that is the Body and Blood of Christ are really exhibited and communicated unto the Souls of Believers as the outward Signs are unto their bodily Senses the Signs becoming thereby Sacramentally unto us what the things signified are in themselves and are therefore called by their Names Herein there is a peculiar exercise of Faith and a peculiar paricipation of Christ such as are in no other Ordinance whatever Yea the Actings of Faith with respect unto the Sacramental Vnion and Relation between the Signs and Things signified by vertue of divine Institution and Promise is the principal Use and Exercise of it herein 4. There is a peculiar Exercise of Faith in the Reception of Christ as his Body and Blood are tendred and exhibited unto us in the outward Signs of them For though they do not contain carnally the Flesh and Blood of Christ in them nor are turned into them yet they really exhibit Christ unto them that believe in the participation of them Faith is the Grace that makes the Soul to receive Christ and whereby it doth actually receive him To as maâ—y as received him even to as many that believe in his Name John 1.12 And it receives him according as he is propos'd and exhibited unto us in the Declaration and Promise of the Gospel wherein he is proposed it receives him by the gracious Assent of the Mind unto this Truth the choice of him cleaving and trusting unto him with the Will Heart and Affection for all the Ends of his Person and Offices as the Mediator between God and man and in the Sacramental Mysterious Proposal of him his Body and Blood that is in the efficacy of his Death and Sacrifice in this Ordinance of worship Faith acts the whole Soul in the Reception of him unto all the especial Ends for which he is exhibited unto us in this way and manner What these Ends are which give force and efficacy unto the actings of Faith herein this is not a proper place to declare I have mentioned these things because it is the great Plea of the Papists at this day in behalf of their Transubstantiation That if we reject their oral or carnal manducation of the Flesh of Christ and drinking of his Blood there cannot be assigned a way of the participation of Christ in the receiving of him in this Sacrament distinct from that which is done in the Preaching of the Word But hereby as we shall see they only declare their ignorance of this heavenly Mystery But of this blessed intimate Communion with Christ participation of him in the Divine Institution of worship Believers have Experience unto their satisfaction and ineâ—â—able Joy They find him to be the spiritual food of their Souls by which they are nourished unto eternal Life by a spiritual incorporation with him They discern the Truth of this Mystery and have experience of its Power Howbeit men growing carnal and being destitute of Spiritual Light with the wisdom of Faith utterly lost all Experience of any Communion with Christ and participation of him in this Sacrament on the Principles of Gospel-Truth they could find nothing in it no Power no Efficacy nothing that should answer the great and glorious things spoken of it nor was it possible they should For indeed there is nothing in it but unto Faith as the Light of the Sun is nothing to them that have no eyes a Dog and a Staff are of more use to a blind man than the Sun nor is the most melodious Musick any thing to them that are deaf yet notwithstanding this loss of spiritual Experience they retained the Notion of Truth that there must be a peculiar participation of Christ in this Sacrament distinct from all other ways and means of the same Grace Here the Wits of men were hard put to it to find out an Image of this spiritual Communion whereof in their minds they could have no Experience yet they fashioned one by degrees and after they had greatned the Mystery in words and expressions whereof they knew nothing in its power to answer unto what was to be set up in the room of it until they brought forth the horrid Monster of Transubstantiation and the Sacrifice of the Mass for hereby they provided that all those things which are spiritual in this Communion should be turned into and acted in things carnal Bread shall be the Body of Christ carnally the Mouth shall be Faith the Teeth shall be the Exercise the Belly shall be the Heart and the Priest shall offer Christ unto God A Viler Image was never invented and there is nothing of Faith required herein it is all but a fortifying of Imagination against all Sense and Reason Because there is a singular Mystery in the Sacramental Vnion that is between the external Signs and the things signified whence the one is called by the Name of the other as the Bread is called the Body of Christ which Faith discerns in the Exhibition and Receiving of it they have invented for a Representation hereof such a prodigious Imagination of the real Conversion or Transubstantiation of the Substance of the Bread and Wine into the Substance of the Body and Blood of Christ as overthrows all Faith Reason and Sence also And in the room of that Holy Reverence of Christ himself in his Institution of this Ordinance in the Mystical Exhibition of himself unto the Souls of Believers in the demonstration of his Love Grace and Sufferings for them they have set up a wretched Image of an Idolatrous Adoration and Worship of the Host as they call it to the Ruine of the Souls of men And whereas the Lord Jesus Christ by once offering perfected for ever them that are sanctified appointing this Ordinance for the Remembrance of it having lost that spiritual Light whereby they might discern the efficacy of that one Offering so long since accomplished in the application of it by this Ordinance unto the actual perfecting of the Church they have erected a new Image of it in a pretended daily Repetition of the same Sacrifice wherein they profess to offer Christ again for the sins of the living and the dead unto the overthrow of the principal foundation of Faith and Religion All these Abominations arose from the loss of an Experience of that spiritual Communion with Christ and the participation of him by Faith which there is in this Ordinance by divine Institution This cast the thoughts of men on Invention of these Images to suit the general Notion of Truth unto the Superstition of their carnal minds Nor is it ordinarily possible to retrieve them from these infatuations unless God be pleased to communicate unto them that Spiritual Light whereby they may discern the Glory of this Heavenly Mystery and have an Experience of the Exhibition of Christ unto the Souls of Believers therein without these from innumerable prejudices and inflamed affections toward their Idols they will not only abide in their darkness against all means of
spiritually Bone of each others Bone and Flesh of each others Flesh Ephes 5.25 to vers 33. ¶ We maintain our Communion with Christ not only by Eating with him Joh. 6.53 to ver 57. but also by Eating of him ¶ God the Father calls us into Fellowship with his Son Jesus Christ our Lord. Ephes 3.12 ¶ Christ is said to dwell in our Hearts by Faith and by his Spirit also for he that hath not the Spirit of Christ is none of his Heb. 3.14 This our fellowship and Communion with Christ is evidenced by our Perseverance in Grace firmly to the End This our Fellowship with Jesus Christ is confirmed by the Sacraments 1. He that is Baptized into Christ hath put on Christ Gal. 3.27 2. By the Supper which is therefore called the Communion because the Saints gather together in that as the highest act of their Fellowship with the Lord and with one another 1 Cor. 10.16 The Bread that we break is it not the Communion of the Body of Christ The Cup that we bless is it not the Communion of the Blood of Christ The Children of God walking in the light have thereby fellowship with Christ and one with another 1 Joh 1.7 As Christ is God and Man in one Person so we have fellowship with him in both Natures 1. In his Divine Nature 2 Pet. 1.4 2. In his Humane Nature Heb. 2.14 Partaking with him in the