such an Headship The Church is visible and it must they thought have a visible Head It was meet also that this Head should have some such Grandeur and Pomp in the World as became the Head of so Great and Glorious a Society as the Church is How to apply these things unto Christ and his Presence with the Church by his Word and Spirit they knew not Shall they then forgo the Principle That the Church is to have such an Head and Supream Ruler That must not be done but be sacredly retained not only because to deny it in general is to renounce the Gospel but because they had found out a way to turn it unto their own advantage they would therefore make an Image of Christ as this Head of the Church to possess the Place and act all the Powers of such an Head for the Church they say is visible and must have a visible Head as though the Catholick Church as such were any other way visible but as the Head of it is that is by Faith That there must be an Head and Center of Union wherein all the Members of the Church may agree and be united notwithstanding all their distinct Capacities and Circumstances and how this should be Christ himself they know not that without a Supream Head present in the Church to compose all Differences and determine all Controversies even those concerning himself which they vainly pretend unto they expresly affirm that there was never a Society so foolishly ordered as that of the Church And hereon they conclude the Insufficiency of Christ to be this fâ—le Head of the Church another they must have for these Ends. And this was their Pope such an Image as is one of the worst of Idols that ever were in the world Unto him they give all the Titles of Christ which relate unto the Church and ascribe all the Powers of Christ in and over it as unto its Rule to him also But here they fell into a Mistake for when they thought to give him the Power of Christ they gave him the Power of the Dragon to use against Christ and those that are his And when they thought to make an Image of Christ they made an Image of the First Beast set up by the Dragon which had two Horns like a Lamb but spake as a Dragon whose Character and Employ is at large described Rev. 13.11 12 13 14 15 16 17. This is the Sum of what I shall offer on this Head Those who called themselves the Church had lost all Spiritual Light enabling them to discern the Beauty and Glory of the Rule of Christ over the Church as its Head and hereon their Minds became destitute of all Experience of the power and efficacy of his Spirit and Word continually to order the Affairs thereof in the ways and through the use of Means by himself appointed they knew not how to acquiesce in these things nor how the Church could be maintained by them Wherefore in this case they helped every one his Neighbour and every one said to his Brother be of good comfort so the Carpenter encouraged the Goldsmith and he that sâ—â—â—teth with the Hammer him that smiteth the Anvil They set themselves in their several capacities to frame this Idol and set him up in the place and stead of Christ so fixing him in the Temple of God that he might shew himself from thence to be as God Neither will this Idol be ever cast out of the Church until the Generality of Christians become spiritually sensible of the Authority of Christ exerting it self in the Rule of the Church by his Spirit and his Word unto all the Ends of Unity Order Peace and Edification until that be done a Pope or somthing like him will be thought necessary unto these Ends. But never was there a more horrid deformed Image made of so beautiful and glorious an Head All the Craft of Satan all the Wits of men cannot invent any thing more unlike Christ as the Head of the Church than this Pope is A worse Figure and Representation of him cannot possibly be made This is he of whom nothing not great nothing common nothing not exceeding the ordinary state of Mankind on the one hand or the other is thought or spoken Some say he is the Head and Husband of the Church the Vicar of Christ over the whole World God's Vicegerent a Vice-God Peter's Successor the Head and Center of Vnity unto the whole Catholick Church endued with a plenitude of Power with other Ascriptions of the same nature innumerable whereon it is necessary unto every Soul under pain of Damnation to be subject unto him Others aver that he is Antichrist the Man of Sin the Son of Perdition the Beast that came out of the Earth with two Horns like a Lamb and a Voice like the Dragon the false Prophet the Idol Shepherd the evil Servant that beateth his fellow-Servants the Adulterer of a Meretricious and false Church and there is no Mean betwixt these He is undoubtedly the One or the Other The Lord Jesus Christ who hath determined this Controversie already in his Word will ere long give it its ultimate Issue in his own glorious Person and by the brightness of his coming And this is an eminent Idol in the Chamber of Imagery in the Roman Church But at present it is evident wherein lies the preservation of Believers from being inveagled to bow down to this Image and to worship it A due sence of the sole Authority of Christ in and over his Church with an experience of the power of his Word and Spirit unto all the Ends of its Rule and Order will keep them unto the Truth herein and nothing else will so do And if once they decline from this in any Instances seem they never so small so as to admit of any thing in the Church or its Worship which doth not derive immediately from his Authority they will be disposed to admit of another Guide and Head in all other things also SECT V. Again it is a Notion of Truth That the Church of Christ is beautiful and glorious There are many Prophesies and Predictions concerning it that so it should be and there are sundry descriptions given of it as such It s Relation unto Christ with his Love unto it and valuation of it do require that it should be so glorious yea his great Design towards it was to make it so to be Eph. 5.25 26 27. This therefore all do agree in who profess Christian Religion but what that Glory is and wherein it doth consist whence it is and is said to be glorious is not agreed upon The Scripture indeed plainly declares this Glory to be Spiritual and internal that it consists in its Union unto Christ his presence with it the communication of his quickning Spirit unto it the cloathing of it with his Righteousness in its Sanctification and Purification from the defilement of Sin with its fruitfulness in Obedience unto
John 20.17 Go in my Brethren and say to them I ascend to my Father and your Father to my God and your God A power to spirituallize carnal affections Col. losâ— 3â— â— If ye then be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affectiâ—n on things â—bove and not on things upon the earth Finally a power to conâ—â—rm and establish the soul in Grace for Christ being â—â—ised from the â—ead diâ—th no 〈◊〉 death hath no more dominion oâ—er him and they that are once really quickened by him shall never more become dead in sins and 〈◊〉 passes but shall continue faithful to the death and may confidently expect a joyful resurrection Christ is risen as the first fruits of them that slept 1 Cor. 15.20 Therefore there will be an Harvest at the end of the world when all the bodies of the Saints that were sown in Corruption shall be raised in Incorruption that were sown in dishonour shall be raised in Glory 6. Growing in the Knowledge of Christ implies greater satisfaction aboue his imputed righteousness The Apostle having spoken of the excellency of the knowledge of Christ presently declares his desire to be found in him not having his own Righteousness but that which is through the Faith of him the righteousness which is of God by Faith Phil. 3.9 This righteousness of Christ is called the righteousness of God Because 't is that which God accepts and upon the account of which he justifies the ungodly moreover Christ himself is Jehovah the true God else his obedience and sufferings would not have been sufficient to have been our justifying Righteousness * Cur insane Sophista assâ—ris dilectionâ—m spem alias virtutes scio has esse insignia Dei dona divinitus mandata per Spiritum sanctum in nostris cordibus