walk in Strife Envy Debates Emulation Contention they will not hereby be only hindred in their Communion with one another but with God also 7. And Lastly Let the People of God walk in Fellowship with one another Let them be all united to some particular visible Church where they may enjoy all those Ordinances of Divine Worship which God hath instituted for Communion with himself Besides the Catholick Church whereof Christ is the Supream Head and Pastor there are particular Churches under the praesidency and care of particular Pastours to some of which all professed Christians ought to belong in order to their Communion with God and one another But upon this third General I shall speak somewhat further in the Application IV. I shall now come to the Fourth and last General I proposed to General IV speak to and that is the Consequences or Consectaries that arise from this whole Discourse 1. It follows hence that Communion with God is a very comprehensive Consect 1 duty It comprehends much in it It consists not in one single Grace or one single Act of the Soul or one single Duty of Religion but it comprehends the Exercise of many Graces reacheth to manifold Duties of Religion and consisteth of manifold Acts and Operations of the Soul 2. It is also a constant Duty which we are to maintain in a constant Consect 2 course and not only now and then at some solemn times or at some solemn Ordinance Not as if we ought to do nothing else but worship God which is the Communion reserved for Heaven but it is to be our dayly practise and to set some time apart for it every day and as much as we can to carry this Communion with God through the several Affairs Conditions and Actions of our Life Acquaint thy self with God said Elihu to Job chap. 22. v. 21. The Heb. is Accustome thy self with God which importeth some frequent course of approaching to God and converse with him And when it is said of Noah and Enoch that they walked with God It implies a constant course of Religion and Communion with God And when the Apostle saith Phil. 3.20 our Conversation is in Heaven it implies more than the performance now and then some Religious Worship but some constant converse with God and the things of Heaven as Citizens of the same civil Body or Society have among themselves in their civil Commerce and Conversation with one another as the Greek word there used doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. No Creatures are capable of Communion with God but Angels Consect 3 and Men. The Beasts were not made for it nor are capable of it not being rational and intelligent Beings This Communion with God requires the exercise of Reason and Understanding and that in the highest improvements of them If we consider it either in the Active or Passive part of it the Beasts are not capable of it Though God hath Communicated something of himself to all his Creatures and as the Poet expresseth it Jovis omnia plena all things are full of God and his Infinite Being is in all Finite Beings yet no Creatures have Communion with him but Angels and Men Other Creatures have a Natural instinct or sagacity to preserve and propagate their respective Natures or Beings but have no sense of their Creator no impression of a Deity upon their Nature nor no rational faculties whereby they might be capable of Communion with God The Angels have Communion with God in Heaven they alwaies behold the face of God as our Saviour speaks So the Spirits of just men departed are with Christ and in nearer Communion with God than when they dwelt in their Tabernacles of Flesh And the Saints upon Earth also are not without it though in a lower degree whereby the Church Militant hath Communion with the Church Triumphant in this Communion that both have with God Heb. 12. whieh shews the excellency of rational Creatures above all others that they alone are capable of this high Employment and Priviledge Consect 4 4. The Supreme felicity of Angels and Men lies in Communion with God As they alone are capable of it so their felicity consisteth in it God hath provided a good suitable to the Natures of all his Creatures in the enjoying of which is their chief happiness but the happiness of rational and intelligent Creatures lies in himself And therefore in their first Creation they were made happy in their Communion with him And herein consisteth the chief misery of fall'n Angels and fall'n Man that they both fell from their Communion with God The Angels so fell as never to be restored to it again And man so fell also as not to be able of himself to return to it But God hath provided a way for man by Christ to be brought back again to him which if he neglects or refuseth he will then be cast into the same hopeless Condition with the Devil and his Angels Consect 5 5. The highest improvement of the faculties of the Soul are to Employ them in Communion with God They are then in their highest Operation upon the highest Object Though they are Employed about things of this lower World and ought so to be in their proper bounds yet these are not their highest Operations which they are capable of As the highest use that could be made of Beasts under the Law was to make them Sacrifices to God and when the Israelites brought Gold Silver Purple Scarlet and precious Stones for the use and service of the Sanctuary they devoted them to the highest service they were capable of So when the faculties of the Soul are made a Sanctuary to God and employed in Communion with him they receive their highest improvement Lastly Communion with God is the Life of Religion It is but a dead thing without it All Religion hath respect to a Deity either to confer Honour upon it or to have Communion with it especially the true Religion without the former it finds no acceptance with God without the latter it is unprofitable to our selves yea we may grow worse under all our profession What the Body is without the Soul and what the matter without the form that is Religion where men find no Influence from Heaven upon their Hearts and have no Communion with God I next proceed to the Application I. Take notice with an holy admiration of the condescending goodness Vse I of God to admit any of the Sons of Men into fellowship with himself That there should be fellowship where there is such infinite inequality such infinite distance yea with such as had provok't him and disobliged him by their wilful departure from him To assume our Nature into Union and Communion with God was great condescent and so it is to receive any of our persons Will God indeed dwell on Earth said Solomon when he had built God an House for him to dwell in amongst his people For God to approach in wayes of such
without 'em a Prov. 1.32 The Prosperity of Fools destroyes ' em What doth Religion in this Case The Truth is there needs a great exercise of Religion to carry us safe thrô Freedom from Affliction b Job 1.5 Jobs extraordinary devotion upon his Childrens ordinary rejoycing in their prosperous Condition may Convincingly instruct us that there 's more danger in Freedom from Affliction than we are willing to suspect and it is more difficult to love and fear and trust God when we have the world than when we want it so that without Serious Godliness 't is impossible to withstand the insinuating and pleasing Temptation of flattering Prosperity and unless Faith be in Exercise we cannot do it with it What then is an afflicted Condition to be preferr'd Some that have had experience of both say Yes they have been afraid to come from under their Afflictions some sick Persons have been even afraid of Health thô they desir'd it lest what they got in their Sickness they should lose in their Health But yet the continuance of Afflictions breaks the Spirits and hinders that chearful serving and praising of God which is or should be the Life of a Christian thô many are better'd by Afflictions yet none are allowed to pray for Afflictions but against them and use all good means to avoid or remove them 't is one thing makes Heaven desirable the putting an end to all our Afflictions In short c Heb. 12.11 no chastening for the present seemeth to be joyous but grievous whatever be the after-fruit of it This therefore is clogg'd with Vanity But what doth Religion in this Case Serious Godliness by Afflictions becomes more Serious God makes great use of Afflictions for the working and promoting of Piety and in this I think all experienced Christians are agreed they reckon sanctified Afflictions among the choicest Providences of their lives I commend the enlargement of this by your own Thoughts out of your own experiences And thus including these three Cases as in a large Parenthesis there 's one Case more that I would cautiously speak to which the Church Catholick truly so called may have more cause than ever tremblingly to consider and to seek more satisfying resolution than I can give for it's determination VI. What man upon Earth can peremptorily assert whether Peace or Persecution be just at such a time infallibly best for the Church of Christ 'T is easily granted that we must at all times pray for and endeavour the universal both outward and spiritual Peace of the Church and this that we may at all times do any thing but Sin to avoid or put an end to Persecution but let 's consider each as in the former instances That the Peace of the Church is beyond Expression desirable he is no Christian that denyes it those that are the greatest troublers of the Churches Peace do usually proclaim their Friendship to it calling their Affection to a party Love to the Church and the welfare of their party the Peace of the Church Now thô their Charity is too narrow to contract the Church into a party their Notion of Peace is large enough they would have it commensurate with the Church So that I need not be large to prove what no body denies Outward Prosperity was so much the Blessing of the Old Covenant that some confine it to that but others upon better Grounds expect more under the Gospel for d Luk. 1.74 75. this was no inconsiderable end of Christs coming into the World to deliver us out of the hands of our worldly Enemies to serve him without affrighting fears of men in Holiness before God and Righteousness before men all the dayes of our Life Which Prosperity when the Church hath enjoyed according to Christs purchase and Promise then they have walkt in the filial fear of the Lord and in the encouraging e Acts 9.31 Comforts of the Holy Ghost were multiplyed in number of Converts and increase of their Graces that were formerly converted But here as we use to say of pleasant weather 'T is pity fair weather should do any harm so 't is pity the Churches Prosperity should do any harm But alas the Church of Christian as little bear continual Prosperity as long Adversity a Calm is sometimes as dangerous as a Storm Many are the Temptations and Snares of a Prosperous condition it breeds Hypocrites Errors and Heresies spring up like Weeds in rank ground Professors are apt to grow Remiss and Careless Wanton and Secure to be too fond of the Present and to hanker after more Temporal Happiness than God judges good for them How hardly were the very Apostles awakened from dreaming of Christs temporal Kingdom and the very best of 'em from suing for great Offices at Court O the Divisions among Brethren when Pride makes them quarrelsome When the World favours the Church the Church slides into the World then their worldliness spoils their Christianity and their Christianity palliates their worldliness and so those things are mixt which can never be compounded But now Serious Godliness is the best Preservative against Surfeiting on Prosperity 'T is Grace in the Exercise and Growth that powerfully enables and necessarily provokes to improve the Churches Peace to all Spiritual advantages The Church of the Jews was never in such a flourishing condition as in Solomon's Reign and is it not well worthy our observation that the Posterity of his Servants who became Proselytes to the Jewish Religion were several Ages after his death doubly recorded by a Neh. 7.57.60 the Spirit of God above the Proselytes of former Ages 'T is Serious Godliness that keeps them humble and always upon their Watch against flattering Temptations that keeps them low in their own eyes and from despising others and what on this side great Grace could make David who had a b 1 Chron. 22.14 greater Summe of ready Money than ever any had in the World either before or since preferr that little of Scripture that was penn'd in his time before an innumerable Treasure c Psal 119.72 He had also a List of Worthies d 2 Sam. 23. never the like in the World yet he e Psal 16.3.119.63 preferrs the Communion of Saints before ' em To have our Conversation in Heaven when 't is best with us upon Earth this can only be effected by the Power of Godliness believe it Christians this is no easie matter What then Is a State of Persecution more Eligible Before I dare speak a word to this I must premise this Caution Let not Persecutors take encouragement to be more outragious in their Persecution and then scornfully tell you this is good for 'em their Pastors tell 'em 't is sometimes better for 'em than Peace This is like Julian who in every thing he did with a deep Reach and greater Malice than former Emperors to undermine and worm out the Christian Religion he still twitted the Christians with some advice
