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
be considered as to the Church the head and the body From the head there is no departure but by Doctrine disagreeable to Christ the Head From the body there is no departure by diversity of rites and opinions but only by the defect of Charity So that this learned Romanist neither thinks them Hereticks that hold the head nor Schismaticks for such differences as ours are from the rest of the body if love and charity towards them remain And again where this love remains and bears rule it can as little be that they who are unsatisfi'd with the way of worship that more generally obtains should censure them that are satisfi'd as insincere meerly because of this difference It cannot permit that we should think all the black thoughts we can invent of them as if because they have not our consciences they had none or because they see not with our eyes they were therefore both utterly and wilfully blind To be here more particular The most you know are for the public way of Worship and of these some are for it as tolerable only others as the best way and think all other waies of worshipping God in Assemblies being forbidden as they think by a just Law sinful Others dissenting are of several sorts Some think the Conformity required of Ministers sinful because of previous terms required of them which they judge to be so but not that which is required of the people Of which sort some that think it not simply unlawful find it however less edifying to them and thô they can therefore partake in it at some times think themselves more ordinarily bound to attend such other means as they find more conducing to their spiritual profit and advantage judging they have an undoubted right from Christ anciently allowed from age to age in the best times of the Christian Church and never justly taken from them of choosing the Pastors to whose ordinary care and conduct they shall commit their Souls Others judge the public way simply unlawful and therefore judge themselves bound to decline it wholly and are the more averse to any participation in it as apprehending it to have no suitableness or aptitude to profit their Souls wherein they are the more confirmed that they believe not God will ever bless the means which he hath not appointed Now how apt all these are unto very severe Censures of one another he knowes not the age that is ignorant One sort censuring the other as humorsome factious schismatical the others them back again as formal popishly affected destitute of any savour of spiritual things having nothing of God in them or of the life and power of Godliness Now is this suitable to the love that should rule among Christians or to the reverence we ought to have for that authority that forbids such judging It ought to be considered both that all have not the same understanding nor the same gust and relish of things 1. Not the same understanding And therefore where Conscience hath the same rule it cannot have with every one the same actual latitude that rule being so very diversly understood which different estimate of Consciences the Apostle hath express reference to in that large and most healing discourse of his Rom. 14. One saith he vers 2. believeth that he may eat all things another who is weak eateth herbs Nor doth he in reference to such doubted things determine what all should do or not do by particular rules concerning every such case that was then depending which it seems he reckon'd was not necessary or that might afterwards fall out which was little to be expected But he layes down one general rule against judging one another which he presses with that authority and such awful reasons as might make a Christian heart tremble to be guilty of it And in reference to the mentioned differences among our selves as well as others no nearer to the substantials and vitals of our Religion there is somewhat else to be done than to conclude against a mans sincerity because of such differing sentiments and practices and which certainly would be done if truly Christian love or even justice it self did take place as they ought i. e. It would be considered what these several differing Parties have to say for themselves what reasons they may alledge and whether thô they be not sufficient to justifie their several opinions and practices as all cannot be in the right they be not such as by which a conscientious man a sincere fearer of God may be sway'd so as to take the way which he is found in by the ducture of an upright thô misguided conscience and not as being under the government of depraved vicious inclination As those that can and do yield the conformity that is required of Ministers thô perhaps they wish some things altered why may it not be supposed they sincerely think thô it should be mistakingly that the things more liable to exception are capable of a sense wherein they are not unlawful And not being so they think themselves bound to take the opportunity which they this way obtain of doing good to the souls of men Others also apprehending it lawful how possible is it to them from a certain reverence they have for Antiquity and for our own first Reformers to think it best and fittest to be continued Nor is it unsupposeable that many of the Layity may upon the same grounds have the same apprehensions Again divers in the Ministery judging the terms unlawful upon which only they can have liberty for the public exercise of it Is it not possible they may with a sincere conscience think themselves not therefore obliged wholly to renounce their calling and office to which they were duly set apart and had by their own solemn vow given up themselves but to do so much of the work of it as they can have opportunity for And whereas of the People some may think the public forms and wayes of worship not simply unlawful but find them less edifying to them than other means which the Providence of God affords them and therefore do more ordinarily attend those thô sometimes also the other Why should it be thought on the one hand or the other that it is so little possible they should be guided by reasonable and conscientious considerations herein that nothing but corrupt inclination must be understood to govern them Is it not supposeable that accounting the public worship substantially agreeable to divine institution thô in some accidentals too disagreeable they may think there is more to encline them at some times to attend it than totally to disown it For what worship is there on earth that is in all things incorrupt And they may apprehend it fit to testifie their union with the sincere Christians that may be statedly under that form and especially in a time when the contest is so high in the world between them that profess the substance of Reformed Christianity and them that have so
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-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
noluerint Adamum adorare Hoc suum peccatum non potuit celare Satan Luther Tom. 3. p. 82. b. The Word was made flesh and dwelt among us says the beloved Disciple Joh. 1.14 He had a true body and a reasonable soul which soul of Christ considering its nearest union to the Divine nature and the light and joy and glory it must needs be full of may be look't upon by Milions of Degrees as the highest of Creatures and the chief of all the ways of God The Holy Ghost took care in the conception of Christ that his human nature should not be in the least defiled and his whole life was perfectly free from sin he did no evil neither was guile found in his mouth and his heart was alwayes pure And having taken mans Nature God is well pleased with that nature in Christ The man Christ Jesus always did those things which were pleasing to the Father The Sons of men may come with boldness to this Mediatour who is bone of their bone and flesh of their flesh He bears good will to men as the Angels sang aloud at his Nativity Man may be confident of a kind reception since Christ is so near akin to them and was in all things excepting sinful infirmities made like unto them that he might be a merciful and faithful High Priest to make Reconciliation for their Iniquities Heb. 2.17 Christ is man and this man is Gods greatest favourite far greater than Joseph to Pharaoh or Mordecai to Ahasuerus Extra Christum oculos aures claudatis Vbi Iesus est ibi est totus Deus seu tota divinitas ibi Pater Spiritus Extra hunc Christum Deus nusquam invenitur Deus in carâ—e illa sic apparet ut extra hanc carnem coll cognosci non possit Luther Tam. 4. p. 491. a. He has the highest place in Heaven as well as in his Fathers heart let Saints search