Not onely yearly or monethly but even daily new Doctrines of Faith and all from the pretended new Revelations and new discoveries of the Spirit Yea from the influence of this Vulgar Error it is That the meanest Artisans become the chief Preachers the Day-laborer in the Brick a Master builder of the Temple from hence it is That Sacriledge is expunged the Decalogue the Lords Prayer and the Creed banished the Church and all disorder and confusion breaks in like a flood That you may know then we heartily desire to preserve your common right and special blessing of reading the sacred Scriptures against the Papists as well as prevent the particular abuse and fatal mischief of corrupting the holy Word by the Factious Observe We acknowledge that the holy Scriptures in Truths absolutely necessary to Salvation they are plain and easie but 2 Pet. 3.16 in Mysteries excellently profitable for edification they are in many places dubious and difficult to be understood Wherefore we allow every private person a Judgment of Discretion to apply what is easie and plain but not a Power of Interpretation to expound what is difficult and dubious Certainly John 5.39 2 Pet 3.18 every man is bound to search the Scriptures that he may know and improve that knowledge too of Gods will Yea bound he is to apply what he reads and reading understands for the ordering his conversation in Truth and Holiness in Faith and obedience Thus then you see we by no means like that Popish stupidity that you should live like Horse and Mule without understanding No more then we like that factious frenzy that every man should think himself more then Doctor of the Chair to interpret Scripture by his private Spirit Wherefore for the true Interpretation of Scripture observe We admit the Judgment of the Church as a Trusty Guide and the Opinion of the Learned as a Rational Argument but we approve the Scripture it self as an Infallible Rule clearing those Texts which are dark and doubtful by those places which are more plain evident being still careful to keep close to the Analogy of Faith consisting in those principles of Christianity which are clearly set forth in Scripture and generally receiv'd of the Church What think you now then Beloved he who is not acquainted with the Judgment of the Church and so wants his Trusty Guide he who is not acquainted with the Opinions of the Learned and so wants his Rational Argument he who is not well instructed in the Principles of Religion and so knows not the Analogy of Faith he who is not skilled in the Language and Phrase and Method of the Scripture and so wants his Infallible Rule is such a person however he may pretend to the Spirit is such a person think you fit to be an Interpreter of the Word Wherefore to interpret Scriptures by the Spirit not being qualified as to the use of means for right Interpretation it is certainly most certainly plain Enthusiasm A phanatick presumption the greatest evidence of the Spirit of Error being so opposit in act and operation to the order and method of the Spirit of Truth Object But here the Enthusiast to prove his interpeting Scripture by the Spirit to be lawful and right he urgeth that of St. Paul as his Herculean Argument 1 Cor. 2.14 That the Spiritual man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligit ac discernit as Beza renders it he understands and discerns Judicat as the Vulgar Latin and our English he judgeth and that all things in matters of Faith and of Manners of Doctrine and of Conversation So that what needs more to interpret Scripture then to have the Spirit the case seems clear if St. Paul may decide the Question Answ But stay no Triumph before Victory To this I answer The same Apostle who saith The spiritual man judgeth all things says also 1 Cor. 14.32 The Spirits of the Prophets are subject to the Prophets where by Prophets are especially intended the Interpreters of the Scriptures and that the Enthusiast himself will readily acknowledge Now then observe If the Spiritual man will interpret Scripture by the Spirit he must remember That his spirit must be subject to the Prophets submit unto the Judgment of the Church in those holy Interpreters which have gone before him or which are now surviving with him Otherwise he is not spiritual but carnal carnally puft up with the pride of his own spirit which he blasphemously calls the Motion of Gods Spirit Thus then to interpret Scripture by the Spirit according to St. Pauls direction taking the Church for our Guide holy Expositors for our Instruction there can be no just quarrel at our Interpretation For that we keep to the right Rule and Line to the Polar Star and the skilful Pilot the happy Union of what the Text hath joyned the Word of God and the Ministry of the Church for so is the Instruction of our Saviour in his Commission to his Apostles Go ye disciple all Nations Teaching them to observe whatsoever I have commanded you 1. By vertue of our Ministerial charge we do here Applic. in foro Conscientiae in the Court of Conscience arraign and condemn the Heresies and Schisms of our present times of that so horrid though so common sin of Scripture-Sacriledge men surreptitiously stealing away the true meaning or prophanely corrupting the proper phrase of Gods Word thereby making the Delphick Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Scriptures I mean to speak that sense which the Spirit of Error hath imposed not the Spirit of Truth revealed Church-Sacriledge and Scripture-Sacriledge they commonly go together they who will prophane the House of God will not stick to corrupt the Word of Christ and they who will not spare to defile his Worship will not care