my treasure my fullness my All I am dead but to thee I come for life and quickning grace I have a proud heart but unto thee do I address my self I know thou who givest more and better grace to the humble canst give me grace to be more humble I am impotent but to thee I come for strength against my corruptions and for holy duties Lord I am nothing I have nothing I can do nothing I am good for nothing I cannot plead my merits but thy mercy unworthy I am to live unfit I am to die When thus we find it with us at or after a Sacrament then has it been working for our good 11 When you have the Covenant of Grace sealed and the Characters thereof impressed upon your hearts when Sacrament-days are healing and sealing days the Saints are sealed with the holy Spirit of Promise such sacred stamps he sets upon their Souls as shall never be obliterated Many a child of God has here had monumentum aere perennius when by this Ordinance you gain such full evidences of his love such influences of his Grace such experiences of his Truth such assistances from his Spirit such ratifications and confirmations of the Gospel-promises as you never had before When thus you find it with you you may safely and solidly conclude it has been working for your good 12 Once more and in a word When more glorious conquests over your spiritual enemies are obtained when prevailing lusts are vanquished and fiery temptations are quenched and all these wonders one drop of his precious blood when taken down by Faith can do when you can go from this Ordinance triumphing over and trampling upon the neck of your unbelief and pride c. and this some have done when you can come from the Sacrament as Israel did out of the Red Sea and see your spiritual enemies bleeding gasping dying dead your lusts destroyed but your Souls preserved When thus you feel and find it surely the Sacrament has done you good and much good Q. 5. How doth it appear that the Spirit of the Lord is not so straitned but that he can cause this Ordinance to work for your good Answ 'T is a truth written with a Sun-beam 't is tanquam ex tripode dictum None of those Oracles may vye with this The Spirit of the Lord hath owned and blessed it to others and therefore can to you The Spirit of the Lord is God and what cannot a Great Almighty God do What will not a good and gracious God do by his Ordinances for his people His arm is not shortned nor love lessened or impaired Of all the Fathers were I confined to one alone I should fix on Ambrose Vide S. Ambrosii de sp s lib. 1. cap. 1 3 6 7 9 11 14 20. Lib. 2. cap. 4 9. 12. Lib. 3. cap. 5 12 14 17 23 Tom. 4. for he hath writ enough to evince the Deity and divine operations of the Holy Ghost from him I might extract what would abundantly confirm the Proposition under our present consideration but I forbear As St. Paul reasoned concerning the Resurrection of the dead saying in his Apology for himself before King Agrippa Act. 20.8 Why should it be thought a thing unreasonable with you that God should raise the dead So may I say to you in this Apology for the power of the Spirit Why should it be thought a thing unreasonable for the Spirit of the Lord to do all these things in at and by this sacred and solemn Ordinance The Doctrine under debate neither exceeds the bounds of Faith nor is it contrary to the experience of the Saints Doubtless some within these walls have had sweet experience of the powerful influences and mighty workings of the Spirit of the Lord in their Hearts and upon their Spirits at this Ordinance But we will review and succinctly reflect upon some of the forementioned particulars we shall fix on four or five the rest you may clear up to your selves in your private Meditations I remember that Athenagoras an Athenian but a Christian Philosopher disputing for the Resurrection of the Dead hath a passage which is pertinent to what I have in hand The impotency of an Agent ariseth either from his ignorance something he would do but knows not what nor how or from his insufficiency or weakness though he knows what and how to effect yet a power is wanting to accomplish and bring it to pass neither of which says he truly can be affirmed of God who is infinitely wise and powerful The same say I of the Spirit of the Lord He is a Spirit of Wisdom and Power and both infinite they are really the same with his Essence 1. He knows how to break the Heart for Sin and he can as easily bring it into a melting mourning frame alas we may pray and hear and wait in the use of means and yet our Hearts remain as hard as Adamant Fortiter yet Suaviter but when the Spirit of the Lord once takes them in hand he works irresistibly and effectually a nullo duro corde respuitur when he breaks in and breaths upon the Soul then it begins to thaw and melt and mourn We read of Peters sins exceeding great and very many were they