into his truth and they will find matters of unspeakable encouragement Here is the way to know the Father to worship him acceptably and to attain to fellowship with him here and for ever 3. Growing in the knowledge of Christ implies a more plain discerning and ful perswasion that he was foreordained to be a Redeemer Christ was the person pitched upon from eternity to be the Saviour of the Elect of God 1 Pet. 1.20 Who verily was foreordained befoâ—e the foundation of the world but was manifest in these last times for you He is therefore caled the elect One in whom Gods Soul delights There was a compact and agreement made between the Father and the Son The Son agrees in fulness of time to be made of a Woman to take a body to offer up himself without spot to God and the Father promises eternal Life and Salvation and that he should have a Church givâ—â— him out of the world though the world is faâ—â—en into wickedness upon which Church this eternal life is to be bestowed The Prophet Zachariah tells â—s of a Counsel of Peace between the Lord of Hâ—â—â— and Christ whose name is the Branch Zach. 6.12 13. And the Apostle speaks of the promise of eternal life which God who cannot lie promised before the world began Tit. 1.2 This promise may very well be conceived to be made to the Son that he should give eternal life to all that were given him of the Father And when the Saints behold that Christ is the Person from eternity designed to be a Saviour they may include that God hath a love to them a care of them and a purpose of Grace towards them from everlasting and how securely and sweetly may they rest upon the blessed Jesus not doubting but he is a person every way fit and sufficient to finish that work of Redemption which he undertook according to the appointment of his Father 4. Growing in the Knowledge of Christ implies a greater insight into his sufferings It is not without reason that the History of these is so largely penned by all the four Evangelists certainly there is much in his Crucifixion which it concerns Believers to pry into The sufferings of Christ were great and that both in his body and in his soul his body was in a bloody sweat and his soul was amazed sore and full of heaviness and sorrow and in an Agony before he was condemned and fastned to the Cross but then all the pain and shame which he did undergo his Death was violent and accursed and just before he breathed out his last his Father hid his face his sufferings were unconceivably increased by a dreadful desertion which made him roar out my God my God why hast thou forsaken me When Christ died the sins of the whole Church were laid upon the head of the Church how many stings then had the death of Christ Isa 53.6 All we like sheep have gone astray we haâ—e turned every one to his own way and the Lord hath laid upon him the iniquity of us all And if all were laid upon him none shall be laid to the charge of them who believe in him But how came it to pass that Christ did not sink under such a burthen The first sin of the first man was enough to sink all the world into Hell how could Christ bear up under all the sins of so great a multitude The reason is because he is God the blood of Christ is the blood of God how loud does it cry for Pardon and Salvation and how easily does it drown the cry of sin for vengeance The blood and sufferings of Christ applied and relyed on by Faith justifie the sinner silence Satan the accuser purge the conscience from dead works and open a way into the holiest of all by the Cross of Christ we are to climb up to the Throne of Glory The more the death of Christ is studied the Spirit will be more contrite the heart more clean the conscience more calm and quiet The death of Christ puts the sin to death but delivers the sinner from it 5. Growing in the Knowledge of Christ implies a more fruitful eying of his Resuâ—rection and going to his Father Hark to the Apostle Phil. 3. 10. That I may kâ—â—â— him and the power of his Resurrection The Justice of God had Christ under an â—rrest and hath cast him into the Grave as â—nto a Prison and if he had not fully paid the debt of those whose surety he became it would have held him in prison to this hour If Christ were not risen faith would be vain the guilt and power of sin would refrain But being risen true believers are delivered from sins punishment and power Sin and death and Satan are triumphed over Know that there is a very great power and vertue to be derived from the resurrection of our Lord. A power to raise a drooping Spirit When Christ was riseâ— dâ—e sends this Message to his Disciples that they might be well assurâ—â— his God was theirs his Father their Father
every such person whensoever such occasions do invite me to it And do we now need to be told what such an impartial truly Christian love would do to our common preservation and to prevent the ruine of the Christian Interest 1. How greatly would it contribute to the vigour of the Christian life for so we should all equally hold the head from which all the body by joynts and bands having nourishment ministred and knit together encreaseth with the increase of God As afterwards in this Chapter verse 19. Thus as it is in that other parallel text of Scripture Speaking the truth in love we shall grow up into him in all things which is the head even Christ from whom the whole body fitly joyn'd together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Eph. 4.15 16. Obstructions that hinder the free circulation of blood and spirits do not more certainly infer languishings in the natural body than the want of such a diffusive love shuts up and shrivels the destitute parts and hinders the diffusion of a nutritive vital influence in the body of Christ 2. It would inspire Christians generally with 〈◊〉 sacred courage and Fortitude when they should know and even feel themselves knit together in love How doth the revolt of any considerable part of an army discourage the rest or if they be not entire and of a piece Mutual love animates them as nothing more when they are prepared to live and die together and love hath before joyned whom now their common danger also joyns They otherwise signifie but as so many single persons each one but caring and contriving how to shift for himself Love makes them significant to one another So as that every one understands himself to be the common care of all the rest It makes Christians the more resolute in their adherence to Truth and goodness when from their not-doubted love they are sure of the help the counsels and prayers of the Christian community and apprehend by their declining they shall grieve those whom they love and who they know love them If any imagine themselves intended to be given up as Sacrifices to the rage of the common Enemy their hearts are the apter to sink they are most expos'd to temptations to prevaricate and the rest will be apt to expect the like usage from them if themselves be reduc'd to the like exigency and be liable to the same temptations 3. It would certainly in our present case extinguish or abate the so contrary unhallow'd fire of our anger and wrath towards one another as the Celestial beams do the baser culinary fire which burns more fervently when the Sun hath less power Then would debates if there must be any be manag'd without intemperate heat We should be remote from being angry that we cannot convey our own Sentiments into anothers mind which when we are our business is the more remote we make our selves less capable of reasoning aptly to convince and because anger begets anger as love doth love render the other less susceptible of Conviction Why are we yet to learn that the wrath of man worketh not the righteousness of God What is gained by it So little doth angry contention about small matters avail that even they that happen to have the better cause lose by it and their â—dvantage cannot recompense the dammage and hurt that ensues to the Church and to themselves Our Famous Davenant k Sent. ad Dur. speaking of the noted controversy between Stephen Bishop of Rone who he saies as much as in him lay did with a Schismatical Spirit tear the Church and Cyprian who with great lenity and Christian charity professes that he would not break the Lord's peace for diversity of opinion nor remove any from the right of communion concludes that erring Cyprian deserv'd better of the Church of Christ than Orthodox Stephen He thought him the Schismatick whom he thought in the right and that his Orthodoxy as it was accompanied was more mischievous to the Church than the others Error Nor can a man do that hurt to others without suffering it more principally The