same Flesh and Blood ¶ In the Spirit He that is joined to the Lord is one Spirit 1 Cor. 6.17 Rom. 8.11 There is one Body and one Spirit Eph. 4.4 ¶ In Afflictions Phil. 3.10 That I may know the fellowship of his sufferings being made conformable to his death ¶ We have Communion with Christ in Glory Rom. 8.17 18. If so be we suffer with him that we may be glorified together Who shall change our vile Body and fashion it like to his glorious Body So Joh. 17.21 22 23 24. ¶ In all good things Wisdom Righteousness Redemption Faith 1 Cor. 1.30 Repentance Regeneration Adoption Justification Sanctification and Spiritual Liberty All these are Benefits and high blessings communicated from the Father by the Spirit through the Purchase and Merit of Jesus Christ See that place it is very Pregnant 2 Cor. 5.17 and apposite 1. He tells you We know Christ no more after the Flesh Because that Dispensation is over we are now under the dispensation of the Spirit 2. Therefore If any man be in Christ he is a new Creature 3. Our Communion with Christ is not hereby lost but advanced Higher if any be in Christ he is a new Creature In Christ still and a New Creature by Christs Spirit working in us all new things and working out all old 4. All this is the Work of God in us and for us by the Son reconciling us and the Spirit perfecting us in the Ministry of Reconciliation ver 18 19.5 All this arose from Love ver 14. the Root of the Communion of Saints with the Blessed Trinity 6. As ye have heard founded in Union expressed in a Communication of all good things by Christ our Head and Husband with Reciprocation and returns of Love on our part in all the Acts of it by intire and Sincere Obedience also in mutual Interchanges of Dutyes respecting our fellow-members of the same Body This is so fully set forth by the Apostle Paul according to the Grace of God given to him that I need say no more about it but commend the reading of that whole Chapter to you 1 Cor. 12. from ver the 4th to the end I fear this Relation and Fellowship is little minded with the Dutyes of it by many that yet think themselves in the Body and presume of the Priviledges of it Mark these few things for your help 1. The differences of Gifts and Administrations Offices and Services in the Body Spiritual as in the Body Natural vers 4. 12. 2. All these coming from one Spirit and one Head Jesus Christ the Fountain Head of all ver 13. 3. That all these Gifts and Graces are divided to every member as the Lord pleaseth for the same use and end to profit withall without Schism without a conceit of self-sufficiency and unconcernedness for others ver 7. 11. 4. All this called Christ to shew the near and Blessed Communion of Saints ver 12. XVIII The last Means I shall name to you is in the words immediately following my Text Vers 21. in the same verse Which doubtless the Holy Ghost points us to as an Effectual means to keep our seives in the Love of God Reason 1. Because it is the Highest Act of Gods Love to us to bestow Eternal Life on us 2. The Lord that hath provided Eternal Life for us will have us alwayes walk in Expectation of it Gen. 49.18 Tit. 2.13 3. We have no Ground at all to expect Eternal Life from God without keeping our selves in the Love of God Rom. 8.23 compared with the last verse 4. We keep our selves in Gods Love by being found in such a State and in such a Way as leads to Life which is chiefly Faith and Obedience 5. Such as are found out of this Way and State are not Children but Strangers and Enemies therefore have no Reason to expect an Inheritance they have no Title nor Right to it Now a Son that 's Heir apparent by Adoption in Christ to such an Estate of Eternal Life in Heaven he will not only be alwayes in Expectation of it but will judge himself bound to study all the wayes he can possibly do to please God to keep in his Love and favour and withall fear and take heed of forfeiting the Love of God 1. Because it is an Act of Mercy and free Grace it is not a Debt or any thing thou canst challenge the Lord Jesus is sole purchaser Text. Rom. 6. ult The Gift of God is Eternal Life through Jesus Christ our Lord. 2. If we look for all as an Act of Mercy it will keep the Soul humble Jam. 4.6 1 Pet. 5.5 and thankful Such a frame of Soul the Lord loves and favours Micah 6.8 2 Cor. 4.18 chap. 5.1 3. The Prospect of Eternal Life will keep us from being much enamoured with this Life which is Vain and Sinful and Sorrowful and Transient 4. The Prospect of a better Life will make us prepare for it 1 Tim. 6.12 Rev. 21.2 Phil. 3.12 13 14. and lay hold on it 2 Pet. 11.12 13 14. By Watchfulness as the wise Virgins Math. 25.4 10. By Constancy in our course and race 1 Tim. 6.19 By casting away every Clog Heb. 12.1 2. 5. Because all Creatures wait for this Glory and are Rom. 8.19 in earnest Expectation of it 6. Because all Saints have ever lived up to it 1 Thes 4. ult Heb. 4.1 9 Heb. 6.19 20. this is the Haven of their rest here they cast Anchor with this they comfort themselves for this they groan
every such person whensoever such occasions do invite me to it And do we now need to be told what such an impartial truly Christian love would do to our common preservation and to prevent the ruine of the Christian Interest 1. How greatly would it contribute to the vigour of the Christian life for so we should all equally hold the head from which all the body by joynts and bands having nourishment ministred and knit together encreaseth with the increase of God As afterwards in this Chapter verse 19. Thus as it is in that other parallel text of Scripture Speaking the truth in love we shall grow up into him in all things which is the head even Christ from whom the whole body fitly joyn'd together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Eph. 4.15 16. Obstructions that hinder the free circulation of blood and spirits do not more certainly infer languishings in the natural body than the want of such a diffusive love shuts up and shrivels the destitute parts and hinders the diffusion of a nutritive vital influence in the body of Christ 2. It would inspire Christians generally with 〈◊〉 sacred courage and Fortitude when they should know and even feel themselves knit together in love How doth the revolt of any considerable part of an army discourage the rest or if they be not entire and of a piece Mutual love animates them as nothing more when they are prepared to live and die together and love hath before joyned whom now their common danger also joyns They otherwise signifie but as so many single persons each one but caring and contriving how to shift for himself Love makes them significant to one another So as that every one understands himself to be the common care of all the rest It makes Christians the more resolute in their adherence to Truth and goodness when from their not-doubted love they are sure of the help the counsels and prayers of the Christian community and apprehend by their declining they shall grieve those whom they love and who they know love them If any imagine themselves intended to be given up as Sacrifices to the rage of the common Enemy their hearts are the apter to sink they are most expos'd to temptations to prevaricate and the rest will be apt to expect the like usage from them if themselves be reduc'd to the like exigency and be liable to the same temptations 3. It would certainly in our present case extinguish or abate the so contrary unhallow'd fire of our anger and wrath towards one another as the Celestial beams do the baser culinary fire which burns more fervently when the Sun hath less power Then would debates if there must be any be manag'd without intemperate heat We should be remote from being angry that we cannot convey our own Sentiments into anothers mind which when we are our business is the more remote we make our selves less capable of reasoning aptly to convince and because anger begets anger as love doth love render the other less susceptible of Conviction Why are we yet to learn that the wrath of man worketh