sadly circumstantiated highly aggravated Mat. 26.75 Peter even now and but just now had a forewarning from Christ Peter was dearly belov'd of Christ none of the Twelve more John ever excepted He was the first whom Christ call'd to be an Apostle Peter was often admitted when others were excluded He yielded easily to the Temptation and that of a poor silly Damsel He sinned not in a corner once and again and a third time denies Christ with cursing and swearing c. yet when our Blessed Saviour began to look and the Spirit of the Lord set in to work then Peter went out and wept bitterly Mat. 26. ult A strange look and a strong look it was that thus quickly broke his heart in pieces he lookt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact observes with a look of love with a benign aspect Christ looks the Spirit works the Conscience stirs and out he goes and weeps exceedingly 2. He knows how to break the Heart from Sin and can easily do it be it a darling lust a Delilah never so near or dear a peccatum in deliciis He can make a full a final a total and an eternal Divorce between you and them though your lusts were mighty Hosts he can lay them dead at your feet I appeal from Gods Book to your own Breasts for the proof hereof 3. He can increase your Graces are they weak he can strengthen them if little he can increase them There is no Corruption so strong but he can make it weak no Grace so weak but he can make it strong This Men cannot Means cannot Angels cannot but He can 4. He can make you Holy as he is Holy that is for Quality not for Equality Holy in
Christian man To take care that his Soul be not unthankful to his God Have I received any light or life or increase of grace and peace I will remember to my dying day though 't is wrought in me yet 't was not wrought by me Non nobis Domine non nobis Not unto us Lord not unto us Because not by us Lord not by us but by the Spirit of the Lord of Hosts Though I cannot praise thee so much as I should yet will I praise thee as much as I can Sacramenta Judaeorum umbra Christianorum Aug Enar in Psal 37 nobis 38 At the Jewish Passover was sung the 113. and some following Psalms and this they call'd the Great Hallelujah And the Sacraments of the Jews were but shadows unto ours In every thing we must give thanks but for this especially others stand without you are admitted into the Presence-chamber of the great King They feed on husks and trash you on the hidden Manna My flesh saith Christ is meat indeed and my blood is drink indeed All other food compar'd with this is cibi tantummodo umbra vana imago as Cameron speaks all shadow no substance To a worthy Receiver the choicest of mercies and blessings are here exhibited one calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Food made up all of Thanksgiving And having tasted so much nay drunk so deep of the cup of blessing does it not concern you now to sing Glory be to the Holy Ghost That praise is due to God from every Creature in the World and from every corner of the world I need not prove but 't is not comely for any but such as you Psal 33.1 'T is a garment that suites none but Saints Isa 61.3 You read there of the garment of praise The Jewish Doctors have a saying That the World subsists by three Pillars the Law the Worship of God and Thankfulness O let the high Praises of God be now and for ever in your lips and lives Hath the good Spirit of the Lord gone out before you in love and mercy Do you follow him now in praise and duty 'T is the happiness of the Saints in Heaven to enjoy God and 't is their only business in Heaven to bless God and is it not your wisdom as well as duty to be daily doing that on Earth besides which you shall have nothing to do to all Eternity in Heaven Hosanna's here and Hallelujahs hereafter 2 Walk charitably Do all the good you possibly can for the Spirit of the Lord and for the people of the Lord. I know your goodness extendeth not to God but let it the more to the Saints Yet you may plead for and vindicate his honour which is by many now laid in the dust many father their errors and blasphemies on the Spirit laying them at his door as if he were not the Spirit of Truth There are four sorts of men amongst us 1 Some who are all for Ordinances not eying at all the Spirit of the Lord for his teachings 2 Some are all for the Spirit Sans-ordinance men casting of Baptism the Ministry of the Word and this blessed Sacrament Beza in 1 Cor. 1.12 As Beza said so shall I Hoc Pestilentissimo morbo utinam nulli hodie laborarent Oh that none had this Plague-sore now 3 Others and not a few neither regard the Spirit nor men nor means nothing but mundum fundum 4 Only the sincere Christian is for all and he is the man to whom I address this counsel if you espouse not his cause who shall if in your stations as Magistrates as Ministers as Christians you