distemper of his own Spirit what can recompense and how apt is it to grow in him and while it grows in himself to propagate it self among others Whereupon if the want of love hinders the nourishment of the body much more do the things which when it is wanting are wont to fill up its place For as naturally as love begets love so do wrath envy malice calumny beget one another and spread a poyson and virulency through the body which necessarily wastes and tends to destroy it How soon did the Christian Church cease to be it self and the early vigour of primitive Christianity degenerate into insipid spiritless formality when once it became contentious It broke into parties Sects multipli'd animosities grew high and the grieved spirit of love retired from it which is grieved by nothing more than by bitterness wrath anger c. as the connexion of these two verses intimates Eph. 4.30 31. Grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption Let all bitterness and wrath and anger and clamor and evil speaking be put away from you with all Malice And to the same purpose is that 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speaking as new-born babes desire the sincere milk of the Word that ye may grow thereby By this means Religion once dispirited loses its majesty and awfulness and even tempts and invites the assaults and insultation of Enemies 4. It would oblige us to all acts of mutual kindness and friendship If such a love did govern in us we should be alwaies ready to serve one another in love to bear each others burthens to afford our mutual Counsel and help to one another even in our private affairs if called thereto especially in that which is our common concern the preserving and promoting the Interest of Religion and to our uttermost strengthen each others hands herein It would engage us to a free amicable conversation with one another upon this account would not let us do so absurd a thing as to confine our Friendship to those of our own Party which we might as reasonably to men of our own stature or to those whose voice and hair and look and meen were likest our own It would make us not be ashamed to be seen in each others Company or be shy of owning one another We should not be to one another as Jewes and Samaritans that had no dealing with one another or as the Poet notes they were to other Nations Non monstrare vias eadem nisi sacra colenti not so much as to shew the way to one not of their Religion There would be no partition-wall thorough which love
spiritually Bone of each others Bone and Flesh of each others Flesh Ephes 5.25 to vers 33. ¶ We maintain our Communion with Christ not only by Eating with him Joh. 6.53 to ver 57. but also by Eating of him ¶ God the Father calls us into Fellowship with his Son Jesus Christ our Lord. Ephes 3.12 ¶ Christ is said to dwell in our Hearts by Faith and by his Spirit also for he that hath not the Spirit of Christ is none of his Heb. 3.14 This our fellowship and Communion with Christ is evidenced by our Perseverance in Grace firmly to the End This our Fellowship with Jesus Christ is confirmed by the Sacraments 1. He that is Baptized into Christ hath put on Christ Gal. 3.27 2. By the Supper which is therefore called the Communion because the Saints gather together in that as the highest act of their Fellowship with the Lord and with one another 1 Cor. 10.16 The Bread that we break is it not the Communion of the Body of Christ The Cup that we bless is it not the Communion of the Blood of Christ The Children of God walking in the light have thereby fellowship with Christ and one with another 1 Joh 1.7 As Christ is God and Man in one Person so we have fellowship with him in both Natures 1. In his Divine Nature 2 Pet. 1.4 2. In his Humane Nature Heb. 2.14 Partaking with him in the same Flesh and Blood ¶ In the Spirit He that is joined to the Lord is one Spirit 1 Cor. 6.17 Rom. 8.11 There is one Body and one Spirit Eph. 4.4 ¶ In Afflictions Phil. 3.10 That I may know the fellowship of his sufferings being made conformable to his death ¶ We have Communion with Christ in Glory Rom. 8.17 18. If so be we suffer with him that we may be glorified together Who shall change our vile Body and fashion it like to his glorious Body So Joh. 17.21 22 23 24. ¶ In all good things Wisdom Righteousness Redemption Faith 1 Cor. 1.30 Repentance Regeneration Adoption Justification Sanctification and Spiritual Liberty All these are Benefits and high blessings communicated from the Father by the Spirit through the Purchase and Merit of Jesus Christ See that place it is very Pregnant 2 Cor. 5.17 and apposite 1. He tells you We know Christ no more after the Flesh Because that Dispensation is over we are now under the dispensation of the Spirit 2. Therefore If any man be in Christ he is a new Creature 3. Our Communion with Christ is not hereby lost but advanced Higher if any be in Christ he is a new Creature In Christ still and a New Creature by Christs Spirit working in us all new things and working out all old 4. All this is the Work of God in us and for us by the Son reconciling us and the Spirit perfecting us in the Ministry of Reconciliation ver 18 19.5 All this arose from Love ver 14. the Root of the Communion of Saints with the Blessed Trinity 6. As ye have heard founded in Union expressed in a Communication of all good things by Christ our Head and Husband with Reciprocation and returns of Love on our part in all the Acts of it by intire and Sincere Obedience also in mutual Interchanges of Dutyes respecting our fellow-members of the same Body This is so fully set forth by the Apostle Paul according to the Grace of God given to him that I need say no more about it but commend the reading of that whole Chapter to you 1 Cor. 12. from ver the 4th to the end I fear this Relation and Fellowship is little minded with the Dutyes of it by many that yet think themselves in the Body and presume of the Priviledges of it Mark these few things for your help 1. The differences of Gifts and Administrations Offices and Services in the Body Spiritual as in the Body Natural vers 4. 12. 2. All these coming from one Spirit and one Head Jesus Christ the Fountain Head of all ver 13. 3. That all these Gifts and Graces are divided to every member as the Lord pleaseth for the same use and end to profit withall without Schism without a conceit of self-sufficiency and unconcernedness for others ver 7. 11. 4. All this called Christ to shew the near and Blessed Communion of Saints ver 12. XVIII The last Means I shall name to you is in the words immediately following my Text Vers 21. in the same verse Which doubtless the Holy Ghost points us to as an Effectual means to keep our seives in the Love of God Reason 1. Because it is the Highest Act of Gods Love to us to bestow Eternal Life on us 2. The Lord that hath provided Eternal Life for us will have us alwayes walk in Expectation of it Gen. 49.18 Tit. 2.13 3. We have no Ground at all to expect Eternal Life from God without keeping our selves in the Love of God Rom. 8.23 compared with the last verse 4. We keep our selves in Gods Love by being found in such a State and in such a Way as leads to Life which is chiefly Faith and Obedience 5. Such as are found out of this Way and State are not Children but Strangers and Enemies therefore have no Reason to expect an Inheritance they have no Title nor Right to it Now a Son that 's Heir apparent by Adoption in Christ to such an Estate of Eternal Life in Heaven he will not only be alwayes in Expectation of it but will judge himself bound to study all the wayes he can possibly do to please God to keep in his Love and favour and withall fear and take heed of forfeiting the Love of God 1. Because it is an Act of Mercy and free Grace it is not a Debt or any thing thou canst challenge the Lord Jesus is sole purchaser Text. Rom. 6. ult The Gift of God is Eternal Life through Jesus Christ our Lord. 2. If we look for all as an Act of Mercy it will keep the Soul humble Jam. 4.6 1 Pet. 5.5 and thankful Such a frame of Soul the Lord loves and favours Micah 6.8 2 Cor. 4.18 chap. 5.1 3. The Prospect of Eternal Life will keep us from being much enamoured with this Life which is Vain and Sinful and Sorrowful and Transient 4. The Prospect of a better Life will make us prepare for it 1 Tim. 6.12 Rev. 21.2 Phil. 3.12 13 14. and lay hold on it 2 Pet. 11.12 13 14. By Watchfulness as the wise Virgins Math. 25.4 10. By Constancy in our course and race 1 Tim. 6.19 By casting away every Clog Heb. 12.1 2. 5. Because all Creatures wait for this Glory and are Rom. 8.19 in earnest Expectation of it 6. Because all Saints have ever lived up to it 1 Thes 4. ult Heb. 4.1 9 Heb. 6.19 20. this is the Haven of their rest here they cast Anchor with this they comfort themselves for this they groan
