from this holy Table this blessed Sacrament yet feareth to come unprepared to it That man shall be as blessed in his coming as he is rare to find Blessed shall he be 1. in the sacred knowledg of Christs will Him shall he teach in the way that he shall choose 2. Blessed shall he be in the quiet peace of a good conscience his soul shall dwell at ease 3. Blessed he shall be in the present comfort of an hopeful progenie his seed shall inherit the earth § 8. 1. Blessed in the knowledg of Christs will him shall he teach in the way that he shall choose He that feareth the Lord let him in this Sacrament commit his way unto the Lord Psal 37.5 as for the blessings of his Providence so for the instruction of his Spirit and the guidance of his hand that so the way which he shall walk may not be so much of his own as of Gods choice and not so much of his election as of Gods approbation So shall the Lord teach him in the way not only direct him to find it in the knowledg of his Word but also enable him to walk in it in a conformity to his will sanctifying him throughout the understanding to discern the will to embrace the affections to pursue the whole man to act what is holy and just and good § 9. And thus we know then which is the right way amidst the many now Cross-paths of Heresie and Schism we know which is the right way of truth and holiness not that which we devise but which God doth choose for it is God alone who must prescribe the rule by which we are to square our lives the form by which we are to order his Worship And therefore the Church from the beginning hath still worshipp'd God according to Divine revelation not humane discretion acknowledging as one true God so one true manner of Worship of which God himself is the Author the Author in his Word his Word of truth the glass of his Divinity from which Word declared in his holy Gospel and by his Spirit conveyed in the blessed Sacrament he that feareth the Lord shall be taught in the way that he shall choose to the making him blessed in the saving knowledg of his sacred will § 10. 2. Blessed in the quiet peace of a good conscience His soul shall dwell at ease His soul happily he may with S. Paul Gal. 6.17 bear in his body the marks of the Lord Iesus in his sufferings for his name his person imprisoned his estate seised his name defamed yet his soul enjoys its peace its ease its rest And when the World shall curse and condemn O the blessed peace of that mans soul whose conscience in the name of God shall acquit and absolve Sweet peace the peculiar blessing of the truly sanctified yea the special benefit of this blessed Sacrament which as it seals the Covenant of grace so of peace in a perfect reconciliation with God by Christ § 11. In this peace of conscience sure we are to find ease of soul yea pernoctabit anima the soul shall dwell or lodge all night in rest all the night of the Churches distress the dark and doleful night of heresies and schisms of oppression and violence the soul that is at peace with God being instructed in his truth and sanctified with his grace shall have its light in darkness its easeful rest of spiritual comforts amidst the tumultuous changes of temporal troubles Yea pernoctabit in bono when with others either their designs of mischief or their horror of guilt shall keep them waking the holy innocence of him that feareth the Lord shall have its bed of rest § 12. And it is not worldly calamity that shall so dismay his soul as to fright him from the profession of a true faith no the holy fear of God shall destroy all such sinful fears of men even as Moses's Serpent devoured all those Serpents of the Magicians efficit timor Dei ut caetera non possint timeri the fear of God hath this good effect that it makes other things not to be feared so that the soul of him who feareth the Lord doth dwell as in rest so in goodness as in peace so in patience till this moment of time be swallowed up in the fulness of eternity and he change his earthly dwelling for an heavenly Mansion and his spiritual peace for an everlasting blessedness And when he that feareth the Lord shall be translated to that eternal bliss of which spiritual peace is the earnest and the blessed Sacrament the pledge that God whom he feared shall take care of his children that they by the blessing of his Providence as his seed shall inherit the earth which is the third blessedness the present comfort of an hopeful progeny § 13. His seed so near and dear are children especially good children to their parents that they are their very seed as if themselves were but as chaff or straw without them and to them as well as unto the Parents belong the promises for so saith God to Abraham Act. 2.39 Gen. 17.7 I will be thy God and the God of thy seed after thee true it is temporal promises were the reward of legal obedience but now spiritual and eternal mercies are the incouragements of our Evangelical righteousness yea Canaan being a type of Heaven the temporal promises under the Law were the typical figures of those spiritual blessings given us in promise under the Gospel So that though the generation of the righteous shall be blessed Psal 112.2 yet may a righteous generation lose the inheritance of their fathers their just possessions by unjust violence and this without breach of this promise that the seed of those who fear the Lord shall inherit the earth § 14. For that to inherit the earth as spoken of Canaan in the type doth represent us the Evangelical promise of inheriting Heaven as the thing typified of which heavenly inheritance they cannot be deprived by an earthly violence who are the righteous seed of him who feares the Lord Thus have we seen the blessedness of him that feareth the Lord blessed in the saving knowledge of Christs sacred will in the quiet peace of a good conscience and in the present comfort of a hopeful progeny all which is implied when David here says VVhat man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease and his seed shall inherit the earth § 15. To sum up all then what man is he that feareth the Lord that feareth lest he offend and feareth till he obtain pardon of his offences And therefore now that mercy comes down from heaven in this blessed Sacrament and rests upon this Ordinance as a sacred Mercy-seat he does not with Adam in the garden withdraw and hide himself in a distrustful fear but as Aaron in the Temple Gen. 3.6 he draws near in an
2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation For Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Mercy and Blessedness For Argument and Conviction in discovering and refuting Errors in discerning and confirming Truth For Correction and Reformation in what concerns minde and manners the inward and the outward man in thoughts in words and in works And of these three does consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Form of Institution in Righteousness That the Man of God even the Preacher of the Gospel may be perfect yea thorowly furnished unto all good works especially that of his Ministry And needs must the Scriptures be abundantly sufficient for the people if such for the Preacher Acts 20.27 whose office it is to declare unto them the whole Councel of God 2. It s sacred Authority this especially for the proving deciding and determining all Controversies in Doctrines of Faith And therefore to the Law and to the Testimony is the challenge of the Prophet Isa 8.20 from the command of God and they Who speak not according to this Word have no Light of truth and righteousness in them From this full sufficiency and self authority it is That the Word of God is the Canon and Rule of Faith The Canon I say and Rule for seeing we are commanded to prove the doctrines 1 John 4.1 whether they be of truth and try the Spirits whether they are of God and seeing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove by tryal as the Goldsmith does his Gold by the Touchstone or the Carpenter his work by the Rule if thus prove and try some Touchstone and Rule there must be of tryal and proof Gal. 1.8 and what is this but the Word of God For If any man or an Angel from Heaven preach any other Gospel then that which we the Apostles of the Lord have preached let him be accursed is that dreadful Anathema pronounced by St. Paul And thus the holy Scriptures being the Rule of Faith as a Rule hath its just measure inherent in its self not depending upon the hand of the Artificer so the Scriptures have their infallible truth in themselves not depending upon the judgment of the Church Yet we must know withal that though the Church does not give yet does she declare the authority of the Scriptures and so by â—er testimony with John Baptist points us unto Christ in the infallible truth of his Word 1 Tim. 1.15 Thus that Jesus Christ came into the world to save sinners we come to hear it because the Church doth so teach us but we believe it because the Scriptures so teach the Church And this is right the Apostles determination against Papist and Sectary both Rom. 10.17 That Faith cometh by hearing and hearing by the Word of God We are to hear the Church but the Word of God is the object of our Faith and this the Church proposeth to be believed to be believed upon this ground of Faith Dominus dixit the Lord hath said or Christus mandavit Christ hath commanded it This for the inherent attributes of Gods Word full sufficiency and self authority 2. It s transient operations viz. By a divine light and sacred power 1. It s divine Light the Word like the Sun it carries with it that brightness whereby it enlightens and that influence whereby it quickens the inward man As light it discovers the hidden things of darkness the Souls guilt the hearts deceitfulness Satans subtleties sins enormities As light it distinguisheth betwixt good and evil truth and falshood faith and heresie Yea as a light it guides and directs the whole man Psal 119.105 Thy word is a lamp unto my feet and a lanthorn to my paths a lamp unto my feet for the instructing my minde and ordering my affections and a lanthorn to my paths for the leading my judgment and the directing my conversation 2. It s sacred power either governing what is under its command or subduing what is against its dominion First Governing what is under its command Jam. 2.8 Therefore a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal a soveraign a supream Law regulating the affections restraining the lusts conforming each faculty of the Soul to its self Secondly Subduing what is against its dominion Discomfiting Satan in his assaults 2 Cor. 10.4 5. overthrowing sin in its strong holds breaking down the Bulwarks of the flesh and leading into captivity the corruptions of nature Such such the light and power of the Word through the Spirit as convinceth man of sin in himself humbling him in repentance and withal discovering righteousness in Christ by Faith by Faith to believe and in believing to finde rest unto his Soul However then rational discourses rhetorical flourishes Scholastical disputes may please the fancy raise admiration astonish the minde yet in this is the vigor and life of Religion and Faith to quiet the Conscience and give rest to the Soul the sole property and power of Gods Word This the first particular chiefly considerable in our Saviours instruction the object of our Faith the Word of God in which we have whatsoever hath been commanded of Christ to be taught 2. The means of communicating this object and declaring this word the Ministry of the Church by which we are taught whatsoever Christ hath commanded And therefore saith our Saviour expresly to his Disciples and in them Luke 10.16 to the whole Ministry of his Church he that heareth you heareth me And by this St. John gives us to know the Spirit of Truth from the Spirit of Error 1 John 4.6 even by a conformity to the doctrine of Christs Church He who is of God heareth us In which Church Christ hath given some Apostles some Prophets some Evangelists Eph. 4.11 14. and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and all to this end to preserve the unity of the Faith Where observe to a confutation of the Popes infallibility on the one hand and the factious Enthusiasm on the other the Apostle does not say as doubtless he would had he been of the Jesuites belief that for the preserving of the one Faith Christ had given one Head and so with some Apostles had ordained St. Peter the chief Apostle and with some Pastors had ordained one Universal Pastor to whom all Doctors and Teachers yea all Nations and Languages should repair for the resolutions of Faith and ultimate determinations of the Truth Again the Apostle does not say as doubtless he would had he been of the factious humor that for the work of the Ministry and perfecting the Saints he had ordained as some Pastors and Doctors so distinct from them some gifted Tradesmen some illuminated Mechanicks Who is it
then that will intrust his liberty or estate to the judgment of a few puny Novices rather then the sage Baristers of the Law And what shall we intrust our Faith and in that our Souls to the opinions of Fanatick Enthusiasts and not rather to the Religious Pastors of the Church and faithful Preachers of the Gospel Yea let me propose it to the judicature of your own reason whether it be equal when any ware hath been judged warrantable or sophisticate by any of your companies that then the judgment of some puny Journeymen should be preferred The like case is in the Controversies of the Church and what will you have more regard to your wares then to your Faith to your commodities then to your Salvations and allow that in the Church which you will not admit of in your shop I urge this the rather because though we may say of our Church what Lyrinensis does of Origens family Vincent Ly◠cont Donat. c. 23. that it is illustrata mantyrio made glorious by Martyrdom such Martyrdom as no Church in the World can out-vy in its Crown of Glory yea beautified with the richest and most magnificent furniture of all kinde of learning yet as Iraeneus tells us of the Hereticks of old Iren. l. 3 c. 1. That they took upon them to be Emendatores Apostolorum Reformers of the Apostles so since that the Romanists have took upon them to be Emendatores Patrum Reformers of the Fathers witness their Index Expurgatorius yea we have them rose up amongst us who will be Emendatores Reformatorum such as reform our Reformers calling into question that Gold which the whole Company of Goldsmiths have tryed by the Touchstone Those Doctrines our Church hath examined and determined according to Gods Word and given Testimony too to those Truths sealing them with their blood Wherefore seeing in the publick ruptures of our Church Heresies and Schisms as in the broken Walls of a Palace Adders and Serpents do breed and multiply that you may avoid their infection and sting 1 John 4.1 Believe not every Spirit Non omni quia omni Believe not every Spirit because it will be every thing any thing but what it ought to be Eph. 4.4 believe that Spirit which is but one but one Spirit as but one Truth One truth delivered us by the faithful Pastors of the Church as by one mouth whereas the factious and heretical they are divided in their spirits Tert. de praescript c. 42. and their opinions so that Schisma est unitas ipsis as Tertullian tells us their unity is that of Schism not of Faith not of Faith for that hearkens to the voice and Ministry of the Church delivering the Word and Truth of God in which we are taught whatsoever Christ hath commanded In the farther prosecution of the two parts of our Saviours Instruction establishing to us the Authority of the Scriptures and the Doctrine of his Church we will resolve you three seasonable questions and clear unto you two vulgar Errors 1. Resolve you three seasonable questions which are these 1. What is the Authority of the Church compared with the Scriptures 2. How do we come to believe that the Scriptures are the Word of God 3. In doubtful cases how may we best interpret the Scriptures First What is the Authority of the Church compared with the Quest 1 Scriptures I answer Answ The Church of England keeps the middle path betwixt two extreams both by ways of Error she gives due honor to the Catholick Church but cheif honor to the sacred Scriptures whereas the Romanist exalting the Churches dignity debaseth the Scriptures Authority and the Sectary advancing the Scriptures Authority debaseth the Churches dignity Avoiding then the Errors of Papism and Faction we acknowledge with St. Paul Eph. 2.20 Quippè illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam de doctrina quà m de persona intelligendum Ambros de Fid. l. 1. c. 4. That the Church hath its Foundation fixt upon the Scriptures and from thence we infer infallibly the Scriptures cannot have their Authority derived from the Church And therefore St. Ambrose makes his challenge to the Emperor Gratian Nolo argumento credas sancte Imperator nostrae disputationi Scripturas interrogemus in terrogemus Apostolos interrogemus Prophetas interrogemus Christum quod multum Patrem interrogemus cujus honori studere se dicunt I desire not O sacred Emperor that thou shouldst believe our Argument and Dispute let us ask the question of the Apostles of the Prophets of Christ What shall I say more Let us ask the Father whose honor they say being Arians they contend for And we hearken with consent of judgment to that known resolution of Faith given by St. Augustine Audi non dicit Donatus hear Aug. ep 48. it is not said Thus saith Donatus thus saith Rogatus or thus saith Vincentius or thus saith Hilarius or thus saith Austine no but Thus saith the Lord. It is the Authority then of the Scripture which gives firmness of truth to the Doctrines of the Church Yet again we acknowledge what St. Paul affirms 1 Tim. 3.15 That the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and stay of truth in that as the Edicts of Kings are fastned unto Pillars so the Word of Truth the Gospel of Christ is committed unto the Church to be held forth in its genuine sense and proper interpretation to the view of all as the sole object of Faith So that the seat of saving Truth the custody of the Gospels promises the treasury of spiritual riches in a word the faithful depositary of Gods Word is to be found in Sion the City of the living God the Church of Jesus Christ And thus the Church does not give Authority to the Scriptures yet declares the Authority of the Scriptures she doth not impose a sense but expounds it So that the Church is the Heavenly Orbe in which the glorious light of saving Truth and Gospel Mysteries shines forth unto the Faithful Secondly How do we come to believe that the Scriptures are the Quest 2 Word of God In answer to this observe Answ Ep◠3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mysteries of the Gospel contain such a manifold wisdom as is the Angels astonishment so that needs must they be the Council of Gods Bosom not the invention of mans brain However then the Grammatical sense and Logical connexion of words and phrases be discerned by the common light of Humane Reason yet that of our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conviction of the Spirit John 16.8 1 Cor. 2.4 2 Cor. 4.2 and St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration and manifestation of the Spirit is a work transcending the skill a wonder surpassing the discovery of natural men here Omnis Platonicorum caligavit subtilit as Cypr. de Sp. Sancto All the subtlety of Plato's School is put to silence A Deo then
the Lord After seventy years be accomplished at Babylon I will visit you Jer. 29.10 11. and perform my good word towards you in causing you to return to this place For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end But how shall this gracious Promise be brought to full performance Why it is by fervent prayer for so saith God v. 12.13 14. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when ye shall search for me with all your heart and I will be found of you saith the Lord and I will turn away your captivity and I will gather you from all the nations and from all the places whither I have driven you saith the Lord and I will bring you again into the place whence I caused you to be carried away captive This then emboldens the confidence and enlargeth the comfort of our prayers that what we ask is according to Gods will made ours in the promise by which we have a right of grace from our God and may thereby make good our claim by faith in Christ in whom all the Promises are Yea and Amen 2 Cor. 2 20. most sure and firm § 8. And thus whether we look upon the purposes of Gods will or the promises of Gods word this is a requisite condition and means of their execution and performance even our prayers Wherefore though the Decree be past and the time be set for the Churches deliverance yet not to alter to execute that decree not to shotten but to accomplish that time we must be instant in our prayers and then most instant in our prayers when most earnest in our penitence interceding for the Church as David here does when he closeth his devotion with the fervor of this Petition Deliver Israel O God out of all his troubles § 9. 2 The Author of Israels deliverance God Deliver Israel O God As we acknowledg none other Mediator of intercession but Christ none other Master of our requests but the Spirit so none other Author of salvation but God who alone is all sufficient to save Jer. 3.23 Thus the Prophet Truly in vain is salvation hoped for from the hills and from the multitude of mountains truly in the Lord our God is the salvation of Israel Where by hills and multitude of mountains is meant in an Allegory the strongest defence and surest protection which shall certainly betray us to ruine unless Gods strength make that protection strong and his power give safety to that defence O the inconstancy solly weakness and vanity of all worldly supports and carnal succors without God whether it be for salvation temporal or eternal § 10. 1 Salvation temporal O the inconstancy of Popular esteems various as the wind To day Hosanna to morrow Crucifige O the folly of Carnal wisdom whilst the subtilest Achitophelt clash in their counsels Luk. 19 38. 25.21 and become puzzel'd with intricacies hamper'd in different designs and divers interests O the weakness of worldly force The strongest Armies having Reubens sate and character unstable as the water Gen. 49.4 they have their tide and ebbe they sometimes flow to an inundation and then again sink away to nothing And O the vanity of the vastest Treasures more matter of prey to the mighty then means of help to the miserable they betray to ruine rather then protect from danger As all men so all creatures in themselves are lyers Ps 116.11 Lyers either through impotencie or through imposture either through imposture deceiving in what they promise or through impotencie failing in what they undertake This the insufficiencie of all the Creatures for salvation temporal § 11. And 2 much more insufficient are they for salvation eternal Sure we are he who cannot span his own length shall never be able to grasp the heavens He who cannot with Sampson bear away the Gates of Gaza Judg. 16.3 shall never be able with Atlas to support the Universe If the Creatures I mean be all insufficient to work that salvation which is temporal they shall never be able to effect that which is eternal Ps 49 7 8. It is not then the wealth of worldlings nor the merits of Saints no nor the power of Angels that can save a sinner Wherefore when we make the deliverance the Church the subject of our prayers it must be to him who is stiled The God that heareth prayers Ps 44 4. and who alone can command deliverances for his Church § 12. But here some may say Alas I have often prayed for the deliverance of the Church but God either hears not or he answers not yea he rather contradicts by his providence what I importune by prayer involving his Church in greater distress rather then delivering it out of all its troubles But to this I answer The stay of our faith and so the ground or our prayer is the word of Gods promise which word of promise is most certain though the means of performance is not so evident And to measure the truth of Gods word by the strength of our reason is to wrong his power and debase his wisdom And therefore when we eye God in his promises or deliverance to his Church we must look beyond all secendary causes and view his wisdom infinite in contriving and his power omnipotent in effecting the execution of his will and performance of his word § 13. The unbelief of the Churches restauration and the Bodies resurrection are both from one and the same principle of error and misapprehension even a not knowing the Scriptures and power of God Mat. 22.29 And therefore we observe how aptly God speaks concerning Israels deliverance from Babylons Captivity Israel had said that by reason of their desperate estate their bones were dryed their hope lost and they cut off for their parts But now Thus saith the Lord God Ezek. 27.11 Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel v. 12 13. and then ye shall know that I am the Lord. Ye shall know it how why in the experience of mine omnipotent power § 14. Wherefore what St. Augustine speaks concerning the resurrection of the body we may apply to the restauration of the Church Considera Authorem tolle Dubitationem Consider the Author to whom nothing is impossible and this will take away all doubting of what seems incredible Consider the Author it is the Lord Jehovah He is the Original of all being who not only does work but also can command and not only does command but also can create deliverance for his people yea he can bring light and salvation out of darkness and desolation no estate so miserable and no misery to desperate which can either pose
5.2 4 7. and overthrew the faith of some The Church of Galatia hath those that joyn Judaism with Christianism the Ceremonial Rites with the Evangelical Mysteries The Church of Coloss hath those that patch Philosophical Notions to Gospel Truths Col. 2.18 and the Worship of Angels to the Worship of God The Church of Pergamus hath those that assert the doctrine of Balaam and the Nicholaitans Revel 2.14.15 The Church of Thyatira hath those that teach it lawful to commit fornication Revel 2.20 and eat things sacrificed to Idols Yea so plentiful was the increase of these Tares that in the Primitive and Purest age of the Church to St. Augustines time which was about the fourth Century August l de Haeres c. 88. no less then Eighty eight Sects of Heresies were sprung up in the Church each divided one from another and all from the truth How many Heresies there are amongst us passeth my skill to reckon as much as it doth your judgments to ghess Since we may say of London what was once said of Africa Semper aliquid apportat novi it always is bringing forth someâ—hing new as that Countrey some new Monster so this City some new Heresie Here at Congregational Meetings Heresies engender as there wilde Beasts at the Rivers still begetting by their ungodly mixture of Opinions some monstrous new Heresie so that to give you a view of all the Sects of our age were to lead you thorow all Africa And as before we could pass thorow that Countrey there would be some new monster so confident I am before we could well pass thorow those Sects there would be some new opinion some new opinion which we had not met with some mungrel Heresie new hatcht which we thought not of Oh how do the Anabaptists by a corrupt mixture of opinions as those African Beasts by an unnatural mixture of Seeds how do they engender with the Novatians and beget a mishapt brood called Separatists Again how do they engender with the Apostolici and beget another as deformed a brood called Levellers They engender with Donatus and are called Brownists they engender with Montanus and are called Enthusiasts they engender with Cerinthus and are called Millenarians they engender with Priscilianus and are called Familists and upon other prophane and heretical mixtures are engendred the Antinomians the Adamites the Libertines with many very many other too numerous to be numbred and too horrid to be mentioned And to all these extends our Apostles Oportet in the Text Quest There must be even these Heresies amongst us Answ Must but how Why from the Devils tempting in malice Mans consenting through Wickedness and Gods permitting in Justice 1. The Devils tempting in malice He is that implacable enemy of Christs Church and Truth who seeks all opportunities and pursues all occasions of her mischief and ruine sometimes infesting her with bloody persecutions sometimes seducing with corrupt doctrines always disquieting with hellish temptations 2 Chro. 18.21 This that lying spirit in the mouth of all false Prophets Matth. 13 28. this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the enemy which soweth Tares in the Lords field Revel 12.9 this that old Serpent which seduceth the Nations And therefore our Saviour calls the Congregations of Hereticks Revel 2.9 the Synagogues of Satan 2. Mans consenting through wickedness It is with too too many as with Judas and Ananias Satan hath filled their hearts even with Treachery and Treason against Christ and his Church with Hypocrisie and Hate against his Holiness and Truth So that what was said of Aretine that foul mouthed Italian may be too truly said of the Hereticks in our times Quicquid Diabolus audet cogitare hi audent proloqui What the Devil dares suggest to the Thoughts these dare utter with their Tongues Satan is not more ready to suggest then some men to broach that doctrine which is blasphemous Hieron Apol. Adv. Ruff. l. 2. For this St. Jerome called Arrius Daemonium meridianum The Noon-day Devil so high was the impudence of his Blasphemies 3. Gods permitting in Justice What Heresies are amongst us God could in his power and providence prevent but he rather wills in his Wisdom and Justice to permit ordering and disposing the end to be his own glory and his Churches good True Heresies God forbids and yet he permits he forbids in his Word yet permits in his Providence and thus Miro ineffabili modo by an admirable and ineffable manner Non fit prater ejus voluntatem quod fit contra ejus voluntatem that is not done beside his will in the disposings of his providence which is done against his will in the precepts of his Word August En. chir c. 100. so St. Augustine And that God permits men to fall or rather run into Heresies we say it is in Justice even according to that rule of equity given by St. Paul 2 Thes 2.11 12. where the Apostle tells us That because men receive not the love of the truth that they may be saved They are given up to strong delusions to believe a lie whereby they are damned Thus then upon Satans tempting in malice Mans consenting through wickedness Gods permiting in Justice Upon this is founded the force of the Apostles Oportet in the certainty of event There must be also Heresies Applic. Socrat. Hist l 4 c 27. August de Heres c. 72. To reprove and convince those Licentious men of folly and prophaneness in whom Themistius the Philosopher and Rhetorius the Heretick are revived though not by a transmigration of Souls yet by a transmission of their opinions imagining yea asserting that by diversity of Judgments and variety of Opinions God does gloriam suam illustrare illustrate his own glory and so a man may be saved of any Faith of any Religion But sure I am he who believes a man may be saved of any Religion is not himself of the true Religion and that of Leo is most infallibly true Nisi una sit Leo in Nativ Dom. Serm. 4. fides non est Faith is not at all if it be not one And so that must needs be contrary to the truth of Faith which is contrary to the unity of Faith especially if that of St. Paul stand firm Eph 4.5 as There is but one Body so but one Spirit and as but one Lord so but one Faith Indeed God is truth and reason then tells us there can be but one Truth as there is but one God And further from hence it appears That to assert Toleration of Heresies from the Word of God is it self most Heretical and intolerable We read of Julian alone that gave Toleration of all Sects and he was an Apostate whose aim and end was not a regard to tender Consciences but the destruction of Christs Church If Heresies were to be tolerated in vain had St. Paul given in charge unto Timothy saying A man that is an Heretick reject Yea Tit.