to pervert his Truth Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz oâ—at 36. Rev. 22.18 19. as for the Sacrilegious invaders of the Holy Scriptures whether they be such as violate the Letter or such as pervert the Sense let them see the guilt of their sin in the horror of its punishment denounced by St. John saying I testifie unto everyman that heareth the words of the Prophecy of this Book If any man shall adde unto these things God shall add unto him the plagues that are written in this Book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book O dreadful Commination God will assuredly cut him off from benefit by the Testament of Christ who shall by Heretical forgery either detract or corrupt it The Gospel of Christ is his Testament and if it be but a Mans Testament how much more when it is The Testament of God being confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by Legal Authority ratified and declared Authentick No man disannulleth Gal.
Jam. 1.17 And it is not any thing that can add to its immutability for as to infinity in respect of extension so to immutability in respect of firmness there can be no accession of parts nor addition of degrees § 14. Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise So that meerly to shew unto the faithful Heb. 6.17 the heirs of promise the immutability of his counsel he confirmed it by an oath which was for the greater testimony of his love in the stronger assurance of our faith being fixt upon the firm stability of his promise from which stability of pâ—omise we draw an infallible argument to prove the blessing of God upon them that fear him He will shew them his covenant Who is it now that feareth the Lord and in that fear approacheth a communion with Christ in his ordinance his holy Sacrament that God may now acquaint him with his Covenant in the manifestations of his love let him first see to this that he be acquainted with his secret in the operations of his grace § 15. And here that we rest not on moral principles or on a formal sanctity do we examine the operations of grace in a real holiness such as meer morality cannot reach nor formal hypocrisie counterfeit See we then what is the secret of the Lord with them that fear him in the operations of grace 1. In respect of their contritions and humiliations 2. In respect of their hungrings and thirstings after righteousness 3. In respect of their holy purposes and godly resolutions 4. In respect of their earnest prayers and fervent supplications 5. In respect of their humble assurance of Gods love and acceptance through Christ § 16. 1. Their contritions and humiliations in which their sight and sense of sin is not only in respect of the general corruption of their nature but also the particular and more enormous transgressions of their life yea they view sin not so much in its horror of guilt Psal 14.3 Col. 1 21. Eph. 2 12. Isa 59.2 as in its pollution of filth not so much as exposing to wrath and hell as setting at enmity with God and estranging the soul from Christ And thus doth Christs grace work upon their hearts with the Laws threatnings tempered with the Gospels promises thereby bruising and breaking them in contritions of soul mollifying and melting them in languishings of spirit Oh this the secret of the Lord these the operations of grace in Contritions and Humiliations § 17. 2. In hungrings and thirstings after righteousness which arise in the soul from faith in the promises of Christ those of Justification by his Blood and those of Sanctification by his Spirit yea that knowledg of God and of Christ which they had formerly being speculative now becomes practical and they find those Scriptures true in experience and trial which before they viewed only in fancy and notion Psal 27.4 So that nothing appears more beautiful to their souâ—s then the worship and service of their God nothing more joyous then communion with Christ and fellowship with his Saints And therefore do they breath forth their longings after righteousness with holy David Oh that our ways were made so direct Psal 119 5. that we might keep thy statutes And as they have no comfort in their souls till God speaks peace unto their consciences so nor have they quiet in their consciences till God give further grace unto their souls that grace of sanctification whereby they may perfect holiness in the fear of God 2 Cor. 7.1 § 18. 3. Holy purposes and godly resolutions which resolutions of their souls are conformable to the admonition of the Apostle Act. 11.23 even with purpose of heart to cleave unto the Lord. And whereas the purposes of the Hypocrite they are ab extra from without from Gods judgments or mans perswasions their holy purposes they are ab infra from within from the sense of Gods mercy and Christs love which does so powerfully affâ—ct their souls that they are with David at a Juravi I have sworne Ps 119.166 and I will perform it that I will keep thy righteous judgments They make it their solemn vow and sincere resolution to observe the Law of their God and the precepts of their Redeemer And according to the sincerity of their holy resolutions so do they order the integrity of their holy obedience even in an universal and impartial respect to all Gods commandments not allowing not approving yea Ps 119.6 not excusing or indulging themselves in the commission of the least evil of which their conscience is convinc'd that it is a sin against their just and holy God their good and gracious Father § 19. 