excitari ali Scio fidem sine his donis non â—xistere Sed nunc nobis quaestio â—st quid cujusque proprium sit Tenes manu varia semina non autem quaero quae cum quibus conjuncta sint Sed quae cujusque propria virtus Hic aperte dic quid faciat sola fides non cum quibus virtutibus sit conjuncta Sola fides apprehendit promissionem credit promittenti deo deo porrigenti admovet manum et accipit hoc proprium soliuâ— fidei opus est Charitas spes patientia habent alias materias circaquas vâ—rsantur habent alios limites intra quos consistunt non enâ—m complectuntur promissionem sed mandata exequuntur Luther Tom. 2. in Gen. p. 57. a. This Righteousness is said to be imputed and imputed by the Lord himself and that without works and this Doctrine was preached in the Old Testament by David as well as in the New by the Apostle Paul Rom. 4.6 Nay as Christ is called the Lord our Righteousness Jer. 23.6 So Jerusalem the Church is called after her Husbands Name the Lord our Righteousness Jer. 33.16 to shew the reality of the imputation of this righteousness and the real and blessed benefits that follow upon it T is by this righteousness applyed by Faith that we are justifyed from all our Transgressions of the Law and from our sins against the Gospel That guilt which we have contracted by our impenitency and unbelief which are sins against the Gospel can be removed out of Gods sight only by the righteousness by the blood and death of his Son All Justification therefore before God whether our sins have been against the first or the second Covenant is purely meerly by this righteousness of Jesus Christ whereof Faith is medium applicationis a means to apply Oh the compleatness and perfection of this Righteousness of Christ there is no need of any addition He is called the Sun of Righteousness and therefore in the business of Justification all other righteousness should vanish as the Stars do at the Sun rising Let Satan rage let Rome deride and reproach this Article of imputed righteousness must stand or the Church will fall And the better Christ is known the more confidently shall we own his righteousness 7. Growing in the Knowledg of Christ implies a more constant and fiducial eying of his Intercession and the pity and compassions of him that intercedes Believers should better know this Friend and Advocate in the Court of Heaven who always appears for them there He presents to his Father what he did and suffered upon Earth and how effectual is this on the Churches behalf Though the head be in Heaven yet he is mindful of his Members on Earth and is ready to plead for them here is the ground of boldness in coming to the Throne of Grace for we have a great high Priest that is passed into the Heavens Jesus the Son of God Heb. 4.14 16. Here is the reason why the Saints Prayers are so mighty and prevalent they are backt with the Intercession of Christ nay 't is upon this that the Apostle concludes believers Salvation to the uttermost Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever lives to make Intercession for them 8. Growing in the knowledg of Christ implies being better acquainted with his great Power and continual presence with his Church which is so nearly related to Him Behold All Power is given to him both in Heaven and Earth at his Name every knee does bow and every tongue if it will speak truth must confess that Christ is Lord. He is the blessed and only Potentate the King of Kings and Lord of Lords The mightiest Monarchs are more under his Power then their meanest Slaves are under theirs He has all the reprobate Angels in a Chain the Key of Hell is in his hand he commands all there and in Heaven the elect Angels are his Ministers to fulfil his pleasure He is indeed exalted far above all Principality and Power and Might and Dominion and every name that is named not only in this World but also in that which is to come Eph. 1 21. Now this Lord who is so powerful has assured his Church which is his Spouse nay his Body that he will be with her always to the end of the world Mat. 28. ult The Church therefore in spight of Earth and Hell shall last while the world lasts Let fear give way and Faith increase Believers may contemn their proudest adversaries See Zions carriage towards Sennacherib the great King of Assyria Esa 37 22. The Virgin Daughter of Sion hath despised thee and laughed thee to scorn the Daughter of Jerusalem hath shaken her head at ther. 9. Growing in the knowledg of Christ implies a better understanding him as Mediatour of the new Covenant so he is called Heb. 12 23. On this Covenant pardoning mercy renewing grace and eternal glory are promised Earth and Heaven the Creature and the Creator himself by himself are made over to Believers Now you must know that
this in our selves and then How we may evidence it in others 1. How may a Believer experience in himself that that Serious Godliness he lives in the Practice of is more than a Fancy 1. See that your Religiousness came into you the right way was wrought in you by the Word of God the power of which ye have found changing your Hearts and reforming your Lives When men leap into Religion they know not how can give no account to themselves of their Conversion or Reformation that the Word which is the Ordinary means God useth in converting Sinners hath had any influence upon them in working such a change it is suspicious that what they take to be Godliness in themselves is not reall that which is unaccountable is most like to be a Fancy True a man may not know the just time when God did work Grace in his heart nor the particular Word which was the Seed of it or which did first draw the heart to a closing with the Promise and subjecting it self to the terms of the Gospel he may not know when the new man was first quickned in him not be able to discern distinctly the first vital motions of Grace in his Soul some may have been wrought on in their Education by which they have been restrained from more gross Sins and influenced to some diligence in Religious duties and in them the passing from one extream to the other from a state of Nature to a state of Grace may not be so remarkable and therefore not so easily discerned However a change they find and that the Word hath wrought it whch they have experienced Effectual in many things it hath been the means at one time or other of enlightning their minds melting their hearts exciting their affections directing their ways and refreshing their Spirits though they cannot say what truth wrought the first degree of Grace yet they can say such and such truths have had an influence upon them and promoted the work whenever it was wrought such a Command quickned them to their Duty another brought them off from some evil way another helped them when they were tempted such a Promise supported them when burdened eased them when troubled or comforted them when cast down and so what good they have done the Word hath put them upon it what evil they have escaped that hath kept them from it what refreshment they have had that hath brought it in They know they are in their journey to Heaven and that they do not Dream that they are so because if they cannot tell which was absolutely the first step they took in the way yet they are sensible of many Stages they have travelled many removes they have made what accidents have befallen them what difficulties they have met with what Guide they had what directions were given them their journeying agrees with the map of their way the Word hath been a light to their Feet and a Lamp to their Paths * Psal 119.105 that hath still gone before them and conducted them in their march and their steps have been ordered according to it †Psa 119.133 they have not taken up a Religion at a days warning not passed from being prophane and worldly to be even superstitiously strict all upon a suddain without being able to give a reason of so great a change Look therefore to the way of Gods working upon you and the means he made use of in it and though you cannot trace the workings of his grace in all the particular steps he hath taken yet ye may conclude it to be his Work and not your own fancy because it was wrought in his way and by his Word which is his usual Instrument in it 