disturbs not that which preserves the quiet of the house the peace of the soul that which does extinguish not that which does inflame our charity that which is a servile not that which is a filial fear To fear because we have sinned against God as an avenging Iudge this servile fear love quiet casts out of doors but not to sin because we fear offending God as a gracious Father this filial fear it is so far from being cast out that it is loves dearest inmate the one mutually sustaining the other so that we may well pray as the Church hath well taught us Collect second Sund af Trin. Lord make us to have a perpetual fear and love of thy holy name § 7. However then the external profession of the truly religious may be imitated by that artificial sanctity of the formal hypocrite yet who is' t that can draw out the lineaments of life sense and motion Who can counterfeit the internal forms and active principles of grace secrets not visible to the eye but sensible to the soul from whence we draw an infallible argument of Gods blessing to say with David The secret of the Lord is with them that fear him and he will shew them his Covenant § 8. The second Medium the manifestations of his love He will shew them his Covenant 1 Cor. 2.14 the natural man knoweth not the things of the Spirit of God and no wonder for he is blind at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 as St. Peter speaks non procul videns one sand-blind that cannot see a far off the good things of Gods Covenant and grace they are deep and in their depth have too much of misterious darkness they are high and in their height have too much of glorious brightness for the purblind eye of the earthly soul and carnal man to search and apprehend And O the refreshings of divine love to the truely penitent when God by his word discovers their sin then by his spirit he withal manifests his grace he shews them his Covenant even life and salvation by Jesus Christ And by this we may know whether the discovery of sin be a temptation or an humiliation whether it be from Satan to tempt to despair or from God to humble in repentance § 9. The spirit of grace and truth laies open sin in the soul as a careful Chyrurgeon doth a wound in the body in a warm room among tender friends and with suppleing remedies his end not being to torture but to heal not to make soar but to make whole but now the spirit of error and wickedness laies open sin as the mischeivous murderer does the wound in the open air and the soul drawn away from Christ and his promises on purpose to torment and kill not to cure and save The promises priviledges and blessings then of Gods Covenant they are not known in their saving truth but by the humble soul even by those who fear the Lord for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Sept. to them the Lord will declare and make known his Covenant even his Covenant of Crace in which are concentred all the promises of the Gospel and this Covenant he will shew to them that fear him especially in that which is the firm foundation of their comforts as to the immutability of his love and the stability of his promise § 10. First The immutability of his love the grace and love of God as the Agent is not founded upon any motives or reasons in man as the object as if merit or worth in man did either beget or continue favor and love in God Rom. 4.5 Rom. 5.10 Ephes 2.5 Rom. 3.24 no he justifies us when ungodly he reconciles us when enemies he quickens us when dead and therefore must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Iesus Christ Now if when enemies by wicked works Col. 1.21 we were reconciled by the death of Christ if when dead in sins we were were quickened by the Spirit of grace how much more being quickened being reconciled shall our infirmities be pardoned our falls repaired our persons accepted and our services rewarded If when we were enemies Gods grace did prevent us to make us his children how much more being Gods children shall the same grace preserve us from becoming his enemies § 11. The love of God in his Covenant of grace Jer. 31.3 it is an everlasting love which everlasting love sure cannot end in an eternal hate So that though we are unworthy yet does he continue gracious though we deserve his wrath yet will he bestow his love his love unchangeable like himself for God is love and as Mal. 3.6 I am the Lord I change not therefore ye sons of Jacob are not consumed § 12. 2. The stability of his promise In Jer. 32.40 God tells us he will make an everlasting Covenant with his people And how is â—t everlasting why says God I will not turn away from them to do them good But though God be immutable in his grace unchangeable in his love and so constant in his promise yet what if his people through humane frailty fall from him and so make void the Covenant of the Almighty To this God himself gives answer v. 40. for the comfort of all the faithful I will put my fear into their hearts saith the Lord that they shall not depart from me Thus does God give the promise and strengthens man to the condition of his Covenant so that they who are begotten to a lively hope by Jesus Christ 1 Pet. 1.5 are kept by the power of God through faith to salvation And thus our holiness depends upon Gods promise not Gods promise upon our holiness Deus facit ut nos faciamus quae praecepit nos non facimus ut ille faciat quae promisit so S. Aug. God makes us to do what he hath commanded we do not make God to do what he hath promised But as remission of sins is from his grace even his gracious favor accepting so is the obedience of faith from his grace too even the grace of his Spirit sanctifying § 13. So that all our comfort of soul and peace of conscience is firmly fixt upon this sure Basis this firm foundation the immutability of Gods love and the stability of his promise For so Heb. 6.17 God willing more abundantly to shew unto the heirs of promise the immutability of his counsel and in that his love he confirm'd it by an oath And wherefore Was it to make his obligation more firm No but to make our consolation more full For so v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation Gods covenant is not made the more firm or sure by oath then by promise for that his truth as his nature it is without variableness or shadow of turning
access of languishing souls to his Throne of Grace yea this blessed Sacrament is the very Mercy-seat of our God where Jesus Christ is exhibited to the Father as the propitiation and atonement for the faithful Rom. 3.3 § 12. Where then there is faith and repentance it is not our failing that shall make Gods truth to fail not our defects which shall make his promises of none effect no though justice exact justice doth require a perfection of our obedience yet mercy indulgent mercy will vouchsafe acceptance through Christ through Christ in whom mercy and truth are met together Psal 85 10. on purpose that righteousness and peace may kiss each other even in him our blessed Mediator in him do meet all the paths of God in which he brings salvation to his Church and those paths are now become beaten roads right viae Regiae the King of Heavens high-waies in which we have our passage from sin and death to righteousness and life from guilt and misery to holiness and glory and these paths of our God what are they but his Mercy and Truth in Christ Jesus § 13. But O my soul that the paths of the Lord are mercy and truth it is to them that keep his Covenant and his testimonies seeing then thou hast broken his Covenant and transgrest his Testimonies how canst thou expect the acceptance of mercy and the blessings of truth True I have sinned and through my sin mine obedience is become imperfect but what is not the Covenant of my God a Covenant of Grace Jam. 2.13 where mercy rejoyceth yea triumpheth against judgment yea is not the Covenant of my God that Covenant made with Abraham confirmed by Christ and sealed by this holy Sacrament a part of which Covenant is the remission of sins if so then shall faith and repentance be accepted through Christ and all my imperfections made up with the