duely on it and then walk worthy of it Now this Love of God I cannot more compendiously declare than by that of the Apostle Ephes 1.3 c. Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ c. In which ye are to observe six remarkable things in Gods blessing of us for which we are to bless him 1. That God the Father of Christ is the Author of all our Blessings especially of Spiritual Blessings Election Redemption and all that flow from thence are given us upon the account of Christ by whom God becomes our Father that is by Adoption by which we have the right of Inheritance that is Salvation 2. That by the word Blessings he includes all things pertaining to Salvation because he saith with all spiritual Blessings alluding to Gods Promise made to Abraham in Christ saying In thee shall all the Nationss of the earth he blessed And therefore he will give the consummation of this Blessing at the day of Judgment to his Elect saying Come ye blessed of my Father receive the Kingdom prepared for you i. e. from his Everlasting Love ver 6. 3. That the Father loves and blesseth us that is his Chosen ones and none else Vers 4 5. who declare themselves such by their Faith and Holiness and Love vers 4. 4. That these Blessings are principally Spiritual Blessings such as the Elect only receive in a peculiar and distinguishing way and that under two Considerations 1. They are not carnal Blessings though the Father denyes not these to his Children for which his Child must bless him but here they are called spiritual because chiefly such 2. They are not common spiritual Blessings neither such are temporary Faith Heb. 6. 1 Cor. 13. a great degree of Knowledge even in Spiritual things yea a taste also of the Holy Ghost and the Beginning of a pious Life c. But only saving Grace and Eternal Glory the Fruit of Eternal Election for all other spiritual Blessings follow and flow from that as the true Knowiedge of God a living Faith effectual Calling Justification Sanctification a Christian Life Love to the Saints and Life Eternal this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Blessing as containing and comprehending all fully and perfectly 5. But there is one thing more to be noted from that word in heavenly places For as carnal Blessings have their Beginning in the Earth and there they end so heavenly Blessings come from Heaven and terminate there in Glory without end Therefore we render it in heavenly places because it notes the Place of it which is Heaven where Christ is exalted in Glory as our Head to communicate and accumulate all spiritual Blessings on his elected and redeemed Members There it 's said Cap. 1.19 to Vers ult in heavenly places in Christ All this is amplified in this first and more particularized in the second where he saith He hath quickned us together Ephes 2.4 5 6. and raised us up together and made us sit together with Christ in heavenly places All this is an high act of Divine Love toward us By which three things here and in Heaven all Grace and Glory is meant and that Saints do partake of them with and by Christ And this leads to a 6. Sixth thing wherein the Love of God to us is declared in the place afore cited Ephes 1.3 4 5. viz. in Christ by which is assigned the material Cause of all Spiritual Blessings namely Christ as Mediator and High-Priest 1. We are blessed in Christ i. e. for Christs sake and upon his account 2. In Christ by the Merits of Christ by his Obedience Passion and Death 3. In Christ as our Head from whom as such all our Blessings flow in our Souls and Bodies therefore is he called the Lord our Righteousness Jer. 23.6 1 Cor. 1.30 That is in the Person of Christ We are raised with him and sit in Heaven with him i. e. We are counted raised and sitting there by his Dignity and Glory as our Head By this Imputation the Papists Justification by Inherent Righteousness is fully confuted Also we have infinite Priviledge and Comfort that the Lord Jesus is made to us his members Righteousness and Holiness which can never be had any other way either within us or without us but in Christ our Head only and there only it is perfect and sure and all this in love For the Father hath demonstrated his love to Christ for this his undertaking and his love to us because he appointed him for us and accepts us in him Ephes 1.3 4 5 6. This is the first Branch of the fifth Use of Studying the Love of God to us in Christ in all the Causes of it and in all the Parts of it For this is a strong Motive to keep us in this Love to understand it and to believe it and to walk up to it 2. The second Branch To understand and practise our Love to the Lord answering his Love to us 1. Understand what Love that is wherewith we are to love the Lord and whereby we keep our selves in his Love to us Matth. 22.36 37. In order unto this ye are to know that the whole Worship of God consists in the Love of God Hence Ambrose saith The Love of God is the form of all Vertue yea the Head and Foundation of all true Religion The end of the Law is Love out of a pure heart a good Conscience 1 Tim. 1.5 and Faith unfeigned There are three things that are in true Love 1. To be affected with a desirable Object upon our knowledge of it to be good 2. To be carryed out strongly in our Desires after it that we may be united with it 3. When we enjoy it to Rejoyce in it and to rest in it as in our End and Center of our Desires This the word signifies in the Original Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rest greatly in the enjoyment of the thing beloved as Etymologists have it Phavorinus c. So true Love contains in it Affection Desire Joy as the Beginning Progress and End of it and this will be perfect in Heaven and our Perfection and Happiness In this Love outvyes all other Grace 1 Cor. 13. We have an excellent Saying of St. Augustin to this purpose Tom. 4. libro de substantiâ dilectionis Cap. 6. This is then the rest of the Soul when it is fixed by the Love of God as to its desire nor desires any thing or Object besides but having got possession of that which it desires is wholly taken up with the Delight of it and is happy in the secure enjoyment of it Whence we are to learn wherein the true Nature of our Love of God stands that the Heart rest in the enjoyment of what it desires which it can do in nothing else And only our Love to God is true
though 't is far from giving any true rest to the mind of man that being the peculiar property of God and an interest in him to do yet does it free a man much from those disquiets before mentioned for though a man in this estate may be supposed to have the same disturbing and devouring Lusts yet are they kept much under a restraint not having that fewel to feed them which Riches afford and which are of that nature that the more they are used the more insatiable they are in their cravings 2. A middle worldly Estate to a man as such is better than either of the Extreams with respect to the Body and that as it is a condition that hath a greater tendency to its health and preventing manifold Diseases and Infirmities to which it is liable whilst in this lower world 'T is true all Sicknesses and bodily Distempers that are either afflictive or destructive to mans Body are at the dispose of God in whose hands are all our times He kills and he makes alive he wounds Deut. 32 39. and he heals He says to them as the Centurion to his Servants go and they go come and they come do this and they do it Mat. 8.9 So that our Lives and Healths have no absolute dependance upon secondary Causes yet it must be acknowledged in the ordinary way of his Proâ—idence he dispences the weal or wo of the Body by external means Now 1. As to Poverty how many visible hazards do those that are poor run as to their Health and how many ways do bodily Infirmities beset them Sometimes through the want of these Creature-accommodations that God in the ordinary way of his Providence hath made necessary for the upholding of the Fabrick of Nature and repairing its dilapidations to which it is incident for want of supplies Little do you think who sit down at your well spred Tables how many of your poor Brethren would be glad of your Fragments whose Lamp of Life dwindles away sometimes for want of Oyl to feed it besides excessive Heats and Colds contracted by their Labours and Pains that they are at to fill their bellies and cover their nakedness as also unwholsom Diet and many times not enough of that neither 2. As to Riches these are so far from preventing these bodily Infirmities