plead not for it who will But walk charitably towards men that 's the duty I would press on you Has the Spirit of the Lord done you good do you now all the good you can to others shew your love to God by your love to your needy Brethren and your love to them by works of mercy Acts of charity do not impoverish but enrich Perhaps the Purse may be lighter but your Crown will be heavier Who ever heard or read of a man that liv'd charitably that died miserably Non memini me legisse malâ morte morâ—â—â— qui libenter opera charitatis exercuit Hieron Morison in his Itinirary Hierom in his Epistle to Nepotian tells us he never did nor did the royal Prophet Psal 37.25 26. One tells us of a fountain of Salt in Germany of which all the poor about it had Salt-water freely for their use but when once it was deny'd them it lost its vertue If once you harden your Hearts against or hide your faces from those pale faces and withered cheeks and maimed arms from those who have no bread to eat nor where to lay their heads well may the Spirit of the Lord suspend his influences at the next Communion and then it cannot heal nor seal nor do you good What greater incentive to shew mercy to others than a due sense of mercies received from God Do good to all as you are of ability and have opportunity but especially to the houshold of Faith 3 Walk contentedly Have you received good and much good at the Lords Table then be not so full of complaints if you have little of the worlds goods Is your grace increased have you got more assurance of your Lords love do not murmur though your Corn and Wine and other matters increase not Whilst those put gladness into your Hearts let not the want of these cause sadness to appear in your faces It is enough says Jacob Joseph is alive So say you It is enough the Spirit of the Lord is alive and hath enlivened and sealed 1 Tim. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comforted me at and by this precious Ordinance Shew us the Father says Philip and it sufficeth us The sight of God without riches or honours or lands or friends should satisfie your Souls Having food and raiment you should be content well Having food not fine fare Raiments not Ornaments and you have both nay much more viz. the Mediatory Righteousness of Christ to deck and adorn you and his precious Body and Blood to nourish you And whatever afflictions you meet with in or from the World still be contented They say whatever betides a Spaniard he will not change his pace whatever troubles betide you let no change appear in your Face Whether God give or take whether he stroke or strike Nimis delicatus es frater si hic vis gaudere cum mundo posthac regnare cum Christo Hierom. whether men hum or hiss fret not your selves shall you receive good from the hand of God What all good and no evil you are too delicate if you would have two Heavens one here and another yonder above the Clouds 4 Walk Compassionately Have you tasted there of the Lords graciousness can you tell of the great things the Spirit of the Lord hath by that Ordinance done for your Souls
Î ÎΕΥΜΑΤ-ΑΠΟΛΟΓΙΑ OR AN APOLOGY FOR THE POWER LIBERTY OF THE SPIRIT As at first To give a Being to so still to give a Blessing by his Ordinances IN THREE SERMONS PREACHT AT Great BVDWORTH TO Some Persons of Honour and several of the Clergy then present to communicate in reference to the late ACT. By James Livesey A.M. Vicar of Budworth LONDON Printed by A. M. for Robert Clavel in Little-Britain 1674. To the Honourable Sir George Warburton Baronet Lord of Budworth Magna Aston Apleton Sutton Warburton Winnington Marthal Pulford c. And his Incomparably Accomplisht most Noble Lady Madam Diana Warburton And Right Worshipful William Tutchett Of Whitley Esq His Majesties High-Sheriff for the County Palatine of Chester And his Vertuous and worthily Honoured Consort Madam Martha Tutchett With the rest of the Gentry and others of the Congregation of Great Budworth Honourable Worshipful Worthy Sirs WHat was then though not affectionately enough presented to your attentive and judicious ears is now most humbly offered to your discerning eyes the good Spirit of the Lord hand it down into your Hearts the best receptacle of Divine Truths 'T was my work to suit the Text to that Occasion and the Sermons to the Text yours to suit your Attentions to the Sermons and His to do us all good we doing so If any shall demand why these were then Preached or are now published your Honour can satisfie the former your Worship the latter That I have mounted the Dedication so high to so many when to every individual a just volume had been an incompetent Oblation this presumption I must answer for As Artaxerxes that great Persian Monarch accepted a present of Water from a poor Labourer with a smiling countenance not having need thereof for may perhaps your Generosity these plain