not the righteousness of God What is gained by it So little doth angry contention about small matters avail that even they that happen to have the better cause lose by it and their â—dvantage cannot recompense the dammage and hurt that ensues to the Church and to themselves Our Famous Davenant k Sent. ad Dur. speaking of the noted controversy between Stephen Bishop of Rone who he saies as much as in him lay did with a Schismatical Spirit tear the Church and Cyprian who with great lenity and Christian charity professes that he would not break the Lord's peace for diversity of opinion nor remove any from the right of communion concludes that erring Cyprian deserv'd better of the Church of Christ than Orthodox Stephen He thought him the Schismatick whom he thought in the right and that his Orthodoxy as it was accompanied was more mischievous to the Church than the others Error Nor can a man do that hurt to others without suffering it more principally The distemper of his own Spirit what can recompense and how apt is it to grow in him and while it grows in himself to propagate it self among others Whereupon if the want of love hinders the nourishment of the body much more do the things which when it is wanting are wont to fill up its place For as naturally as love begets love so do wrath envy malice calumny beget one another and spread a poyson and virulency through the body which necessarily wastes and tends to destroy it How soon did the Christian Church cease to be it self and the early vigour of primitive Christianity degenerate into insipid spiritless formality when once it became contentious It broke into parties Sects multipli'd animosities grew high and the grieved spirit of love retired from it which is grieved by nothing more than by bitterness wrath anger c. as the connexion of these two verses intimates Eph. 4.30 31. Grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption Let all bitterness and wrath and anger and clamor and evil speaking be put away from you with all Malice And to the same purpose is that 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speaking as new-born babes desire the sincere milk of the Word that ye may grow thereby By this means Religion once dispirited loses its majesty and awfulness and even tempts and invites the assaults and insultation of Enemies 4. It would oblige us to all acts of mutual kindness and friendship If such a love did govern in us we should be alwaies ready to serve one another in love to bear each others burthens to afford our mutual Counsel and help to one another even in our private affairs if called thereto especially in that which is our common concern the preserving and promoting the Interest of Religion and to our uttermost strengthen each others hands herein It would engage us to a free amicable conversation with one another upon this account would not let us do so absurd a thing as to confine our Friendship to those of our own Party which we might as reasonably to men of our own stature or to those whose voice and hair and look and meen were likest our own It would make us not be ashamed to be seen in each others Company or be shy of owning one another We should not be to one another as Jewes and Samaritans that had no dealing with one another or as the Poet notes they were to other Nations Non monstrare vias eadem nisi sacra colenti not so much as to shew the way to one not of their Religion There would be no partition-wall thorough which love
Agenda of the Church and thâ—â—eservedly for this Perswasion is built on infallible Divine Testimonâ—â—â— The Communication of Christ herein and our participation of him are expressed in such a manner as to demonstrate them to be peculiar such as are not to be obtained in any other way or divine Ordinance whatever not in Praying not in Preaching not in any other exercise of Faith on the Word or Promises There is in it an eating and drinking of the Body and Blood of Christ with a spiritual Incorporation thence ensuing which are peculiar unto this Ordinance But This especial and peculiar communion with Christ and participation of him is Spiritual and Mystical by Faith not carnal or fleshly To imagine any other participation of Christ in this life but by Faith is to overthrow the Gospel To signify the Real communication of himself and benefits of his Mediation unto them that believe whereby they should become the food of their Souls nourishing them unto eternal Life in the very beginning of his Ministry he himself expresseth it by eating of his flesh and drinking of his blood John 6.53 Except you eat the flesh of the Son of man and drink his blood you have no life in you But hereon many were offended as supposing that he had intended an oral carnal eating of his flesh and drinking of his blood and so would have taught them to be Cannibals Wherefore to instruct his Disciples aright in this mystery he gives an Eternal Rule of the interpretation of such expressions v. 63. It is the Spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are Spirit and they are Life To look for any other communication of Christ or of his flesh and blood but what is Spiritual is to contradict him in the Interpretation which he gives of his own words Wherefore this especial Communion with Christ and Participation of him is by Faith If it were not unbelievers ought all partake of Christ aswell as those that believe which is a contradiction For to believe in Christ and to be made partakers of him are one and the same We must therefore find this peculiar participating of Christ in the special actings of Faith with respect unto the especial and peculiar exhibition of Christ unto us in this Ordinance And these actings of Faith are diverse and many but may be referred unto four Heads 1. It acts it self by Obedience unto the Authority of Christ in this Institution This is the foundation of all Communion with Christ or pâ—rticipation of him in any Ordinance of divine Worship whatever thaâ— is peculiarly of his own Soveraign Appointment and that in and with such circumstances as unto the Time or Season and manner of it as requires especial actings of Faith with respect thereunto For the Institution of this Ordinance was in the close of his Ministry or Prophetical Office on the Earth and in the entrance of the exercise of his Priestly Office in offering himself a Sacrifice unto God for the sins of the Church between them both and to render them both effectual unto us he interposed an act of his Kingly Office in the Institution of this Ordinance And it was in the same night wherein he was betrayed when his holy Heart was in the highest exercise of zeal for the glory of God and compassion for the Souls of sinners sâ—ith hath herein an especial regard unto all these things It doth not only act it self by a subjection of Soul and Conscience unto the Authority of Christ in the Institution but respects also the exerting of his authority in the Close of his Prophetical and entrance of the exercise of his Sacerdotal Office on the Earth with all those other circumstances of it which recommend it unto the Souls and Consciences of Believers This is peculiar unto this Ordinance and unto this way of the participation of Christ And herein faith in its due exercise gives the soul an intimate converse with Christ 2. There is in this divine Ordinance a peculiar Representation of the Love and Grace of Christ in his death and Sufferings with the way and manner of our Reconciliation unto God thereby The principal design of the Gospel is to declare unto us the Love and Grace of Christ and our Reconciliation unto God by his Blood Howbeit herein there is such an eminent Representation of them as cannot be made by words alone It is a Spiritual Image of Christ proposed unto us intimately affecting our whole Souls These things namely the ineffable Love and Grace of Christ the bitterness of his Sufferings and Death in our stead the Sacrifice that he offered by his Blood unto God with the effect of it in Atonement and Reconciliation