialect which loudly and plainly speaks the presence and power of a Deity but Psal 29 2. how to worship this Deity in a beauty of Holiness and so enjoy him in a communion of love must needs be the dictate of a supernatural Revelation especially and eminently called the Word of God Which Word of God the word of life and grace hath been delivered to the Church by the mouth of Moses and the Prophets of Christ and his Apostles registred and recorded in the several Books of the sacred Scriptures both of the Old Testament and of the New The Books of the Old Testament we receive transmitted to us from the Jews by an especial providence and divine appointment made faithful Registers and Bibliothists to the Christian Church for unto them were committed the Oracles of God Rom. 3.2 But now under the New Testament Heb. 1.1 2. God who at sundry times and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in different measures of light and divers manners of revelation spake in times past to the Fathers by the Prophets hath in these last days in which the Church shall receive no more alteration or innovation from God as to the general form of his Worship and Truth but after this state follows eternity even in these last days God hath spoken unto us by his Son who being the onely begotten in the Bosom of the Father John 1.18 that is most intimately one with him not in a meer conjunction of love but in a near union of Nature and communion of Attributes he hath declared yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath by divine Revelation expounded the Mysteries of the Godhead in his Communications of Grace unto his Church The Service then of God in the Old Testament Heb 9.1 that of the first Tabernacle and worldly Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary earthly and material this did stand in meats and drinks Vers 10. and divers washings and carnal Ordinances imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid as a burden upon the Jews till the times of the New Testament the time of Reformation the coming of the Messiah who should reform the Ecclesiastical state by abolishing what was earthly and carnal and by establishing what is heavenly and spiritual So that now Joh. 4.24 now God being a Spirit they that worship him must worship him in Spirit and in Truth in Spirit that 's in opposition to the carnal Ordinances and in Truth that 's in opposition to the typical Sacrifices or in Spirit for the purity and in Truth for the sincerity of his Worship which must neither be Superstitious nor Hypocritical Having then shewed you where it is that we have the Word of God even in the Books of sacred Scriptures I shall proceed to describe this Word unto you in its inherent Attributes and its transient operations 1. In its inherent Attributes especially its full sufficiency and its self authority 1. It s full sufficiency The holy Scriptures they are the heavenly store-house from whence the Church of Christ is furnished with all spiritual provision of heavenly Doctrine whether it be of Faith or of manners They are the full treasury in which are laid up for the Church her inestimable riches of divine Promises and spiritual Blessings Profitable they are First
2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation For Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Mercy and Blessedness For Argument and Conviction in discovering and refuting Errors in discerning and confirming Truth For Correction and Reformation in what concerns minde and manners the inward and the outward man in thoughts in words and in works And of these three does consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Form of Institution in Righteousness That the Man of God even the Preacher of the Gospel may be perfect yea thorowly furnished unto all good works especially that of his Ministry And needs must the Scriptures be abundantly sufficient for the people if such for the Preacher Acts 20.27 whose office it is to declare unto them the whole Councel of God 2. It s sacred Authority this especially for the proving deciding and determining all Controversies in Doctrines of Faith And therefore to the Law and to the Testimony is the challenge of the Prophet Isa 8.20 from the command of God and they Who speak not according to this Word have no Light of truth and righteousness in them From this full sufficiency and self authority it is That the Word of God is the Canon and Rule of Faith The Canon I say and Rule for seeing we are commanded to prove the doctrines 1 John 4.1 whether they be of truth and try the Spirits whether they are of God and seeing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove by tryal as the Goldsmith does his Gold by the Touchstone or the Carpenter his work by the Rule if thus prove and try some Touchstone and Rule there must be of tryal and proof Gal. 1.8 and what is this but the Word of God For If any man or an Angel from Heaven preach any other Gospel then that which we the Apostles of the Lord have preached let him be accursed is that dreadful Anathema pronounced by St. Paul And thus the holy Scriptures being the Rule of Faith as a Rule hath its just measure inherent in its self not depending upon the hand of the Artificer so the Scriptures have their infallible truth in themselves not depending upon the judgment of the Church Yet we must know withal that though the Church does not give yet does she declare the authority of the Scriptures and so by â—er testimony with John Baptist points us unto Christ in the infallible truth of his Word 1 Tim. 1.15 Thus that Jesus Christ came into the world to save sinners we come to hear it because the Church doth so teach us but we believe it because the Scriptures so teach the Church And this is right the Apostles determination against Papist and Sectary both Rom. 10.17 That Faith cometh by hearing and hearing by the Word of God We are to hear the Church but the Word of God is the object of our Faith and this the Church proposeth to be believed to be believed upon this ground of Faith Dominus dixit the Lord hath said or Christus mandavit Christ hath commanded it This for the inherent attributes of Gods Word full sufficiency and self authority 2. It s transient operations viz. By a divine light and sacred power 1. It s divine Light the Word like the Sun it carries with it that brightness whereby it enlightens and that influence whereby it quickens the inward man As light it discovers the hidden things of darkness the Souls guilt the hearts deceitfulness Satans subtleties sins enormities As light it distinguisheth betwixt good and evil truth and falshood faith and heresie Yea as a light it guides and directs the whole man Psal 119.105 Thy word is a lamp unto my feet and a lanthorn to my paths a lamp unto my feet for the instructing my minde and ordering my affections and a lanthorn to my paths for the leading my judgment and the directing my conversation 2. It s sacred power either governing what is under its command or subduing what is against its dominion First Governing what is under its command Jam. 2.8 Therefore a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal a soveraign a supream Law regulating the affections restraining the lusts conforming each faculty of the Soul to its self Secondly Subduing what is against its dominion Discomfiting Satan in his assaults 2 Cor. 10.4 5. overthrowing sin in its strong holds breaking down the Bulwarks of the flesh and leading into captivity the corruptions of nature Such such the light and power of the Word through the Spirit as convinceth man of sin in himself humbling him in repentance and withal discovering righteousness in Christ by Faith by Faith to believe and in believing to finde rest unto his Soul However then rational discourses rhetorical flourishes Scholastical disputes may please the fancy raise admiration astonish the minde yet in this is the vigor and life of Religion and Faith to quiet the Conscience and give rest to the Soul the sole property and power of Gods Word This the first particular chiefly considerable in our Saviours instruction the object of our Faith the Word of God in which we have whatsoever hath been commanded of Christ to be taught 2. The means of communicating this object and declaring this word the Ministry of the Church by which we are taught whatsoever Christ hath commanded And therefore saith our Saviour expresly to his Disciples and in them Luke 10.16 to the whole Ministry of his Church he that heareth you heareth me And by this St. John gives us to know the Spirit of Truth from the Spirit of Error 1 John 4.6 even by a conformity to the doctrine of Christs Church He who is of God heareth us In which Church Christ hath given some Apostles some Prophets some Evangelists Eph. 4.11 14. and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and all to this end to preserve the unity of the Faith Where observe to a confutation of the Popes infallibility on the one hand and the factious Enthusiasm on the other the Apostle does not say as doubtless he would had he been of the Jesuites belief that for the preserving of the one Faith Christ had given one Head and so with some Apostles had ordained St. Peter the chief Apostle and with some Pastors had ordained one Universal Pastor to whom all Doctors and Teachers yea all Nations and Languages should repair for the resolutions of Faith and ultimate determinations of the Truth Again the Apostle does not say as doubtless he would had he been of the factious humor that for the work of the Ministry and perfecting the Saints he had ordained as some Pastors and Doctors so distinct from them some gifted Tradesmen some illuminated Mechanicks Who is it