unpolished Sermons from one under so many Obligations to serve you The censures of the ignorant I have no reason to regard nor need I fear those of the Learned who can do much better with their Pens yet do nothing for de Straminibus non curat invidia The carelesness of many who wofully and wilfully squander away Sacrament-days without due observation hath awakened my Pen to remind them of the preciousness and usâ—fulness of this Ordinance and of their duties to their never-dying Souls Who sees not some so sick that they complain they cannot live and yet so sinful that they dare not die before another day any of us the most young or strong may be in another world though we shall live out yet surely we cannot out-live the determin'd time These serious thoughts of Death cannot bring us sooner to our graves but they should bring us nearer to our duties to a more constant and conscientious attendance on this holy Ordinance amongst the rest which is the grand design of these ensuing Pages In short the Truths in them contain'd are Gods as such embrace them the weaknesses mine how many soever I have borrowed help from others to erect this feeble Fabrick but most from the Spirit of the Lord to whose gracious conduct in your passage to Glory I shall never cease to commend you beseeching that my service be not accounted my crime The good Lord make you shining Lights in that publick Orb in which God and the King have fixt you and more illustrious Patterns of all Graces and Vertues wherein you now excell to those you converse with This shall be the breathing of his Soul who is Sirs Your ever obliged Servant J.L. Aug. 26. 1673. Besides some mistakes in pointing and a few literal the material Errata correct thus I pray ERRATA IN the Margent pag. 125. read Revel 5.8 and p. 141. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book pag. 10. l. 18. r. despiseth pag. 11. l. 7. r. him for hmi pag. 15. l. 23. r. pulls for puts pag. 80. l. 9. r. scan for can pag. 102. l. 17. r. might for would pag. 104. l. 4. r. Act the latter pag. 110. l. antap r. Him for them pag. 163. lin antep neglected penult observation ult in things pag. 165. l. 16. r. wills for wits THE SPIRIT of the LORD IN Power and at Liberty The first Sermon July the 13. 1673. to bless his own Institutions with the efficacy and usefulness of the Sacrament of the Lords-Supper asserted in THREE SERMONS Preacht On Three Sacrament-days On Micah 2.7 O thou that art named the House of Jacob is the Spirit of the Lord straitned are these his Doings Do not my words do good to him that walketh uprightly Legi potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus MIcah was one of them we call the small or lesser Prophets not because their Prophesies are of less authority and majesty or excellency for they were all the dictates of the Spirit of the Lord but because they are more concise and of greater brevity than the first four Ruffin in Praefat. in Hos These Prophesies Calvin conceives as now extant are but the marrow and quintessence of those Sermons by them preacht to the people of Israel and Judah Collected and reduced says Zanchy into one volum Proleg in Hos by the care of those pious Princes inspired of the Lord left by reason of their littleness they should be lost and this was done for the Churches benefit in those and succeeding Ages This Prophesie contains two solemn Sermons The former compriseth the five first and the latter the three last Chapters In the former are three things observable 1. The Sins this people stood guilty of before God and they are ingentia vitia mighty ones 2. The Judgments of God denounc'd against this people for those sins and they are ingentia supplicia doleful dreadful but most just and righteous For he is too good to do his people hurt and too just to do any people wrong remunerat ultra condignum sed punit infra Ezra 9.13 3. The Comforts interspersed on purpose to solace and support their hearts who were found faithful in these Kingdoms He foretells as is obvious to the meanest capacity both the temporal deliverance of Judah out of the Babylonish Captivity and the eternal deliverance of the Church to be gathered out of all Nations through the promised Messiah Their Sins are many so were their Judgments we shall mention three or four for no more stand in our way unto the Text. Cultum Idolorum institutum in Bethel Dan. Drus 1. Their Idolatry Chap. 1.5 this they are branded with this is the procuring cause of the Lords appearing against them in this glorious severity The Judgments threatned for this Sin you see in vers 6 7. their capital Sinners were in their capital Cities Samaria and Jerusalem but they were not too great for the great God to bring to condign punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diffluere faciam I will make Samaria as an heap of the field all the
