THE PREACHERS Tripartite, IN THREE BOOKS. THE FIRST To raise DEVOTION in Divine Meditations upon PSALM XXV. THE SECOND To Administer COMFORT by Conference with the Soul, in particular Cases of Conscience. THE THIRD To establish TRUTH and PEACE, in several Sermons Against the present Heresies and Schisms. By R. Mossom, Preacher of God's Word, late at St. Peter's Pauls-wharf, London, Quondam è Col. S. P. C. S. Aug. Hom. 28. in Ezek. 3.19. Si me non audierîtis, & tamen ego non tacuero, liberabo animam meam; sed nolo salvus esse sine vobis. LONDON: Printed by Thomas Newcomb, and are to be sold in St. Paul's Churchyard, at the sign of the Bible on Ludgate-hill, and in Fleetstreet. 1657. To the Right Honourable, KATHERINE Countess of PEMBROKE, etc. Together with her truly Noble Sister, THE LADY MARY SOANDES; As dear in affection, as near in blood; The Ornament of their Sex and Name. AND To the true Exemplars of Piety, Honour, and Faithfulness; whether of Nobility, Gentry, Ministry, or Citizens; Late Auditors and Communicants, at the preaching of the Word, and ministration of the Eucharist, At S. PETER'S. Robert Mossom Dedicates the ensuing MEDITATIONS: which, conceived in the Closet, have had their Birth from the Pulpit; and being now grown up to the Press, they take heart to travel the World under so just a Patronage and Protection. AND The same holy Spirit of Truth, which accompanied them to the ear and the heart of each reverend Auditor; bless them also to the eye and the soul of every ingenuous Reader: For a sustaining with grace in the present Warfare; and a crowning with glory in the future Triumph of Christ's holy Church. Amen. TO THE Ingenuous Readers. BEcause just Promises are due Debts; I acknowledge myself a Debtor to the Church, by promise under mine hand, for the Second Part of my Zions Prospect; which (if they who importune me by their desires, assist me with their prayers) I doubt not by God's blessing to perfect; notwithstanding the encumbrances to retard, and difficulties to discourage. Indeed, did not my Ministerial service (unexpected when I passed my word) engage what time of the Night I might spare from my necessary rest, and my School-employment take up what time of the Day I could spare from my Family-charge; I had not run into so great arrears, in being so long behindhand with so just a debt. Yet now, with that honest, though necessitated person in the Parable, I plead a Patientiam habete, Have patience with me, and I will pay you all; and till I can pay the Principal, accept the Interest: These Treatises and Sermons, a part of my Five years' Service; which by a good hand of Providence (amidst all the variety of Secular changes) I did continue in a plenary discharge of all Ministerial duties, according to the legally established, viz. Ab Ann 1650. add Ann. 1652. and ever piously to be esteemed Order of the Church's Liturgy. And when I was forced from any longer Ministry at S. Peter's, I may say with confidence, a Congregation was dissolved, which for reverence, charity and devotion, was not outvied, if paralleled, by any in the World. For their sakes especially, that they may the better call to mind what they have heard, and so the more fully practise what they have been taught; I here publish to the eye, those Instructions I once delivered to the ear; And what many of mine Auditory have importuned me for in a Transcript, I here present them with advantage by an Impression, viz. Those Divine Meditations, which once warmed their hearts with a devout fervour, when Communicants in the monthly ministration of the blessed Eucharist. Also, those Choice Cordials, which refreshed their Souls with a cheering vigour, when Combatants in the Christian warfare of their Spiritual Conflicts. Lastly, See our Contests with Heresy and Schism; in zeal, not so much to confute the Adversary, as to confirm the Orthodox; confirm them, even in Truth and Holiness. In which Contests, it is not the Bays, but the Olive, not victory, but peace, even the peace of Jerusalem, which is the aim and end of my Preaching; and God, who is the Searcher of hearts, will bear witness to the sincerity of this profession. I know well, what I publish in Print, will find a Critical Comment, and censorious Paraphrase from some; but, if I may benefit the souls of Gods suffering Saints, I am not careful to stop the mouth, or smooth the brow of a clamorous, or supercilious censure. I will not fear it worse, nor expect it better in the whole Volume, then in a large Vineyard, that there be tàm uvae quàm labruscae; some clusters of sound and sweet grapes, which have their full blood, and true spiritual vigour; though withal, some of lighter digestion not so happy in their soil or sun, and therefore not ripened to so divine a maturity and sweetness. Neither am I ignorant or unexperienced, how much less the mind is affected with reading, then with hearing; even by how much a Preacher, in the particular gift of utterance, is the more master of his tongue, than pen; and so can speak much more piercingly to the eye, as an Orator, then as a Scribe. But, what my Pulpit-conceptions do lose by the Press, as to their affecting heat; I hope they will have repaired them by their informing light, the Judgement being more thoroughly convinced by a frequent perusal, than a single delivery. Whatsoever than you meet with of a devout vigour and solid nourishment, receive it as from the Storehouse of Heaven, and only ministered by my hand; it is wholly God's, and yours. But whatsoever is flat or crude, weak and indigested; that's all mine own, it's like myself, and I shall not refuse, though blush, to father it. Accept the former, and excuse the latter: And as in that, I shall further your Piety; so in this, do you express your Charity, the charity of a fair construction; considering my busy and distracting charge of a School-Tuition, in which I am still engaged (and I bless God I am so;) as well to get subsistence, as employ my talon. This troublesome Task may well plead a interpretation. Which yet is not all the kindness I crave; your Prayers I sue for, viz. That God will make me farther serviceable to his Church and you, whose I am in the strictest bond of love, and heartiest zeal of devotion, From my House near Blackfriars, over agrinst the Old-Wardrobe, Pridiè Nonar. Febr. 1657. Robert Mossom. Divine Meditations UPON PSALM XXV. THE INTRODUCTION. §. 