then that will intrust his liberty or estate to the judgment of a few puny Novices rather then the sage Baristers of the Law And what shall we intrust our Faith and in that our Souls to the opinions of Fanatick Enthusiasts and not rather to the Religious Pastors of the Church and faithful Preachers of the Gospel Yea let me propose it to the judicature of your own reason whether it be equal when any ware hath been judged warrantable or sophisticate by any of your companies that then the judgment of some puny Journeymen should be preferred The like case is in the Controversies of the Church and what will you have more regard to your wares then to your Faith to your commodities then to your Salvations and allow that in the Church which you will not admit of in your shop I urge this the rather because though we may say of our Church what Lyrinensis does of Origens family Vincent Ly◠cont Donat. c. 23. that it is illustrata mantyrio made glorious by Martyrdom such Martyrdom as no Church in the World can out-vy in its Crown of Glory yea beautified with the richest and most magnificent furniture of all kinde of learning yet as Iraeneus tells us of the Hereticks of old Iren. l. 3 c. 1. That they took upon them to be Emendatores Apostolorum Reformers of the Apostles so since that the Romanists have took upon them to be Emendatores Patrum Reformers of the Fathers witness their Index Expurgatorius yea we have them rose up amongst us who will be Emendatores Reformatorum such as reform our Reformers calling into question that Gold which the whole Company of Goldsmiths have tryed by the Touchstone Those Doctrines our Church hath examined and determined according to Gods Word and given Testimony too to those Truths sealing them with their blood Wherefore seeing in the publick ruptures of our Church Heresies and Schisms as in the broken Walls of a Palace Adders and Serpents do breed and multiply that you may avoid their infection and sting 1 John 4.1 Believe not every Spirit Non omni quia omni Believe not every Spirit because it will be every thing any thing but what it ought to be Eph. 4.4 believe that Spirit which is but one but one Spirit as but one Truth One truth delivered us by the faithful Pastors of the Church as by one mouth whereas the factious and heretical they are divided in their spirits Tert. de praescript c. 42. and their opinions so that Schisma est unitas ipsis as Tertullian tells us their unity is that of Schism not of Faith not of Faith for that hearkens to the voice and Ministry of the Church delivering the Word and Truth of God in which we are taught whatsoever Christ hath commanded In the farther prosecution of the two parts of our Saviours Instruction establishing to us the Authority of the Scriptures and the Doctrine of his Church we will resolve you three seasonable questions and clear unto you two vulgar Errors 1. Resolve you three seasonable questions which are these 1. What is the Authority of the Church compared with the Scriptures 2. How do we come to believe that the Scriptures are the Word of God 3. In doubtful cases how may we best interpret the Scriptures First What is the Authority of the Church compared with the Quest 1 Scriptures I answer Answ The Church of England keeps the middle path betwixt two extreams both by ways of Error she gives due honor to the Catholick Church but cheif honor to the sacred Scriptures whereas the Romanist exalting the Churches dignity debaseth the Scriptures Authority and the Sectary advancing the Scriptures Authority debaseth the Churches dignity Avoiding then the Errors of Papism and Faction we acknowledge with St. Paul Eph. 2.20 Quippè illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam de doctrina quà m de persona intelligendum Ambros de Fid. l. 1. c. 4. That the Church hath its Foundation fixt upon the Scriptures and from thence we infer infallibly the Scriptures cannot have their Authority derived from the Church And therefore St. Ambrose makes his challenge to the Emperor Gratian Nolo argumento credas sancte Imperator nostrae disputationi Scripturas interrogemus in terrogemus Apostolos interrogemus Prophetas interrogemus Christum quod multum Patrem interrogemus cujus honori studere se dicunt I desire not O sacred Emperor that thou shouldst believe our Argument and Dispute let us ask the question of the Apostles of the Prophets of Christ What shall I say more Let us ask the Father whose honor they say being Arians they contend for And we hearken with consent of judgment to that known resolution of Faith given by St. Augustine Audi non dicit Donatus hear Aug. ep 48. it is not said Thus saith Donatus thus saith Rogatus or thus saith Vincentius or thus saith Hilarius or thus saith Austine no but Thus saith the Lord. It is the Authority then of the Scripture which gives firmness of truth to the Doctrines of the Church Yet again we acknowledge what St. Paul affirms 1 Tim. 3.15 That the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and stay of truth in that as the Edicts of Kings are fastned unto Pillars so the Word of Truth the Gospel of Christ is committed unto the Church to be held forth in its genuine sense and proper interpretation to the view of all as the sole object of Faith So that the seat of saving Truth the custody of the Gospels promises the treasury of spiritual riches in a word the faithful depositary of Gods Word is to be found in Sion the City of the living God the Church of Jesus Christ And thus the Church does not give Authority to the Scriptures yet declares the Authority of the Scriptures she doth not impose a sense but expounds it So that the Church is the Heavenly Orbe in which the glorious light of saving Truth and Gospel Mysteries shines forth unto the Faithful Secondly How do we come to believe that the Scriptures are the Quest 2 Word of God In answer to this observe Answ Ep◠3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mysteries of the Gospel contain such a manifold wisdom as is the Angels astonishment so that needs must they be the Council of Gods Bosom not the invention of mans brain However then the Grammatical sense and Logical connexion of words and phrases be discerned by the common light of Humane Reason yet that of our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conviction of the Spirit John 16.8 1 Cor. 2.4 2 Cor. 4.2 and St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration and manifestation of the Spirit is a work transcending the skill a wonder surpassing the discovery of natural men here Omnis Platonicorum caligavit subtilit as Cypr. de Sp. Sancto All the subtlety of Plato's School is put to silence A Deo then