righteousness of his most perfect obedience § 14. Indeed were our obedience perfect what need should we have of Christ to justifie and save us though Truth and Justice then may blame and condemn our failings in the keeping of Gods testimonies yet grace and mercy go before to vail all with the robe of Christs righteousness to a pardoning our infirmities Psal 89.14 an accepting our persons and a rewarding our services though we cannot then keep the Covenant and Testimonies of our God in an Angelical purity yet may we do it in an Evangelical sinceritie though not in a full perfection yet in a sincere endeavor of holy obedience Phil. 3.12 13 14 and blessed is that soul which shall witness the saving comfort of this sacred doctrine that all the paths of the Lord are mercy and truth unto such as keep even thus keep his Covenant and his Testimonies Vers 11. For thy name sake O Lord pardon mine iniquitie for it is great § 1. THe very best of Gods Saints do not so perfectly keep the Covenant and Testimonies of their God but that in thoughts of his Covenant they may well have a sense of their sin in the meditation of his Testimonies they may well have an apprehension of their transgressions and this is that which put David here upon this emphatical ejaculation of fervent prayer For thy names sake O Lord pardon mine iniquity for it is great § 2. Thou Lord not only art good and gracious but thou wilt also be so acknowledged so declared yea as such worshipped and adored that thy name then be not dishonored let me though a sinner be accepted pardon mine iniquity that it be not said thou ever rejectedst a poor penitent and thereby lose the glory of thy name whose name is merciful A merciful clemency is a royal vertue Exod. 34.5 6. and honorable in every Soveraign Majesty thou then O Lord Psal 24 5 8. who art the King of Glory make this thy holy Sacrament to be the broad Seal to my pardon and this for thy names sake even for thy mercy sake by which thou art as well known as any man can be by his own name § 3. I plead not Lord my merits who am less then the least of thy mercies and as I look not upon my merit so nor do thou look upon my demerit as I do not view my worthiness so nor do thou view my unworthiness but thou who art called the God of mercy be unto me what thou art called make good the glory of thine own name in being merciful unto my sin of which I cannot say as Lot of Zoar is it not a little one no it is great Gen 19.20 for that it is against thee so great a God and so good to me Great for that my place my office my calling is great the Sun the higher it is the less it seems but my sins the higher I am the greater they are even in thine and others eyes § 4. Great for that my knowledge of thee and thy waies is great I knew thy will and yet did it not my conscience check'd me and yet I obeyed not thy Spirit moved me and yet I yeelded not Mine iniquity is great for that I have greatly multiplied and increased it so that it is become great in quality and in quantity great in weight and in number very heinous very numerous yea the number of my sins is numberless those I know and confess are few in comparison of what are unknown and hidden from me Psal 19.12 § 5. Yet further mine iniquity is great for that mine apprehension of it is so great that I know more ill by my self then by any other each man best feels his own burden and the burden of my sins is such as is too heavy for me to bear Lastly mine iniquity is great for that it is such a debt as I am no way able in the least part to make satisfaction And even a little debt is great to him who hath nothing to pay Wherefore O Lord hide not thy great mercy from me who hide not my great sins from thee and the greater is the guilt of my sin the greater shall be the glory of thy mercy to pardon it let it be the glory of thy mercy then to pass by mine offences so shall the greatness of my sins make the glory of thy mercies more conspicuous for that where sin hath abounded there grace doth much more abound Rom. 5.20 § 6. And thus though I went against mine own knowledge in sinning yet do not thou Lord go against thine own nature in punishing who hast promised if we beleeve and repent thou wilt forgive and now 1 Cor. 10.12 as my sins teach them that stand to take heed least they fall so let thy pardon of my sins teach them that are faln upon their repentance not to doubt of thy mercy and forgiveness which mercy and forgiveness do thou seal unto my soul and to each humble penitent through Jesus Christ in a return of peace unto our consciences by
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
my distresses § 1. GOD being an Infinite Good as he hath his being from himself so hath he his contentment in himself He hath his Paradise in his own bosom his perfect bliss in the eternity of his own fulness And O the immensity of Gods love unto man in ordaining him no other felicity then himself enjoys giving himself to be mans end mans happiness This then is the comfortable rest of mans soul Communion with God in Christ which yet in this life is neither full nor fixt the godly mans comforts being always sweet yet often short his communion with God having its frequent interruption Psal 30.7 though not a total dissolution § 2. So that did we lay our ears to the devout mans closet how might we hear the Turtle-moans of his sobbing sorrows the deep sighs of his broken heart Oh how are his prayers bedewed with tears which drop from the bleeding wounds of his anguisht soul His sad complaint how is it often that of mournful Sion Isa 49.14 The Lord hath forsaken me my God hath forgotten me Every word hath its accent of woe and emphasis of sorrow The Lord rich in his goodness dear in his love the Lord infinite in his power glorious in his majesty faithful in his truth even the Lord my God my God by covenant and communion the stay and strength of my soul the desire and delight of my heart the life of my joy and the joy of my life He hath forsaken me § 3. Yea he hath not only cast me out of his arms but also out of his heart he hath not only taken away his hand but hath also hid his face I am no more his love I am no more his care He hath forgotten me Now this state of spiritual desertion though excluding comforts yet is it consisting with grace And therefore the devout Saint of God notwithstanding his languishments of sorrow does not lie down in distrust but raised by faith he powres forth his complaint unto God in prayer Thus holy David Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are enlarged oh bring thou me out of my distresses § 4. Here we have the Case and the Cure of a deserted soul the Case rightly stated in a mournful complaint and the Cure fitly applied in a fervent prayer The Case rightly stated in a mournful complaint 1. In its spiritual dereliction I am desolate 2. It s secret anguish I am afflicted 3. It s high aggravation The troubles of my heart are enlarged In the Cure fitly applied in fervent prayer 1. To the Spiritual dereliction is applied the manifestation of Divine love Turn thee unto me 2. To the secret anguish is applied a soveraign balm Have mercy upon me 3. To the high aggravation is applied a full deliverance Oh bring thou me out of my distresses Thus turn thee unto me and have mercy upon me for I am desolate and afflicted c. § 5. 