season for the greatest work of all which is not fit for any work at all Shall the best Master be the last the least the worst served Why should our vain hopes of living long remit or abate our cares of living well and working hard Most never think of going faster till they are forc'd to think they shall not go much longer Let us mind our way and mend our pace Vprightly Doctr. 12. 'T is an important duty which concerns us all to walk uprightly Gen. 17.1 And 't is the priviledg of such to have the word of the Lord to work for their good They shall not hear in vain Their souls shall live Isa 55.3 But the proposition on which I purpose now to fix waving all the rest is this and it takes most of them in Doct. The spirit of the Lord is not so straitned but that he can cause his Word and Ordinances to do them good who walk uprightly St. Ambrose writing three Books to Gratian the Emperour concerning the Spirit of the Lord fronts his first with this passage Sp. S. non aut alienae potestati est subjectus aut juri sed suae libertatis arbiter omnia pro authoritate propriae voluntatis c. There are three great Ordinances of God 1 The Ministry of the Word 2 Baptism And the Lords Supper is the third The first we have dispatcht and in our last discourse the second was finish'd too to refresh your Memories give me favour to hint the heads thereof or some few only and them briefly Ad templū Dei pertinent parvuli sanctificati Sacramento Christi regenerati spiritu sancto qui certè per aetatem nondum possunt cognoscere Deum Aug. Epist 57. Darda circa Med. 1 It was proved by Scripture that the Infants of Christian Parents visible Professors are true Denizons of the visible Church and Kingdom of God and have a just right to and interest in Gods Magna Charta or Covenant of Grace That the truth of Grace in the Parents is not the rule we are to act by in admitting Infants to this Ordinance Surely he would never make that the condition upon which his Ministers must apply this his Ordinance which none but God himself can infallibly know let Parents be what they will vicious and scandalous if the Church cast not them out we must not cast theirs out A visible profession of Faith and Holiness in the Parents though there be not a conversation congruous to that profession intitles the Child to Baptism That Infants are capable of the Spirit of the Lord of saving Grace of Union with Christ of Regeneration of pardon of Sin all which are sealed in Baptism if any deny this they must then say either That these are not necessary unto Salvation or That no Child dying in his Infancy can be saved Both which are absurd enough That if Infants have no right to this Seal of the Covenant their condition under the Gospel is much worse and their priviledges less than were those of Jewish Infants under the Law theirs had one viz. Circumcision ours none That the Commandment for Circumcision being so express plain and legible in the Old Testament there is no more need of a new Commandment for Infant-Baptism in the New than for a new Commandment for the holy Observation of the Lords-day That the Covenant and not only the Commandment was then the principal ground and reason of Circumcision and is now of Baptism Circumcision was called the Covenant and not the Commandment and the contempt or violation of it was call'd the transgression of the Covenant not of the Commandment Vide Whitakerum contra Duraeum fusius hâc de re pag. 681. 682. and the despisers were threatned to be cut off for the violation of the Covenant not of the Commandment Gen. 17.10 13. That Esau and Ishmael were regularly circumcised as well as Isaac No Scripture rule was transgressed when Judas and Simon Magus when Ananias and Sapphira were baptized yet what they were you know the whole multitude of the Israelites were baptized 1 Cor. 10.1 2. Yet were not all true Believers vers the 5. That we cannot infallibly know but only charitably judg who are true Believers and that Though Infants cannot lay hold on Christ by the hand of Faith yet he can and will embrace them in the arms of his love and bless them That he whose child was uncircumcised by his neglect was in Gods account uncircumcis'd himself Exod. 12.48 't is so in this case of Baptism and if uncircumcised he was not admitted to the Passover no nor into the Sanctuary Ezek. 44.9 That the enemies of Infant-baptism deal not ingenuously in requiring from us an express Commandment for our practice whilst mandment for our practice whilst they cannot produce one for theirs Where is your command to keep the Infants of visible professors from this ordinance till they be six ten or twenty years of age or till they can make profession of their Faith Or where is your command to baptize Children when grown up if you insist upon example then where is your example for your admitting of Women to the Lords Supper But of this more the last time Secondly the Antiquity of this Ordinance was vindicated from the imputation of Novelty Nullus est Scriptor tam vetustus qui ejus originem ad Apostolorum seculum pro certo non refert Calvin and that assertion of Judicious Calvin in his Instit lib. 4. cap. 16. sect 8. and of learned Zanchy in Ephes 226 page was considered and confirmed by the concurrent Testimonies of the Ancients in the several Centuries as of Justin Martyr Irenaeus Origen Cyprian Ambrose Austin Nazianzen c. Thirdly The high and noble ends for which it was instituted The great usefulness and advantagiousness of it was shewed not only to those who are of maturer age but even to Infants Elect ones I mean ordinarily when they are baptized As the Spirit moving upon the waters produc'd a world Gen. 1.2 and brought forth living Creatures so the Spirit moving upon the Soul can produce the seeds of Grace in it Consult at better leisure the 27th Article of Religion and you will find it corresponding with the judgment of the Fathers with the most eminent Divines of these latter ages with the Holy Scriptures which is instar omnium All which assert the present Infants ordinarily in the act of Administration to clear this perhaps a more important truth than many in this Age are apprehensive of I refer you to what an eminent Doctor of our Church hath left up record D. C.B's Baptismal Regeneration It shall suffice now to mention only four or five Chrysostom calls Baptism our initiation Christ 1 Homil. in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Baptism the chief part is the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the water becomes effectual Basil in answer to that question How are Christians saved makes this return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
willing is the Almighty the Soul be out of doubt of its Sanctification here and Salvation hereafter To which God of his infinite mercy for the merits of his Son by the conduct of his holy Spirit at last bring us Amen The End of the First Sermon The Second SERMON On Micah 2.7 Is the Spirit of the Lord straitned July the 20th 1673 Do not my words do good to him that walketh upright or uprightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Word spoken upon his Wheels is like Apples of Gold in pictures of Silver I may say of this 'T is verbum super rotas a word in season then will the Sermon be most profitable when the subject is most seasonable The Text is like a well-drawn picture it hath an eye on every man as you will see anon I shall draw aside the curtain that so you may view it and it may view you I will waste no time in the beginning that I may want no time in the end I am shewing when this Ordinance of the Supper doth work for the Saints benefit and advantage I have hinted seven and shall now proceed methodically unto the eighth in order of which succinctly For enough is better than all 8 Then doth this Ordinance work for your good when your Souls are more corroborated and strengthned and your power is more encreased Observe it pray The Ministry of the Word begets spiritual life The Sacrament preserves and increaseth spiritual life The Word lays the Basis or Foundation of Grace the Sacrament carries on the Building The Word is instituted to implant Grace to work the truth of Grace where it is not The Sacrament is to promote the growth of it where it is The Ministry of the Word is a converting Ordinance the Sacrament is a confirming Ordinance That 's the breeding and this the feeding Ordinance If now you come to the Lords Table very weak your Graces very feeble your Faith and Love and other Graces very little If it may be said of you as it was of the Church of Philadelphia Rev. 3.8 Thou hast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little strength and then you go away stronger your Faith more encreased your hope more quickened your obediential and penitential resolutions more strengthned your corruptions more easily subdued temptations more easily repulsed your assections more raised and enlarged your