of Mediator that he is the head of the body the Church In this observe three branches of divine mysteries upon which we shall insist by Explication and gather some fruit from each branch by Application The branches of divine mysteries these 1. How Christ is said to be the Head of the Church 2. What the Church is of which he is Head And 3. How the Church of Christ of which he is Head is said to be a Body 1. How Christ is said to be the Head of the Church viz. In thâ—se four particulars 1. The fulness of his perfection 2. The excellency of his glory 3. The lively operations of his Spirit 4. The real communication of his benefits 1. The fulness of his perfection S. Paul writing of the mysteries of Grace Eph. 1.10 tells us of God gathering together in one all things in Christ The Original expresseth it by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierom renders by a recapitulari as a metaphor taken from the manner of Orators whose usual art it is to sum up the chief parts of the whole Oration in a short yet full Epilogue Thus hath God made Christ as Head of the Church to be a recapitulation or compendium of all the excellencies in the creatures So that whatsoever was eminent in the Patriarks Kings or Prophets whatsoever was glorious in the creation of the World or promulgation of the Law whatsoever glory was in Moses's Sanctuary Solomon's Temple or the Jewish Sacrifices whatsoever grace is in his Saints or excellency in the Angels All that and what more can possibly be expressed or conceived it is an higher degree of perfection and in a greater measure of fulness comprised and contained in him who is the Fountain of all Christ Jesus the Head of the Church This this our Apostle makes the very formal constituting cause of Christs office and dignity as Mediator and Head of the Church that in him all fulness dwells even the fulness of grace of wisdom of power and of the Divinity it self According to that of the Apostle to his Colossians Col. 2.9 In him dwells the fulness of the Godhead bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no temporary sojourning but a perpetual habitation In him dwells the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily not in shadows and figures but in substance and truth not meerly by a vertual operation but even in a personal union God he dwells in Heaven by his glorious presence in the hearts of his Saints by his gracious Spirit but in Christ alone by union hypostatical From which hypostatical union does flow Christs fulness of perfection And needs must he have the greatest fulness in whom are hid the richest treasures Col. 2.3 the treasures of wisdom and knowledge of righteousness and truth of peace and of joy of holiness and of happiness Yea as in the Head is the source of all the Senses so in Christ the fulness of all the Graces And thus is Christ the Head of the Church for his fulness of perfection 2. The excellency of his glory The Head is most noble and excellent in the body natural and so is Christ in the body mystical Joh. 1.21 He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency above all the Prophets So that Joh. 1.18 though no man hath seen God at any time yet the only begotten in the bosom of the Father this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the Prophet he hath revealed him He is that Priest for ever after the order of Melchisedec Heb 5.6 Heb. 4.14 that High-Priest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great High-Priest who by his own blood hath passed into the Heavens and ever lives to make intercession for us 1 Pet. 5 4. Joh. 10.11 He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that chief Shepherd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one and only Shepherd who lays down his life for his sheep and delivers his Lambs from the mouth of the Lyon He it is whose name is Wonderfull Isa 9.6 1 Tim. 6.15 Counsellor the mighty God the everlasting Father the Prince of peace He is that the blessed and only Potentate the King of Kings and Lord of Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed even blessedness it self Gal. 3.8.16 in whom all the nations of the earth are blessed The highest excellency of Christ's glory is set forth unto us by his sitting at the right hand of the Father where the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphorically and after the manner of men Ps 44.3 Ps 110.1 Ps 16.11 is transferred to God which signifies in the language of the sacred Scriptures sometimes might and power sometimes majesty and glory sometimes eternal joy and perfect felicity in all which respects Christ alone is said to be set at the right hand of his Father though in might majesty and happiness equal to the Father according to his Godhead yet ad dextram Patris at the right hand that is next indeed yet inferior to the Father according to his manhood Ps 45.9 And thus in that Allegorical Hymn and Spiritual Epithalamium it is said Upon thy right hand did stand the Queen in gold of Ophir that is The Church clothed with glory is seated in perfect felicity next to Christ as Christ is next to his Father To close then viz. Upon Ascension-day This is what the Church commemorates the highest degree of Christs exaltation in might majesty and happiness that He is set down at the right hand of God And thus having finish'd the work of mans redemption after his many humiliations in the body he is exalted in the same body and whereas his Divinity was clouded in his humiliation Eph. 4.8 it shines forth gloriously in his exaltation when ascending up on high he leads Captivity captive and entring the heavenly Jerusalem he is invested and adored crowned and worshipped as King of Angels and Saints Head of the body the Church This the second particular Christ the Head of the Church as for the fulness of his perfection so for the excellency of his glory 3. The lively Operations of his Spirit As the head gives sense and motion to the body so does Christ a quickening and actuating vigor to his Church Act. 17.28 By him we live move and have our being Mal 4.2 Joh. 1.9 as in life natural so in life spiritual whether it be that of Grace or that of Glory He is the Sun of Righteousness that true light which lighteth every one that cometh into the World He is the overflowing and ever flowing Fountain of whose fulness do we all receive grace for grace Joh. 1.16 From him we have the grace of Justification by his blood the grace of Sanctification by his Spirit He it is that ingrafts faith in us and strengthens it that kindles Charity
his power dedicate thy soul to his Worship and submit thy whole man to his sway and government So shall his Spirit of Union be unto thee a Spirit of Unction 1 Joh 2.27 as of Union to incorporate thee into himself so of Unction to consecrate thee to his service yea of Consolation too to assure thee of thine heavenly inheritance by vertue of thy Communion with him in his Fulness 2. Administer we Comfort to the Faithful amidst their private troubles of Soul and amidst the publick calamities of the Church 1. Amidst their private troubles of Soul That Isa 50.10 howsoever they may for a while walk in darkness Mal. 4 2. clouded with some distress of conscience yet shall Christ the Sun of righteousness arise upon their souls with healing in his wings and in a communion of his fulness their souls shall be calm'd with a serenity of peace crown'd with the joy of faith refreshed with the preapprehensions of Gods glorious presence and this as the clusters of the heavenly Canaan Rom 8.23 as the earnest of their future inheritance as the pledge of their eternal redemption In all the faintings and languishings then of soul this is the sustaining comfort of the faithful that they have Christ neer at hand to succor and save them Eph. 3.8 with him they have a sacred communion in his unsearchable riches of grace and love riches unsearchable not as if they could not be found but because they cannot be fathomed an inexhaustible treasure Of which as Christ is the Depositary so is he the Dispenser Jam. 15 6. giving liberally to them that ask by prayer and pray in faith 2. Amidst the publique calamities of the Church of which calamities that of spiritual captivity is the greatest Thus when Jeroboam had usurp'd the Throne this was Israels captivity in their own land 1 King 12.26 27 c. that they must worship the Calves lest going up to Jerusalem worshipping God according to his Word should mind them too much of their revolt and so bring them back in their allegiance to the house of David Yea the slavery of Soul was that made Babylons captivity more grievous to the Jews then that of Egypt In Egypt their Religion was free Dan. 3.15 though their Persons were in bondage In Babylon they must either fall down and worship the Image or be cast into the fiery furnace Now in this or any other publique calamities of the Church behold the comfort of the faithful That sure they are by vertue of the Churches communion with Christ as the Head in his wisdom and power grace and mercy by how much her distress is the more grievous and mournful by so much her deliverance shall be the more glorious and joyous Thus when the Lord brought back the captivity of Sion Ps 126.1 saith the Church in her Song of praise then were we like unto them that dream The deliverance was so sudden and so strange that it seemed to be not a vision of the day but a dream of the