that commonly they hasten and heighten them proving temptations to those who are destitute of Gods Grace to sloth and idleness upon the account of which the Body like a standing Pool contracts filth and mud so the Body gross humors to its great prejudice especially hereby is occasioned Intemperance and Excess in eating and drinking which proves not only pernicious to the Soul but also destructive to the â—ealth of the Body as Erasmus speaking of the Epicures of his days makes this Remark Dum invitant ad coenam efferunt ad sepulchrum How many fresh instances might be produced wherein it might appear that many have so long drank Healths to others that they have drank away their own whilst a middle worldly condition tends to the preventing many of those evils by which the Body as well as the Soul suffers But I hasten to the second Head of Arguments Secondly A middle worldly condition is most eligible to a man as a Christian and as designing the happiness of the other world as it is most subservient to the living to God here and living with God hereafter This my Brethren if we be in our right minds is and ought to be the main scope and business of our Lives Hence that worldly condition that may rationally be judged most conducing to that end is doubtless the most eligible Now that a middle state considering our present Circumstances viz. those internal depravities with which we are infected is the most desirable I shall endeavour to evince This world and the time allotted for our abode here is the time for our acquainting our selves with God Job 22.21 that we may be at peace and that all good may come unto us all the good that God hath promised and that Christ hath purchased Now that condition that may afford most helps and fewest hinderances to this great Business is certainly the most eligible condition I have only this to premise by way of Caution that there is no condition in the world so well circumstantiated that can be so dispositive of us to our future happiness but that without the Almighty and out-stretched Arm of Sovereign Grace we shall still be left in a lost and perishing condition yet we do affirm there are some conditions in the world that though they are not in the least auxiliary to God who worketh in us to will and to do Phil. 2.13 and that of his good pleasure yet are they if wisely managed advantageous unto us for our improving those helps by which God is pleased to communicate his Grace to us In this respect the Apostle prefers a single before a married condition He that is unmarried careth for the things that belong to the Lord how he may please the Lord 1 Cor. 7 32 33 34. but he that is married careth for the things that are of the world how be may please his Wife c. By which the Apostle shews the advantage in some respects that the single person hath beyond those who are married in the Service of God so also a middle condition seems to have the advantage of both the forementioned Extreams and this will be more evident if we consider that there are three things prerequisite and necessarily to be minded by us in order to our future happiness 1. A right and orderly entring into the way of salvation by the door of sound Regeneration and Conversion 2. A Progress in that way by a holy and heavenly Conversation 3. A Perseverance in that way of Faith and Holiness to the end against all internal or external opposition Now a middle worldly condition appears both from Rational and Scripture accounts to be the most subservient unto all these 1. Such as ever truly design to enter into Heaven when they die must get into the way that leads thither whilst they live Mat 7.13 14. Now every way hath an entrance that leads to it The entrance into this way is by the Door of Regeneration So our blessed Saviour plainly tells us John 3.3 Verily verily I say unto you except a man he born again he cannot see the Kingdom of God And what this new Birth imports you may find v. 5. Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God To which I might add many parallel places Mat. 18.3 Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven No Conversion no Salvation Now that Condition in the world from whence results the fewest Hinderances and the most Helps for our entrance in at this strait Gate is doubtless the most eligible and
because it pleased him to make them no other till they utterly spoil them 5. But yet we must know that there is a mid-siz'd Beauty a moderate rate of comeliness which the Ancients called formam statam such a mediocrity as is below envy and above contempt concerning which I observe 1. That this moderate assize of beauty is the safest posture and most secure from doing or receiving mischief from tempting or being tempted that we could be placed in It is so in all outward concernments The Cedar of Lebanon is exposed to storms The Thistle of Lebanon liable to be trampled on and trodden down by the insolent foot of every wild Beast of the Forest And when we come to cast up our Accounts in a dying day or to give up our Accounts in the last day we shall find and acknowledge it to have been so 2. It is Lawful by Natural means to recover what preternatural accidents have taken away If sickness has impair'd thy complexion and beauty health will restore it let the Physician do his part and restore health and health will not be wanting to hers and restore decay'd comeliness better than the Painter That the Physician is Gods Ordinance primarily to preserve life and restore health I know but whos 's the Painter is when employ'd about the redintegrating of faded beauty you were best to inquire of Jezabel for I confess my ignorance 3. It is not lawful to aspire after nor endeavour to procure the highest pitch of beauty that is attainable by Art when Nature has denied it in things of greater value and nobler use than perishing complexon God has set due bounds to our towring thoughts I cannot conceive it lawful for me to desire Paul's gifts unless I had his employment and we may possibly overshoot our selves in begging for the highest measures of some Graces unless what God calls us to shall need them 4. Nor is it lawful to endeavour to restore by Art what the ordinary course of time and age has deprived us of It seems to me that we should acquiesce in the devastations which time has made upon our Bodies otherwise than as a rate of health suitable to that declining may make us more lively active chearful and vigorous in Gods work The hoary head is a crown of glory Prov. 16.31 Prov. 20.29 And the beauty of old men is the gray head And are we asham'd of our Glory Do we despise our Crown Will nothing serve but juvenile hairs on an aged head must we needs try conclusions to fetch back the Spring in Autumn the former is indeed more pleasant the latter more fruitful and profitable who would exchange the Harvest for the Seed-time Yet such is our frowardness youthful Perukes must if not make yet counterfeit black hairs where age has made them gray and thus not seeking true Glory in the way of Righteousness we affect and pursue a false an imaginary honour in a way of unrighteousness Let this suffice for the first inquiry What are the ends for which God appoints and Nature needs Apparel 2 Come we to the second What is the true rule of decency in Apparel That all indecent Apparel is a transgression of a general rule Let all things be done decently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a right Scheme in a decent habit is easily granted but to fix and settle the rule of decency 1 Cor. 14.42 will be a matter of greater difficulty especially since much controversie has been raised about it on another and greater occasion what influence it may have upon our main inquiry will appear from this confessed truth That the suitableness or unsuitableness and by consequence the lawfulness or unlawfulness of all Apparel to the person that wears it will depend very much on its agreeing or disagreeing with this rule of decency There are six things which in conjunction as I conceive will compleat this rule 1. The outward condition 2. The Age. 3. The Sex of the wearer 4. The Climate 5. The Law of the Land 6. The Customs of the place where or under which Providence has cast our habitation § 1. The condition of the wearer in outward respects is of great consideration for tho all men are made of the same Metal and Materials by Creation yet all are not cast in the same Mold by Providence one wears a publick and politick another a private Character God has placed one on the Throne whilst he has set millions to grind at the Mill some are Rich others poor some cut out for Masters others shaped for Servants And it