4. Earnest prayers and fervent supplications How many oh how many are the deep sighs how many the mournful groans how many the secret wishes how many the pantings and longings which they feel in their souls as so many ebullitions of grace so many breathings of the Spirit And all these oft-times before they can in affiance of faith gain wing in prayer to present and enlarge themselves in supplications before the Throne of grace In which supplications they are not more earnest and importunate for justification then they are for sanctification for remission of sins then for newness of life yea they sue with as much fervency and importunity for holiness as for happiness for grace as for glory § 20. 5. Their humble assurance of Gods love and acceptance through Christ And for this know that the Spirit of supplication which gives them words to put up their prayer unto God through Christ the same Spirit doth often bring back word unto their souls that their prayer so put up is accepted whereby with David they taste and see that is Ps 34 8. experimentally find and feel that the Lord is God receiving even whilst they are praying an answer of their prayers returned into their bosom by a secret contentation of soul wrought by a sweet illapse of the Spirit And thus their souls become even transported with a divine joy and heavenly delight the spiritual communion they obtain with God through Christ in humble prayer being an earnest of that eternal communion they expect with God and with Christ in the heavenly presence Joh 17.24 Of which eternal communion and heavenly presence this blessed Eucharist is the Sacramental seals and pledge confirming unto us the truth and comfort of this doctrine and Text That the secret of the Lord is with them that fear him and he will shew them his Covenant Vers 15. Mine eyes are ever towards the Lord for he shall pluck my feet out of the net § 1. HIs guards are strong his fence is sure whose salvation is Christ which salvation is communicated to us in the promises of grace exhibited in the ministry of the Word and more plentifully conveyed yea more effectually confirmed in
is an everlasting love Jer. 31 3. a love that will not end in hatred This is that God himself tels us by the Prophet I am the Lord I change not Mal. 3.6 therefore ye sons of Jacob are not consumed 2. The stability of Gods Covenant God tells us he will make an everlasting Covenant with his people And how is it everlasting Jer. 32 40. Why says God I will not turn from them to do them good This Covenant of Grace declared by the Prophets and confirm'd by Christ was long before made to Abraham Gen. 22.16 The sum of which Covenant the Apostle gives us Heb. 6. where he tells us that when God made promise to Abraham because he could swear by no greater Heb. 6.13 14. he sware by himself saying Surely blessing I will bless thee and multiplying I will multiply thee Surely the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Erasmus and the Vulgar render nisi unless Unless blessing I shall bless thee and multiplying I shall multiply thee And so indeed it is right the usual manner and form of an execratory Oath among the Hebrews the sense which is depending upon this expression being implied by the Figure Aposiopesis So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi benedicens benedixero tibi as if the Lord had said Unless blessing I shall bless thee and multiplying I shall multiply thee let me not be accounted God that is let me not be accounted faithful and true And thus because God could swear by no greater He sware by himself Now this being the form of Gods Covenant by way of an oath what is the substance and matter of it Why this Blessing I will bless thee and multiplying I will multiply thee Which gemination of words is to signifie a cumulation of Gods blessings And thus our former Translation may be a good Gloss which reads these words thus I will abundantly bless thee and multiply thee marvellously Which promise was made good to Isaac and the Jews in temporal blessings and an earthly inheritance the Types and Figures of Christ and the faithful to whom this promise is made good in spiritual graces and an heavenly kingdom And therefore this Covenant made unto Abraham Ps 105 10 is call'd an everlasting Covenant which it could not be if not extended to the times of the Gospel in respect of those spiritual graces and heavenly blessings bestowed upon Christ and by him upon his body the Church Now it is said that God willing more abundantly to shew unto the heirs of promise the immutability of his counsel Heb. 6.17 confirm'd it by an oath And wherefore this Was it to make his obligation more firm No but to make our consolation the more sure v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation By two immutable things his promise and his oath in which it was impossible for God to lye to lye that is to revoke or recall his word whereby man might be disappointed of his hope Now we must know Gods covenant is not made the more firm or sure by oath then by promise for Gods truth as his nature is without any variableness or shadow of change Jam. 1.17 and it is not any thing that can possibly add to its immutability As to infinity in respect of extension so unto immutability in respect of firmness there can be no accession of parts or addition of degrees Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise and therefore meerly to shew unto the heirs of promise the immutability of his counsel he confirm'd it by an oath Which was for the greater testimony of his grace in the stronger assurance of our faith being fixt upon the firm stability of his Covenant 1 Joh. 2.1 3. The merit of Christs passion and benefit of his intercession both which we are directed to by S. John My little children these things I write unto you that ye sin not and if