being herein contracted into one entire Proposal unto our Souls Faith is exercised thereon in a peculiar manner and so as it is not in any Divine Ordinance or way of the Proposal of the same things unto us All these things are indeed distinctly and in parts set before us in the Scripture for our Instruction Edificacion But as the Light which was first made and diffused unto the whole Creation did suffice to enlighten it in a general way yet was far more useful glorious and conspicuous when it was reduced and contracted into the Body of the Sun so the Truths concerning Christ as they are diffused through the Scripture are sufficient for the Illumination and Instruction of the Church but when by divine wisdom and institution they are contracted into this Ordinance their taste and efficacy is more eminent and communicative unto the eyes of our Understandings that is our Faith than as meerly proposed by parts and parcels in the Word Hereby Faith leads the Soul unto a peculiar Communion with Christ wâ—â—ch is thereon made partaker of him in an especial manner 3. Faith herein respects the peculiar way of the communication and exhibition of Christ unto us by symbols or sensible outward Signs of Bread and Wine It finds the divine Wisdom ond Sovereignty of Christ in the choice of them having no other foundation in Reason or the Light of Nature and the Representation that is made herein of him with the Benefits of his Death and Oblation is suited unto Faith only without any aid of Sense or Imagination for although the Symbols are visible yet their Relation unto the things signified is not disceâ—nible unto any Sense or Reason Had he chosen for this end an Image or a Crucifix or any such Actions as did by a kind of natural and sensible Resemblance shew forth his Passion and what he did and suffered there had been no need of Faith in this matter And therefore as we shall see such things are found out unto this end by such as have lost the use and exercise of Faith herein Besides it is Faith alone that apprehends the Sacramental Vnion that is between the outward Signs and the Things signified by vertue of Divine Institution And hereby the one
conscientious respect unto it Force and Fear rule all This is that Discipline in whose execution the blood of an innumerable company of Holy Martyrs hath been shed that wherein all the vital Spirits of the Papacy do act themselves and whereby it doth subsist and although it be the Image of Jealousie or the Image of the first Beast set up by the Dragon yet it cannot be denyed but that it is very wisely accommodated unto the present State of the Generality of them that are called Christians amongst them For being both blind and carnal and having thereby lost all Sense and Experience of the Spiritual Power of the Rule of Christ in their Consciences they are become an Herd not fit to be governed or ruled any other way Under the Bondage of it therefore they must abide till the vail of Blindness be taken away and they are turned unto God by his Word and Spirit for where the Spirit of the Lord is there and there alone is Liberty SECT VII Unto the foregoing particular Instances with respect unto the Church I shall yet add one more general which is indeed comprehensive of them all or the root from whence they spring a root-bearing Gall and Wormwood And this is concerning the Catholick Church What belongs unto this Catholick Church what is comprized in its Communion The Apostle declares Heb. 12.22 23 24. It is the Recapitulation of all things in Heaven and Earth in Christ Jesus Eph. 1.10 His Body his Spouse or Bride the Lambs Wife the glorious Temple wherein God doth dwell by his Spirit An holy mystical Society purchased and purified by the blood of Christ and united unto him by his spirit or the Inhabitation of the same spirit in him and those whereof it doth consist Hence they with him as the body with its head are mystically called Christ 1 Cor 12.12 And there are two parts of it the one whereof is already perfected in Heaven as unto their spirits and the other yet continued in the way of faith and obedience in this world Both these constitute one family in Heaven and Earth Ephes 3.15 In Conjunction with the holy Angels one Mystical-Body one Catholick Church And although there is a great difference in their present state and condition between these two branches of the same Family yet are they both equally purchased by Christ and united unto him as their Head having both of them effectually the same principle of the life of God in them Of a third part of this Church neither in Heaven nor in Earth in a temporary State participant somewhat of Heaven and somewhat of Hell called Purgatory the Scripture knoweth nothing at all neither is it consistent with the Analogy of Faith or the promises of God unto them that do believe as we shall see immediately This Church even as unto that part of it which is in this world as it is adorned with all the graces of the Holy Spirit is the most beautiful and glorious effect next unto the forming and production of its Head in the Incarnation of the Son of God which Divine Wisdom Power and Grace will extend themselves unto here below But these things the glory of this State is visible only unto the eye of Faith yea it is perfectly seen and known only to Christ himself We see it obscurely in the light of Faith and Revelation and are sensible of it according unto our participating of the graces and privileges wherein it doth consist But that spiritual light which is necessary to the discerning of this Glory was lost among those of whom we treat They could see no reality nor beauty in these things nor any thing that should be of advantage unto them For upon their principle of the utter uncertainty of mens spiritual estate and condition in this world it is evident that they could have no satisfactory perswasion of any concernment in it But they had possessed themselves of the notion of a Catholick Church which with mysterious Artifices they have turned unto their own incredible secular Advantage This is that whereof they boast appropriating it unto themselves and making it a pretence of destroying others what lies in them both temporally and eternally Unto this end they have formed the most deformed and detestable Image of it that ever the world beheld For the Catholick Church which they own and which they boast that they are instead of that of Christ is a company or society of men unto whom in order unto the constitution of that whole society there is no one real Christian grace required nor spiritual Vnion unto Christ the Head but only an outside profession of these things as they expresly contend A Society united unto the Pope of Rome as its head by a subjection unto him and his rule according to the Laws and Canons whereby he will grant them This is the formal reason and cause constituting that Catholick Church which they are which is compacted in it self by horrid Bonds and Ligaments for the ends of Ambition worldly Domination and Avarice A Catholick Church openly wicked in the generality of its rulers and them that are ruled and in its State cruel oppressive and died with the blood of Saints and Martyrs innumerable This I say is that Image of the Holy Catholick Church the spouse of Christ which they have set up And it hath been as the Image of Moloch that hath devoured and consumed the Children of the Church whose cryes when their cruel step-mother pittied them not and when their pretended Ghostly Fathers cast them into the flames came up unto the ears of the Lord of Hosts and their blood still cries for vengeance on this idolatrous generation Yet is this pretence of the Catholick Church pressed in the minds of many with so many Sophistical Artifices through the slight of men and cunning craftiness whereby they lye in wait to deceive proposed with the allurements of so many secular advantages and imposed oftimes on Christians with so much force and cruelty that nothing can secure us from the Admission of it unto the utter overthrow of Religion but the means before insisted on A spiritual light is necessary hereunto to discern the internal spiritual beauty and glory of the true Catholick Church of Christ Where this is in its power all the paintings and dresses of their deformed Image will fall off from it and its abominable filth will be made to appear And this will be accompanied with an effectual experience of the glory and excellency of that grace in the souls of those that believe derived from Christ the sole head of this Church whereby they are changed from Glory to Glory as by the spirit of the Lord. The Power Life and sweetness hereof will give satisfaction unto their souls to the contempt of the pretended order of dependance on the Pope as an head By these means the true Catholick Church which is the body of Christ the fulness of him that filleth all in all growing