seems to me that there should be some distinction in the outward habit proportionable to what Providence has made in the outward condition But to render this Observation serviceable to the main design take these Propositions 1. Proposition It is lawful and in some respects necessary that Kings Princes and Magistrates especially in the Solemn exercise of their proper and respective Offices be distinguished by their Robes from private persons and from each other All civiliz'd Nations have so unanimously concurred in this distinction that we may receive it as the dictate of Nature the Vote of Universal reason 1 King 22. Jehosaphat wore his Royal Robes tho the wearing them once had like to have cost him dearer than the matter and making Solomon's outward glory was the admiration of the Queen of Sheba and yet when he shone in all his external Luster and Splendor was not array'd like the Lilly of the field Matth 6. which gloried only in the bravery of Natures own spinning so short are the finest Works of Art Acts 12.21 of the coursest manufactures and meanest pieces of the God of Nature And tho Herod in his Royal Apparel was eaten by the Worms who fell to and spared not what vengeance had set before them before Death had said Grace yet the sin lay not in the richness of his Robes but the rottenness of his Heart who affecting to be more than a Man became less than a Worm and because he was ambitious of being a God had not the civility usually given to Men. 2. Proposition There is a Lawful difference of Apparel arising from the difference of Wealth Titles and Honours tho distinguisht by no publick Office which our Saviour seems to approve of They that wear soft cloathing are in Kings houses Matth. 11.8 Courtiers then may assume a Garb somewhat above that of meaner persons suitable to the glory of the Prince on whom they attend And our Lord and Saviour in his practise justifies some diversity who used both a more liberal Diet and agreeable Cloathing than John the Baptish whose raiment was of camels hair with a leathern girdle about his loins Matth 3.4 and his meat was locusts and wild honey one Garb was decent enough in the rude Wilderness which had been uncomely to him whose habitation was much in the City Luk. 16.19 Should I quote that rich man who was cloathed
Millions of such as perished in the deluge of the old World or to keep the bodies from destruction of those wretches that perished by fire in Sodom and Gomorrah but when Souls were in danger and rather than they should perish he comes nay he delights to do God's Will in suffering for them And what did he suffer what did he not suffer Here we must draw a vail as that Painter did who could not express grief enough to the life Go with Christ a little cannot ye watch an hour with him to contemplate this go into the Garden to the Judgment seat to Golgotha behold him on the Cross hear his strong sighs and groans they will break thy heart if any thing will and broken it must be and why did God suffer his beloved Son in whom he was well pleased to be thus tormented Why God would rather afflict him for a time than lose our Souls for ever And why did Christ who might have chosen otherwise so freely give his cheeks to the smiters Why Only he had set his love upon our Souls which he would not suffer to perish Indeed the Text supposes that there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exchange for a Soul 't is a Phrase borrowed from former times when men did not pay in coin for what they bought but did exchange Commodity for Commodity as yet in some of our Islands c. and it does imply that there is nothing no not the World that bears a parity of value with the Soul Now though this be most certainly true that our Soul out-vyes in worth the whole World 1 Pet. 1.18 19. Yet the Blood of Christ which is the Blood of God by reason of the Hypostatical Union of his Humane Nature with the Divine is a sufficient ransome for all the Souls that shall believe in him nay 't is sufficient were it but applyed for the whole World But how highly does God prize a Soul seeing that when they were to be purchased he ask'd and would receive no less a rate for it from his own Son than his Life-blood and yet men barter it away as Judas and the Priests did our Saviour for thirty pence at what rate how low soever the Devil and the World will give for it 2. I might add unto God's giving of his Son for our Souls his giving of his spirit to the Soul and this too that it might not perish but have Everlasting Life that he who dwelt in the highest Heavens and whom the Heaven of Heavens is not able to contain should dwell in the Soul or Heart of man after a more excellent manner than in the most glorious Temple that ever was made and therefore it must as far exceed it It is true our Bodies are said to be Temples of the Holy Ghost 1 Cor. 3.16 1 Cor. 6 19. but they are only Temples of the Holy Ghost as they are the Bodies that are animated by such Souls otherwise they had been no more dignifyed than any other clay or earth That God should come and knock and stay and wait for entrance into our Souls until to speak with Scripture after the manner of men his head is wet with the dew of the morning and be grieved at any repulse unkindness or denyal he meets with Nay that God where he is entertain'd should never leave or depart from a Soul Nay with his good will would not absent himself for one moment from it It must needs declare his great love unto it and esteem of it Nay by thus loving of it he makes it worthy and valuable whatsoever it might otherwise have been 3. God's valuing of our Souls appears in the care and pains which he takes for our Souls dayly 1. In that he hath instituted means whereby he might come to obtain our Souls nay to strengthen and comfort them and have communion with them These are his Ordinances the Word Sacraments and Prayer He is brought in by the Prophet as one rising up early and sending his Messengers and Ministers Jer. 7.13 25. He neglects no time with the very first he is as it were seizing upon us and crying to us return why will ye dye 2. Nay secondly He bears with us and exercises a great deal of patience towards us if so be he might at length gain our Souls and says when shall it once be Every sin we commit presseth God as a Cart is pressed with sheaves All the Patience and meekness in all the best of Creatures if joyn'd together could not endure such an indignity as every sin offers to God but they would ease themselves of such a burden which yet God endures multitudes of only that his Long-suffering might be Salvation to our Souls 2 Pet. 3.15 3. Yet further His bearing with the whole World of wicked men notwithstanding their Blasphemies and open defyances of him is only out of Love to some few Souls who serve and fear him Hence the Psalmist says concerning the World Psal 75.3 I bear up the Pillars of it A gracious Soul is the true Atlas that keeps the World from falling God out of respect unto such withholds that destroying fire that shall when their number is made up consume it 4. And lastly All the Providences of God in which he worketh hitherto are intended by him for the good of our Souls and done by God out of respect unto them 1. By his Mercies God would allure our Souls to love and serve him Hosea 11.4 Plaintus these are the Cords of a man quo magis extendas eo astrugunt arctius by these God would oblige and tye our Souls the closer unto him Mercies are vocal they all have a Language or Speech which we ought to learn to understand whereby they recommend God unto our Souls and as they came from God so for this purpose they came from him that our Souls might by their means go to God who indeed sent them on that very errand to bring our Souls unto him 2. Nay the very Judgments of God in the World prove his value for our Souls who rather than miss of them does this his strange work Isa 28.21 God does not afflict willingly but rather than to be deprived of mens Souls he will do that which he is so loath to come unto Thus he does not only afflict the wicked who obstinately remain so to caution and instruct the Souls of his people as Princes Children are lessoned when their Proxyes are whip'd but he corrects his dearest Children and Servants though it goes to his heart and he himself is afflicted in all their afflictions Isa 63.9 Yet rather than their Souls should perish with the world he is ready to do nay to suffer any thing But when all is said these are but a few shreds of what might be layd before you God's Love to and prizing of our Souls need not so much to be proved I would hope that it is felt 2. But on the other side as God does endeavour 2.