are fastned unto Pillars so the Word of Truth the Gospel of Christ is committed to the Church to be held forth to the veiw and proposed to the faith of all 1 John 4.6 Wherefore St. John he gives this infallible note of true Doctrine that it holds fast a conformity to and a communion with the Church of Christ Hereby says the Apostle hereby know we the Spirit of truth and the spirit of error the spirit of error that seeks a separation from and the Spirit of truth that holds a communion with the holy men of God in the several parts of the World and the several ages of the Church both as to the practise of Holiness and Doctrines of Faith To establish us then against those Impostures which withdrawing us from the Church Seduce us into Heresie To establish us I say against those impostures observe we the Apostles seasonable admonition That we be not soon shaken in minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes â— 2 not removed from our judgement and faith in the Scriptures to which we have been directed in which we have been instructed by the Church of Christ not thus removed by Spirit or Word however pretended to be Apostolical and Holy yea however asserted to be Angelical and Divine 2 Cor. 11.14 for that Satan the Prince of Darkness is oftentimes transformed in the Hypocritical pretences of truth and holiness into an Angel of light But O Beloved that which heightens the sin and shall heighten the condemnation of our days Apostates is this That they joyn themselves to those works and workers of darkness which have not so much as the appearance and shew of light For that now wicked men they have fronted themselves with Judah s impudence They declare their sin as Sodom they hide it not Isa 3.9 And though Heresie and Schism with their so inseparable concomitants Sacriledge and Prophaneness though they have put of their mask of truth and holiness yet are not men affrighted with their ugliness but as if the Hellish deformity were some heavenly beauty they are woed and won to an embracing those Doctrines and a pursuing those practises which even startle and amaze the souls and mindes of the truly religious Rev. 12.4 But blessed be God the Dragons Tail is not so long as to sweep away all the Stars of Heaven amidst the thickest of Heresies and Schisms God does and will preserve himself a remnant John 4 24. to worship him in spirit and in truth a remnant approved in the faith and manifest by their works For so says our Apostle There must be also Heresies among you but by the wisdom of Gods providence ordered to this end That they which are approved may be made manifest among you 2. General part the Premunition Explic. and therein of the first particular the Apostles fore-arming them with constancy in the Faith that they be approved Mercy and Justice they are the two Pillars of Gods Throne of Majesty whereon he sits as King in the Supremacy of his will to govern by the wisdom and power of his providence all things in Heaven and in Earth So that of all humane actions God he is no bare spectator but an All-powerful and an All-wise disposer what is good he working it by his grace rewards it with his bounty and what is evil he permitting it with patience he revengeth it by his justice but whether good or evil as he sways all by his power so he disposeth all by his wisdom ordering it to these sacred ends his peoples spiritual advantage and his own eternal glory Wherefore that Heresies permitted of God do spring up spread themselvs in the Church Chrysost in Act. Apost Hom 33 Aug Eâ—chirid c. 61 de Cor. Grat. c. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of St Chrysostome it comes to pass by Providential dispensation The wisdom of God having determined it more suitable to the glory of his providence ex malis hona elicere quam nulla esse permittere as St. Augustine more suitable to the glory of his providence to bring good out of evil then not to suffer evil at all to be And therefore the Schools in their Tracts of Gods providence tell us aright That if God did not suffer some evil we should want much good Aquin. 1. q. 21. art 2. Non enim esset vita Leonis si non esset occisio animalium If there were no slaughter of Beasts there would be no life of the Lyon and so were there no persecution of Tyrants there would be no patience of Martyrs were there no opposition of Heresie there would be no honor or reward in the approbation of the truth Now as Persecution doth exercise the Patience so does Heresie try the Faith of Gods chosen and to this end doth God order this That Faith having its tentation and tryal Vt fides habendo tentationem haberet etiam probationem Tert. de Praescript Aug Serm. 98. de temp may have its approbation and reward Yea as St. Augustine speaks God suffers the Catholick Faith to be impugned and opposed by Heretical Doctrine Ut fides nostra non otio Torpescat sed multis exercitationibus Elimetur That our Faith may not grow sluggish and rusty with ease but become more quickened and polished by exercise And hereby indeed are exercised all the edifying gifts and sanctifying graces of the Orthodox their edifying gifts of knowledge of prophecy of tongues c. Their sanctifying graces of humility meekness charity c. All which as they are opposed so are they exercised and as they are exercised so are they improved by the subtleties hypocrisies and pertinacies of the Heretical As for the Doctrine of Faith Chrysost in Act. Apost hom 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Trees shaken with the winds more firmly fix their Roots in the Earth so the doctrines of Faith discussed by the oppositions of Heresie more deeply fix their truth in the Church But what is it not a seeming Paradox that the doctrines of Faith should be the more clean for the foul hands of Heresie Why for this know it is as Brass Inscriptions appear the better by foul feet not from the dirt but from the rubbing Thus the doctrines of Faith become the more dilucide and clear not from the Error but from the examinations of Heresie For whilst the subtlety and pertinacy of Hereticks do stir up the wisdom and industry of the Orthodox Theological Verities and Gospel Mysteries Aug. de Civiâ— Dei l. 16. c. â— Et considerantur diligentius intelliguntur clariùs They are more strictly examined and more clearly understood And therefore does St. Augustine the Hammerer of Hereticks whose Pen was of all the Fathers the most imployed against Heresies and Schisms even he professeth himself to be of the number of those Qui proficiendo scribunt scribendo proficiunt Aug. ep 7. ad Marcel who in improving their
Ministers of Error and Schisms Teachers of Heresie and Blasphemy They go before they are sent Jer. 14.14 23.21 they will run before they are bid go But stop we them here in their haste and question we their Commission Dear Brethren ye that are so hasty to be Preachers tell us by what hand are you sent You will say by the Spirits Mission I ask then What is the outward Testimony and Warrant You answer You look not further then the inward call Strange that men dare pretend to a call beyond that of Timothy and Titus yea of Paul and Barnabas who though inwardly called yea extraordinarily immediately yet they had their outward Testimony their Ecclesiastical Warrant Acts 13.2 3. their Apostolical Mission and this by imposition of hands But further Some others there are who will not go but as sent and sent by Ordination too but tell us Dear Brethren by what hands are you ordained by what authority are you sent The former go without Mission you go but is it not by a forged Mission Those usurpe the Office Ministerial in execution do not you in execution and ordination too And where then is the greater guilt of iniquity but in the greater violation of the Ministry Wherefore to give you our Explication full I have three particulars to insist upon First That our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Secondly That there is no admission into this Ministry but by imposition of hands in Ordination Thirdly That this admission into the Ministry by imposition of hands in Ordination was * Viz For the space of above 500 years after Christ never in the power of any meer Presbyter And these being proved it will easily appear from what hand to receive Ordination our lawful Mission into the Ministry our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye 1. Our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Our Lord and Saviour as it was prophesied of him so it was performed by him the Government was upon his shoulder Isa 9.6 He the founder of Ecclesiastical polity the constitutor of Order and Government in his Church as being our Apostle sent from God our Prophet our great High Priest the Shepherd and Bishop of our souls the Head and King of his Church whose Ministerial Government shall continue 1 Cor. 15.24 till he come to give up the Kingdom unto his Father and God be all in all Now as the Father sent Christ Joh. 20.21 so Christ hath sent his Apostles and sent them to be a standing Ministry by a communicated power not seated in the people but in the Pastors of the Church who are to continue unto the end of the World even to the fulness of Christ and his Church as in the close of my Text and in the Epistle to the Ephesians Eph. 4.11 12 13. is most plain and evident If a Gospel Ministry was not established successive in the Church to what purpose did the Apostles themselves ordain and leave in charge to those Apostolick-men which came after them that they should ordain For so St. Paul left in charge with Titus for Creet and Timothy for Ephesus yea to what purpose hath the Spirit dictated St. Paul penned and the Church preserved the particular instructions who are to be admitted to Ordination if none were to be ordained How frivolous and useless were the Apostles setting down the Deacons and Bishops qualifications 1 Tim. 3. Tit. 1. Rev. 2.1 if they were to receive no Ordination And sure the Angels of those Churches were approved in their Ministry by Christ who held them as Stars in his right hand And that of the Psalmist Psal 45.16 St. Hierom. in loc Instead of thy Fathers shall be thy children St. Hierome applies to the Apostolical prefecture and presidency in Bishops Quia Apostolis à mundo recessis habes pro illis Episcopos filios Because the Apostles as Fathers being dead the Church hath her Bishops as Sons surviving in their stead 2. No admission into this Ministry but by imposition of hands in Ordination We read of Paul and Barnabas Acts 14.23 that they ordained Elders in every Church And for this purpose Tit. 1.5 St. Paul left Titus in Creet that he should ordain Elders in every City And that this Ordination had its outward ceremony of Imposition of hands nothing is more plain from Apostolical practise in Scripture and the continued custom of Christs Church But because men little regard the Churches custom we will wave that to insist upon the Apostolical practice Act. 6.6 Thus those seven persons commonly called the seven Deacons they are ordained to their intended Ministration by the Apostles And how Why by Prayer and Imposition of hands Acts 13.3 Again Paul and Barnabas are separated to the work of the Ministry and how with Fasting and Prayer and laying on of hands Again Timothy is received into the Ministry and though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy 1 Tim. 4.14 yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the laying on of hands Object 1 But some may say True as to the higher acts and offices of the Ministry as Baptism and the Lords Supper to be admitted to the dispensing of these Ordination may be requisite but not to the Preaching of the Word Answ I answer If Commission and Ordination be required for Baptism much more for Preaching the Word 1 Cor. 1.17 for this St. Pauls prefers before Baptism as being the more honorable and more weighty part of the Ministry And indeed most needful it is that none be admitted to publick Teaching but he that can declare his lawful Call and Ordination seeing upon this depends so very much the truth and peace the life and health the being and the welbeing of the Church yea of Christianity it self For if the office of publick Teaching lie open to all invaders and who pretends to the Spirit may take upon him to Minister the Word it will soon appear what Harvest we shall reap from such Seedsmen what mischiefs and miseries what Heresies and Schisms shall arise from such Teachers whose ignorance and boldness qualifies them for nothing more then Errors and Impieties Such as is the Teaching such will be the Church a Synagogue of Satan if taught by a spirit of Error and the spirit of Error still accompanies the spirit of Pride and a broaching of Heresie attends an invading the Ministry I ask the question then Is Publick Teaching a proper office of the Ministry that it is so sacred Scripture the Churches authority and divine Reason all prove and evidence St. Pauls testimony is plain and full when he tells us of publick offices given by Christ unto the Church Eph. 4.11 12. amongst which are Pastors and Teachers and these For the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ Now if
discendum quod de Deo intelligendum as Hilary speaks we must learn from God what we may understand of God even as we discover the Body of the Sun by the light of its own beams yea God it is who prepares the eye of the practical judgment and proportions the palate of the rectified will to discern the evidence and rellish the sweetness of supernatural Truths and he does it in this order The Church by a Ministerial Manuduction and Ecclesiastical dispensation to those matriculated by Baptism born in her Lap and bred in her Bosom tutored to a reverend esteem of her Maternal Authority to them she transmits this indubitate principle of Christian Verity That the sacred Scriptures are the Word of God But to them who are without the Infidel and Heathen the Church hath her arma praelusoria her preparatory Arguments of Right Reason to fit the minde for a candid reception and diligent examination of the Scriptures And upon this the Spirit of Truth comes in with Conviction to the Conscience perswading the Soul to this assent of Faith that they are the Word of God Wherefore besides the Ministry and Manuduction of the Church there must be an illuminating power of the Spirit yea a power rectifying and raising the minde to a capacity of supernatural light otherwise the Mysteries of Grace to the Natural man will be as the varieties of colours to the blinde the colours are not discerned till the faculty be restored nor are those Mysteries understood till the minde be healed And when thus by the Spirit of God the minde is fitted to the Word and the Word revealed unto the minde then does the Soul discern an excellency in the sacred Scriptures above what is in Humane Writings with as sure a distinction though not so clear an evidence as the eye does discern a beam of the Sun from the blaze of a Candle Quest 3 Thirdly In doubtful cases how may we best interpret the sacred Scriptures Answ I answer That Interpretation of Scripture is best which holds conformity to the Analogy of Faith and consent with the judgment of the Church two sure rules of Scripture interpretation approved and observed by the ablest Expositors of Gods Word 1. Which holds conformity to the Analogy of Faith Rom 12 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Analogy of Faith is none other thing then that summary and fit proportion which is in the general principles of Christianity and cheif mysteries of Grace plainly set down in the sacred Scriptures A sum whereof we have in our publick Confessions of Faith the Decalogue the Lords Prayer and the Doctrine of the Sacraments seeing then it is the Scripture phrase to be built up in our holy Faith As that stone Jud. 20. which holds not proportion with the rest of the building is either fitted or rejected by the Architect so that interpretation of Scripture which holds not Analogy with the received Doctrines of Faith it must be either amended or cast away by the Religious And in doing this the Faithful of Christs Church they shall according to St. Pauls precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3 16. walk orderly by one and the same rule and so preserve the unity and peace of the Church in being of one and the same minde 2. Consent with the Judgment of the Church For that no Scripture is of private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.20 to be interpreted by a mans own wit fancy or reason but by the enlightning power of the Spirit of Truth for as the Scriptures came not by the proper will Vers 21. so nor are they to be interpreted by the private judgment of men but the same Spirit who is the Author must also be the Interpreter And where may we with more confidence rest assured that this holy Spirit is then where Christ did expresly promise he should ever be with his Church Matth. 28.20 John 16.13 And especially with the Pastors of his Church to whom our Lord gives the promise that His Spirit should lead them into all truth But here it may be demanded what I call the Judgment of the Church I answer The antient perpetual and universal consent of holy Doctrine received at all times in all places and of all the faithful But especially do we fix upon that judgment of the Church in the antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils For that without controversie even by confession of all parties in that time were the most Eminent Saints for holiness of life excellency of learning purity of doctrine and constancy of martyrdom And he that will think to go to Heaven in any other path then what these blessed Saints have trod before him I say to him as Constantine to Acesius Erige scalam ascende solus Raise thy self O man a Ladder and climb up alone Now this antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils This is that we may call in the language of St. Ambrose Liber Sacerdotalis Ambr. de fid ad Grat. l. 3. c. 7. That Sacerdotal Book signatus a confessoribus multorum Martyrio consecratus signed by the confessions of the most eminent Saints and consecrated by the blood of the holiest Martyrs As then the Authority of the sacred Scriptures gives us the sure rule of Faith so the judgment of the Universal Church gives us the right line of interpretation according to which two it is well worthy our observation the Church of England did exactly draw the platform of her Reformation And this is evident in her Doctrine and Practice 1 In her Doctrine Art 20. amongst many other instances see it in her Book of Articles expresly acknowledging the Church to be the witness and keeper of the sacred Oracles and in her Book of Canons as expresly denying any doctrine necessary to be religiously held and believed which the Catholick Fathers and old Bishops of the Primitive Church have not collected out of the Scriptures And 2 that her practice is suitable to her Doctrine appears by her owning the four General Councils the Apostles Nicen and Athanasian Creeds And in all her disputes against the now silent adversary otherwise too busily employed the Jesuite justifying her reformed estate as conformed to the Primitive Church within the first five Centuries of years And here give me leave to observe unto you how the Presbytery laid the way to their own and our Churches ruine even by setting up private interpretation of Scripture in opposition to the received judgment of the Universal Church For do not the Brownists the Anabaptists under the name and notion of Independents presently beat them with their own weapon The Presbyterian abolisheth the Publick Liturgy and takes away Regular Ordination
a Mother for fruitfulness this the Kingdom of Heaven this the Body of Christ this the Church Universal the Church Catholick which is invisible the object of Faith and not of Sense and therefore we say in our Creed I believe the holy Catholick Church Which holy Catholick Church ◠Tim ◠15 Cant. 6.8 as by S. Paul it is said to be Columna Veritatis the Pillar of Truth so by Solomon Columna Unitatis the Dove of Unity Indeed the Church can be but one because Christ her Head is but one who is the same yesterday to day Heb. 1◠8 and for ever The same 1. Objectivè in his Word yesterday shadowed in the Law to day shewed in the Gospel the New Testament being claspt up in the Old and the Old laid open in the New The Old Testament and the New like two concentrick circles they differ in their circumference yet agree in one center and that center Christ 2. As Christ is the same objectivè in his Word so is he the same subjectivè in his Attributes his Wisdom Goodness Power yea dignity and authority one and the same Shepherd of his Flock one and the same King of his people one and the same Head of his Church 3. The same effective in the gifts and graces of his Spirit in the power and efficacy of his Word and of his Sacraments Now the light of the Gentiles Luke 2.32 as before the glory of his people Israel as yesterday to Abraham Isaac and Jacob so to day he is to as many as believe on him Jesus a Saviour And if thus but one Head then necessarily but one Body if but one Christ then but one Church But one Church however it receives its divers names of distinction according to its different degrees of communion as being either militant or triumphant The Church militant in tempore peregrinationis in the time of her sojourning here in fear and the Church triumphant in aeternitate mansionis Aug. Enchi◠c 56. in the eternity of her dwelling with Christ in glory so S. Augustine Militant is that part of the Church which is on earth still fighting in a continued warfare against the flesh the world and the devil Triumphant is that part of the Church which now rest from their labours Rev. 14.13 who by the power of Christ have vanquish'd the powers of darkness and therefore with victorious palms in their hands clothed with the robes of glory they stand continually before the throne of God Rev. 7.9 15. and serve him in his temple Both these the Militant and Triumphant make up one Church Catholick Aug. ibid. one now in vinculo charitatis in the bond of charity and shall be for ever one in consortio aeternitatis in the fellowship of eternity But further this Catholick Church with which we have communion with Christ as she is Columba Unitatis the Dove of Unity so Columba Puritatis too the Dove of Purity she is the holy Catholick Church Though on Earth indeed she be incompassed with many infirmities Psal 45.13 overshadowed with many afflictions yet is she the Kings daughter all glorious within indued she is with Christs holy Spirit adorned she is with his holy Graces clothed she is with his perfect Righteousness Holy the Church is 1 In Christ her Head who is perfectly holy even holiness it self 2 Holy she is in her Triumphant part Eph. 5.27 which is made compleat in Holiness sine ruga aut macula without either wrincle or spot without either wrincle of imperfection or spot of uncleanness 3 Holy she is in her Militant part also holy by sanctification partially and by imputation of Christs Righteousness perfectly so sanctified she is not as to be free from all abiding of sin Rom. 6.12 that 's for the estate of glory but so as to be free from the reigning of sin that 's for the state of grace Our holiness in this life it is but inchoative and in part in fieri not in facto our perfection of holiness shall not be till our consummation in happiness and when we shall be made compleatly happy then shall we be made also perfectly holy Thus you have seen what is the Church of Christ in its larger acception and in its nearer relation In its larger acception as the Church of the Elect the Elect Angels and Elect Saints in its nearer relation as the Church of the redeemed redeemed in an effectual communication of Christs fulness as he is the Head The Head of the Body the Church c. 3. What the Church is of which Christ is said to be the Head in its different adjuncts as visible and invisible The Church Catholick or Universal not being genericè but integraliter Universale the Universal Church as we say the Universal World as it is aptly distinguished according to its different states into the Church Militant and Triumphant so is it distinguished no less aptly according to its divers adjuncts into the Church visible and invisible Which distinction being observed to be not a distribution of the Genu◠into its Species nor of the whole into its parts as if either one Church or one part of the Church were visible and another invisible but a distinction of adjuncts to the same subject This being observed we may the better answer and retort the Arguments of the Romish adversary in the great contest concerning the visibility of the Church To be invisible is an affection of the Catholick Church in respect of its internal and essential form To be visible is an affection of the same Catholick Church according to its form external and accidental The internal and essential form of the Church consists in union with Christ through the Spirit the object of Faith and not of Sense in which regard the Church must needs be invisible But now the external and accidental form of the Church is the Ministry of the Word and Sacraments with a publick profession of the true Faith of Christ and in this the Church must needs be visible yea by how much that profession and Ministry is the more publick and pure by so much is the Church the more conspicuous and glorious The Church then as it is visible may be thus defined to be The whole company of men and women professing the Faith of Christ in the sincere preaching of the Word and right administration of the Sacraments And this is the definition of the Church according to its external and accidental form that definition before given being according to its form Internal and Essential and by this we may understand how men are said to be of the Church and to be in Christ either by outward profession or by inward sanctification that an external this an internal communion by the outward profession of an external communion onely so the Formal Hypocrite by the inward sanctification of an internal as well as the outward profession of an external communion so the Truly Regenerate
blessed be his holy Name that he is pleased to vouchsafe us here the visible face of a Church amidst the Churches so many blind-foldings and buffetings in this her enemies hour Luke 22.53 and power of darkness But because I know many of you come from far having your habitations where are no Churches no Churches as to the right Administration of the Word and Sacraments therefore let me minde you of what St. Paul admonisheth you Heb. 10.25 Not to forsake the assembling your selves together but to meet in a private participation and communion of the Ordinances where you cannot have them in publick And in so doing fear not the guilt or reproach of a Conventicle for be assured That it is not a Conventicle where Religious persons meet in private Administrations of Publick Forms but where Faction meets in the Administration of Private Forms opposite to Publick Order John 20.19 The Apostles we finde in a Private Meeting With the doors shut for fear of the Jews yea the Primitive Saints had their Crypta their secret places for Private Worship for fear of their Persecutors It is not then so much the place of worship as the form of service which makes the Conventicle even when that service is opposit to the established order of the Church whether the place be private or publick Be it so then that we are reduced to the persecuted condition of the Primitive Saints when their salutations run to Aquila and Priscilla Rom. 16.19 and the Church in their House Be it so that we are forced to celebrate the Eucharist as our Saviour did institute it Mark 14.15 in some inward or upper Room Be it so that whilst Heresie declaims in the Pulpit Truth be driven to the Desk yet know wheresoever we finde the Word truly preached the Faith sincerely profest the Sacraments rightly administred there we finde a visible Church with which we are to hold communion For that Christ hath there promised his gracious presence Matth. 18 20. who hath said That where two or three are thus met together in his Name he will be in the midst of them Thus we have done with the Explication of the first general part The description of Christ in the Dignity and Office of Mediator As the Head of the Body the Church I should proceed to the Twofold Relation from which this Description is raised that of Creator As the beginning of all things and that of Redeemer As the first-born from the dead And having opened unto you the Twofold Relation from whence the Description is raised I should proceed to the Threefold Reason whereby it is argued First From the final moving cause That in all things he might have the pre-eminence Secondly The efficient ordaining cause the good will and pleasure of the Father And thirdly The formal constituting cause the fulness of perfection dwelling in Christ These particulars seeing I cannot enlarge upon in Explication give me leave lightly to open by way of Paraphrase that so I may proceed to Application Know then Christ is the Head of the Body the Church as he is the beginning the first-born from the dead that is the Author of nature grace and glory the Fountain as of life natural so of life spiritual and life eternal not onely the Creator and Preserver of the living but also the Raiser and Restorer of the dead The first that rose to an immortal and incorruptible life and the Author as well as the Exemplar of all that shall rise to the like life incorruptible and immortal And wherefore this but that In all things he might have the pre-eminence Tam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in the Creation and natural estate of the World as in the Redemption and Spiritual estate of the Church Whether it be in Creation or Redemption in Conservation or Restauration in Grace or in Glory in Earth or in Heaven in Time or in Eternity in all Primas tenet He hath the pre-eminence But by what ordaining Power and Authority doth he obtain and possess this Dignity Why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of the Father who to this very end that Christ might be King and Head of his Church Lord Paramont above all principalities and powers he hath communicated to him all fulness All fulness of wisdom grace power and of the Divinity it self and this fulness is not that of the Vessel but of the Fountain it dwells in him So that though of his fulness do we all receive John 1.16 yet is not his grace to be exhausted he imparts his grace as the Sun his light without diminution of his fulness which fulness he hath as Head of the Body the Church c. 1. By way of Admonition that Applic. as in the Body there is a diversity of Members and in the Members a diversity of Functions Rom. 12.4 1 Cor. 12.12 c. yet in those divers Functions and different Members there is a mutual communion and a perfect concord the less honorable not invading the office of the more noble nor the more noble contemning the use of the less honorable So ought it to be in the Church where every one of the Faithful as a member hath his office his gift his function from Christ not so much in a regard to himself as in a relation to the whole community in which he hath his proper station order and degree appointed him of God which whosoever by emulation disturbs or by ambition violates he prophanes the Ordinance of God and sins against the goodness and wisdom of his Providence And as the hand usurping the office of the Eye or the Foot invading the Function of the Hand this Schism must needs tend both to each Members and the whole Bodies destruction Thus is it in the Church of Christ if the Mechanick shall invade the office of the Minister the Subject usurpe the office of the Soveraign Psal 77.23 Epis Winton If instead of the people led like sheep by the hand of Moses and Aaron wicked men shall invert the order and make Moses and Aaron to be led like sheep by the hand of the people Sure this Schism in the Body Mystical to say no worse like that in the Body Natural it must needs be dangerous and destructive to the whole even destructive to the people as well as to Moses and Aaron to Magistracy and Ministry even the State Civil and Ecclesiastical 2. Whatsoever is others Schism see we to our own sincerity that we be true Members of Christs Body which Body of Christ admits of no withered hands no wooden legs no prophane persons no formal Hypocrites but such as are truly justified through the Blood of Christ and sanctified by his Spirit of Grace Quid facit in demo fidei perfidum pectus so St. Cyprian What hath an Apostate to do with the houshold of Faith What hath a stranger