2. See to your Faith as to the Foundation of it and the Effects of it that it be rightly grounded and rightly qualified built upon the Word and fruitfull in good works 1. See to the Foundation of it that it be the Word it self and not your own mistakes about it When men misunderstand the Scripture and so believe it they Build on their own Errors not Gods Truth and then what they call Faith is but a Fancy as not being grounded on the Word of God but their own Conceits See therefore that ye rightly understand what ye profess to believe and know the mind of God in the Word and so indeed believe what he speaks not what you imagine See that your Faith respect Commands as well as Promises Duties as well as Priviledges what you are to do as well as what you are to expect God joyns both together and if you seperate them you set up a Conceit of your own instead of his Truth Take heed of believing Promises as absolute when they are conditional or when made with some limitations or restrictions or when they suppose the use of some means prescribed by the Command in such cases men may think they believe when they do not there being no right Object for their Faith they believe what God never spoke This fallacy appears when men apply Promises to themselves but overlook the Condition or the Command annexed as suppose believe they shall be Pardoned though they never desire to be purged shall find mercy though they do not forsake Sin contrary to the tenour of the Word Prov. 28.14 or that they shall see God though they do not follow after holiness contrary to Heb. 12.14 And so when they believe one promise and not another the Promise of Justification but not of Sanctification when yet there is a connexion between them and to whom one belongs the other belongs too In a word let your Faith take in its Object in the whole Latitude there being the same reason Gods Authority for your believing one truth as well as another 2. See to the Effects and Fruits of it the reality of it must be proved by the fruits of it a Barren Faith is a dead Faith and indeed if any Faith be a Fancy it is the Faith of those that live destitute of Holiness and under the Dominion of Sin and yet expect Eternal Salvation bring forth no Fruit to Holiness and yet hope the End will be Everlasting life Faith will work as long as it lives and where there is no Fruit you may be sure there is no Root if it Act not it lives not 3. Therefore look to your Obedience too not only that it be as in the former but that it be Right and such as it should be that is Regular Vniversal Spiritual for otherwise it is not reasonable 1. Regular such as the Word of God calls for and hath its warrant from thence whatsoever we do in the things of God and what we would have look'd on as Acts of Obedience should be done with a respect to Gods Commands and not of our own heads Obedience it is not if it be not Commanded Men may do many seemingly good things and place Religion in them and think they please God by
Heart such as that is such he is now if a mans chief work be about his heart to watch that to purifie that to suppress the corruptions of it to reduce it into order and keep it in ordâ—â— to bring it into an holy frame and maintain it in such a frame when he hath so much reason for it it cannot be the effect of Fancy or a meer pretence 4. Let Grace influence you in all you do even in your ordinary Civil actions do all graciously do your common work as your Duty labour in your Callings enjoy your Refreshments visit your Friends make use of your Recreations with a sense of Duty and an eye to God do all as commanded by him and with a respect to his Glory and your own Salvation in a word Interest God in all let all be done by his Grace as the ruling and directing Principle and when ye find it so powerful ye may well believe it to be real 5. Labour to out do all you ever did while in a state of Nature Think what have been the highest actions you have ever been put upon not only by Fancy or humour but by the best Reason you then had by natural Conscience or good Education or legal Convictions or any present impressions from things without and then make it your business to outdo them all labour so to act as nothing less than a settled principle of Holiness in your Hearts could ever make you act living in the Love of God delighting in his wayes rejoycing in Christ Jesus mortifying your beloved Lusts your most secret or most pleasant or most creditable or most profitable Corruptions renouncing all trust in your own Righteousness when yet you do your utmost to work Righteousness are such acts as nor meer nature nor any thing in Nature can reach unto and for any to say that Fancy can put a man upon so acting is it self the veriest Fancy 6. Keep an even Course of holy walking in the most different or contrary Conditions If you can hold on in Gods wayes when most disheartned in them Serve him never the worse for his Afflicting you walk holily when you have least of the Comfort of Holiness not only keep to God when the World is against you but you fear he is himself against you trust in him when you think he is slaying you follow him when he withdraws from you and on the other side not abuse his Goodness not grow wanton with his Smiles not presume upon his Encouragements if the taste of Gods graciousness k 1 Pet. 2.3 whet your desires after him his Comforts do not cloy you nor dull you nor make you grow more loose or slack in his wayes if when you rejoyce most in God ye rejoyce most in his work the Comfort of your Hearts purifies and spiritualizeth your Hearts so that the more ye enjoy of God the more ye do for him and so in a word all Gods dispensations help you forward in his wayes his Rods drive you on his Gifts draw you out and both further your Progress in Faith and Holiness neither his Consolations puff you up nor his Corrections cast you down so as to abate your Affections to him and care of pleasing him you can love the Lord and his Holiness and fear the Lord and his Goodness l Hos 3.5 love him when he Frowns and fear him when he Smiles this will certainly speak the reality of that holy Princiâ—â—â— which is in you nothing not real could ever have so real so great effects upon you 7. Be much in the exercise of those Graces which have least affinity with your Natures least footing in them and in mortifying those Corruptions which your Natures are most inclined to and that will evidence a real change in you and a real Principle Some Graces may be further off from your natural tempers than others be more in the exercise of them and some Corruptions may be more agreeable to them so in some Pride is in others Anger in others Fear be sure exercise your selves especially to beat them down go contrary to the stream and current of your own inclinations it must be something more than a Fancy that can either outdo the best of nature or mend its worst Mans Fancies usually have some foundation in their tempers and dispositions and therefore as their tempers are various so are their Fancies too some carry them one way some another but for the most part it is for the promoting or gratifying some natural inclination and then that which crosseth such inclinations most is most like to be something constant and fixed Fancy will hardly overcome Nature in a wrathful man and make him become meek and gentle nor make one that is dull and phlegmatick active and zealous nor a proud person humble nor a churl liberal though where Grace meets with a good disposition it makes the greater shew as suppose gracious Meekness in one who hath already a natural meekness yet the power of Grace is especially seen in its influence upon such inclinations in mens natures as are most contrary to it when it corrects them regulates them or makes men act most oppositely to them And that which thus rectifies the most crooked dispositions sweetens an harsh Nature moderates a furious one elevates a dull one whatever it be it is more than a Fancy 8. Labour to act to such an height of Holiness and walk so closely with God that ye may have some sensible Communion with him in Duties and Ordinances that you may see his Power and his Glory in his Sanctuary Psal 63.2 May tast his Graciousness 1 Pet. 2.3 David did tast sweetness in the Word Psal 19.10 and why may not you Why may not the spiritual senses of a Believer an enlightned Understanding and renewed Conscience take as real pleasure in spiritual Objects as his natural Senses may in natural ones God may beam in his Love into your Souls shed it abroad in your Hearts m Rom. 5.5 make you tast its Sweetness and feel its Power chearing up your Spirits and filling them with Joy unspeakable and glorious n 1 Pet. 1.8 the Father may come and the Son come and manifest themselves to you and take up their abode with you o Joh. 14.21 23. so that you may say in the joy of your Hearts This is the Lord and we have waited for him this is our God and he will save us p Isa And if you experience this in your selves in your conversing with God in his Ordinances find something you never found any where else and can scarce express or make others understand that have not felt the same like the white stone with the new Name which none knows but he that hath it Rev. 2.17 You will find Gods Consolations carry their own Evidence along with them and speak their own reality they have something Divine in them such a Stamp of God upon them that they will satisfie your Hearts