hearts more established duties more spiritually performed the world more easily conquered and vanquished If now you find your selves more able to do to suffer for God or from God if now you are more fitted for active and passive obedience if you can go thorow all Christian duties with more alacrity and cheerfulness if you can apply the promises and live by Faith upon the Fatherly providence and faithful promises of God When thus you find it then hath this Ordinance been doing you good 9 When at and by the Sacrament your love to Jesus Christ is more enflamed when this little drop swells into an Ocean and this spark becomes a flame when it may be said of your love to God to Christ to his way day people Ordinances as is said of the Waters of the Sanctuary Ezek. 47.3 4 5. that 't is still higher and higher from the ankles to the knees thence to the loins and then unpassable so in the present case Is it possible we should be such constant Guests at the Lords-Table and daily see before our eyes a crucified Christ and yet go thence with so little love to him and longings after him Can we fee so much love in his heart to us and shall we be contented with so little love in our hearts to him Per vulnera videmus viscera 'T is an heart of Adamant that will neither impendere nor rependere which will neither begin in love nor love him then who has thus begun Behold what manner of love the Father hath bestowed on us in bestowing his Son upon us We call not upon people to behold things common and ordinary Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great love Eph. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a love passing knowledg Heart-warming words indeed See Ephes 3.19 He laid down his precious life and dearest blood for us he died Nostro loco in our place and stead Nostro commodo for our benefit and good for our sin as the meritorious cause and for our good as the final cause Dan. 9.26 1 Pet. 3.18 Greater love than this can no man shew Did ever Mother love her own Child so as to wash it in her own blood thus lov'd he us Rev. 1.5 God so loved the world so How 's that so wonderfully so infinitely so but I cannot tell you how and therefore must leave it so admiring and not once attempting to express it but the Son of God can Even as the Father loved me so have I loved you Joh. 15.9 Here was the highest purest freest sweetest and choicest love that ever was in the world We conclude they love us who will speak kindly and courteously to us or a word in season for us much more if they will hazzard their lives and fortunes by espousing our cause and quarrel did not our dear Redeemer all this and more Lord now says the poor Christian thou hast laid down thy life and thereby hast manifested thy love to me Now will I part with my dearest lusts I will be their death and so shew my love to thee shall a damning lust live and a saving Christ die Shall the man die that kills my Son or Father and shall my Sin live which slays my Saviour Well if I can do no more I will do no less than love thee my dearest Lord with all my heart and might and strength The more vile thou wast made for me the dearer to my dying day shalt thou be unto me When thus it works then it does you good indeed 10 When your hearts which were before at a distance from him are by it drawn nearer to him and your desires are more drawn out after him There is a twofold distance between God and Man The one is natural as he is the Creator Man a creature He infinite Man finite this is an infinite distance The other is Moral as he is Holy and Man impure this is a greater distance than the former if we may suppose an infinito infinitius By nature we are all afar off from God n = * Non intervallo locorum sed pravitate morum by Grace through Christ we are made nigh Ephes 2.13 yet nigher we may be by much than yet we are and 't is our great business in every Ordinance to get nearer to him if you scan that famous place Heb. 10.22 Let us draw near with a true heart If now we find our confidence drawn more out after him and that we can rest more upon him and trust more in him if for what our Souls want we can with an humble boldness go to him and say Lord Here is
my treasure my fullness my All I am dead but to thee I come for life and quickning grace I have a proud heart but unto thee do I address my self I know thou who givest more and better grace to the humble canst give me grace to be more humble I am impotent but to thee I come for strength against my corruptions and for holy duties Lord I am nothing I have nothing I can do nothing I am good for nothing I cannot plead my merits but thy mercy unworthy I am to live unfit I am to die When thus we find it with us at or after a Sacrament then has it been working for our good 11 When you have the Covenant of Grace sealed and the Characters thereof impressed upon your hearts when Sacrament-days are healing and sealing days the Saints are sealed with the holy Spirit of Promise such sacred stamps he sets upon their Souls as shall never be obliterated Many a child of God has here had monumentum aere perennius when by this Ordinance you gain such full evidences of his love such influences of his Grace such experiences of his Truth such assistances from his Spirit such ratifications and confirmations of the Gospel-promises as you never had before When thus you find it with you you may safely and solidly conclude it has been working for your good 12 Once more and in a word When more glorious conquests over your spiritual enemies are obtained when prevailing lusts are vanquished and fiery temptations are quenched and all these wonders one drop of his precious blood when taken down by Faith can do when you can go from this Ordinance triumphing over and trampling upon the neck of your unbelief and pride c. and this some have done when you can come from the Sacrament as Israel did out of the Red Sea and see your spiritual enemies bleeding gasping dying dead your lusts destroyed but your Souls preserved When thus you feel and find it surely the Sacrament has done you good and much good Q. 5. How doth it appear that the Spirit of the Lord is not so straitned but that he can cause this Ordinance to work for your good Answ 'T is a truth written with a Sun-beam 't is tanquam ex tripode dictum None of those Oracles may vye with this The Spirit of the Lord hath owned and blessed it to others and therefore can to you The Spirit of the Lord is God and what cannot a Great Almighty God do What will not a good and gracious God do by his Ordinances for his people His arm is not shortned nor love lessened or impaired Of all the Fathers were I confined to one alone I should fix on Ambrose Vide S. Ambrosii de sp s lib. 1. cap. 1 3 6 7 9 11 14 20. Lib. 2. cap. 4 9. 12. Lib. 3. cap. 5 12 14 17 23 Tom. 4. for he hath writ enough to evince the Deity and divine operations of the Holy Ghost from him I might extract what would abundantly confirm the Proposition under our present consideration but I forbear As St. Paul reasoned concerning the Resurrection of the dead saying in his Apology for himself before King Agrippa Act. 20.8 Why should it be thought a thing unreasonable with you that God should raise the dead So may I say to you in this Apology for the power of the Spirit Why should it be thought a thing unreasonable for the Spirit of the Lord to do all these things in at and by this sacred and solemn Ordinance The Doctrine under debate neither exceeds the bounds of Faith nor is it contrary to the experience of the Saints Doubtless some within these walls have had sweet experience of the powerful influences and mighty workings of the Spirit of the Lord in their Hearts and upon their Spirits at this Ordinance But we will review and succinctly reflect upon some of the forementioned particulars we shall fix on four or five the rest you may clear up to your selves in your private Meditations I remember that Athenagoras an Athenian but a Christian Philosopher disputing for the Resurrection of the Dead hath a passage which is pertinent to what I have in hand The impotency of an Agent ariseth either from his ignorance something he would do but knows not what nor how or from his insufficiency or weakness though he knows what and how to effect yet a power is wanting to accomplish and bring it to pass neither of which says he truly can be affirmed of God who is infinitely wise and powerful The same say I of the Spirit of the Lord He is a Spirit of Wisdom and Power and both infinite they are really the same with his Essence 1. He knows how to break the Heart for Sin and he can as easily bring it into a melting mourning frame alas we may pray and hear and wait in the use of means and yet our Hearts remain as hard as Adamant Fortiter yet Suaviter but when the Spirit of the Lord once takes them in hand he works irresistibly and effectually a nullo duro corde respuitur when he breaks in and breaths upon