1. WEll might David be called the sweet Singer of Israel, ● Sam. 23.1. Non minus vivendi genere, quàm canendi juavitate immorta●em Deo sui fudisse Cantilenam, dicit S Ambr. lib. de offic. c. 22. whose Heart was more divinely musical than his Harp, and the harmony of whose devout Soul did outvie that of his composed Song: His whole life, what was it but a continued Anthem? His several failings, through the indulgent mercy of his God, being made as so many stops of time, to add more grace and sweetness to the music. §. 2. This his Book of Psalms, it is aptly called the Epitome of the whole Bible, and the Anatomy of the Spiritual man; yea, we may rightly entitle it, the Register of sacred History, the Ephemeris of the Church's Prophecies, the Library of Divine Doctrine, the Storehouse of Spiritual Comforts, and the Treasury of holy Devotion; And that Devotion either Penitentiary, Invocatory, or Eucharistical: Penitenitary, in deep contrition, humble confession, and passionate lamentation; Invocatory, in fervent supplication, earnest deprecation, and pious intercession; Eucharistical, in gratulatory thanksgivings, laudatory oblations, and triumphal songs. David totus est in deprecanda venta peccatorum & cujusdam sensim quod magnum & multum dicit v. 11 hoc de illo cum Bethsabe commisso Kimhi intelligit. Sim. de Muis in loc. §. 3. Here amidst so large a store, choice is made of a Penitential Psalm (though none of the seven commonly called the Penetentials) fitted in its devotion to the sacred solemnity of the blessed Eucharist; and could we attain David's frame of spirit when he composed this Psalm of Penitence, O how well, how well would it become this holy Sacrament! §. 4. If any inquire a reason why choice is made of this present Psalm for the constant celebrations of the Lords Supper; know, I have observed a secret vigour of devotion to diffuse itself into the soul, when exercised in prayer or meditation, making use of David's Psalms to draw heat from his flame, and administer heavenly matter for so holy an exercise; and upon this reason (O ye humble suppliants) I thought it an apt and profitable service, to give at once a pattern whereby to frame your private devotions in your Closet, and an help to compose your souls to an higher pitch of devotion in the public solemnities of the holy Eucharist. §. 5. Besides, the mystery and benefits of this blessed Sacrament, they are so many and so various, that no one single verse, or small portion of Scripture, may be a Text large enough for so copious a subject; wherefore, that many souls might receive something of instruction and devotion, see here I have chosen an whole Psalm, which divided into parts, like those loaves in the Gospel broken into pieces, it will so increase in the explication, Mark. 6.41. as those did in their distribution; that whereas this Psalm, like one of those loaves, may seem in the whole, to be but sufficient for one person, yet shall it, by a blessing of grace, like as that, by a miracle of power, be in its divided parts, sufficient for many fifties. §. 6. That this Psalm is of more than ordinary excellency and worth, as penned by a more than ordinary diligence and zeal, appears by the Alphabetical order of the Hebrew Letter, Ad musicam an ad memoriam pertineat incertum est, Ral b●ni nihil certi statuunt. beginning each verse; The Psalm itself, is a mixture of various, yet devout affections, for that here the Psalmist moved with the sense of his sin, and the violence of his Enemies, he sues to God, for the remission of the former, and protection from the latter, and at last salvation, in respect of both, even to himself and the Church of God; this he does supported by faith and hope, of which hope and faith he gives a sure testimony, in the commemoration he makes of God's abundant mercy, and faithful promises; And in the profession he declares of his sincere confidence in those promises, and his firm expectation of that mercy. §. 7. The Analysis of the Psalm. The whole Psalm consists of Four parts. 1. The Preface, vers. 1. Unto thee, O Lord do I lift up my soul. 2. The Prayer 1. Deprecation, vers. 2. to 4. O my God I trust in thee, let me not be ashamed, etc. 2. Petition, vers. 4. to v. 8. Show me thy ways, O Lord, teach me thy paths etc. 3. The Meditation 1. Laudatory, vers. 8. to v. 11. Good and upright is the Lord, etc. 2. Consolatory, vers. 12. to v. 6. What man is he that feareth the Lord, etc. 4. The Conclusion 1. Supplication, vers. 16. to v. 23. Turn thee unto me, and have mercy upon me, etc. 2. Intercession, vers. 22. Redeem Israel O God, out of all his troubles. §. 8. Now (O ye devout souls!) that we may enlarge upon this of David's Psalm, with the enlargement of David's spirit, whilst I shall pass through the several parts in an explicatory application of the particular words and phrases, let me revive and raise your sincere devotion, as the Prophet did the Shunamites child; 2 King▪ 4.35. as the Prophet laid his mouth to the child's mouth, his hands to the child's hands; so let me lay David's mouth to your mouth, his hands to your hands; that is, I me●n, make his prayers your prayers, his meditations your meditations; And having the same devotion with David, we shall find a like acceptance with God; whose ear is still open to our prayers, whilst our hearts are laid open in his presence, the Throne of grace being the only refuge of an humble penitence. Vers. 1. Unto thee, O Lord, do I lift up my soul. §. 1. BUt, O my Soul! hast thou not been lift up against the Lord in thy sinful rebellion? how then canst thou lift up thyself unto him in a sincere devotion? True, I have been long dead in sin, long buried in the grave of customary iniquity: yet I have heard the voice of the Son of God, Joh. 5 25. in his Word, in his Sacraments; this a quickening, a reviving voice: And therefore unto him that calleth me, unto him that quickeneth me, unto my God, unto my Jesus, even unto thee, O Lord, do I lift up my soul. §. 