night The manner and method of Gods providence so wonderful that as if none could imagine it being awake they are rhetorically said to dream it being in a sleep And as this deliverance of the Church was wonderful and strange so glorious and joyous glorious to the astonishment of her enemies joyous to the exultation of her friends v. 2. these acknowledging with praise those confessing with envy the Lord hath done great things for them 3. Do we hereby declare we have communion with Christ by denying our selves by denying our own strength of reason seeing he is our wisdom denying our own merit of works seeing he is our righteousness denying our own lustful affections seeing he is our Sanctification and denying our whole selves seeing he is our Redemption Yea see we to this that we declare our heavenly communion by our heavenly conversation Live we as such whose life is hid with Christ in God Col. 3 3. live as such who profess a fellowship with the faithful and expect society with the Angels as such who are fellow-citizens with the Saints Eph. 2.19 and of the houshold of God yea live we as such who wait for the glorious appearing of the Son of God and to be received into the heavenly Jerusalem that City of Holiness Rev. 21.27 into which no unclean thing shall enter Lastly do we with enlarged desires and ravished affections even with all the holy vigor of inflamed hearts recount the great love and extoll the due praises of our God and of our Jesus and of the good Spirit of grace for all the great work of our eternal salvation effectually applied in our Spiritual communion with Christ as He is the Head of the body the Church the beginning the first-born from the dead c. THE SECOND SERMON UPON Coloss 1. v. 18 19. He is the Head of the Body the Church who is the beginning the first-born from the dead c. Introduction Acts 1.10 OUR Lord Jesus Christ he is ascended and whilst we in devotion as his Apostles in admiration do gaze after him see the solemnity of his triumph Sin and Satan Death and Hell his and our mortal enemies whom he vanquished in his Passion and whom he scattered in his Resurrection Eph. 4.8 those he leads captive in his Ascension It was indeed the manner of the Nations most frequently and most solemnly practised by the Romans to take the spoil of the enemy in the field and after victory to ride in triumph thorow the City Heb. 2.10 And thus the Apostle speaks of Christ the Captain of our Salvation having spoiled principalities and powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.15 he made a shew of them openly leading them about in publick triumph and then it was that Christ did spoil Satan and the Infernal spirits of all their principality and power when he disarmed them of their weapons and brake in pieces their ensigns even the strength of sin the curse of the Law and the sting of death of these he spoiled them in the open field of his Passion where the battel was fought he not giving up the ghost till he had cancelled the hand-writing of Ordinances Vers 14. and nailed it to his Cross And Christ having thus vanquished and spoiled his enemies in campo victoriae in the field of Victory his Passion he after Triumphs in his Cross as in sella Regia or curru Triumphali his Chair of State or Triumphal Chariot in his Ascension And being Triumphantly ascended see him royally entertained into the heavenly places see a Celestial Chore of holy Angels leading the host of Heaven to the Gates of Sion Where they welcome their Lord and our Jesus into the heavenly Jerusalem with that or the like divine Anthem Lift up your heads O ye gates and be ye lift up Psal 24.7 8 c. ye everlasting doors and the King of Glory
shall come in Who is the King of Glory The Lord strong and mighty the Lord mighty in Battel Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in Who is the King of Glory The Lord of Hosts Jesus the Son of God he is the King of Glory Now the King of Glory Christ Jesus blessed for ever he being entred behold the Father entertaining him with a plenary grant of his Petition in that consecratory Prayer before his Passion John 17.45 Father says he I have glorified thee on Earth I have finished the work which thou gavest me to do And now O Father glorifie me with thine own self with the glory which I had with thee before the world was In full answer to this Petition says the Father unto Christ when entred into glory Sit thou on my right hand Psal 110.1 until I make thine enemies thy footstool And our Lord and Saviour being thus exalted All the Angels of God all the Host of Heaven they pay him homage they acknowledge him their King they fall down and worship him Heb. 1.6 worship him as the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the pre-eminence for it pleased the Father that in him should all fulness dwell Having done with the first branch of Divine Mysteries How Christ is said to be the Head of the Church we proceed to the second What the Church is of which Christ is said to be the Head And for the Explication of this we shall speak of the Church in these three particulars its larger acception it s nearer relation and its different adjuncts 1. It s larger acception as the Church of the Elect. 2. It s nearer relation as the Church of the Redeemed 3. It s different adjuncts as visible and invisible 1. What the Church is of which Christ is said to be the Head Explic. in its larger acception as the Church of the Elect. In this extended sense the Church compriseth the heavenly orders of the Angelical Hierarchy who being of the Elect of God 1 Tim. 5.21 Col. 2.10 are also of the Church of Christ who is therefore called The Head of all principality and power The Elect Angels receiving their confirmation as the Elect. Saints their Redemption by Jesus the Mediator True it is as concerning the Angels that Christ he assumed not their nature in his Conception and so neither did he sustain their person in his Passion He took not on him the nature of Angels Heb. 2.16 but the seed of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold on Angels a Metaphor signifying an eager following after and laying hold on one running away to bring him back or a catching him that is faln to recover him from the pit This Christ did do for men this this he did not do for Angels but as those which fell sinned without a tempter Ambr. Ser. 8. in Psal 119. so they perish in their sin without a Saviour But as for the Elect Angels St. Ambrose tells us that they needed Christ to preserve them from falling into sin as men did need him to free them from sin into which they were faln and in this St. Bernard joyns issue with St. Ambrose Bern. Tract de dilig D. affirming Qui hominibus subvenit in tali necessitate Angelos servavit a tali necessitate He that succored men in such a necessity saved the Angels from the like necessity Aug. Enchir. c 62. To all this add we that of St. Augustine Quod in Angelis lapsum ex hominibus redditum the number of those Angels which are faln shall be made up by those men whom Christ hath redeemed all which expressions and opinions are several descants and glosses upon the Apostles words in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us Eph. 1.10 Of all things gathered together in one even in Christ the Head of all Excellency and the Center of all Unity Angels and Men were indeed created happy in that natural blessedness of Spiritual contemplation but not in that supernatural bliss of the beatifical Vision Which beatifical Vision being the last end of the rational and intellectual Creature could not be attained by any ordinary work of nature but by some extraordinary act of grace for to be and to be blessed is one and the same in none but God And therefore to be is from nature but to be perfectly blessed is from grace as the last end of being in a perfect communion with God through Christ by love So that it is consonant to the Analogy of Faith to believe and affirm That the estate of the now blessed Angels was at the first mutable and subject to alteration and that presently by the supererogating grace of God thorow Christ they became no longer subject to mutability and change now inseparably adhering to God and so possessing perfect happiness Matth. 