receive their Wages Zophar doth notably set forth a Wicked mans Reward Job 20.7 He shall perish for ever like his own dâ—â—â—g That is he shall perish with disgrace he shall leave a stinking Savour behind Verse 16. He shall suck the Poison of Asps that is the sin which was Sweet as Honey in his Mouth shall be bitter as the Gall of Asps verse 26. A fire not blown shall consume him that is either ignis a Coelo delapsus r Mercer a Fire falling from Heaven shall consume him as it did Korah or a fire not blown may be meant a Fire casually hapning among his Goods and Chattels shall consume him or a fire not blown that is the fire of Hell not blown with bellows shall torture his Soul he shall be ever consuming never consumed Å¿ Sic morientur damnati ut semper Vivant Bernard Ver. 20. This is the Portion of a Wicked man And how Tremendous is this for every Golden sand of Mercy that runs out to a Sinner God puts a drop of Wrath into his Vial. Quest What may most hopefully be attempted to allay Animosities among Protestants that our Divisions may not be our Ruine SERMON IIII. COLOSS. II. 2. That their Hearts might be comforted being knit together in Love and unto all riches of the full assurance of Vnderstanding to the acknowledgment of the Mystery of God and of the Father and of Christ THis Question is propounded to me What may most hopefully be attempted to allay Animosities among Protestants that our Divisions may not be our Ruine I must here in the first place tell you how I understand this Question 1. As to the End the preventing our ruine I take the meaning chiefly to be not the ruine of our Estates Trade Houses Families not our ruine in these respects who are Christians but our ruine as we are Christians i. e. the ruine of our Christianity it self or of the truly Christian Interest among us 2. As for the Means enquired after I understand not the Question to intend what is to be done or attempted by Laws and Publick Constitutions as if our business were to teach our absent Rulers or prescribe to them what they should do to whom we have no present Call or Opportunity to apply our selves Nor again can it be thought our business to discusse the several questions that are controverted among us and shew in each what is the Truth and right wherewith every mans Conscience ought to be satisfy'd and in which we would all meet and unite As if we had the vanity to think of performing by an Hours discourse what the voluminous Writings of some Ages have not performed Much less are we to attempt the perswading of any to go against an already formed Judgment in these Points of difference for the sake of Union and to seek the Peace of the Church by breaking their peace with God and their own Consciences But I take the Question only to intend What serious Christians may and ought to endeavour in their Private Capacities and agreeably with their own Principles towards the proposed End And so I conceive the words read to you contain the Materials of a direct and full answer to the Question Which I reckon will appear by opening the Case the Apostles words have reference to that will be found a Case like our own and by opening the Words whereby their suitableness to that Case will be seen and consequently to our Case also 1. The Case which these words have reference to as indeed the general aspect of the Epistle and in great part of the other Apostolical Letters looks much the same way was in short this That a numerous Sect was already sprung up that began so early to corrupt the simplicity and purity of the Christian Religion and very much to disturb the peace of the Christian Church A sort they were of partly Judaizing partly Paganizing Christians the Disciples as they are reputed of Simon Magus who joyned with the name Christian the Rites and Ceremonies of the Jewes with the impurities even in Worship of the Gentiles denying the more principal Doctrines and hating the holy design of Christianity it self while thy seem'd to have assumed or to retain the Name as it were on purpose the more effectually to wound and injure the Christian Cause and Interest Men of high pretence to knowledge whence they had the Title of Gnosticks filched partly from the Jewish Cabbalisme partly from the Phythagorean By which pretence they insinuated the more plausibly with such as affected the knowledge of more hidden Mysteries Whereto the Apostle seems to have reference where he addes immediatey after the Text that in Christ were hid all the Treasures of wisdom and knowledge vers 3. And sayes he did purposely adde it lest any man should beguile them with enticing words Intimating there was no need to follow those vain Pretenders out of an affectation of sublimer knowledge and forsake Christ in whom all the Treasures of Wisdom and Knowledge were hid Of the progress and Genius of this Sect not only some of the Fathers of the Church give an account †Clemens Alexandr Irenaeus Epiphanius c. But even a * Plotinus Ennead 2. l. 9. noted Philosopher among the Heathens who writes professedly against them thô not a word against Christians as such both making it his business to refute their absurd Doctrines that the World was in its nature evil and not made by God but by some evil Angel c. and representing them as men of most immoral Principles and Practices worse both in respect of their notions and morals than Epicurus himself It appears this sort of men did in the Apostles dayes not only set themselves with great art and industry to pervert as many Professors of Christianity as they could but found means as they might by their compliances with the Jews who were then much spread and numerously seated in sundry principal Cities under the Roman Power and who were every where the bitterest enemies to Christianity to raise Persecution against them they could not pervert which some passages seem to intimate in the Epistle to the Galatians who as that whole Epistle shews were much leaven'd by this Sect insomuch that the Apostle is put to travel as in birth again to have Christ formed in them and to reduce them back to sincere Christianity viz. that some leaders of this Sect so set the Peoples minds even against the Apostle himself that he began to be reputed by them as an Enemy chap 4.16 and was persecuted under that notion because he would not comply with them in the matter of Circumcision urged as an engagement to the whole Law of Moses chap. 5.11 If I yet preach Circumcision why do I yet suffer persecution Then is the offence of the Cross ceased And that they were as mischievous as they could be to fellow-Christians on the same account biting and devouring them that received not their
against their Consciences nor to take order that continual endeavours should be used from age to age to satisfy them or that the Church should be alwaies vexed with a vain controversy about needless things that if they were never so lawful might as well be let alone without detriment to the Christian Cause and perhaps to its greater advantage Yea the attempt of imposing any thing upon the Disciples but what was necessary is judg'd a tempting of God Acts. 15.10 a bringing the matter to a tryall of skill with him whether he could keep the Church quiet when they took so direct a course to distemper and trouble it But it was thought necessary and sufficient that all did unite and were knit together in the mutual love of one another and in a joynt adherence to the great mysteries of Faith and Salvation In the same case when there were so many Antichrists abroad and 't is likely Ebion with his partakers made it their business to pervert the Christian doctrine the same course is taken by the blessed Apostle St. John only to endeavour the strengthning of these two vital principles Faith in Christ and Love to fellow-Christians as may be seen at large in his Epistles These he presses as the great commandments upon the observation whereof he seems to account the safety and peace of the sincere did entirely depend This is his commandment that we should believe on the name of his son Jesus Christ and love one another as he gave us Commandment 1 Epistle 3.23 He puts upon Christians no other distinguishing test but whosoever believeth that Jesus is the Christ is born of God And every one that loveth him that begat loveth him also that is begotten of him chap. 5.1 Is only solicitous that they did practise the Commandment they had from the beginning i. e. that they loved one another 2 Epist 5. and that they did abide in the Doctrine of Christ vers 9. The prudence and piety of those unerring Guides of the Church themselves under the certain guidance of the Spirit of truth directed them to bring the things wherein they would have Christians unite within as narrow a compass as was possible neither multiplying articles of Faith nor rites of Worship These two principles as they were thought to answer the Apostles would fully answer our design and present enquiry And we may adventure to say of them that they are both sufficient and necessary the apt and the only means to heal and save us such as would effect our cure and without which nothing will Nor shall I give other answer to the proposed question than what may be deduced from these two considered according to what they are in themselves and what they naturally lead and tend unto I shall consider them in the order wherein the Apostle here mentions them who you see reserves the more important of them to the latter place 1. The sincere love of Christians to one another would be an happy means of preserving the truly Christian Interest among us That this may be understood we must rightly apprehend what kind of love it is that is here meant It is specifi'd by what we find in conjunction with it The understanding and acknowledgment of the mystery of Christianity Therefore it must be the love of Christians to one another as such Whence we collect lest we too much extend the object of it on the one hand or contract it on the other 1. That it is not the love only which we owe to one another as men or humane Creatures meerly that is intended here That were too much to enlarge it as to our present consideration of it For under that common notion we should be as much obliged to love the enemies we are to unite against as the friends of Religion we are to unite with since all partake equally in humane nature It must be a more special love that shall have the desired influence in the present case We cannot be peculiarly endeared and united to some more than to others upon a reason that is common to them with others We are to love them that are born of God and are his children otherwise than the children of men or such of whom it may be said they are of their father the Devil them that appear to have been partakers of a divine nature at another rate than them who have received a meer humane or also the diabolical nature 1 Joh. 5.1 Yet this peculiar love is not to be exclusive of the other which is common but must suppose it and be superadded to it As the reason of it is superadded For Christianity supposes humanity and divine grace humane nature 2. Nor is it a love to Christians of this or that Party or denomination only That were as much unduly to straiten and confine it The love that is owing to Christians as such as it belongs to them only so it belongs to all them who in profession and practice do own sincere and incorrupt Christianity To limit our Christian love to a Party of Christians truly so called is so far from serving the purpose now to be aimed at that it resists and defeats it and instead of a preservative union infers most destructive divisions It scatters what it should collect and gather 'T is to love factiously and with an unjust love that refuses to give indifferently to every one his due For is there no love due to a disciple of Christ in the name of a disciple It is founded in falshood and a lye denies them to be of the Christian community who really are so It presumes to remove the ancient land-marks not civil but sacred and draws on not the peoples curse only but that of God himself 'T is true and who doubts it that I may and ought upon special reasons to love some more than others as relation acquaintance obligation by favours received from them more eminent degrees of true worth and real goodness but that signifies nothing to the withholding of that love which is due to a Christian as such as that also ought not to prejudice the love I owe to a man as he is a man Nor am I so promiscuously to distribute this holy love as to place it at randome upon every one that thinks it convenient for him to call himself a Christian thô I ought to love the very profession while I know not who sincerely make it and do plainly see that Jewes and Pagans were never worse enemies to Christ and his Religion than a great part of the Christian world But let my apprehensions be once set right concerning the true essentials of Christianity whether consisting in doctrinal or vital principles then will my love be duly carried to all in whom they are found under one common notion which I come actually to apply to this or that person as particular occasions do occur And so shall alwaies be in a preparation of mind actually to unite in Christian love with
would not easily open a way of friendly commerce by which we should insensibly slide more and more into one anothers hearts Whence also 5. Prejudices would cease and jealousies concerning each other A mutual confidence would be begotten We should no more suspect one another of ill designs upon each other than lest our right hand should wait an opportunity of cutting off the left We should believe one another in our mutual professions of whatsoever sort both of kindness to one another and that we really doubt and scruple the things which we say we do 6. This would hence make us earnestly covet an entire Vnion in all the things wherein we differ and contribute greatly to it We are too prone many times to dislike things for the disliked Persons sake who practise them And a prevaling disaffection makes us unapt to understand one another precludes our entrance into one anothers mind and sense which if love did once open and inclined us more to consider the matters of difference themselves than to imagine some reserved meaning and design of the persons that differ from us 't is likely we might find our selves much nearer to one another than we did apprehend we were and that it were a much easier step for the one side to go quite over to the other But if that cannot be 7. It would make us much more apt to yield to one another and abate all that ever we can in order to as full an accommodation as is any way possible that if we cannot agree upon either extream we might at least meet in the middle It would cause an emulation who should be larger in their grants to this purpose As it was profest by Luther when so much was done at Marpurg towards an agreement between him and the Helvetians that he would not allow that praise to the other Party that they should be more desirous of peace and concord than he Of which amicable conference and of that afterwards at Wittenburg and several other negotiations to that purpose account is given by divers †Hospiniun Histor Sacramentarum Thuanus c. And insisted on by some of our own great Divines as precedential to the concord they endeavoured between the Saxon and the Helvetian Churches of later time as Bishop Moreton Bishop Hall Bishop Davenant in their several sentences or judgements written to Mr. Dury upon that subject And indeed when I have read the Pacific writings of those eminent worthies for the composing of those differences abroad I could not but wonder that the same peaceable Spirit did not endeavour with more effect the composing of our own much lesser differences at home But the things of our peace were as they still are hid from our eyes with the more visibly just severity by how much they have been nearer us and more obvious to the easie view of any but an averse eye It is not for us to prescribe as was said to persons that are now in so eminent stations as these were at that time But may we not hope to find with such and where should we rather expect to find it that compassion and mercifulness in imitation of the blessed Jesus their Lord and ours as to consider and study the necessities of Souls in these respects and at least willingly to connive at and very heartily