2. And though heretofore, in the state of darkness, sin and death, though then I have lift up my soul against thee in pride and profaneness, the highway to hell; yet now let me lift up my soul unto thee in humility and devotion, the highway to heaven. Pride and profaneness, they cast me from thee, than which what can be lower? But humility and devotion, they subject me to thee, than which what can be higher? Thus then raise me by humbling me; lay me low in myself, and this shall lift me up to thee. §. 3. Oh, how does Sin and Satan, the flesh and the world, even the whole Powers of darkness, how do they with violence pursue after me? Psal. 55.6. Oh give me then the wings of a Dove, that I may flee away and be at rest? Haste, haste, O my Soul, for thy escape; high thee to the holes of the rock, to the wounds of thy Jesus; and for this shelter and succour, for this protection and safety, Oh see, unto thee, O Lord, do I lift up my soul: Unto thee in the fullness of thy merits, unto thee in the riches of thy grace; unto thee in the embraces of thy love, and comforts of thy Spirit; unto thee, that thy thorns may be my crown, thy blood my balsom, thy curse my blessing, thy death my life, Coloss. 3.3. thy cross my triumph. Thus is my life hid with Christ in God; and if so, then where should be my soul, but where is my life? And therefore unto thee, O Lord, do I lift up my soul. §. 4. I lift up my soul unto thee at thy Table, who hast been thyself lift up for me on thy Cross; thou hast been lift up for me in a propitiatory sacrifice, and therefore I here offer myself to thee in a gratulatory oblation; Is●. 53.10. thou madest thy soul an offering for sin, and here I make my soul an offering of thankfulness: In this Eucharist then accept my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mine oblation of praise and thanksgiving, in which, O Lord, it is, that I lift up my soul unto thee. §. 5. Unto thee, O Lord, thy flesh, thy blood; not unto the outward elements, the bread, the wine; unto thee and thy fullness, as the inward grace, not unto thee and their use, as the outward sign: My soul dwells not on those earthly symbols; but by them, as by a ladder, it ascends and lifts up itself unto thy heavenly riches: And thus whilst my body feeds on consecrated food, oh let my soul be filled with thy consecrating fullness; whilst my body tastes their wholesome sweetness, let my soul be satisfied with thy saving goodness. And to this end it is, that unto thee, O Lord, I lift up my soul. §. 6. Unto thee, O Lord! Oh make good thy name of Lord unto me; as Lord rebuke Satan, and restrain all earthly and carnal affections, that they do not once dare to whisper a temptation to my soul, a distraction to my thoughts, whilst I am in communion with thee, in prayer at thine holy ordinance: Do thou as Lord rule me by thy grace, govern me by thy Spirit, defend me by thy power, and crown me with thy salvation. Thou Lord, the Preserver of heaven and earth, thou openest thine hand, Psal. 145.16. and satisfiest the desire of every living thing; Oh open now thine hand, thy bosom, thy bounty, thy love, and satisfy the desires of my longing soul, which I here lift up unto thee. §. 7. Thou Lord givest bread to man from the earth, thou gavest Manna to Israel from heaven; give, oh give thyself unto me in this Sacrament, as the true bread, the heavenly Manna, the life-giving food of thy Church. Thou Lord art now reigning in heaven; oh do thou now also set up thy throne in my heart: Thou art exalted in heavenly glory, oh manifest thyself in thy gracious presence: In thy heavenly glory thou art the joy of holy Angels and blessed Saints; in thy gracious presence be thou now the reviving of devout souls and humble Penitents. O my love, my joy, my Jesus, my Lord! be thou present with me in thy Sacrament, present more than by inspiration, and make me present with thee, and that more than by meditation; even lift up my soul unto thee in a spiritual, real, and eternal communion. §. 8. Oh how does this blessed Sacrament add wings to devout souls, and wrap them up with S. Paul, unto the third heaven, 2 Cor. 1●. 2. in an ecstasy of contemplation and love! And what, shall my soul now lie grovelling on the earth, hiding itself with Saul amongst the stuff, 1 Sam. 10.22. clogged and depressed with worldly thoughts; with earthly and carnal affections? No, it may not, it must not; Christ is risen, Col. 3.1. and therefore sursum corda, my heart, my spirit, that shall rise too, and seek those things which are above; even unto thee, O Lord, my Jesus, do I lift up my soul. §. 9 My soul; but how shall I call it mine, seeing it is thine, thine by purchase, thine, having bought it with thy blood? yea, is it not thy Spouse, whom thou hast wedded to thyself by thy Spirit through faith? And is not this holy Sacrament the Marriage-feast? If so, sure then, my Jesus, I was lost in myself, till found in thee; and therefore my soul is now, and not till now, truly mine, in being wholly thine; so that I can say with confidence, I lift up my soul unto thee. §. 10. I lift up! Oh the load of my sins! the burden of my flesh! so heavy, that I cannot of myself lift up my head, how shall I then lift up my soul? Wherefore, O my Saviour, do thou add thy strength to my weakness, thy supporting grace to my fainting spirit, and then I will run after thee; and lift up not only my hands, but my heart, not only my eyes but my soul unto thee. §. 11. My soul; For it is not indeed the eye, or the tongue, or the hand, or the knee, but the soul, which makes the acceptable service in prayer and praises unto God; the devotion of the soul, that is the very soul of devotion; Wherefore that I may present myself a living sacrifice at Christ's table, Rom. 12.1. my best part shall be my first oblation, and therefore in the very preparation and entrance of this sacred solemnity, See, O see, unto thee O Lord do I lift up my soul. Verse 2, 3. O my God, I trust in thee, let me not be ashamed, let not mine enemy's triumph over me: yea, let none that wait on thee be ashamed; let them be ashamed which transgress without cause. §. 1. O My God I trust in thee, etc. My prayer O Lord is founded upon faith, my faith upon thy promises, so that because thou art my God, therefore I trust in thee, yea because I trust in thee therefore thou art my God; My God, otherwise, O Christ thou wert not my Jesus, but O my Jesus, who savest me by thy blood, Gal. 3 1. in this thy Sacrament thou art set forth crucified, and I behold thy wounds, from whence, by the hand of faith, I pluck forth these comfortable words of life, My Lord and my God. Joh. 20 28. §. 