18.10 of whom our Saviour hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They always behold the face of his Father which is in Heaven This benefit then the Angels have by Christ that they are confirmed in their full and perfect union with God Heb 1.6 Wherefore Let all the Angels of God worship him yea and joyn we too with the Angels in that worship as having communion with them in the same Head even Jesus the Mediator who is the beginning the first-born from the dead that in all things he might have the pre-eminence c. 2. What the Church is of which Christ is said to be head in its nearer relation as the Church of the redeemed and redeemed not onely in the infinite sufficiency but also in the actual efficacy of his merit yea and effectual sanctification of his grace For observe Christ he is according to the promise Gen. 3.15 the Seed of the woman not in a common and carnal generation but in a proper and spiritual conception conceived by the Holy Ghost And therefore Christ is not properly the Head of all mankinde but of that part which is regenerated by the same Spirit by which he was conceived So that 1 Cor 1.2 Rom. 8 30. it is effectual calling which constitutes the Church of Christ in actual being as to its internal and essential form Which Church is diversly defined and described by divers men according to the difference of their faiths or fancies To omit then the needless and avoid the curious we may thus define the Church of Christ to be The whole company of Gods Saints called of God in Christ out of the state of sin and death into the state of grace and glory And this in the Language of the sacred Scriptures this is Christs Spouse this the Kings Daughter this the Mount Sion this the Heavenly Jerusalem this the Mother of us all Virgo virtute mater prole so St. Ambrose a Virgin indeed for purity
a Mother for fruitfulness this the Kingdom of Heaven this the Body of Christ this the Church Universal the Church Catholick which is invisible the object of Faith and not of Sense and therefore we say in our Creed I believe the holy Catholick Church Which holy Catholick Church ◠Tim ◠15 Cant. 6.8 as by S. Paul it is said to be Columna Veritatis the Pillar of Truth so by Solomon Columna Unitatis the Dove of Unity Indeed the Church can be but one because Christ her Head is but one who is the same yesterday to day Heb. 1◠8 and for ever The same 1. Objectivè in his Word yesterday shadowed in the Law to day shewed in the Gospel the New Testament being claspt up in the Old and the Old laid open in the New The Old Testament and the New like two concentrick circles they differ in their circumference yet agree in one center and that center Christ 2. As Christ is the same objectivè in his Word so is he the same subjectivè in his Attributes his Wisdom Goodness Power yea dignity and authority one and the same Shepherd of his Flock one and the same King of his people one and the same Head of his Church 3. The same effective in the gifts and graces of his Spirit in the power and efficacy of his Word and of his Sacraments Now the light of the Gentiles Luke 2.32 as before the glory of his people Israel as yesterday to Abraham Isaac and Jacob so to day he is to as many as believe on him Jesus a Saviour And if thus but one Head then necessarily but one Body if but one Christ then but one Church But one Church however it receives its divers names of distinction according to its different degrees of communion as being either militant or triumphant The Church militant in tempore peregrinationis in the time of her sojourning here in fear and the Church triumphant in aeternitate mansionis Aug. Enchi◠c 56. in the eternity of her dwelling with Christ in glory so S. Augustine Militant is that part of the Church which is on earth still fighting in a continued warfare against the flesh the world and the devil Triumphant is that part of the Church which now rest from their labours Rev. 14.13 who by the power of Christ have vanquish'd the powers of darkness and therefore with victorious palms in their hands clothed with the robes of glory they stand continually before the throne of God Rev. 7.9 15. and serve him in his temple Both these the Militant and Triumphant make up one Church Catholick Aug. ibid. one now in vinculo charitatis in the bond of charity and shall be for ever one in consortio aeternitatis in the fellowship of eternity But further this Catholick Church with which we have communion with Christ as she is Columba Unitatis the Dove of Unity so Columba Puritatis too the Dove of Purity she is the holy Catholick Church Though on Earth indeed she be incompassed with many infirmities Psal 45.13 overshadowed with many afflictions yet is she the Kings daughter all glorious within indued she is with Christs holy Spirit adorned she is with his holy Graces clothed she is with his perfect Righteousness Holy the Church is 1 In Christ her Head who is perfectly holy even holiness it self 2 Holy she is in her Triumphant part Eph. 5.27 which is made compleat in Holiness sine ruga aut macula without either wrincle or spot without either wrincle of imperfection or spot of uncleanness 3 Holy she is in her Militant part also holy by sanctification partially and by imputation of Christs Righteousness perfectly so sanctified she is not as to be free from all abiding of sin Rom. 6.12 that 's for the estate of glory but so as to be free from the reigning of sin that 's for the state of grace Our holiness in this life it is but inchoative and in part in fieri not in facto our perfection of holiness shall not be till our consummation in happiness and when we shall be made compleatly happy then shall we be made also perfectly holy Thus you have seen what is the Church of Christ in its larger acception and in its nearer relation In its larger acception as the Church of the Elect the Elect Angels and Elect Saints in its nearer relation as the Church of the redeemed redeemed in an effectual communication of Christs fulness as he is the Head The Head of the Body the Church c. 3. What the Church is of which Christ is said to be the Head in its different adjuncts as visible and invisible The Church Catholick or Universal not being genericè but integraliter Universale the Universal Church as we say the Universal World as it is aptly distinguished according to its different states into the Church Militant and Triumphant so is it distinguished no less aptly according to its divers adjuncts into the Church visible and invisible Which distinction being observed to be not a distribution of the Genu◠into its Species nor of the whole into its parts as if either one Church or one part of the Church were visible and another invisible but a distinction of adjuncts to the same subject This being observed we may the better answer and retort the Arguments of the Romish adversary in the great contest concerning the visibility of the Church To be invisible is an affection of the Catholick Church in respect of its internal and essential form To be visible is an affection of the same Catholick Church according to its form external and accidental The internal and essential form of the Church consists in union with Christ through the Spirit the object of Faith and not of Sense in which regard the Church must needs be invisible But now the external and accidental form of the Church is the Ministry of the Word and Sacraments with a publick profession of the true Faith of Christ and in this the Church must needs be visible yea by how much that profession and Ministry is the more publick and pure by so much is the Church the more conspicuous and glorious The Church then as it is visible may be thus defined to be The whole company of men and women professing the Faith of Christ in the sincere preaching of the Word and right administration of the Sacraments And this is the definition of the Church according to its external and accidental form that definition before given being according to its form Internal and Essential and by this we may understand how men are said to be of the Church and to be in Christ either by outward profession or by inward sanctification that an external this an internal communion by the outward profession of an external communion onely so the Formal Hypocrite by the inward sanctification of an internal as well as the outward profession of an external communion so the Truly Regenerate