really so It was a cutting question which St. Austin put to one Quid tibi prodest vocari quod non es What will it advantage one to have a name to live if he be dead See Hâ—insius in Joh. 1.47 To pass for a Saint here and to be found amongst Sinners hereafter to be reputed an Israelite indeed and to be a Gibeonite to be named of the House of Jacob i.e. of the Church of God and to be of the House of Sodom How shall Men and Angels stand amazed at the great day when the secrets of all Hearts shall be disclosed to see some taken up to Heaven who were named the vilest of sinners and others turned into Hell who were reputed choicest Saints A form will do nothing without the power of Godliness There are two things which every man is mainly concern'd to mind 1 To be Good 2 To appear so He that is not so is lost with God and he that appears not so is lost with men Ones goodness if unknown to himself will afford him little comfort and if unknown to others it will procure him little credit Abbreviatus contractus Drus Is the Spirit of the Lord straitned Doct. 5. The Spirit of the Lord is not so straitned but he knows how to inspire and instruct his Prophets Doct. 6. The Spirit of the Lord is then straitned when proud people presume to prescribe to dictate unto his servants the Prophets what and when and to whom they shall speak and when and what not Are these his doings Hence note that Doct. 7. The ordinary way of the Lords dealing with men is in love and mercy acts of judgment are his but they are his strange not his genuine acts how full and sweet is that in Hos 11.8 How shall I give thee up Ephraim How shall I deliver thee Israel c. In this sacred volum where is the parallel What pathetick Interrogations puts he there unto himself q.d. Thou art upon the brink of destruction 't is but a giving thee up and thou art ruined Oh but how how shall I do it Do not my words c. Doct. 8. Note that the Word delivered and Ordinances dispensed by faithful Ministers are his Attend them then with due care and conscience with fear and reverence with faith and patience Doct. 9. From the connexion of the principal efficient and instrumental causes viz. the Spirit and the Word Such as sincerely desire to receive good from God must attend to and depend on the Spirit of the Lord in the use of Ordinances Ubi enim Ecclesia ibi spiritus ubi spiritus Dei illic est Ecclesia omnis gratia Iren. lib. 3. udvers Haereses For the Word can do nothing without the Spirit and the Spirit will do nothing ordinarily without the Word Let people talk as their deluded fancies prompt them One day they will see and say that they who are enemies to the Word are no true friends to the Spirit despising the one they do quench the other Quae Deus conjunxit c. How sweet Oh what a reviving Cordial is that precious promise to a pious Soul in Exod. 20.24 In all places where I record my Name my word and Ordinances by which I am known as a man is by his name I will come unto thee by my Spirit and I will bless thee there shall be a comfortable meeting and a Cordial closing of my Spirit with your Spirits See one for all Isa 30.20 21. Thine eyes shall see thy Teachers mark that and thine ears shall hear a word behind thee c. Do not my words do good There is a twofold word the one is verbum audibile that 's the Holy Scripture Ephes 6.17 and there is verbum visibile viz. the Sacraments they are call'd visible Sermons as Christ in that conveys himself by the ear so in these he conveys himself by the eye into the Heart Hence observe Doct. 10. That the Word and Ordinances of God are very operative and powerful The Spirit of the Lord concurring they are not only preceptive and directive but affective and effective they are the rod of his strength Psal 110.2 In a word there is a sevenfold force or power in the Word There is a Sin-subduing power it puts down strong holds casts down carnal reasonings Oh 't is mighty through God 2 Cor. 10.4 5. A Soul-humbling power it lays a proud sinner as low as Hell makes him cry out Lord I am vile what wilt thou have me to do and I will do it To be and I will endeavour to be it Act. 2.37 9.6 16.31 A Soul-cleansing power Joh. 15.3 Now are ye clean through the Word which I have spoken to you And chap. 17.17 Sanctifie them through thy truth thy word is truth A Soul-solacing power This word of promise is my comfort in my affliction Psal 119.50 it keeps the Soul from fainting a promise like pearl in broth is cordial A Soul-quickening power No such Incentives to holy duties in the World as in the Word Psal 119.50 A Soul-searching power It ransacks and rifles the Conscience and looks into the most secret transactions of the Heart When the Sun shines into the House the Atoms are easily discerned when the Word shines into the Heart our secret lusts are easily discovered Rom. 7.7 Heb. 4.12 A Soul-healing power Psal 