2. My God; mine, for thou hast partook of my humane nature, 2 Pet. 1 4. and thou hast made me to partake of thy divine nature; thou hast taken upon thee my flesh, and thou hast communicated unto me of thy Spirit; yea, in this thy Sacrament thou communicates body and blood, flesh and spirit, thy whole Manhood, yea thy very Godhead too, thy whole self as Mediator; therefore thou art my God, and I trust in thee. §. 3. I trust in thee to make good my right, to the Covenant of Grace, to make good my claim to the heavenly inheritance, yea, even to make good my communion with thee in all thy fullness; a communion so firm that the Bread and Wine I eat and drink is not more really my food, than thou my Jesus, in whom I believe and trust, art my God. And for this so great a blessing of thy love, for this so great a benefit of thy grace it is, that I trust in thee; not in myself, not in mine own righteousness, who am not worthy thou shouldest come under my roof, Luk 7.6. or that I should crawl-under thy table; not worthy to gather the crumbs, not to pick up the scraps, much less to partake of the riches, the fullness of thy bounty, thy love. §. 4. It is not that I trust in mine own faith, but in thy faithfulness; not in mine own repentance, but in thy pardon; not in mine own preparation, but in thine acceptance; in thee, and in thy merits, in thy mercies do I trust, Let me not then be ashamed, let me not be disappointed of my hope, deprived of thy blessing: I trust in thee, by this Sacrament to be filled with good things, Oh let me not then be ashamed of my trust, in being sent empty away! I trust in thee, as the rock of my salvation; even a firm rock, Oh let me not be ashamed of my trust, as if I had leaned upon a deceitful reed, or rested upon a broken staff! as if I had followed mine own devices, and not attended thine Ordinance. §. 5. Thou my God hast promised, that whosoever trusteth in thee shall not be confounded, 1 Pet. 2.6. Be it then unto me according to thy Word; and seeing thou O God mayst as soon not be, as be unfaithful, make my trust as firm, as thy promise is sure, and so shall I not be confounded; not confounded, as if I had taken a wrong course to be saved, when I run to thee for salvation; or as if I had done foolishly in seeking thy grace, by trusting to thy promise; and attending thy Sacraments, for the obtaining thy blessing; Let me not thus be ashamed. §. 6. Neither let mine enemy's triumph ' over me, my homebred Enemies, my lusts, my passions, when I return from thine Ordinance, let them not thus triumph over me, saying, Vain man, what hast thou gotten by all thy fastings and prayers? what hast thou profited by all thy sift and winnowings, thy confessions and humiliations? what hast thou benefitted by all thy vows, thy resolutions and renewed resignations? we are not yet abandoned, we are not yet cast out; we still live, and are as mighty in power, yea, as many in number, as ever we were; and thou as feeble, and as impotent to resist and quell us, as ever thou wast. O let not mine Enemies, my lusts, my passions, thus triumph over me; rather let thy cross be to me, what thou hast made it to thyself, a Triumphant Chariot; by the efficacy of thy death, 2 Cor: 10.5. ● mortifying all my corrupt affections, and bringing into captivity every imagination that exalts itself against the power of thy grace. §. 7. Yea, not only I, but many others also with me, here wait on thee at thine Ordinance, in obedience to thy command, and confidence of thy blessing; let not, Oh let not me, nor them who thus wait on thee, have so ill success, and fruitless labour, as if we came to gather grapes of thorns, or figs of thistles; knock at the wrong door for mercy. We come, and at thy call we come, Matth. 11.28. as heavy laden to obtain rest, as spiritually sick to recover health, as secretly mournful to receive comfort; we come, and at thine invitation we come, as thirsty to be refreshed, as hungering to be satisfied, as poor to be enriched. We come, and at thy Command we come, as weak to be strengthened, as fainting to be revived, as wavering to be established. For this, for this it is we come to thine ordinance, we wait at thy table: Oh let none that thus come unto thee, that thus wait upon thee, let none of them be ashamed; let none frustrate of their hope, return from thy Sacrament, as empty, and as dry, as sorrowful, and as fainting, as poor and as weak, as when they came. §. 8. Rather let them be ashamed which transgress without cause; even they, who not prising thy love, despise thine ordinance, and causelessly absent themselves from thy table; as if a morsel of bread and a sup of wine were all the bounty and blessing of thy Sacrament. Yea, let them be ashamed who carelessly presume, or causelessly despair at thy table: They who carelessly presume, as if all Sinners were welcome, though ne'er so unprepared; or causelessly despair, as if no Sinners were accepted, though ne'er so penitent. This the Explicatory Application of what David hath put up in prayer by way of Deprecation, saying, O my God, I trust in thee, let me not be ashamed, let not mine enemy's triumph over me: yea, let none that wait on thee be ashamed; let them be ashamed which transgress without cause. Vers. 4, 5. Show me thy ways, O Lord, teach me thy paths; lead me in thy truth, and teach me; for thou art the God of my salvation, on thee do I wait all the day. §. 1. OBserve how the devout Communicant thus bespeaks his God, his Saviour: O my Lord, what is my hope? what is the blessing I long and pray for by this holy Sacrament? what is it but the blessing and hope of a Pilgrim, of a waifaring man? I have left Egypt, but am not yet in Canaan: I am still in the wilderness; and whilst my face is towards Jerusalem, the heavenly habitation of thy Saints, this is the object of my hope, this is the subject of my prayer, that thou wilt show me thy ways, teach me thy paths, and lead me in thy truth. §. 