THE PREACHERS Tripartite IN THREE BOOKS THE FIRST To raise DEVOTION in Divine Meditations upon PSALM XXV THE SECOND To Administer COMFORT by Conference with the Soul in particular Cases of Conscience THE THIRD To establish TRUTH and PEACE in several Sermons Against the present Heresies and Schisms By R. Mossom Preacher of Gods Word late at St. Peters Pauls-wharf London Quondam è Col. S. P. C. S. Aug. Hom. 28. in Ezek. 3.19 Si me non audierîtis tamen ego non tacuero liberabo animam meam sed nolo salvus esse sine vobis LONDON Printed by Thomas Newcomb and are to be sold in St. Pauls Church-yard at the sign of the Bible on Ludgate-hill and in Fleet-street 1657. To the Right Honorable KATHERINE Countess of PEMBROKE c. Together with her truly Noble Sister THE LADY MARY SOANDES As dear in affection as near in blood The Ornament of their Sex and Name AND To the true Exemplars of Piety Honor and Faithfulness whether of Nobility Gentry Ministry or Citizens Late Auditors and Communicants at the preaching of the Word and ministration of the Eucharist At S. PETERS Robert Mossom Dedicates the ensuing MEDITATIONS which conceiv'd in the Closet have had their Birth from the Pulpit and being now grown up to the Press they take heart to travel the World under so just a Patronage and Protection AND The same holy Spirit of Truth which accompanied them to the ear and the heart of each reverent Auditor bless them also to the eye and the soul of every ingenuous Reader For a sustaining with grace in the present Warfare and a crowning with glory in the future Triumph of Christs holy Church Amen TO THE Ingenuous Readers BEcause just Promises are due Debts I acknowledge my self a Debtor to the Church by promise under mine hand for the Second Part of my Sions Prospect which if they who importune me by their desires assist me with their prayers I doubt not by Gods blessing to perfect notwithstanding the encumbrances to retard and difficulties to discourage Indeed did not my Ministerial service unexpected when I past my word engage what time of the Night I might spare from my necessary rest and my School-employment take up what time of the Day I could spare from my Family-charge I had not run into so great arrears in being so long behind-hand with so just a debt Yet now with that honest though necessitated person in the Parable I plead a Patientiam habete Have patience with me and I will pay you all and till I can pay the Principal accept the Interest These Treatises and Sermons a part of my Five years Service which by a good hand of Providence amidst all the variety of Secular changes I did continue in a plenary discharge of all Ministerial duties according to the legally established viz. Ab Ann 1650. ad Ann. 1652. and ever piously to be esteemed Order of the Churches Liturgy And when I was forc'd from any longer Ministry at S. Peters I may say with confidence a Congregation was dissolved which for reverence charity and devotion was not outvied if parallel'd by any in the World For their sakes especially that they may the better call to mind what they have heard and so the more fully practise what they have been taught I here publish to the eye those Instructions I once delivered to the ear And what many of mine Auditory have importuned me for in a Transcript I here present them with advantage by an Impression viz. Those Divine Meditations which once warm'd their hearts with a devout fervor when Communicants in the monthly ministration of the blessed Eucharist Also those Choice Cordials which refresht their Souls with a chearing vigor when Combatants in the Christian warfare of their Spiritual Conflicts Lastly See our Contests with Heresie and Schism in zeal not so much to confute the Adversary as to confirm the Orthodox confirm them even in Truth and Holiness In which Contests it is not the Bays but the Olive not victory but peace even the peace of Jerusalem which is the aim and end of my Preaching and God who is the Searcher of hearts will bear witness to the sincerity of this profession I know well what I publish in Print will find a Critical Comment and censorious Paraphrase from some but if I may benefit the souls of Gods suffering Saints I am not careful to stop the mouth or smooth the brow of a clamorous or supercilious censure I will not fear it worse nor expect it better in the whole Volume then in a large Vineyard that there be tà m uvae quà m labruscae some clusters of sound and sweet grapes which have their full blood and true spiritual vigor though withall some of lighter digestion not so happy in their soil or sun and therefore not ripened to so divine a maturity and sweetness Neither am I ignorant or unexperienc'd how much less the mind is affected with reading then with hearing even by how much a Preacher in the particular gift of utterance is the more master of his tongue then pen and so can speak much more piercingly to the eye as an Orator then as a Scribe But what my Pulpit-conceptions do lose by the Press as to their affecting heat I hope they will have repair'd them by their informing light the Judgment being more thorowly convinced by a frequent perusal then a single delivery Whatsoever then you meet with of a devout vigor and solid nourishment receive it as from the Store-house of Heaven and only ministred by my hand it is wholly God's and yours But whatsoever is flat or crude weak and indigested that 's all mine own it 's like my self and I shall not refuse though blush to father it Accept the former and excuse the latter And as in that I shall further your Piety so in this do you express your Charity the charity of a fair construction considering my busie and distracting charge of a School-Tuition in which I am still engag'd and I bless God I am so as well to get subsistence as employ my talent This troublesom Task may well plead a favorable interpretation Which yet is not all the kindness I crave your Prayers I sue for viz. That God will make me farther serviceable to his Church and you whose I am in the strictest bond of love and heartiest zeal of devotion From my House near Black-Friers over agrinst the Old-Wardrobe Pridiè Nonar Febr. 1657. Robert Mossom Divine Meditations UPON PSALM XXV THE INTRODUCTION § 1. WEll might David be called the sweet Singer of Israel â— Sam. 23.1 Non minus vivendi genere quà m canendi juavitate immortaâ—em Deo sui fudisse Cantilenam dicit S Ambr. lib. de offic c. 22. whose Heart was more divinely musical then his Harp and the harmony of whose devout Soul did outvie that of his composed Song His whole life what was it but a continued Antheme His several failings through the indulgent mercy of his
that I trust in thee not in my self not in mine own righteousness who am not worthy thou shouldest come under my roof Luk 7.6 or that I should crawl-under thy table not worthy to gather the crums not to pick up the scraps much less to partake of the riches the fulness of thy bounty thy love § 4. It is not that I trust in mine own faith but in thy faithfulness not in mine own repentance but in thy pardon not in mine own preparation but in thine acceptance in thee and in thy merits in thy mercies do I trust Let me not then be ashamed let me not be disappointed of my hope deprived of thy blessing I trust in thee by this Sacrament to be filled with good things Oh let me not then be ashamed of my trust in being sent empty away I trust in thee as the rock of my salvation even a firm rock Oh let me not be ashamed of my trust as if I had leaned upon a deceitful reed or rested upon a broken staff as if I had followed mine own devices and not attended thine Ordinance § 5. Thou my God hast promised that whosoever trusteth in thee shall not be confounded 1 Pet. 2.6 Be it then unto me according to thy Word and seeing thou O God mayst as soon not be as be unfaithful make my trust as firm as thy promise is sure and so shall I not be confounded not confounded as if I had taken a wrong course to be saved when I run to thee for salvation or as if I had done foolishly in seeking thy grace by trusting to thy promise and attending thy Sacraments for the obtaining thy blessing Let me not thus be ashamed § 6. Neither let mine enemies triumph ' over me my homebred Enemies my lusts my passions when I return from thine Ordinance let them not thus triumph over me saying Vain man what hast thou gotten by all thy fastings and prayers what hast thou profited by all thy siftings and winnowings thy confessions and humiliations what hast thou benefitted by all thy vows thy resolutions and renewed resignations we are not yet abandoned we are not yet cast out we still live and are as mighty in power yea as many in number as ever we were and thou as feeble and as impotent to resist and quell us as ever thou wast O let not mine Enemies my lusts my passions thus triumph over me rather let thy cross be to me what thou hast made it to thy self a Triumphant Chariot by the efficacie of thy death 2 Cor 10.5 ◠mortifying all my corrupt affections and bringing into captivity every imagination that exalts it self against the power of thy grace § 7. Yea not onely I but many others also with me here wait on thee at thine Ordinance in obedience to thy command and confidence of thy blessing let not Oh let not me nor them who thus wait on thee have so ill success and fruitless labour as if we came to gather grapes of thorns or figs of thistles knock at the wrong door for mercy We come and at thy call we come Matth. 11.28 as heavy laden to obtain rest as spiritually sick to recover health as secretly mournful to receive comfort we come and at thine invitation we come as thirsty to be refreshed as hungring to be satisfied as poor to be enriched We come and at thy Command we come as weak to be strengthened as fainting to be revived as wavering to be established For this for this it is we come to thine ordinance we wait at thy table Oh let none that thus come unto thee that thus wait upon thee let none of them be ashamed let none frustrate of their hope return from thy Sacrament as empty and as dry as sorrowful and as fainting as poor and as weak as when they came § 8. Rather let them be ashamed which transgress without cause even they who not prizing thy love despise thine ordinance and causelesly absent themselves from thy table as if a morsel of bread and a sup of wine were all the bounty and blessing of thy Sacrament Yea let them be ashamed who carelesly presume or causelesly despair at thy table They who carelesly presume as if all Sinners were welcome though ne'r so unprepared or causelesly despair as if no Sinners were accepted though ne'r so penitent This the Explicatory Application of what David hath put up in prayer by way of Deprecation saying O my God I trust in thee let me not be ashamed let not mine enemies triumph over me yea let none that wait on thee be ashamed let them be ashamed which transgress without cause Vers 4 5. Shew me thy waies O Lord teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day § 1. OBserve how the devout Communicant thus bespeaks his God his Saviour O my Lord what is my hope what is the blessing I long and pray for by this holy Sacrament what is it but the blessing and hope of a Pilgrim of a waifaring man I have left Egypt but am not yet in Canaan I am still in the wilderness and whilst my face is towards Jerusalem the heavenly habitation of thy Saints this is the object of my hope this is the subject of my prayer that thou wilt shew me thy waies teach me thy paths and lead me in thy truth § 2. There are the waies of men and the waies of God the paths of sin Psal 23 3. and the paths of righteousness There are thy waies and there are my waies thine the waies of truth mine the waies of error thine which are good in thine eies and mine which are good in mine eies thine which lead to heaven mine which lead to hell Wherefore shew me thy waies O Lord teach me thy paths lest I mistake mine own waies for thine yea lead me in thy truth and teach me lest I turn out of thy waies into mine own shew me thy waies by the ministry of thy word teach me thy paths in the guidance of thy Spirit lead me in thy truth by the assistance of thy grace § 3. Oh how have I been blinded in my Judgment not discerning the light of thy truth through the thick mist of mine own wilfulness and pride But now thou hast convinc'd me of my wanderings shew me thy waies now Lord especially shew me thy waies now so many and so diverse yea so cross and contrary are the waies of men and of the world though all pretending the paths of God and leading to the heavenly Jerusalem of peace and life Psal 139.1 2 23. Thou Lord who searchest the heart and tryest the reins who understandest our thoughts afar off thou even thou knowest the secret trouble of my Closet-thoughts the private anguish of my souls distractions in that viewing the waies of men and of the world I see thy holy Name made to mask the face
of wickedness and under the most signal judgments of thy displeasure men plead signal testimonies of thine acceptance even in what thy soul hates thy Word condemns and thy wrath pursues § 4. Whilst I see Covenants and Engagements entred with a seeming zeal but broken with open perjurie whilst I see Sacriledge possess yea demolish thy Temples and yet Hypocrisie pretend a propagating thy Gospel whilst I see injustice in the seat of Judgment Profaneness invade Devotion and Violence suppress what is sacred and religious sure these waies of the world are none other then the waies of deceit and lead into the chambers of death But thy waies Prov. 6 27. O Lord are waies of truth and lead in the paths of life wherefore shew me thy waies and teach me thy paths Psal 16.11 § 5. Do thou shew me and do thou teach me While others take upon them to shew me thy waies they teach me to throw off the sacred Order thou hast establishe in thy Church as wicked and antichristian they teach me to desert thy publick Worship as Popery and Superstition yea they teach me Heresie and pretend it is thy Word they teach me Blasphemie and pretend it is saving Doctrine they teach me Schism and pretend it is the Communion of Saints they teach me to prophane thine Ordinances Joh. 4 24. and pretend it is to worship thee in Spirit Wherefore do thou thou Lord shew me do thou teach me as shew me thy waies in thy Word so teach me thy paths by thy Spirit yea lead me in thy truth and teach me make me to learn by practising let the experiences thou givest me of thy sanctifying grace confirm my soul in the sincere profession of thy saving truth § 6. But O my Jesus behold me here another poor Bartimaeus so blind that to shew me thy waies thou must not only point them out but also give me eyes to see Yea I here present my self at thy Table as another impotent Cripple in the Temple Act 3 2â— so that to lead â—e in thy truth thou must not onely go before me but give me feet also to run after thee And that thou my Jesus who art the same yesterday today and for ever wilt now by a miraculous power of thy grace and truth Heb. 13 8. even cure my spiritual lameness and ignorant blindness this is the ground of my hopes thy Promises this is my encouragementâ— thy Sacrament in which Sacrament and Promises thou art exhibited unto my soul as the God of my salvation In thy word thou hast given the promise and in thy Sacrament that promise is sealed that thou wilt save me from the pathes of death and lead me in the way of everlasting life and so faithful art thou who hast promised that safer it is for my soul to be as low as Hell with a promise Heb. 10.23 then to be as high as Heaven without it though as low as hell yet would hope bear me up and though as high as heaven yet would presumption throw me down Jer. 17.5 1 King 13.4 § 7. Thou O God who art my trust art my salvation my trust is not in the arm of flesh that like Jeroboams hand doth suddenly wither my trust is not in humane power or policie that I see by daily experiments Jon. 4 7. proves like Jonas Gourd when the Sun beats hottest when trouble and disâ—â—ess is the the greatest then doth it vanish and come to nothing what then is my trust Truly Lord my trust is even in thee Psa 146.5 6. who hast made heaven and earth whose Wisdom will find out the way and Power effect the means of my salvation notwithstanding all the present difficulties and seeming impossibilities of deliverance § 8. Yea thou O Lord my joy my Jesus thou art the God of my salvation Oh transcendent love Oh rich mercy Oh incomprehensible goodness the God of my salvation Blessed Saviour had the efficacie of thy merits extended no further to the race of mankind then mine own self yet wouldst thou glory and make me rejoyce in being the God of my salvation And Oh firm salvation which is founded upon the Grace Wisdom Power and Faithfulness of my God! in all which attributes my God my Jesus communicates himself unto me in this his Ordinance sealing me the salvation of my God and giving me a communion with the God of my salvation in this holy Sacrament § 9. O how willingly could my soul dwel upon this Mount and build Tabernacles for this contemplation of my Saviours love how do I behold him through faith communicating himself unto me in all his fulness Which fulness is in his Church and in his chosen as the soul is in the body and in the members whole in the whole and whole in every part So that though he gives salvation unto all yet does he communicate himself unto my soul in that fulness of his merits and grace as if I were saved alone And Oh that my soul could imitate my Savior Oh that my heart might return like love in giving my self my whole self unto my Jesus even in that fervor of affection and ravishment of spirit as if I alone were wholly to possess him joying in him and enjoyed by h m as the one and onely God of my salvation § 10. Seeing then thou art the God of my salvation on thee do I wait all the day so that If I find not present comfort in thy blessed Sacrament yet on thee will I wait the husbandman doth not sow his seed and reap his crop in a day wherefore if thou art pleased to defer thy salvation for the trial of my faith and love yet on thee will I wait in a constant use of those sacred means thou hast ordained and the continued practise of those holy duties thou hast enjoyned and though this be all my daies Oh let not my faith faint seeing I cannot wait too long for the grace I so much desire and which am assured I shall at last obtain Matth â—24 23. seeing he who indures to the end shall be saved § 11. On thee do I wait on thee whose hand of bountie whose bo om of love yea whose bowels of mercy are not onely opened but inlarged to all humble penitents on thee do I wait wait to hear the secret voice of thy Spirit speaking peace unto my conscience wait to feel the reviving vâ—gor of thy grace quickning mine obedience wait to see the subduing power of thy holy Spirit quelling my rebellious sin wait to feel the chearing vertue of thy heavenly comforts refreshing my fainting soul for all these thy blessings O thou God of my salvation on thee do I wait all the day All the day being never so satisfied with thy goodness as not more eagerly to long after thy heavenly fuâ—ness wherefore now refresh my faintings quench not my desires but the more freely thou gives let me the more eagerly covet the more
Jam. 1.17 And it is not any thing that can add to its immutability for as to infinity in respect of extension so to immutability in respect of firmness there can be no accession of parts nor addition of degrees § 14. Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise So that meerly to shew unto the faithful Heb. 6.17 the heirs of promise the immutability of his counsel he confirmed it by an oath which was for the greater testimony of his love in the stronger assurance of our faith being fixt upon the firm stability of his promise from which stability of pâ—omise we draw an infallible argument to prove the blessing of God upon them that fear him He will shew them his covenant Who is it now that feareth the Lord and in that fear approacheth a communion with Christ in his ordinance his holy Sacrament that God may now acquaint him with his Covenant in the manifestations of his love let him first see to this that he be acquainted with his secret in the operations of his grace § 15. And here that we rest not on moral principles or on a formal sanctity do we examine the operations of grace in a real holiness such as meer morality cannot reach nor formal hypocrisie counterfeit See we then what is the secret of the Lord with them that fear him in the operations of grace 1. In respect of their contritions and humiliations 2. In respect of their hungrings and thirstings after righteousness 3. In respect of their holy purposes and godly resolutions 4. In respect of their earnest prayers and fervent supplications 5. In respect of their humble assurance of Gods love and acceptance through Christ § 16. 1. Their contritions and humiliations in which their sight and sense of sin is not only in respect of the general corruption of their nature but also the particular and more enormous transgressions of their life yea they view sin not so much in its horror of guilt Psal 14.3 Col. 1 21. Eph. 2 12. Isa 59.2 as in its pollution of filth not so much as exposing to wrath and hell as setting at enmity with God and estranging the soul from Christ And thus doth Christs grace work upon their hearts with the Laws threatnings tempered with the Gospels promises thereby bruising and breaking them in contritions of soul mollifying and melting them in languishings of spirit Oh this the secret of the Lord these the operations of grace in Contritions and Humiliations § 17. 2. In hungrings and thirstings after righteousness which arise in the soul from faith in the promises of Christ those of Justification by his Blood and those of Sanctification by his Spirit yea that knowledg of God and of Christ which they had formerly being speculative now becomes practical and they find those Scriptures true in experience and trial which before they viewed only in fancy and notion Psal 27.4 So that nothing appears more beautiful to their souâ—s then the worship and service of their God nothing more joyous then communion with Christ and fellowship with his Saints And therefore do they breath forth their longings after righteousness with holy David Oh that our ways were made so direct Psal 119 5. that we might keep thy statutes And as they have no comfort in their souls till God speaks peace unto their consciences so nor have they quiet in their consciences till God give further grace unto their souls that grace of sanctification whereby they may perfect holiness in the fear of God 2 Cor. 7.1 § 18. 3. Holy purposes and godly resolutions which resolutions of their souls are conformable to the admonition of the Apostle Act. 11.23 even with purpose of heart to cleave unto the Lord. And whereas the purposes of the Hypocrite they are ab extra from without from Gods judgments or mans perswasions their holy purposes they are ab infra from within from the sense of Gods mercy and Christs love which does so powerfully affâ—ct their souls that they are with David at a Juravi I have sworne Ps 119.166 and I will perform it that I will keep thy righteous judgments They make it their solemn vow and sincere resolution to observe the Law of their God and the precepts of their Redeemer And according to the sincerity of their holy resolutions so do they order the integrity of their holy obedience even in an universal and impartial respect to all Gods commandments not allowing not approving yea Ps 119.6 not excusing or indulging themselves in the commission of the least evil of which their conscience is convinc'd that it is a sin against their just and holy God their good and gracious Father § 19. 4. Earnest prayers and fervent supplications How many oh how many are the deep sighs how many the mournful groans how many the secret wishes how many the pantings and longings which they feel in their souls as so many ebullitions of grace so many breathings of the Spirit And all these oft-times before they can in affiance of faith gain wing in prayer to present and enlarge themselves in supplications before the Throne of grace In which supplications they are not more earnest and importunate for justification then they are for sanctification for remission of sins then for newness of life yea they sue with as much fervency and importunity for holiness as for happiness for grace as for glory § 20. 5. Their humble assurance of Gods love and acceptance through Christ And for this know that the Spirit of supplication which gives them words to put up their prayer unto God through Christ the same Spirit doth often bring back word unto their souls that their prayer so put up is accepted whereby with David they taste and see that is Ps 34 8. experimentally find and feel that the Lord is God receiving even whilst they are praying an answer of their prayers returned into their bosom by a secret contentation of soul wrought by a sweet illapse of the Spirit And thus their souls become even transported with a divine joy and heavenly delight the spiritual communion they obtain with God through Christ in humble prayer being an earnest of that eternal communion they expect with God and with Christ in the heavenly presence Joh 17.24 Of which eternal communion and heavenly presence this blessed Eucharist is the Sacramental seals and pledge confirming unto us the truth and comfort of this doctrine and Text That the secret of the Lord is with them that fear him and he will shew them his Covenant Vers 15. Mine eyes are ever towards the Lord for he shall pluck my feet out of the net § 1. HIs guards are strong his fence is sure whose salvation is Christ which salvation is communicated to us in the promises of grace exhibited in the ministry of the Word and more plentifully conveyed yea more effectually confirmed in