107.20 He sent his Word and healed them How long might a Soul sit at the foot of a Philosopher and hear his Lectures of Morality ere it should experimentally feel and find such an Heart-transforming power going along with them such a mighty change wrought by them Est quaedam verbi omnipotentia as Luther said of Prayer To him that walketh Doct. 11 D. 11. Christianity is a walk a Christians life is not a standing or sitting still every day must we do a days work and go a days journey towards our Heavenly Country Up then and be doing here is not your rest Quo brevior opportunitas co major sedulitas lose your season and you may lose your Souls opportunities are for Eternity but they are not to Eternity The Spirit will not always strive with man now Christ stands and knocks Gen. 6.3 Cant. 5.3 but he that stands stays not give him no childish no churlish answers work and walk now now if ever now for ever you may want an 1 opportunity if you slip this Esto in diebus aestatis Formica Prov. Arab. who knows what a day may bring forth if you be not present in duty God may be present in judgment may come quickly Rev. 2.5 His Judgments are often sudden and prevent mens expectations but never their deserts Lam. 4.12 Hos 10.15 Ere you can get out of bed he may let out your blood Or 2 you may want ability and not be in a capacity a sickness may come that may take away your senses your friends perhaps may be forc'd to bind you in your beds and is that a
season for the greatest work of all which is not fit for any work at all Shall the best Master be the last the least the worst served Why should our vain hopes of living long remit or abate our cares of living well and working hard Most never think of going faster till they are forc'd to think they shall not go much longer Let us mind our way and mend our pace Vprightly Doctr. 12. 'T is an important duty which concerns us all to walk uprightly Gen. 17.1 And 't is the priviledg of such to have the word of the Lord to work for their good They shall not hear in vain Their souls shall live Isa 55.3 But the proposition on which I purpose now to fix waving all the rest is this and it takes most of them in Doct. The spirit of the Lord is not so straitned but that he can cause his Word and Ordinances to do them good who walk uprightly St. Ambrose writing three Books to Gratian the Emperour concerning the Spirit of the Lord fronts his first with this passage Sp. S. non aut alienae potestati est subjectus aut juri sed suae libertatis arbiter omnia pro authoritate propriae voluntatis c. There are three great Ordinances of God 1 The Ministry of the Word 2 Baptism And the Lords Supper is the third The first we have dispatcht and in our last discourse the second was finish'd too to refresh your Memories give me favour to hint the heads thereof or some few only and them briefly Ad templū Dei pertinent parvuli sanctificati Sacramento Christi regenerati spiritu sancto qui certè per aetatem nondum possunt cognoscere Deum Aug. Epist 57. Darda circa Med. 1 It was proved by Scripture that the Infants of Christian Parents visible Professors are true Denizons of the visible Church and Kingdom of God and have a just right to and interest in Gods Magna Charta or Covenant of Grace That the truth of Grace in the Parents is not the rule we are to act by in admitting Infants to this Ordinance Surely he would never make that the condition upon which his Ministers must apply this his Ordinance which none but God himself can infallibly know let Parents be what they will vicious and scandalous if the Church cast not them out we must not cast theirs out A visible profession of Faith and Holiness in the Parents though there be not a conversation congruous to that profession intitles the Child to Baptism That Infants are capable of the Spirit of the Lord of saving Grace of Union with Christ of Regeneration of pardon of Sin all which are sealed in Baptism if any deny this they must then say either That these are not necessary unto Salvation or That no Child dying in his Infancy can be saved Both which are absurd enough That if Infants have no right to this Seal of the Covenant their condition under the Gospel is much worse and their priviledges less than were those of Jewish Infants under the Law theirs had one viz. Circumcision ours none That the Commandment for Circumcision being so express plain and legible in the Old Testament there is no more need of a new Commandment for Infant-Baptism in the New than for a new Commandment for the holy Observation of the Lords-day That the Covenant and not only the Commandment was then the principal ground and reason of Circumcision and is now of Baptism Circumcision was called the Covenant and not the Commandment and the contempt or violation of it was call'd the transgression of the Covenant not of the Commandment Vide Whitakerum contra Duraeum fusius hâc de re pag. 681. 