the Soul then it begins to thaw and melt and mourn We read of Peters sins exceeding great and very many were they sadly circumstantiated highly aggravated Mat. 26.75 Peter even now and but just now had a forewarning from Christ Peter was dearly belov'd of Christ none of the Twelve more John ever excepted He was the first whom Christ call'd to be an Apostle Peter was often admitted when others were excluded He yielded easily to the Temptation and that of a poor silly Damsel He sinned not in a corner once and again and a third time denies Christ with cursing and swearing c. yet when our Blessed Saviour began to look and the Spirit of the Lord set in to work then Peter went out and wept bitterly Mat. 26. ult A strange look and a strong look it was that thus quickly broke his heart in pieces he lookt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact observes with a look of love with a benign aspect Christ looks the Spirit works the Conscience stirs and out he goes and weeps exceedingly 2. He knows how to break the Heart from Sin and can easily do it be it a darling lust a Delilah never so near or dear a peccatum in deliciis He can make a full a final a total and an eternal Divorce between you and them though your lusts were mighty Hosts he can lay them dead at your feet I appeal from Gods Book to your own Breasts for the proof hereof 3. He can increase your Graces are they weak he can strengthen them if little he can increase them There is no Corruption so strong but he can make it weak no Grace so weak but he can make it strong This Men cannot Means cannot Angels cannot but He can 4. He can make you Holy as he is Holy that is for Quality not for Equality Holy in
what in you is to hinder the Spirit of the Lord from doing you good But surely when you have a Spirit of Prayer and your hopes are high these are pledges to you that he hath a purpose to do you good Alexander the Great was wonderfully well pleas'd with Anaxarchus the Philosopher Plut. when he desir'd an hundred Talents of his Treasurer Apoph He does well says he in asking it and understands his friend aright who hath one both willing and able to give him so great a gift The same Author relates the like of that Kings munificence and bounty to his Favourite Perillus who askt but ten Plut. but the King gave him fifty Talents The great God allows his people to ask great things nay commands them to believe and hope for mighty things to covet earnestly the best if thus you do the Spirit of the Lord will surely do you good you shall not seek nor hope in vain Well then when you address your selves to this Ordinance remember what great things Christ hath purchas'd for you what great things are there proposed and God hath promised to you and then regulate your prayers by and raise your hopes to the riches of his merits and greatness of his mercies Some look for good by this Ordinance but what good or for what 't is good they know not or they look for that good in it which God never intended to convey by it Others have their hopes fixt on the right object their ends are right too but they have not a lively Hope In short if the Spirit of the Lord be not present the Sacrament is but a gaudy pageant 't is the spirit in the Word that causeth efficacy in Prayer that causeth prevalency in this Ordinance that causeth proficiency But then must we have an active Faith a strong and lively Hope Eighthly Lament over the chilness dullness the deadness and unpreparedness of your Hearts for this blessed Ordinance When one hath taken Physick and it doth not operate something is prescribed and used to quicken it A sincere sorrow for your former carelesness and deadness may much conduce to your future proficiency They shall come with weeping says the Prophet Jer. 31.9 Tears dropping from a mournful eye and grieving Heart are like Water dropping from the Roses very sweet fragrant and soveraign Mary stood at Christs feet weeping Luc. 7.38 Could we kneel at the Lords Table weeping and is not the humblest posture fittest for miserable sinners could we weep tears of blood for our scarlet crimson bloody sins acting her part we might hope for her portion a gracious pardon and that sealed in this Ordinance We pity weeping persons and do them good Tears melt our Hearts Psal 6.8 and though silent yet they are prevalent Orators when you are in such a melting frame occasion'd by serious meditation on your sins and Christs sufferings on his bitter passions for you and most tender affections to you then lo then 's a season for the Spirit of the Lord to do you good by this Ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Chrysostom Weep out your eyes for the loss of lands or friends all your tears will nothing avail you but in this case they may nay will much Ninthly Go out in the power and might of the Spirit of the Lord to this Ordinance you cannot relie on men or means too little or on him too much you should depend on him though you had never tried him but having tried him you are now under greater obligations to depend on him Royal and religious is that resolution of the Prophet David Psal 71.16 I will go in the strength of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inpoâ—â—â—tus q.d. Tuâ— unius virâ—â—â—â— situs Let us write after his Copy remember ejus est benedicere cujus est instituere Alas all our light is darkness our strength weakness and our wisdom foolishness Frustra nititur qui non innititur that man labours in vain who labours and yet relies not upon the Spirit of the Lord if the Spirit help you to pray he will also help you to speed and if he help you to prepare for and to go out in his might unto this Ordinance surely he will do you good by it I will close up this with that excellent passage of Saint Cyprian de Bapt. Solus spiritus rem sacramenti nobis confert Or that famous speech of the School-Doctors Sacramenta ex similitudine repraesentant ex institutione significant Sed ex virtute Christi sanctificant Or with that of Prosper in his Epistle to Demetrius speaking of the holy Sacraments Forma adhibetur per humani ministerii obsequium virtus autem per Divini spiritus praestatur effectum Tenthly Once more Walk uprightly and the Spirit of the Lord will do you good by this Ordinance you have his promise for it Psal 84.11 The Lord will give grace and glory Grace that 's the best thing that you can have on Earth Glory that 's the long and the short of what you shall have in Heaven No good thing will he withhold from them that walk uprightly Let a thred of uprightness run thorough the whole web of your lifes and then you are sure 1 of being safe in this world Prov. 10.9 Men may kill you but they cannot hurt you 2 of being saved in the other world But of this anon Follow these few Directions and I dare be the Prophet to foretel you good by this holy Institution I proceed now unto the seventh Query Q. 7. What shall a Christian do who hath sound some good at in and by or after this precious Ordinance from the powerful workings of the spirit of the Lord I will hint a few Directions to you in answer to this Query the amplification of 'em I leave to your private Meditations They are Ten or Eleven 1. Walk Thankefully Hath it been the day of his power let it be a day for his praise you have had news from Heaven let the Heavens hear good from you Though you have not got all the good you desired yet bless God for this that you have got more than you have deserved And bless God for this too that you have a desire still to get more O despise not the day of small things Say Lord who or what am I that the Spirit of the Lord should condescend or stoop so low as to breathe upon my Soul to blow upon my Garden and cause the Spices therein to flow forth who am I that he should cause this Ordinance to work for my spiritual and eternal good when others eat and drink Damnation to themselves I will write my self an eternal debter to free Grace for 't is that that fitted me for admitted me to and benefited me by this sacred Ordinance I will ever remember that golden sentence of Saint Austin Hoc totum hominis est curare ut anima non sit ingrata Deo This is the whole business of a