Christ and converse with him if he were on Earth it is better to see this pretious Christ in Eternal Glory it is worth the while to dy to have a view of your Lord-Redeemer in the highest Heavens Oh the wonderful transporting Joyes the Soul is filled with when it first cometh into the unseen but happy World when it hath the first Glorious view of its dearest Lord. Do you think it would desire to return to live in flesh upon Earth again Do you know what you do when you are so loth to dy Do you understand your selves when you are so backward to be taken out of time It is to be loth to go into Everlasting Happiness to go and take possession of unseen Eternal Glory 5. Such an Eyeing of Eternity would make us more patient constant joyful in all our sufferings for Christs sake When we poar upon our seen troubles and do not look at rest after trouble when we see and feel what is inflicted upon us but do not look what is laid up in Heaven for us when we see the rage of men and do not look at the love of God our Hearts and Flesh do fail but if we set unseen Eternal things over against things seen and Temporal it will be strength unto us Against the power of Men which is Temporal set the Power of God which is Eternal and then you will see their power to be weakness Against the Policy of Men which is Temporal set the Wisdom of God which is Eternal and then you will see all their Policy to be Foolishness Against the Hatred of Men which in its effects to you is Temporal set the Love of God which is both in its self and in its effects to you Eternal and you will see their hatred to be no better than raging unreasonable madness Keep your Eye upon the unseen Torments in the other World and you will rather endure Sufferings in this than venture upon Sin and expose your selves to them Keep your Eye upon the unseen Eternal Crown of Glory and it will carry you through Fire and Flames Prisons and Reproaches for the sake of Christ Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of the reward 27. by Faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible 6. This Eyeing of Eternity will be a powerful preservative against the temptations of Men or Devils a Sovereign Antidote against the Poyson of Temptation I see the Invisible God looks at me shall I then yield to the suggestions of the Devil or the sollicitations of men to sin I see there is an Everlasting state of Joy or Torment that I must be shortly in as sure as I am in this place and Satans design is to bring me to that state of Torment and if I follow him I shall be excluded from yonder glorious place from God and Christ and Saints above therefore by the Grace of God I will not yield to this Temptation but strive I will and Watch and Pray I will against the assaults of this deceitful Adversary for why should I be so foolish to lose Eternal Glory for momentary Pleasures and run my Immortal Soul into Eternal pain for short delights I do plainly see what will be the end if I do yield Damnation without end banishment from God without end I do clearly see that Stealing and Murder is not a more ready road to a place of Execution upon Earth than yielding to a tempting Devil is to Everlasting Misery 7. Such Eyeing of Eternity would wean our hearts from the things of time A sight and view of Heavens Glory would darken the Glory of the World as looking at the shining Sun over your Head doth obscure in your Eyes the things under your Feet after a believing view of the invisible God and the Glory of the place above this World would appear as a very Dunghil in your Eyes Phil. 3.7 8. as where we love there we look so the more we look the more we shall love and the more we love the Eternal things that are above the less we shall love the Temporal things that are below 8. Such Eyeing of Eternity would make us more like to God and Jesus Christ it will be a transforming and assimilating look 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. Therefore when we shall see Christ who is now out of sight we shall be perfectly like unto him 1 Joh. 3.2 But we know when he shall appear we shall be like him for we shall see him as he is 9. Such an Eyeing of Eternity would fill our Souls with Holy admirations of the Goodness Grace and Love of God to us When Paul had a sight of such unseen things he was in an Holy Extasie and Divine Rapture 2 Cor. 12.2 3 4. When we consider the Eternal Happiness of Heaven we shall stand as Men amazed that God should prepare such things for such men and bear such Love and shew such Mercy to such as we that are so vile and full of sin and say Lord what am I that might for ever have howled in the lowest Hell that I should hope to praise thee in the highest Heavens Lord what am I that might have been in Everlasting Darkness that there should be prepared for me Everlasting Light and Joy Why me Lord why hast thou designed me and wrought upon my heart and made me in any measure meet to be partaker of such Eternal Glory Oh! the depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his judgments and his ways past finding out Rom. 11.33 How pretious are thy thoughts to me how great is the sum of them Psal 139.17 Oh how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee Psal 31.19 10. Such an Eyeing of Eternity would have this influence sure upon us to set our selves under a painful skilful serious Ministry It doth much concern you for you are going to an endless Life and Preaching is the appointed means to fit you for an endless happy Life then do you choose the most lively searching powerful Preaching it is for the life of your Souls for the Everlasting life of your Everlasting Souls If you were sick and in danger of Death when your Life lies upon it you would have the advice of an able Physitian that is serious and afraid that he no way become guilty of your Death Would you like that Physitian that seems to be unconcerned and cares not whether you live or dy if he might but have his fee Or that should merrily jest with you when you are sick at Heart and near to Death if you be not
we do not hear our selves 3. Beware of a lazy posture of the Body for the Soul is drawn into consent and sympathy with it verse 5. here the Jews stood up to shew their reverence and attention to the word of God They lifted up their hands bowed down their heads and worshipped the Lord with their faces to the ground here was exalted Attention and Devotion and most humble veneration with intense affections and these could say Amen Amen But to see one sit and hang down his head and hang his hat on his nose or perhaps sleeping till he snore himself awake and then give a yawn or an idle Amen any one without breach of Charity may think him guilty of lazy Hypocrisie with detestation This is a mocking of God giving the Congregation a flap with this Foxes tail when they have cunningly slept over the greatest part of the Prayer and slipt out of the Congregation without removeal Irreligiosissimum est sedere nisi quod deo exprobamus quod oratio nos fatigaverit as Tertul. de Or. do says 'T is most indecent without a good Reason to sit at Prayer for 't is else in effect to tell God Prayer hath tired us out Use 4. Is of Direction and Exhortation how to keep up this Harmonious Amen in Publick Assemblies 1. Let Pastor and People never meet but premise some solemn preparations of Heart to meet the Lord. Rehoboam and most of the Kings of Israel and their People also Sin'd in this That they prepared not themselves to set their Hearts to seek the Lord 2 Chron. 12.14 he fitted not his Heart as the Hebrew Word imports it was no more fit to that Duty then an Ass is to play upon an Harp We should never offer God that which cost us nothing put off thy Shoes from thy Feet Vain Thoughts and Vile Affections and put on the Lord Jesus Christ e're you go into the Fathers Presence A Worldly Spirit coming off from common Employments is not fit for Communion with God A common Heart will never be inclosed in any Duty but runs wild of it self and lies open to all Incursions Vzzah was smitten though he touched the Ark out of a good intention but in an undue manner 1 Chron. 15.13 He did it not in Judgment nor according to Gods Order and Appointment 2. We must watch unto Prayer Matth. 