persons and hardly known to the wisest physitians The Spleen is most commonly accused and often guilty and the Stomack Pancreas Mesentery Omentum Liver yea and Reigns not rarely are the root sometimes by obstructing humors and that of several qualities and sometimes by Stones and sometimes by various sorts of humours and sometime by Vesicles But obstructed if not tumified Spleens are most suspected Such a black distinct humour called Melancholly which hath of old been accused is rarely if ever found in any unless you will call either blood or excrementitious humours by that name which are grown black by mortification for want of motion and spirits But the blood it self may be called Melancholly Blood when it hath contracted that distemper and pravity by feculency sluggishness or adustion which disposeth it to the Melancholly effects But sometimes persons that are sound are suddenly cast into Melancholly by a fright or by the death of a friend or by some great loss or cross or some sad Tydings even in an hour which shews that it cometh not always from any humour called Melancholly nor for any foregoing Disease at all But the very act of the mind doth suddenly disorder the passions and perturbe the Spirits and the Disturbed Spirits in time vitiate the blood which containeth them and the vitiated blood doth in time vitiate the Viscera and parts which it passeth through and so the disease begining in the Senses and Soul doth draw first the Spirits and then the humors and then the parts into the Fellowship and Soul and Body are sick together And it is of great use to the Physitian to know where the Depravation did begin whether in the mind or in the body and if in the body whether in the blood or in the Viscera for the cure must be fitted accordingly And yet the Melancholly Brains may be eased and the mental depravation much kept under though an obstructed yea a scarrhifyed Spleen continue uncured many years And though the Disease begin in the mind and Spirits and tâ—â—â—ody be yet sound yet Physick even Purging often cureth it â—â—ough the Patient say that Physick cannot cure Souls For the Soul and Body are â—onderfully copartners in their diseases and câ—re and if we know not how it doth it yet when experience teâ—â—eth us that it doth it we have reason to use such means I. Right usage and diet are a great part of the Cure Of the first I spake before The Patient must be pleased delighted dealt with as capable kept from solitude and from musing and from sad and troubling words and things and their objections wisely answered and their judgments in Religion kept from troubling mistakes by right information especially they must be kept in diverting business and if it could be hard labour even to good transpiration and sweat to actuate contemperate and purifie the blood and excite the igneous spirits which are the instruments of the motion and purification of the blood and of life it self it would greatly help the Cure especially such exercise twice a day before Dinner and Supper an hour or two together discipate and concoct indigested matter excit natural heat and expels excrements As to Diet it must as Physick be fitted to the case of the body The Disease is sometimes in dry bodies and sometime in those that are moist and fat It is sometime in overheated blood and sometime in that which is overcold and sluggish And these must have quite different cures You may thus perceive the differences in the main One sort of Melancholly Persons are only sad misgiving fearful of troubled thoughts despairing as undone and solitary musing and cannot be satisfied and comforted much silent and dull to action and will hardly stir rather over cold than hot troubled with wind and ill digeâ—â—ion But there is another sort that have overheated blood that are fierce talkative bold boasting laughing that have seeming visions and raptures unruly confident and these must have another manner of remedy and are almost mad already And those that have dry lean bodies must have a moister dyet and medicine than the cold moist and fat I. For the most part all of them are meerly melancholly and not overheated near to madness should eat but sparingly so as may not spoil digestion though some of them have a greedy Appetite they should forbear Cheese and Beef and Swines Flesh and raw Fruits and for other things not be over curious in the quality But those that have hot and dry bodies should avoid fasting and eat as much as they can well digest but not more and should eat boyled Burrage and Lettice and Stew'd Prunes Stew'd or Rosted Apples half an hour before meat and raw Apples if experience of windiness or Rheum forbid it nor II. And for Physick though the overheated talkative confident sort be neer to Bedlam I shall briefly offer a little for prevention if there be hope 1. Be sure that they taste no Brandy or hot waters unless you would have them presently stark Mad no nor any hot Wines strong Liquors or aromatick things such as Ginger Pepper Cloves or any of the like nor Mustard Horse-Radish Garlike Onyons or any biting thing 2. Let them purge much with Sena in Whey Take three Gallons of clarified whey put in it two handful of Balm and as much fumitory if the time of years serve and as much Borage boil it to two Gallons and put it into a stean Pot of earth that hath a Spigot at the bottom or a small barrel and put into it in a thin Canvass Bag two ounces of Sena an ounce of Epithyme an ounce of bruised Anniseed and an handful of ground Ivie called Ale-hoof bruised and two gads of Steel to sink it when it hath stood two days or less drink a Pint every morning in bed and lie an hour after it and if it give not three stools drink near a pint more at five a Clock continue this three weeks at least every day having another vessel ready when the first is done Or else boyl all the same herbs in three points of Whey to half the quantity strein it and put in it three drams of Senna and a dram of bruised Anniseed let it stand cold an hour and half and after warm on gentle Embres one hour drink it the next morning and so on for three weeks 3. Boyl six sliced Pippens or Permains in three pints of Whey to a quart strein it and drink a pint every morning in bed and if you can sleep an hour after it and the other pint at night instead of other Breakfast or Supper Do this many weeks when you take not the purging Whey And if you drink the like instead of beer at Dinner to a hot dry body it is best 4. But it is the ordinary colder sad despairing Melancholly that I intend in these Prescripts And for such use these following means 1. If it be in the heat of Summer and they be not very cold the