any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins He is the propitiation for our sins in the merit of his passion and he is our Advocate with the Father in the office of his intercession In the merit of Christs passion it is that he became our ransom 1 Tim. 2.6 and so we saved by his death and in the benefit of Christs intercession it is Rom. 5 10. that we are said to be saved by his life for that he lives to make intercession for us So that as the end and purpose of Christs passion was our redemption so the very end and purpose of Christs intercession is our salvation And thus is Christ become our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Great High-Priest Heb. 4.14 Heb. 2 17. Heb. 3.1 whose proper and peculiar office it is to make attonement for his people and therefore Christ can no more reject a penitent sinner then he can deny himself an alsufficient Saviour Wherefore see S. Pauls confident challenge that he makes Rom. 8 34. Who is he that condemneth it is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Who is it that condemneth since it is Christ that died for us redeeming us with the price of his blood Oh what filth will not this Fountain cleanse what wound will not this Balm cure what guilt will not this merit expiate But further yet who is he that condemneth since it is Christ who not only died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather who is risen again having by his almighty power led captivity captive and triumphed over Satan the Law Eph. 4 8. Heb. 8 1. Ps 110.1 and Sin even death the grave and hell and is set down at Gods right hand until he make all his enemies his footstool Yet is not this all Who is it that condemneth since it is Christ who not only died rose again and is set down at the right hand of God but who also makes intercession for us This the Complement of all Consider we must if we will rouse and raise our faith consider we must the price of Christs blood in his passion the power of his might in his resurrection and the glory of his Regal dignity in his session at Gods right hand yet above all consider Christ being our Advocate with the Father his intecession in his Priestly office and then have we the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 7 25. our Saviours saving us unto the uttermost even in that he lives to make intercession for us Hereby it is that he is able to save us to the uttermost whether it be in perpetuum as the Vulgar or in plenum as Erasmus whether it be for perpetuity of time or fulness of measure Christ is
path and leavest the beaten road even that which is right via regia the Kings high-way that way which the King of heaven Christ the Prince of glory Heb 2 10 Luk. 2â— 26 9.22 23. both by precept and by pattern by doctrine and example hath chalkt out to us If then we be of the Israel of God having escaped out of the Egypt of an unregenerate state we must expect our Red sea of persecutions our fiery Serpents of temptations and our long Wilderness of afflictions all which we must pass through before we attain the heavenly Canaan the inheritance of promise and of rest And now that we be not discouraged with the difficulties of our passage look we into the Word of life and Gospel of our salvation and there see besides the reward of glory to crown our constancie see the hand that sustains the might that strengthens us to overcome even the power and grace of Christ See the refreshings which keep our souls from fainting and add to our constancie chearfulness even the councels and comforts of the Spirit And these we shall administer to the distressed soul which in its long and continued Conflict makes this sad and languishing complaint The Words of Complaint How long oh how long have I waited for the returns of my God of my Jesus I have often prayed and long expected and yet no comfort comes unto my soul my distress of conscience still continues because my God hides his face and withholds the light of his countenance from me Yea he hath not only laid me in the darkness but also shut me up that I cannot come forth Mine afflictions compass me daily yea all the day they come about me like waters and threaten the swallowing up of my soul And oh what is my help my hope but my God But alas he refuseth to be intreated I am weary of my groaning I have cryed day and night and yet he heareth not so that though the desires of my soul be towards his name and the remembrance of his holiness yet how are my fears and my terrors increased lest I be cut off from his hand cast out of his presence and become one of those that go down into the pit I have been so long in darkness that Satan pleads it in my misgiving thoughts as too plain a sign of being a child of darkness for that sure if the Sun of righteousness were risen upon my soul those clouds this mist that darkness would not continue but as he brings healing in his wings so would he bring comfort in his light refreshings by his Spirit and deliverance by his power The Grounds of Comfort 1. The firm assurance Christ gives of his indulgent care over his Church and chosen Thus he comforted Sion of old When the Prophet in much Pathos of joy Isa 49.13 calls upon the inanimate creatures to make up the Jubile Sing O heaven and be joyful O earth and break forth into singing O mountains for God hath comforted his people and will have mercy upon his afflicted Yet it is Sion's deep complaint in the depth of her calamity v. 14. The Lord hath forsaken me and my Lord hath forgotten me But see see the love of God to his afflicted Church exceeds that of the tender mother to her sucking child Naz orat 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bowels