Religions they not knowing which to chuse think it best to be of no Religion and whilst they behold the eager opposition of Churches all professing Christ they are ready to question whether indeed Christ hath now any Church But to stop the mouths of Atheists and confirm the Faith of true Christians I shall resolve unto you this Quare Whether the Church of Christ on Earth may totally fall away To which I answer Answ Some particular and visible Churches of Christ have and still may fall away but the universal and invisible Church the Body of Christ cannot And this stability of Christs Church is founded upon the immutability of Gods Covenant his promise cannot fail and therefore his Church cannot perish In all her variety of states and conditions Non mutat voluntatem sed vult mutationem so the Schools from the Master of the Sentences and he from St. Augustine When God alters his work he changeth not his will but wills those changes so as to establish his promises Amongst which promises to his Church Matth 16.18 observe that The Gates of Hell shall not prevail against her And again Lo I am with you saith our Saviour what onely for a short time Matth. 28.20 No it is for a long date alway even unto the end of the world Indeed to suppose the Church to fall totally from grace were to separate Christ from being Head and to divide him from the Body Eph. 1.23 and so make him who is the fulness of perfection to be himself imperfect Of particular visible Churches indeed we say That they have and may fall away so did the Church of Israel in the time of Elijah so hath the Church of Ephesus of Antioch of Jerusalem and many other particular Churches they have faln away yet the Universal hath not But still in the height of Heresie there have been some to profess the truth in the deepest Apostacy some to hold fast unto Christ and the purity of his worship Thus in the time of Arianism when as St. Hierom tells us Ingemuit totus orbis se Arianum esse miratus est The whole World groaned and wondered to see it self become Arian yet then there was an Athanasius to be Arianorum Malleus the Hammer and Hammerer of the Arians yea there were stout Professors of the Truth in the several parts of the Earth true Propugnatores fidei the Churches Champions for the Faiths defence Rev. 13.5 Yea see when the whole World wonders after the Beast even the Princes of the Earth dread his power court his friendship adore his greatness yet even then God hath a remnant left A remnant which worship him in Spirit and in Truth But further yet I observe The old Adversaries of the Protestant Faith the Papists they take advantage of our present distractions and whilst our Church labors under an Eclipse they seek to gain Proselytes by this Argument viz. Necessary it is to be of some Church for it is a truth received on all hands That out of the Church there is no Salvation and now as for the Church of England say they where is it or what is it That hath ceased to be but the Church of Rome that continues in her ancient glory So that unless now you will be Roman Catholicks you can be of no Church and if you be of no Church you can expect no Salvation Wherefore to discover the subtlety and overthrow the strength of Quest 2 this Argument I shall resolve this Second Quaere What is meant by this ancient truth and common saying That out of the Church there is no Salvation Answ Answer It is meant of the Church Universal not of this or that or any other particular Church There is no particular Church on Earth but may under a cloud of persecution cease to be any longer visible in respect of the outward Ministry of the Word and Sacraments and yet continue to be of the Church Universal the Body of Christ in the inward sanctification of the Spirit and Grace So that when we say Out of the Church there is no Salvation it is not spoken of the Church of Rome any more then of the Church of France or of the Church of England or of any other particular and National Church on Earth But it is spoken of that Una Sancta Catholica Ecclesia That one holy and Catholick Church the Body of Christ for that out of it indeed there is no Salvation And therefore do the Ancients make Noahs Ark Gen. 6.16 17 18. a Type of the Church for that as all within the Ark so all within this Church are saved and as all without the Ark so all without the Church are destroyed Per portam Ecclesiae intramus in portam Paradisi so St. Augustine through the door of the Church we enter the Gate of Paradise and as the same St. Augustine observes well He that hath not the Church for his Mother cannot have God for his Father and he that hath not God for his Father cannot have Christ for his Saviour and without Christ there is no Salvation For as that which is not of the Body does not receive life Natural from the Head so he that is not of the Church does not receive life Spiritual from Christ We proceed then to the resolution of our Third Quaere Quest 3 What we have to answer those who say we have no Church viz. That a Church does not then cease to be Answ when she ceaseth to be glorious but is visible in her constant sufferings when not visible in her publick Ministry Be it so then that we cannot shew the rich Plate on the Cubbard yet we can shew it cast into the Furnace and do but wait the Artists time and it shall come out more refined and beautiful The Church is the Kings Daughter Psal 45 13. though clothed in Raggs though covered with contempt yet all glorious within Tell me is not the Church then most truly eminent when most eminently suffering for the Truth Innocency is more illustrious upon a Dunghil then injustice on the Throne Fa th and Truth more honorable in a Dungeon then Schism and Superstit on in the Temple wherefore theâ—e Christ hath his Church where Truth hath her Martyrs And let not then any insulting Romanist say Where is your Church in contempt and scorn whilst we can point him to those who give Testimony to the Faith by their innocency and sufferings To close with the Fourth Quaere Seeing we are to hold Communion Quest 4 with the Church how may we know which is a true Church with which we may hold communion Answ Answer By these inseparable and infallible Notes a sincere Preaching of the Word a right Administration of the Sacraments and a firm Profession of the Faith All which by how much they are the more or the less perfect by so much is the Church the more or the less pure And now blessed be God even for ever
go out upon the Altar not letting our devotion cool in Gods presence especially when we present our selves at the Table of the Lord that sacred solemnity of the blessed Eucharist Oh that we could here compose our Souls to Davids frame That seeing God in Christ is the Center of all holy delights we may make the enjoyment of his presence and communion the Center of all hearty desires and then say in an humble faith and ardent fervor of devotion One thing have I desired of the Lord and that I will seek after that I may dwell in the house of the Lord all the days of my life c. THE SECOND SERMON UPON PSAL. 27.4 To behold the Beauty of Lord and to enquire in his Temple Introduction Psal 87.2 GOD that loveth the Gates of Sion above all the habitations of Jacob he prefers the Publick Services of the Church before the Private Worship of the Closet 2 Sam. 7.16 Zech. 3.8 Wherefore Davids zeal to the Building and Zorobabels to the rebuilding the Temple and House of God it was rewarded and incouraged by the promise of the Messiah issuing from their loyns And if the holy zeal of building and restoring the House of God had the promise of Christ in the flesh sure I am the blinde zeal of prophaneing and destroying Gods House can have no communion with Christ in the Spirit For observe we how the Prophet Haggai foretels That Hag. 11.9 the glory of the latter House should be greater then that of the former the glory of Zorobabels Temple greater then that of Solomons which could not be meant as to the outward structure or the inward ornaments the latter House wanting what gave the excellency to the former even the Ark of the Covenant the Heavenly Fire the overshadowing Cloud the Urim and Thummim and the gift of Prophecy which gift of Prophecy was onely supplied by an Eccho which the Hebrews call Bath Kol the Daughter of a Voice revealing sometimes something of the Will of God Such a Voice was heard in the Temple before Titus besieged Jerusalem Joseph Bel. Jud. l. 7. c. 12. Migremus hinc Let us be gone hence Now all that glory being wanting in the latter Temple What made it more glorious then the former I answer It was the presence and manifestation of Christ in the flesh who was the substance of those Figures the Body of which the Temples glory was but a shadow And if this was the glory of the Jews Temple That Christ in the flesh was there manifested and presented unto God shall it not be much more the glory of our Christian Oratories That there Christ in his Word and Sacraments is preached and exhibited unto us Christ is present in all places Rev. 2.1 but is said To walk in the midst of the Golden Candlesticks Present he is in the Congregation of the Saints by a special