me Isa 49.14 he hath withdrawn himself in the comforts of his Spirit from me so that I am desolate and afflicted the troubles of my heart are enlarged For thy comfort and direction 1. ◠Know Comfort is not of the necessary being but of the happy well-being of the Saints it is rather a partial reward then a particular grace an earnest of glorification rather then a part of sanctification It is the light not the heat of the Sun that makes the day and it is the grace not the comfort of the Spirit that makes a Saint 2. For thy direction 1. Be zealous to find out the Achan to discover the cursed thing if any there be which hath caused or occasioned this desertion and having found it be humbled in repentance for commonly Spiritual comforts take their first rise from Penitential sorrow § 24. 2. After humiliation enquire of God in the means of grace press near to him in his ordinances especially this of the blessed Eucharist And in this holy Sacrament hear Christs Venite ad me his Come unto me Mat. 11.28 extending it self to the hungry that they come and be satisfied to the thirsty that they come and be refreshed to the weary that they come and be eased to the weak that they come and be strengthened to the sick that they come and be healed to the fainting that they come and be revived to them that are fallen that they come and be restored yea to all that have faith and repentance that they come and be saved Here the treasury of heaven here the fountain of life here the storehouse of comforts are all set wide open Here O ye afflicted souls here you are at the right door knock and knock hard be not answered without admittance God loves an holy importunity and know the Lord is here Christ is here life is here salvation is here here dwells everlasting mercy here dwells eternal peace Oh look in look in with all reverence and faith into these sacred mysteries of grace and love and see see there the delights of Paradise and rivers of joy feeding them Oh how the Angels sing whilst devout souls exult at this blessed Feast of the Lord of life and Prince of peace § 25. 3. To preserve the comforts of the Spirit when received of God in Christ be faithful in the exercise of grace For God imprints his love upon the heart in the characters of grace which the more large the better read yea Grace is Gods seal and the more visible the stamp the more evident the assurance the more evident is our assurance the more full will be our comforts Further know the wayes of holiness are as beds of spices Cant. 4.16 the more we walk in them the more they requite the soul with their sweet delight and spiritual refreshments Thus must mans obedience be conformable to his devotion his conversation to his supplication not doing that which may drive God from him in justice whilst he would have God turn to him in mercy Turn thee unto me and have mercy upon me c. Vers 18. Look upon mine affliction and my pain and forgive all my sins § 1. AFfliction is the proper object of compassion misery the proper object of mercy And therefore we read how Pilate willing to release Jesus he brings him forth having his back furrowed with the whips his head harrowed with the thorns and his derisive purple stained yea drencht with blood and presents him thus ghastly a spectacle to the Jews with an Ecce homo Joh. 19.5 behold the man supposing so sad a sight would have moved malice to mercy and envy it self to compassion Now what Pilate did to the Jews with Christ Christ in a fit resemblance and apt allusion does with the Penitent to his Father he brings him forth in the Court of Conscience having his heart wounded with sorrow his spirit broken in contrition and his soul fainting in languishments of repentance and presents him so sad a spectacle to the Father with an Ecce homo Behold the man § 2. Behold the man once so lofty in his pride now so lowly in his penitence once so hardened in his rebellion now so humbled in his contrition once so obstinate a sinner now so pittiful a penitent And oh whilst this man of sorrows mourns in affliction how does the Father of mercies melt in compassion When the wounded sinner is presented by the wounded Son and the Penitents tears cry aloud with the Mediators blood how must the Fathers compassion needs melt into sins remission Of which sacred truth and heavenly comfort was David well assured when in this his Psalm of penitence he makes this prayer of faith Vide afflictionem Look upon mine affliction and my pain and forgive all my sins § 3. Observe we in these words two particulars 1. The proper object of Divine mercy 2. The firm ground of the Souls peace 1. The proper object of Divine mercy it is affliction and pain Look upon my affliction and my pain 2. The firm ground of the Souls peace it is sins forgiveness Forgive me all my sins § 4. 1. The proper object of Divine mercy Look upon mine affliction and my pain This affliction and pain is either that of the penitent Sinner or that of the devout Saint That of the penitent Sinner who having withdrawn himself from the world and retired into the secret closet of his Conscience Isa 38. how does he with Hezekiah even Recogitare annos in amaritudine animae Overturn the Annals of his life in the bitterness of his soul And after a strict survey having faithfully observed the sins which he hath committed and the several circumstances by which they are aggravated he then sums them up into a Catalogue which is no sooner in his eye but sorrow is in his heart endeavoring to blot out those letters of guilt with his tears of repentance through faith in the blood of Christ § 5. And whilst he sets his sins in order before him Oh how does a secret affrightment chill his blood and make his heart to tremble in the apprehension of their loathsome filth and dreadful curse yea he beholding himself under the heavy sentence of the laws condemnation Oh how how is he wholly encompassed with terror and amazement When he looks within him Oh the terrors of an accusing conscience and a killing guilt When he looks without him Oh the horror of a deserved death and a tormenting Hell When he looks above him Oh the dread the dread of an offended Majesty and an avenging Judge Oh whither whither then shall this poor penitent fly for succour Where oh where shall his affrighted and afflicted soul seek for shelter Where but at the cross of his Redeemer § 6. And when Christ so full of pitty so full of love when he beholds the humble suppliant and sincere penitent in the lowest depth of his humiliations pouring out his complaint at the foot of his
seized Zech. 12.2 how doth the Churches portion prove a cup of poison making them to vomit up not only the meat they have swallowed but their own bowels also even bring ruine upon themselves and their posterities § 2. And now Oh what shame and confusion shall be upon the soul when this guilt flies in the face and men find by sad experience Obad. 4. that though with Edom they have made their nest among the stars Ezek. 28.14 and become in the language of the Prophet speaking of Tyre tanquam Cherub extentus protegens as a Cherub spreading their wing and enlarging their power and protection over People and Nations yet having Tyres guilt they meet with Tyres doom their great glory does consume to ashes and their ruine's sealed with a non eris in perpetuum Vers 19. Thou shalt not be any more for ever Wherefore when we behold Riches heaped up by oppression and sacriledge Honor founded upon usurpation and violence worldly glory built upon the sandy foundation of a successful impiety then say we with Jacob Gen. 49 6. Psal 141.4 My soul come not thou into their secret And with David Let me not eat of their dainties lest partaking of their sin and guilt we partake with them in their shame and punishment Yea as the best guard of the soul against the suggestions of Satan and seductions of men make we Davids prayer our petition invocating God in all fervor of devotion as the Psalmist here does Let me not be ashamed for I put my trust in thee Let integrity and uprightness preserve me for I wait on thee § 3. This the second part of Davids petition Let integrity and uprightness preserve me Integrity of heart like Elisha's salt it purgeth the spring and purifieth the streams it seasons our duties and keeps the soul sound under all its infirmities and failings The least grace sincere and saving it is like seed of a growing and an increasing nature and though hid under a heap of corruptions yet does it spring up to everlasting life Joh. 4.14 Take we a view of this uprightness and integrity as to its subject its end and its object 1. The subject the inward man without which all outward performances they are Pharisaical obedience for God is a Spirit Joh 4.23 and they that worship him must worship him in spirit and in truth And thus the Apostle I delight in the law of God after the inward man Rom. 7.22 In religious services then the integrity is that of the heart so that in what the heart does not act God does not accept Isa 29 13 14. the performance of the outward duty without the concurrence of the inward man being as a body without a soul and meet formal professors though they wear Christs livery yet do they serve themselves § 4. 2. The end the principal and ultimate is Gods glory to which there are many subordinate and subservient as the good of his Church the salvation of our souls the welfare of our Country the benefit of our families and the like But now we must observe it is too low a judgment of integrity to take its measure from the more near and immediate ends of actions we must eye therefore the principal and ultimate end the glory of God 1 Cor. 10.31 A sincere aim at which sacred end does lay the soul level and eaven in its desires which otherwise would warp and bend according to the sway of some base lusts and vile affections But notwithstanding this pure aim at Gods glory Heb. 11.26 seeing Moses hath a respect to the recompense of reward Heb. 12.2 and our Saviour himself had an eye to the joy that was set before him It will be no hypoâ—ritical affection but a devout encouragement to quicken our pace in the way of holiness from this Scripture-motive our own salvation and happiness I call it a Scripture-motive then which nothing is more frequently urged in sacred Scripture § 5. And indeed whether Gods glory or Mans happiness be considered as co-ordinate one with another or as subordinate one to another sure I am they are inseparable one from another no man can rightly aim at his own happiness without a respect to Gods glory nor yet aim at Gods glory without a respect to his own happiness For what is it to attain happiness but fully to enjoy God Psal 36.6 Psal 17.16 Psal 16.11 and what is it fully to enjoy God but to attain happiness So then Gods glory is mans felicity and mans felicity is Gods glory true it is some pious souls and learned pens have made it a note of integrity to love God though theâ—e were no heaven But besides the nicety of the Metaphysical abstraction if rightly considered it implies a contradiction 1 Joh. 4 8. for seeing God is love what is there in heaven which is not contained in the love of God And whereas hereby they think to cleer pure love from the stain of being mercenary it is but a needless attempt for that omnis amor mercedis non est mercinarius Ps 16.5 Lam. 3.24 Gen. 17.1 all love of reward is not mercenary love for that God who is our portion is our reward and if so to love our reward is to love God § 6. 3 The object whatsoever God commands which is to be done ut mandavit quia mandavit according to his will and because of his soveraignty To do what but not as God commands is disobedience 1 Sam. 15.19 as with Saul in the case of Amalek Again to do as God commands but not because he commands is hypocrisie as with Jehu in the case of Baal Jehu 2 King 10.30 31. he is zealous in reforming yet not to advance Gods glory but his own greatness But further of those things which God hath commanded Integrity respects the credenda as well as the agenda the doctrines of faith as well as the duties of obedience For it is easie to observe how the Apostles in their several Epistles are as zealous in their reproofs and as hot in their zeal against evil doctrines as against evil lives against false Teachers as against lewd Livers yea and accordingly in their exhortations and instructions they join the necessity of a true faith with that of a good conscience § 7. To practise holiness and profess heresie and to profess truth but practise prophaneness are both opposite to Davids integrity and uprightness for sincere faith can no more dispense with any doctrines revealed then holy life with any precepts declared in Gods word Yea Gal. 5.19.20 2 Pet. 2 1. ask the Apostles and they will tell us Heresies as well as Prophanenesses they are works of the flesh they are damnable yea bring swift damnation False teachers as well as lewd livers they deny the Lord that bought them Jud. 4. and are prepared of old to destruction Wherefore a holding fast the true
faith and a keeping firm a good conscience is that Integrity and uprightness which shall preserve us preserve us by fixing us upon God in Christ as the Rock of our salvation § 8. A Rock this is so deep that no floods can undermine it so high that no waves can overtop so strong that no storms can shatter it when the Soul is set upon this Rock it views the swelling waves how they some and break themselves but neither hurt nor hazard it and therefore does the Soul raised by faith triumphantly conclude that neither height nor depth neither the height of wicked violence nor the depth of worldly troubles shall separate it from the love of God which is in Christ Jesus our Lord. Rom. 8.29 Whereas then amidst the worlds changes and worldlings violences the upright man seems likeliest to be lost yet shall his Integrity preserve him For that this Maxim of sure truth Piety is the best Policy shall confound all Machiavels Principles in the end Ps 94 14.15 So fâ—â—m is that sacred word of promise The Lord will not cast off his people neither will he forsake his inheritance but Judgment shall return into Righteousness and all the upright in heart shall follow it § 9. 2 The Argument of faith wherewith David backs his Petition For I wait on thee As preservation is a continued creation so is waiting a continued trusting for what Trust believes by faith it waits for by hope and thus is Trust a Compound of both When we trust in God we look to the Word of promise and in that 1 Joh. 2.25 to the authority of him that speaks the word and this is the act of faith Again we look to the object of the promise and in that to the goodness of the object and this is the act of hope Yea further when we trust in God we rely upon his promise as from him who is the first Truth and this is faith And we wait for the promise Heb. 6 12 15. as from him who is the chief Good and this is hope Now that God oftentimes suspends the blessings we desire it is to try the trust we profess and if our trust be upright it will be constant the reliance of faith and the expectance of hope make our trust perfect so that the same grace which casts our souls upon God to trust in him will sustain our souls to wait till we enjoy him Ps 27.13 14. § 10. The truth of faith the sincerity of our trust and the integrity of our hope is never more evident then when help is deferred for if any unruliness of passion if any corruption of self love if any base interest of a temporal end if any such thing have tainted our trust our faith our hope it will then appear and our shame will accompany our sin the deserting a good cause by reason of great calamities will manifest to the world our hearts were not upright 1 Ioh. 2 19. however our professions seemed zealous Hereby shall it appear then that we truly trust God when we firmly rest in him Disquiet of mind discovers weakness of trust and a distracting fear argues a disturbed faith § 11. If with integrity we trust God we shall in piety and prudence commit our way to him Ps 37 5. we shall wait patiently the success of our faith and the effects of his providence Thus when the three Children had committed themselves to God Dan. 3 16. they are not careful to answer Nebuchadnezar they know their duty and let God work his will Indeed it is grace in act more then in habit in function more then in affection in use more then in stock that does quicken strengthen support and save And therefore the waiting Saint hath a waking soul his graces are not dormant slugg'd with security presumption or sloth no but still exercised in the duties of holy devotion and a sincere obedience in an active vigor of life and strength § 12. As in nature so in grace motion is the preservatâ—ve of purity and the incentive of heat even life it self is the more lively by action God say the Schools is a pure act and every creature hath the greater excellency of being by how much it hath the greater perfection of working Rev. 7.15 Rev. 4.8 the heavenly bodies have their rest in motion and the heavenly Saints their blessedness in operation the more holy the soul is the more heavenly aâ—d the more heavenly the more active It is then in the exercise of grace and duties of obedience that we wait for the accomplishment of Gods promise his promise of deliverance in time of trouble upon which promise David founds his prayer Psal 50.15 and fixeth his faith when he thus bespeaks God saying Let integrity and uprightness preserve me for I wait on thee § 13. Oh what is the best temper of soul then what the best exercise of grace what the best duties of devotion wâ—en in publick calamities or private distresses we wait for the salv tion of God 1. What the best temper of soul Answ When compos'd to a holy frame of divine patience this resolution we have from our Saviour when he gives the admonition to his chosen amidst the afflictions of his Church that in their patience they possess their souls Luke 21.19 which words compared with the contâ—xâ— admit this Paraphrase As if our Saviour had said though such shall be the persecution of my Church that men rob you of your goods by oppression rob you of your liberty by imprisonment rob you of your lives by cruelty yet let them not rob you of what is more dear and precious then ten thousand worlds your souls and that by sin through impatience of spirit apostatizing from God But in your patience possess your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess them so as to preserve them preserve them as your best of treasure even in the profession of faith and a good conscience which is still accompanied with peace and rest in the inward man So that the heart of the upright like the center of the earth amidst all the storms tempests and commot ons of the world Psal 112.7 it remains unmoveable from its stedfastness it is still fixed trusting in the Lord. § 14. 2. What the best exercise of grace Answ The exercise of humility of faith and of hope First humility tâ—is that dispels all secret murmurings at the publick order of Gods providence prompting the soul to an acknowledgment of his Justice and an advancement of his Mercy an acknowledgment of his Justice thus Daniel Dan. 9.7 8. O Lord righteousness belongeth unto thee but unto us confusion of face as at this day to the men of Judah and to the inhabitants of Jerusalem and unto all Israel that are near and that are far off through all the Countries whither thou hast driven them because of their trespass that they have trespassed against thee O Lord to
minds from Gods holy worship Indeed our natures are too weak to bâ—held always intent upon holy duties and therefore Gods woship hath its necessary intermissions in which intermissions the works of our callings are ordain'd for the keeping our minds innocent in their thoughts and renewed in their vigor for his more holy service Here then O thou afflicted soul who complainest of the secret trouble and vexing importunity of thy Vain thoughts here thou hast thy Grounds of Comfort and Rules of Direction God give thee his Spirit of Grace and Truth to order thy practice and administer thee Consolation through Jesus Christ our Lord. Amen! CHAP. II. The Souls Conflict from the frightful Suggestions of Foul Thoughts GReat is the activity of the Soul discovered by the Thoughts which are more quick in their motion then Lightening darting forth in a moment from Earth to Heaven Ps 139.17 18. Phil. 3.20 and back again from Heaven to Earth Which excellencie of Man in the activity of the Mind was given of God for this end that he might turn away from sin at the first appearance of evil But now oh how hath the guilt of sin laid fetters upon this freedom of the mind and made it servile unto Satan if not to act his suggestions yet to suffer his buffetings 2 Cor. 12.7 So that those very thoughts of sin which the soul abhors those the imagination receives and the mind cannot free it self from horror Ps 19 4. through fear of guilt knowing well that as Devout meditations are acceptable so Foul imaginations must needs be abominable abominable to that God Hab. 1.13 who is of most pure eyes and such as cannot behold iniquity Besides whereas our Thoughts present the Idols which our hearts worship and that the Israelites bowing the knee to Baalim and Ashtaroth were not more truly Idolaters Judg. 2.13 Col. 3.5 then the Covetous the Ambitious the Voluptuous who bow the heart to Riches to Honors to Pleasures and the like Therefore the afflicted soul dreads the guilt of the vilest Idolatry even lest by its blasphemous thoughts it fall down to Satan Mat. 4.9 and worship him Oh! how doth the sad experience of many pious souls witness a dreadful horror in their sudden and frequent thoughts of Infidelity Atheism and Blasphemy calling into question the Truth of Gods Word the Order of his Providence and the very Being of his Deity yea such thoughts as for their foulness are not fit to be uttered And therefore many souls languish in dejection asham'd to declare their grief These the Cogitationes onerosae in the language of S. Bernard the burdensom thoughts which load the soul with an unsupportable weight of mournful distress and press it down with an inconceivable anguish of spiritual dejections In which Dejections and Distress hear and compassionate the Souls Complaint The Words of Complaint Oh! oh the Dunghil of mine unclean Heart which sends forth such filthy vapors Needs must my soul be a very Sink of sin whilst there ariseth from thence such a noisom stench of corrupt Thoughts Sure if ever I had been wash'd with the least drop of my Saviours blood or purified with the least spark of his Spirit and grace so great a filth and so foul a corruption could never cleave unto my soul But oh wo is me I see I am so far from being the Temple of the Lord that I am become the very Den of the Devil the flames of Hell already flash in my face and the amazing terrors of cursed Blasphemies torture my soul and wound my Conscience even unto death yea I could rather chuse to die ten thousand deaths then undergo the fears and frights and bitter pangs of my amazing thoughts and dreadful imaginations Ah what what shall I do with these Egyptian frogs my foul Suggestions which are still croaking In every place and in every action in the Church and in the Closet in my meditations and in my prayers still they crawl in and dead my heart yea their noisom stink makes me loath my self and all my services Oh I faint I die I perish whilst asham'd to speak what I abhor to think I must needs despair of cure not knowing how to lay open my sore The Grounds of Comfort 1. The horrid Blasphemies which affright thy soul though they are thy thoughts yet are they Satans suggestions and not having thy consent of will they bring no guilt upon the conscience Jam. 1.44 15. Non nocet sensus ubi non est consensus is the resolution of S. Bernard agreeable to the truth of Gods Word and the judgment of all both Antient and Modern Divines that where the Will yields no consent there the soul may suffer a temptation but act no sin Yea 2 Cor. 12.7 Quod resistentem fatigat vincentem coronat saith the same Father The importunity and frepuencie of the suggestions which weary the soul resisting shall bring the greater crown of glory in its overcoming True it is He that is born of God keepeth himself 1 Joh. 5 18. and that wicked one toucheth him not But how toucheth him not Is it meant of wicked temptations No sure but of wilful transgressions He toucheth him not tachi qualitativo we say and that aright not so touch as to make like himself in an impress of sin and guilt upon the soul Now then that it is no sin to be tempted is more then evident from this one argument That otherwise our Lord and Saviour himself Heb. 4.15 who was tempted had also finn'd Wherefore this is sin to admit the temptation wish allowance or delight 2. That these foul and frightful suggestions have not thy consent of will appears by this that thou hast a loathing and an abhorring of them which speaks the greatest aversion Desst 7.26 Rom. 22.9 and so is far from a consenting of the will As when the stomach loaths any meat though it be forceably cast into the belly yet can it not be said to be receiv'd with rppetite So when the Will abhorrs any suggestion though forcibly cast into the mind yet can it not be said to be receiv'd with Consent And know we are less able to keep the Mind free from Satans suggesting thoughts we abhor then we are to keep the stomach free from anothers forcing meats we loath Thy thoughts then O distressed soul being injected not inbred thoughts cast in from some suggestion without not rais'd up from some corruption within they are only brats laid at thy door not children of thine own begetting they are Satans buffetings in which the soul is meerly passive a sufferer not a doer 2 Cor. 12.7 And therefore as much need of patience as of penitence of fortitude to resist as of contrition to bewail Obj. 1 Ay but thou sayest Sure it is the corruption of my heart from whence these foul thoughts are rais'd and so though the Devil in his malice be the Father yet my corrupt flesh
is an everlasting love Jer. 31 3. a love that will not end in hatred This is that God himself tels us by the Prophet I am the Lord I change not Mal. 3.6 therefore ye sons of Jacob are not consumed 2. The stability of Gods Covenant God tells us he will make an everlasting Covenant with his people And how is it everlasting Jer. 32 40. Why says God I will not turn from them to do them good This Covenant of Grace declared by the Prophets and confirm'd by Christ was long before made to Abraham Gen. 22.16 The sum of which Covenant the Apostle gives us Heb. 6. where he tells us that when God made promise to Abraham because he could swear by no greater Heb. 6.13 14. he sware by himself saying Surely blessing I will bless thee and multiplying I will multiply thee Surely the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Erasmus and the Vulgar render nisi unless Unless blessing I shall bless thee and multiplying I shall multiply thee And so indeed it is right the usual manner and form of an execratory Oath among the Hebrews the sense which is depending upon this expression being implied by the Figure Aposiopesis So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi benedicens benedixero tibi as if the Lord had said Unless blessing I shall bless thee and multiplying I shall multiply thee let me not be accounted God that is let me not be accounted faithful and true And thus because God could swear by no greater He sware by himself Now this being the form of Gods Covenant by way of an oath what is the substance and matter of it Why this Blessing I will bless thee and multiplying I will multiply thee Which gemination of words is to signifie a cumulation of Gods blessings And thus our former Translation may be a good Gloss which reads these words thus I will abundantly bless thee and multiply thee marvellously Which promise was made good to Isaac and the Jews in temporal blessings and an earthly inheritance the Types and Figures of Christ and the faithful to whom this promise is made good in spiritual graces and an heavenly kingdom And therefore this Covenant made unto Abraham Ps 105 10 is call'd an everlasting Covenant which it could not be if not extended to the times of the Gospel in respect of those spiritual graces and heavenly blessings bestowed upon Christ and by him upon his body the Church Now it is said that God willing more abundantly to shew unto the heirs of promise the immutability of his counsel Heb. 6.17 confirm'd it by an oath And wherefore this Was it to make his obligation more firm No but to make our consolation the more sure v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation By two immutable things his promise and his oath in which it was impossible for God to lye to lye that is to revoke or recall his word whereby man might be disappointed of his hope Now we must know Gods covenant is not made the more firm or sure by oath then by promise for Gods truth as his nature is without any variableness or shadow of change Jam. 1.17 and it is not any thing that can possibly add to its immutability As to infinity in respect of extension so unto immutability in respect of firmness there can be no accession of parts or addition of degrees Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise and therefore meerly to shew unto the heirs of promise the immutability of his counsel he confirm'd it by an oath Which was for the greater testimony of his grace in the stronger assurance of our faith being fixt upon the firm stability of his Covenant 1 Joh. 2.1 3. The merit of Christs passion and benefit of his intercession both which we are directed to by S. John My little children these things I write unto you that ye sin not and if any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins He is the propitiation for our sins in the merit of his passion and he is our Advocate with the Father in the office of his intercession In the merit of Christs passion it is that he became our ransom 1 Tim. 2.6 and so we saved by his death and in the benefit of Christs intercession it is Rom. 5 10. that we are said to be saved by his life for that he lives to make intercession for us So that as the end and purpose of Christs passion was our redemption so the very end and purpose of Christs intercession is our salvation And thus is Christ become our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Great High-Priest Heb. 4.14 Heb. 2 17. Heb. 3.1 whose proper and peculiar office it is to make attonement for his people and therefore Christ can no more reject a penitent sinner then he can deny himself an alsufficient Saviour Wherefore see S. Pauls confident challenge that he makes Rom. 8 34. Who is he that condemneth it is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Who is it that condemneth since it is Christ that died for us redeeming us with the price of his blood Oh what filth will not this Fountain cleanse what wound will not this Balm cure what guilt will not this merit expiate But further yet who is he that condemneth since it is Christ who not only died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather who is risen again having by his almighty power led captivity captive and triumphed over Satan the Law Eph. 4 8. Heb. 8 1. Ps 110.1 and Sin even death the grave and hell and is set down at Gods right hand until he make all his enemies his footstool Yet is not this all Who is it that condemneth since it is Christ who not only died rose again and is set down at the right hand of God but who also makes intercession for us This the Complement of all Consider we must if we will rouse and raise our faith consider we must the price of Christs blood in his passion the power of his might in his resurrection and the glory of his Regal dignity in his session at Gods right hand yet above all consider Christ being our Advocate with the Father his intecession in his Priestly office and then have we the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 7 25. our Saviours saving us unto the uttermost even in that he lives to make intercession for us Hereby it is that he is able to save us to the uttermost whether it be in perpetuum as the Vulgar or in plenum as Erasmus whether it be for perpetuity of time or fulness of measure Christ is