1. The case of a deserted soul rightly stated in its spiritual dereliction I am desolate The devout soul in its neer approaches unto God through Christ Psal 34.8 oftentimes tastes and sees much of heavenly sweetness and divine love yet those comforts though of heavenly stock like plants carried out of their native soil and proper climate they keep not their sweetness in a continued strength God oft-times withdrawing himself from his dearest Saints in the comforting influence of his grace and love The cheering vigor then of Grace in its triumphant power over sin and the satisfying peace of conscience in the cleer testimony of the Spirit they are not always the portion of the truly sanctified Grace and Peace indeed they are happy Mates Eph. 1.2 Phil. 1.2 but not inseparable companions Grace may be without Peace though Peace cannot be without Grace The soul then is often desolate and forsaken of God in the refreshing influence of peace and comfort when yet he is most intimately present with the soul in the quickening power of life and grace § 6. Now the spiritual dereliction we here speak of it is none other then a stop of that gracious effusion of Gods love a shutting up those streams of sweet refreshments which were wont to flow forth from the fountain of Christs fulness upon the soul A truth this so well known by sad experience to Gods Saints that who is he that hath drunk of the waters of life that hath not tasted those waters of Marah that hath not tasted at least some drops of that full cup of Christ when in bitter anguish of soul he cryed out upon the Cross Mat. 27.46 My God my God why hast thou forsaken me This then of Gods withdrawing himself in the comforts of his Spirit it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of the Apostle a temptation common to men 1 Cor. 10.13 the best of men even to men of the divinest tempers and devoutest souls § 7. Yet these spiritual derelictions of the godly though they are real they are not total not final for that God is faithful in his promise whose promise is full and emphatical Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never leave thee nor forsake thee Est in loc Est negationis conduplicatio ut sit vehementior pollicitatio The promise is doubled in the expression that our faith might be confirmed in its assurance Yea here are five Negatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as if God had said I will not no I will not no most assuredly I will not for ever leave thee for ever forsake thee his compassions may be restrained but cannot be extinguished § 8. Know then in the spiritual desertions of comfort Gods love is not interrupted in him but the acts of his love intermitted to us he withdraws himself indeed in his love but it is not amor benevolentiae but amor beneficentiae as the School speaks his love of benevolence wherewith he loveth us in Christ this love like himself it is unchangeable but now the actings of this love which is the love of beneficence that is often suspended in its measure and degrees according to Gods wisdom and will this love of benevolence and beneficence may aptly be illustrated by lux and lumen the inherent and the radiant light of the Sun Gods love of benevolence like the Suns inherent light it varies not but his love of beneficence like the Suns radiant light it is often clouded yet not totally eclipsed And when Gods love is clouded his face hid then is the soul desolate which dereliction brings not onely a sudden fit of heaviness but very often a continued estate of discomforts sharpened and imbittered with inward afflictions for so saith David in his desertion I am desolate and afflicted § 9. 2 The secret anguish I am afflicted Indeed what soul can be desolate and not be afflicted Psal 30.6 Thou Lord didst hide thy face and I was
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
able to save unto the uttermost all those that come unto God by him Let thy Conscience then O dejected Penitent object the hainousness of thy sins and raise them to the greatest height by all aggravating circumstances as being committed against the dictate of reason and the light of knowledge as being reiterated again and again after solemn resolutions and the gracious enlightenings of the Spirit here thou being truly sensible of thy sin mayst not despair of mercy seeing Christ is not only able Heb 2.17 but also willing to save those who come unto God by him Rev. 12.10 even unto the utmost of what their Consciences can accuse or Satans malice aggravate The Rules of Direction 1. Raise thy faith and this by a frequent meditation upon the promises of grace and life By which meditation the soul shall the better suck out the sweetness and digest the nourishment of Gods mercy and truth And because Pattern prevails above Precept take this Instance for thy imitation Suppose thou fixest thine eye and thoughts upon that blessed truth and comfortable Text of S. Paul's This is a faithful saying 1 Tim. 1.15 and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Upon this let thy soul dwell a while by serious meditation and in these or the like expostulating thoughts let thy faith gather strength and renew its vigor How Jesus Christ came into the world to save sinners What was this the very end and purpose of Christs coming in the flesh and suffering on the Cross that he might bring men sinful men to salvation O divine Cordial to an afflicted soul O sweet comfort to a penitent Sinner I am convinc'd the words are gracious but how shall I be assured the saying is true Why it is the Word of God and shall I then distrust its truth Vain heart be not so deceitful it is a faithful saying this a saying as firm as God is holy as true as Truth it self But what right have I I so vile a Wretch to so divine a Truth Why my right lies in Gods mercy which here extends to all That Jesus Christ came into the world to save sinners it is a saying worthy of all men to be received Of all men sure then in that all I am included my particular is involv'd in this general Ps 78.41 Isa 59.1 for who shall limit the Holy one of Israel Ay but will God have respect to so hainous a sinner Have not my grievous sins made me unworthy of so gracious mercy Jam. 2 13. Yes unworthy but not uncapable It is the glory of Gods mercy to forgive sins the greater then my sins the greater his glory in their forgiveness Though then I be the chief of sinners I will rely upon my God in my Jesus for his chief of mercies and so resolve to apply the truth and comfort of this Evangelical doctrine delivered by the Apostle that this is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Thus in thy greatest dejections endevour to raise thy faith by meditation on the Promises to the greatness of thy sins opposing the riches of Gods mercy to the horror of thy guilt the fulness of Christs merits both unmeasurably infinite and gracious And as the skill of a Physician is the more eminent in curing a dangerous sickness Rom. 5.20 so is the goodness of Gods mercy more glorious in pardoning and the power of his grace more evident in healing hamous sins Bonitas invicta non vincitur infinita misericordia non finitur Gods invincible goodness is not by sin conquered nor his boundless mercy by guilt limited And therefore may he alone despair of pardon who can be more wicked then God is gracious And as for the merit of Christ it is a superabundant merit Though the purity of all the Heavenly Host is not able to wipe off the stain nor their death sufficient to expiate the guilt of the least transgression Joh. 1 29. 1 Joh. 1.7 2.2 yet is the least drop of the blood of the Son of God an expiatory sacrifice for the whole World how much more then shall these his streams of blood be sufficient in their fulness of merit for the most hainous sins of a relapsed Saint There may be then some disease of body which is opprobriū medicorū past the Physicians skil to cure but no wound no distemper of soul can pose or puzzle the mercy of God or merits of Christ to heal We cannot then dishonor Christ more then to distrust his grace and love to undervalue his merits and blood Joh. 15.13 Rom. 5.8 especially he having given so great a testimony of his love by his death and made so firm a Conveyance of the merits of his death in his promises yea and vouchsafed so sure a seal of those promises and of that merit in his Sacraments Be it so then O thou dejected and afflicted soul be it so that thy troubled Conscience does rage as the sea with uncessant accusations be it so that sin and hell besiege thee round with the bitter terrors of everlasting death and that now the waves and surges of temptations swell and overflow thee yet shalt thou not faint not sink not perish 1 Pet. 1.5 whilst the Son of God supports thee through faith in his merits a faith fixt upon the promises of grace and life in which promises thou mayst behold thy sins thy hainous sins thy mountain-sins swallowed up in the Sea of his blood yea thou mayst behold thy guilt thy horrid guilt long since cancell'd on Golgotha Col. 2.14 and expiated by the death of thy Redeemer 2. Renew thy Repentance and this in a deep contrition of heart and sincere humiliation of soul There being no flying from God but by flying to him no flying from his wrath but by flying to his mercy for which we have the comfort and encouragement of a gracious Advocate of a perfect Mediator 1 Joh. 2 1. 