graven Images shall be beaten or broken to pieces The next this people are stigmatized with are Covetousness and Oppression Quid non Auri sacra fames chap. 2.4 They covet fields and take them by violence and houses and take them away c. regarding neither right nor wrong provided they got it they cared not Quo jure quave injuria How graphically does the Poet describe this monster sin Phoc. even in Saint Pauls own terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Judgment denounc'd for this complicate sin you see 3 4 5. Their calamity shall be extraordinary their desolation is irrevocably determined and positively and peremptorily declared Behold against this Family do I devise an evil from which ye shall not remove your necks c. The third sin is contempt of and opposition against his Word his Ordinances and Officers Vers 6. and which did accent and aggravate the crime their delight in and approbation of such false Prophets as would speak Placentia and flatter them in their vicious and pernicious practises vers the 11th The Text under consideration is the Lords expostulation with this degenerated people for their foremention'd irreverence and contempt O thou that art named the House of Jacob is the spirit of the Lord straitned Are these his doings Do not my words do good to him that walketh uprightly In this last clause two general parts 1. The Specification of a choice and precious priviledg viz. To have the Word and Ordinances to do one good this is a mercy of the first Magnitude I know you pray for it as such you prize it as such you praise him for it as such you wait this day for it as such your non-proficiency under the dews and droppings of the Sanctuary you lament as an heavy judgment Isa 6.10 11. Ergo. 2. The qualification of the persons to whom it appertains Privilegia non sunt amplianda them who walk uprightly rare ones indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not so they say Privilegia sunt stricti juris Consider the form 't is Interrogative the matter or sense of this sentence 't is positive 'T is a Categorical proposition in which 1. The Subject or that which is spoken of viz. my words 2. The Predicat or that which is spoken of his words they do good Do not my words do good yea out all ifs or ands they do to such as are thus qualified i.e. walk uprightly In both are four things 1. The Author or Proprietor of them my words 2. The signal energy and singular efficacy of them do good 3. The grand duty required of such who shall receive good by them walking 4. The Modification of the duty here expressed uprightly A short explanatory must serve at present and then the observations resulting hence will be methodically proposed O Dicte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prius erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in foem Qui diceris sed non es Drus Vos estis Israelite nomine non re Vat. Para us O thou that art named the House of Jacob i.e. who art called but really art not so you are an hypocritical generation Jacob that good old Patriarch was a man of godly simplicity Gen. 25.27 a man full of the fire of holy zeal O the care he had and the conscience he made of reforming his Family Gen. 35.2 3. a man of Prayer a great Wrestler with God Gen. 32.28 Hos 12.4 A great lover of my Word and Ordinances Were you as is said of Nathanael Israelites indeed in whom there is no guile Were you good indeed my words would do you good But you snarle at and quarrel with my Prophets Domino per laesos servos fit injuria because of those Judgments they have denounc'd against you the fault is not in them nor yet in me no 't is in your selves you complain of them unjustly and so doing you deal with me injuriously Luk. 10.16 Hos 13.9 Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine in Mascul Hebr. in Foem Graece in Neut Commode servit personae Divinae cui nulla sexus generisve diversitas tribuitur Is the spirit of the Lord straitned By the Spirit of the Lord Grotius and Friedlibius understand the patience longanimity mercy and goodness of the Lord others as Drusius Paraeus c. understand the Holy Ghost What is he so contracted is he reduced to such an exigence that he cannot inspire his Prophets and appoint them how and what to speak unto you how audacious is your pride and wickedness Is it for you to dictate to them what when and how to prophesie Dare you attempt to limit the holy Spirit of God Quae haec superbia impietas Paraeus Piscator 't is not for want of fulness in him to publish or perform good things that my Prophets have commission thus to thunder against your impieties An ista sunt opera Vatab. Cogitationes ejus Grot. Num exitio vestro delectetur non ita intelligendae sunt comminationes Prophetarum Are these his doings That is the way and method of the Almighty in his dealings and those in which he delights are ways of love and mercy he draws with the cords of men is full of candor and ingenuity if now he speak harshly and deal severely with you know this is not his usual course but only your present case calls for it Consult Isa 28.21 Hos 11.8 Do not my words do good c. q.d. Yea they do And if you break off your sins by true unfeigned repentance and believe my Prophets if you will but take care to walk regularly you shall surely find the influences of this my Spirit upon your Hearts causing my Word and Ordinances to work for your good I now proceed to the Observations From the Context take two Doct. 1. 'T is a doleful case and matter of saddest lamentation when a people by profession Gods stand in opposition against his Word Ordinances and Officers These Expostulations and pressing Interrogatories import no less Doct. 2. God will own and plead the cause of his Ordinances and Officers whoever dares to oppose or contemn them Thus he did against this people and thus he will Tua causa erit mea causa Luk. 10.16 He that despiseth them despiseshim They who do so shall hear from him O thou that art named Doct. 3. However men be called or accounted of by themselvs or others yet the Lord can easily discern and will opportunely discover what they are indeed He knows us intus in cute intus in corde Though the heart of man be grande profundum a great Deep Psal 90.8 yet he can fathom it Jer. 17.10 I the Lord search the heart He is a God of Knowledges 1 Sam. 2.3 Totus oculus All things are open naked anatomized before him Art named Doct. 4. The note is this 'T is not enough for a people to have a name or to be called good they must be
really so It was a cutting question which St. Austin put to one Quid tibi prodest vocari quod non es What will it advantage one to have a name to live if he be dead See Hâ—insius in Joh. 1.47 To pass for a Saint here and to be found amongst Sinners hereafter to be reputed an Israelite indeed and to be a Gibeonite to be named of the House of Jacob i.e. of the Church of God and to be of the House of Sodom How shall Men and Angels stand amazed at the great day when the secrets of all Hearts shall be disclosed to see some taken up to Heaven who were named the vilest of sinners and others turned into Hell who were reputed choicest Saints A form will do nothing without the power of Godliness There are two things which every man is mainly concern'd to mind 1 To be Good 2 To appear so He that is not so is lost with God and he that appears not so is lost with men Ones goodness if unknown to himself will afford him little comfort and if unknown to others it will procure him little credit Abbreviatus contractus Drus Is the Spirit of the Lord straitned Doct. 5. The Spirit of the Lord is not so straitned but he knows how to inspire and instruct his Prophets Doct. 6. The Spirit of the Lord is then straitned when proud people presume to prescribe to dictate unto his servants the Prophets what and when and to whom they shall speak and when and what not Are these his doings Hence note that Doct. 7. The ordinary way of the Lords dealing with men is in love and mercy acts of judgment are his but they are his strange not his genuine acts how full and sweet is that in Hos 11.8 How shall I give thee up Ephraim How shall I deliver thee Israel c. In this sacred volum where is the parallel What pathetick Interrogations puts he there unto himself q.d. Thou art upon the brink of destruction 't is but a giving thee up and thou art ruined Oh but how how shall I do it Do not my words c. Doct. 8. Note that the Word delivered and Ordinances dispensed by faithful Ministers are his Attend them then with due care and conscience with fear and reverence with faith and patience Doct. 9. From the connexion of the principal efficient and instrumental causes viz. the Spirit and the Word Such as sincerely desire to receive good from God must attend to and depend on the Spirit of the Lord in the use of Ordinances Ubi enim Ecclesia ibi spiritus ubi spiritus Dei illic est Ecclesia omnis gratia Iren. lib. 3. udvers Haereses For the Word can do nothing without the Spirit and the Spirit will do nothing ordinarily without the Word Let people talk as their deluded fancies prompt them One day they will see and say that they who are enemies to the Word are no true friends to the Spirit despising the one they do quench the other Quae Deus conjunxit c. How sweet Oh what a reviving Cordial is that precious promise to a pious Soul in Exod. 20.24 In all places where I record my Name my word and Ordinances by which I am known as a man is by his name I will come unto thee by my Spirit and I will bless thee there shall be a comfortable meeting and a Cordial closing of my Spirit with your Spirits See one for all Isa 30.20 21. Thine eyes shall see thy Teachers mark that and thine ears shall