they may have thereby they will give them up to be an easie prey unto the other Designers And there are two Engines that are applied unto this purpose the one is Ignorance the other is Prophaneness or Sensuality of Life Whenever either of these prevails the Experience intended must necessarily be lost and excluded And the means of their prevailing are want of due Instruction by those who are the Leaders of the People and the encouragement of Sensuality by Impunity and great Examples This is the only formidable Conspiracy against the Profession of the Truth in this Nation without whose Aid all power and force will be frustrate in the Issue And as there is a great appearance in Divine Permission of such a state of things at present amongst us so if they be manag'd by Counsel also and that those ways of Ignorance and Sensuality are countenanced and promoted for this very End that the power of Truth being lost the Profession of it may be given up on easie terms there is nothing but Sovereign Grace that can prevent the Design For the Principle which we have laid down is uncontrollable in Reason and Experience namely That the loss of an Experience of the power of Religion will issue one way or other in the loss of the Truth of Religion and the Profession of it Whence is it that so many corrupt Opinions have made such an Inroad on Protestant Religion and the Profession of it Is it not from hence that many have lost an Experience of the power and efficacy of the Truth and so have parted with it Whence is it that Prophaneness and Sensuality of Life with all manner of corrupt Lusts of the Flesh have grown up unto the shame of Profession Is it not from the same Cause as the Apostle expresly declares it comes by 2 Tim. 4 2 3 4 5. One way or other the loss of Experience of the power of Truth will end in the loss of the profession of it But I proceed unto the Instance which I do design in the Church of Rome for the Religion of it at this day is nothing but a dead Image of the Gospel erected in the loss of an experience of its spiritual power overthrowing its Use with all its Ends being suited to the Taste of men carnal ignorant and superstitious This I shall make evident by all sorts of Instances in things relating to the Person and Offices of Christ the State Order and Worship of the Church with the Graces and Duties of Obedience required in the Gospel And in all my principal Design is to demonstrate what is the only way and means of securing our own Souls any Church or Nation from being insnared with or prevailed against by Popery 1. It is a general Notion of Truth that the Lord Christ in his Person and Grace is to be proposed and represented unto men as the principal Object of their Faith and Love He himself in his divine Person is absolutely invisible unto us and as unto his humane Nature absent from us For the Heavens must receive him until the time of the restitution of all things There must therefore an Image or Representation of him be made unto our Minds or he cannot be the proper Object of our Faith Trust Love and Delight This is done in the Gospel and the preaching of it for therein he is evidently set forth before our eyes as crucified amongst us Gal. 3.1 So also are all the other Concerns of his Person and Offices therein clearly proposed unto us yea this is the principal End of the Gospel namely to make a due Representation of the Person Offices Grace and Glory of Christ unto the Souls of men that they may believe in him and believing have eternal Life John 20.31 Upon this Representation made of Christ and his Glory in the Gospel and the Preaching of it Believers have an Experience of the power and efficacy of the divine Truth contained therein in the way before mentioned as the Apostle declares 2 Cor. 3.18 For 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. Having a Spiritual Light to discern and behold the Glory of Christ as represented in the Glass of the Gospel they have experience of its transfoâ—ming power and efficacy changing them into the likeness of the Image represented unto them that is of Christ himself which is the saving effect of Gospel-power But this Spiritual Light was lost among men through th efficacy of their Darkness and Unbelief they were not able to discover the Glory of Christ as revealed and proposed in the Gospel so as to make him the present Object of their Faith and Love And this Light being lost they could have no experience of the power of Divine Truth concerning him changing them into his Image They could make no affecting discovery of him in the Scripture All things therein were dark and confused or at least seemed an inaccessible Mystery which they could not reduce to practice Hence those who had got the publick conduct of Religion drove the people from Reading the Scripture as that which was of no use but rather dangerous unto them What shall these men then betake themselves unto shall they reject the notion in general that there ought to be such a representation made of Christ unto the minds of men as to inflame their devotion to excite their Faith and stir up their affection to him This cannot be done without an open Renunciation of him and of the Gospel as a Fable Wherefore they will find out another way for it another means unto the same end And this is by making Images of him of wood and stone or Gold and Silver or painting on them Hereby they supposed he would be made present unto his Worshippers That he would be so represented unto them as that they should be immediately stirred up unto the embraces of Faith and Love And herein they found sensible effects unto their great satisfaction For their minds being dark carnal and prone to superstition as are the minds of all men by nature they would see nothing in the Spiritual Representation of him in the Gospel that had any power on them or did in any measure affect them In these Images by the means of sight and imagination they found that which did really work upon their Affections and as they thought did excite them unto the love of Christ And this was the true Original of all the Imagery in the Church of Rome as something of the same nature in general was of all the Image-worship in the World So the Israelites in the wilderness when they made the Golden Calf did it to have a representation of a Deity near unto them in such a visible manner as that their Souls might be affected with it so they expressed themselves Exod 32 1. Wherefore in this State under a loss of