approve some indulgences and abatements in the administrations of the inferiour Clergy as They may not think fit themselves positively to order and enjoyn Otherwise I believe it could not but give some trouble to a conscientious conforming Minister if a sober pious person sound in the Faith and of a regular life should tell him he is willing to use his Ministery in some of the Ordinances of Christ if only he would abate or despense with some annexed Ceremony which in Conscience he dare not use or admit of I believe it would trouble such a Minister to deal with a person of this Character as a Pagan because of his scruple and put him upon considering whether he ought not rather to dipense with mans rule than with Gods I know what the same Bishop Davenant hath expresly said that He that believes the things contained in the Apostles Creed Ibid. and endeavours to live a life agreeable to the precepts of Christ ought not to be expung'd from the Roll of Christians nor be driven from Communion with the other Members of any Church whatsoever However truly Christian love would do herein all that it can Supplying the rest by grief that it can do no more 8. It would certainly make us abstain from mutual Censures of one another as insincere for our remaining differences Charity that thinks no evil would make us not need the reproof Rom. 14.4 Who art thou that judgest anothers servant The common aptness hereunto among us shews how little that divine Principle rules in our hearts that in defiance of our rule and the authority of the great God and our blessed Redeemer to whom all Judgement is committed and who hath so expresly forbidden us to judge lest we be judged Mat. 7.1 we give our selves so vast a liberty and set no other bounds to our usurped licence of judging than Nature hath set to our power of thinking i. e. think all the mischievous thoughts of them that differ from us that we know how to devise or invent as if we would say our thoughts and then by an easie advance our tongues are our own who is Lord over us I animadvert not on this as the fault of one Party but wheresoever it lies as God knowes how diffused a poyson this is Among them that are satisfied with the public constitutions towards them that dissent from them and with these back again towards them and with the several parties of both these towards one another This uniting knitting love would make us refrain not meerly from the restraint of Gods Laws in this case but from a benign disposition as that which the temper of our Spirits would abhor from So that such as are well content with the public forms and rites of worship would have no inclination to judge them that apprehend not things with their understandings nor relish with their tast as persons that therefore have cut themselves off from Christ and the body of Christ They might learn better from the Cassandrian moderation and from the avowed sentiments of that man †Cassander de officio pii ac publicae Tranquillitatis vere amantis viri whose temper is better to be liked than his terms of union who speaking of such as being formerly rejected meaning the Protestants for finding fault with abuses in the Church had by the urgency of their Conscience altered somewhat in the way of their teaching and the form of their service and are therefore said to have faln off from the Church and are numbred among Hereticks and Schismaticks It is saith he to he enquired how rightly and justly this is determined of them For there is to
receive it i. e. To acknowledge receive resign entrust and subject our selves unto God in Christ revealed in it 2ly And of how vast importance this is towards our establishment the confirming fortifying and uniting of our hearts and our joynt preservation in our Christian state the main thing we are to design and be solicitous for we may see in these particulars 1. Hereby we should apprehend the things to be truly great wherein we are to unite That union is not like to be firm and lasting the center whereof is a trifle It must be somewhat that is of it self apt to attract and hold our hearts strongly to it To attempt with excessive earnestness an union in external formalities that have not a value and goodness in themselves when the labour and difficulty is so great and the advantage so little how hopeless and insignificant would it be The mystery of God even of the Father and of Christ how potently and constantly attractive would it be if aright understood and ackowledg'd Here we should understand is our life and our all 2. Hereby we should in comparison apprehend all things else to be little And so our differences about little things would languish and vanish We should not only know but consider and feelingly apprehend that we agree in far greater things than we differ in and thence be more strongly inclin'd to hold together by the things wherein we agree than to contend with one another about the things wherein we differ 3. Hereby our Religion would revive and become a vital powerful thing and consequently more grateful to God and awful to men 1. More grateful to God who is not pleased with the stench of Carkasses or with the dead shewes of Religion instead of the living substance We should hereupon not be deserted of the divine presence which we cannot but reckon will retire when we entertain him but with insipid formalities What became of the Christian interest in the world when Christians had so sensibly diverted from minding the great things of Religion to little minute circumstances about which they affected to busie themselves or to the pursuit of worldly advantages and delights 2. More awful to men They who are tempted to despise the faint languid appearances of an impotent inefficacious spiritless Religion discern a Majesty in that which is visibly living powerful and productive of suitable fruits Who that shall consider the state af the Christian Church and the gradual declining of Religion for that three hundred years from Constantines time to that of Phocas but shall see cause at once to lament the sin and folly of men and adore the righteous severity of God For as Christians grew gradually to be loose wanton sensual and their leaders contentious luxurious covetous proud ambitious affecters of Domination so was the Christian Church gradually forsaken of the divine presence Inasmuch as that at the same time when Boniface obtained from Phocas the title of universal Bishop in defiance of the severe sentence of his Predecessor Gregory the great sprang up the dreadful delusion of Mahomet †Brerewood's Enquiries And so spread it self to this day thorough Asia Africa and too considerable a part of Europe that where Christians were twenty or thirty to one there was now scarce one Christian to twenty or thirty Mahometans or grosser Pagans And what between the Mahometan infatuation and the Popish Tyranny good Lord what is Christendom become when by the one the very name is lost and by the other little else left but the name 4. Hereby we shall be inabled most resolvedly to suffer being call'd to it when it is for the great things of the Gospel the mystery of God and of the Father and of Christ clearly and with assurance understood and acknowledg'd Such a faith will not be without its pleasant relishes 'T is an uncomfortable thing to suffer either for the meer spiritless uncertain unoperative notions and opinions or for the unenlivened outward forms of Religion that we never felt to do us good in which we never tasted sweetness or felt power that we were really nothing ever the better for But who will hesitate at suffering for so great things as the substantials of the Gospel which he hath clearly understood whereof he is fully assured and which he hath practically acknowledged and embraced so as to feel the energy and power of them and relish their delicious sweetness in his soul And thô by such suffering he himself perish from off this earth his Religion lives is spread the more in the present age and propagated to after ages So seminal and fruitful a thing is the blood of Martyrs as hath alwaies been observ'd And as such a faith of the Mystery of the Gospel appears to have this tendency to the best firmest and most lasting union among Christians and the consequent preservation of the Christian Interest this mystery being more generally considered only So this tendency of it would be more distinctly seen if we should consider the more eminent and remarkable parts of it The mystery of the Redeemers person The Emmanuel God uniting himself with the nature of man His Office A reconciler of God and Man to each other His Death as a propitiatory sacrifice to slay all enmity His victory and conquest over it wherein is founded his universal Empire over all His triumphant entrance into Heaven whither he is to collect all that ever lov'd trusted and obey'd him to dwell and be conversant together in his eternal love and praises How directly do all these tend to endear and bind the hearts and souls of Christians to God and him and one another in everlasting bonds Thus then we have the answer to our question in the two parts of the Text. The former pointing out to us the subjects of our union with the uniting principle by which they are to be combin'd with one another The other the center of it with the uniting principle whereby they are all to be united in that center Vse And what now remains but that we lament the decay of these two principles And to our uttermost endeavour the revival of them 1. We have great cause to lament their decay for how visible is it and how destructive to the common truly Christian Interest It was once the usual cognisance of those of this holy profession See how these Christians love one another and even refuse not to dye for each other Now it may be How do they hate and are like to dye and perish by the hands of one another Our Lord himself gave it them to be their distinguishing character By this shall all men know that ye are my Disciples if you love one another Good Lord what are they now to be known by And what a cloudy wavering uncertain lank spiritless thing is the Faith of Christians in this age become How little are the ascertaining grounds of it understood or endeavoured to be understood Most content themselves to profess
Conviction but endeavour the temporal and eternal destruction of all that are otherwise minded This Image like that of Nebuchadnezzar was once set up in this Nation with a Law that whoever would not bow down to it and worship it should be cast into the fiery Furnace God grant it to be so no more But if it should there is no preservation against the Influence of Force and Fires but a real experience of an efficacious Communication of Christ unto our Souls in this holy Ordinance administred according to his appointment This therefore is that we ought with all diligence to endeavour and this not only as the only way and means of our edification in this Ordinance by an exercise in Grace the strengthning of our Faith and present Consolation but as the effectual means of our preservation in the profession of the Truth and our deliverance from the Snares of our Adversaries For whereas it is undeniable that this peculiar Institution distinct from all other doth intend and design a distinct communication and exhibition of Christ if it be pressed on us that these must be done by Transubstantiation and Oral Manducation thereon and can be no otherwise nothing but an Experience of the power and efficacy of the Mystical Communion with Christ in this Ordinance before described will preserve us from being ensnared by their Pretences There is not therefore on all accounts of Grace and Truth any one thing of more concernment unto Believers than the due exercise of Spiritual Light and Faith unto a satisfactory experience of a peculiar participation of Christ in this Holy Institution The same is fallen out amongst them with reference unto the Church and all the principal Concerns of it having lost or renounced the things which belong unto its primitive Constitution they have erected a deformed Image in their stead as I shall manifest in some Instances SECT IV. IV. It is an unquestionable Principle of Truth that the Church of Christ is in it self a Body such a Body as hath an Head whereon it depends and without which it would immediately be dissolved a Body without an Head is but a Carkass or part of a Carkass and this Head must be always present with it An Head distant from the Body separated from it not united unto it by such ways and means as are proper unto their Nature is of no use See Eph. 4 15 16. Col. 2.19 But there is a double Notion of an Head as there is of a Body also For they both of them are either Natural or Political There is a Natural Body and there is a Political Body and in each sence it must have an Head of the same kind A Natural Body must have an Head of Vital Influence and a Political Body must have an Head of Rule and Government The Church is called a Body compared to it is a Body in both Sences or in both parts of the comparison and in both must have an Head As it is a Spiritually living Body compared to the Natural it must have an Head of Vital Influence without which it cannot subsist and as it is an Orderly Society for the common Ends of its Institution compared unto a Political Body it must have an Head of Rule and Government without which neither its Being nor its Use can be preserved But these are only distinct Considerations of the Church which is every way one and the same It is not two Bodies for then it must have two Heads but it is one Body under two distinct Considerations which divide not its Essence but declare its different Respects unto its Head And in General all who are called Christians are thus far agreed nothing is of the Church nothing belongs unto it which is not dependant on which is not united to the Head That which holds the Head is the true Church that which doth not so is no Church at all Herein we agree with our Adversaries namely that all the Privileges of the Church all the Right and Title of men thereunto depend wholly on their due Relation to the Head of it according to the distinct Considerations of it be that Head who or what it will that which is not united unto the Head which depends not on it which is separated from it belongs not to the Church This Head of the Church is Christ Jesus alone for the Church is but one although on various considerations it be likened unto two sorts of Bodies The Catholick Church is considered either as believing or as professing but the Believing Church is not one and the professing another If you suppose another Catholick Church besides this one whoso will may be the Head of it we are not concerned therein but unto this Church Christ is the only Head He only answers all the Properties and Ends of such an Head to the Church This the Scripture doth so positively and frequently affirm without the least intimation either directly or by consequence of any other Head that it is wonderful how the imagination of it should befall the Minds of any who thought it not meet at the same time to cast away their Bibles But whereas an Head is to be present with the Body or it cannot subsist the Enquiry is how the Lord Christ is so present with his Church And the Scripture hath left no pretence for any hesitation herein for he 〈◊〉 so by his Spirit and his Word by which he communicateth all the Powers and Vertues of an Head unto it continually His Promises of this way and manner of his Presence unto the Church are multiplied and thereon doth the Being Life Use and Continuance of the Church depend where Christ is not present by his Spirit and Word there is no Church and those who pretend so to be are the Synagogues of Satan and they are inseparable and conjunct in their operation as he is the Hâ—â—d of influence unto the Church as also as he is an Head of Rule for in the former sense the Spirit worketh by the Word and in the latter the Word is made effectual by the Spirit But the Sense and Apprehension hereof was for a long time lost in the world amongst them that called themselves the Church An Head they did acknowledge the Church must always have without which it cannot subsist and they would confess that in some sense he was an Head of influence unto it they know not how to have an Image thereof though by many other pernicious Doctrines they overthrew the Efficacy and Benefit of it But how he should be the only Head of Rule unto the Church they could not understand they saw not how he could act the Wisdom and Authority of such an Head and without which the Church must be headless They said he was absent and invisible they must have one that they could see and have access unto he is in Heaven and they know not how to make Address to him as occasion did require all things would go to disorder notwithstanding