quicken our zeal of hungring desires and oft-times suffers the assaults of some sensual lust to pull down or prevent the haughtiness of spiritual pride So that our growth in grace is then real when it is not apparent it is always true though not always equal there being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the members of Christs body Eph. 4 16. Col. 2.19 but still an effectual working of his Spirit and grace in each part of the New man 2. When God and Christ have the greatest measure the highest degree of thy will love and desire though thine heart is not so enlarg'd thy spirit not so chearful thy duties not so pleasant yet are thy graces saving and sincere Saving and sincere making God in Christ thine end on whom thou dost fix thine intentions aims and affections for the attainment and enjoyment of him And this is a sure sign God is thine end that thou art so disquieted in his seeming absence from thy soul For what we most highly prize Ps 7â— 25.25 Ps 2â— 1 Ps 143 7. we are most careful to keep most joyous to possess most grieved to lose and most troubled to want 3. There is less danger and more hope of a languishing afflicted and mournful then of a rais'd ravish'd and transported Soul Humility and holy fear shall preserve the former whilst pride and presumption destroys the latter For whilst proud conceits fanatick dreams and false joys fill the sails how many how very many do run themselves upon the rocks even the rocks of presumption and spiritual pride Rev. 3 17. â—am 4.6 whereas God giveth grace unto the humble 4. When the soul by mortification struggles with the motions by prayer contests with the suggestions and by vows contends with the sollicitations of sin then the corruptions of heart do not so much argue a decay as the oppositions of soul do prove an increase of grace which increase if it be not in that growth which is upward in the sprouting of the branches yet is it in that which is downward in the spreading of the root Col. 2.7 Mat. 11.29 Mat. 5.3 Rom. 5.1 2. and by how much grace is the more firmly rooted in humility and poverty of spirit by so much shall it the more abundantly flourish in peace and joy in the Holy Ghost The Rules of Direction 1. Go not about to judge of thy Spiritual estate in an unseasonable time or by uncertain signs 1. Not in an unseasonable time as is that of temptation when the Mind is clouded the Conscience afflicted and the Spirit wounded Ps â—7 10 what were this but to take a Prospect in a Mist or to view a Country in a Storm 2. Not by uncertain signs Many signs beget much perplexities Confident I am the formality of multiplying marks and signs hath more puzled then pacified more entangled then resolved doubting and troubled Consciences For among ten or twelve or more Signs of Grace which some give as if they would make up with number what is wanting in weight the soul that questions but one often shall be more dejected and afflicted with that one then rais'd and comforted with all the other nine True it is Formae nos latent the essential forms are hid from us is true in natural much more in spiritual things and therefore in Divinity our Demonstrations are still a posteriori discovering the cause by the effect Wherefore we must observe that the effects we set up as signs be such as are most proper and immediate to the cause and then I am sure they cannot be many and those that are Isa 57.18 19. they will be full convincing the Judgment and comforting the tender Conscience Thus we discover the fire by its heat the sun by its light whereas to discover the sun by its heat or the fire by its light may prove erroneous though we know light is in the fire and heat is in the sun yet not so immediately but that there may be light where there is no heat and there may be heat where there is no light Thus to discover sanctifying and saving grace by this sign of joy and delight in holy duties is by an effect more remote from the cause and the cause may really be without this effect For how many gracious hearts and sanctified souls even such as we are now conversing with do languish in trouble and are opprest with grief So that if joy and delight in holy duties must be the evidence of their saving graces Psal â—7 and Psal 88. there is no remedy but they must lie down in sorrow and it is not any present ministration shall afford them comfort till Gods mercy make good the sign which mans imprudence hath prescribed Know then one proper sign rightly apprehended and truly applied is a Rule of trial which concludes in it all that can be given And amongst other signs of saving grace Poverty of spirit with an hungring and thirsting after righteousness is as immediate and infallible as any can be nam'd Wherefore 2. Lay hold on the Promise in its sweetness of divine truth so suitable to the condition of thine afflicted estate Hear thy Saviours words Blessed are the poor in spirit Matth. 5 3. vers 4. vers 6. for theirs is the kingdom of heaven And again Blessed are they that mourn for they shall be comforted Yea Blessed are they that hunger and thirst after righteousness for they shall be filled Lay up these Promises in thine heart as thy sure delight prize them as thy treasure feed on them as thy Manna given of God to refresh thy soul in the Wilderness of this afflicting world Build thou thy peace upon this pillar suck the sweet comforts of the Spirit from these breasts of consolation Isa 66.12 Apply these healing medicines to thy wounded Conscience by a discursive meditation awaken thy heart and incite thy will to close with God and with Christ in the mercy and truth of the promise saying in Davids self-expostulation Why art thou cast down O my soul Psal 42.11 and why art thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my countenance and my God Or as the devout Psalmist again Return unto thy rest O my soul Psal 116 7. for the Lord hath dealt bountifully with thee Thus as chasing the benumb'd limbs with hot oils will recover their former warmth and life so plying the sadded heart with quickening thoughts will restore its former peace and comfort And when thou feelest a secret heat of divine grace keep the fire burning ply it with zealous affections those zealous affections rais'd in devout meditations those devout meditations fixt upon the promises those promises founded upon Christ as Mediator and upon God in him as Fountain of all grace and love 3. Keep an open passage betwixt God and thy soul hold fast an humble converse and heavenly communion with him Eph. 1.3 as in
of faith in sincere desires after Christ which are the breathings of the Spirit have a good hope thou art regenerated and as the mother waits for an assurance of her quickening in the childs stronger motions so do thou wait for an assurance of thy regenerating in Faiths stronger enlargements The strongest Believer 2 Pet. 1.1 and the weakest of the Faithful have all obtain'd like precious faith like precious in quality of nature though not in degree of perfection Wherefore in thy doubts and fears let thy fears diminish thy doubts For know Satan doth not winnow where there is no corn he doth not perplex with doubtings but where he knows there is some faith And let this be thy comfort Phil. 1.6 He who hath begun a good work in thee will perfect the same unto the day of the Lord Jesus He who recovered the Apostles from their fall shall restore thee from thy dejections healing thy broken heart Ps 147.3 and binding up thy wounds dispelling thy cloud of temptations with the light of his countenance yea sealing thee with his holy Spirit of promise Eph. 1.13 14 and giving thee the sure earnest of the heavenly inheritance even peace of conscience and joy in the Holy Ghost The Rules of Direction 1. Cleer thy judgment from that too common error which asserts Faith of assurance that our sins are pardoned to be the only justifying and saving faith For this error consented to in the judgment hath this ill effect upon the soul that thereby it still languisheth in fears and is affrighted with terrors labouring under the horror of this apprehension that there is no remission of sins because no faith in Christ and no faith iâ— Christ because no assurance of being in him accepted of God to justification To clear this error O thou afflicted soul know Faith hath a threefold act of Assent of Reliance and of Assurance of Assent which is before Justification of Reliance which is in Justification and of Assurance which is after Justification As thus Joh. 3.16 Rom. 3.25 Luk. 24.47 Thou readest in Scripture God promiseth to all remission of sins through faith in the blood of Christ Now thou first assentest to this as a certain and sacred truth acknowledging it the free promise and wise dispensation of the all gracious and holy God Jam. 2.19 This thou mayst do and yet not be justified But when further to this assent of Faith thou dost add the act of Reliance even a casting thy self and resting thy soul upon the love and mercy of thy God for the remission of sins according to the truth of his promise by the blood of Jesus Christ Act. 5.31 this accompanied with repentance can never be without justification But now after this upon some gracious experiences it is of Gods love in Christ in the sweet communions and comforts of his Spirit that thou comest to find a third act of holy Faith even this humble assurance that God according to his word of promise Eph. 1 13. 1 Thess 1.5 hath graciously pardoned thy sin and accepted thee in thy Jesus Observe then many millions of Gods Saints there may be yea doubtless are justified through faith who yet have not an assurance that their sins are pardon'd I say yet have not for that an assurance of Gods love accepting them in Christ is not the real essence but rather the sweet effect not the proper being Rom. 5.1 but rather the happy consequent of a justifying faith which is seldom vouchsafed of God even to his dearest children but upon frequent experiences of spiritual communions So that in times of temptation to deny our faith because we feel not our assurance is an error much like his who in time of winter cuts down his tree because he finds not its fruit whereas the root being firm the tree is safe So our reliance being fixt our faith is sound and as a firm root as a sound faith Col. â— 7 Gal. 5.22 it shall in due time bring forth its sweet fruits of righteousness peace joy c. 2. Understand aright how to discern that thou hast faith which is done by an experimental act of adherence unto Christ when thou canst cordially say with S. Peter that there is none other name under heaven given among men whereby they may be saved Act. 4.12 but the name of the Lord Jesus And therefore relying upon him in his mercy and in his merits in his passion and in his intercession thou seeks and sues for life and salvation in and by him alone Thus Faith is like the Light which discovers not only other things but it self too wherefore as by the light thou dost discern the object and by the eye withal discover the light so by faith thou dost apprehend Christ to be thy Saviour and withal 2 Cor. 13.5 1 Joh. 4.12 by the understanding mayst apprehend that faith whereby thou art saved But here thou wilt object Obj. That sure we cannot by any reflect act or inward experience certainly discern we have faith For that how many do we know daily deceived and what more common amongst men then to think yea to be confident they have faith when they have it not and amongst the most profanely wicked who will not say I believe To this I answer Shall we therefore conclude the Godly man is deceiv'd because the Hypocrite is Answ shall we say the faithful man cannot truly discern because the carnal man does not The sleeping man indeed oftentimes dreams he is awake and what shall we therefore have the waking man distrust himself and fear he is asleep who would not condemn this conceit of folly Wherefore as the waking man does discern he is awake so may the Believer discern he does believe and this by an experimental act of secret desire after Christ and a sincere reliance upon him of which no man can be Judge but his own Conscience So that as when we are awake our senses being perfect we discern we are awake and do not dream so when we believe our understanding being clear we discern we do believe and do not presume But now if any man awake shall strongly conceit he is in a dream we may not conclude it is because he hath no sense but because he hath an over-mastering passion of Melancholy And thus if any Believer shall strongly perswade himself he doth not believe we may not say it is because he hath no faith but because he hath an overpowering Temptation of Satan As therefore in the former we use Physical remedies to cure the passion so in the latter we must use Spiritual helps to overcome the temptation 3. Endeavour to prove the sincerity and strengthen the weakness of thy faith by devoutly meditating upon the mysteries of Godliness and humbly applying the promises of life 1. Devoutly meditating upon the mysteries of Godliness the large series of which mysteries linkt together in the long chain of mans redemption
and salvation Rom. 8 33. oh how will it at once raise the mind with wonder and fill the soul with comfort and this in beholding how in every link in every mysterie Mercy and truth do meet together Ps 85.10 righteousness and peace do kiss each other O thou afflicted soul how will it strengthen thy faith and thereby confirm thy peace yea enlarge thy joy To behold Christ seal'd by the Father to the office of Mediation Joh. 6.27 1 Tim. 2.5 Luk. 4.18 1 Tim. 3.16 and anointed by the Spirit to the work of Redemption which Redemption he hath perfected by his Passion declared sufficient by his Resurrection and applies as effectual unto his Church in his Intercession So that S. Paul makes it his confident challenge to all in heaven in earth and hell saying Who shall lay any thing to the charge of Gods elect Rom. 8.33 34. Magnificentissima conclusio Bez. in loc it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 2. Humbly applying the Promises of life In this exercise of faith O distressed soul thou shalt experimentally find and feel how aptly the Graces of the Spirit are resembled by fire for that as fire by burning Mat. 3.11 so grace by exercising it further enlarges and spreads it self Thus Charity is increased by loving Patience by bearing Mercy by compassionating and Faith it self by believing The best exercise of Faith then is in application of the Promises and the best application of the Promises is in the supplication of Prayer when in a devout fervor we urge God with the truth of his Word and cast our selves upon him in his free grace for the performance of his Promise which as it is made so is it made good in Christ Jesus unto the faithful 2 Cor. 1 20. 3. The Grounds of Comfort as to a distrust of the sincerity of Repentance 1. A man may be truly sanctified and so through the power of grace in the work of the Spirit a sincere Penitent notwithstanding the reliques of sin to hinder his progress in holiness This we have made good by the example of S. Paul who in an high accent of sorrow and a full confession of guilt complains of a body of sin a law in his members and a being brought into captivity to that law of sin Rom. 7.23 24. which sin though it rules not as a King it hath no willing and ready obedience yet it sometimes bears sway as a Rebel and prevails upon the soul so that with the Apostle the good which he would v 15 19. that he does not and the evil which he would not that he does And this S. Paul speaks of himself not as personating the unregenerate estate which many do imagine but as engaged in the spiritual warfare as S. Augustine hath determined For observe S Aug lib. retr v. 18. v. 22. v. 25. to will saith the Apostle is present with me and what is it not the Spirit of grace that thus sanctifies the will Again I delight in the law of God after the inward man this the voice and the practice too sure of a man regenerate Again With my mind I my self serve the law of God Here the Apostle is certainly either a Saint or an Hypocrite Wherefore then from the example presented it is evident a man may be truly sanctified and so through the power of grace a sincere Penitent notwithstanding the reliques of sin which hinder his progress in holiness 2. The more stirring motions and prevailing power of corruptions is not always from the greater impiety but oftentimes from the fitter opportunity to sin Know then O thou afflicted soul though opportunity doth not beget yet it is worth thy enquiry whether it doth not help to bring forth thy sins of infirmity It may be thou art apt to be more angry and passionate then formerly but is it because thou hast less meekness or more provocation It may be thou findest unclean affections more defiling then formerly but is' t because thou hast less chastity or more temptation It may be thou feel'st more grudgings of impatience and distrust then formerly but is it because thou hast less faith or more affliction Mat. 26.35 compar d with v. 56. 2 King 8.12 13 No man knows what corruptions are in him till he be tempted and that occasion and opportunity by an unhappy midwifery bring them forth Besides the difference of thy condition in the world may have made a difference of estate in thy soul Thou art now it may be at ease and rest and if so know the Birds appear in a calm which hid themselves in the tempest Active imployments yea Deut. 32 15. Jer. 48 11. and an afflicted condition in the world silence and still many corruptions which when we are at ease then they appear and shew themselves not that lust hath then more more life but more advantage not more strength but fitter opportunity 3. Thy sight of sin is from more light of Grace Rom 7 7.8 9. Eph 4. â—8 1 Coâ— 6 11. Rev. 3.17.18 and thy sense of sin from more life of the Spirit Oh how many lustings and sinful corruptions are there which the soul till exercised in the ways of holiness takes no notice or knowledge of So that thy corruptions increased in their number at which thou art so much dismaied do not necessarily argue that thou hast formerly less iniquity but rather that thou art now able to make a more clear and full discovery of thine iniquity which discovery of sin is a good argument to proâ—e the growth of grace For as the dust and atomes in the air are not discern'd till the Suns beams present them to the eye so the lusts and corrupt affections of the heart they are not seen till the Beams of divine light do make their discovery to the soul The Rules of Direction 1. Apprehend aright what is the proper sign of a sincere Repentance even the hatred and detestation of sin accompanied with a striving and contending against sin which contention is to be continued weakening sin in its power till we mortifie it in its motions It is not then the not committing of sin which is in it self the proper sign of a sincere repentance For what were this but to send us to the Wilderness or the Cloyster for the only Penitents yea and not find them there neither seeing the sad experiences of the Godly do sufficiently witness that sins of infirmity and of daily incursion as Tertullian calls them they do too too often surprise the best of Saints Peccata quotidianae incursionis Tert. 1 Joh. 1.8 Ps 18.23 Heb. 12.1 and that in the best of duties Yea there is in most if not in all some particular sin of nature which by special appropriation we may with David call
greatest then do they vanish and come to nothing 1 King 13.4 The arm of flesh like Jeroboams hand shall suddenly wither Deut. 33.27 but the arms of the Almighty are everlasting stretcht out to all eternity for the defence of his chosen Water then of the River may be more ready but that of the Fountain is the more pure We may look upon mans help as nearest at hand but it is Gods succor which brings safety in the end Wherefore the patient expectation of Gods people must be for Gods help being assured The Lord will not cast off his people Ps 94.14 15. neither will he for sake his inheritance but judgment shall return unto righteousness and all the upright in heart shall follow it Know afflictions they have their set time and deliverance its appointed season Thus Israels bondage in Egypt the Jews Captivity in Babylon both were determined and our Saviour when laid hold on to be carried away to his passion he tells the Jews Luk. 22 53. that was their hour and power of darkness And as thus afflictions have their appointed time so hath deliverance its appointed season Ps 102.13 So the Psalmist Thou O Lord shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Ps 110.3 And again Thy people shall be willing in the day of thy power Which is spoken prophetically of Christ who notwithstanding his enemies hour and power of darkness yet hath he his prefixed and determined time for victory and conquest Every thing is beautiful in its season The husbandman will not expect his harvest in the Spring nor mow down his Corn in the blade but doth wait the appointed time of the year for the precious fruit of the earth Jam. 5.7 as is S. Iames's Simile Thus be it so that the people of God opprest with misery seem to be laid dead in their graves yet are they but as seed cast in the furrows Light is then sown for the righteous Ps 97.11 and they must wait till harvest the set time of their restauration and deliverance Yea shall we not allow that in God we approve in men Does humane authority constitute the appointed seasons of Civil Judicature so that the greatest injuries and most violent oppressions must wait their legal process and men may not prescribe their own times of hearing or of sentence And what Isa 34 8. shall not God then much rather appoint his day or year his time and season of recompences for the controversies of Sion We must therefore wait not prescribe the time of being heard in our suit and eas'd of our trouble Ps 102.13 seeing God hath his day of visitation a set time wherein he will have mercy upon Sion To close then if afflictions have their set time and deliverance its appointed season seeing our Saviour hath told us Act. 1.7 That times and seasons are in Gods hand let this be a sure Rule of direction to all Gods children even a patient expectation of Gods help 5 To the patient expectatoin of Gods help join a firm resolution of enduring unto the end And when the expectation of help does fail this resolution to endure will hold good knowing the premonition and promise too of our Saviour who having premonisht us that in these latter days Brother should betray brother to death and the father the son and the children should rise up against their parents and cause them to be put to death Mâ—â— â—3 12 13. and that the faithful should be hated of all men for his name sake our Saviour presently subjoins to this premonition this promise He that shall endure unto the end the same shall be saved Finis coronat opus the evening crowns the day Constancie it is that gives the garland to all vertuous actions A Believer is not conquered till his spirit be subdued whilst he retains a calm conscience and a resolute mind even in the loss of goods liberty and life it self he conquers through patience his cause prevails in his constancie and grace in his perseverance Let this then be the confident resolution of thy soul O distressed Saint and servant of Christ That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate thee from the love of God which is in Christ Iesus our Lord. What though afflictions be great yet is this life but short and the more we do sow the more we shall reap the more we here sow in tears Ps 126.5 the more we shall hereafter reap in joy for that the more excellent is our grace of patience the more abundant shall be our reward of glory A patient suffering of afflictions it is the right way-mark in our passage and pilgrimage to heaven And who will not the better pass the dirt and mire that knows his way is right Yea Gal. 2.14 he that will according to S. Pauls phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot it must be in this strait path He that will walk with a right foot according to the truth of the Gospel it must be in this strait path of suffering afflictions the way of Gods chosen hedg'd with thorns Wherefore Hos 2.6 Jam. 5.8 Rev. 22.12 be patient and stablish your hearts O ye afflicted souls for the coming of the Lord draweth nighâ— yea Behold says Christ behold I come quickly and my reward is with me Now then Mat 24.42.46 as our Saviour bids watch and pray for blessed is that servant whom his Lord when he cometh shall find so doing So again Be patient and endure for blessed is that servant whom his Lord when he cometh shall find so suffering as doing of his will so suffering for his name Imitate we David who neither murmurs against God nor inveighs against his enemies nor cryes out of his troubles Ps 42.11 but chides and complains of himself to himself Why art thou so troubled O my soul and why art thou so disquieted within me I can bear all sorrows but thine all afflictions but thine O be not thou cast down and I shall stand firm be not thou dejected and I shall be comforted do not thou shrink and I shall prevail See O see a crown attends thy constancie and songs of deliverance thy faithfulness and perseverance 2. The Grounds of Comfort as to the Prosperity of the Wicked 1. Wicked men are in a certain instability notwithstanding their present prosperity For that dignity pomp and peace cannot stand firm which is founded upon sin though ne'r so successful True it is though men generally regard not Religion indeed yet they all plead Religion in pretence and Piety is still made a drudge to base ends and the Lacquey to attend all politique designs But as there is nothing more reproachful to Gods name so is
is the mind distracted with contrary opinions still restless and uncertain Whereas if the judgment be cleer the purposes will be resolute Dâ—â— 3.17 18. and where the purposes are resolute there the soul is at rest Ps 112.7 If then we would not change in these times of Changes then fix we upon him who is unchangeable For as Quicksilver so is the heart and soul of man still moving rolling and unsetled Jam. 1.6 till a spirit of constancie in the faith from God does fix and fasten it Men unsetled in faith will be unquiet in their thoughts and therefore keep faith Act. 24.16 but with a good conscience too that of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conscience void of offence toward God and toward men For where the Conscience is not pure it cannot be pacified It is as proper for sin to raise doubts and fears as for rotten flesh to breed worms Jon. 1 11 12. or a corrupt sink to send forth noisom vapors Yea sure I am the storm will not be laid whilst Jonah is in the ship nor the troubles of conscience ceased whilst guilt is in the soul Beware then above all things that thou yield not to sins commission to avoid the trouble of Satans temptation For what were this but to sink the ship to avoid the storm or to yield the Fort because of hard duty Jam. 4 7. 2. Resist Satan and let thy resistance be arm'd with fortitude fortified with constancie and constant in obedience To strengthen thy fortitude take in by faith the might wisdom goodness mercy truth and faithfulness of thy God take in by faith the power merits victory and triumph the passion resurrection and ascension of thy Jesus Thus thus strengthen thy fortitude And to fortifie thy constancie Rev. 2.10 2 Tim. 7 8. see the Crown to him that overcometh see the reward of life blessedness and glory to him who is faithful unto death That Satan is restless let that make thee watchful that he is malicious let that make thee resolute and as he renews his assaults with rage and subtiety so do thou renew thy prayers with fervor and importunity and fear not but that as Christ hath overcome Satan for thee so he will also overcome Satan in thee Rom. 8.37 and by a communion with him in his victory and triumph make thee more then conqueror through him that loved thee Thus art thou fortified in thy Constancie But thou must be also constant in thine obedience knowing this that we stand obliged to the performance of holy duties though God should never vouchsafe us the enlargements of divine comforts The gracious manifestations of Gods love they are the priviledge of some devout souls not the propriety of every sincere heart Isa 50.10 they are Gods bounty not mans right and therefore to be disposed of in a free act of goodness as to the gift and measure and in a fit order of wisdom as to the time and manner of bestowing Do we then our duties of obedience Ps 27 14. Joh. 5.2 c. Mal. 3.1 and in those holy duties wait upon God for his enlargements of comfort Lie still O thou distressed soul lie still at the Pool of Bethesda attend God in his Ordinances the Angel of the Covenant will descend yea he is descended the waters are troubled And know then it is his method first to trouble and then to cure first to afflict and then to comfort on purpose to make us prize the grace whereby we are comforted and cur'd and to hate the sin whereby we become troubled and afflicted Thus in all the tedious toil of our continued temptations resist we Satan having that resistance arm'd with fortitude fortified with constancie and constant in obedience 3. Stay thy self upon some promise of thy God And if thou search the sacred treasury of the holy Scriptures there is no Affliction which thou mayst not suit with a Promise which Promise do thou convert into prayer and press God in an humble importunity for the performance Only remember that though thy prayer be importunate yet thy soul be not impatient let Davids practice be thy pattern and his success thine encouragement We hear him complain how he is weary with his groaning and his soul even fainting in him with long waiting for his God My soul is sore vexed Ps 6.3.6 but thou O Lord how long O divine Aposiopesis At once he breathes and stops that breath he complains and checks that complaint his desires are hot which yet he gently cools with the awfulness of Gods majesty and silently reproves his own haste not Gods delay his own rashness not Gods forgetfulness And see the event of his devout prayer accompanied with an humble reverence The Lord hears the voice of his weeping and graciously grants his supplication v. 8 9. Such is Gods wisdom and goodness that he does but delay to grant till it be a fit time to give Nazarat 2. adv Euuoâ— So that with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks it is a mercy to hold back his mercies and a favor to defer his loving kindness for that hereby the faithful become the better fitted to receive his blessings and to keep them their hands more pure their hearts more thankful that being the more thankfully received which is the more difficultly obtained and that the more diligently kept which is the more thankfully receiv'd Wherefore O thou languishing and distressed soul who stayest thy self upon the promises of thy God made unto thee in Christ as thou convert'st it into prayer so wait for its performance with patience Yea as the Prophet speaks of its vision Though it tarry wait for it Hab. 2.3 S. Aug. med 41. for it will surely come Veniet Redemptor tuus quia bonus est nec tardabit quia pius est Thy Redeemer will come for he is gracious and he will not stay his coming too long for he is holy holy in his faithfulness and truth making good his word his promise upon which he hath caused thee to hope Though for the present then Ps 119.49 such is the violence and continuance of thy temptation that thou hast luctam luctnosam a sorrowful combat yet be constant in thy prayer and patience and through faith in the promise thou shalt have laetam victoriam a joyful conquest Objections answered Obj. 1 Obj. 1. Alas the promises we have in Scripture they are general whereas the promise to Israel of deliverance from Egypt and from Babylon the promise to David of establishing his throne and kingdom and other the promises to the Saints and servants of God in Scripture they were given them in particular And thus if I had some particular promise of deliverance out of my particular distress I could then quiet my soul in a patient waiting for the salvation of my God being assured that if the Laws of Medes and Persians Dan. 6.8 much more