hear a word behind thee c. Do not my words do good There is a twofold word the one is verbum audibile that 's the Holy Scripture Ephes 6.17 and there is verbum visibile viz. the Sacraments they are call'd visible Sermons as Christ in that conveys himself by the ear so in these he conveys himself by the eye into the Heart Hence observe Doct. 10. That the Word and Ordinances of God are very operative and powerful The Spirit of the Lord concurring they are not only preceptive and directive but affective and effective they are the rod of his strength Psal 110.2 In a word there is a sevenfold force or power in the Word There is a Sin-subduing power it puts down strong holds casts down carnal reasonings Oh 't is mighty through God 2 Cor. 10.4 5. A Soul-humbling power it lays a proud sinner as low as Hell makes him cry out Lord I am vile what wilt thou have me to do and I will do it To be and I will endeavour to be it Act. 2.37 9.6 16.31 A Soul-cleansing power Joh. 15.3 Now are ye clean through the Word which I have spoken to you And chap. 17.17 Sanctifie them through thy truth thy word is truth A Soul-solacing power This word of promise is my comfort in my affliction Psal 119.50 it keeps the Soul from fainting a promise like pearl in broth is cordial A Soul-quickening power No such Incentives to holy duties in the World as in the Word Psal 119.50 A Soul-searching power It ransacks and rifles the Conscience and looks into the most secret transactions of the Heart When the Sun shines into the House the Atoms are easily discerned when the Word shines into the Heart our secret lusts are easily discovered Rom. 7.7 Heb. 4.12 A Soul-healing power Psal 107.20 He sent his Word and healed them How long might a Soul sit at the foot of a Philosopher and hear his Lectures of Morality ere it should experimentally feel and find such an Heart-transforming power going along with them such a mighty change wrought by them Est quaedam verbi omnipotentia as Luther said of Prayer To him that walketh Doct. 11 D. 11. Christianity is a walk a Christians life is not a standing or sitting still every day must we do a days work and go a days journey towards our Heavenly Country Up then and be doing here is not your rest Quo brevior opportunitas co major sedulitas lose your season and you may lose your Souls opportunities are for Eternity but they are not to Eternity The Spirit will not always strive with man now Christ stands and knocks Gen. 6.3 Cant. 5.3 but he that stands stays not give him no childish no churlish answers work and walk now now if ever now for ever you may want an 1 opportunity if you slip this Esto in diebus aestatis Formica Prov. Arab. who knows what a day may bring forth if you be not present in duty God may be present in judgment may come quickly Rev. 2.5 His Judgments are often sudden and prevent mens expectations but never their deserts Lam. 4.12 Hos 10.15 Ere you can get out of bed he may let out your blood Or 2 you may want ability and not be in a capacity a sickness may come that may take away your senses your friends perhaps may be forc'd to bind you in your beds and is that a
slight him in that and he may you in This. Vide sis Aug. Epist 29. Hieronymo de illo loco Jacobi His Ordinances are Channels of Grace and Channels of Comfort if you neglect him in one he may suspend his influences at another As every command of God must be obeyed and observed a wilful violation of one amounts to a total neglect Jam. 2.10 so every Ordinance of God must be used and improved a partial observance is an argument of insincerity 't is a vain deceit to excuse defects of one duty neglects of one Ordinance by care of another As all the commands so all the Ordinances of the Lord are equal in regard of him Psa 119.6 all being ratified by the same authority which you contemn when your own will is made the measure of your obedience I urge this Rule the rather because some of you I see for the prayers of the Church more vehement but for the Sacrament more remiss and indifferent others all for this not at all for that But if you would find acceptance if you would profit by any Ordinance improve all thus doing doubtless the good Spirit of the Lord will do you good Q. But what are those other Ordinances may some say Resp Meditation and Prayer and the Ministry of the Word Meditatio est mentis ditatio 't is the enriching of the mind The Royal Prophet was real for it and frequent in it who ever more O how sweet was his Meditation of God his laws and ways to him Psal 104.34 Luther was us'd to say Three things make a good Divine Prayer Meditation and Temptation the first makes him holy the second makes him rich and full the third makes him an experienced Divine And will not that which makes a good Preacher make a good Christian Surely it will 2. Prayer he makes his people fruitful and joyful but where why in his house of Prayer Prayer is a mighty friend to the Sacrament and the Sacrament is a mighty friend to Prayer and both are great friends to a gracious Soul 3. The Ministry of the Word as the Word is a Word of Grace so 't is a Word of Peace by this the Spirit of the Lord begins the work and by it he carries on the work Two things take along with you 1. He will be waited on in a right manner and in a due order in all his Ordinances or he takes himself as not waited on at all though the Institutions or Ordinances be different yet the command and authority and ultimate end in all is the same 2. He will be waited on continually as we cannot set the Sun a time when it shall rise nor the Wind when it shall blow so nor the Spirit of the Lord a time when he shall work We know not as the wise man said of sowing seed Eccless 11.6 whether our waiting on this or that whether now or then or when this or that shall be successful to us 't is enough to quiet and comfort us in our attentive waiting that we have his sic volo sic jubeo for it and that we are at the right door Man is for the shortest time and God is for the fittest time if we wait long and have not so quick an answer yet we shall have a fuller answer and when the mercy comes it will be sweeter You know that food be it never so good must have a time allowed for its concoction it may be so in this present case the Ordinances must have time allowed for their operation You find not peradventure that power over your corruptions and impetuous passions not that increase of Grace not that joy in the Holy Ghost not that full assurance of his Love which is dearer and sweeter to you than your very life as was expected Well but work with diligence and wait with patience work I say and be not slothful wait and be not wilful these or some of them are but one step short of Heaven when you are gone thence you may have some smiles after the Sacrament you may meet with more There are some special seasons in which he gives in assurances of his loves unto his servants 1. Sometimes immediately after their Conversion Babes must be fed with sweet things Lambs must be carry'd in the arms The Soul at first is not able to bear harshness Parents are more fond of Children at two than at twenty it was thus with the Prodigal 2. Sometimes when they are under some great afflictions when Ezekiel was among the Captives by the River of Chebar then the Heavens were opened and he saw Visions of God Chap. 1.1 When the way is foul below he will have the Heavens serene and clear above when his people have wormwood from the World they shall have wine from God no Nectar nor Ambrosia comparable Under the greatest Crosses the sweetest and greatest Comforts I appeal to your own observation and experience 3. Sometimes before some eminent trial some great temptation and extraordinary conflict Stephen saw the Heavens opened and the Son of Man standing on the right hand of God Act. 7.56 But what followed you see v. 59. They ran upon him cast him out of the City and stoned him till he died Paul was first wrapt up into the third Heaven and heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words that neither might nor could be uttered But then comes the messenger Satan to buffet him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I◠casu recto ut D. A. in Tact. Sacr. Doctique passim 2 Cor. 12.4 7. A more eminent instance because of a more eminent person is yet behind No sooner was our Lord baptized at which time was heard that voice from Heaven saying This is my beloved Son in whom I am well pleased but the Spirit leads him up into the Wilderness and there the Devil tempts him Mat. 3. ult Ch. 4.1 2. 4. Sometimes after some great crosses without the least impeachment to his Love or Wisdom on purpose to evacuate some peccant humour he may nay does suffer his dearest Children to lie under the black rod none suffer 1. Sorer Lam. 4.6 Dan. 9.12 2. Sooner 1 Pet. 4.17 Rom. 2.9 3. Surer Amos 3.2 than they here The Sons of God are known by their Affections and Afflictions Now the sensible manifestations of his love and favour he reserves in great wisdom as Physitians do their choicest Cordials and gives them after the Physick is over After a sharp and bitter Winter the best and sweetest Spring But once more 5. Sometimes when they are waiting upon him in his Ordinances when they are in Prayer the Spirit of the Lord comes in and whispers Thou art mine At the Sacrament O what heart-enlargements have they in that what beams of light and love have been darted in at his Table what Divine comforts have they been filled with there That 't is often thus I need not prove your own experience will contribute to the evidence of this Assertion But that it is