God Man is cited to meditate on and to glorify God for his Wisdom and Power which appear in them And indeed were it not for the Soul of man God should have made all the rest of the Creatures for nought Man is only concern'd in them and benefited by them and his Soul only able to bless God for them All Gods works of Creation nay and of Providence too are matter of praise so done as they ought to be had in remembrance Ps 111.4 When we contemplate or meditate upon them they afford our Souls great cause to be enlarged in our praising of several of the Attributes of God All things are Deo plena All things have a voice as well as day and night The Heavens and the Firmament Ps 19.1 2. They speak God to be Almighty and abundant in goodness they tell us as often as we view or consider them that God who made and preserves them is worthy of all our Fear and Love Service and Obedience It is only the Soul of man that is able to read hear or understand these things and therefore man for his Souls sake as the Priests had have many priviledges allotted to him by God Ps 8.6 who hath put the other Creatures generally under his feet It is sadly true that men rob God of his Honour they are entrusted with Ah whose Soul is a faithful Steward of Gods manifold gifts What Sacriledge do not men commit dayly And may we lay it to heart For God will call Heaven and Earth else to witness against us Every Creature and Providence can testifie they contained matter enough to excite our praises and to perswade our Obedience 2. Again the Soul of man is made capable to enjoy God to see God that is to know him and love him in whose presence there is fulness of joy Ps 16.11 The Sun and Planets with the rest of the spangles of Heaven know not their Maker nor what they are nor to what end they serve they how bright soever are not receptive of that light that shines into the hearts and upon the Souls of the Children of Men if compared with which their brightest beam is thick darkness were it only for our viaticum the repast we have on the road towards Heaven The Soul indeed sees here as through a glass darkly 1 Cor. 13.12 and knows but in part yet this very taste is better than the full meal that any other Creature can make Yet it must be confessed that anima male habitat the Soul is uneasie in this World not only with grieves and cares but because 't is out of its place as a bone out of joynt It was made to be with God and cannot be satisfyed when it is from God But what an excellent Creature must that be whom the King of Heaven and God of Glory should thus delight to honour which God should may I speak such a word choose for his Companion I am sure we are said to have fellowship with him 1 John 1.3 VVhatsoever the Soul was before by choosing and admitting it into his presence God makes it glorious Hence it is that inferiour Creatures are satisfyed with food suitable to them they have saved their End and have gone to the utmost of their line according to the Law of their Creation to their Creators praise But the Soul of man is upon the Rack and hath a thousand torments till it answers his end Irrequietum est cor meum donec venit ad te until it brings actively some Glory unto God and comes in some measure to the enjoyment of God That Life or Soul which inferiour Creatures have keeps indeed their bodies from putrifying but man hath not animam pro Sale His Soul only as salt to keep his Body from stinking but to act and govern it that it may be an Instrument in the service and to the praise of God and by reason of this his Tongue and every Member may be made his Glory when 't is imployed to the Glory of God It is certainly a debasement of the Soul to busy it about Eating and Drinking Dressing or Undressing further than what is necessary to our preservation and our passage through this world as Pilgrims and Strangers as we think Children to imploy their Souls ill whilst they make Pyes of dirt or run after gay pubbles made up of froth or stime Only here is the difference young ones are scarce capable of knowing or doing better the wings of their Souls seem not fledged but afterwards God justly expects that we should fly higher and we are able to soar above the third Heavens and in our Thoughts Meditations and Affections to go to God to taste and see how good that he is Ps 34.8 ◠The Endeavours that are used for to gain Souls The Pretiousness of the Soul appears in the great Endeavours that are used to get it This is the standard that we value all things by What is given for them VVhat is done to obtain them Insomuch that many think there is a great indifferency in Metals and Stone c. and that opinion sets the rate on them by this Gold and Silver are esteem'd before Lead or Iron c. Now though the Soul hath an essential innate worth as appears by what hath been said Yet this if I may call it extrinsecal consideration does further prove it For 'T is mainly desired by God on the one hand and by Satan on the other and though the Devil be a fallen Angel yet he hath the greatest knowledge of the Nature and worth of things and is from thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 1. God endeavours to win Souls 1. Gods Endeavours this he condescends to woo and intreat for My son give me thy heart Prov. 23.26 But to be more particular though we are not able to apprehend all the means God uses for our Souls Yet so many will easily come into our view that if we were not the most ingrateful and insensible Creatures in the VVorld we could not deny our Souls to God he so loves and values them he hath done and does dayly so much for them Above all 1. God's parting with his Son and Christ with his Heart-Blood and Life for them Behold how he loved him could they say when our Saviour shed but a few tears for Lazarus but much more when he shed all the blood in his Body for our Souls VVe may well say behold how he loved them VVhen man by sin had incurr'd the displeasure and deserved the Curse and VVrath of God and that the blood of Bulls and Cattle or a thousand Bulls were too mean to atone for the least Transgression God requiring a greater price for the Redemption of a lost Soul Our Blessed Saviour cryes Lo I come to do thy Will Heb. 10.7 that is to give satisfaction and to bring in Everlasting Righteousness that these pretious Souls may not perish Christ never interposed to save the Bodies so many Thousands or
or make their Requests to God for some Extatide Transports and Enlargements in a Duty or Covet unfit degrees of Gifts or Abilities for Duties taking that to be Grace which may be a gift consistent with a lost Condition and suppose these things never acquested by them must it thence follow That the Face of God is hid from them Oh what a pass must God be at with these Mens Souls when they must take him for their Enemy or for a discontented and distasted Friend unless he will to humour them transgress the stated Methods of his Dealing with Mens Souls If their Natural strength and fervour do but decay through Age or Sickness or other accidental Weaknesses or if God touch them in their Darlings here as Interests Relations Possessions or cast them upon some unwelcome straits though for their good Oh then they think him gone from them in deep Distast and Wrath when as these things rather insinuate Demonstrations and Assurances of Gods Faithfulness and Favour to them than any hard Thoughts of or bad Designs upon them See then that you be sure that God hides his Face from you indeed before you proceed to infer Discouragements or any ways to countenance your own Despondencies and any Jealousies or hard thoughts of God Bâ—t yet 't is to be acknowledged That God sometimes doth hide his Face indeed Isa 64.7 And that either 1. Totally as to the Damned in Hell so as never to shew it more to them again but this is nothing to our present Case or else 2. Partially as to those on Earth who are either 1. Unconverted or 2. Converted Persons The former are not here concerned but the latter and as to Converted Persons such as are truly Gracious God is said to hide his Face from them when he removes his Candlestick from them Rev. 2.5 or when they rather only see than really feel and are bettered by the Light and are scarce sensible of either Savour or Power in Gods Ordinances or of any Improvement in or of themselves thereby or when they have not any free Intercourses with God in Holy Duties but ever find themselves to be deadned and straitned in the Addresses of their Spirits to God in his Holy Ordinances of which their Jealousies are