The Divinity of the Holy Ghost The Authority and Interpretation of the Scriptures The Judgment and Communion of the Church The Worship of Gods Sanctuary By ROBERT MOSSOM LONDON Printed by Thomas Newcomb 1657. To the most Noble LADY MARY Dutchess-Dowager of RICHMOND and LENOX Her Grace And to the Illustrious ESME Duke of RICHMOND and LENOX Earl of MARCH c. His Grace Most Noble and Illustrious ACcept the Devotion of an humble Votary who truly honors the Name you bear and beautifie presuming it will be no Soloecism to join in one Dedication of Honor whom God and Nature have conjoin'd in so near a Relation of Blood Besides it is here an innocent Policy though in Religion no right Piety by offering a Supplication to the Mother to make more acceptable to the Son and by making an oblation to the Son to become the better accepted of the Mother For thus I have a Patronage secur'd by a Mediation which will not be denied And indeed it is auspicious this that confuting Schism I have an United Patronage for my protection But that the Inscription of Your Names may appear neither insolency nor insinuation be pleas'd to know the main design of this Dedication is to be a Monument of Gratitude to the happy memory and excellent merit of that Illustrious Personage JAMES Duke of Richmond and Lenox c. the deceased Husband and Father In whom Vertue gave Honor its perfect tincture He was truly FAITHFUL and RELIGIOUS A Title which doth eternize his Name and Person Now that from him my former Labors received approbation and my self encouragement I cannot acknowledge on a fitter Scene nor perpetuate in a firmer Record then this of a Publick Dedication Thus Madam you see what tribute of Thankfulness I owe to your deceased Lord And to whom shall I pay the debt but either to the Executrix or the Heir the Heir to his Fathers vertues and goodness as well as Honors and Estate And here I cannot but congratulate that enlarged comfort your Grace hath in beholding the fair hopes of this tender Youth so green and flourishing his Heroick disposition sheweth of what Stock he comes A Generous Plant which watered by a skilful hand and cherished with an Heavenly influence will doubtless grow up to be a lofty Cedar in our Libanus whose leaves will shade and boughs will shelter being as spreading as tall as good as great as vertuous as honorable And thus whilst after-Ages blush at the Prodigies of this they reading your Name My Lord upon record shall adore the Providence which hath preserv'd in You a Nursery of Heroick worth which maugre all the malice and mischief of degenerate Times shall flourish to Posterity and bless After-dayes with that we deplore as lost in ours Piety Prudence and Honor the truest Patriots of a Nations happiness and the Churches peace ESME the Name as it is antiently observed of the most eminently successful Lords of this Illustrious Family May your Person My Lord be as prosperous as your Name 's auspicious A Name that speaks Nobility of the best stock Antient Descent and of the fairest impression too Vertue and Valor I will not presume to instruct your tender Age knowing well in what Artists hands you are for the Jewels polishing Only what is presented may happily contribute to the right informing of your Noble Youth that no False Light of our Days Impostures may seduce you to become a Proselyte of Heresie and Schisme but as a true Disciple of the Holy Jesus you may be firm in the faith religious in your life blessed in your death and glorious to Eternity Now as I have begun so I shall close my Dedication with an happy Union not declaring only mine own thoughtt but even Fame's report That you are Madam an happy Mother in so good a Son and that you are My Lord an happy Son in so good a Mother And see the Cedar's shade I joy my self as happy too in so good a Patronage For in all humility I devote my self Most Noble and Illustrious YOUR GRACES Unfeigned Votary and Servant R. MOSSOM THE FIRST SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION IT is our joy as well as our glory The Introduction that we can say of our English Church what Lyrinensis does of Origen's Family Illustrata Martyrio c. Vincent Lyâ—in cont Novat c 23. That it is made Illustrious by Martyrdom as with a Royal Crown and beautified with the magnificent furniture of all kinde of Learning whether it be that of divers Tongues of Humane Sciences or in Divine Mysteries as if God had blest and honored our Reformation with another Pentecost Effusion of Gifts and Graces But oh how does our sad experience tell us That with the bu lding up of Sion Satan and his agents have begun to destroy and pull down what was built The holy zeal of Martyrs and Saints hath been undermined with the Hypocritical zeal of Heresie and Schisms Heresie endeavoring to pervert the Catholick Doctrine and Schism to subvert the Apostolick Discipline of our Church and so at once to raze the Foundation and at least break down the walls of this Spiritual building A Fabrick of so rare and divine a structure as did attract the eye of all Nations The Romanist looking on with envy the Protestant with love all with wonder But oh the guilt the provoking guilt of ingratitude and prophaneness By a just judgment of our God Heresie and Schism have prevailed Psal â—02 13 14. Our Sion is laid in the dust And now as in the broken Walls of a Palace Adders and venemous Serpents so in the publick ruptures of our Church factions and poysonous opinions do daily breed and multiply Yea in a sinful fecundity of Error one Heretical opinion hath given birth unto another till this whole City yea this whole Nation once incorruptae veritatis Sacrarium the very Temple of chast Truth Lyrin Cont. Haeres c. 31. is now become in the words of Vincentius Turpium errorum Lupanar the unclean Stews of adulterate Errors Oh how is the Beauty of our Religion reformed wholly defaced with the many Forms of Religion even to a making the greater number wholly irreligious It is an hard yet a just censure That men either turn Scepticks and question all things or Atheists and believe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph lib. Haeres Like those in Epiphanius neither Christians Jews nor Gentiles but whilest they will be something of all they become nothing at all But Beloved in this general defection however persons Schismatical Heretical and Atheistical however they forsake the Church as the Capernaits did Christ Joh. 6.67 who followed him for the loaves yet hear the Church be speaking you as Christ did his Apostles Nunquid vos Will ye also go away Oh methinks I hear and I hear with
approved may be made manifest among you THE INTRODUCTION The Introduction WHen I see the greatest Lights of Learning have their Mists of Error I cannot think Ignorance shall go free Enter we the Schools and there we have Aquinas Doctor Angelicus Bonaventure Doctor Seraphicus Scotus Doctor Subtilis and Alexander Hales Doctor Irrefragabilis but enter we the Congregation and there instead of Angelical Aquine Seraphical Bonaventure Subtile Scotus and Irrefragable Hales Instead of these we meet with what I blush to tell you the Illuminated Cobler the Sublime Coachman the Profound Skinner the Inspired Waterman and the like And now finding so much Error in the Prophets Schools shall we seek for truth in the Separate Congregations No sure their many new lights what are they but so many antiently exploded Heresies Those very Errors which lay urned and buried with their Founders are raked up by the hand of a proud ignorance and their dust thrown in the eyes of the vulgar to a blinding them with folly that they cannot see the truth Whilest then we view the learned Schools or the illuminated Congregations with those in Melancthons time Quos fugiamus habemus sed quos sequamur non intelligimus We have whom we may flie but understand not whom we may follow Seeing therefore with the travailing woman the Churches embleme seeing with her we are driven into the Wilderness Revel 12.1 2 6. what shall be our guide that we loose not our way where shall we finde our Cynosure our Polestar to direct us in our passage that we miss not of life and salvation by Jesus Christ Why see see I point you to our Book of Articles that Summary of Faith that Star of Truth borrowing its Sacred Light from the Sun of Righteousness in the Gospel of our Jesus This this Commentary of our Creed it hath had the Gospel Testimony that of Martyrdom and being published to the view of the whole world it hath been approved by the judgment of Reformed Churches and justified here at home by the ablest Pens against all the arguments of Popish and Heretical opposers Now then Beloved seeing these are your days of great tryal hold fast to this form of sound Doctrine keep close to this Pillar of saving truth what St. Paul foretold is now come to pass and this Scripture is this day fulfilled in your ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies among you that they which are approved may be made manifest among you 2. The quantity of guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even or also Heresies Explic. Whereby the Apostle doth denote unto us the more hainous guilt of Heresie being above that of Schism for so relating to the former verse whereas the Apostle had heard that there were Schisms among them he receives the report with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I partly believe it Vers 18. And as a Reason of this his facility and easiness of belief he addes this Premonition For there must be also Heresies among you As if he had said That I am so easily perswaded there are Schisms is from hence That I certainly know there shall be Heresies among you even Heresies which are of a more hainous guilt to the Soul and a more destructive danger to the Church And thus this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Gal. 5.12 it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of an Auxesis intimating the aggravation of Heresie from its comparison with Schism Now how horrid a sin Schism is may appear from the judgment of St. Cyprian founded upon the Testimony of St. Paul Cypr. de Uniâ—aâ— Eccles nâ—m 12. Macula ista nec sauguine abluitur gravis haec culpa nec passione purgatur It is a stain upon the Soul not washt of with our blood a guilt upon the Conscience not expiated by Martyrdom And this Cyprians Assertion is founded upon St. Pauls Doctrine in 1 Cor. 13.3 Though I give my body to be burned and have not charity it profiteth me nothing Schism as violating the Bond of Charity destroyes the Churches Unity but Heresie beside the breach of the Churches Unity as violating the Foundation of Faith destroyes the Churches Being the very Essential Form of the Church consists in Union the Bond of which Union is Faith which Faith Heresie destroyes both in the Object and in the Act both as to Doctrine and as to Grace Matth. 18.17 Observe our Saviour He that will not hear the Church let him be to thee Velut Ethnicus as an Heathen that is Let him be excommunicate and cast out of the Church This for the Schismatick but hear Tertullian Tertul. de Pulic c. 19. Apud nos Ethnico par super Ethnicum haereticus habetur With us the Heretick is accounted not onely as but even worse then the Heathen And if we ask Epiphanius the reason his answer is ready Epiphan in Anchorat n. 9. and resolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A perverse faith is worse then Infideiity and so the Heretick is worse then the Heathen Both indeed have their Infidelity onely with this difference the Heathens infidelity is Negative and the Hereticks is Positive Now as sins of Commission exceed in guilt sins of Omission so the Hereticks infidelity which is Positive exceeds in guilt the Infidelity of the Heathen which is Negative Besides open enmity is not so hateful as secret treachery nor a profest adversary so odious as a perjur'd friend If we consult the writings of the sacred Scriptures and of the antient Fathers we finde an holy zeal pursuing Heresie with the blackest characters of guilt and heaviest sentence of doom ask St. Peter and he will tell us 2 Pet. 2.1 2. Heresies they are pernicious destructive damnable Tit. 1.11 Ezek. 22.25 they subvert whole houses they devour souls they seize the heart and life of Religion corrupting the minde and stupifying the Conscience 1 Tim. 4.2 2 Tim. 3.8 Revel 8.11 to a making blinde hardened seard reprobate This the wormwood which makes bitter the waters of the Sanctuary this the leaven that sowres the whole lump Matth. 16.11 the whole Doctrine of the Gospel Matth. 13.38 this the tares which choak the good Wheat in Christs field this the canker that so deeply eats 2 Tim 2.17 the gangreen that so dangerously spreds in the Body of the Church Rev. 9.1 this the smoak of the furnace and of the infernal pit that darkens the Sun and infects the Air that clouds the Truth and corrupts the Word of Grace These the black characters of Heresie in the writings of the sacred Scriptures and the like we finde in the writings of the antient Fathers Cyril in Joan. l. 1. c. 4. Cyril he calls Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils journeymen in the works of destruction Nazian Orat. 42. and gins of death Nazianzen he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satans
Pious and most of the Orthodox so prophanely impious but I have soon silenced those thouâ—hts and husht that wonderment When I apprehend how it is Satans master-peece of subtlety to blast the honor of the true Faith by an open prophaneness and to set off the credit of Heresie with a form of Holiness Besides Luxury Drunkenness Whoredome the too too common sins of prophane persons otherwise Orthodox in the faith they are sins truly bestial but as for Pride Malice Envy the common though close sins of Heretical persons Formal in Holiness they are sins right Diabolical And it is our Saviours resolution Matth. 21.23 That Publicans and Harlots enter the Kingdom of God that is are wrought upon to Conversion before Pharisaical Hypocrites and Formal Hereticks Wherefore when according to our Saviours rule Matth. 7.15 16. we judge of false Prophets by their fruits we must not onely examine the fruits of manners because their Hypocrisie may for a time deceive us but also the fruits of their doctrine whether what they teach us tend to the violation of divine Charity the dissolution of holy Unity or the breach of publick Peace again whether that they teach us tend to the prophaning Gods worship the depressing his grace and the diminishing his glory Are these the fruits of their doctrine to destroy Magistracy in the State and Government in the Church To bring neglect of Gods worship and contempt of his Ordinances to promote Licentiousness countenance Disorders and hasten on Confusion If so notwithstanding their plausible pretences of the Kingdom of the Lord Jesus The Throne of Christ the Liberty of the Gospel the Discoveries of Grace the Breathings of the Spirit the Outgoings of the Lord and the like Notwithstanding all these plausible pretences yet by their fruits we know them know them to be Ministers of Satan taking upon them to be Ministers of Righteousness 2 Cor. 11.15 and though with the Prince of darkness they are transformed into Angels of Light yet their cloven foot discovers them their Doctrine which still ends in deformity and division That all this is infallibly true finde it attested by St. Peter and St. Jude in their several Epistles We will close then with St. Augustines observation That the Devil seeing his Temples forsaken and his Oracles silenced he subtlely deviseth to make a new supply to his Kingdom by having his Ministers still in and about the Church Qui sub vocabulo Christiano Doctrinae resisterent Christianae who under a Christian name should resist the Christian Doctrine and under the shew of sanctity seduce into the way of Heresie No wonder then if St. Paul to put his Corinthians upon their stricter guard does give them the emphatical Premonition of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies among you Quest To propose then and resolve this Quaere That seeing Satan arms his Instruments with his own arts and instructs Hereticks with a sleight and cunning Eph. 4 14. even to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an art and method of deceiving Seeing it is thus How may we know the deceitful workings of Heresie by what means and in what manner does it instil its poyson Answ and spread its infection Answer 1 By pretending and perverting the sacred Scriptures The Spirit of delusion still brings Scripture in the front of his temptation not to instruct but to deceive And as it was with the Master so is it with the Schollers the Hereticks mouths are full of Scripture Matth. 22.29 yet we may truly say of them what our Saviour said of the Sadduces They erre not knowing the Scripture They have the Words indeed but not the Sense the Letter but not the Spirit however they boast themselves with confidence of both Iren. l. 1. c. 1. But as Irenaeus gives us the apt Simile comparing Hereticks to the maker of Molten Images who taking the Golden Statue and Image of a King and transforming it into the shape and Image of a Wolf he may by a fallacy affirm This is the Kings Image Now by the like couzenage and deceit the Heretick perverting the precious Word of God and framing from thence his Heretical opinions may say This is the Word of God True this Heretical doctrine is said to be the Word of God right as that Image of the Wolf is said to be the Royal Statue and Image of the King materially but not formally so There is the same Matter but not the same Form the same Word but not the same Sense And the true Believer whilst he acknowledgeth the mettal he discerneth the shape the mettal that of the Kings the shape that of the Wolfs The words those of Scripture sacred and true but the sense that of Heresie perverted and false 2. A vain gingling and jugling of words I cannot call it a wily Sophistry but a witless Vanity yet like the cantings of the Gypsies it takes the ignorant An instance and example of this Epiphanius gives us in the Arians who denying Christ to be the eternal Son of God Epiphan Haeres 69. they say of him That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature but not as one of the Creatures a work but not as one of the works begotten but not as one of the begotten Here that of Nazianzen is very apt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these follies to cure their Brains is to confute their Arguments Hellebore is the best Syllogism Anticyrae the fittest Schools This of the Arians a Creature but not as one of the Creatures begotten but not as one of the begotten A â—han cont Arian râ—n 1. orat 3. Athanasius answers with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if a man should speak without speaking and understand without understanding 2 Tim. 2.16 This right that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that vain babling which Timothy must avoid as being proper for them Whose words increase unto more ungodliness whereas that Faith and Love which is in Christ Jesus hath still its form of sound words 2 Tim. 2.13 its proper phrase to express plain truth Yea besides their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of vain babling it is ordinary with the Hereticks of late as once with the Valentinians and Gnosticks of old they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words of new coyning such as neither themselves nor their followers ever understood Yet these simple Souls because they understand not they admire and admiring they are seduced to believe what they do not understand 3. A busie Tongue and Pen always prating and printing As they swell big with self-conceit so Emperick and Mountebank like they are still professing their art and prescribing Receipts yea the very Women as Tertullian speaks of old how malepert how confident Tere. de Prae script c. 41. and daring even to teach to dispute and that with the ablest Divines as some of them have sent their challenge Nazian Orat. 51. And
hard to finde a Christian among Christians a Protestant among Protestants each Sect condemns the other And amidst those divisions which are so many where shall we finde truth which is but one Indeed we must confess there is too much of truth though too little of Charity in the Objection We cannot but own our unhappiness yet as an object of compassion not as a subject of exprobration To acquit our selves then of the Calumny of our Adversaries though we cannot but bewail the misery of our Brethren know if rightly considered so far is any Church from being Heretical because there Heresies spring up against the truth that it is therefore Orthodox because even then the truth is maintained against Heresies And this is the present condition of the distressed Church of England But we further return upon our Adversaries That the Church of Rome is not therefore the true Church because they suffer not amongst them the Heresies that are amongst us for they have their Errors and those Heretical too onely they maintain and defend what they should acknowledge and reform at least oppose and disclaim The Jesuite indeed he thinks he hath set a sufficient guard upon St. Pauls Oportet And whereas the Apostle says to every Church what he says to that of Corinth There must be also Heresies among you The Jesuite says There shall be no Heresie in Rome and the Popes pretended infallibility shall be their protection But what Do not we know that those very Churches which were as so many Golden Candlesticks Rev. 1. 2. and had Christ walking in the midst of them do not we know that those very Churches had then their blasphemous Heresies and prophane enormities amongst them Which Heresies and enormities did not unchurch those Cities till there ceased to be an holy Seed a remnant of Orthodox Ministers to preach and profess against them Indeed where grow the Tares but in the Lords field where spring up Heresies but in the Church It is not then that the Church of Rome hath no Heresies but wants truth to discover and faithfulness to exterminate them Would they begin to weed their field the Tares would soon appear would they begin to cleanse their Floore the Chaff would easily be discovered Let it then be candidly considered whether does more Christianly and ingenuous we who confess we have Heresies yet publickly profess the truâ—h or they who profess they have the truth yet will not confess their Heresies If they will own themselves a Church as Corinth was they must subscribe to St. Pauls Oportet as our Church does That there must be also Heresies and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you 3. By way of Comfort And blessed be God that as he foretels us of Heresies for our Caution so he prescribes us remedies for our comfort And amongst those remedies what more soveraign then the truth of his Word well digested by Prayer and Meditation This is a sure preservative for though all Heresies plead Scripture yet I like not that opinion and prescription of taking away the Scriptures from the people least they become Heretical This is a remedy like that of famishing the children because the Dogs eat their Bread or of plucking up the flowers from the Bees because the Spider sucks out poyson or taking away the pasture from the Sheep because the Wolves devour many of the flock This prescription we leave to those of the Roman Church as suitable to their Roman not to our Christian Faith Tert. de Resur Carn c. 47. For our parts we are no Lucifugae Scripturarum as Tertullian speaks of some we shun not the light of Scripture but are willing to bring our Gold to the Touchstone our Line to the Rule our Doctrines of Faith to the Word of God We know well those Gyant-Heresies of Sabellius Arius Nestorius Eutyches Apollinaris and others we know well those Gyant-Heresies were overâ—hrown by the holy Fathers in the General and Provincial Councils with stones from Davids sling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Athanasius with Arguments drawn from the sacred Scriptures Athan. cont Arian Orat. 2. We like not then to forbid all Coyn because much is counterfeit nor quite to take away the Scriptures because much is perverted Indeed the Patrons of Heresies are not always nor for the most part of the Plebeian rank but rather of the Ministerial Order they are not such as have not enough of knowledge but such as have too much of perversness True the Heresies of the Anabaptists I think are all the peoples Brats Errors of their bringing forth and nursing up they are the Births of a Proud ignorance And seeing these are now the most infesting the Church I would have all her Sons and Daughters so experienced by the help of a faithful Guide in the Doctrine of the Scriptures that they might be able in their Conference with Hereticks Matth. 4.6 7. to imitate our Saviour in his combate with Satan to repel the Error of Scripture misinterpreted by the Truth of Scripture rightly understood and aptly applied For sure to this end that we should be prepared did the Apostle here premonish saying There must be also Heresies among you 4. Exhortation To joyn to our profession of Faith an holiness of life for the Mysteries of Grace are Mysteries of Godliness 1 Tim. 3.16 they have their holiness as well as their truth And what thinkest thou then O man that thou canst be a fit Judge of the Truth when thou art not acquainted with the holiness of Gospel Mysteries No sure for to instance in some particulars Art thou fit to determine what concerns the dispute of Free-will Rom. 6.20 who art thy self a Servant unto sin a slave unto thy lusts Art thou fit to decide what is the use and efficacy of Grace Jude 4. who thy self dost turn the Grace of God into wantonness Art thou fit to state the nature and necessity of good Works who art thy self to every good work reprobate Tit. 1.16 Art thou fit to prove the Divinity of Christ who thy self feelest nothing of the power of his Divine Spirit Art thou fit to judge what is Truth in doctrine and purity of Faith who dost stain and dishonor the Truth by thy conversation and impurity of life Whosoever of you then Beloved that desire to avoid the guilt that is so great the danger that is so near even Heresies among you do you joyn to your profession of Faith an holiness of life and then though there must be Heresies among you yet shall you be of the number of those who are approved and made manifest among you THE FOURTH SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION Introduction THe Church of Christ is the House and Temple of the living God yea the Pillar and ground of sacred Truth 1 Tim. 3.15 even as the Edicts of Kings