more tender then those of a mother yet more tender far are those of our heavenly Father For so says God in a pathetical expostulation of faithfulness and love v. 15. Can a mother forget her sucking child that she should not have compassion on the son of her womb yea she may forget yet will I not forget thee Think not then O thou afflicted soul when God hides his face that he forgets thee or when he withdraws a while he then forsakes thee For how have we seen the careful and tender Mother wave the Child in her loving arms and pleas'd with its embraces threaten its fall that so fear might make it cling unto her bosom with the more sportful eagerness Thus even thus it is with the humble Saint and his gracious Saviour Videtur deserere quia non vult deseri Christ seems to forsake him on purpose that he may not be forsaken of him And this according to the tenor of Gods everlasting covenant That he will put his fear into the hearts of his chosen that they shall not depart from him Yea Jer. 32 4â— see the indeleble characters of Christs love and the infallible testimony of his care Says Christ to his Spouse his Church and in her to every faithful soul Behold I have engraven thee in the palms of my hands Engraven how why sâ— â—9 16. not with the carving tools but the piercing nails and not upon the skin but quite through the flesh not cover'd over with precious gold but colour'd through with more precious blood which neither age nor eternity shall wear out Thus thus have I engraven thee in the palms of my hands Humanitùs dictum saith Jun us it is spoken after the manner of men Jun. in loc but it is indeed an emphatical expression outvying the highest Courtship of the most amorous Lover to his beloved He it may be will have her Picture hang in his bosom that so forsooth she may be near his heart But Christ he hath his Spouse engraven in his hands that so she may be ever in his eye as well as in his heart she is his care as well as his love Wherefore that the Saints and chosen of God are often and long afflicted is not through want of love to pitty or of care to regard or of power to relieve No sure for what Father or Mother is not compassionately affected affectionately moved with the sufferings and sorrows of their dear children What tender Husband or what indeared Friend will not engage himself for the comfort succour supply and safety of whom he truly loves and lovingly tenders And therefore as David frames the Argument Ps 94 9. He that made the ear shall not he hear He that formed the eye shall not he see and he that teacheth man knowledge shall not he know So say I He who implants love and compassion in his creatures shall not he be much more loving and compassionate to his Saints He who imprints those tender affections in fathers husbands friends shall not he be more tenderly compassionate to his Church and chosen Yes sure Wherefore then Exod. 3.7 Jer 31.20 Ps 65.2 Ps 56.8 Mal. 3.16 he hath an eye of Providence to see their distress bowels of pitty to compassionate their trouble ears of mercy to hear their prayers bottles of love to hold their tears a book of remembrance to register their complaints yea Satan and the World shall know he hath Judgments of righteousness to plead their cause Vials of wrath to avenge their blood an arm of power to deliver their persons and a crown of
glory to reward their constancie Be it so then O afflicted soul that thou liest under heavy pressures length of time adding to their weight of misery yet that neither the burden nor continuance of thy trouble may bear down thy patience or break off thy constancie here is a Center of rest for thy soul a ground of comfort to establish thy faith even the firm assurance Christ gives us in his Word of his indulgent care over his Church and chosen 2. Our Lord Jesus Christ in his indulgent care over his Church and chosen he makes thine afflictions the longer that thine humiliations may be the deeper and by how much thou art the more firmly rooted in humility by so much shalt thou be the more fully established in grace 2 Cor. 12. Thus S. Paul he is no sooner stept out of heaven but he is presently set upon by hâ—ll he hath no sooner done conversing with the Angels v. 7. but he is presently buffeted by Satan and his temptation is still continued v. 8. notwithstanding his supplications are so often renewed And wherefore was it but that he might be the more fully humbled That he was wrapt up to the third heaven could not secure him from the danger of sin or hell O the vanity of mans mind and the deceitfulness of his heart S. Paul so holy so humble yet is he in danger of spiritual pride of being exalted above measure even puffed up in conceit above what he was lift up in exstasie Wherefore it must be a strong buffeting and of long continuance to beat down this pride and quell this haughtiness Thus it would be a matter of much support to the faithful in their affliction to discern aright also what is the good in temporal distresses as well as in spiritual temptations what is the good to comfort as well as what is the evil to afflict For that both the adversities and prosperities of this life they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their bitter-sweets In every worldly good there is some vexing evil and in every worldly evil there is some comforting good And therefore in all our afflictions we should rather exercise our patience then our passion our grace of humility and meekness rather then our affections of grief and anger unless it be that we turn the stream into the right channel by mourning for sin and a penitential indignation against our iniquity This this is to master our