ever thus I may in no wise maintain He is a great King and Soveraignty would and should be waited on It is good for a man to attend and wait on God in all his appointments Increase of grace strength and power against sin assurance of his love come too soon to that man who thinks Gods time of sending them is too long or late I will shut up this Discourse with that memorable passage of the Prophet Isaiah ch 30.18 Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of Judgment Blessed are all they that wait for him And that of Habakkuk The vision is yet for an appointed time but at the end it shall speak and not lie though it tarry wait for it because it will surely came it will not tarry So say I the Sacrament is for an appointed time but in due time the Spirit of the Lord will speak peace though he tarry wait for him because he will surely come and give in more life and light and grace and peace yea joy without measure and joy without mixture Now to God the Father c. The End of the second Sermon The Third SERMON On Micah 2.7 Is the Spirit of the Lord straitned July the 27th 1673 Do not my words do good to him that walketh uprightly T was excellent Counsel which an eminent German Divine once hinted to a young Preacher Luther Cum vides populum attentissime andientem conclude eo alacriores redibunt When you observe the people hearing most attentively conclude your discourse quickly and they will return with more alacrity This numerous Assembly gives in evidence enough thereof The Logical resolution of these words you heard before and the observations thence deduced The Propositions under debate cleared and several Queries resolved we are now upon the Sixth 'T is this Q. 6. What course shall a Christian take that he may have the Spirit of the Lord to do him good by this Ordinance of the Supper The Directions are many we have dispatcht four and now proceed to the fifth in order which is this Fifthly Be thankful to God for what good you have any time got by this precious Ordinance For Gratiarum actio est ad plus dandum invitatio He who can cordially praise him for a little life and strength and grace and peace shall soon have more than a little to thank him for the most expeditious way to get what at any time we want is to be grateful for that we already have others have only the shell you have had the kernel they nothing but bones and you the marrow Have you had any quicknings any refreshings from the Spirit of the Lord at this Table then say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bless the Lord O my Soul A Sacrament in its full extent compriseth two things A visible and an invisible part the Schools call that Sacramentum this rem Sacramenti Excuse this short digression pray upon this occasion If they of the Romish Church will stand their ground and be true to their own Principles it will appear to every vulgar capacity that they have none of this Sacrament amongst ' em For before they take and eat the visible part is gone both being converted into the Body and Blood of Christ for thus their Council or rather their Conspiracy at Trent or if you will that transcendent thing call'd Pope defines Transubstantiation 'T is a change of the whole substance of the Bread into the whole substance of the Body of Christ and of the Wine into his Blood Sess 13. Can. 2 and this change is wrought ere any take or eat This is a novel opinion a new Article of the Romish Creed of the same date with Pius the fourth without any basis or foundation in the Holy Scripture Vide Alanum de Euch. lib. 1 cap. 34. pag. 419. See that unanswerable piece of Bishop Morton in 8. Books against the Romish Mass as their own Scotus and Cameracensis and Cajetan confess Nay Bellarmine himself says Non tam ex Evangelio quam ex Ecclesiae authoritate constat But to return When this change is made where is that outward and visible part which their School-Divines call Sacramentum But have my Beloved by a lively faith fed on and been strengthned by this Heavenly Manna then take heed of unthankfulness 2. Chron. 32.25 O remember that But But Hezekiah remembred not to render unto the Lord according to the benefit done unto him O what a blot was that But in that good Kings scutcheon When you come next to the Lords Table bring Harps in your hands they are emblems of praise Heb. 5.8 The Spirit of the Lord will not I had almost said he cannot but do you good if humble and thankful for what good he hath done you already Sixthly Grieve not the Spirit of the Lord if you would have him to do you good by this Ordinance He is a delicate person if you grieve him he may nay will grieve you Has he begun in love to melt and mollifie your flinty hearts to increase your graces to speak peace unto your Souls if you now distaste him he may withdraw and leave the work at a sad and long stand you may hear no more of him of many days nay months or years Grieve not the holy Spirit of God why Paul gives his Ephesian Converts a cogent reason why they should not Ephes 4.30 thereby ye are sea led to the day of redemption if you do you may be the first will rue it you shall be without the witnessings and sealings of the Spirit for a longer time than you are aware of But how or when is the Spirit of the Lord grieved I answer briefly When his Ordinances are not attended his commands are not obeyed his comforts are not prized his graces are not acted and improved his assistance in duties is not desired his motions are not regarded In a word if you will not have the Spirit for your Counsellor you cannot expect him long to be your Comforter lay not a bar in his way and he still will do you good by this holy Ordinance Seventhly Heighten your hopes and expectations when you are about this Ordinance if you would have the Spirit of the Lord to do you good by it There is much good laid up for you come on then Sirs and quicken your hopes great expectations from God greatly honour the greatness of God and wonderfully advantage you 'T is as displeasing to him and as prejudicial to you when you believe little as when you do little Open your mouths and hearts wide you have not only Gods power for it but his promise too to fill you One reason why you receive so little good at it is because you look for so little good by it when your faith is very weak and your expectations are very low you do
us if so you will of God if so you dare of his Decrees Ordinances this or that but assure your selves he can as soon cease to be God as cease to be good or just he will lay the fault where you will not like it whence you shall never be able to remove it even at your own doors Therefore be advised 1. Cherish not any longer such undervaluing thoughts of this mysterious holy and precious Ordinance Judg not rashly nor falsly of the things of God I am speaking for God and for his Institutions and though it be an easie matter to slight me your Minister yet I fear it will be no easie province to answer your Maker for the contempt you do to his sacred Ordinances 2. Break off your Sins by repentance and that speedily though a late repentance may be a true repentance yet you will find that a late repentance will prove an hard repentance a disease the longer it grows upon a man the harder it is to be cured Be quick in this duty lest God be quick in judgment Rev. 2.3 Repent or else I will come unto thee quickly Mark that quickly Lament and weep over your Souls for the loss of all that good you might ere this day have got by this Ordinance Now get your persons clothed with his Righteousness your natures cleansed by his Spirit your sins pardoned in his blood and doubt not if then you come but the Spirit of the Lord will do you good by this Ordinance The good Lord follow this work of Conviction with a work of Conversion And make this word effectual to confirm the doubtful to quicken the slotful to encourage the fearful Go to God though you cannot go in Faith yet go for Faith though you cannot yet he can reform your lifes and put you into a right frame for communion with him in this Ordinance We are now arrived at the last Enquiry Q. 8. What soul-reviving comforts doth this truth afford to the people of God who care take and conscience make of walking uprightly Resp I will not presume too far upon your patience