682. and the despisers were threatned to be cut off for the violation of the Covenant not of the Commandment Gen. 17.10 13. That Esau and Ishmael were regularly circumcised as well as Isaac No Scripture rule was transgressed when Judas and Simon Magus when Ananias and Sapphira were baptized yet what they were you know the whole multitude of the Israelites were baptized 1 Cor. 10.1 2. Yet were not all true Believers vers the 5. That we cannot infallibly know but only charitably judg who are true Believers and that Though Infants cannot lay hold on Christ by the hand of Faith yet he can and will embrace them in the arms of his love and bless them That he whose child was uncircumcised by his neglect was in Gods account uncircumcis'd himself Exod. 12.48 't is so in this case of Baptism and if uncircumcised he was not admitted to the Passover no nor into the Sanctuary Ezek. 44.9 That the enemies of Infant-baptism deal not ingenuously in requiring from us an express Commandment for our practice whilst mandment for our practice whilst they cannot produce one for theirs Where is your command to keep the Infants of visible professors from this ordinance till they be six ten or twenty years of age or till they can make profession of their Faith Or where is your command to baptize Children when grown up if you insist upon example then where is your example for your admitting of Women to the Lords Supper But of this more the last time Secondly the Antiquity of this Ordinance was vindicated from the imputation of Novelty Nullus est Scriptor tam vetustus qui ejus originem ad Apostolorum seculum pro certo non refert Calvin and that assertion of Judicious Calvin in his Instit lib. 4. cap. 16. sect 8. and of learned Zanchy in Ephes 226 page was considered and confirmed by the concurrent Testimonies of the Ancients in the several Centuries as of Justin Martyr Irenaeus Origen Cyprian Ambrose Austin Nazianzen c. Thirdly The high and noble ends for which it was instituted The great usefulness and advantagiousness of it was shewed not only to those who are of maturer age but even to Infants Elect ones I mean ordinarily when they are baptized As the Spirit moving upon the waters produc'd a world Gen. 1.2 and brought forth living Creatures so the Spirit moving upon the Soul can produce the seeds of Grace in it Consult at better leisure the 27th Article of Religion and you will find it corresponding with the judgment of the Fathers with the most eminent Divines of these latter ages with the Holy Scriptures which is instar omnium All which assert the present Infants ordinarily in the act of Administration to clear this perhaps a more important truth than many in this Age are apprehensive of I refer you to what an eminent Doctor of our Church hath left up record D. C.B's Baptismal Regeneration It shall suffice now to mention only four or five Chrysostom calls Baptism our initiation Christ 1 Homil. in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Baptism the chief part is the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the water becomes effectual Basil in answer to that question How are Christians saved makes this return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
willing is the Almighty the Soul be out of doubt of its Sanctification here and Salvation hereafter To which God of his infinite mercy for the merits of his Son by the conduct of his holy Spirit at last bring us Amen The End of the First Sermon The Second SERMON On Micah 2.7 Is the Spirit of the Lord straitned July the 20th 1673 Do not my words do good to him that walketh upright or uprightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Word spoken upon his Wheels is like Apples of Gold in pictures of Silver I may say of this 'T is verbum super rotas a word in season then will the Sermon be most profitable when the subject is most seasonable The Text is like a well-drawn picture it hath an eye on every man as you will see anon I shall draw aside the curtain that so you may view it and it may view you I will waste no time in the beginning that I may want no time in the end I am shewing when this Ordinance of the Supper doth work for the Saints benefit and advantage I have hinted seven and shall now proceed methodically unto the eighth in order of which succinctly For enough is better than all 8 Then doth this Ordinance work for your good when your Souls are more corroborated and strengthned and your power is more encreased Observe it pray The Ministry of the Word begets spiritual life The Sacrament preserves and increaseth spiritual life The Word lays the Basis or Foundation of Grace the Sacrament carries on the Building The Word is instituted to implant Grace to work the truth of Grace where it is not The Sacrament is to promote the growth of it where it is