increased by their being Conscious to themselves of much Barrenness Wantoness and Ingratitude under their Sanctuary-priviledges Or when they are terrified with Storms and Tempests in their own Breasts through pressing Fears and multiplied Distractions But here let them consult Gods Word and Providences and their own Consciences together and thus debate this Matter with themselves What makes thee think O my Soul that God now hides his Face from thee Is it what is and hath been common either to Mankind or to the Generation of the Just or something peculiar to my self and unusual to others Is it any thing that can make it Evident that I either yet was never truly Gracious or that Gods Grace is now Extinct in me Have I an Heart for God and hath he none for me Is any thing inflicted on me inconsistent with Gods Saving Love to me Have my Afflictions Deadned me to God and Holiness or cut off the Entail of his Covenant-Favours upon me Are there noe Cases and Instances of Gods Eclipsed Face paralel to or much beyond my own to be discerned in Abraham David Job Lot Christ or others See James 5.10 Heb. 5.7 9. Job's Friends got nothing but Reproofs from God for their inferring Gods Contempt of him from what God laid on him It is much to be Observed That Gods dearest Favourites have had the sharpest Exercises and great Darkness and Disconsolateness on their Spirits at sometimes or other for the sensible Comforts and Refreshments of Religion are seldom found the Daily Fare of the exactest walkers with God under Heaven and yet how often are these Eclipses greatned by their Fancies or Follies And then by their Misrepresentations of God to themselves how oft and much is he Dishonoured by them But let these things be well considered by Gracious Souls 1. God doth not always nor ever totally hide his Face from them whom he hath Changed and Transformed through Grace 2. That when at any time 't is hid from them 't is not hidden in so much Wrath but that Mercy shall prevail at last 3. Nor can it ever be so dark with them but that some Remedies and Refreshments may be had from the Name the Son and the Covenant and from that of God within themselves which they ought not to undervalue overlook or to deny or to quit the Acknowledgments and Comforts of Nay I may boldly say it that at the worst more of Gods Face doth or may appear to them and shine upon them than is at any time hidden from them I mean more of that Face which is discernable here on Earth for otherwise it is but very little of Gods Face that the best Men see at most in this World if compared with what is to be manifested in Eternity unto the Heirs of Glory And therefore is it yet a shameful thing both to be pitied and blamed in gracious Persons that every intermission or retreat of sensible Joys and Favours shall so enrage their Fears and Sorrows as that Gods tenderness and faithfulness shall presently be Arraigned and his most gentle Discipline heavily Censured strangely Agravated extravagantly Resented and most immoderatly Bemoaned by them Yea and that before they have well understood what ails them and unto what degrees their so bemoaned Eclipse hath reached Come then my Soul deal fairly with thy Self and God and tell me what is it that God hath now denied thee How far hath God denied it What of God is it that thou once hast seen but canst not now What hinders the present sight or the recovery of what before hath been thy Strength and Joy Do not mistake Gods Looks and Heart nor in a pet charge God with what he is not guilty of nor say too hastily why better with me formerly than now Direct IV. Let him remove and shun all that provokes God thus to hide his Face Isa 59.1 2. Lam. 3.39 40. no Counsel nor Encouragement will or can avail that Soul for Trust or Conduct which neglects its stated Work and Watch which God enjoyns it to and expects from it The Spots and negligences of Gods own People are displeasing to him and he will turn his Face away from what he loaths and hates Many a dreadful frown and glance from God had David when he had defiled his Soul and Body with Lust and Blood The matter of Uriah left that blot and sting upon him and to his Family which made it evident how unsafe it is for even gracious Souls to play the wantons Complaints and Prayers can neither expiate nor commute for those miscarriages and neglects which God forbids and hates nor will it be found sufficient that we make some enquiries after God or pathetical and mournful declamations against
with our hands to God in the Heavens When the heart is intensly elevated to God it carries the Hands and the Voice along with it it Acts all the Body from the Center as Tertullian Phraseth it bona conscientia eructat ad superficiem he lifts up his Soul Psal 143.8 and Body too to God as they lifted up the Mincah or Heav-Offering and waved it before the Lord the Soul will work the body into Simpathy when it is earnest indeed that which made the Veins of the Body to open their Mouths in drops of Blood as Christ his Prayer in his Agony did Luke 22.44 will certainly make us open our Lips Out of the abundance of the Heart the Mouth speaks Luke 6.46 4. This Vocal Amen is as it were the Epitome and summ of all our Petitions and Praises to God 't is the Center which all those Lines are drawn towards It is all the Duty vertually reduced to one word and point Yea it is the repeating and ecchoing or redoubling of all over again As the Mercury behind the Glass it reverterates the lively Image of all preceding Devotion It is a drawing the Arrow to the Pile by a strong ejaculation qua toto corde deum petimus in Bellarmines Phrase whereby the whole heart is darted up to God It is a stirring up our selves to take hold of God Isa 64.7 It is taking aim and directing our Prayer to him and looking up Psal 5.3 as if they would hand up Gods Praises to him and stand ready to receive his Mercies with open Hands and Mouths It winds up all together in one bundle many are willing to have God forgive their trespasses but cannot so readily forgive others we may be free for God to give us daily Bounty and Bread but cannot make it as Meat and Drink to do his Will Men will easily accept of Gods kindness not so roundly pay their tribute of Praises Such cannot roundly Pray nor say Amen Ah Lord and Amen are two long Prayers in few words managed by the whole Soul and thus it is an Amen with an Hallelujah when we seek God with all our hearts then we find him Jer. 29.13 5. Amen rightly pronounced is an intense Act of Faith or it involves a strong Faith The Hebrew Verb in Niphat signifies to be firm stable and strong and in Hiphil it signifies to beleive and trust and indeed we cannot beleive or trust to any thing but that which is stable invariable and immutable So that there are two Declarations made by this Amen 1. That God is firm and immutably true in himself and his word 2. That we will not only beleive his Truth but trust to his veracity and build upon it as the Prophet doth both Jer. 11.5 this is a laying hold on Gods Strength Isa 27.5 as we see Abraham Gen. 15.6 he beleived God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehermen Gods Truth is beleived his veracity trusted to Israel twisted about both these as Abraham did he wrestled with God and prevailed The Jews say Amen habet tres nucleos hath Three Kernels the one is of an Oath the Second of Faith the Third of Confidence as Bunto says on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we have confessed our Sins we do by our Amen say all is true and we have deserved Gods displeasure we beg pardon of them and so beleive God hath promised Pardon to the Penitent we trust our selves with God in Christ and beleive that he will Pardon our Sins as all others that cast themselves upon his promised Grace 6. The unanimous pronunciation of Amen is an assurance that God will accept our Praises and answer our Prayers So as the Soul comes off with Luther's Vicimus we have prevailed Mark 11.24 what things soever ye desire when you Pray beleive that ye receive them and ye shall have them nay 1 John 5.15 If we know that he heareth us whatsoever we ask we know that we have the Petitions we desired of him We ought to beleive we shall have them either in kind or value and infinite Wisdom and Goodness must be Judge in that Case alone Matth. 