knowledge do write to communicate it and by writing to communicate it do improve their knowledge O how much precious truth should we have wanted in the Treasury of the Churches stock especially concerning the great Mystery of the Blessed Trinity and Personal Unity and of the Catholick Church if the Sabellians Photinians Arians Eunomians Nestorians Eutycheans Donatists Novations and the like if these and others ejusdem farinae of the same Leaven if they had not rose up by their oppositions of Heresie and Schism to stir up the Study Prayer Zeal and Argumentations of the Holy Learned and Orthodox Fathers Yea let us look home a while and upon an easie observation we may finde That this benefit and advantage our Church hath gained by the eager contentions of spightful Tongues and perverse Mindes That her holy Form of Doctrine Worship Discipline and Government hath been more fully discussed and more clearly vindicated against all the false Imputations and strongest Arguments of her Schismatical and Heretical opposers So that if God shall please to repair the Churches unity and peace and restore her purity and splendor as that he will do it in his due time you helping forward by your Prayers I nothing doubt and I would not you should distrust If God I say shall please to repair the Churches unity and peace and restore her purity and splendor those stale calumnies and unjust cavils of Bishops being Antichristian our Liturgy the Mass our Litany Conjuring our Doctrine Popish our Ceremonies Superstitious our Temples Idolatrous our Ministers Baal 's Priests these and the like clamors of Error and Ignorance of Malice and Madness These I say If God pleaseth to repair and restore our Church they will become then as odious and hateful as they are now acceptable and useful with the vulgar then as much hist down as now cried up then as vain and insufferable as now unjust and unreasonable But if for the sins of the people God shall unchurch the Nation if for our contempt of the light and truth of his Word Rev. 2 5. he shall remove the Candlestick and deprive us of his Ordinances Such is the full conviction of Errors to a confirming all sober mindes in the Faith that I doubt not to say There are many which hear me this day would rather chuse to die and fall with truth then live and flourish with Heresie This the first particular of our first general part the Apostles fore-arming his Corinthians with constancy in the Faith that they be approved 2. With comfort in their Tryal That being approved they shall be made manifest Manifest on Earth and manifest in Heaven 1. Manifest on Earth The furious Zeal and violent Persecution of Heresie is the Furnace Mal. 3.3 4. wherein God oftentimes purifies the faith and faithful separating the dross from the Gold it is that strong wind which shakes down the rotten boughs and corrupt fruit severing it from the strong and sound it is that overflowing floud which overturns the sandy foundation whilst the rocks stand firm or lastly Matth. 7.25 it is that fan which severs the chaff from the Corn men of light fancies Matth. 3.12 and loose affections from those of solid judgments and established hearts How is it with many mens hearts as with musical instruments They are in good tune and temper whilst the pleasant and fair season of peace and prosperity lasts But as upon change of weather the strings do either slack or break so upon change of times do their resolutions either yeeld or faint But oh Beloved an heart established a spirit resolved a minde stedfast Oh how is it the honor and ornament of our Christian Faith By this it is That the Confessors Graces like Lebanons Spices have the sweeter smell in being bruised and in their tryal of Faith they become as more acceptable Sacrifices of Obedience offered unto God so more choice examples of Holiness manifest and set forth in the Church Had it not been then for the Heresies Schisms and Apostacies of the former ages those antient Fathers Irenaeus Athanasius Hilary Nazianzen Basil Chrysostome Hierome Augustine and others They had not been Stars of so great a magnitude in the Firmament of Christs Church And indeed were it not for the Heresies Schisms and Apostacies of these latter days our Church would not have so much to glory of her Cranmer Tindal Whitaker Whitgift Bancroft Bilson Andrews Hooker and others Men famous in their Generations yea our Jewel would not have had his lustre nor our Laud his praise our Dypticks and Church Records of Learned Worthies yea of Royal Patriots would not be so large so venerable and so glorious These and all other Strenui propugnatores fidei stout Champions of the Churches faith They are by a blessing of God made manifest and observe made manifest not onely in the Orthodoxes love but also in the Hereticks hate it is with them as with St. Augustine whose industry and piety in quelling and extinguishing the Pelagian Heresie Hieron ep 80. St. Hierome thus congratulates telling him That his name was venerable in the City and honorable in the Church as the Founder again of the ancient Faith and Quod signum majoris gloriae est omnes Haeretici detestantur and which was a signal of greater glory all the Heretical did hate him However then black-mouthed malice doth spit calumny upon the whitest innocence yet that encomium St. Paul gives the ancient Heroes Heb. 11.39 the Patriarchs Prophets and Martyrs of old the same we may justly give our Protestant Worthies of late That by Faith they have obtained a good report a name that shall out-live all Heresie and Schism a name precious and honorable in the memory of the faithful Thus they who in their oppositions of Heresie become constant in the Faith they are made manifest on Earth But further 2. Manifest also in Heaven For this then observe The Church on Earth is Militant and therefore the Church in right order is said to be terrible as an army with banners Cant. 6.4 Though in disorder an army with banners becomes terrible to the Church The then I say on Earth is Militant 1 Cor. 15.32 and St. Pauls fighting with Beasts at Ephesus was not a combate more honorable and glorious then that of contending for the Faith Jude 3. against the rage of Heresies This this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certamen illud praeclarum as Beza renders it that good 2 Tim. 4.7 that honorable fight of Faith which hath for its reward a Crown of life Rev. 2.10 or if a Crown of life be the reward of Faith to all the blessed yet then the stout Champions of the Faith shall have some special Jewels in their Crown some particular glory in that blessed life and so being manifest on Earth they are manifest also in Heaven being manifest in the Church Militant for their eminent Grace they shall be manifest also in
quam temeraria scientia Better is a modest and faithful ignorance then a rash and confident knowledge 4. Strict watchfulness Knowing this that Hereticks by their subtle pretences and hypocritical shews do inescare animas Jer. 5.26 Ezek. 13 13. catch souls as the fowler does Birds the fowler he straws some good Corn to entice but withal sets a snare to entangle Thus the Heretick he will teach some truth to allure but withal much error to deceive Wherefore when St. Paul forewarns the Church of Ephesus Act 20.29 That grievous wolves not sparing the flock should enter in among them He gives this Premonition with his prediction Attendite vobis ipsis toti gregi Take heed to your selves and to all the flock vobis ipsis to your selves in the first place for there lies the cheif spight and malice of Heresie and Schism it is against the Pastors of the Church the Shepherds of the flock the flock they aim at for the fleece and those they strive to seduce by flattery but the Shepherds they aim at in malice and those they strive to fright with fear or throw out with violence Wherefore seeing the Heart of man is deceitful above all things Jer. 17 9. So that we can never be confident enough of our sincerity never assured enough of our constancy do we therefore keep a strict watch over our hearts least Heresie by pretences deceive us by flattery allure us by fears affright us by distresses discourage us from owning ptofessing and maintaining the Faith and truth of Jesus Christ and that we may be thus watchful over our selves keep we a waking eye fixt upon our reward with God knowing this that if our reward were from men we might then fear their frown and seek their favor But seeing God is our reward Gen. 15.1 his promises must be our comfort his grace our strength his love our joy and his heavenly presence our eternal happiness 5. And lastly Holy Zeal Zeal in profession of the Faith declaring our high value and esteems of the truth Thus Margaret de Valois Queen of Navarre was wont to say That she received it as a greater act of favor from God that she was Orthodox and Reformed in the Truth then that she was Wife Sister and Aunt to Kings and Scultetus he tells us of Henry Duke of Saxony Scultet Exercit Evangel l. 2. c. 5. that when he received this message from Duke George his elder Brother That either he must renounce his Interest in the Protestant Faith or loose his right of succession to the inheritance of Misnia he returned this answer Pluris se aestimare Jesum quam omnem Misniam That he esteemed more of Jesus then of all Misnia Thus in Zeal to the Faith of Christ resolve we yea profess we rather to be with Truth in a dungeon then with Heresie in a Palace with Truth in bonds then with Heresie in robes with Truth on the Gibbet then with Heresie on the Throne Yea not onely Zeal in professing but also Zeal in pleading for the Truth Observe we St. Judes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 3. Earnestly to contend for the Faith which was once delivered unto the Saints yet contend not in Passion but with Prudence to justifie not to disgrace the Truth and in our Zeal to the Faith as Athanasius and the Antients refused to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters pacificatory from the Arians so do we refuse all Church-fellowship and communion with those who by their doctrines of Heresie overthrow the Foundation of Christianity Thus we have resolved how we are approved and how made manifest There must be also Heresies among you that they which are approved may be made manifest among you Applic. Let us recount with gratitude and extol with praise the Divine wisdom grace and goodness of our God who brings to his chosen light out of darkness good out of evil ordering the poyson of the Serpent to be an Antidote unto his Church The mist of Error for a clearing of the Truth the malice of the Heretick for the honor of the Orthodox Thus as we of the same Letters differently transposed do make far different words So God of the same causes differently ordered he makes as far different effects The Blasphemy of Ebion and Cerinthus kindles an holy flame in St. John's Brest occasioning by their Heretical doctrine his Seraphical Gospel which hath worthily stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. John the Divine Had it not been for the irritating impudence and importunity of Heresie and Schism how many eminent lights had either hid their Candle under a Bushel Mark 4.21 or under a Bed either covered their gifts with a vail of modesty or of sloth Thus by the manifold grace of our Lord and Saviour Jesus Christ Quod inimicus Machinatur in perniciem Aug. ep 105. ad Sixt. Presb. Deus convertit in adjutorium so St. Augustine What the enemy deviseth and designeth for ruine and destruction God orders and turns to succor and salvation According to that his promise Rom. 8.28 All things work together for good to them that love God to them who are called according to his purpose From whence was it that such an holy vigor of divine learning and devout Holiness did inflame the Brests and instruct the Pens of Athanasius Basil and Augustine was it not raised from an holy Zeal against those blasphemous Heresies and Heretical blasphemies of Arius Eunomius and Pelagius And now as long as Piety and Learning do live the memory of those holy and learned Fathers shall not die though this prophane and illiterate age would seem to give them their deaths wound And now comfort your selves Beloved in the midst of Heresies rage it cannot pluck up the Root though it break off some Branches of the Church it cannot throw down the solid Stock though shake off some rotten fruit Though the number of true Professors be the less yet the worth is greater And let them have more of our esteems of love who have more of the stamp of truth approved and manifested as firm and setled in the Faith Tert de P aescript ◠3. Avolent quantum volant paleae levis fidei Let the flitting chaff of a light Faith flie whither it will with every breath of Satans or the Worlds temptation Eo purior massa frumenti in horreo domini reponetur so Tertullian The more pure heap of Corn is laid up in the Lords Barn Goshen's light was the more illustrious for Egypts darkness and the Worlds Apostacy sets a lustre upon the Churches Constancy Wherefore Beloved that ye be not carried about with every wind of doctrine yea that you be not removed from your stedfastness but may be preserved sound in the unity of the Faith take the Apostles prescription To hold fast to the Apostles Prophets Eph 4. and Evangelists yea the Pastors and Teachers wh ch Christ hath ordained in his Church hold
condition the godly make it their duty of obedience that their children be given up unto God and tutour'd to fear him Thus apparent it is that our infant-children have an interest in the covenant of grace for that the tenor of the covenant in promise and condition so takes in the children with the parents that the parents cannot covenant either excluding or not including their children This then remains as a firm ground and sure reason of infants being parties in the communion of the Church that they are parties in the covenant of grace And thus we have done with the second particular of the Text the Apostles Commission Disciple all nations Where we have shewed you what it is to disciple and who they are that are to be discipled What it is to disciple even to receive into Church communion and Who they are that are to be discipled and receiv'd into the communion of the Church evâ—n all Nations as many as believe and the believing parents bringing in with them their infant-children We proceed to Application Applic. 1. Do we here sharply reprove and seriously admonish those who deny Infants Church communion whereby as much as in them lies they do separate them from Christ and as it were pluck them out of his arms offering them greater injury then to dash them against the stones Know ye not vain men that either Infants are Christs disciples and servants or the Devils pupils and slaves That they are Christs disciples and servants you loudly deny That they are the Devils pupils and slaves you are loth to declare Can you then tell us a medium 2 Cor. 6.14 15. No sure for what communion hath light and darkness Christ and Belial Certainly to deny Infants Church-communion is to deprive us of all sound hope of their salvation For where can we find a sacred promise and therefore how can we have any found hope of any being saved that are not of the Church the Church the treasury of Christs promises and blessings to which God is said to adde such as shall be saved Act. 2 47. not saved without the Church but in being added to the Church so that without her communion we know no salvation On how do the Anabaptists in cutting off Infants from the Church how do they like those which in their heat cut off a tribe from Israel Judg. 20 21. And though with Benjamin this be the youngest tribe yet it is not the least the Infant age making up a chief part of the body of Christ For this Oh that our Brethren would with Israel sit down and weep yet at length repenting of their indiscreet and blind if not malicious and proud zeal drenching themselves with a baptism of tears for denying the Church the baptism of Infants 2. Comfort we those parents whose children God shall please to pass ab utero ad uterum from the womb to the grave yea that shall make their grave in the womb the place of conception the place of dissolution Here O ye afflicted parents mourning over the untimely deaths of your tender babes know ye that our Lord Jesus Christ owns your Infants as parties in the Covenant of grace and thereby partakers of his fulness in a communion with his Church And though they have not the seal they have the promise yea though not the outward sign as to the visible ministration yet the inward grace as to the invisible dispensation Though they have not actual baptism yet they have intentional in voto parentum Ecclesiae Eph. 1.22 23. in that desire and devotion of their parents and the Church which is accepted of God to account them as Disciples of Christ who took upon him the several states of humane being was conceived and lay in the womb was born and nurs'd up an Infant did grow up to youth and manhood Mat. 18.3 And thus did he take upon himself every age that he might sanctifie every age unto himself Even he when an Infant was Head of the Church that Infants might be members of that Church whereof He is Head 3. See we to our duty as Disciples of Christ and this by imitating our pattern even little children without which our Saviour is express we cannot enter the kingdom of heaven Except ye be converted and become as little children How is this why by self-denial in being harmless without malice innocent without guile humble without haughtiness contented without murmurings Yea in this imitate we our pattern as children submitting our understanding and judgment unto God Ps 131.3 in the mysteries of his grace and the truth of his promises Submit we our wills and affections unto him in the precepts of his Word and the dispensations of his Providence Yea further as Infants and tender Babes ordered by the Nurses hand in the day and by the same hand got to bed at night do neither question nor quarrel at the time or place or manner of their disposal but quietly fall asleep in the Nurses lap Ps 131 3. Thus O that we could with David we an our affections from the world that we might become as Children resigning up our selves to our heavenly Father submitting with all contentedness of humility and faith to the order of his wisdom and providence whether for day or for night for life or for death And when we go to bed and hasten to the grave O that we could fall asleep in Christs lap depart this life in his arms in his love as being of the number of his Disciples by vertue of his Commission here given his Apostles Go ye Disciple all Nations c. THE THIRD SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. THough they are not the dictates of men Introduction nor the definitions of Councils no nor the Revelations of Angels but the Word of God and of Christ into which we make the ultimate resolution of our Faith yet sure I am in Controversies of Religion we have most reason next Christ to trust his Spouse his Church Universal and next her or rather with her our Mother this Church National Whose judgment and practise is most Orthodox and Religious in that great question and dispute of our present times the doctrine and duty of Infants Baptism And to justifie the judgment and practise of our Church into whose communion we have been baptised when Infants I shall keep me to the matter and method I have begun in giving you the evidence of divine Reason the authority of sacred Scripture and the consent of the Universal Church Remembring that sure rule of St. Austines Aug. de Trin. l 4 c. 6. Contra rationem nemo sobrius contra Scripturam nemo Christianus contra Ecclesiam nemo pacificus senserit No man that is a sober man will oppose reasons evidence no man that is a
truth and holiness thou shalt recover the favour of thy God and renew thy communion with Christ a communion of grace and life conveyed and seal'd thee in thy Baptism Concerning which our Lord and Saviour gave in commission and instruction to his Apostles and in them to all the Ministers of his Gospel Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. THE FIFTH SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye Disciple all Nations Teaching them to observe whatsoever I have commanded you GOD as he is Alpha so is he Omega too Introduction as he is the efficient so is he the final cause of all his Creatures especially of Angels and Men Rev. 1.11 endued with Understanding and Will who as they issue from God the product of his power so do they return to God the complement of their happiness And therefore whilst the Soul of Man winged with desires hovers over the surface of this Worlds changes like Noahs Dove Gen. 8.9 it findes no footing till it center its restless motions upon this sure Ark of the Almighties fruition But now what is the way which leads to his rest what the path of truth which conducts us safe to the Lord of Life whilst we all stand under one starry roof as Men as Christians our desires tend to the same Heaven yet we seek not to ascend by the same Ladder we all aim at the same Goal yet run not all in the same race In this we agree That God is our rest that happiness is our end yea that truth is the way and Christ is the Truth John 14.6 Yet when we come to the profession of the Truth and Faith of Christ how do we presently part hands and dividing our selves into several Sects we chuse to our selves several paths and all pretend the right way Now what is the reason of all our distraction and division but this That what God hath joyned men put asunder even the Authority of the Scriptures and the Doctrine of the Church Both which are established by Christ in the Commission and Instruction he here gives his Apostles Go ye disciple all Nations teaching them to observe whatsoever I have commanded you Having done with the former part of our Saviours Instruction the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our admitting into the School and Church of Christ by Baptism we proceed to the latter part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our tutoring and training up by Doctrine which doctrine is prescribed as to the extent of its object to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whatsoever Christ hath commanded Here then as the subject matter of our ensuing discourse we will insist upon these two particulars First The object of our Faith the Word of God in which we have Whatsoever hath been commanded of Christ to be taught Secondly The means of communicating this object and preaching this Word the Ministry of the Church by which we are taught whatsoever Christ hath commanded Explic. 1. The object of our Faith the Word of God in which we have Whatsoever hath been commanded of Christ to be taught That there is a natural Theology we willingly acknowledge but that there can possibly be any natural Christianity we utterly deny and therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.20 that which may be known of God in the visible things of the world it is not his infinite grace and love as a Redeemer but hi◠eternal power and Godhead as a Creator True it is then that a natural knowledge will serve us to understand the Creatures Dialect which loudly and plainly speaks the presence and power of a Deity but Psal 29 2. how to worship this Deity in a beauty of Holiness and so enjoy him in a communion of love must needs be the dictate of a supernatural Revelation especially and eminently called the Word of God Which Word of God the word of life and grace hath been delivered to the Church by the mouth of Moses and the Prophets of Christ and his Apostles registred and recorded in the several Books of the sacred Scriptures both of the Old Testament and of the New The Books of the Old Testament we receive transmitted to us from the Jews by an especial providence and divine appointment made faithful Registers and Bibliothists to the Christian Church for unto them were committed the Oracles of God Rom. 3.2 But now under the New Testament Heb. 1.1 2. God who at sundry times and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in different measures of light and divers manners of revelation spake in times past to the Fathers by the Prophets hath in these last days in which the Church shall receive no more alteration or innovation from God as to the general form of his Worship and Truth but after this state follows eternity even in these last days God hath spoken unto us by his Son who being the onely begotten in the Bosom of the Father John 1.18 that is most intimately one with him not in a meer conjunction of love but in a near union of Nature and communion of Attributes he hath declared yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath by divine Revelation expounded the Mysteries of the Godhead in his Communications of Grace unto his Church The Service then of God in the Old Testament Heb 9.1 that of the first Tabernacle and worldly Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary earthly and material this did stand in meats and drinks Vers 10. and divers washings and carnal Ordinances imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid as a burden upon the Jews till the times of the New Testament the time of Reformation the coming of the Messiah who should reform the Ecclesiastical state by abolishing what was earthly and carnal and by establishing what is heavenly and spiritual So that now Joh. 4.24 now God being a Spirit they that worship him must worship him in Spirit and in Truth in Spirit that 's in opposition to the carnal Ordinances and in Truth that 's in opposition to the typical Sacrifices or in Spirit for the purity and in Truth for the sincerity of his Worship which must neither be Superstitious nor Hypocritical Having then shewed you where it is that we have the Word of God even in the Books of sacred Scriptures I shall proceed to describe this Word unto you in its inherent Attributes and its transient operations 1. In its inherent Attributes especially its full sufficiency and its self authority 1. It s full sufficiency The holy Scriptures they are the heavenly store-house from whence the Church of Christ is furnished with all spiritual provision of heavenly Doctrine whether it be of Faith or of manners They are the full treasury in which are laid up for the Church her inestimable riches of divine Promises and spiritual Blessings Profitable they are First
Not onely yearly or monethly but even daily new Doctrines of Faith and all from the pretended new Revelations and new discoveries of the Spirit Yea from the influence of this Vulgar Error it is That the meanest Artisans become the chief Preachers the Day-laborer in the Brick a Master builder of the Temple from hence it is That Sacriledge is expunged the Decalogue the Lords Prayer and the Creed banished the Church and all disorder and confusion breaks in like a flood That you may know then we heartily desire to preserve your common right and special blessing of reading the sacred Scriptures against the Papists as well as prevent the particular abuse and fatal mischief of corrupting the holy Word by the Factious Observe We acknowledge that the holy Scriptures in Truths absolutely necessary to Salvation they are plain and easie but 2 Pet. 3.16 in Mysteries excellently profitable for edification they are in many places dubious and difficult to be understood Wherefore we allow every private person a Judgment of Discretion to apply what is easie and plain but not a Power of Interpretation to expound what is difficult and dubious Certainly John 5.39 2 Pet 3.18 every man is bound to search the Scriptures that he may know and improve that knowledge too of Gods will Yea bound he is to apply what he reads and reading understands for the ordering his conversation in Truth and Holiness in Faith and obedience Thus then you see we by no means like that Popish stupidity that you should live like Horse and Mule without understanding No more then we like that factious frenzy that every man should think himself more then Doctor of the Chair to interpret Scripture by his private Spirit Wherefore for the true Interpretation of Scripture observe We admit the Judgment of the Church as a Trusty Guide and the Opinion of the Learned as a Rational Argument but we approve the Scripture it self as an Infallible Rule clearing those Texts which are dark and doubtful by those places which are more plain evident being still careful to keep close to the Analogy of Faith consisting in those principles of Christianity which are clearly set forth in Scripture and generally receiv'd of the Church What think you now then Beloved he who is not acquainted with the Judgment of the Church and so wants his Trusty Guide he who is not acquainted with the Opinions of the Learned and so wants his Rational Argument he who is not well instructed in the Principles of Religion and so knows not the Analogy of Faith he who is not skilled in the Language and Phrase and Method of the Scripture and so wants his Infallible Rule is such a person however he may pretend to the Spirit is such a person think you fit to be an Interpreter of the Word Wherefore to interpret Scriptures by the Spirit not being qualified as to the use of means for right Interpretation it is certainly most certainly plain Enthusiasm A phanatick presumption the greatest evidence of the Spirit of Error being so opposit in act and operation to the order and method of the Spirit of Truth Object But here the Enthusiast to prove his interpeting Scripture by the Spirit to be lawful and right he urgeth that of St. Paul as his Herculean Argument 1 Cor. 2.14 That the Spiritual man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligit ac discernit as Beza renders it he understands and discerns Judicat as the Vulgar Latin and our English he judgeth and that all things in matters of Faith and of Manners of Doctrine and of Conversation So that what needs more to interpret Scripture then to have the Spirit the case seems clear if St. Paul may decide the Question Answ But stay no Triumph before Victory To this I answer The same Apostle who saith The spiritual man judgeth all things says also 1 Cor. 14.32 The Spirits of the Prophets are subject to the Prophets where by Prophets are especially intended the Interpreters of the Scriptures and that the Enthusiast himself will readily acknowledge Now then observe If the Spiritual man will interpret Scripture by the Spirit he must remember That his spirit must be subject to the Prophets submit unto the Judgment of the Church in those holy Interpreters which have gone before him or which are now surviving with him Otherwise he is not spiritual but carnal carnally puft up with the pride of his own spirit which he blasphemously calls the Motion of Gods Spirit Thus then to interpret Scripture by the Spirit according to St. Pauls direction taking the Church for our Guide holy Expositors for our Instruction there can be no just quarrel at our Interpretation For that we keep to the right Rule and Line to the Polar Star and the skilful Pilot the happy Union of what the Text hath joyned the Word of God and the Ministry of the Church for so is the Instruction of our Saviour in his Commission to his Apostles Go ye disciple all Nations Teaching them to observe whatsoever I have commanded you 1. By vertue of our Ministerial charge we do here Applic. in foro Conscientiae in the Court of Conscience arraign and condemn the Heresies and Schisms of our present times of that so horrid though so common sin of Scripture-Sacriledge men surreptitiously stealing away the true meaning or prophanely corrupting the proper phrase of Gods Word thereby making the Delphick Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Scriptures I mean to speak that sense which the Spirit of Error hath imposed not the Spirit of Truth revealed Church-Sacriledge and Scripture-Sacriledge they commonly go together they who will prophane the House of God will not stick to corrupt the Word of Christ and they who will not spare to defile his Worship will not care to pervert his Truth Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz oâ—at 36. Rev. 22.18 19. as for the Sacrilegious invaders of the Holy Scriptures whether they be such as violate the Letter or such as pervert the Sense let them see the guilt of their sin in the horror of its punishment denounced by St. John saying I testifie unto everyman that heareth the words of the Prophecy of this Book If any man shall adde unto these things God shall add unto him the plagues that are written in this Book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book O dreadful Commination God will assuredly cut him off from benefit by the Testament of Christ who shall by Heretical forgery either detract or corrupt it The Gospel of Christ is his Testament and if it be but a Mans Testament how much more when it is The Testament of God being confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by Legal Authority ratified and declared Authentick No man disannulleth Gal.