26.41 for the Devil is there as to catch away the good Seed so to catch us away by every wandring Thought 1 Pet. 4.7 Peter and John were at Christs Transfiguration in the Mount Luke 9.32 but were sadly heavy with Sleep It is strange when they should have been taken up with Raptures and Extasies of Joy that they should be so Drossie and Drowsie But how hard a matter it is for to watch with Christ One Hour in Duty Grief might make them heavy in the Garden and yet Christ his Propassion and Sweating Drops of Blood was enough to have put them into an Agony of Compassion But alas neither the Garden nor the Mount is able to transport us or keep up Intention of Soul or Affection unless God keep Fire on his own Altar and blow up our Spark into a Flame 3. Our Intention cannot last long our Actions depending on the Body and those Spirits the finer Particles of the Blood separated from it by the Alembick of the Brain And as it is sometime e're they rise so their height and speed is soon over and then we run down into Flegm and Heaviness therefore in all Publick Duties solemn Fastings excepted for humbling Soul and Body we ought not to be too Prolix but to labour for strength rather then length thick and short as Davids Panting and Daniels Praying Chap. 9.19 Oh Lord hear Oh Lord forgive Oh Lord hearken and do defer not c. When weighty Petitions are sent up for thâ— whole Church they draw Universal Consent Not that we ought for Brevity 〈◊〉 to confine all Prayer to the Lords-Prayer as if no Bushel was a Bushel but 〈◊〉 Standard so to fall down at this and stand up against all others whereas it is 〈◊〉 diffused in Sense and so contracted in Words that the Text may very well admiâ— Comment in Conformity to its Sense and we need a more Comprehensive Mind then the Vulgar have to fill those words with 4. When all is done there is nothing done but all to do till we implore the good Spirit of God which he gave the Jews here Nehem. 9.20 And he bad them work for his Spirit was with them Hag. 2.4 And should remain among them when they Built the Temple Luke 24.49 Christ bad his Disciples tarry at Jerusalem till they were Endued with Power from on High there was no Preaching or Praying without this Spirit of Grace and Supplication Zech. 12.10 It is impossible the Organs of our Bodies or Faculties of our Souls should Praise God aright unless this Spirt of God fill them and blow them up He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.19 tune the Praise and form the Prayer in us he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 inlay it and work it both in and out and he is the Master of the Choice to hold and keep us in Frame as well as set us in and enable us to drive all our Petitions home and through to a fervent Amen Deus solus docere potest ut velis se orari as Tertul. says None but God can teach us how to Pray tâ— God That Spirit of Adoption that enableth us to say Abba Father can only teaâ—â— us how to pronounce Amen Amen FINIS
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
up unto him in all things who is the head despiseth this Image and Dagon will fall to the ground when this ark is brought in yea though it be in his own Temple SECT VIII In the farther opening of this Chamber of Imagery we shall yet if it be possible see greater Abominations At least that which doth next ensue is scarce inferiour unto any of them that went before It is a principle in Christian Religion an acknowledged verity that it is the duty of the Disciples of Christ especially as united in Churches to propagate the faith of the Gospel and to make the doctrine of it known unto all as they have opportunity yea this is one principal end of the constitution of Churches and officers in them Mat. 5.13 14 15 16. 1 Tim. 3.15 This our Lord Jesus Christ gave in special charge unto his Apostles at the beginning Mat. 28.19 20. Mark 16.15 16. Hereby they were obliged unto the work of propagating the faith of the Gospel and the knowledge of him therein in all places and were justified in their so doing And this they did with that efficacy and success that in a short time like the light of the Sun their sound went into all the earth and their words unto the ends of the world Rom. 10.18 And the Gospel was said to be preached unto every Creature which is under Heaven Col. 1.23 The way therefore whereby they propagated the faith was by diligent laborious preaching of the Doctrine of the Gospel unto all persons in all places with patience and magnanimity in undergoing all sorts of sufferings on the account of it and a declaration of its power in all those vertues and graces which are useful and exemplary unto mankind It is true their Office and the discharge of it is long since Leased Howbeit it cannot be denyed but that the Work it self is incumbent in a way of duty on all Churches yea on all Believers as they have providential Calls unto it and Opportunities for it For it is the principal way whereby they may glorifie God and benefit men in their chiefest Good which without doubt they are obliged unto This notion of Truth is retained in the Church of Rome and the work it self is appropriated by them unto themselves alone unto them and them only as they suppose it belongs to take care of the propagation of the faith of the Gospel with the conversion of Infidels and Hereticks Whatever is done unto this purpose by others they condemn and abhor What do they think of the primitive way of doing it by personal Preaching Sufferings and Holiness Will the Pope his Cardinals and Bishops undertake this work or way of the discharge of it Christ hath appointed no other the Apostles and their Successors knew no other no other becomes the Gospel nor ever had Success No they abhor and detest this way of it What then is to be done Shall the Truth be denyed Shall the work be wholely and avowedly laid aside neither will this please them because it is not suited unto their honour wherefore they have erected a dismal Image of it unto the horrible reproach of Christian Religion They have indeed provided a double painting for the Image which they have set up The first is the constant consult of some persons at Rome which they call congregatio de propaganda fide a Counsel for the Propagation of the Faith under the effect of whose consultations Christendom hath long grieved And the other is the Sending of Missionaries as they call them or a Surcharge of Fryars from their over numerous Fraternities upon their errands into remote Nations But the Real Image it self consists of these three parts 1. The Sword 2. The Inquisition 3. Plots and Conspiracies By these it is that they design to propagate the Faith and promote Christian Religion And if Hell it self can invent a more deformed Image and Representation of the sacred Truth and Work which it is a counterfeit of I am much mistaken Thus have they in the first way carried Christian Religion into the Indies especially the Western Parts of the World so called First the Pope out of the plenitude of his power gives unto the Spaniard all those Countreys and the Inhabitants of them that they may be made Christians But Christ dealt not so with his Apostles though he were Lord of all when he sent them to teach and baptize all Nations He dispossessed none of them of their Temporal Rights or Enjoyments nor gave to his Apostles a foot breadth of Inheritance among them But upon this Grant the Spanish Catholicks propagâ—ted the Faith and brought in Christian Religion amongst them And they did it by killing and murthering many millions of innocent persons as some of themselves say more than are alive in Europe in any one Age. And this savage Cruelty hath made the name of Christians detestable amongst all that remained of them that had any Exercise of Reason some few slavish Brutes being brought by force to submit unto this new kind of Idolatry And this we must think to be done in obedience unto that command of Christ Go ye into all the World and preach the Gospel unto every Creature he that believeth and is baptized shall be saved and he that believeth not shall be damned This is the deformed Image which they have set up of Obedience unto his holy Commands whereunto they apply that voice to Peter with respect unto the eating of all sorts of Creatures Arise Peter kill and eat So have they dealt with those poor Nations whom they have devoured But Blood Murder and unjust War as all War is for the Propagation of Religion with persecution began in Cain who derived it from the Devil that Murderer from the beginning for he was of that wicked one and slew his Brother Jesus Christ the Son of God was manifesâ— to destroy these works of the Devil Heb. 2. And he doth it in the world by his Word and Doctrine judging and condemning them And he does it in his Disciples by his Spirit extirpating them out of their minds hearts and ways so as that there is not a more assured Character of a Derivation from the Evil Spirit than force and blood in Religion for the propagating of it The next part of this Image the next way used by them for the propagating of the Faith and the conversion of them they call Hereticks is the Inquisition So much hath been declared and is known thereof that it is needless here to give a Portraicture of it It may suffice that it hath been long since opened like Cacus's Den and discovered to be the greatest Arsenal of Cruelty the most dreadful Shambles of blood and slaughter that ever was in the World This is that Engine which hath supplyed the Scarlet Whore with the blood of Saints and the blood of the Martyrs of Jesus until she was drunk with it And this is the Second way or means whereby they propagate the Faith