that is the Body and Blood of Christ are really exhibited and communicated unto the Souls of Believers as the outward Signs are unto their bodily Senses the Signs becoming thereby Sacramentally unto us what the things signified are in themselves and are therefore called by their Names Herein there is a peculiar exercise of Faith and a peculiar paricipation of Christ such as are in no other Ordinance whatever Yea the Actings of Faith with respect unto the Sacramental Vnion and Relation between the Signs and Things signified by vertue of divine Institution and Promise is the principal Use and Exercise of it herein 4. There is a peculiar Exercise of Faith in the Reception of Christ as his Body and Blood are tendred and exhibited unto us in the outward Signs of them For though they do not contain carnally the Flesh and Blood of Christ in them nor are turned into them yet they really exhibit Christ unto them that believe in the participation of them Faith is the Grace that makes the Soul to receive Christ and whereby it doth actually receive him To as maâ—y as received him even to as many that believe in his Name John 1.12 And it receives him according as he is propos'd and exhibited unto us in the Declaration and Promise of the Gospel wherein he is proposed it receives him by the gracious Assent of the Mind unto this Truth the choice of him cleaving and trusting unto him with the Will Heart and Affection for all the Ends of his Person and Offices as the Mediator between God and man and in the Sacramental Mysterious Proposal of him his Body and Blood that is in the efficacy of his Death and Sacrifice in this Ordinance of worship Faith acts the whole Soul in the Reception of him unto all the especial Ends for which he is exhibited unto us in this way and manner What these Ends are which give force and efficacy unto the actings of Faith herein this is not a proper place to declare I have mentioned these things because it is the great Plea of the Papists at this day in behalf of their Transubstantiation That if we reject their oral or carnal manducation of the Flesh of Christ and drinking of his Blood there cannot be assigned a way of the participation of Christ in the receiving of him in this Sacrament distinct from that which is done in the Preaching of the Word But hereby as we shall see they only declare their ignorance of this heavenly Mystery But of this blessed intimate Communion with Christ participation of him in the Divine Institution of worship Believers have Experience unto their satisfaction and ineâ—â—able Joy They find him to be the spiritual food of their Souls by which they are nourished unto eternal Life by a spiritual incorporation with him They discern the Truth of this Mystery and have experience of its Power Howbeit men growing carnal and being destitute of Spiritual Light with the wisdom of Faith utterly lost all Experience of any Communion with Christ and participation of him in this Sacrament on the Principles of Gospel-Truth they could find nothing in it no Power no Efficacy nothing that should answer the great and glorious things spoken of it nor was it possible they should For indeed there is nothing in it but unto Faith as the Light of the Sun is nothing to them that have no eyes a Dog and a Staff are of more use to a blind man than the Sun nor is the most melodious Musick any thing to them that are deaf yet notwithstanding this loss of spiritual Experience they retained the Notion of Truth that there must be a peculiar participation of Christ in this Sacrament distinct from all other ways and means of the same Grace Here the Wits of men were hard put to it to find out an Image of this spiritual Communion whereof in their minds they could have no Experience yet they fashioned one by degrees and after they had greatned the Mystery in words and expressions whereof they knew nothing in its power to answer unto what was to be set up in the room of it until they brought forth the horrid Monster of Transubstantiation and the Sacrifice of the Mass for hereby they provided that all those things which are spiritual in this Communion should be turned into and acted in things carnal Bread shall be the Body of Christ carnally the Mouth shall be Faith the Teeth shall be the Exercise the Belly shall be the Heart and the Priest shall offer Christ unto God A Viler Image was never invented and there is nothing of Faith required herein it is all but a fortifying of Imagination against all Sense and Reason Because there is a singular Mystery in the Sacramental Vnion that is between the external Signs and the things signified whence the one is called by the Name of the other as the Bread is called the Body of Christ which Faith discerns in the Exhibition and Receiving of it they have invented for a Representation hereof such a prodigious Imagination of the real Conversion or Transubstantiation of the Substance of the Bread and Wine into the Substance of the Body and Blood of Christ as overthrows all Faith Reason and Sence also And in the room of that Holy Reverence of Christ himself in his Institution of this Ordinance in the Mystical Exhibition of himself unto the Souls of Believers in the demonstration of his Love Grace and Sufferings for them they have set up a wretched Image of an Idolatrous Adoration and Worship of the Host as they call it to the Ruine of the Souls of men And whereas the Lord Jesus Christ by once offering perfected for ever them that are sanctified appointing this Ordinance for the Remembrance of it having lost that spiritual Light whereby they might discern the efficacy of that one Offering so long since accomplished in the application of it by this Ordinance unto the actual perfecting of the Church they have erected a new Image of it in a pretended daily Repetition of the same Sacrifice wherein they profess to offer Christ again for the sins of the living and the dead unto the overthrow of the principal foundation of Faith and Religion All these Abominations arose from the loss of an Experience of that spiritual Communion with Christ and the participation of him by Faith which there is in this Ordinance by divine Institution This cast the thoughts of men on Invention of these Images to suit the general Notion of Truth unto the Superstition of their carnal minds Nor is it ordinarily possible to retrieve them from these infatuations unless God be pleased to communicate unto them that Spiritual Light whereby they may discern the Glory of this Heavenly Mystery and have an Experience of the Exhibition of Christ unto the Souls of Believers therein without these from innumerable prejudices and inflamed affections toward their Idols they will not only abide in their darkness against all means of
flatter themselves whilst they please that on one consideration or other they shall be the Objects only of their kindness if these men according to their Profession be obliged in conscience to execute whatever their Superiors shall command them no less than Abraham was to sacrifice his Son on the Command of God they hold their Lives at the Mercy and on the good Nature of these Superiors who are always safe out of the reach of Revenge It is marvellous that Mankind doth not agree to demolish this cursed Image or the Ascription of a Godlike Power unto men to require blind Obedience unto their Commands especially considering what effects it hath produced in the world All men know by whose Device it was first set up and erected by whom what means and unto what end it was confirmed and consecrated and at this day it is maintained by a Society of men of an uncertain Extract and Original like that of the Janizaries in the Turkish Empire their Rise being generally out of obscurity among the meanest and lowest of the People Such they are who by the Rules of their Education are taught to renounce all respect unto their Native Countreys and Alliances therein but so as to make them only the way and matter for the advancement of the interest of this new Society And this sort of men being nourished from their very first entrances into the conduct of the Society unto hopes and expectations of Wealth Honour Power Interest in the disposal of all publick Affairs of Mankind and the Regulation of the Consciences of men it is no wonder if with the utmost of their Arts and Industry they endeavour to set up and preserve this Image which they have erected from whence they expect all the advantage which they do design But hereof I may treat more fully when I come to speak of the Image of Jealousie it self SECT X. From these Generals I shall proceed unto more particular Instances and those for the most part in important Principles of Religion wherein Christian Faith and Practice are most concerned And I shall begin