2. There are the ways of men, and the ways of God; the paths of sin, Psal. 23 3. and the paths of righteousness: There are thy ways, and there are my ways; thine the ways of truth, mine the ways of error; thine which are good in thine eyes, and mine which are good in mine eyes; thine which lead to heaven, mine which lead to hell: Wherefore show me thy ways, O Lord, teach me thy paths, lest I mistake mine own ways for thine; yea, lead me in thy truth and teach me, lest I turn out of thy ways into mine own: show me thy ways, by the ministry of thy word; teach me thy paths, in the guidance of thy Spirit; lead me in thy truth, by the assistance of thy grace. §. 3. Oh how have I been blinded in my Judgement, not discerning the light of thy truth, through the thick mist of mine own wilfulness and pride! But now thou hast convinced me of my wander, show me thy ways; now Lord especially show me thy ways, now so many and so divers, yea, so cross and contrary are the ways of men and of the world, though all pretending the paths of God, and leading to the heavenly Jerusalem of peace and life. Psal. 139.1, 2, 23. Thou Lord who searchest the heart and tryest the reins, who understandest our thoughts afar off; thou, even thou knowest the secret trouble of my Closet-thoughts, the private anguish of my souls distractions; in that, viewing the ways of men and of the world, I see thy holy Name made to mask the face of wickedness; and under the most signal judgements of thy displeasure, men plead signal testimonies of thine acceptance, even in what thy soul hates, thy Word condemns, and thy wrath pursues. §. 4. Whilst I see Covenants and Engagements entered with a seeming zeal, but broken with open perjury; whilst I see Sacrilege possess, yea demolish thy Temples, and yet Hypocrisy pretend a propagating thy Gospel; whilst I see injustice in the seat of Judgement, Profaneness invade Devotion, and Violence suppress what is sacred and religious; sure these ways of the world are none other than the ways of deceit, and lead into the chambers of death: But thy ways, Prov. 6 27. O Lord, are ways of truth, and lead in the paths of life; wherefore show me thy ways, and teach me thy paths. Psal. 16.11. §. 5. Do thou show me, and do thou teach me. While others take upon them to show me thy ways, they teach me to throw off the sacred Order thou hast establish in thy Church, as wicked and antichristian; they teach me to desert thy public Worship, as Popery and Superstition; yea, they teach me Heresy, and pretend it is thy Word; they teach me Blasphemy, and pretend it is saving Doctrine; they teach me Schism, and pretend it is the Communion of Saints; they teach me to profane thine Ordinances, Joh. 4 24. and pretend it is to worship thee in Spirit. Wherefore do thou, thou Lord, show me; do thou teach me; as show me thy ways in thy Word, so teach me thy paths by thy Spirit; yea, lead me in thy truth and teach me; make me to learn by practising; let the experiences thou givest me of thy sanctifying grace, confirm my soul in the sincere profession of thy saving truth. §. 6. But O my Jesus, behold me here, another poor Bartimaeus; so blind, that to show me thy ways, thou must not only point them out, but also give me eyes to see. Yea, I here present myself at thy Table, as another impotent Cripple in the Temple; Act 3. 2● so that to lead ●e in thy truth, thou must not only go before me, but give me feet also to run after thee. And that thou my Jesus (who art the same yesterday today and for ever) will't now by a miraculous power of thy grace and truth, Heb. 13 8. even cure my spiritual lameness, and ignorant blindness, this is the ground of my hopes, thy Promises; this is my encouragements thy Sacrament; in which Sacrament and Promises thou art exhibited unto my soul, as the God of my salvation. In thy word thou hast given the promise, and in thy Sacrament that promise is sealed; that thou wilt save me from the paths of death, and lead me in the way of everlasting life, and so faithful art thou who hast promised that safer it is for my soul to be as low as Hell with a promise, Heb. 10.23. then to be as high as Heaven without it, though as low as hell, yet would hope bear me up, and though as high as heaven yet would presumption throw me down. Jer. 17.5. 1 King. 13.4. §. 7. Thou, O God, who art my trust, art my salvation, my trust is not in the arm of flesh, that, like Jeroboams hand doth suddenly whither; my trust is not in humane power, or policy, that, I see by daily experiments, Jon. 4 7. proves like Ionas Gourd, when the Sun beats hottest, when trouble and dis●●ess is the the greatest, then doth it vanish and come to nothing, what then is my trust? Truly Lord my trust is even in thee, Psa. 146.5, 6. who hast made heaven and earth; whose Wisdom will find out the way, and Power effect the means of my salvation, notwithstanding all the present difficulties, and seeming impossibilities of deliverance. §. 8. Yea, thou O Lord, my joy, my Jesus, thou art the God of my salvation; Oh transcendent love! Oh rich mercy! Oh incomprehensible goodness! the God of my salvation! Blessed Saviour, had the efficacy of thy merits extended no further to the race of mankind, than mine own self; yet wouldst thou glory and make me rejoice in being the God of my salvation. And Oh firm salvation! which is founded upon the Grace, Wisdom, Power and Faithfulness of my God in all which attributes my God, my Jesus communicates himself unto me in this his Ordinance, sealing me the salvation of my God: and giving me a communion with the God of my salvation, in this holy Sacrament. §. 9 O how willingly could my soul dwell upon this Mount, and build Tabernacles for this contemplation of my Saviour's love? how do I behold him through faith, communicating himself unto me in all his fullness? Which fullness is in his Church, and in his chosen, as the soul is in the body, and in the members; whole in the whole, and whole in every part. So that though he gives salvation unto all, yet does he communicate himself unto my soul, in that fullness of his merits, and grace, as if I were saved alone. And Oh that my soul could imitate my Saviour! Oh that my heart might return like love! in giving myself, my whole self unto my Jesus, even in that fervour of affection and ravishment of spirit, as if I alone were wholly to possess him, joying in him, and enjoyed by him, as the one and only God of my salvation. §. 