1 Tim. 2.5 Christ Jesus blessed for ever This of Contrition and Humiliation is that God calls for from revolting Judah Joel 2.12 and which he requires of all backsliding children even that they turn unto him with all their heart with fasting weeping and mourning Sighs and tears they are the Penitents best oratory for so saith David Ps 6.8 The Lord hath heard the voice of my weeping Know then O thou afflicted soul though thy relapses into sin may hide Gods countenance yet upon repentance renewed they shall not banish thee from his presence though they beget a strangeness for a time yet shall they not beget a parting for ever And so however Satan aggravating thy sin may cloud the Joy yet shall he not take away the God of thy salvation Now to further thy raising thy faith and renewing thy repentance look upon the
practice and pattern of Gods Saints the grace and mercy which God hath vouchsafed to them in Christ not being only for their own salvation but also for others instruction For this cause saith the Apostle I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting For a pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compleat Image in whom men might view as most lively drawn forth the exceeding abundant grace of Christ in receiving to mercy so cruel a Persecutor of his Church and so horrid a Blasphemer of his Truth that so humble Penitents being more invited with the riches of Christs mercy and merits then discourag'd with the hainousness of their own pollution and guilt might believe on Christ the Saviour of the World unto everlasting life Indeed we soonest convince by argumen s drawn from our own experience Ps 27 13 14. Ps 34.11 Thus we make it an ordinary Medium and Method of perswasion to one in sickness saving Make use of such a Physitian for when I was taken with the like desperate disease he administred to me safe Physick and by Gods blessing hath wrought upon me an unexpected cure Luk. 22 32. Thus S. Paul converted David repenting Peter restored and others of Gods holy and now blessed Ones they seem to comfort and raise the dejected Sinner and relapsed Saint with arguments drawn from their own experience Why vain man dost thou delay to seek cure for thy wounds healing for thy sickness Take a Physitian upon our recommendation of whose grace and goodness of whose ability and skill we our selves have had so long and so large an experience and let not the distemper of thy disease make thee despair of cure our filthiness hath been as great as thine yet the blood of Christ hath cleansed us our wounds as deep as thine yet his balm hath cured us our souls as fainting as thine yet his grace hath revived us Do thou then exercise faith and repentance according to our example and thou shalt partake of grace and salvation according to our experience 3. Observe the most soveraign and sacred Restorative left us by Christ a worthy partaking the blessed Eucharist What can be a more divine Cordial to the fainting soul what more soveraign remedy to a wounded Conscience then the Covenant of Grace firmly seal'd the merits of Christs death really exhibited and the earnest of the heavenly inheritance visibly convey'd The whole sum of that Tremendum Mysterium that dreadful mysterie as the Antients call it the blessed Eucharist it is this the Communion of the body and blood of Christ 1 Cor. 10.16 in which Communion our Lord Jesus Christ powres forth h himself in the abundance of his mercy and riches of his merits He communicates himself as the Treasury of all Goodness the Fulness of all Graces Joh. 1.16 the Fountain of all Blessedness Wherefore then O thou afflicted soul having raised thy faith and renewed thy repentance attend the sacred solemnity of the blessed Eucharist thereby to have thy pardon seal'd thy weakness strengthened thy Corruptions subdued thy Peace of Conscience restored thy Joy of the Spirit enlarged and thine assurance of Gods love confirmed The Objections answered Here several Objections are made by the distrustful and doubting souls 1. Obj. Against the immutability of Gods love and stability Obj. 1 of his Covenant That sure God is not bound to perform the Promise when man neglects to fulfill the Condition and therefore though God do not forsake us yet we leaving him he may justly cast us off and reject us Ans True yet know concerning the faithful whom God hath received into his Covenant of grace Answ as he hath obliged himself never to depart from them so likewise to communicate that grace whereby he is ready to support and sustain them that they shall not totally and finally fall away from him Jer. 32.40 Heb. 8.10.12 And hereby it is that their backslidings though many yet are not perpetual but that fear God puts into their hearts doth restore them and that love he bears unto their persons doth accept them Wherefore as the house and ground stands firm though to distempered brains they seem to totter so the grace and covenant of God stands unmoveable though to distrustful hearts they seem to waver Lippientibus singularis lucerna numerosa est says Tertullian A fit allusion here As to a weak eye the candle which is single seems to have a double light so to a weak faith the Covenant of God which bears a single truth seems to carry a double sense So that notwithstanding all the doubtful Quaere's of a troubled heart and distrustful mind this remains as the surest and safest comfort of Gods children that He who is their Father is unchangeable in his love and constant in his promise 2. Obj. Against the merit of Christs passion and the benefit of his Obj. 2 intercession Some languishing and dejected soul may be so far from making the former testimonies of Gods love to be an encouragement for his rising that the thoughts thereof the more deject and cast him down and the merits of Christs passion with the vertue of his intercession are so far from administring him comfort that through despair they increase his sorrow and horror of soul Objecting that of the Apostle when he says Heb. 10.26 If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin and if so what will avail us Christs passion and intercession Answ To explain the true meaning of this Scripture is to repel the force of this objection Wherefore know Ans that if we examine the circumstances of this Text it will plainly appear that by sin here the Apostle doth mean the sin of Apostacie forsaking Christ and falling away to Judaisme a sin frequently committed in those times and sharply reproved in this Epistle And that this is meant of the sin of Apostacie the very Greek word does hint it somewhat to us which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which denotes a defect on and falling away and that being as the Apostle expresseth it after the receiving the truth it can be rightly interpreted of none other sin but that of Apostacie And indeed the Apostle here speaks after the manner of the Hebrews with whom Apostacie was called sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a fall ng away to Idolatry then with the Hebrews so falling away to Judaism with the Apostle is peculiarly called sin as indeed the sin most hateful and abominable And to them that thus sin by Apostacie v. 29. there remains no more sacrifice for their attonement for that they have counted the blood of the Covenant an unholy thing and have done despight to the Spirit of grace Yet more plaâ—n They who denied their Christian profession and fell off to Judaism could