with that which is of signal Advantage unto the Framers of these Images as the other also are in their degree for by this craft they have their Livelihood and Wealth and most pernicious to the Souls of other men It is a Principle of Truth that such as wherein the whole course of Christian Obedience is concerned that there is a Spiritual defilement in Sin This the Scripture every where declares representing the very Nature of it by spiritual Uncleanness And this Vncleanness is its contrariety unto the Holiness of the Divine Nature as represented unto us in the Law This Defilement is in all men equally by Nature all are alike born in Sin and the pollution of it Who can bring a clean thing out of an unclean And it is in all personally in various degrees some are more polluted with actual Sins than others but all are so in their degree and measure This pollution of Sin must be purged and taken away before our entrance into Heaven for no unclean thing shall enter into the Kingdom of God Sin must be destroyed in its Nature Practice Power and Effects or we are not saved from it This Purification of Sin is wrought in us initially and gradually in this Life and accomplished in Death when the Spirits of just men are made perfect In a compliance with this work of Gods Grace towards them whereby they purifie themselves consists one principal part of the Obedience of Believers in this world and of the exercise of their Faith The principal internal immediate efficient cause of this purification of Sins is the Blood of Christ the Blood of Jesus Christ the Son of God cleanseth us from all our Sins 1 John 1.7 The Blood of Jesus purgeth our Consciences from dead works Heb. 9.14 He washeth us in his own Blood Rev. 1.5 And there is an external helping Cause thereof which is Trials and Afflictions made effectual by the Word and accomplished in Death But this way of purging Sins by the Blood of Christ is mysterious There is no discerning of its Glory but by spiritual Light no experience of its Power but by Faith Hence it is despised and neglected by the most that yet outwardly profess the Doctrine of the Gospel Men generally think there are a thousand better ways for the purging of Sin than this by the Blood of Christ which they cannot understand See Micah 6.6 7. It is Mysterious in the Application of it unto the Souls and Consciences of Believers by the Holy Ghost it is so in the Spring of its efficacy which is the Oblation of it for a Propitiation and in its relation unto the new Covenant which first it establisheth and then makes effectual unto this end The Work of it is gradual and unperceptible unto any thing but the eyes of Faith and diligent spiritual Experience Again It is so ordered by Divine Wisdom as strictly to require to begin excite and encourage the utmost diligence of Believers in a compliance with its efficacy unto the same End What Christ did for us he did without us without our aid or concurrence As God made us without our selves so Christ redeemed us but what he doth in us he doth also by us what he works in a way of Grace we work in a way of Duty And our Duty herein consists as in the continual exercise of all gracious Habits renewing changing and transforming the Soul into the Likeness of Christ for he which hopes to see him purifieth himself as he is pure so also in universal permanent uninterrupted Mortification unto the end whereof we shall speak afterwards This also renders the Work more Mysterious and difficult The improvement of Afflictions unto the same end is a principal part of the Wisdom of Faith without which they can be of no spiritual Use unto the Souls of men This Notion of the Defilement of Sin and that of the Necessity of its purification were retained in the Church of Rome for they could not be lost without not only a rejection of the Scripture but the stiffling of natural conceptions about them which are indelibly fixed in the Consciences of men But Spiritual Light into the Glory of the thing it self or the mystical Purification of Sin with an experience of the power and efficacy of the Blood of Christ as applied unto the Consciences of Believers unto that end by the holy Ghost were lost amongst them In vain shall we seek for any thing of this Nature either in their Doctrine or their Practice Wherefore having lost the Substance of this Truth and all experience of its Power to retain the Use of its Name they have made sundry little Images of it creeping things whereunto they ascribe the power of purging Sin such as Holy Water Pilgrimages Disciplines Masses and various commutations But they quickly found by experience that these things would neither purifie the Heart nor
Exercise of Faith is always accompanied with diligence and perseverance in all holy Duties of Prayer with Fasting Godly Sorrow daily renewed Repentance with a continual watch against all the Advantages of sin Herein consists principally that Spiritual warfare and conflict that believers are called unto this is all the killing work which the Gospel requires That of Killing other men for Religion is of a latter date and another Original And there is nothing in the way of their Obedience wherein they have more experience of the necessity power and efficacy of the Graces of the Gospel This Principle of Truth concerning the necessity of Mortification is retained in the Church of Rome yea she pretends highly unto it above any other Christian Society The Mortification of their Devotionists is one of the principal Arguments which they plead to draw unwary Souls over unto their Superstition Yet in the height of their pretences unto it they have lost all experience of its nature with the power and efficacy of the Grace of Christs therein and have therefore framed an Image of it unto themselves For 1. They place the eminency and height of it in a Monastical Life and pretended Retirement from the World But this may be hath been in all or the most without the least real work of Mortification in their Souls For there is nothing required in the strictest Rules of these Monastick Votaries but may be complyed withal without the least effectual Operation of the Holy Spirit in their minds in the application of the vertue of the death of Christ unto them Besides the whole course of life which they commend under this name is neither appointed in nor approved by the Gospel And some of those who have been most renowned for their severities therein were men of blood promoting the cruel slaughter of multitudes of Christians upon the account of their profession of the Gospel in whom there could be no one Evangelical Grace for no Murderer hath eternal Life abiding in him 2. The Ways and Means which they prescribe and use for the attaining of it are such as are no way directed unto by the Divine Wisdom of Christ in the Scripture such as multiplied Confessions to Priests irregular ridiculous Fastings Penances Self-Macerations of the Body unlawful Vows Self-devised Rules of Discipline and Habits with the like Trinkets innumerable Hence whatever their Design be they may say of it in the issue what Aaron said of his Idol I cast the Gold into the Fire and there came out this Calf they have brought forth only an Image of Mortification diverting the Minds of men from seeking after that which is really and spiritually so And under this Pretence they have formed a State and Condition of Life that hath filled the world with all manner of Sins and wickedness and many of those who have attained unto some of the highest degrees of this Mortification on their Principles and by the Means designed unto that End have been made ready thereby for all sorts of Wickedness Wherefore the Mortification which they retain and whereof they boast is nothing but a wretched Image of that which is truly so substituted in its room and embraced by such as had never attained any Experience of the Nature or Power of Gospel-Grace in the real Mortification of Sin SECT XIV The same is to be said concerning Good Works the second Evangelical Duty whereof they boast The necessity of these Good Works unto Salvation according unto mens Opportunities and Abilities is acknowledged by all And the Glory of our Profession in this World consisteth in our abounding