The Ministry of the Word is a converting Ordinance the Sacrament is a confirming Ordinance That 's the breeding and this the feeding Ordinance If now you come to the Lords Table very weak your Graces very feeble your Faith and Love and other Graces very little If it may be said of you as it was of the Church of Philadelphia Rev. 3.8 Thou hast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little strength and then you go away stronger your Faith more encreased your hope more quickened your obediential and penitential resolutions more strengthned your corruptions more easily subdued temptations more easily repulsed your assections more raised and enlarged your hearts more established duties more spiritually performed the world more easily conquered and vanquished If now you find your selves more able to do to suffer for God or from God if now you are more fitted for active and passive obedience if you can go thorow all Christian duties with more alacrity and cheerfulness if you can apply the promises and live by Faith upon the Fatherly providence and faithful promises of God When thus you find it then hath this Ordinance been doing you good 9 When at and by the Sacrament your love to Jesus Christ is more enflamed when this little drop swells into an Ocean and this spark becomes a flame when it may be said of your love to God to Christ to his way day people Ordinances as is said of the Waters of the Sanctuary Ezek. 47.3 4 5. that 't is still higher and higher from the ankles to the knees thence to the loins and then unpassable so in the present case Is it possible we should be such constant Guests at the Lords-Table and daily see before our eyes a crucified Christ and yet go thence with so little love to him and longings after him Can we fee so much love in his heart to us and shall we be contented with so little love in our hearts to him Per vulnera videmus viscera 'T is an heart of Adamant that will neither impendere nor rependere which will neither begin in love nor love him then who has thus begun Behold what manner of love the Father hath bestowed on us in bestowing his Son upon us We call not upon people to behold things common and ordinary Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great love Eph. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a love passing knowledg Heart-warming words indeed See Ephes 3.19 He laid down his precious life and dearest blood for us he died Nostro loco in our place and stead Nostro commodo for our benefit and good for our sin as the meritorious cause and for our good as the final cause Dan. 9.26 1 Pet. 3.18 Greater love than this can no man shew Did ever Mother love her own Child so as to wash it in her own blood thus lov'd he us Rev. 1.5 God so loved the world so How 's that so wonderfully so infinitely so but I cannot tell you how and therefore must leave it so admiring and not once attempting to express it but the Son of God can Even as the Father loved me so have I loved you Joh. 15.9 Here was the highest purest freest sweetest and choicest love that ever was in the world We conclude they love us who will speak kindly and courteously to us or a word in season for us much more if they will hazzard their lives and fortunes by espousing our cause and quarrel did not our dear Redeemer all this and more Lord now says the poor Christian thou hast laid down thy life and thereby hast manifested thy love to me Now will I part with my dearest lusts I will be their death and so shew my love to thee shall a damning lust live and a saving Christ die Shall the man die that kills my Son or Father and shall my Sin live which slays my Saviour Well if I can do no more I will do no less than love thee my dearest Lord with all my heart and might and strength The more vile thou wast made for me the dearer to my dying day shalt thou be unto me When thus it works then it does you good indeed 10 When your hearts which were before at a distance from him are by it drawn nearer to him and your desires are more drawn out after him There is a twofold distance between God and Man The one is natural as he is the Creator Man a creature He infinite Man finite this is an infinite distance The other is Moral as he is Holy and Man impure this is a greater distance than the former if we may suppose an infinito infinitius By nature we are all afar off from God n = * Non intervallo locorum sed pravitate morum by Grace through Christ we are made nigh Ephes 2.13 yet nigher we may be by much than yet we are and 't is our great business in every Ordinance to get nearer to him if you scan that famous place Heb. 10.22 Let us draw near with a true heart If now we find our confidence drawn more out after him and that we can rest more upon him and trust more in him if for what our Souls want we can with an humble boldness go to him and say Lord Here is