their corrupt lives which they lead do lose that sound truth which they profess and so putting away a good Conscience make shipwrack concerning the Faith Dissolute men are very often given up to a reprobate minde And thus it becomes an equal dispensation of Gods Justice that Qui sciens recte non facit amittit scire quod rectum sit He that does not right when he knows it looseth the knowledge of what is right to do it Wherefore how often is it that we have seen debaucht and dissolute persons taken off from their open prophaneness and have become great Saints among Hereticks in their way of formal holiness And this hath been interpreted their Conversion and pleaded as a testimony of their Heresie being the way of truth Because forsooth it took them from their ways of prophaneness But all this while wretched men they consider not that when Satan hath engaged any in Heresie vail'd with a formal holiness he hath him more sure in his Net then when he was openly prophane in life being withal Orthodox in the Faith yea it is very usual Rom 1.21 That those who know God in the way of truth yet glorifie him not as God 2 Thes 2.12 in the way of Righteousness 2 Tim. 3.8 God justly gives them up to a blindness of minde to belâ—eve a lie and so for their being reprobate in their life they become reprobate concerning the Faith Know then O man to be taken off from open prophaneness and engaged in Heresies with a seeming holiness this is not thy thorow Conversion but thy further Reprobation I say it again Beloved and remember I have told it you To be taken off from open Prophaneness and ingaged in Heresies with a seeming holiness this is not a thorow Conversion but a further Reprobation And now assuredly whosoever thou art that through impurity and prophaneness art become reprobate in thy life thou art in the high-way to be drawn to Heresie and so become reprobate concerning the Faith and then the Devil hath thee sure unless some miracle of mercy doth deliver thee unless the Shepherd of Israel rescue thee out of the paw of the Lion by the power of his grace 3. Envy at some and admiration of others Above all the sinful affections Envy and Malice do most blinde the judgment of the minde and cloud the light of Truth from hence is that spirit of contradiction so common with Hereticks Tertul. Adv. Valent. c. 4. Valentinus aims at a Bishoprick and missing of his aim he is so full of envy and malice that he becomes head of an Heresie because he could not be chief in the Church Thus Arrius in envy and malice to Alexander Theodor. l. 4. Haeret. fab init Aug. de Haeres c. 69. Bishop of Alexandria and Donatus in envy and malice to Cecilian Bishop of Carthage they broach their Heresies and become ringleaders of their Sects to the great dishonor of Christs sacred Truth and the general disturbance of the Churches Peace And now what Envy and Malice does in some by an antipathy of hate the like does the esteem and admiration of others by a sympathy of love Vert. de Praescript c 3. when men do Ex personis probaré fidem non ex fide personas approve of the Faith from mens persons not of mens persons from the Faith Thus Nestorius out of a reverent and too affectionate esteem he had of his friend Anastasius Socraâ— l 7 c. 32 from him he sucked his error and heightens it to an Heresie denying the Blessed Virgin the Mother of Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God And thus Cyprian having Tertullian in so great admiration as to a Da Magistrum calling to his Amanuensis he used to say of Tertullians Works Vid. Tert. de Bapt c 15. de pudicit c. 19. Matth. 23.10 Give me my Master From him Cyprian received the first principles of his error of Rebaptization in his asserting the nullity of Hereticks Baptism Our Saviour will have us to acknowledge no Master but Christ none to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit none whose will we may make our Law Col. 2.3 his word our Rule none thus our Master but Christ In whom are hid the treasures of wisdom and knowledge He he is our Sacred Oracle to whom we are directed by a voice from Heaven with an audite eum hear ye him Matth 17.5 Joh. 1 14. him who is full of grace and truth who can neither deceive with error nor seduce unto sin but will so instruct our mindes and sanctifie our hearts as to order our lives and save our souls 4. A familiarity with Hereticks and a careless indifferency in mens selves The plague is not more catching pitch is not more defiling then Heresie which still is active and busie in gaining Proselytes and making Disciples unto Satan Wherefore from men of corrupt mindes and destitute of the truth 1 Tim. 6 5. St. Pauls gives Timothy the admonition of an abscede From such turn away withdraw thy self shun the congregations of Heresie as thou wouldst do an house infected with the plague that being more dangerous to the Soul then this to the body corrupt doctrine is more destructive to the spiritual health then corrupt air is to the corporal Who is there of you that have friends perverted by Heresies Are they not still urging you to read their Books to hear their Preachers and embrace their opinions Matth. 7.15 If so remember our Saviours admonition Beware of false Prophets lend them not too much your ear not at all your bosome yield them not too much your company by no means your intimate familiarity give them civil converse and communication but be not perswaded to their Churches fellowship and communion Whilest Hereticks are zealous to pervert and men are careless to preserve their Souls no wonder if so many be seduced to their destruction Isid l. 3. ep 191. Such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore calls it such a laziness and sloth of spirit is upon many that they care not to trouble themselves with examining what is truth but as men indifferent in matters of Religion every easie perswasion of a friend is sufficient conviction of judgment to sway their Conscience and conform their practice to what is most Heretical and irreligious But Beloved as for you of whom I hope better things let me admonish you not to part with that precious treasure your souls and that more precious then your souls the Truth and Faith of our Lord Jesus Part not with them at least not upon such easie terms but upon any solicitations to Popery to Schism to Heresie call to your assistance and advice some able and faithful Confessor some reverend Father or learned Minister of the Church and if the person that solicites your seduction will abide the contest of a pious and prudent communication then you will have the opportunity
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
3.10 in vain did the Fathers implore the Royal Aid of the Imperial Scepter and make supplication to Kings as Nursing-fathers of the Churches peace St. Jerome speaking of Arrius of Alexandria he tells us Hieron in Gal. 5.9 Una scintilla fuit was but as one spark sed quia non statim suppressa est because he had at first some indulgent toleration and not a speedy suppression Therefore this small spark was kindled to a great fire Et totum orbem ejus flamma depopulata est And the flame of his heretical fury laid waste the whole Christian world Herein then is the Zeal of the Antients worthy our imitation to endeavor a niping the Bud a cutting off the Branches and a plucking up the Roots of Heresies Now let us inquire Question What are the preservatives against the infection of Heresies Answer First To be sincere in Obedience Secondly Answer Humble in Minde Thirdly Fervent in Prayer Fourthly Rooted in the Faith 1. To be sincere in Obedience 1 Tim. 3 9. He that will hold the Mystery of the Faith it must be in a pure Conscience To keep the Conscience clear in an exercise of Holiness is a sure means to keep the judgment sound in doctrines of Faith and this accords with our Saviours rule of experience If any man will do Gods will he shall know of the doctrine Joh. 7.17 whether it be of God or of man It was a quick and a quaint answer which Cardinal Pole is said to have given a Priest In viâ—a Poli Card n. the Priest asked him How he might best understand the former part of St. Pauls Epistle to the Romans being dogmatical and deep the Cardinal answered By practising the latter part which is parenetical and plain Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 