passions in making our temporal troubles become serviceable to our spiritual advantage This the practice and profession of the faithful in the Prophets hymn Isa 26.8 In the way of thy judgments O Lord have we waited for thee In the dispensing of which judgments it is Gods method to put in the sickle when the harvest is ripe Joel 3.13 Isa 63.6 Gen. 15.16 Jer. 51.13 to tread out the grapes when the wine-press is full to cut off a people when the measure of their iniquity is made up Thus the end of Babylons peace and the measure of her sin meet together And It is time Lord saith David to put to thy hand for men have made void thy law Ps 119.126 Such is the rage of the wicked in their impiety and such the impudence of their sin that they seek to rase the very Ordinances of God and cancel the very Records of Heaven in casting out the name and worship the fear and service of the Lord out of his Church And when it is thus with men then is it time for God to put to his hand in the fury and vengeance of his wrath then is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fixt and set time Ps 102.13 which his wisdom and justice hath preordain'd and constituted in which notwithstanding the low expectations and small preparations notwithstanding the seeming impossibility of the means and real improbability of the act he shall wound and strike through his and the Churches enemies Ps 110.5 Ps 16 8. Ps 100.5 And therefore is he said to be at her right hand emphatically declaring his readiness of presence and of power for her protection and deliverance Now in this way and method of his judgments it is that the faithful wait for him whilst worldly men and carnal minds murmure and complain quarrel and repine grudge and blaspheme They wait even till the measure of others sins and their own sufferings be full knowing well that Gods chastisements upon his Church they are not to consume and destroy but to purifie and refine Isa 1.25 Mal. 3.2 3. Isa 27.9 And therefore shall there not be one degree of heat more in the fire nor one moments continuance more in the furnace then the metals refining requires not one dram or minute more of affliction then the Church's purifying calls for And for this reason the faithful in all humility submit unto Gods will thereby making it appear that the desire of their soul is to his name that he may be glorified rather then that they may be delivered preferring suffering before sin affliction before transgression a continuing in distress before an engaging in what is wicked and rebellious 3. When God answers not prayer by enlargements of comfort Isa 50.10 he then does it by strength of support composing the soul to the purest and perfectest act of obedience upon earth even to rely upon God in his promises by faith when there is no sensible testimony of his love To depend and rest upon God under clouds and desertions Job 19.20 21.25 c. 2 Cor. 1.8 9 10 is a secret martyrdom of the soul advancing Gods glory in its deep affliction and preferring the truth and faithfulness of Gods promise above all Satans suggestions or its own fears Be it so then O thou afflicted soul be it so that God does delay yet does he not deny the returns of his love in the refreshings of his Spirit but he is therefore the longer absent that thou mayst be the more eagerly longing and thereby the better prepar'd to receive his blessings of love and to prise them Spiritual enlargements as all other good things they are more prised in their want then in their enjoyment Sol nisi cùm deficit spectatorem non habet says Seneca Men most look after the Sun when his light is eclypsed and so do our souls after Christ when his favour is clouded his face hid Thus how often is it that God does put grace in the soul when yet he does not publish it in the conscience And so it is with the faithful as with Moses Exod. 34.29 Moses his face shines to the Jews when yet he knew not of its lustre himself Thus many times the faithful have their graces eminent in others observation when yet they discern them not in their own apprehension God giving supporting strength when he withholds enlarging comforts The Rules of Direction 1. Keep faith and a good conscience For as a ship tossed with contrary winds such
it to dip and plunge in water be essential to Baptism for that some Countries have not water enough to drink and not a River or Brook within fifty no not an hundred miles compass But lastly as the Anabaptists have in this no strength of argument from the propriety of the word the signification of the ceremony the prescript of Christ so nor from any plain pattern or sure example in the Scriptures For the Baptisms we read of to have been in Rivers were as is most probable after this manner The person baptizing and the person baptized put off their sandals and without any further preparation went together up to the ankles or mid-leg into the water of which the Minister of Baptism taking up in his hand he poured out upon the head of the baptiz'd That this was the manner of John's baptism is to me plainly intimated Act. 1.5 when our Saviour gives in promise to his Apostles That whereas John baptized with water they should be baptized with the Holy Ghost Now how were the Apostles baptized with the Holy Ghost but by pouring out of the Spirit and so how did John baptize with water but by pouring out of that element No question but John when he baptiz'd all the Region round about Mat. 3.5 Act. 2 41. and Peter three thousand in one day they did preserve all good rules of modesty in so sacred a service of their Ministry they were not at all guilty of the impudence of some who baptize naked or the immodesty of others