and therefore shall not launch out into this vast Ocean take an account of them in these ten particulars and these ten rather in Figures than in words at length Is the spirit of the Lord at liberty and has he a sufficiency of power to enlighten and strengthen and comfort and to do you good by this Sacrament Here is comfort for you in ten cases or respects 1. As to the weakness of these Sacramental Elements alas what is a little morsel of bread or a sip of Wine and a few words spoken over them no Transubstantiating words we abhor all thoughts of that Doctrine which is so contrary to our Senses to Reason to the Scriptures to the comfort of the Saints to the honour of Christs glorious Body all which is abundantly evinced by our Divines True it is indeed they are poor and weak things in themselves but you must remember they are of divine Institution this is an Ordinance of the great God who hath own'd it and can and will bless it Though these outward Elements be weak yet the Spirit of the Lord is strong he delights to do great things by weak means What is the word if abstractly considered but a dead letter yet 't is the power of God unto Salvation to them that believe 't is mighty through God it transforms the heart reforms the life by it the dead in sin are quickened sinners are turned from darkness unto light and this is a greater work to turn the Soul from a state of Sin to Grace than from Grace to Glory By it Lepers are cleansed afflicted Consciences comforted c. What is a little water in Baptism to a tender Infant 't is in it self but a mean thing but water-baptism is of divine sanction and institution Joh. 1.33 He that sent me to Baptize with water and Infant-Baptism is so too Mat. 28.19 Go disciple ye all Nations Posito toto generali pars ejus negari non debet How Baptizing them c. and the Spirit of the Lord can do us good by it yea our tender Infants too even in their Minority much more when they arrive at years of Discretion He can and hath made his Elect who were baptized at ten days as careful to repent to believe and obey the Gospel as those ever were who were twenty years of age ere they were dipped Say men what they will of it or against it that it is a sign or shadow this or that if God set us a shadow a brazen Serpent it shall not be in vain to look up unto it Do not less prize or use the institution being well assur'd of the Lords Benediction I told you but even now That the meanness of the Element adds more to the honour and wonder of the Sacrament And that it derives its being and value from its Author I refer you for more of this to St. Ambrose his fourth Book de Sacr. chap. 4. Tom. 4. pag. 173. And to Bishop Reynolds his Meditations on the Holy Sacraments chap. 4. 2ly Here is comfort for you in case of bitter taunts and Satyrical or Sarcastical speeches which you may meet with from ignorant sensual and secure Sinners because of your constant and conscientious attendance upon God in this Sacred Ordinance Nazianzen said long since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all Ages the most serious holy men are represented as the most vicious wicked men have no favour from God and good men shall have no favour from them whilst they have virulent Tongues or violent hands If the Son of God was crown'd with thorns let not the Saints of God expect a crown of Roses As the Lilly amongst the Thorns as the lamb amongst the Wolves so is the Spouse amongst the Daughters They will do by you as Stunica did by Erasmus observe and review all your works and pick and cull out only what they conceive is worst but those perhaps as did his may prove your greatest truths and vertues However solace your selves in this The Spirit of the Lord is doing you good and never the less for their saying or doing you evil what though you hear ill whilst you fare well their reproaches shall hurt you no more than the Dog does the Moon which he cannot bite though he bark all night at it Apol. pro Christianis Antonin Virtus nihil est imminuta propter existimationem vulgi Nobis temerariae quorundam calumniae sanctioris vitae institutum non obscurant nec per eas gloriae nostrae coram Deo aliquid decedit as Athenagoras told Antoninus and Commodus in his Apology for the Christians a Diamond sparkles never the less nor is it any whit the less precious because an ignorant or a blind man disparageth it 't is so in this case their reproachings tend to your greater glory they will wish but perhaps when 't is too late they had been fitted
for admitted to and shared with you in this Sacred Ordinance 3ly Here is matter of comfort for you in respect of the meanness of the men or weakness of the persons by whom it is dispensed We are not Prophets we pretend to no such inspirations or immediate calls as they had we are not Apostles we have no immediate call from Christ to preach the Gospel to all Nations we cannot do not dare not pretend to an infallible conduct of the Spirit as they had and some ignorantly and impudently now challenge to themselves No we are men men subject to like passions and perturbations temptations and infirmities as they were and perhaps to more than you are you know it we confess and lament it Guilty were we of sin before we could do any thing and ever since we could do any thing we have done nothing without sin But in this may you and we not little solace our selves Though we can do you little good very little good yet the Spirit of the Lord can do you very much All we can do is to endeavour it but the conversion of Souls is not ours but Gods work we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak what is in it self perswasive but 't is the Spirit of the Lord alone that can and must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actually perswade you The efficacy of the Word and Sacraments depends not upon the arts or parts or gifts or graces or greatness or goodness of men but upon the power institution and blessing of God Is a golden treasure ever the worse because 't is laid up in an earthen vessel or is water the less sweet because conveyed to your cisterns in leaden pipes Mark well the Text in hand and you will find the great stress laid upon your own upright walking if you expect a blessing a parallel you have in Heb. 4.2 The word preached did not profit them not being mixed with faith in them that heard it It is not said Not being mixed with faith in them that preach it but in them that heard it In short the spirit of the Lord can do great and mighty things as by poor and weak means so he can do great and mighty things by poor and weak men He imployed not at the first publication of the Gospel any mighty Monarchs or noble Lords or profound Philosophers for the Conversion of the Nations whose Majesty Authority and Wisdom might have had a powerful and prevailing influence on their inferiours No a few poor Fishermen are the men 2 Cor. 4. that the excellency of the power might be and appear to be of God alone and not in or of man at all Men and means are productive of nothing if they operate only from an inherent or natural vertue but when they have a divine stamp upon them the Spirit of the Lord can do great and mighty things by them 4ly Here is comfort for you in case of temptations to disbelieve the Godhead or Deity of the Holy Ghost other mediums are urged to evince his Divinity but the Ancients make much use of this viz. the glorious operations and most mighty and powerful works done by him as Cyril and Châ—â—â—ostom and Ambrose de Sp. sancto He that can quicken dead Souls subdue such strong lusts implant and increase Grace and bless the Ordinances and all this by an immediate primary underived power as the Spirit doth certainly he is more than a meer creature he is truly God for these are works for a God and for a God only O the boundless incomprehensible and infinite power of the Spirit What all the Creatures yonder above the Clouds with these on Earth cannot that he can do omnipoteutissima facilitate Aug. Epist 107. ad vitalem non procul a fine as an Ancient elegantly expresseth it when he will work who shall let him Isa 43.13 He acts omnipotenter insuperabiliter this speaks him to be God indeed He is not strained he can do his people good by his institutions 5ly Here is comfort for you too in case of mighty oppositions from the flesh when you are about any holy and religious exercises there is no one duty in the whole course of Christianity but it is sure to meet with one impediment or other The Flesh if nothing else do wil belusting against the Spirit corruption will be opposing grace so that you cannot do the things that you would and should The agency and enmity of the flesh appears both in the matter and manner of our performances Sometimes it hinders from duty from praying hearing and receiving sometimes in duty nay it ever hinders us in the manner abating the vigor and fervour or lessening the alacrity of our Souls