10. Seeing then, thou art the God of my salvation, on thee do I wait all the day; so that, If I find not present comfort in thy blessed Sacrament, yet on thee will I wait; the husbandman doth not sow his seed and reap his crop in a day, wherefore if thou art pleased to defer thy salvation, for the trial of my faith, and love; yet on thee will I wait, in a constant use of those sacred means thou hast ordained, and the continued practice of those holy duties thou hast enjoined; and though this be all my days; Oh let not my faith faint, seeing I cannot wait too long for the grace I so much desire, and which am assured I shall at last obtain, Matth ●24 23. seeing he who endures to the end shall be saved. §. 11. On thee do I wait; on thee, whose hand of bounty, whose bosom of love, yea, whose bowels of mercy are not only opened but enlarged to all humble penitents; on thee do I wait, wait to hear the secret voice of thy Spirit speaking peace unto my conscience, wait to feel the reviving v●gor of thy grace, quickening mine obedience; wait to see the subduing power of thy holy Spirit quelling my rebellious sin; wait to feel the cheering virtue of thy heavenly comforts, refreshing my fainting soul; for all these thy blessings, O thou God of my salvation, on thee do I wait all the day. All the day; being never so satisfied with thy goodness, as not more eagerly to long after thy heavenly fu●ness; wherefore now refresh my faintings, quench not my desires; but the more freely thou gives, let me the more eagerly covet; the more sweet is thy mercy, let be the more eager my long, that so my whole life on earth may be a continued breathing after that eternal fellowship and communion with thee in Heaven; thus, thus, let me wait, even all my life, all the day. Verse 6, 7. Remember, O Lord, thy tender mercies, and thy loving kindnesses, for they have been ever of old; Remember not the sins of my youth, nor my transgressions, according to thy mercy remember thou me for thy goodness sake, O Lord. § 1. O My God▪ thy former mercies are pledges to me of thy future grace. Wherefore, remember, O Lord, thy tender mercies, and thy loving kindnesses, which have been ever of old, Psal. 90.2. exhibited by thy Spirit in this Sacrament; Are not thy mercies O Lord, like thyself, from everlasting to everlasting? thy mercies they have been ever of old, and sure the streams cannot fail, where the fountain is inexhaustible, and such is thy good goodness. §. 2. But how is it then that my soul dwells in darkness, if thou be light? how is that I remain disconsolate and miserable, if thou Lord art so gracious and merciful? thou lovest to be importuned in prayer, Isa. 43.26. and thereby, as it were, minded of thy mercy, not that that thou art forgetful of thy love, but that thou wouldst have us sensible of our wants. Wherefore, lest thou shouldst do as my sins have deserved, cast me out of thy thoughts, let my humble suit mind thee of thy mercies; Thy tender mercies, for it is no ordinary medicine that will cure my soar, no mean mercy that will save my soul; the sadness of my affl ctions requires the tenderness of thy compassions, wherefore Remember, O Lord, thy tender mercies. Psal. 42.7. §. 3. Mercies; O how does one deep call upon another? the depth of my multiplied miseries, calls, loudly calls upon the depth of thy manifold mercies; even that mercy, whereby thou dost pardon my sin and help mine infirmities; that mercy, whereby thou dost sanctify me by thy Grace, and comfort me by thy Spirit; that mercy, whereby thou dost quicken me with life, and preserve me from death; that mercy, whereby thou dost deliver me from Hell, and possess me of Heaven. Remember, O Lord, all those thy mercies, thy tender mercies, which as they have been of old unto thy Saints, so now seal them unto thy servant, in this blessed Sacrament. §. 4. And as thou seals me thy tender mercies, so convey unto me thy loving kindnesses, even those enligthning gifts, those beautifiing graces, those refreshing comforts, those divine manifestations of thy presence, those secret aspire of the soul, those devout raptures of the Spirit, those divine melt of the heart; that peace of conscience, that joy in the holy Ghost, all these thy loving kindnesses, let me in some proportion of measure taste, if not in some measure of fullness enjoy, in a blessed communion with thee my Jesus, in this sacred solemnity. §. 5. Thy Saints of old, how have they come from this thy Table satisfied with good things? and like Giants refreshed with wine, Psal. 65.4. furnished to every good work, and strong to resist the temptations of Satan? having been made partakers of thy precious blood, which thou shedest for them; how have they been animated in the profession of faith, to shed their dearest blood for thee? Yea, remember those thy former mercies to mine own soul; when I have come with sorrow and returned with joy, come trembling in fear, and returned exulting through faith; come fainting and weak, returned strengthened and confirmed. And what Lord! hath thy Table been so sweet a refreshing, and shall it not be so still to my soul? if I come the oftener, shall I return the sadder? and by how much I am the more eager in my desires, wilt thou be the further off in thy fullness? §. 6. This indeed my sins have deserved; but thy mercies they are tender, and will not deal with me according to my deserts; wherefore remember then thy old mercies, not my old sins, thy tender compassions not my present transgrssions; call not to mind the sins of my youth, to visit them upon the years of my riper age; wean me from my youthful sins, and give me not over by a just judgement upon their provocation, to more manly, more stubborn impieties. Just it were that the sins of my greener years should deprive me of thy blessing in my riper age; but whilst my sins move thee to wrath, let thy compassions move thee to mercy; that so my former unworthiness withhold not from me the blessing, and grace of thy present Ordinance, remember thou me in this according to thy mercy, for thy goodness sake, O Lord. §. 