who baptize in a sleight covering of their nakedness neither sure did they plunge them in the rivers with their clothes on this had been a soaking rather then a washing If then S. John and S. Peter did baptize by plunging in the water the people were fitted with some covering for that service and that such multitudes in so short a time should be provided of necessaries for such a baptism seems to me altogether improbable And as for the Eunuch being on a journey Act. 8 27 28. he was sure very unfit for such a washing And that he is said to go down with Philip into the water it does not signifie the depth of the river but the descent of the hill for the Country being mountainous the rivers or rather brooks lay at the bottom Joh. 3.23 not deep enough for a plunging as the Anabaptists manner now is over head and ears even Aenon it self where John baptiz'd it is say Geographers a small brook shallow in depth and narrow in breadth fordable with the leg and passable at two or three steps yet it is said there was much water there in respect of that dry country where little water is But besides all this that of the Jailor's being baptized in the night and in his house yea Act. 16.33 that which Ecclesiastical history tels us of some secretly baptized in prisons Ep. 76. ad â—iagn and S. Cyprian reporting of one that brought a pitcher of water and was baptized by S. Laurence as he went to martyrdom These and the like instances sufficiently evidence what was the practice of the Primitive Church such as does not prove either plunging in the water or washing in a river to be essential or necessary to Baptism To close then Know we that moral conveyances require no large matter for their performance A bit of wax may seal me a Deed of many sheets a turf of earth may give me possession of a thousand acres one pepper-corn may testifie my homage for the greatest Manor And thus may a few drops of water by vertue of Christs institution signifie and seal convey and confirm me a right and interest in all the promises of the Gospel all the merits of Christs blood all the graces of the Spirit all the bliss of Heaven It is otherwise in the spiritual Laver then it is in the corporal Bath In this latter not to wash every part is to be unclean in some part but in that former to wash any whit is to be clean all over so that the sprinkling or pouring out of a few drops are as effectual to our spiritual washing as the dipping or plunging in an whole river It is then the use and application of the element which refers to the substance and essence of the Sacrament A washing there must be with water whether that washing be by immersion or aspersion or effusion And to the application of Water join we the application of the Word and then have we Baptism compleat as to its form of administration that of our Saviours prescription Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. 2. From the application of the Water pass we to the application of the Word Therein observe S. Augustine's Maxim Accedat verbum ad Elementum fit Sacramentum Let the Word be added to the Element and it becomes a Sacrament even the word of institution which is accompanied with the word of precept and of promise the precept requiring and the promise encouraging our observance the precept commands the use the promise declares the benefit both oblige our obedience The precept is Go baptize the promise is Mar. 16.16 He that believeth and is baptized shall be saved All which our Church orderly recites in her form of ministration thereby testifying her obedience to Christs precept and begging the performance of his promise when she baptizeth according to his word of institution In the name of the Father and of the Son and of the Holy Ghost Here we have a Trinity of sacred Persons in the unity of the Divine Essence and in this faith runs not only the form of our Baptism but also the form of our Creed the form of our Doxology and the form of our Benediction Bas ep 78. cont Eunom l. 2. And that it was of old so receiv'd in the Church we have the full testimony of S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea adde we too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to be baptized as Christ hath instituted to believe as we are baptized to give glory as we do believe and to bless as we give glory Our form of Baptism it is in the name of the Father Son and Holy Ghost our form of Creed it is I believe in God the Father and in Jesus Christ his only Son and again I believe in the Holy Ghost our form of Doxology it is Glory to be to the Father and to the Son and to the Holy Ghost and lastly our form of Benediction wherewith we dismiss the Congregation it is The grace of our Lord Jesus Christ and the love of God the Father 2 Cor. 13.14 and the communion of the Holy Ghost be with you all Thus you see the faith of the Trinity in Unity and Unity in Trinity is the very life-blood of our Christianity it runs through the veins of