136. so Synesius An upright life is the entrance of Divine Knowledge or as Solomon The fear of the Lord is the beginning of Wisdom Practical Duties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat 29. Psal 119.100 are the surest steps to Theoretical Notions That David becomes wiser then his teachers and attains more knowledge then the Antients it is in the keeping Gods Commandments 2. Humble in Minde Corporal and Spiritual things are differently discovered Corporal things the higher they are seated the higher we must look whereas in Spiritual things the loftier are the Mysteries Bern. Serm. 62. in Cant. the lower must be our mindes Superbo oculo non videtur veritas submisso patet Truth will not discover her self in her naked verity to the proud and scornful eyes but will lay her self open to the sincere and humble so devout Benard 3. Fervent in Prayer The Spirit of Truth is the Spirit of Holiness and the Spirit of Holiness is the Spirit of Prayer So that to be fervent in Prayer must needs be a sure means to be sincere in Holiness and sound in the Truth Heresie is a Spiritual infatuation upon the Soul against which no preservative is more effectual then that Wisdom which is from above Jam. 3.17 Jam. 1.5 pure and peaceable And if any man lack this wisdom August Conf. l. 11. c. 2. let him ask it of God saith St. James Wherefore when we read Gods Word let St. Augustines Prayer be our devotion Domine Jesu sint castae deliciae meae Scripturae tuae Lord Jesu let thy sacred Scriptures be my chaste delights Non fallar in eis non falâ—am ex eis Let me not be deceived my self in them nor deceive others by them 4. Rooted in the Faith As for Heresies they have their strength from our weakness Tert. de Prae. script c. 2. Nihil valent si in bene valentem fidem incurrant They have no power when they encounter a Faith which is Powerful they are such then as are seised with that Spiritus vertiginis That spirit of giddiness Isa 19.14 who are carried about with every wind of doctrine and in their variety of opinions Non errorem exuunt sed mutant They put off their old Errors as they do their old Clothes to put on new What are those persons then thus fickle and inconstant in their opinions Eph. 4.14 Why St. Paul tells us They are children that is Weaklings in the Faith Thus being sincere in Obedience humble in Minde fervent in Prayer and rooted in the Faith we have our preservative against Heresies That though we cannot avoid them in their event yet we may repel them as to their infection Wherefore when false Prophets arise and Heresies infest the Church curb ye the murmurings of Discontent quell ye the repinings of Impatience be ye not offended at Gods providence nor discouraged in your Piety Our Blessed Lord and his Holy Apostles have foretold us of what we finde and forewarned us of what we feel 1 Pet. 4 12. the Fiery tryal of Heresie and Persecution This is that we ought in our greatest posperity to expect with fear and therefore do we in our greatest adversity endure it w th patience Holding Faith and a good Conscience till the victory of Truth which is great and will prevail crown our sufferings To this end make we it a chief part of our Prayer unto Christ as the woman of Tekoah unto David 2 Sam. 14 4. save O King Save O Jesu Thou King of Glory Head of thy Church save us O thou that art the Way the Truth and the Life John 14.6 Shew us the Way for thou art our Prophet Lead us in the Truth for thou art our Priest and Crown us with Life for thou art our King And see see a fit season for this your Devotion your preparatory service to the Blessed Sacrament of the Eucharist in which your preparatory supplications to that sacred Ordinance remember that part of our Churches Letany and Devâ—tion From all Sedition and Privy Conspiracy from all false Doctrine and Heresie Good Lord deliver us Amen Amen THE THIRD 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 IT is Satans subtlety to instruct his Agents by a pretence of some truth to seduce into much error And therefore when the Devil would needs turn Evangelist and Preach Christ the Son of God Mark 3.11 12. our Saviour does forbid and silence him If we inquire the reason why Satan is silenced Venerable Bede answers our enquiry Bed in loc with a Ne dum aliquis audit vera praedicantem sequatur errantem least any hearing him Preach what was true should follow him when he seduceth into error Accordingly we read how the Orthodox Christians of old did shun the Congregations Basil ep 69. and meeting places of Hereticks unworthy the name of Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Schools of ungodliness Indeed who art thou that goest to hear one that speaks B asphemy thinkest thou thine ear shall
be innocent and his tongue guilty If he that speaks lends his tongue doest not thou that hears lend thine ear unto the Devil But thou wilt say Thou canst not think them Heretical in their Opinions who are holy in their lives and therefore won by their example thou attendst unto their Doctrine Yet be not deceâ—ved for Hypocrisie still leads in Heresie by the hand Macedonius Donatus Pelagius and others though Arch-hereticks yet as strict for life as reprobate concerning the faith It is no new thing 2 Tim. 3 8. for the Devil to appear in Samuels shape and mantle 1 Sam 28 14 for Heresie to rise up in the shew and dress of truth Let not then the Preaching some truth and the pretending much holiness be baits to draw thee iâ—to Heresies For that our Apostle here forewarns his Corinthians eminent in gifts and graces he forewarns them with much emphasis of Premonition There must be also Heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you that they which are approved may be made manifest among you 4. The propinquity of its danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Explic. Hieromâ—â— Jer 22. there must be also Heresies among you Omnis Haereticus Nascitur in Ecclesia Every Heretick is begotten and brought forth in the Church as a Viperous Brood eating thorow the Womb that bare it He who never profest the Faith of Christ is an Infidel whether Jew Turk or Pagan He who renounceth Christ and the Faith he hath profâ—st is an Apostate such was Judas Simon Magus and Julian He who professing the true Faith in some parts corrupts or overthrows the Faith in other particulars he is an Heretick such was Sabellius Apollinaris Arrius Nestorius Macedonius Pelagius and others Now these three the Apostate Heretick and Infidel have this dâ—fference of degrees in their greatness and guilt of sin The Apostate he is guilty of greatest transgression as violating the most of Obligation The Heretick he is next in guilt of sin as being next in breach of Faith and both are so much worse then the Infidel by how much defection and a traiterous breach of Loyalty is worse then non-submâ—ssion or refusal of Allegeance The Jew Turk and Pagan have the more sin as to the extension of their Infidelity because guilty of more error but the Heretick sins moâ—e as to the intension of the guilt because more opposite to the Law of Faith And of those that fall away they sin so much the more haâ—nously by how much they have been instructed the more fully Heresies then which are ad languorem interitum fidei productae Tert. de Prae. script c. 2. brought forth to the decay and destruction of the Faith they are Tares which grow up in Christ's field Evils which arise in the body yea in the bosom of the Church yea even of that Church which Paul had planted Apollo watered and God given the increase 1 Cor. 3.6 No Purity of faith then may priviledge any Church from the poyson of Heresies since that of Corinth is infested Corinth so famous for the gifts of Tongues of Prophecy of Knowledge of Eloquence yea so eminent for the graces of Faith of Charity of Patience of Hope and in all for Zeal How comes the Wolf then into this fold so strongly guarded How comes this Church of Corinth to be infected and infested with Heresies Why especially because Heresies still appear in the shape of truth and the shew of holiness The Wolf covers himself up so close in the Sheeps clothing Optat. cont Parmen l. 2. Ut prius ovis mordentem sentiat quam praesentiat venientem that the innocent Sheep feels him biting before it perceives him coming And thus many poor souls are unawares seized by Heresie before they discover the false Prophet to be an Heretick Manes himself so prophanely blasphemous yet hides his blasphemy under this vail An Apostle of Jesus Christ and intitles his Heretical Paradoxes with an Haec sunt salubria verba de perenni ac vivo fonte These are the wholsome and saving words from the eternal and living Fountain of Truth so St. Augustine If Simon Magus attract the eye and ear yea the judgment and affection too of the vulgar it is with this cover upon his Divellish Sorceries Acts 8.10 The great power of God If Montanus seduce with his Fanatick dreams it is by the plausible insinuation of being the Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Orat. 2. cont A ian Quest Answ Matth. 