18.19 if two of you agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven If any single Soul Pray in Faith it shall be heard much more if two have a Symphony as the word imports they shall be answered how much more when the whole Congregation is in Harmony and unanimously cries Amen when the whole Congregation meets as one Man Ezra 3.1 and the multitude of Beleivers are of one Heart and Soul Acts 4.32 God will say Amen to such Amens They are as it were a bath col the Eccho and Voice of God from the Mercy-Seat Sanctorum vota sunt oracula Gods Spirit stirs up such Prayers and they shall not be denied The Soul like Luther says fiat voluntas mea as Men make their Wills in the Name of God Amen it shall be thus for once let my Will Oh Lord be done Heavens Gate is open to this united Knock. 7. And lastly This unanimous Amen of Faith strikes terror on the Enemies of the Church whether Devils or Men. When the Romans had Conquered Philip and the Grecians and Flaminius caused Peace to be proclaimed to the Grecians there was such a Shout says Plutarch that the very Crows and other Birds fell down to the ground the Air was so rent and shaken And when the Church of God Terrible as an Army with Banners gives her unanimous Voices of Amens not only Satan falls like lightning from Heaven Luke 10.18 but Simon Magus by Peters Prayer is fetch'd down when he attempted to flie in the Air as if he had been the Holy Dove and Power of God as Ecclesiastical Story relates And Socrates tells us that upon Theodosius his Prayers and his Armies the Barbarians Captain was smitten with a Thunderbolt and his Soldiers by Fire As the Turks Mined the Eastern Empire of the Romans by Fire Smoke and Brimston i e. by Guns and Gun-powder Rev. 9.17 when the Church is united in hearty Amens it is like the Shout that the Israelites gave when God and his Ark came into the Camp which was such a great sound that the Earth rang 1 Sam. 4.5 for then God is gone up with a Shout Psal 47.5 to answer the Prayers made for the Salvation of his People This makes the hearts of their Enemies to melt and tremble as the Philistins did As Hierom expresseth it the hollow Idols and their Temples that were empty did Eccho and Rebound the Churches Amens so as their Fabricks shaked Thus when the Shophar lovely Trumpet sounded the Seventh time upon the Seventh day Josh 6.20 the Walls of Jerico fell and so shall the Gates and Walls of Babylon by the Preaching of the Gospel on the Lords Days and the Prayers of the Saints The united Breath of Gods People sends a blast upon their Enemies the Trumpet blew and the
we do not hear our selves 3. Beware of a lazy posture of the Body for the Soul is drawn into consent and sympathy with it verse 5. here the Jews stood up to shew their reverence and attention to the word of God They lifted up their hands bowed down their heads and worshipped the Lord with their faces to the ground here was exalted Attention and Devotion and most humble veneration with intense affections and these could say Amen Amen But to see one sit and hang down his head and hang his hat on his nose or perhaps sleeping till he snore himself awake and then give a yawn or an idle Amen any one without breach of Charity may think him guilty of lazy Hypocrisie with detestation This is a mocking of God giving the Congregation a flap with this Foxes tail when they have cunningly slept over the greatest part of the Prayer and slipt out of the Congregation without removeal Irreligiosissimum est sedere nisi quod deo exprobamus quod oratio nos fatigaverit as Tertul. de Or. do says 'T is most indecent without a good Reason to sit at Prayer for 't is else in effect to tell God Prayer hath tired us out Use 4. Is of Direction and Exhortation how to keep up this Harmonious Amen in Publick Assemblies 1. Let Pastor and People never meet but premise some solemn preparations of Heart to meet the Lord. Rehoboam and most of the Kings of Israel and their People also Sin'd in this That they prepared not themselves to set their Hearts to seek the Lord 2 Chron. 12.14 he fitted not his Heart as the Hebrew Word imports it was no more fit to that Duty then an Ass is to play upon an Harp We should never offer God that which cost us nothing put off thy Shoes from thy Feet Vain Thoughts and Vile Affections and put on the Lord Jesus Christ e're you go into the Fathers Presence A Worldly Spirit coming off from common Employments is not fit for Communion with God A common Heart will never be inclosed in any Duty but runs wild of it self and lies open to all Incursions Vzzah was smitten though he touched the Ark out of a good intention but in an undue manner 1 Chron. 15.13 He did it not in Judgment nor according to Gods Order and Appointment 2. We must watch unto Prayer Matth. 26.41 for the Devil is there as to catch away the good Seed so to catch us away by every wandring Thought 1 Pet. 4.7 Peter and John were at Christs Transfiguration in the Mount Luke 9.32 but were sadly heavy with Sleep It is strange when they should have been taken up with Raptures and Extasies of Joy that they should be so Drossie and Drowsie But how hard a matter it is for to watch with Christ One Hour in Duty Grief might make them heavy in the Garden and yet Christ his Propassion and Sweating Drops of Blood was enough to have put them into an Agony of Compassion But alas neither the Garden nor the Mount is able to transport us or keep up Intention of Soul or Affection unless God keep Fire on his own Altar and blow up our Spark into a Flame 3. Our Intention cannot last long our Actions depending on the Body and those Spirits the finer Particles of the Blood separated from it by the Alembick of the Brain And as it is sometime e're they rise so their height and speed is soon over and then we run down into Flegm and Heaviness therefore in all Publick Duties solemn Fastings excepted for humbling Soul and Body we ought not to be too Prolix but to labour for strength rather then length thick and short as Davids Panting and Daniels Praying Chap. 9.19 Oh Lord hear Oh Lord forgive Oh Lord hearken and do defer not c. When weighty Petitions are sent up for thâ— whole Church they draw Universal Consent Not that we ought for Brevity 〈◊〉 to confine all Prayer to the Lords-Prayer as if no Bushel was a Bushel but 〈◊〉 Standard so to fall down at this and stand up against all others whereas it is 〈◊〉 diffused in Sense and so contracted in Words that the Text may very well admiâ— Comment in Conformity to its Sense and we need a more Comprehensive Mind then the Vulgar have to fill those words with 4. When all is done there is nothing done but all to do till we implore the good Spirit of God which he gave the Jews here Nehem. 9.20 And he bad them work for his Spirit was with them Hag. 2.4 And should remain among them when they Built the Temple Luke 24.49 Christ bad his Disciples tarry at Jerusalem till they were Endued with Power from on High there was no Preaching or Praying without this Spirit of Grace and Supplication Zech. 12.10 It is impossible the Organs of our Bodies or Faculties of our Souls should Praise God aright unless this Spirt of God fill them and blow them up He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.19 tune the Praise and form the Prayer in us he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 inlay it and work it both in and out and he is the Master of the Choice to hold and keep us in Frame as well as set us in and enable us to drive all our Petitions home and through to a fervent Amen Deus solus docere potest ut velis se orari as Tertul. says None but God can teach us how to Pray tâ— God That Spirit of Adoption that enableth us to say Abba Father can only teaâ—â— us how to pronounce Amen Amen FINIS