shall come in Who is the King of Glory The Lord strong and mighty the Lord mighty in Battel Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in Who is the King of Glory The Lord of Hosts Jesus the Son of God he is the King of Glory Now the King of Glory Christ Jesus blessed for ever he being entred behold the Father entertaining him with a plenary grant of his Petition in that consecratory Prayer before his Passion John 17.45 Father says he I have glorified thee on Earth I have finished the work which thou gavest me to do And now O Father glorifie me with thine own self with the glory which I had with thee before the world was In full answer to this Petition says the Father unto Christ when entred into glory Sit thou on my right hand Psal 110.1 until I make thine enemies thy footstool And our Lord and Saviour being thus exalted All the Angels of God all the Host of Heaven they pay him homage they acknowledge him their King they fall down and worship him Heb. 1.6 worship him as the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the pre-eminence for it pleased the Father that in him should all fulness dwell Having done with the first branch of Divine Mysteries How Christ is said to be the Head of the Church we proceed to the second What the Church is of which Christ is said to be the Head And for the Explication of this we shall speak of the Church in these three particulars its larger acception it s nearer relation and its different adjuncts 1. It s larger acception as the Church of the Elect. 2. It s nearer relation as the Church of the Redeemed 3. It s different adjuncts as visible and invisible 1. What the Church is of which Christ is said to be the Head Explic. in its larger acception as the Church of the Elect. In this extended sense the Church compriseth the heavenly orders of the Angelical Hierarchy who being of the Elect of God 1 Tim. 5.21 Col. 2.10 are also of the Church of Christ who is therefore called The Head of all principality and power The Elect Angels receiving their confirmation as the Elect. Saints their Redemption by Jesus the Mediator True it is as concerning the Angels that Christ he assumed not their nature in his Conception and so neither did he sustain their person in his Passion He took not on him the nature of Angels Heb. 2.16 but the seed of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold on Angels a Metaphor signifying an eager following after and laying hold on one running away to bring him back or a catching him that is faln to recover him from the pit This Christ did do for men this this he did not do for Angels but as those which fell sinned without a tempter Ambr. Ser. 8. in Psal 119. so they perish in their sin without a Saviour But as for the Elect Angels St. Ambrose tells us that they needed Christ to preserve them from falling into sin as men did need him to free them from sin into which they were faln and in this St. Bernard joyns issue with St. Ambrose Bern. Tract de dilig D. affirming Qui hominibus subvenit in tali necessitate Angelos servavit a tali necessitate He that succored men in such a necessity saved the Angels from the like necessity Aug. Enchir. c 62. To all this add we that of St. Augustine Quod in Angelis lapsum ex hominibus redditum the number of those Angels which are faln shall be made up by those men whom Christ hath redeemed all which expressions and opinions are several descants and glosses upon the Apostles words in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us Eph. 1.10 Of all things gathered together in one even in Christ the Head of all Excellency and the Center of all Unity Angels and Men were indeed created happy in that natural blessedness of Spiritual contemplation but not in that supernatural bliss of the beatifical Vision Which beatifical Vision being the last end of the rational and intellectual Creature could not be attained by any ordinary work of nature but by some extraordinary act of grace for to be and to be blessed is one and the same in none but God And therefore to be is from nature but to be perfectly blessed is from grace as the last end of being in a perfect communion with God through Christ by love So that it is consonant to the Analogy of Faith to believe and affirm That the estate of the now blessed Angels was at the first mutable and subject to alteration and that presently by the supererogating grace of God thorow Christ they became no longer subject to mutability and change now inseparably adhering to God and so possessing perfect happiness Matth. 18.10 of whom our Saviour hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They always behold the face of his Father which is in Heaven This benefit then the Angels have by Christ that they are confirmed in their full and perfect union with God Heb 1.6 Wherefore Let all the Angels of God worship him yea and joyn we too with the Angels in that worship as having communion with them in the same Head even Jesus the Mediator who is the beginning the first-born from the dead that in all things he might have the pre-eminence c. 2. What the Church is of which Christ is said to be head in its nearer relation as the Church of the redeemed and redeemed not onely in the infinite sufficiency but also in the actual efficacy of his merit yea and effectual sanctification of his grace For observe Christ he is according to the promise Gen. 3.15 the Seed of the woman not in a common and carnal generation but in a proper and spiritual conception conceived by the Holy Ghost And therefore Christ is not properly the Head of all mankinde but of that part which is regenerated by the same Spirit by which he was conceived So that 1 Cor 1.2 Rom. 8 30. it is effectual calling which constitutes the Church of Christ in actual being as to its internal and essential form Which Church is diversly defined and described by divers men according to the difference of their faiths or fancies To omit then the needless and avoid the curious we may thus define the Church of Christ to be The whole company of Gods Saints called of God in Christ out of the state of sin and death into the state of grace and glory And this in the Language of the sacred Scriptures this is Christs Spouse this the Kings Daughter this the Mount Sion this the Heavenly Jerusalem this the Mother of us all Virgo virtute mater prole so St. Ambrose a Virgin indeed for purity