such an Headship The Church is visible and it must they thought have a visible Head It was meet also that this Head should have some such Grandeur and Pomp in the World as became the Head of so Great and Glorious a Society as the Church is How to apply these things unto Christ and his Presence with the Church by his Word and Spirit they knew not Shall they then forgo the Principle That the Church is to have such an Head and Supream Ruler That must not be done but be sacredly retained not only because to deny it in general is to renounce the Gospel but because they had found out a way to turn it unto their own advantage they would therefore make an Image of Christ as this Head of the Church to possess the Place and act all the Powers of such an Head for the Church they say is visible and must have a visible Head as though the Catholick Church as such were any other way visible but as the Head of it is that is by Faith That there must be an Head and Center of Union wherein all the Members of the Church may agree and be united notwithstanding all their distinct Capacities and Circumstances and how this should be Christ himself they know not that without a Supream Head present in the Church to compose all Differences and determine all Controversies even those concerning himself which they vainly pretend unto they expresly affirm that there was never a Society so foolishly ordered as that of the Church And hereon they conclude the Insufficiency of Christ to be this fâ—le Head of the Church another they must have for these Ends. And this was their Pope such an Image as is one of the worst of Idols that ever were in the world Unto him they give all the Titles of Christ which relate unto the Church and ascribe all the Powers of Christ in and over it as unto its Rule to him also But here they fell into a Mistake for when they thought to give him the Power of Christ they gave him the Power of the Dragon to use against Christ and those that are his And when they thought to make an Image of Christ they made an Image of the First Beast set up by the Dragon which had two Horns like a Lamb but spake as a Dragon whose Character and Employ is at large described Rev. 13.11 12 13 14 15 16 17. This is the Sum of what I shall offer on this Head Those who called themselves the Church had lost all Spiritual Light enabling them to discern the Beauty and Glory of the Rule of Christ over the Church as its Head and hereon their Minds became destitute of all Experience of the power and efficacy of his Spirit and Word continually to order the Affairs thereof in the ways and through the use of Means by himself appointed they knew not how to acquiesce in these things nor how the Church could be maintained by them Wherefore in this case they helped every one his Neighbour and every one said to his Brother be of good comfort so the Carpenter encouraged the Goldsmith and he that sâ—â—â—teth with the Hammer him that smiteth the Anvil They set themselves in their several capacities to frame this Idol and set him up in the place and stead of Christ so fixing him in the Temple of God that he might shew himself from thence to be as God Neither will this Idol be ever cast out of the Church until the Generality of Christians become spiritually sensible of the Authority of Christ exerting it self in the Rule of the Church by his Spirit and his Word unto all the Ends of Unity Order Peace and Edification until that be done a Pope or somthing like him will be thought necessary unto these Ends. But never was there a more horrid deformed Image made of so beautiful and glorious an Head All the Craft of Satan all the Wits of men cannot invent any thing more unlike Christ as the Head of the Church than this Pope is A worse Figure and Representation of him cannot possibly be made This is he of whom nothing not great nothing common nothing not exceeding the ordinary state of Mankind on the one hand or the other is thought or spoken Some say he is the Head and Husband of the Church the Vicar of Christ over the whole World God's Vicegerent a Vice-God Peter's Successor the Head and Center of Vnity unto the whole Catholick Church endued with a plenitude of Power with other Ascriptions of the same nature innumerable whereon it is necessary unto every Soul under pain of Damnation to be subject unto him Others aver that he is Antichrist the Man of Sin the Son of Perdition the Beast that came out of the Earth with two Horns like a Lamb and a Voice like the Dragon the false Prophet the Idol Shepherd the evil Servant that beateth his fellow-Servants the Adulterer of a Meretricious and false Church and there is no Mean betwixt these He is undoubtedly the One or the Other The Lord Jesus Christ who hath determined this Controversie already in his Word will ere long give it its ultimate Issue in his own glorious Person and by the brightness of his coming And this is an eminent Idol in the Chamber of Imagery in the Roman Church But at present it is evident wherein lies the preservation of Believers from being inveagled to bow down to this Image and to worship it A due sence of the sole Authority of Christ in and over his Church with an experience of the power of his Word and Spirit unto all the Ends of its Rule and Order will keep them unto the Truth herein and nothing else will so do And if once they decline from this in any Instances seem they never so small so as to admit of any thing in the Church or its Worship which doth not derive immediately from his Authority they will be disposed to admit of another Guide and Head in all other things also SECT V. Again it is a Notion of Truth That the Church of Christ is beautiful and glorious There are many Prophesies and Predictions concerning it that so it should be and there are sundry descriptions given of it as such It s Relation unto Christ with his Love unto it and valuation of it do require that it should be so glorious yea his great Design towards it was to make it so to be Eph. 5.25 26 27. This therefore all do agree in who profess Christian Religion but what that Glory is and wherein it doth consist whence it is and is said to be glorious is not agreed upon The Scripture indeed plainly declares this Glory to be Spiritual and internal that it consists in its Union unto Christ his presence with it the communication of his quickning Spirit unto it the cloathing of it with his Righteousness in its Sanctification and Purification from the defilement of Sin with its fruitfulness in Obedience unto
its just administration should not attain its ends is to reflect the greatest dishonour upon him Yea if any Church or Society of professed Christians be fallen into that State and condition wherein the Discipline appointed by Christ cannot be effectual unto its proper ends Christ hath forsaken that Church or Society Besides the Holy Ghost affirms that the Ministry of the Church in the Administration of it is mighty through God unto all its ends 2 Cor. 10.4 5. 3. The ends of this Discipline are the order peace purity and Holiness of the Church with a Representation of the Love Care and Watchfulness of Christ over it and a Testimony unto his future Judgment An Imagination of any other ends of it hath been its ruine And thus far all who profess themselves Christians are agreed at least in words None dare deny any of these principles no not to secure their abuse of them which is the Interest of many 4. But unto them all we must also add and that with the same uncontrollable Evidence of Truth that the Power and Efficacy of this Discipline which it hath from the Institution of Christ is Spiritual only and hath all its effects on the Souls and Consciences of those who profess subjection unto him with respect unto the Ends before mentioned So the Apostle expresly describes it 2 Cor. 10.4 5. For the Weapons of our Warfare are not carnal but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledg of God bringing into captivity every thought unto the Obedience of Christ These are the Ends as of preaching of the Gospel so of the Discipline of the Church and these are the wayes and means of its efficacy it is spiritually mighty to God unto all these Ends and others it hath none But we shall immediately see the total Reverse of this Order in an Image substituted in the room of it 5. Of the Power and Efficacy of this Spiritual Discipline unto its proper end the primitive Christians at least had experience For 300 years the Church had no other way or means for the preservation of its Order Peace Purity and Holiness but the spiritual efficacy of this Discipline on the Souls and Consciences of professed Christians Neither did it fail therein nor were the Churches any longer preserved in peace and purity than whilst they had this Discipline alone for their preservation without the least contribution of assistance from secular power or any thing that should operate on the outward concerns of mankind And there can be no other reason given why it should not be of the same use and efficacy still unto all Churches but only the loss of all those internal Graces which are necessary to make any Gospel Institution effectual wherefore All Sense and Experience hereof of the Spiritual Power and efficacy of this Discipline was utterly lost amongst the most of them that are called Christians Neither those who had assumed a pretence of the administration of it nor those towards whom it was administred could find any thing in it that did affect the Consciences of men with respect unto its proper ends They found it a thing altogether useless in the Church wherein none of any sort would be concerned What shall they now do what course shall they take Shall they renounce all those Principles of Truth concerning it which we have laid down and exclude it both name and thing out of the Church This probably would have been the end of it had they not found out a way to wrest the pretence of it unto their unspeakable advantage wherefore they contrived and made an horrid Image of the holy spiritual Rule and Discipline of the Gospel An Image it was consisting in outward Force and Tyranny over the persons liberties and lives of men exercised with weapons mighty through the Devil to cast men into prison and to destroy them Hereby that which was appointed for the Peace and Edification of the Church being lost an Engine was framed under its name and pretence unto its ruine and destruction and so it continues unto this day It had never entred into the hearts of men to set up a Discipline in the Church of Christ by Law Courts Fines Mulcts Imprisonments and Burnings but that they had utterly lost in themselves and suffered to be lost in others concerned all experience of the Power and Efficacy of the Discipline of Christ towards the Souls and Consciences of men But herein they laid it aside as an useless tool that might do some Service in the hands of the Apostles and the primitive Churches whilst there was Spiritual Life and Sense left amongst Christians but as unto them and what they aimed at it was of no use at all The Deformity of this Image in the several parts of it its universal dissimilitude unto that whose name it bears and which it pretends to be the several degrees whereby it was forged framed and erected with the occasions and advantages taken for its exaltation would take up much time to declare For it was subtilly interwoven with other abominations in the whole mystery of Iniquity until it became the very Life or animating Principle of Antichristianism For however men may set light by the Rule and Discipline of Christ in his Church and its Spiritual Power or Efficacy towards the Souls and Consciences of men the Rejection of it and the setting up of an horrid Image of worldly power domination and force in the room of it and under its name is that which began carried on and yet maintains the fatal Apostacy in the Church of Rome I shall instance only in one particular on the change of this Rule of Christ and together with it the setting up of Mauzzins or an Image or God of Forces in the stead of it they were compelled to change all the ends of that Discipline and to make an Image of them also For this new Instrument of outward Force was of no use with respect unto them For they are as was declared the Spiritual Peace Purity Love and Edification of the Church Outward Force is no way meet to attain any of these ends Wherefore they must make an Image of these also or substitute some dead Form in their room and this was an universal subjection unto the Pope according unto all the Rules Orders and Canons which they should invent Vniformity herein and Canonical Obedience is all the end which they will allow unto their Church Discipline And thâ—se things hang well together for nothing but outward force by Law and Penalties is fit to attain this end So was there an Image composed and erected of the Holy Discipline of Christ and its blessed Ends consisting of these two parts outward Force and fained Subjection For hardly can an Instance be given in the World of any man who ever bowed down to this Image or submitted unto any Ecclesiastical Censure out of a