7.16 promised by Christ and sent from Heaven Yea Arrius the Arch-heretick as full of cruelty and blood as of Heresie and Blasphemy yet in his Thaleia he asserts the doctrine he delivers to be according to the Faith of Gods Elect and of those holy Men who have received the Holy Ghost and were taught of God But if such be the close subtilty and fair shew if such the plausible pretences and yet desperate deceit of Hereticks how are they discovered how are they known Answer Our Saviour himself resolves us By their fruits ye shall know them Not onely meant of their fruits of manners but chiefly of their fruits of Doctrine the evil consequences of what they teach as well as the evil actions which they practise Haeresis docta est mentiri non linguâ tantum sed vitâ Bern. Serm. 65. in Cant. For that oftentimes Heresie is taught not onely to lie in words but also in works not onely with the tongue but also in the life As many teach well which live ill so many teach ill which live well teach ill as to doctrine and opinion which yet live well as to manners and conversation that is well as to the eye of the world but impossible so as to the eye of God For every Heretick as formally such not onely violates the Faith but also makes breach of Charity and where there is not Faith working by Love let the shew of Piety be more then Angelical yet is it Hypocritical and how ever gracious in the eye of men yet is it odious in the sight of God Socrat. l. 2. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ep 82. We read of Arrius that as he was himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle in disputes so were his followers grave in their sanctity yea for the reverence had to their feigned sobriety temperance and holiness offices of dignity and trust were committed to their charge Yea as for the Macedonians blasphemous in their Heresie yet Nazianzen gives this testimony of them Nâ—zian â— 2â— 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though we admire their lives yet we approve not their doctrine Here you see the blasphemous Macedonians and the no less blasphemous Arrians advanced to offices of dignity for the esteem of their Piety and though horrid Hereticks yet they live as to Formal Religion to the wonder and admiration of the Orthodox Yea Beloved I have my self wondered to see many of the Heretical so Formally
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
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
the Church Triumphant by some excellent glory According to that of the Prophet Dan. 12 3. They that be wise shall shine as the brightness of the Firmament and they that turn many to righteousness as the Stars for ever and ever To close then in days of persecution St. Paul tells us That the suffering Saints of Christs Church 1 Cor. 4.9 they are made a Spectacle unto the World and to Angels and to Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle We are brought forth into the World as upon a stage to play a prize in the view of Heaven and Earth So that being approved we cannot but be manifest yea performing our parts well the Angels themselves shall give a plaâ—dite at our exit they shall with triumph conveigh our Souls into the Heavenly Presence Heb. 2.10 where Christ the Captain of our Salvation as Arbiter of the Combate shall bestow a Crown of Glory as the reward of Victory 1 Cor 9 25. In days then of tryal and trouble from the persecutions of Heresie Quest How may we best order our lives as such who are approved for constancy in the Faith Answ In the exercise of these Christian Duties Answ fervent Prayer sincere Obedience devout Meditation strict Watchfulness and holy Zeal 1. Fervent Prayer That God would be pleased in mercy to open the eyes and incline the hearts of the Seducers and of the seduced O Beloved you know not the vertue and efficacy of Prayer for the Conversion of Souls Prayer may do it when Preaching fails when the religious and tender mother Monica applied her self to St. Ambrose with this humble suit That he would by his learned Conference reclaim her son Augustine from his Error seduced into the blasphemous Heresie of the Maniches Though she urged her suit with sighs and that Pathetical Oratory of flowing tears yet the pious and prudent Father waves her request and returns her this answer Thy sons heat of youth and pride of sp rit does render him uncapable of my Conviction to his Conversion but thou continuing thy Prayers earnestly soliciting the Throne of Grace Aug. Confes l. 3. c. 12. Ille legendo reperiet quis ille sit error quanta impietas He shall finde by reading in how great an Error and Impiety he is involved For that Tot lachrymarum filius the son of so many tears shall not perish And that this was seasonable and saving advise the manner and method of St. Augustines Conversion evidently declares Let this then be a part of their Prayer who are approved in the Faith That God would open the eyes and incline the hearts of the Seducers and the seduced or if their Seduction be a Judgment of Reprobation and irreversible by Prayer let this be our supplication That God will defend and deliver his Church from the Policies and Practises 2 Thes 3 2. the Pertinacy and Persecution of such unreasonable men as the Apostle calls them And in our Prayers let not our hearts fail nor our faith faint for notwithstanding the thick mists and threatning storms yet God will be seen in the Mount a present help in our pressing troubles and a saving deliverance in our deepest distresses With Jehoshaphat when we know not what to do then Let our eyes be towards the Lord 2 Chron. 20.6 and if our eyes be towards God in Prayer his eye will be towards us in pity and his compassion shall bring Salvation 2. To our fervent Prayer we must joyn a sincere Obedience I doubt not but that we have many of us poured forth many Prayers breathed forth many sighs But what is the reason they have not returned as Noahs Dove Gen. 8.11 With an Olive branch of peace a gracious answer of mercy Is it not because we have sought our selves more then our God Our ease and rest more then his truth and righteousness Psal 65.2 God is a God that heareth Prayers this is a title in which he glories a glory of which he boasts So that our narrow hearts stop his flowing streams and we become straitned in our selves not in our God His Mercies are free and full our Prayers empty and vain and why are our Prayers empty and vain but because our lives are sinful and vile God is not unwilling to give but we uncapable to receive he not backward to bestow but we unfit to enjoy we seek Consolation but not in the way of Sanctification we desire Peace and rest but pursue it not in the way of Truth and Holiness Renewed hearts and reformed lives O how well how well Beloved do they suit the old Faith and antient Truth That truth in which we profess to be constant and that Faith in which we desire to be approved But oh when our sins out-cry our Prayers and our Conversations confute our Supplications no wonder if an Orthodox Church languish And a few Suppliants at the Throne of Grace have their Prayers returned into their own bosoms not availing for the publick good being strongly overborn