7. According to thy mercy, not mine, for I have forsaken those mercies thou madest mine own, in being cruel to myself by my sin; Jon. 2 8. Psal. 59.10, 17 through distrust of thy promise, upon presumptions in thy mercy; yea let it be, for thy goodness sake not mine, for in me, Rom 7.18. that is in my flesh dwelleth no manner of thing that is good; let thy goodness then be the motive, thy mercy the rule of all that grace, and of all those blessings, thou vouchsafest unto my soul. Vers: 8, 9, 10. Good and upright is the Lord, therefore will he teach sinners in the way. The meek will he guide in judgement, and the meek will he teach his way. All the paths of the Lord are mercy and truth, unto such as keep his Covenant and his Testimonies. §. 1. GOod and upright is the Lord, therefore will he teach sinners in the way; The true knowledge then, O God, of thy will is the gracious manifestation of thy goodness, Good is the Lord in the graciousness of his promises, upright is the Lord in the tru●h of his performances; and this grace and truth which is the habitation of his Throne, is the refuge of the sinner, the sanctuary of the penitent; whom he teacheth in the way, even the way of truth, the way of holiness, the way of life. §. 2. The Lord is good; And where Oh my soul canst thou better taste the goodness of the Lord, then in this blessed Eucharist, Psal. 34 8. the sacred feast of the Lords goodness? and as his goodness doth invite thee, so let his uprightness encourage thee; for that, faithful is he who hath p omised, faithful to give according to his promise, healing for thy wounds, strengthening for thy weakness, comfort for thy sorrow, yea, give that which is the compendium of all spiritual good things, Rom 5.1, 2 Peace of conscience and joy in the holy Ghost. § 3. Why art thou so heavy O my soul? and why art thou so cast down within me? Psal. 42.11. Is it because thou hast broken the Covenant of thy God, even the Covenant of reconciliation sealed thee by the Sacrament, and that thus, by thy sin, thou art become at enmity with thy maker? Be it so, yet will not the Lord who is good, be as gracious to his Enemies, as he requires us to be to ours? It is his own Law, If thou meet thine enemy's Ox or his Ass going astray, thou shalt surely bring it back to him again; Exod. 23 4. Now God meets us sinners, Rom. 5, 8, 10. and all sinners, as such are his Enemies; he meets us straying-like the beast without understanding; and what? will he not bring us again unto himself, the sole proprietary by that first right of Creation, and that more firm right of Redemption. § 4. Our Lord and Saviour Christ Jesus blessed for ever, he comes to seek those that are lost, to raise those that are fallen; yea, read his Commission, Luk. 4.18. he comes to preach the Gospel to the poor, to heal the broken hearted, to preach deliverance to the captives, to recover sight to the blind, and to set at liberty them that are bruised, Joh. 6.27. to this, to all this is he sealed of the Father, and that he will do it he seals unto us in the Sacrament; so that as sure as the Lord is good and upright, merciful and faithful, so sure it is he will not cast off the penitent, he will not reject the humble, but will teach even sinners in the way. §. 5. The way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By an excellency above all the ways of men and of the world, in respect of the Author that prescribes it, Isa. 40.3. it is the way of the Lord; in respect of the hand that points it out, it is the way of truth; 2 Pet. 2 2. in respect of the passengers which read it, it is the way of the just; Psal. 1 6. and in respect of the end to which it brings us, it is the way of life; Psa. 16.11 but as to the proper nature and essential being of this way, Rom. 16 26. this, the way; it is the obedience of faith; the obedience of faith, that Gospel-path, in which we have Christ for our leader, the Saints for our fellow-travellers; Psa. 119.105. and the Word of God for a light unto our feet, and the blessed Sacrament our best Viaticum, the choicest provision for our spiritual journey, in this our earthly pilgrimage to the heavenly Canaan. §. 6. Be it so then, that when now my soul would raise itself on the wing of prayer, and approach the Throne of Grace in this blessed Ordinance; be it so that my accusing conscience tells me, I am a sinner, and therefore not worthy the knowledge of God, or the quickenings of his grace, not worthy a communion with Christ, a participation of his fullness; yet to this shall my afflicted soul reply, in the returns of faith, God even teacheth sinners in the way, so they be humble, penitent sinners; and from hence know I, that the Lord teacheth sinners, even from hence, that he is good and upright, Good and upright is the Lord, therefore will he teach sinners in the way. §. 7. Further yet, The meek he will guide in judgement, and the meek will he teach his way; the humble and meek God will enlighten and instruct, to a right discerning the ways of his providence. and the mysteries of his truth; he will not suffer them to be lead away with the error of the wicked, 2 Pet. 3.17. but amidst the many secular changes, and seducing heresies, he gives them the Spirit of Wisdom and revelation in the knowledge of him; Ephes. 1.17, ●8. and thus the eye of their understanding being enlightened, whatsoever is the condition of their temporal being, they know what is the hope of their spiritual calling, even the glorious riches of an heavenly inheritance. §. 8. Thus then does God give grace to the humble, to the humble not so properly said to the humbled; for humbled we may be, when pressed down under the weight of punishment; but humble we cannot be unless laid low in the sense of sin, without this sense of sin, we shall be as far from being humble, as from having grace. But Oh the languish of my soul under the weight of my sin! Psal. 38 4. My sins are gone over my head, and are become a sore burden too heavy for me to bear; too heavy not only in their punishment and wrath, but even in their pollution and guilt: If so, yet, though humbled, be not dejected, O my soul, but rather comfort, O comfort thyself in this holy Sacrament of thy Jesus, through faith in the promises of his grace; for that by how much the more thou art humbled for thy sin, by so much the more do those promises of grace and glory belong to thee in the Gospel; which are peculiarly made of God in Christ, and by Christ conveyed in his Sacrament to the meek and lowly in heart. Matth. 