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
Princes Laws that they may not suffer It is some sign of a regard to God and your Salvation that you are troubled about Religion and careful to know which is the right even Controversie is better than Atheistical Indifferency that will be on the upper side be it what it will If you cast Acorns or Pulse among them Swine will strive for it or if it be Carrion Dogs will fight for it but if it be Gold or Jewels Dogs and Swine will never strive for them but tread them in the dirt but cast them before men and they will be all togeâ—her by the ears for them Lawyers contend about Law and Princes about Dominion which others mind not and Religious Persons strive about Religion and what wonder is this It doth but shew that they value their Souls and Religion and that their Understandings are yet imper-But if you will follow these plain Directions Controversies need not break your Peace I. See that you be true to the Light and Law of Nature which all Mankind is obliged to observe If you had no Scripture nor Christianity Nature that is the works of God do tell you that there is a God and that he is the rewarder of them that diligently seek him it tells you that God is absolutely perfect in Power Knowledge and Goodness and that man is a reasonable free Agent made by him and therefore is his own and at his Will and Government It tells you that a mans Actions are not indifferent but some things we ought to do and some things we ought not to do and that Virtue and Vice moral Good and Evil do greatly differ and therefore that there is some universal Law which obligeth us to the Good and forbids the Evil and that this can be none but the Law of the universal Governour which is God it tells all men that they owe this God their absolute Obedience because he is their most wise and absolute Ruler and that they owe him their chiefest Love because he is not only the chief Benefactor but also most perfectly amiable in himself It tells us that he hath made us all sociable Members of one world and that we owe Love and Helps to one another It tells us that all this Obedience to God can never be in vain nor to our loss and it tells us that we must all die and that fleshly pleasures and this transitory world will quickly leave us There is no more cause to doubt of all or any of this than whether man be man Be true to this much and it will be a great help to all the rest II. And as to Gods Supernatural Revelation hold to Gods Word the Sacred Bible written by the special Inspiration of the Holy Ghost as the sufficient Records of it It is not Divine Faith if it rest not on Divine Revelation nor is it Divine Obedience which is not given to Divine Government or Command Mans word is to be believed but as it deserveth with a humane Faith and mans Law must be obeyed according to the measure of his Authority with a humane Obedience but these are far different from a Divine There is no universal Ruler of all the World or Church but God no man is capable of it nor any Council of men Gods Law is only in Nature and in the Holy Scripture and that being the Law by which he will judge us it is the Law which is the only Divine Rule of our Faith or Judgment our Hearts and Lives Though all in the Scripture is not of equal clearness or necessity but a man may be saved that understandeth not a thousand Sentences therein yet all that is necessary to Salvation is plainly there contained and Gods Law is perfect to its designed Use and needeth no Supplement of mans Hold close to Scripture-Sufficiency or you will never know what to hold to Councils and Canons are far more uncertain and there is no agreement among their Subjects which of them are obligatory and which not nor any possible way to come to an Agrement III. Yet use with thankfulness the help of Men for the understanding and obeying the Word of God Though Lawyers as such have none of the Legislative power you need their help to understand the Use of the Law aright And though no men have power to make Laws for the Church Universal yet men must be our Teachers to understand and use the Laws of God We are not born with Faith or Knowledge we know nothing but what is taught us except what Sense or Intuition perceiveth or Reason gathereth from thence If you ask Whom must we learn of I Answer of those that know and have learnt themselves No Name or Title or Relation or Habit will enable any man to teach you that which he knoweth not himself 1. Children must learn of their Parents and Tutors 2. People must learn of their able faithful Pastors and Catechizers 3. All Christians must be Teachers by Charitable Helps to one another But Teaching and Law-making are two things To Teach another is but to shew him that same Scientifical Evidence of Truth by which the Teacher knoweth it himself that the Learner may know it as he doth To say You shall believe that is true which I say is true and that this is the meaning of it is not Teaching but Law-giving and to believe such an one is not to learn or know though some humane Belief of our Teachers is necessary to Learners IV. Take nothing as necessary to the Being of Christianity and to Salvation which is not recorded in the Scripture and hath not been held as necessary by all true Christians in every Age and Place Not that we must know men first to be true Christians that by them we may know what Christian Truth is but the plain Scripture tells all men what Christianity is and by that we know whom to take for Christians But if any thing be new and risen since the Apostles writing of the Scripture that can be no Point essential to Christianity else Christianity must be a mutable thing and not the same now as it was heretofore or else there were no Christians before this Novelty in the world The Church were not the Church nor were any man a Christian if they wanted any essential part of Faith or Practice But here take heed of Sophisters deceit Though nothing is necessary to Salvation but all sound Christians have still believed yet all is not necessary or true or good which all good Christians have believed or done much less all which the tempted worser part have held For though the Essence of Christianity have been ever and every where the same yet the Opinions of Christians and their Mistakes and Faults have been none of their imitable Faith or Practice Humane Nature is essentially the same in Adam and in all men but the Diseases of Nature are another thing If all men have Sin and Error so have all Churches their Christianity is of
all their promises are yea and Amen in Christ 2 Cor. 1 20. The Covenant was made for his sake 't was ratified and confirmed by his death his bloud is called the bloud of the everlasting Covenant Heb. 13 20. his bloud being shed the Covenant stands good unto eternity Here is vast encouragement to lay hold upon the promises If you come to God and ask Lord hast thou not made promises of pardon to the penitent and believing promises of grace to the humble promises of satisfaction to the hungry Souls promises of joy and comfort to the mourners In his Word God answered Yea. If you farther add Lord Let these promises be accomplished for thy Christs sake the answer is Amen it shall be so they shall be all fulfilled 10. Growing in the knowledge of Christ implies a more earnest looking for his Word appearing The day of this appearing is appointed it draws very near being hastned by the Prayers and sufferings of Saints by the Sins and security of the World Yet a little while and he that shall come will come and will not tarry Heb. 10.37 If Christ were better known this day would be more longed for by the Saints Innocency will then be cleared all enemies more then conquered salvation will be perfected the whole Church of Christ with all its members glorified Col. 3 4. When Christ who is our life shall appear then shall ye also appear with him in glory Thus you see what it is to grow in the knowledge of Christ and the telling you this is indeed a directing you how to grow in this knowledge In the second place I am to shew you what properties are required in this Knowledge 1. This knowledge of Christ would grow more and more certain The Apostle speaks of Riches of full assurance of understanding to the acknowledgement of the Mystery of God and of the Father and of Christ Col. 2 2. The truths of Christ are certain in themselves the mind should understand them as most certain there should be an assurance of their certainty a full assurance of it such an assurance is a rich thing a thing of great value for 't will have a great vertue and efficacy both upon the heart and life 2. This Knowledge of Christ should more and more 〈…〉 when he sees the treasures of Wâ—sdom in Christ he should be sensible of his own folly when he views the robe of Christs â—â—ghteousness he should be sensible that his own righteousnâ—â—â— are but rags When he studies Christs fulness and Power he should be sensible of his own emptiness and weakness Finally he should see himself to be nothing when he perceives that Christ is all in all Col. 3.11 3. This Knowledge of Christ should grow more Spiritual He is not to be known after a carnal manner and therefore Popish Images are very unfit representations of him not that his flesh is swallowed up of his Divinity as Servetus dreamed but his flesh is glorified and as transcendently glorious we must now look upon him We must also know him as the purchaser and bestower of all Spiritual gifts and graces that we may be further renewed by his Spirit the Apostle â—s thâ—◠〈◊〉 be understood when â—e sâ—â—s 2 Cor. 5.16 â—â— Though 〈…〉 after the Flesh yet now henceforth know we him no more therefore if 〈…〉 in Christ he is a new Creature 4. This Knowledge of Christ should encourage to a mâ—â—◠〈…〉 upon him when we see what a sure and everlasting foundation Christ is here we should build higher and higher till the top reach Heaven there is no fear that the foundation will not bear the superstructure We may safely depend upon Christ for a lasting peace with God for perfecting the work of grace and abundant entrance into the everlasting Kingdom He that believes in him shall never be confirm did 1 Pet. 2 6. Let 〈◊〉 this Râ—lyaâ—â—e be called a â—â—lling faith but without scoffing at her let the Church of Christ be permitted to lean upon her Beloved while she is so weak as she is in the Wilderness of this World Cant. 8.5 5. The Knowledge of Christ should raise him higher and 〈◊〉 Christians estimation The more we know of him new beauties will still be discovered in him He is greater than Jonas a Prophet grâ—â—â—â— tâ—â—â— Solomon a King who was the most famous King of Israel He is altogether lovely nay he is the Angels wonder Heavens darling the brightness of his Fathers glory Here is no danger of an over value of an excessive love Therefore let the Spark be blown up into a flaâ—â— that may not be quenched by many Flouds of Water that may be too strong for Death and Hell it self to conquer Cant. 8.6 7. 6. The Knowledge of Christ should have a great Aspect upon whatever else is revealed in the Word of God 'T is a great matter to know the truth as it is in Jesus Eph. 4 21. The Apostle tells us that he desired to know nothing else but Jesus Christ and him crucified 1 Cor. 2 2. will plainly intimate that he lookt upon other things with a respect unto Christ and indeed without such a respect what knowledge can be profitable what knowledge can be comfortable Luther said In Christs Crucifâ—◠〈…〉 Theologia cognitio Deâ— There cannot be a right knowledge of God if there be an ignorance of Christ crucified 7. The Knowledge of Christ it should be operative still in a greater measure It is inexcusable to be slothful where the Master is so good the promised assistance so great the commands far from grievous and the reward eternal The better we know our Lord Jesus we shall sâ—â—â—â— him witâ— a more perfect heart with a more willing mind Obedience is reasonable pleasant necessary we should be stedfast and always abound herein Labour shall not be in vain 1 Cor. 15 58. 8 The Knowledge of Christ should cause great glorifying and joy Well may believers who have no confidence in the Flesh who worship God in the Spirit rejoyce in Christ Jesus Phil. 3 3. God in Christ is become their Father and he will not disinherit any of his Children 〈◊〉 he has adopted but they shall abide in the House forever nothing shall separate them from his love The marriage union between Christ and them shall never be dissolved Mansions are preparing for them in Heaven where there is everlasting light and pleasantness and they are fitting for these Mansions and shall not be long out of them Well may they love their Lord and believing rejoyce with joy unspeakable and full of glory 1 Pet. 1 â— In the third place the Directions follow how you may increase and grow in the Knowledge of Jesus Christ The directions are these 1. Be sensible of your remaining ignorance and how great the hindrance is how great the harm is that is the effect of it You that are the Children of light and of the day have much of night and darkness in you A perfect