by a publick guâ—lt Wherefore when we implore God in Prayer imitate we the Church in the Lamentations Lam. 3.41 By lifting up our hearts with our hands unto God in the Heavens Hieron in loc Now Cor cum manibus levat qui orationem operibus roborat he lifts up hâ—s heart with his hands who strengthens his Prayers with his works his hearty Devotion with his sincere Obedience 3. Devout Meditation This in the sacred Scriptures the Pandects of Divine Law from whence we argue the Panoply and Magazin from whence we arm our Tongues and Pens against all that is Heretical Onely our Meditation here must be accompanied with Humility 1 Cor. 8.1 that Knowledge puff not up with Pride And therefore herein especially do we exercise our Humility in not being over-confident of our own knowledge for alas when the best know most how far are they from knowing half of what is contained in the Mysteries of the Grace and Gospel of Christ For that Hierom in Eph. 3. Singuli sermones syllabae apices puncta in divinis scripturis plena sunt sensibus so St. Hierom every word every syllable every letter every title Chrys Proaem Câ—m in Ep. ad Rom. Dam Scripturae bonae intelliguntur non bene quod in eis non bene intelligitur etiam temerè audacter asseritur Aug. Tract 18. in Joan. Id. Aug. in the sacred Scriptures is full of mystery and divine meaning Now from hence are all Heresies even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a not knowing the Scriptures so St. Chrysostome and St. Augustine more fully hereby men become Heretical when they have not a right understanding of the sacred Scriptures and what they rightly understand not through ignorance they rashly assert with boldness Wherefore when we meditate upon the sacred Scriptures meeting with some more secret and amazing mysteries let our humility teach us that there Melior est fidelis ignorantia
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
Many there are then who bear the name of Christians ay and of Catholicks too who yet are in Christ John 15.2 6 but as withered branches in the Vine yea they are in the Church as Wens in the Body not in a vital and internal communion but in a formal and external profession Thus speaking of the Authors of Heresie and Heads of Faction which separated themselves from the communion of the Church They went out from us says the Apostle but they were not of us 1 John 2.19 for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us They went out from us as to the external and accidental form of the Church as it is the visible company of Professors but they were not of us as to the internal and essential form of the Church as it is the invisible Body of Christ Very fitly then is the visible Church compared in Scripture unto a field in which there grows up together Wheat and Tares Matth. 13.29 30. Matth 3.12 Matth. 13 47. to a floor on which there lies together Corn and Chaff to a draw not in which are contained good Fish and bad for that in the Church as it is visible there are Hypocrites mixt with true Believers the wicked with the godly And therefore the Apostle compares the visible Church to a great house 2 Tim. 2.20 where there are not onely Vessels of Gold and of Silver but also of Wood and of Earth yea Some to honor and some to dishonor Thus in the visible Church there are not onely strong Believers but also weak Christians not onely those who are more eminent in the gifts and graces of the Spirit but also those who are weaklings and of less spiritual abilities then others Yea further as there are some to honor that is some who through the Election of Grace shall at last inherit eternal glory so some to dishonor Rom. 2.5 that is some who through their impenitence and hardness of heart treasure up to themselves wrath against the day of wrath and shall be plunged in eternal misery And thus ye have seen in its several particulars What the Church is of which Christ is said to be the Head 3. How the Church of which Christ is the Head is said to be a Body viz. Especially from the communion of the faithful as Members Eph. 4.4 a communion so near that they are all said to have but one Spirit Acts 4.32 yea one heart and one soul and all this from the efficacy of love Col. 3.14 that bond of perfectness and knot of unity A Sacramental representation of this Mystical Communion 1 Cor 10.17 is given us in the holy Eucharist according to that of the Apostle We being many are one Bread and one Body for we are all partakers of that one Bread That Bread which exhibites to us the flesh of Christ our quickning and enlivening Food Food not which we convert by any carnal digestion into the nature of our body but which converts us by a spiritual operation into the nature of Christs Body making us to be heavenly and spiritual as he is spiritual and heavenly We change not it but it changeth us for so is the powerful operation of spiritual Food to convert into the nature of its self action still following the stronger force and spirituals are more powerful then corporals grace more active then nature By vertue of this communion of the Faithful the Church is said to be Corpus compactum connexum Eph. 4.16 a Body fitly joyned together and compacted no rents of Schism but every member hath its proper place Vers 13. and its peculiar connexion in the whole and this Till we all meet in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Unto a perfect man this does intimate the near and full communion of Christs Church all the Faithful being as one political person in Christ Gal. 3.28 according to that There is neither Jew nor Greek there is neither bond nor free there is neither male nor female but all are one in Christ Jesus and it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one Body but one Person Now to grow up to a perfect man according to the measure of the stature of the fulness of Christ is the increase of the Church till consummate in its communion of Members and fulness of perfection which shall be at the last day when the whole number of the Elect is gathered and so Christ in the Church and the Church in Christ have mutually their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their compleat growth like that of the Head in the Body and the Body in the Head and all in one political person and perfect man To close then such is the communion of the Faithful one with another as Members and all in Christ as their Head that he who by Schism separates from the Church though never so seeming a Saint he cuts himself off from Christ and in the prosecution of this separation though he should zealously give up his life unto death his goods unto the spoil his body unto the fire 1 Cor. 13.2 3. yet all this would not be fidei corona Cypr. de Unit Eccles n. 12. but paena perfidia as St. Cyprian speaks not a crown of Faith but a punishment of unfaithfulness the suffering not of a Martyr but of a Malefactor For let the cause be what it will to die in Schism without the Pale of the Church is to perish in sin without the Gate of Heaven Indeed as the Branch withers which is broken off from the Root the River dries up which is cut off from the Fountain so the Soul shall perish which is divided from Christ And that Soul is certainly divided from Christ the Head which separates from the Church which is his Body His Body in a communion of the faithful as Members Here it will be a seasonable service to resolve you these four Questions 1. Whether the Church of Christ on Earth may totally fall away 2. What is meant by that common saying That out of the Church there is no Salvation 3. What have we to answer those who say We have no Church 4. Seeing we are to hold communion with the Church how may we know which is a true Church with which we may hold communion First Whether the Church of Christ on Earth may totally fall Quest 1 away We see in the World such a general defection from truth and holiness that some may haply propose this Question as well worthy our present resolution Indeed Polutheism a worshipping many gods hath ever been an argument for Atheism a not worshipping any God And in these our days whilst men see so many