in them but their Principle their Nature their Motives their Use their Ends are all declared and limited in the Scripture whereby they are distinguished from what may seem materially the same in those which may be wrought by Unbelievers In Brief they are the Acts and Duties of true Believers only and they are in them Effects of Divine Grace or the Operation of the Holy Ghost for they are created in Christ Jesus unto good Works which God hath ordained that they should walk in them But the principal Mystery of their Glory which the Scripture insists upon is that although they are necessary as a Means unto the Salvation of Believers yet are they utterly excluded from any influence unto the Ju-stification of Sinners so there was never any Work Evangelically good performed by any who were not before freely Justified Unto these Good Works those with whom we have to do lay a vehement claim as though they were the only Patrons of them and Pleaders for them But they have also excluded them out of Christian Religion and set up a deformed Image of them in defiance of God of Christ and the Gospel For the Works they plead for are such as so far proceed from their own free will as to render them Meritorious in the sight of God They have confined them partly unto Acts of Superstitious Devotion partly unto those of Charity and principally unto those that are not so such are the Building of Monasteries Nunneries and such pretended Religious Houses for the maintenance of Swarms of Monks and Friers filling the World with Superstition and Debauchery They make them meritorious satisfactory yea some of them which they call of Supererrogation above all that God requireth of us and the Causes of our Justification before God They ascribe unto them a Condignity of the heavenly Reward making it of Works and so not of Grace with many other defiling Imaginations but whatever is done from these Principles and for these Ends is utterly foreign unto those good Works which the Gospel enjoyneth as a part of our New or Evangelical Obedience But having as in other Cases lost all Sense and Experience of the Power and efficacy of the Grace of Christ in working Believers unto this Duty of Obedience unto the Glory of God and Benefit of mankind they have set up the Image of them in defiance of Christ his Grace and his Gospel These are some of the Abominations which are pourtraied on the Walls of the Chamber of Imagery in the Church of Rome and more will be added in the consideration of the Image of Jealousie it self which God willing shall ensue in another way These are the Shadows which they betake themselves unto in the loss of Spiritual Light to discern the Truth and Glory of the Mystery of the Gospel and the want of an Experience of their Power and Efficacy unto all the Ends of the Life of God in their own Minds and Souls And although they are all of them expresly condemned in the Letter of the Scripture which is sufficient to secure the Minds of true Believers from the admission of them yet their establishment against all Pleas Pretences and Force for a compliance with them depends on their experience of the Power of every Gospel-Truth unto its proper End in communicating unto us the Grace of God and transforming our Minds into the Image and Likeness
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
great Truth and if duely weighed will afford relief to such as are perplexed with the profoundness of some Doctrines c. For by this t is manifest That the Mysteriousness of the Doctrines the surprizing manner in which they are reveal'd the difficulties about the Hebrew Points and some Instances in Chronology the various Readings and the like they all serve as a spur to our Faith and a furtherance to our Salvation We have Arguments enough to convince us of the Truth of Scripture the certainty of a divine Providence and therefore we ought not to be unbelieving though we meet with some Difficulties that our Reason cannot overcome This should satisfy us that how great soever the difficulties may be how far soever they transcend our Understandings yet there is in 'em no Implication and if so they are in themselves reconcileable and although finite worms are not acquainted with the true Methods of Conciliation yet God who is Infinite in all perfections is These difficulties should not in the least stumble our Faith but rather engage us to be the more strong in believing 2. As by Faith we behold the Accomplishment of the Promises which are not comprehended by our Reason and can thorough the Mysteriousness of Doctrines and Providences see that they are of God so by Faith we are enabled to put our trust and Confidence in God even when under the darkest Dispensations Faith never appears so much in its lustre as when the greatest difficulties lie before it Then t is that the Believer puts his trust in the Power Wisdom Mercy and Faithfulness of God when under the obscurest Dispensations When there are some difficult Appearances in the Sacred Scriptures that relate to some Doctrines and when some Providences seem to be contrary to the discoveries that are made of God's Faithfulness c. then 't is that our Faith appears in its beauty for thereby we shew the just apprehensions we have of God's Power Wisdom Mercy and Faithfulness That God has promised to extend his Compassions to Believers that he will order all things to work together for their good is evident enough in Scripture but yet notwithstanding this all things seem to be against them they are afflicted and under sore temptations they lose their temporal Estates are deprived of their Liberty are sick weak and in great distress several thwarting Providences attend them all things are seemingly against them thus it was with good old Jacob he is bereaved of his Children Joseph is not Sâ—meon is not and Benjamin must be taken away All these things sayes he are against me Gen. 42.36 But yet this was the time for Jacob to exercise his Faith as he did in the following Chapter ver 14. q. d. The Lord Almighty be with you with him I leave you to him I commit my Concerns if I am bereaved I am bereaved i. e. the will of the Lord be done Thus it was with Job God had suffered the Tempter to break in upon him God himself seemed as if he was resolved he should die and yet then could Job say Though he slay me yet will I put my trust in him Job 13.15 So with Habakkuk chap. 13.17 18 19. Although the Fig-tree shall not blossom neither shall fruit be in the Vines though the labour of the Olive shall fail and the fields shall yield no meat though the slocks shall be cut off the Fold and there shall be no herd in the stalls yet will I rejoyce in the Lord the Lord God is my strength he will make me to walk in mine high places Many other Instances might be given all which concur to evince That then is the time to put our trust in the Lord when we are in the dark and can see no light when there are in the Providences of God somewhat above us that we cannot reach unto then 't is that we are to look unto a Rock that is higher than our selves then are we called to put our trust in the Wisdom and Mercy and Faithfulness of him who hath promised to be with us to uphold and support us as said David At what time I am afraid I will trust in the Lord for though my Heart and my Flesh fail yet God will be the strength of my heart and my portion for ever On the other side when at the sight of the prosperity of the wicked the Believers feet were almost gone and his steps did well-nigh slip t is his Confidence in God that is then his stay The Providences of God in this Instance are remarkable for though God had said that the wicked shall not prosper nor live out half their days yet behold they live and their houses are safe from fear they prosper in the world they increase in riches How is this consistent with the threatning or how can the righteous see this and not be troubled Surely when they enter into the Sanctuary they see the End of all and are abundantly satisfied their Faith is hereby tried but yet they can say Good is God to Israel They begin to reason with God and will say Wherefore are all they happy that deal very treacherously but still conclude that the Lord is righteous Jer. 12.1 Though Clouds