ministration of the Spirit declaration of his Will and communication of his Grace there his Power is evidenced his Arm revealed his Body and Blood exhibited Who is it then but will delight to dwell in that House where the refreshing Food is Christs Body and the chearing Wine his Blood the ravishing Beauty the light of his countenance and the sweet repose his Arms of Love yea where the blest Fellowship is that of Angels and Saints and the onely service Gods holy worship However then the ambitious mindes sore aloft and with restless wing pursue their wordly glory yea how ever voluptuous Epicures set themselves to the injoyment of their sensual delights whatsoever they cost them though body and soul and all yet fix we our desires on Davids one thing which is as much beyond comparison as it is above exception even To dwell in the House of the Lord This the centre of Davids Prayer the main object of his longing desires and eager importunities the thing he sues and seeks for so says the Psalmist One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple We proceed to the second General part The Divine Reason of Davids Petition which is twofold of Delight and of Devotion First Of Delight To behold the Beauty of the Lord Secondly Of Devotion To enquire in his Temple We begin with the first particular that of Delight To behold the Beauty of the Lord. To behold the Beauty of the Lord Why what commerce hath Earth with Heaven finite with infinite flesh with spirit dust and ashes with majesty and glory man with God O the gracious sweetness of divine love God descends to exalt man the Creator humbles himself to a communion with his Creature and to so near a communion as to make his Spirit mans life his grace mans comliness his wing mans shadow his hand mans strength his heart mans rest his beauty mans delight and his embraces mans repose This Beauty of the Lord is of too glorious a ray to be beheld otherways then under avail and therefore it is the goodness of our Maker to exhibite himself not according to the strength of his glory but according to the weakness of our capacity The object is proportioned to the faculty the Creatures are as the Waters and his Word and Sacraments as the Mirrors which represent God by reflexion whose glory we cannot look upon in a direct Beam And thus did David behold the Beauty of the Lord in his Sanctuary Heb. 9.2 3 c. as represented in Types and Figures for we finde in the first Tabernacle called Holy the Candlestick and the Table and the Shew-bread and in the second Tabernacle called The Holy of Holies we finde the Golden Censer the Ark the Manna Aarons Rod the Tables of the Covenant the Cherubims of Glory and the Mercy Seat Now this Tabernacle and Sanctuary did aptly represent the Church of Christ whose Militant part through the vail of Faith does contemplate the glory of God and our Lord Jesus Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Great High Priest Heb 4.14 by whom we have access unto the Father in the Holy of Holies that is the Highest Heavens The Brazen Laver did signifie our Baptism and Repentance the Sacrifice of Burnt offerings the Mortification of our Lusts the Altar of Incensé our Oblations of Prayers the Golden Candlestick the Preachers of the Gospel and the Lights thereof their holy Doctrine the Table of Shew-bread did prefigure the Sacrament of the Eucharist and the Communion of Saints The Holy of Holies did represent the Heavenly State of the Church Triumphant there being the Ark of the Covenant the Personal and Corporal presence of Christ the Golden Propitiatory his glorious Humanity and the Table of the Law his perfect Obedience the Cherubims wings did represent the Ministry of Angels from above which heavenly Spirits God shews forth his glory in a beatifical
manifestation of himself to his Saints In this Sanctuary is the Golden Pot of Manna even an abundant fulness of Divine Joy whose sweetness is incorruptible and everlasting yea here is Aarons Rod which being withered after budded flowred and brought forth ripe Almonds that is the dead bodies of Gods Saints raised to life are cloathed with immortality and glory Or further By the Tabernacle and Sanctuary was represented not onely the Mystical but also the Natural Body of Christ not onely his Church but also himself He the Ark of the Testament as the Word of the Father placed in the Tabernacle as cloathed with flesh He the Table of Shew-bread as our Life and Food in the Eucharist he the Candlestick as our Spiritual Light he the Incense in the sweet savor of his Merits he the Sacrifice in the sufferings of his Cross he the Altar in the efficacy of his Mediation by which ouâ— persons and our Prayers our selves and our services become accepted of the Father Further yet The Tabernacle and Sanctuary was a Map of the Universe the greater World and of Man the lesser World 1. A Map of the Universe the greater World the outward Court representing the outmost Creation the holy Place the Church of Christ and the Holy of Holies the Heavenly Presence 2. A Map of Man the lesser World consisting of Body Soul and Spirit the outward Court that 's the Body 1 Thess 5.23 the inward Tabernacle that 's the Soul and the holy Sanctuary that 's the Spirit by which Spirit we have our communion yea and our communication too with our God And well may the Temple of God be compared unto man 1 Cor. 3.16 1 Cor. 6.16 seeing man so often in Scripture is called The Temple of God Now how well might David in all these Representations of the Sanctuary contemplate a Beauty and that Beauty divine even the Beauty of the Lord No wonder then if David be so importunate in his suit to have his dwelling in so pleasant a seat as the House of the Lord an Habitation which hath Heaven for its prospect the beauty of the Lord for the object of the eye and delight of the Soul But however David doth behold the beauty of the Lord in the Sanctuary yet where is that beauty in our Churches what is that glory of his presence as may denominate them his Houses Why see it in our Churches sacred Liturgy both as to the decency and order of her daily Service and Sacramental Administrations First As to the decency and order of her daily Service There being nothing in Devotion nothing in Doctrine nothing in Substance nothing in Circumstance but what Gods Word either explicitely commands or implicitely allows O lovely Order of holy Worship right a form of Divine Service as being a continued Exercise of all the parts of holy Worship taking up the whole minde and soul of the Spiritual man In this Divine service the Church by an orderly progress of Piety and performance of Devotion sometimes makes confession of sin sometimes deprecations of wrath sometimes Petitions of mercy sometimes intercessions for all men even all estates and conditions of men whatsoever from the highest Prince to the meanest Peasant from the holiest Saint to the vilest sinners Turks and Infidels not excepted Yea in this Form of Divine service and Publick worship see how the Church of Christ doth sometimes adore Gods sacred Majesty sometimes extol his glorious attributes sometimes commemorate his famous acts sometimes recount his gracious blessings sometimes denounce his severe judgments sometimes declare his Fatherly promises sometimes set forth his heavenly praises Sometimes the Church makes profession of her Faith sometimes she publisheth the commands of her God sometimes she is humbled in larger yet not long winded supplications sometimes she is exercised in shorter yet piercing and pathetical ejaculations All which hang together not as mens extemporary non-sense like ropes of Sand but in an orderly composure like a chain of Gold one part still linkt within another to become a fit ornament to set off the Churches beauty whereby she is the more comely and fair in the eyes of her beloved Secondly View we the Beauty of holy Worship in the Churches Publick Administrations to instance in that one of the blessed Sacrament of the Eucharist O how does Divine Order Reverence and Devotion mutually contend which shall give greatest lustre to the Beauty of this solemnity First the judgment is rightly informed from sacred Scripture in the Mysteries of that blessed Sacrament And the judgment being rightly informed by instruction the affections are divinely raised by exhortation set on with that perswasive argument and inforcing motive the riches of grace and promises of life which God hath vouchsafed unto his chosen through Christ This done the Church proceeds to an oral confession of sins and upon that a Ministerial absolution