compleat in all the will of God Col. 4.12 The Believer in Christ notwithstanding all weaknesses and remainders of indwelling sin is much safer than innocent Adam in Paradise because Christ has engaged for believers that they shall endure to the end and that he will give them eternal Life and none shâ—â—â— pluck them out of his hand and the hand of his father In such hands they must need be safe indeed 7. Improve this Knowledg of Christ with reference to comfort T is He that sends the Comforter who abides with the Church for ever Joh. 16.7 The Church and the Churches comfort are built upon the same Rock Christ Your Consâ—lation then will be strong if you fly for refuge to lay hold upon the hope set before you Heb. 6.18 You that are Saints well may you rejoyce in Christ Jesus since by him you have received the atonement Peace he has left you for a legacy a peace that will abide in the midst of the greatest outward troubles a comfort that most abounds when sufferings are most aboundant 2 Cor. 1.5 Consider the Lord Jesus and be filled with everlasting consolation and good hope through grace How strong is his hand how tender his heart how unchangeable his kindness Jesus is the same yesterday and to day and for ever Heb. 13.8 8. Improve the knowledge of Christ with reference to his Churches enemies He is above their match and he will make them know it they cannot hide their counsels from him who searcheth the Reins and Hearts and they must needs at last be disappointed and worsted for Christ will Reign till all his foes be made his footstool Heb. 10.13 Julian the Emperour wanted neither Policy nor Valour nor an armed power and yet of a suddain he had a deadly wound given him and cries out Vicisti Galliaee O Galilean so he called Christ thou hast overcome me This will be the end of the stoutest and proudest of the Churches Adversaries Christians are as dear to Christ as the Apple of his Eye They are bold fellows that will venture to give Christ a blow on his very eye this affront will not be born long and what a deadly stroke will this judge of the world at last return Mirabili modo fit dum mors Christum devorat devoratur dum occidit occiditur dum vincit vincitur Luther Tom. 4. p. 679-b 9. Improve the knowledge of Christ with reference to Death He has grappled with Death and has been to hard for it he has taken away its Sting which was the worst thing in it and is ready to deliver from that Bondage which the fear of Death causes Heb. 2.15 The Apostle having eyed Christ and the Resurrection insults over this last enemy 1 Cor. 15.53 O Death where is thy Sting O Grave where is thy Victory Christ has sanctified the Grave into a bed of rest and to use Luthers expression Mors est 〈◊〉 vitae Death is the Gate to life and immortality The dying Christian when he lifts up his eyes to his Lord and Saviour he may say then with Laurentius Noâ—â—â—◠〈◊〉 non habet the night of Death hath no darkness in it but is an entrance into the light that is everlasting 10. Improve the Knowledge of Christ with reference to Eternity So vast and endless a thing may well be of an amazing consideration and when â—â—ce in Eternity thâ—â—â— is no correcting of mistakes Look therefore unto Jesus 〈…〉 prove you and to keep you sincere and without offence unto the last And when Time is just come to an end behold your Lord entered into everlasting joy himself and ready to receive you into the same Christ is none already as your forerunner nay as your representative and has taken possession of the incorruptible and undefiled inheritance Heb. 6.20 do you gladly follow him as knowing that when this earthly house of your Tabernacle is dissolued you have a building of God an house not made with hands Eternal in the Heavens Quest How may our belief of Gods Governing the world support us in all wordly distractions SERMON XIII PSALM XCVII 1 2. The Lord reigneth let the Earth rejoyce let the multitude of Isles be glad thereof Clouds and darkness are round about him righteousness and judgment are the habitation of his Throne THE State of affairs is oftentimes and so it is at this day so involved and confused that we need not wonder if we see men of wisdom greatly perplexed in their spirits and almost sunk into discouragement The best of Saints whose hearts are most furnished and fortified with grace would be of all others most subject to discomposure were it not that they feel peace and comfort flowing into them from the remembrance and sweet consideration of a God above What good man could possibly have any tolerable enjoyment of himself or possess his Soul in patience while he observes the scentrick and irregular motions of things below the restlesness tumblings and tossings of the world desireable comforts and delights blasted in a moment afflictions and troubles breaking in with a sudden surprize order quite subverted Laws violated and the edge of them turned against those that are faithful and peaceable in a Land and all things indeed turned upside down Wickedness rampant and Religion opprest The spurious brood of Babylon cloathed in Scarlet and prospering in the world when at the same time the precious Sons of Zion comparable to the finest Gold are esteemed as earthen pitchers yea broken potsherds and so thrown upon dunghils or cast into Prisons and filled full with the contempt of them that are at ease these things I say would soon break his heart did he not see him who is invisible and firmely believe a wheel within a wheel an unseen hand which steadily and prudently guides and directs all things keeping up a beautiful order where reason can discern nothing but at ataxie and confusion Those that are conversant in the sacred Scriptures do find that the flourishing state of ungodly men and the afflicted condition of gracious Presons hath proved to some of the Saints so hard a knot as they have gone to God for the untying of it and to others it hath been the occasion of so furious and violent temptations as had almost tript up their heels and broken the neck of their Religion Upon that very score holy Asaph was almost ready to conclude he had in vain cleansed his heart and washed his hands in innocence But if we will repaire unto the Sanctuarie and consult the divine Oracles and believe them when they tell us that the eternal God our God is the Rector and Governour of the world it will revive our Spirits reduce our Souls into their right frame and preserve them in a due composure when the scene of affairs is most ruffled To entertain you with a discourse upon this choice and seasonable subject is the work allotted me at this time and the Question now to be discust and answered
Actions and Accidents two things considerable 1. The Action for example such a Text was handled such a charitable Action done such a Man brake his Leg was drunk or the like 2. The Inference or Observation to be gathered from thence for all Events whether good or bad are intended by the wise God for mans Instruction Now the Memory lays up the former and can retain it a long time but the Lesson which we should learn from it that 's neglected that 's forgotten 2. Things Hurtful to us to wit Injuries These usually stick in the memory when better things slip out If any body hath spoke or done evil to us the memory is trusty enough about these As one says we can remember Old Songs and Old Wrongs long enough yea those whom we profess to forgive yet we declare that we cannot forget them Not but that a man may have a natural remembrance of an injury so that he have not an angry remembrance of it As our heavenly Father himself remembers all a Believers sins but puts away his anger so we may rationally remember them but we must spiritually forget them for else the remembrance of them generally doth us a great deal of hurt but no good at all it cools our love weakens our trust and prepares us for revenge as did Amnon towards Absolon 2 Sam. 13.32 3. Things Sinful thus we can remember a filthy Story seven years when we do forget a saving Sermon in seven hours And herein the Memory is the great Nurse of Contemplative wickedness and represents to the idle and sinful heart all the sins it wots of with renewed delight and so strengthens the impression and doubles the guilt Ezek. 23.19 She multiplyed her Whoredoms in calling to remembrance the days of her youth wherein she had played the Harlot in the Land of Egypt The depraved Memory is herein fitly compared to a Sive that lets the good Corn fall through and reserves only the chaff by which its plain that the Faculty is not lost but poyson'd So that in this respect we may say as Themistocles did to Simonides when he offered to teach him The Art of Memory rather says he teach me The art of Forgetfulness for the things which I would not I remember and cannot forget the things I would 2. The cortuption of the Memory stands in Forgetting those things which we should remember But these things being so exceeding many great and useful though I cannot enumerate them yet I shall comprize the chief of them in these following general heads 1. Our Creator and what he hath done and what he hath done for us Eccles 12.1 Remember now thy Creator in the days of thy youth And yet whom do we more forget Jerem. 2.32 Can a Maid forget her Ornaments or a Bride her Attire yet my people have forgotten me days without number And our Forgetfulness here is most inexcusable because we may see taste and feel him every moment forasmuch as he is not far from every one of us seeing in him we live and move and have our Being and yet we can make shift to forget Him which shews the great Craze we had by the Fall And then the great things which he hath done to wit in the Works of Creation and Providence especially for his Church these we early forget but should remember Psal 77.11 I will remember the Works of the Lord surely I will remember thy wonders of Old And particularly what he hath done for us the many and great Mercies and Deliverances especially the most remarkable of them which every good Christian should have a Catalogue of in his mind or in his Book Deut. 8.2 And thou shalt remember all the way which the LORD thy GOD led thee these Forty Years c. 2. Our Redeemer and what he hath suffered for us Never was there such an Instance of free and transcendent Love in the World as that the Eternal Son of God should give himself to be a Sacrifice to expiate our Sin and yet we that can profess of far less kindnesses from men that we shall never forget them can forget this else he had never instituted the Lords Supper on purpose to keep up the solemn and useful Remembrance thereof which Remembrance sets a work all our Graces our Faith Love Repentance Thankfulness c. And without the frequent Use of this Ordinance where it may be had a defect will be forced in these Graces for the greatest things wear off with time and Holy David himself found cause to charge it uopn his Soul Ps 102.3 Bless the Lord O my soul and forget not all his benefits c. 3. The Truths of Religion especially the most weighty Malach. 1.4 Remember ye the Law of Moses my Servants which I commanded unto him in Horeb for all Israel with the Statutes and Judgments And of these the Apostle Peter saith 2 Pet. 1.12 13 15. he would put the Christians in remembrance though they knew them that they might be established in present Truth yea he would stir them up by putting them in remembrance as long as he lived The Doctrine of God of Christ of the Creation of the Fall of the Covenant of Grace of Faith Repentance the Resurrection as in my Text and Judgment to come these things should be so ingrafted into the hearts of Christians that they should know and remember as well as their own Names or the rooms of their Houses and yet it is a shame to find how easily and almost utterly these things are forgotten by too many How few do we find that have been long Hearers of Gods Word that can give any tolerable account of the Nature of that Faith by which the Soul lives 4. The Duties of Religion The Scripture that so often requires us to remember them plainly implies that we are apt to forget them what 's the meaning of that Exodus the 20 Chap. Verse 8. Remember the Sabboth to keep it holy but that we easily forget it we are surprized by it it returns ere we are aware so that Heb. 13. Verse 2 3 16. which is called by some a Chapter of Remembrance be not forgetful to entertain Strangers Remember them that are in Bonds to do good and to Communicate forget not All which as they shew our duty so do they imply our defectiveness herein though to forget those and such like are as absurd as if we did forget to eat or sleep For as Christians we live by Faith and breath by Prayer so to forget to repent to believe to pray and to discharge the duties of our Relation Callings and all other duties toward God and toward men is to forget Christianity it self 5. Our Sins As there is a culpable so there is an useful and necessary remembrance of them when we remember sin to renew our love to it that 's damnable but when we remember it to loath it and to loath our selves for it that 's saving Ezek. 36.31 Then shall ye remember
inclination can never be directed and the desires fastned on the supernatural Image of God in his Saints As Holiness in the Creature is a Ray derived from the infinite beauty of God's Holiness so the love of Holiness is a Spark from the sacred Fire of his Love 1 John 4.7 St. John exhorts Christians Let us love one another for Love is of God Natural Love among men is by his general Providence but a gracious Love to the Saints is by his special influence The natural Affection must be baptized with the Holy Ghost as with Fire to refine it to a divine purity 2. The Qualifications of this Love are as follows First It is sincere and cordial it does not appear only in expressions from the Tongue and Countenance but springs from the integrity of the Heart 'T is stiled unfeigned Lâ—â—â— of the Brethren 't is a Love not in Word and Tongue only but in Deed and Truth A counterfeit formal affection set off with artificial colours is so far from being pleasing to God the Searcher and Judge of hearts that 't is infinitely provoking to him Secondly 'T is pure the attractive Cause of it is the Image of God appearing in them Our Saviour assures us that Love shall be gloriously rewarded that respects a Disciple upon that account as a Disciple and a righteous man as a righteous man The holy Love commanded in the Gospel is to Christians for their Divine Relation as the Children of God as the Members of Christ and Temples of the Holy Ghost Thirdly From hence it is universal extended to all the Saints The Church is composed of Christians that are different in their Gifts and Graces and in their external Order some excel in knowledge and zeal and love in active Graces others in humility meekness and patience that sustain and adorn them in sufferings some are in a higher rank others are in humble circumstances as in the visible world things are placed sutably to their Natures the Stars in the Heavens Flowers in the Earth and our special respects are due to those whom the Favour of God has dignified above others and in whom the brightness and power of Grace shines more clearly for according as there are more reasons that make a person deserving Love the degrees of Love should rise in proportion but a dear affection is due even to the lowest Saints for all have communion in the same holy Nature and are equally instated in the same blessed Alliance Fourthly It must be fervent not only in Truth but in a degree of Eminency St. Peter joyns the two Qualifications See that ye love one another with a pure heart fervently Our Saviour sets before us his own Pattern as a Pillar of fire to direct and inflame us Joh. 15.12 This is my Commandment that ye love one another as I have loved you As I have loved you Admirable Example His Love was singular and superlative a Love that saves and astonishes us at once for he willingly gave his precious life for our Ransom This we should endeavour to resemble though our highest expressions of love and compassion to the Saints are but a weak and imperfect imitation of his divine Perfection I shall add farther this Love includes all kinds of Love 1. The love of Esteem correspondent to the real worth and special goodness of the Saints 'T is one Character of a Citizen of Heaven that in his eyes a vile person is contemned Psal 15. however set off by the Glory of the world and the ornaments of the present state that as a false