and Darkness are round about him yet Righteousness and Judgment are the Habitation of his Throne For notwithstanding all the dark Dispensations the Godly do still put their trust in the Lord they stay themselves on his Wisdom Power Mercy and Faithfulness the doing which all should endeavour when under dark Dispensations 2. Hereby the Grace of Patience is to the Glory of God held up in a continued exercise Patience is not to be consider'd to consist meerly in an enduring the conflict of Temptations and Afflictions with a quiet calm and sedate temper of Spirit but also in a quiet waiting for and expectation of the accomplishment of some great and glorious Promises in looking and patiently waiting for the End when we shall see with much clearness what now lieth in the dark and out of our view But if we hope for what we see not then do we with Patience wait for it saith the Apostle Rom. 8.25 Now there seems to be some inconsistency between Doctrine and Doctrine between some Doctrines and Providences yea and between Providences and Providences but yet we must conclude That 't is not so and that the time will come when our Lord will not speak any more in Parables unto us when the Vail shall be done away and when we shall find every thing to answer the Truth and Holiness of God no inconsistency in any of the Doctrines and Providences but the exactest Agreement and most excellent Harmony every one Doctrine and Providence concurring to the illustration of each other all which shall be seen with great satisfaction when we shall depart hence and be with the Lord. Now we know but in part we see but through a Glass darkly but then we shall know as we are known and see Face
of the Creature as Water and Wine are mingled together so that the Nature of them both is lost in that mixture For it is not thus with Angels in Heaven or the Glorifyed Spirits there for they still retain their own distinct Nature and Being though they are in the Highest Communion with God Neither is it thus between the Humane and the Divine Nature of Christ as if these two were mingled together and did lose their proper and distinct Natures in each other though the Humane and Divine Nature of Christ have a most near Union and Communion with each other But this Communion it is a Sacred and Mutual Intercourse that is between God and his People whereby they go forth and act in the Divine exercise of their faculties towards him and he comes forth in the Communication of himself in Light Life and Love to them II. I next proceed to speak of some Distinctions about Communion General II with God 1. Communion with God may be considered either with respect to this World or the World to come the one is Imperfect the other is perfect one is Mediate the other Immediate the one is Inconstant and often interrupted the other is constant fixed and uniform without any Interruption for ever 2. This Communion with God hath higher and lower degrees both in the Nether and Vpper World Both among the Saints here below and the Saints and Angels above As there are Orders of Angels in Heaven and some nearer to the Throne of God than others and receive higher Communications of God to them so it is with the Saints made perfect in that Heavenly State 3. This Communion with God is either Internal or External By Internal I mean that sacred Intercourse between God and the Soul which is managed only in the inward Man And by External I mean this Communion with God managed in some External Ordinance of his Worship in the Communion of Saints General III III. I next proceed to shew how this Communion with God is attained and then maintained I answer in General It is attained only in that way which God himself hath appointed thereunto The Heathen did aim at having Fellowship with their Gods and therefore they built them Temples to dwell in Erected Oracles for them to speak to them by and they built Altars to sacrifice to them and appointed Priests to be their Mediators or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers of Friendship between them and their Gods they used several Charms to bring their Gods to them and keep them with them they made use of various Modes and Rites of Worship which they thought best pleased their Gods and whereby they might invite their favour to them and presence with them Yea they worshipped several Creatures though not as Gods but yet that in worshipping them they might have some Communion with those Gods that they thought did preside over those Creatures they Worshipt as Vulcan over the Fire Neptune over the Sea Ceres over the Fruits of the Earth c. But notwithstanding these vain apprehensions of the Heathen by such means to have Fellowship with their Gods yet the Apostle says they sacrificed to Devils and not to God and had Fellowship with Devils 1 Cor. 10.20 I would not saith he that ye should have Fellowship with Devils But the ways of this Communion as I said must be those which God himself hath appointed the principal whereof are Jesus Christ himself and the Holy Spirit 1. By Jesus Christ who was figured upon this account by Jacobs Ladder that stood betwixt Heaven and Earth as the Person wherein Heaven and Earth are united God and Man have Communion with each other who was also figured by the Temple whither the people came up to meet and have communion with God and God with them And particularly by the Mercy Seat where God promised to meet his people and commune with them and therefore the Apostle addeth here in the Text Our Fellowship is with the Father and with his Son Jesus Christ for on our part all our access to God is by him Eph. 2.18 Through him we both have an access unto the Father 2. All Gods approaches to us are also through him All that Light Life and Love which God communicates to his people is through him alone And we have this Communion through Christ with God First By virtue of his Incarnation He assumed our Nature into Union and Communion with God and so made way for our Persons Secondly By virtue of his Life he lived here in the World considered either in the Holy Example he hath left us to walk by or the Doctrine that he here preached by both which he did guide and lead Men in the right way to Fellowship with his Father Thirdly By virtue of his Death and making reconciliation for us by his Blood for if there had not been a Reconciliation and an agreement made between God and us we could never have had Communion with him How can two walk together if they be not agreed 1. This Communion with God it is some lower entrance into the Holyest of all in this World and this is said to be by the Blood of Jesus as the Apostle speaks Heb. 10.19 Fourthly By vertue of his Resurrection whereby Believers come to be raised up to newness of Life Rom. 6.4 And it is only in this New Life that we have all our Communion with God the Old Man in us is not capable of it nor the Powers of Nature till they be renewed raised and quickned through the power of Christs Resurrection Fifthly By vertue also of his Ascension into Heaven from whence descends upon Believers a Divine Influence and Power through Faith whereby they are carryed up above this World and ascend up to Heaven and into Communion with God as the Apostle argues Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sitteth at the Right hand of God Sixthly By virtue of his Intercession For this is one great thing that he Intercedes for with his Father in Heaven that his People might have Union and Communion with them as appears by what Christ prays for John 17.21 in the behalf of his Disciples that they all may be one as thou Father art in me and I in thee that they may be one in us and so have Communion with us so that all these things I have spoken concerning Christ ye see tend to this great end to bring up the Saints of God into this Communion with him 2. This Communion with God is also by the Spirit of God as the Apostle 2 Cor. 13.13 14. speaks of the Communion of the Holy Ghost The Grace of the Lord Jesus Christ the Love of God and the Communion of the Holy Ghost The Grace of Christ and the Love of God are communicated by the Holy Ghost So that all our Fellowship with the Father and the Son are by the Spirit Now the Spirit doth effect this Communion with