in duty your own experience is proof sufficient but here is comfort for you in this present case the Spirit of the Lord is not shortned nor straitned he can help your infirmities subdue corruptions quicken graces and in spite of all oppositions he can bless his own Institutions He can make mountains to become plains and cut a way through the hard rock Zach 4.9 Behold I am the Lord the God of all flesh is there any thing too hard for me Jer. 32.27 It may poor Soul be too hard for thee but not for me this is applicable to the Spirit in the personal consideration of God and it is no less comfortable than applicable A Child of God fain would do more but cannot a wicked man may do more but will not the godly mans heart is larger than the duties a wicked mans duties are larger than his heart 't is the complaint of a gracious Soul O how do my corruptions hinder in these holy duties But O says the other how do these duties hinder me in the pursuit of my lusts A godly man is griev'd because he cannot do all the good that he would and the other because he cannot do all the evil that he would 'T is the burden of a Saint the greatest trouble upon his Spirit that he can pray no more fervently hear no more profitably receive no more worthily so to bungle and baffle and trifle is his great trouble but he hath this to comfort him The good Spirit of the Lord to assist and help him in every duty and he knows that his arm is not shortned 6ly Here is comfort for you as in case of the activeness of the flesh so in case of the weakness of the Spirit i.e. of Grace you find that you are wofully and wonderfully straitned in your selves you complain of the narrowness of your Hearts the unactiveness of Grace you are not so humble and holy not so tender-hearted and enlarged your lives are nothing so blameless and harmless as you could wish and this to you is matter of saddest Lamentation and deepest Humiliation But remember pray the Spirit of the Lord is not straitned though you be he is not and this is matter of consolation though you be impotent chill and dull yet if you be sensible
of it and sorrowful for it you will find his Grace sufficient for you and himself alsufficient in you A weak Christian assisted by the Spirit of the Lord can do all things Phil. 4.13 7ly Here is comfort for you against those oppositions and temptations you may meet with from the Devil when you are at the Lords Table O that we were as careful to prepare our selves for that Ordinance as he is to prepare for us he is ever fixed and very diligent on holy days in holy places at holy duties Job 1.6 not because he loves them but because he hates us I have read of one who said he saw but one Devil in the Market for most of the buyers and sellers were his already but a Legion in the Church A Legion according to Varro is 7622 but what imploy had so many evil spirits there why to lay snares for them to hinder the operation of the Word and Sacraments and consequently the salvation of Souls Doubtless you are not without discouragements by reason of your own corruptions and his oppositions Well but your Redeemer hath not left you comfortless the Spirit of the Lord is not straitned He is a most glorious and victorious Spirit your way in this case is to set the power of this Spirit against the power of Satan when the gates of Hell and powers of Darkness press hard upon you 't is your wisdom in order to your comfort and conquest to improve this power of the Spirit of the Lord. The more you are assaulted by that evil spirit the more shall you be assisted by this good spirit He will be with you in the floods and in the flames Who and what art thou O great Mountain before this Zerubbabel 8ly Here is comfort for you as to the greatness of those mercies and blessings now by you desired and expected O says a child of God how shall I get my heart humble more quick and lively what shall I do for a broken bleeding Heart for more full assurance of the pardon of my sin and the salvation of my Soul Ah what shall poor I do for a little more light in my Understanding O that my Will were healed c. These indeed are great things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as accompany Salvation Yet although these be very great things as to you they are not so to the Spirit of the Lord if it be marvelous in your eyes is it therefore marvelous in Gods Zach. 8.6 All things are alike easie to an Almighty Agent and this Spirit is such Exod. 14.24 a look from him in anger can lay your strongest lusts dead he can irradiate your minds with beams of Divine light and efficaciously incline overpower determine and heal your Wills He can in one word do every thing therefore be confident of this very thing viz. that as he easily can so he assuredly will He I say who hath begun a good work in you will own it and crown it and perform it until the day of Christ Job 42.2 with Phil. 1.6 9ly Here is also comfort for you in case of barrenness under former administrations perhaps you find not that power as yet over your impetuous lusts as you then and there expected no more peace of conscience Nec mibi dant sâ—â—llae lucem c. You have often been at the Lords Table and yet no assurance or no more assurance of his love and of eternal life than you had before If it be thus your present case is sad yet thus it may be your internal eternal state be good For though you have not peace yet you want not grace in the best of Saints there is a want in grace but in the worst or weakest Saint there is not a want of grace Though you are cast down yet you are not cast off you have not so much as will comfort you but you have enough to save you 'T is Heaven that is the proper place of comfort and Earth of grace 'T is the pleasure of our all-wise God to make some to weep and wait long for a smile from Heaven and thus he acts in a way of wisdom not ever in a way of punishment Know and do your own work let the most High alone with his hear what he will speak for he will speak peace unto his people the day that 's clouded now may be clear anon 't is darkest a little before the dawning of the day Remember for your comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lux fidei veritatis â—â—materia perpetuae laetitiae Orta Sparsa justi multa patiuntur antequam laetitiâ fruantur that light is sown for the Righteous and joy for the upright in heart Ps 97.11 The Interval of time may be considerable between the sowing and the reaping But act you faith on the Promises acquiesce in and submit to the Will and Wisdom of the Lord for unto the Upright and they are the persons I am now addressing this discourse to I say unto the upright there ariseth light in darkness i.e. comfort in troubles remember that the Spirit of the Lord is not straitned Concerning him take three notions along with you He is 1. A free Agent as the wind bloweth when and where it lifteth so the Spirit worketh witnesseth sealeth assureth when whom himself pleaseth 2. A wise Agent and therefore will act most seasonably and opportunely when it will most conduce to his own honour and your comfort 3. A strong and mighty Agent when he begins 't is not sin nor Satan nor the World shall let him Therefore though now you mourn yet you may not murmur Groan you may but must not grumble be it never so little life light and power and peace you have arrived at I say to you as did Elibis to Job ch 34.32 should it be according to your mind is it fit you have just what you will and when you will if you will be your own carvers take heed of cutting your own fingers Withdraw not from this Ordinance but as before wait with patience and work with diligence for the Spirit of the Lord is not straitned this is a reviving Cordial in this case Antisthenes an Heathen Philosopher desired nothing of the Heathen gods so much as the Spirit of Socrates You have a more glorious Spirit this Spirit of the Lord who will in due time make you more fruitful and cheerful and give you more increase of grace more setled peace of Conscience yea an absolute mastery and victory over all your spiritual enemies Once more and I dismiss you 10ly This speaks comfort to you who persevere in prayer the seed of Jacob not in name only as were these in the Text but in deed and truth To hold on in Duty is not the practice of the most Job 27.10 but of the best 't is no easie work which is both above nature and against it This affords comfort to you 't is like the rod of myrtle in the travellers hand Pliny which makes him fresh and lively and keeps him from being weary O nourish no jealous thoughts of God if you distrust him you will desert him Remember for your encouragement and comfort that the good Spirit of the Lord is in full power and at liberty still to give a blessing by as at the first to give a being to his holy Institutions To which ever-blessed Spirit together with the Father and the Son be ascrib'd all Honour and Glory World without end .. FINIS