Mask conceal their foul deformity to carnal persons but he honours them that fear the Lord though disfigured by calumnies though obscur'd and depress'd by afflictions and made like their blessed Head in whom there was no Form nor Comliness in the judgment of Fools In our valuation Divine Grace should turn the Scales against all the Natural or Acquired Perfections of Body or Mind Beauty Strength Wit Eloquence humane Wisdom against all the external Advantages of this Life Nobility Riches Power and whatever is admired by a carnal Eye The Judgment and Love of God should regulate ours A Saint is more valued by God than the highest Princes nay than the Angels themselves considered only with respect to their spiritual Nature He calls them his peculiar Treasure his Jewels the first Fruits of the Creatures sacred for his Use and Glory in comparison of whom the rest of the world are but Dregs a corrupt Mass They are stiled his Sons being partakers of that Life of which he is the Author and Pattern and what are all the Titles on Earth compared with so Divine a Dignity 2. The Love of Desire of their present and future Happiness The Perfection of Love consists more in the Desire than in the Effects and the continued fervent Prayers that the Saints present to God for one another are the expressions of their Love 3. The Love of Delight in spiritual Communion with them All the Attractives of humane Conversation Wit Mirth Sweetness of Behaviour and wise Discourse cannot make any Society so dear and pleasant to one that is a lover of Holiness as the Communion of Saints David whose Breast was very sensible of the tender Affections of Love and Joy tells us That the Saints in the Earth the Excellent Psaâ— 16. â— were the chief Object of his Delight And â—â—equent to this there is a cordial Sympathy with them in their Joys and Sorrows being Members of the same Body and having an interest in all their good or evil 'T is observable when the Holy Spirit describes the sweetest humane Comforts that are the present reward of the godly man the enjoyment of his Estate in the dear Society of his Wife and Children there is a Promise annext Psal 128. that sweetens all the rest That he shall see the good of Jerusalem and peace upon Israel Without this all temporal Comforts are mixt with bitter displeasure to him There is an eminent Instance of this in Nehemiah Nehem. 2. whom all the Pleasures of the Persian Court could not satisfie whilst Jerusalem was desolately miserable 4. The Love of Service and Beneficence that declares it self in all outward Offices and Acts for the good of the Saints And these are various some are of a sublimer nature and concern their Souls as spiritual Counsel and Instruction compassionate Admonition and Consolation the confirming them in good and the fortifying them against evil the doing whatever may preserve and advance the life and vigour of the inward man others respect their Bodies and temporal Condition directing them in their Affairs protecting them from Injuries supplying their wants and universally assisting them for their tolerable passage through the world And all these Acts are to be chearfully performed there is more joy in conferring than receiving a Benefit because Love is more exercised in the one than the other In short the highest effect of Love that
comprizes all the rest is to die for the Brethren and this we ought to do when the Honour of God and Welfare of the Church require it Hereby perceive we the Love of God because he laid down his Life for us and we ought to lay down our lives for the Brethren If Christians thus loved one another the Church on Earth would be a lively Image of the blessed Society above Thirdly The Love of God and Obedience to his Commands the Product of it are to be considered 1. The Love of God has its Rise from the consideration of his amiable Excellencies that render him infinitely worthy of the highest Affection and from the blessed Benefits of Creation Preservation Redemption and Glorification that we expect from his pure Goodness and Mercy This is the most clear and essential Character of a Child of God and most peculiarly distinguishes him from unrenewed men however accomplished by Civil Virtues Now the internal exercise of Love to God in the valuation of his Favour as that which is better than Life in earnest desires of Communion with him in ravishing Joy in the testimonies and assurance of his Love in mourning for what is displeasing to him is in the secret of the Soul but with this there is inseparably joyn'd a true and visible declaration of our Love in obedienc◠〈◊〉 him 1 Joh. 3.16 This is the Love of God the most real and undeceitful Expression of it that we keep his Commandments The Obedience that springs from Love is 1. Uniform and universal for that two principal and necessary Effects of Love are an ardent desire to please God and an equal care not to displease him in any thing Now the Law of God is the signification of his sovereign and holy will and the doing of it is very pleasing to him both upon the account of the subjection of the Creature to his authority and conformity to his purity he declares that Obedience is better than the most costly Sacrifice There is an absolute peremptory repugnance between love to him and despising his Commands And from thence it follows that Love inclines the Soul to obey all Gods Precepts not only those of easie observation but the most difficult and distastful to the carnal Appetites for the Authority of God runs through all and his Holiness shines in all Servile Fear is a partial Principle and causes an unequal respect to the divine Law it restrains from sins of greater guilt from such disorderly and dissolute actions at which Conscience takes fire but others are indulged it excites to good works of some kind but neglects other that are equally necessary But Love regards the whole Law in all its Injunctions and Prohibitions not meerly to please our selves that we may not feel the stings of an accusing Conscience but to please the Lawgiver 2. The Obedience of Love is accurate and this is a natural Consequence of the former The divine Law is a Rule not only for our outward Conversation but of our Thoughts and Affections of all the interior workings of the Soul that are open before God Thus it requires religious Service not only in the external performance but those reverent holy Affections those pure Aims wherein the Life and Beauty the Spirit and true Value of divine Worship consists Thus it commands the Duties of Equity Charity and Sobriety all Civil and Natural Duties for divine Ends to please and glorifie God Heb. 13.16 It forbids all kinds and degrees of Sin not only gross Acts but the inward Lustings that have a tendency to them Now the Love of God is the Principle of spiritual Perfection 'T is called the fulfilling of the Law 1 Cor. 10.31 not only as it is a comprehensive Grace but in that it draws forth all the active Powers of the Soul to obey it in an exact manner This causes a tender sence of our failings and a severe circumspection over our ways that nothing be allowed that is displeasing to the divine Eyes Since the most excellent Saints are Gods chiefest Favourites Love makes the holy Soul to strive to be like him in all possible degrees of Purity Thus St. Paul in whom the Love of Christ was the imperial commanding Affection declares Phil. 3.10 11. it is zealous endeavour to be conformable to the Death of Christ in dying to Sin as Christ died for sin and that he might attain to the Resurrection of the dead that perfection of Holiness that is in the immortal state 1 John 5.3 3. The Obedience of Love is chosen and pleasant This is the Love of God that we keep his Commandments and his Commandments are not grievous Those that are strangers to this heavenly Affection imagine that a solicitous diligent respect to all Gods Precepts is a melancholy Task but it is delightful to the Saints for Obedience is the continual exercise of Love to God the Paradise of holy Souls The mortification of the carnal Appetites and the restraint from such Objects as powerfully insinuate and engage carnal Hearts is with a freer complacency to a Saint than a sensual fruition of them The sharpest sufferings for Religion are allayed nay sweetned to a Saint from the Love of God that is then most sincerely strongly and purely acted The Apostle more rejoyced in sharp Tribulations for Christ's sake than in divine Revelations 4. The Love of God produces persevering Obedience Servile Compliance is inconstant A Slave hates the Duties he performs and loves the Sins he dares not commit therefore as soon as he is releas'd from his Chain and his Fear his Obedience ceases but a Son is perfectly pleas'd with his Fathers Will and the Tenor of his Life is correspondent to it He that is press'd by fear to serve in an Army will desert his Colours the first opportunity but a Volunteer that for the love of Valour and of his Country lists himself will continue in the Service The motion that is caused by outward poises will cease when the weights are down but that which proceeds from an inward principle of Life is continual and such is the Love of God planted in the breast of a Christian Fourthly We are to prove that from the Love of God and willing Obedience to his Commands we may convincingly know the sincerity of our Love to his Children There is an inseparable Union between these two Graces and the one arises out of the other Godliness and brotherly kindness are joyned by the Apostle And it will be evident that where this Affection of Love to the Saints is sincere and gracious there will be an entire and joyful respect to the Law of God by considering the Reasons and Motives of it 1. The Divine Command requires this Love These things I command you saith our Saviour that ye love one another This Precept so often repeated and powerfully re-inforc'd by him made so deep an impression on the first Christians that they had one Heart and one Soul and their Estates
People shouted and Jerico fell down to the ground Our Amens must not drop like a cold Bullet of Lead out of the mouth of a Musquet bowing to the ground but they must be Fired by preparations of the Heart and warm affections they must be Discharged and Shot off with the utmost valde of the Soul and fervency of the Spirit Samuel Thundred in Prayer and God Thundred upon Israels Enemies So David Prays Psal 144.5 that God would bow the Heavens and come down c. Ps 1.8 9. he did bow the Heavens and come down verse 13. the Lord Thundred in Heaven the highest gave his Voice Hailstones and coals of Fire When Gods People can unite in one Voice God gives his Voice with them and for them Use The First Inference then is of Reproof for our deep silence and too much neglect of this hearty Amen which proceeds from these Four ill Causes 1. From thence whence all ill things come in upon us even from Popish ignorance and darkness When Men grew dull and stupid and neither understood or cared to understand either the word of God to us or ours to him in Prayer Religion was looked upon as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a By-business or troublesome laborious and needless curiosity It was enough to Beleive as the Church Beleived and to Pray as the Church Prayed and so they devolved all their Devotions on a pack of idle Monks and Friers whom they called Religious Omers who should serve God supererogate and merit for them yea not only procure a freedom from Purgatory and Pardons but Paradice also for their Moneys And as soon as their Silver did chink in the Bason of the Priest out springs the Soul from Purgatory as if the sound of Money was powerful in Purgatory as true Amens are in Heaven 2. The Divisions among Christians of the reformed Religion is another Cause of this defect and neglect 1 Cor. 14.26 when ye come together every one hath a Psalm a Doctrine a Tongue a Revelation an Interpretation One was for Singing another for Reading a Third for Preaching one for Prophesying another for Interpreting the Apostle gives two Rules to oppose this and Womens talking in the Church let all things be done distinctly and in order to edification natural decency forbids all confusion In our days some have such Schismatical Phrases Notions and Doctrines in Preaching Praying and Praising that a sober Christian cannot say Amen Some so zealous for Forms that nothing else must be a Prayer but the Lords Prayer as if because Cyprian calls it a Legitimate Form all others were spurious when 't is the Sense that is the Prayer and not the words which are differently set down in Luke from Mathew as Chemitius well observes Others are so vehement against all Forms that they would reduce all Devotion to an invisible Spirituality as if they had drop'd their Bodies and were crouded within the Vail into the Triumphant Quire of Spirits in Heaven But certainly while we are in the Body we ought to glorifie God with our Bodies as well as our Spirits and with our Tongues as the Bodies Instruments in publick Worship Verbo deus laudandus quia deus verbum says Lactan God was made Flesh to speak to us therefore we ought to speak to him Psal 16.9 the Tongue is Mans Glory as it differenceth us from Beasts so it make us Priests to God Rev. 1.6 to offer up our own and the dumb Creatures Sacrifices of Praise to God to him be Glory and Dominion for ever Amen 3. Another rate of this defect is the degenerating of Assemblies from their first Constitution and Plantation For these as all Bodies contracted defilements both in Ministers and People Formality hath over-run that Zeal Piety and Charity which formerly burned among them So that many Assemblies are run down so into the Spirit of the World that they differ little from Papists How have some Ministers been thrust in upon the Assemblies by a secular hand who never understood how to preach or pray a live Prayer and many Congregations full of such ignorance and prophaness that the Arches and Vaults in the Building give as good an Eccho as their dead Amens One comes in his Drink another pipeing hot out of their Wordly Businesses a Third in huffing Finery and Bravery to be gazed on another is heavy laden with Sleep and comes for a Nap. How can they that are not concerned for Gods Glory his Church his Word the pardon of their Sins nor think themselves beholden to God for Daily-Bread or that they need daily Grace say either Our Father or Amen with any Sense When either Ministers or People Drink and Swill and Swear and roar with one another at the Tavern all the Week and yet will be the most Vocal and Loud in their responsals on the Lords Day it turns Mens Stomacks and Consciences from publick expressions as something to rankly of Hypocritical Formality That with the wise Heathen in the Ship when a Company of wicked Persons cried and prayed hold your peace sad he least the Gods know you are here and so destroy us D. Laer. Roaring at the Ale-house and bellowing at the Church are both alike beastly and ugly to be heard 4. Worldly Peace Plenty and Prosperity dirty and dull the Wheels of the Soul so as Activity and Fervency are Bird-limed 'T is unreasonable yet too true that those Tenants who have the best Farms pay God his Rent worst When Christians were kept warm by the Zeal of their Persecutors they met in Caves and Woods with the hazard of their Lives they had a Zeal for God and the Gospel they heard and Prayed as for their lives and for the life of Religion it might be their last Sermon or Prayer they might joyn in and so they had a fervent hearty love for one another which made them not only seal their Prayers with warm Amens but they sealed one another also with an holy kiss not knowing whether they should ever see one anothers Faces again in the Flesh or no they fell on one anothers Necks and kissed at parting Rom. 16.16 another expression springing naturally from strong affection truly Christian in those times which if practised in this dirty Age would be perhaps proved as well as judged a piece of wretched carnality But their Flesh was kept under by poverty and persecutions so as such filthy tentations were burnt up by the love of God and each other And we have cause to fear God hath some such Irons in the Fire to fear of that dead yet proud Flesh which in these days is bred in the hearts of many professors In the mean time this Flesh hinders our very lips from closing in a sound Amen Use 2. This then informs us that if ever the Church recover primitive purity and fervency it must have such administrations as 1. The whole Worship of God must be in a known Tongue that so all may say Amen in the