of the penitent and after with heart and hands and eyes lift up to Heaven all joyn together in the devout Harmony of Prayers and Praises Then the Faithful Pastor of the Flock having offered unto God the Sacrifice of his own Rev. 8.3 and others Devotion ascending up before the Throne of Grace as sacred Odors made acceptable through the Incense of Christs merits he proceeds with fear and reverence to the Consecration of the Sacramental Elements and how is this why observe It is with a most pathetical commemoration of Gods love of Christs passion and of mans redemption yea with an obediential and Eucharistical acknowledgement of Christs holy Institution with the Order and End of the blessed Sacrament Upon which is pronounced the Word of blessing with Prayer consecrating the Bread and Wine to be the Sacramental signs and seal of Christs Body and Blood The Consecration ended View we the Administration in which the dearest pledges of Divine love are delivered with a Summary Recapitulation of the whole Sacraments mystery That so the Soul of the receiver may have a present impression of renewed Devotion in the very act of receiving This Ministration being performed the close of the whole service is applicatory of the whole solemnity in most devout and pathetical Prayers with Heavenly and Evangelical praises which being ended the Congregation is dismist with a Ministerial Benediction Now ex pede Herculem know ye the Eagle by its Feather the Diamond by its spark the excellency of the Churches Liturgy by this one part of her Publick service the solemnity of the Eucharist of which Sacraments administring I may say what St. Paul said of the Corinthians prophesying 1 Cor. 14.25 That if an unbeliever or any one except a pertinacious Separatist come into the Congregation of Gods people while they are exercised in this solemn service of Divine Order Reverence and Devotion he will be ready to fall down upon his face and worship God reporting that God is in them of a truth I may confidently affirm That so lovely is the Beauty of the Churches Order
Will the Preaching of which Word Christ hath committed to the Pastors of his Church And Oh the dignity and charge of their sacred Function Mal. 2.7 Whose lips are appointed to preserve knowledge and that men should seek the Law at their mouths So that when we speak it ought to be with that care and Conscience 1 Pet 4 11. as delivering to you the very Oracles of God O si quando loquamur ut Oracula vivamus ut numina Oh that when we speak unto you the Oracles of Gods truth that we then did present our selves examples of his holiness That so our lives integrity might be Et Censura Disciplina 2 Cor. 4.7 both a Censure and a Discipline to others enormity but We have our treasure in Earthen vessels Further yet this of Davids inquiring St. Hierome renders by an attendere and others by a visitare a visiting and attending Gods Temple And indeed though true it is That to the devout Saint and Servant of God every day is a Sabbath and every place a Temple yet as this does not exempt us from the observation of the Lords day so nor from the frequenting Gods House for as the one is a set and holy time so is the other a separate and holy place for his Publick worship according to that Levit. 19.30 Ye shall observe my Sabbaths and reverence my Sanctuary which was spoken to the Jew in the Letter but to the Christian in the Analogy And strange it is That they should be so remiss in reverencing Gods Sanctuary who yet seem so zealous for observing his Sabbaths dis-joyning in their practise what God hath so near joyned in his Precept But that we are to visit Gods Sanctuary and there attend his service is not onely from the precept of holy Scripture but also from the dictate of Divine Reason which is this That we are all to be considered in a double capacity as to our particular persons and our Political Relations Which Political Relations are especially two the first as to Civil Community the second as to Mystical Communion Now as in Temporal Matters we have our private places for our private affairs but publick Halls for publick services So in Spiritual Matters we have our private Closets for our private Devotions but publick Temples for publick Worship Civil Communion as Members of some Corporation requires the former and no less doth our Mystical Communion as Members of the Church require the latter But observe further David though so glorious a King yet will become an attendant in Gods house O the haughty pride then of the meaner Peasant Psal 95.6 who will not bow nor bend not fall down and worship in Gods Sanctuary O the haughty pride I say of the meaner Peasant For who are they that so much contemn the Worship and despise the reverence due to God in his Temple are they the mighty Kings or the truly Noble no but the meanest and the lowest of the people Thus whilst we see the Potentate prostrate we behold the Peasant stiff in Gods service yea at present do we not behold the servant covered whilst the Master is bare in Gods presence Strange disorder as unreasonable as it is irreverent which to reform know all actions we say in the Schools are specified ab objecto fine from their object and their end what then is civil in respect of men and secular Affairs is Religions in respect of God and his glory And thus bowing the Knee uncovering the Head and the like which are civil actions in a respect to men they become Religious and Divine having God for their object and his glory for their end The Soul actuating the Body an holy Fear actuating the Soul and the Spirit of God actuating that holy Fear So that apertio capitis a mans uncovering of the Head in Gods House is a part of Worship and a keeping the Head bare is a continued worshipping and if so then not to bare the Head is irreverence if not prophanation David here though a mighty Prince yet of a far more humble temper then the meanest Aâ—tisan of our age he thinks it no indignity to his Royal person but rather a delight to his devout Soul to attend Gods service he will leave his Pallace to visit Gods Temple and quit his Throne to wait at Gods Altar For so says the Psalmist to declare the fervor of his Devotion One thing have I desired of the Lord and that will I seek after that I may dwell in the House of Lord all the days of my life to behold the Beauty of the Lord and to inquire in his Temple We proceed to Application Applic. 1. To give you several seasonable Admonitions know It is the Prophets title which best adorns and beautifies the Christians Temple Ezek. 48.35 even Jehovah Shammah The Lord is there And where the Lord is there will be his Servants the holy Angels are in their Masters House they we may be sure frequent our Publick Meetings Yea doubtless nothing done on Earth is more joyous to the Angels or formidable to the Divels then the united Prayers and fighs and tears and lauds and praises of Gods Saints in Gods Sanctuary Wherefore if it be the presence of God of Christ and of the Angels which makes the place of Gods worship beautiful we may truly say of Gods Sanctuary Psal 45.13 what is said of the Kings Daughter It is all glorious within It s chief Beauty consists not in the outward Forms but the inward Mysteries not in the stately structure but the gracious presence not in the visible Congregation but the invisible Communion the Beauty is not the object of bodily but of Spiritual eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. de graec affect cur Serm. 11. it is of such things as Faith doth Minister and present unto us And therefore we cannot but justly reprove those who boast of their knowledge and cry up their Faith as if they were the onely men of a quick sight and peircing eye Whereas they have so thick a film of prejudice and prophaneness that they cannot behold with David the beauty of the Lord in his Sanctuary Know vain men that for the accomplishment of true delight there must be not onely a pleasing object but also a prepared faculty and if there be no affection in the faculty there can be no fruition of the object Hence it is that the rarest harmony affects not the Asses ear so nor heavenly delights earthly mindes and why not because there is no pleasantness in the object but no fitness in the subject no fitness either of faculty or of affection either of faculty to discern or of affection to desire Wherefore O ye prophane men and dissolute mindes know The reason why you are not taken with the Beauty of the Lord in the service of his Sanctuary it is because either prejudice and error hath blinded your judgments or the flesh and the world