3.15 or addeth thereto No man disannulleth or addeth that is No man ought to disannul or adde under peril of hainous impiety and shameful punishment And let not any think St. John seals up onely the Book of Revelations but that guided by the Spirit of Truth he seals up the whole Books of the New Testament with that dreadful Commination against all Violators of the sacred Scriptures And this whether it be in the Letter or the Sense of Christs holy Word for that of Tertullian is most firmly true Tert. de Praescript c. 17. Tantum veritati obstrepit adulter sensus quantum corruptor stilus To impose an adulterate sense is as much injury to the Word of Truth as to violate the proper phrase And therefore Valentinus and so the Heresies of our times do as much damage to the Scriptures verity in misinterpreting the Sense though they spare the Letter as Marcion did by mangling the sentences and chopping off the words Hear then and tremble O ye seduced Souls who through some carnal prejudice and temporal interest involve your selves in this so horrid sin of Scripture-Sacriledge for that perverting the sense or corrupting the Letter of Christs holy Word of Truth 2 Pet. 3.16 ye do it to your own destruction 2. Observe Beloved these two sure Rules of Instruction and Exhortation 1. Keep close to the Doctrine of the Scriptures 2. Hold fast to the Judgment of the Church Keep close to the doctrine of the Scriptures that will keep you from the seductions of the Romanist Hold fast to the Judgment of the Church that will preserve you from the Errors of the Separatist For so hath God been pleased to make the Militant State of our Mother the Church of England to be betwixt the eager opposition of two enraged Enemies the Church of Rome and the Brethren of the Separation against whom she thus makes good the combate from the Authority of the sacred Scriptures and the Judgment of the Primitive Church Urging the Authority of the Scriptures the Romanist flies at the point of that weapon and would soon be beat out of the field were it not some return he makes by pretending the Church Again Urging the Judgment of the Church the Separatist staggers at that blow and would soon fall to the ground were it not some hold he catcheth by wresting the Scriptures To close then That ye may continue firm and sound in the Faith be careful that in the Epidemical distempers of the times ye change not the dyet of your Souls least what you think to make your food prove your poyson Feed on your Mothers Milk keep to that sum of our Churches Doctrine Worship Discipline and Government which is contained in the Publick Liturgy in the Thirty nine Articles the Books of Homilies and Ordination all consenting with the Word of God and Truth of Christ Withal see that to the confession of a true Faith Aquin. ye joyn the confession of an holy life Confitetur qui nulla parte diffitetur He confesses truly who confesseth thorowly Confess we with the mouth and with the hand in our words and in our works This is the best Harmony of Confessions And thus Matth. 10.32 Confess we Christ before men and he will confess us before his Father which is in Heaven Own we him in this Truâ—h and he will own us in his Glory hear we his Word and do we his Will so shall we receive his Reward and this in an eternal Rest unto our Souls Thus have we done with the Explication and the Application of what concerns the Mission and Commission together with the several Instructions given by our Saviour to his Apostles in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe whatsoever I have commanded you Halleluiah THE FIRST SERMON UPON Coloss 1. v. 18 19. And he is the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence for it pleased the Father that in him should all fulness dwell OUR Lord Jesus Christ being ascended into the highest Heavens Introduct and there sate down on the right hand of God Rom 8.34 Heb. 7.25 he ever lives to make intercession for us From which exaltation and intercession the Apostle draws his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ being able to save unto the utmost all that come unto God by him Able to save unto the utmost for that in his intercession is applied unto the Church for her salvation the utmost efficacie of the richest price the fullest power and the highest favour that humanity can receive from God or Divinity communicate to man For it is worth our observing That our blessed Lord to make our salvation sure he saves us by all means possible for salvation to be secur'd He saves us by ransom by rescue and by request by way of price by way of power and by way of favour Christs Resurrection that gives testimony to the sufficiencie of price laid down in his Passion his Ascension that gives testimony to the sufficiencie of power which he exercised in his Resurrection his sitting at Gods right hand that gives testimony to the sufficiencie of favour whereby he is exalted in his Ascension and lastly the Intercession of Christ that is applicatory of all these for the full and final redemption of his chosen In his Intercession he pleads the merit of his Passion as the full paiment he pleads the efficacie of his Resurrection as his clear acquittance he pleads the benefit of his Ascension as giving actual possession Eph. 1.6 Mat. 17.5 Heb. 1.2 and pleads the vertue of his Session at the right hand of the Father as thereby declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Son of God and lawful Heir of Heaven Yea our holy Jesus and blessed Mediator being sate down at the right hand of God he is not only by a gracious decree appointed by an holy unction consecrated but also by a glorious investiture from the Father he is established in the spiritual oeconomy Act. 2.36 Rom. 14.9 Mat. 28.18 and actual administration of that soveraign authority whereby he is constituted and declared to be Lord and Christ Judge of quick and dead King of heaven and earth and as S. Paul here gives us the description Head of the body the Church the beginning the first-born from the dead c. Connexion Before we give you the Division of the words we must give you their Dependance to which we are directed by the Copulative and And he is the Head of the body the Church which Copulative does join what we must not separate the Context and the Text. If then we do but look three Verses back we find how the Apostle having set forth the benefits of Redemption he presently subjoins a description of the
Reverence and Devotion in the Publick worship of her daily service and Sacramental administrations as is really attractive of every eye and heart except what is prejudiced by Error and Interest Wherefore though the unparalel'd prophaneness of the present age throw contempt upon the Sanctuary and House of God yet do we there acknowledge a Beauty of Holiness as the object of our desires and delight So that we can say with David in a zeal to Gods Publick worship One thing have I desired of the Lord that will I seek after c. The second Reason of Davids Petition That of Devotion To enquire in his Temple As Cities had their original from single Families so Temples their beginning from single Altars We no sooner read That the holy Seed became propagated into several Families but we presently finde those Families met in a Publick Congregation For so in the days of Enosh did men begin Gen. 4 26. publickly to call upon the Name of the Lord then even in the morning of the World did the Church keep her first Mattins for so doth St. Chrysostom and the Antients yea the best and most of Modern Expositors all interpret that of Mens calling upon the Lord as to his Publick worship and service So that we may well plead Church Liturgy as antient as Church Communion and Church Communion as to Gods Publick worship contemporary with the third generation of mankinde and the third century of the World And if the Church had then their Publick service they had also some publick place to be a Bethel an House of God Gen. 28.19 22. where was consecrated an Altar unto the Lord. No doubt from the beginning of the World God had his Sabbaths and his Sacrifices his Priests and his Altar and his Tithes and therefore times persons place and things consecrate and appropriate to his Worship Of this and all this we are assured from Reasons dictate and Scriptures proof And as it was thus from the beginning so it shall be also unto the end of the World though not in the same kinde yet in the like Analogy for which we have St. Johns prophecy in his Revelation and Christs promise in his Gospel Altar and Priests to the most high God we read to have been from Adam to Melchisedech but a Tabernacle and Temple we finde not till Moses and Solomon The Tabernacle that a Type of our Earthly pilgrimage and temporary sojourning as still flitting and removing in the Wilderness The Temple a Figure of our heavenly rest and eternal habitation as founded and fixt in Canaan When Moses framed the Tabernacle Exod. 25.40 it was according to the pattern in the Mount which pattern was that of Spiritual Mysteries which God shadowed forth by Moses in Mysterial Representations This Tabernacle being pitcht Exod 40.34 38. Moses goes up no more to God in the Mount but God comes down to Moses in the Cloud which Cloud was light and fiery and in that Clem. Alex. â—taâ— adhort ad Gent. as Clemens of Alexandria observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a token of grace and fear If Israel were sincere and constant in their obedience God was a light to lead them but if froward and perverse in their iniquity he was a fire to consume them And though God is not now present in our Churches by a visible light and fire which was but a Type yet is he present in grace and fury which is the thing typified grace to accept the prayers of his people and fury to avenge the prophanation of his Sanctuary From which fury it is that never any Nation or Family or Person prospered to the third Generation John 2.16 which either made Gods house a place of Merchandise by prophaning it or Merchandise of Gods house by destroying it The Eagle that takes flesh from the Altar carries coals to fiâ—e his own Nest and never did any man seek to build his house with the stones of Gods Temple but his honor was laid in the dust and his ruine hath been remarkable Of this it were easie to give you multitudes of sad examples in Gods late and severe judgments upon this Nation and in some neighboring Countreys by which judgments he hath sealed this truth That he owns our Christian Oratories for his holy Temples vindicating their prophanation and mens sacriledge by most dreadful punishments I might set before you the examples of Gods vengeance but I shall wave that and present you rather the evidence of Gods Word confirming to you the relative holiness of Gods Sanctuary and this from that one place of St. Paul where he makes it an Argument unto holiness 1 Cor. 6.19 That we are Gods Temples Which how vain had it been 2 Cor. 3.11 if either God hath no Temple or those Temples be not holy Besides it is St. Pauls argument If that which is done away was glorious much more that which remaineth is glorious If the Gospel then excel the Law and Christs presence in his Sacraments his presence in the Sanctuary then must our Christian Churches excel the Jewish Temple as excel in glory so in beauty even the beauty of Holiness Psal 93.6 For Holiness becometh the House of the Lord for ever And therefore Psal 96.9 the Psalmists admonition still stands good Worship the Lord in the beauty of holiness And worship him not onely by praying at his Altar but also by inquiring at his Oracle Both the inseparable parts and appurtenances of his Temple for saith David I will dwell in the House of the Lord all the days of my life to behold the Beauty of the Lord and to inquire in his Temple To inquire in his Temple Inquire of what why of our right way to Heaven for we are Pilgrims and Travellers and that in the World too as in a Wilderness where it is easie to lose but hard to finde our way Therefore it is well worthy our diligent and frequent inquiry whether we be right or no Now Jacobs Vision will tell us Gen. 28.17 That the House of God it is Scala Janua Cali the Ladder and Gate of Heaven So that our sure way to ascend and enter Heaven it is to hold Communion with Gods Church in the Profession and Devotion of his Publick Worship And to confirm us in this truth we may behold the Servants of the Family who know well the way to their Masters house we may behold the Angels ascending and descending Heb. 1.14 in their several Ministries for the good of those whom God makes Heirs of Salvation And O how much need have we to inquire in Gods Temple seeing David himself is in so great a hazard of being dejected with the tribulations of the godly and seduced by the prosperity of the wicked till he goes into the Sanctuary of the Lord Psal 73.17 there to inquire at his Oracle But what is then Gods Oracle Why it is his sacred Word the sure Interpreter of his holy
1. The importunate Crowd of vain Thoughts 2. The frightful Suggestions of foul Thoughts 3. Some late Relapses into Sin 4. Daily Conflicts with Sin 5. A Distrust of the Graces sincerity in general of Faith and of Repentance in particular 6. The sense of Barrenness in holy duties 7. The misapprehension of Gods withdrawing the Comforts of his gracious presence 8. The misinterpration of the Order of Gods Providence as to the Tribulations of the Godly and as to the Prosperity of the Wicked 9. The long Continuance of Temptations and Afflictions These the several Heads of those Spiritual Conflicts to which are appropriated the Words of Complaint the Grounds of Comfort and the Rules of Direction Only before we enter this Field observe these three Maxims by way of Premonition 1. That the best of Gods Saints are still exercised with Temptations 2. That these Temptations are permitted and ordered of God 3. That they are so ordered of God as to make for the good of his Chosen 1 The best of Gods Saints are still exercised with Temptations Indeed what is the estate of Gods Church on earth but an estate militant Eph. 6.12 The Faithful still exercised in a spiritual warfare against the Powers of Darkness and wiles of Satan and who shall think himself secure from Satans temptations Mat. 4.1 c. whilst the Son of God being cloth'd with our flesh is himself tempted Yea such is Satans envy to man and malice to Christ that by how much any one of the faithful is the more eminent in grace by so much is Satan the more violent against him in his fury It is a large Encomium which the Apostle gives his Thessalonians 1 Thess 1.4 5. Such as were elected of God having receiv'd the Gospel of Christ not in word only but also in power and in the Holy Ghost and in much assurance such as were Followers of Christ and his Apostles in much afflictions with joy in the Holy Ghost so that they became ensamples to all that believ'd in Macedonia and in Achaia yet is the Apostle careful notwithstanding this ground of confidence to send to know their faith And why left by some means the Tempter had tempted them The Tempter ch 3.5 that is Satans proper title in an eminencie of malice and envy the chief and principal Tempter making use of the world and the flesh as his baits to deceive as his instruments to act Whatsoever then our temptations are S. Paul will tell us there hath no temptation overtaken us but what is common to men even the best of men 1 Cor. 10.13 and holiest of Saints 2 As the best of Gods Saints are still exercised with temptations so are those temptations permitted and ordered of God Job 1.12 2.6 This we see in that Conflict of holy Job's wherein Satan upon earnest sollicitation hath power given him over Jobs estate but not over his person and when upon temptation he prevails not God gives him a further power over Jobs person but not his life So that neither could Satan have touched Job in his goods or in his body had not God permitted it which God did permit and order too for the manifestation of Jobs integrity and the advancement of his own glory Again it is our Saviours premonition to S. Peter and the rest of the Apostles saying Simon Simon behold Luk. 22.31 Satan hath desired to have you that he may sift you as wheat Thus the Devil he aims at the fairest makes his hottest encounters against the eminentest Saints Fortissimos quosque Diabolus eligere solet quibus oppugnet Eu hym seeing he could not shake the rock and foundation of the Church Christ Jesus he will try what he can do against the strongest pillars thereof the Apostles But see Satan though rage he may yet assault he cannot till God permit Therefore saith our Saviour Satan hath desired to have you he hath made a challenge to encounter with you But challenge he may combat he cannot till God give the word for the battel Be sober 1 Pet. 5.8 be vigilant saith S. Peter because your adversary the Devil as a roaring Lyon goeth about seeking whom he may devoure Satan is a roaring Lyon full of rage and fury yet is this Lyon kept in a grate held in a chain he cannot go further then God permits being still aw'd and order'd by the hand of his power and will of his providence And therefore saith the Apostle that he goes about seeking whom he may devoure not whom he will Such is his malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doubtless he hath will to devoure all but such is Gods power to restrain his fury such is Gods mercy to set bounds to his malice that he may destroy only where God doth permit And for this reason that all our temptations are permitted and ordered of God therefore hath our Saviour taught us to pray Lead us not into temptation 3 Temptations are so ordered of God as to make for the good of his chosen And therefore our Saviour calls Satans tempting the Apostles a sifting them as wheat in that as the wheat is the more pure for being sifted so the Apostles the more holy for being tempted Not that this Satan did intend but that thus God did order And as it was thus with Christs Apostles so is it still with all Gods chosen 1 Cor. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. God is faithful who will not suffer those that are his to be tempted above what they are able He proportions their burden according to their strength or else gives strength proportionable to their burden so that the force of Satans temptations shall not exceed the measure of Gods grace For what good man will laden his beast with a greater burden then he is able to bear and shall a good man be thought more merciful to his beast then our good God is to his children Far be it to conceit so high a blasphemy against so gracious a Majesty But further God permiâ—ting his chosen to be tempted he not only gives strength to bear the burden but also makes a way to escape the violence of the temptation Rom. 16.20 treading Satan under their feet Yea to give the proper Emphasis of the Apostles expression He shal with the temptation make a way to come off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by flight or treaty but with victory and triumph So that though Temptations for a while cloud the Sun of righteousness yet when dispell'd by his arising upon the soul with healings in his wings Mal. 4.2 then the light of Christs Spirit and grace appears more comfortable and glorious and thereby the assurance of divine love which under temptations was dampt and obscur'd in this conquest and victory obtain'd through Christ it is the more graciously renewed and powerfully confirm'd The three Maxims then of Premonition which we behold evident in their truth we must keep fixt
in our mind and this will conduce much to the composing our souls when their Words of Complaint are answered with Grounds of Comfort and Rules of Direction CHAP. I. The Souls Conflict from the importunate Crowd of Vain Thoughts OUr secret Thoughts are commonly the immediate issue of our inward Principles vile affections still begetting vain imaginations and holy desires administring matter for divine thoughts Wherefore when our Lord Jesus Christ sets up his Throne in the Heart he there governs by the golden Scepter of his Grace which Grace it is that casts down every high imagination and brings into captivity every vain thought to the obedience of Christ 2 Cor. 10 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vain thoughts however they may seem small sins yet their strength of evil like that of the Egyptian caterpillars it is in their number Ps 10 5.34 35. whereby they prevail oftentimes to eat up every green thing in the land every good motion in the heart And this importunate crowd of vain Thoughts is not the least of Satans temptations in which he is right Beelzebub the God of Flyes Mat. 12.24 for as busie Flyes were to the Altars sacrifices so are vain thoughts to our holy services their continual buzzing disturbs the Mind and distracts its devotion This Cogitationum tumultus this tumult and crowd of vain Thoughts was once S. Bernards trouble of which he complains Bern. de inter Dem. that introeunt exeunt they pass and repass come in and go out and will not be controll'd Amovere volo nec valeo I would fain saith he remove them but cannot either as slie Thieves they creep in undiscern'd or as bold Guests they force admittance though they find no welcome Now because nothing is more dreadful to the godly man then sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so says S. Chrysostom that to him is death that to him is hell Even therefore though no exorbitancie of life be discerned by man yet is he afflicted deeply afflicted for the very risings and rebellions of his Thoughts which being in the secret closet of the Heart can only appear unto God And in this his affliction hear we his Complaint The Words of Complaint Oh the perplexing trouble of my distracting thoughts How do they by their slie insinuations and secret importunities continually disturb the quiet of my mind and make my holy duties become a weariness to my soul They cool the heat they damp the vigor they dead the comfort of all my devotions Even when I pray God to forgive my sins I then sin whilst I am praying for forgiveness yea whether it be in the Church or in the Closet so frequently and so violently do these vain Thoughts withdraw mine heart from Gods service that I cannot have confidence he hears my suit because I know by experience I do not hear my self and therefore sure needs must God be far off from my prayer whilst my Heart is so far out of his presence hurried away with a crowd of vain Imaginations The Grounds of Comfort 1. These vain Thoughts O thou afflicted soul being indeed thy burden they shall not be thy ruine and though they do take from the sweetness yet they shall not take from the sincerity of thy devotions Yea 2 King 10.16.31 Ps 26.2 3. hereby thy sincerity is approv'd for that some external interest of temporal relations may make us guard our words our actions but it must be some internal Principle of holy fear which makes us to watch our thoughts our desires If then thy devotions were not sincere thy heart would not be troubled for to be taken off from a work we regard not Ps 119 115. is no disquet to the mind but it is an argument we set a value and esteem upon the work in hand when we are loth to be disturbed in the doing Ps 7.9 139.2 Jer. 11.20 2. It is no little glory which we give to God in the acknowledgment of his omnipresence and omniscience that we own him present in the Closet of our Hearts and privy to the first risings of our most inward thoughts And as it is the excellencie of Gods law that it reacheth our thoughts to discern and judge them Heb. 4.12 Luk. 2.35 so it is the riches of Gods mercy that it goes beyond the number of our thoughts to remit and pardon them Were it not indeed for the multitude of Gods compassions Ps 51.1 Gen. 6.5 dangerous yea desperate were our condition in the multitude of our sinful imaginations Which Imaginations being in number infinite are not to he forgiven but by those Mercies which are infinite and numberless Ps 145 8 9. This oh this is the sure foundation of firm comfort to the soul the tender mercies of its God! 3. It is much the experience of Gods children even the devoutest Saints that their thoughts of God and of Christ of heaven and of holiness are very unsteady and fleeting Like the sight of a Star through an Optick glass when held by a Palsey-hand such is our view of Divine objects we are long in finding them and soon lose them our thoughts wavering through our minds weakness Besides when we are most intent and our eye fixt then is Satan ready to strike us on the elbow Ps 57.7 Ps 31.21 22. and by some suggestion to shake us from our steadiness and disturb our devotions Indeed as Satan so the World and the Flesh they are most importunate suitors and let our communication with God and with Christ in fervent Prayer or any other holy service be ne'r so earnest and secret yet will they thrust in upon the soul for reception and audience Yea though we observe our Lords command and watch unto prayer Mar. 13.33 yet in our strictest Watch how do these enemies slip by our Guards If we stop and turn back some vain Thoughts yet even then whilst we are busied in that watchful care how are we surprised with some other as vain imaginations notwithstanding all our care and watchfulness Think not then O distressed soul think not 1 Cor. 10 13 in the common condition of Gods children that thou art cast out of Gods favor 4. Know thou hast the gracious mediation of an alsufficient Saviour to supply thy defects and procure an acceptance of thy sincere though imperfect Devotions In thy Saviours mediation Heb. 2.17 Joh. 6.27 Luk. 4.18 Rom. 8.34 Heb. 7 25. behold him a merciful and a faithful High Priest seal'd of the Father and annointed by the Spirit to this very office that being entred the Holy of Holies and set down at the right hand of the Majesty on high he should ever live to make intercession for us so that he he it is who compassionately toucht with a feeling of our infirmities Heb. 4 15. presents the sincere desires of our souls and holy purposes of our hearts as the firstlings of our flock made acceptable unto God through