the praise of God Add hereunto the Celebration of Divine Worship in it with its Rule and Order according to the Câ—mmandments of Christ and we have the Substance of this Glory And this Glory Believers do discern so as to be satisfied with its Excellency They know that all the Glories of the World are no way to be compared to it for it consists in and arises from such things as they do value and prefer infinitely above all that this world can afford They are a reflexion of the Glory of God or of Christ himself upon the Church yea a Communication of it thereunto This they value in the whole and in every Member of it neither the Nature Use nor End of the Church will admit that its Glory should consist in things of any other Nature But the Generality of mankind had lost that Spiritual Light wherein alone this Glory might be discerned They could see no Form or Beauty in the Spouse of Christ as only adorned with his Graces To talk of a glorious State of men whilst they are poor and destitute it may be cloathed with rags and haled unto Prisons or Stakes as hath been the Lot of the Church in most Ages was in their Judgment a thing absurd and foolish Wherefore seeing it is certain that the Church of Christ is very Glorious and illustrious in the sight of God holy Angels and Good men a way must be found out to make it so and so to appear in the World Wherefore they agreed on a lying Image of this Glory namely the Dignity Promotion Wealth Dominion Power and Splendor of them that had got the Rule of the Church And although it be evident unto all that these things belong unto the Glories of this World which the Glory of the Church is not only distinguished from but opposed unto yet it must be looked on as that wherein it is glorious and it is so though it have not one saving Grace in it as they expresly affirm When these things are attained then are all the Predictions of its Glory accomplished and the Description of it answered This corrupt Image of the true Spiritual Glory of the Church arising from an Ignorance of it and want of a real experience of the worth and excellency of things internal Spiritual and Heavenly hath been attended with pernicious consequents in the World Many have been infatuated by it and inamoured of it unto their own perdition For as a Teacher of Lies it is suited only to divert the minds of men from a comprehension and valuation of that real Glory wherein if they have not an Interest they must perish for ever Look into Forreign parts as Italy and France where these men pretend their Church is in its greatest Glory what is it but the wealth and pomp and power of men for the most part openly ambitious sensual and worldly Is this the Glory of the Church of Christ do these things belong unto his Kingdom But by the setting up of this Image by the Advancement of this notion all the true Glory of the Church hath been lost and despised Yet these things being suited unto the Designs of the carnal minds of men and satisfactory unto all their lusts having got this paint and gilding on them that they render the Church of Christ Glorious have been the means of filling this World with Darkness Blood and Confusion For this is that Glory of the Church which is contended for with Rage and Violence And not a few do yet dote on these Images who are not sharers in the advantage it brings unto its principal worshippers whose infatuation is to be bewailed The means of our preservation from the Adoration of these Images also is obvious from the principles we proceed upon It will not be done without Light to discern the Glory of things Spiritual and invisible wherein alone the Church is glorious And in the Light of Faith they appear to be what indeed they are in themselves of the same nature with the Glory that is above The present Glory of the Church I say is its imitation unto the Glory of heaven and in general of the same nature with it Here it is in its dawnings and entrances there is its fulness and perfection To look for any thing that should be cognate or of near Alliance unto the Glory of Heaven or any near resemblance of it in the outward Glories of this World is a fond Imagination And when the mind is enabled to discern the true beauty and glory of spiritual things with their Alliance unto that which is above it will be secured from seeking after the Glory of the Church in things of this World or putting any value on them unto that end That Self-Denyal also which is indispensably prescribed in the Gospel unto all the Disciples of Christ is requisite hereunto For the power and practise of it is utterly inconsistent with an Apprehension that secular Power Riches and Domination do contribute any thing unto the Churches Glory The mind being hereby crucifyed unto a value and estimation of these things it can never apprehend them as any part of that Raiment of the Church wherein it is glorious But where the minds of men through their native Darkness are disenabled to discern the glory of Spiritual things and through their carnal unmortified affection do cleave unto and have the highest esteem of worldly Grandeur it is no wonder if they suppose the beauty and glory of the Church to consist in them SECT VI. I shall add one Instance more with reference unto the State of the Church and that is in its Rule and Discipline Here also hath been as fatal a miscarriage as ever fell out in Christian Religion For the Truth herein being lost as unto any sense and experience of its Efficacy or Power a bloody Image destructive to the Lives and Souls of men was set up in the stead thereof And this also shall be briefly declared There are certain principles of Truth with respect hereunto that are acknowledged by all as 1. That the Lord Christ hath appointed a Rule and Discipline in his Church for its good and preservation no Society can subsist without the power and exercise of some Rule in it self For Rule is nothing but the preservation of Order without which there is nothing but confusion The Church is the most perfect Society in the Earth as being united and compacted by the best and highest bonds which our nature is capable of Eph. 4.16 Col. 2.19 It must therefore have a Rule and Discipline in it self which from the wisdom and authority of him by whom it was instituted must be supposed to be the most perfect 2. That this Discipline is powerful and effectual unto all its proper ends It must be so esteemed from the wisdom of him by whom it is appointed and it is so accordingly To suppose that the Lord Christ should ordain a Rule and Discipline in his Church that in it self and by
God but the Corruptions and Maladies of Christians are not You must hold nothing but what Christians of old have held as received from Gods Word but because they have all some Faults and Errors you must not hold and do all those V. Maintain the Vnity of the Spirit in the bond of Peace with all true Christians as such and live in Love in the Communion of Saints That is with them that live in the Belief and in holy Obedience to the Christian Faith and Law By their Fruits you shall know them The Societies of Malignants who suppress true Practical Knowledge and Piety and hate the best men and cherish Wickedness and bloodily persecute those that in Conscience obey not their Usurpations and Inventions are not the Communion of Saints Wolves Thorns and Thistles are not the Sheep or Vines of Christ VI. Prefer not any odd or singular Sect before the Universal Consent of the Faithful in your Learning or Communion so far as the Judgment of men is to be regarded Though we take not our Faith from the Number of Believers and though the most be usually none of the best and some few are much wiser than the most and in a Controversie a few men of such knowledge are to be believed before the multitude of less knowledge yet Christ is the Head of all true Christians and not of an odd Sect or Party only and he hath commanded them all to live as Brethren in Love and holy Communion And in all Sciences the greater number of agreeing men are liker to be in the right than some stragling persons who shew otherwise no more ability than they At least which side soever you like best in less necessary Points you must always be in unity with all true Christians and not unnecessarily differ from them VII Never set a doubtful Opinion against a certain Truth or Duty reduce not things certain to things uncertain but contrarily uncertain things to certain for instance It is certain that you ought to live in Love and Peace with all that are true Christians and to do good to all and wrong to none Let not any doubtful difference make you violate this Rule and hate and slander and backbite and hurt them for a doubtful indifferent or unnecessary thing Set not your Mint or Cummin Tythes or Ceremonies against Love and Justice and the great and certain things of the Law It 's an ill Sect or Opinion that is against the Nature and common Duty of Christianity and Humanity VIII Faithfully serve Christ as far as you have attained and be true to all the Truth that you know sin not by omission or practice against the Knowledge which you have lest God in justice give up your Understanding to believe a Lie IX Remember that all men on earth are ignorant and know but as in a Glass and in part and therefore the best have many Errors No man knoweth the smallest Grass or Worm with an adequate perfect knowledge And if God bear with multitudes of Errors in us all we must bear with such as are tolerable in each other It 's well if men be humble and teachable and willing to know As we have seen few more imperfect than the Sects that have asserted sinless perfection so we see few so fallible and erroneous as the Roman Sect which pleadeth their Infallibility when they tell you that you must believe their Popes and Councils that you may come to an end of Controversie Ask them whether we may here hope for any end of Ignorance Errour and Sin if not what hope of ending all Controversies before we come to Heaven where Ignorance is ended The Controversies against the Essentials of Christianity were ended with us all when we became true and adult Christians and the rest will be lessened as we grow in knowledge Divinity is not less mysterious than Law and Physick c. where Controversies abound X. Yet stiâ—t not your selves in Knowledge nor say we have learnt enough but continue as Christ's Scholars in Learning more and more to the Death the wisest know little and may still increase There is a great difference in Excellency Usefulness and Comfort between men of clear digested Knowledge and confused undigested Apprehensions These ten Rules practised will save you from being perplexed with Doubts and Controversies of all Pretenders in Religion II. But if your trouble be not about Doctrinal Controversies but about your Sins or want of Grace and Spiritual state digest well these following Truths and Counsels and it will cure you I. God's Goodness is equal to his Greatness even to that Power that ruleth Heaven and Earth His Attributes are commensurate And Goodness will do good to capable Receivers He loved us when we were Enemies and he is essentially Love it self II. Christ hath freely taken Humane Nature and made Satisfaction for the Sins of the world as full as answereth his Ends and so full that none shall perish for want of sufficiency in his Sacrifice and Merits III. Upon these Merits Christ hath made a Law or Covenant of Grace forgiving all Sin and giving freely everlasting Life to all that will believingly accept it so that all mens Sins are conditionally pardoned by the Tenor of this Covenant IV. The Condition of Pardon and Life is not that we sin no more or that by any price we purchase it of God or by our own works do benefit him or buy his Grace but only that we believe him and willingly accept of the Mercy which he freely giveth us according to the Nature of the Gift that is that we accept of Christ as Christ to justifie sanctifie rule and save us V. God hath Commissioned his Ministers to proclaim and offer this Covenant and Grace to all and earnestly intreat them in his Name to accept it and be reconciled to him he hath excepted none VI. No man that hath this Offer is damned but only those that obstinately refuse it to the last Breath VII The Day of Grace is never so past to any Sinner but still he may have Christ and Pardon if he will and if he have it not it is because he will not And the Day of Grace is so far from being past that it is savingly come to all that are so willing and Grace is still offered urgently to all VIII The Will is the Man in God's account and what a man truly would be and have he is and shall have Consent to the Baptismal Covenant is true Grace and Conversion and such have right to Christ and Life IX The number and greatness of former Sin is no exception against the pardon of any penitent converted Sinner God pardoneth great and small to such where Sin aboundeth Grace superaboundeth and much is forgiven that men may be thankful and love much X. Repentance is true though Tears and passionate Sorrow be defective when a man had rather leave his Sin than keep it and sincerely though imperfectly endeavoureth fully to overcome it No Sin