11.29. §. 9 To such, to such it is, Christ here calls, with a venite ad me, Come unto me; And all those who thus come unto Christ, even unto Christ in this his Ordinance, they shall find rest unto their souls, Matth. 11.29. to whom belongs the promise here, that he will guide them in judgement, and learn them his ways, whereby they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God; he will so judge them, as to guide them in judgement; so correct them, as that their corrections shall draw them to him, not drive them from him, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their corrections shall be their instructions, they shall teach them his ways. §. 10. If God then teach sinners, they must be such as are humbled for their sin, and in their humiliation become meek and lowly in heart; and well might the Apostle say of a meek spirit, 1 Pet. 3.4. that it is in the sight, that is in the judgement and approbation of God, of great price, of much value; when here the whole work of sanctification is comprised in the one grace of meekness; and no wonder then, if so few know the ways of God, when so many are enraged with passion, filled with envy, swollen with malice; to be far from meekness is to be far from God, far from holiness, far from truth; for it is the meek that he will guide in judgement; it is the meek that he will teach his ways. §. 11. But further yet, All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies. It is the mournful complaint of the devout soul, saying, Since I came last to this Table of the Lord, and entered anew into covenant with my God, oh! how have I broken my sacred vows, by my sinful relapses? Yea notwithstanding mine often sincere desires, and seemingly firm resolutions, yet how weak have been my holy endeavours, and much more imperfect my spiritual performances? To this sad complaint of mournful penitence, the Word of God returns this gracious answer of divine comforts, that all his paths are mercy and truth; mercy goes before his face to prepare a way, to make plain a path for the 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 God's 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 highways, 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 transgressed 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 rejoiceth, yea triumpheth against judgement? 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 justify and save us? though Truth and Justice then may blame, and condemn our failings, in the keeping of God's testimonies; yet grace and mercy go before, to veil all with the robe of Christ's 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 sincerity; though not in a full perfection, yet in a sincere endeavour 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 iniquity for it is great. §. 1. THe very best of God's 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 name's 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 dishonoured, 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 virtue, Exod. 34.5, 6. and honourable in every Sovereign 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 name's 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 than 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 ways is great, I knew thy will, and yet did it not; my conscience checked me, and yet I obeyed not; thy Spirit moved me, and yet I yielded 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 myself 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! hid not thy great mercy from me, who hid 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 believe and repent thou wilt forgive; and now, 1 Cor. 10.12. as my sins teach them that stand to take heed lest they fall, so let thy pardon of my sins, teach them that are fallen, 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 this blessed Sacrament. §. 7. In the close, observe the strange, yet strong argument of faith and repentance; Pardon mine iniquity for it is great, what! does the humble penitent prey and plead for pardon, from the heinousness of the offence, and the multitude of the sins? yea, and an enforcing plea it is too, when uttered from a broken heart and contrite spirit; for that then, even then, is God most affected with mercy, when he sees man most afflicted with misery. This cry then of the humble penitent unto God, pardon my iniquity for it is great, is like that of the languishing patient unto the Physician, help me for I am dangerously sick; this we are sure, the greater the sense of sin, the greater the sincerity of repentance; where then there is true penitence, it will be a good argument, to pray, as David here does: For thy name sake, O Lord, pardon mine iniquity for it is great. Vers. 12, 13: What man is he that feareth the Lord, him shall he teach in the way that he shall choose His soul shall dwell at ease, and his seed shall inherit the earth. §. 1. OH the water-floods of ungodliness! which overflow the world, as another deluge, in a general apostasy from truth and righteousness; yet who is it, that fears drowning? who is it that in sense of sin, and remorse of soul, fears, humbly and contritely fears, the just wrath and vengeance of God? Many there are in deed, who plead for Reformation, and pretend the fear of the Lord, but what do they but cast out Devils by Beelzebub? cast out prodigality, by covetousness; superstition, by profaneness; Popery by Atheism, and the like? Yea, as the Psalmist speaks, whilst the vilest of men are exalted; exalted to Moses Chair, and Aaron's Altar, needs must it follow, that the wicked walk on every side, Psal. 12.8. ambulant in circuitu (as the vulgar Translation reads it) they walk about in a circle; pursuing their worldly interest, they tread a large circumference of sins, of which Hell itself is the Centre. §. 2. See their character from the pen of an Apostle, Rom. 3.13. Their throat is an open sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips. And what is the true orginal, as well as the high aggravation of all this wickedness? what but that vers. 18. There is no fear of God before their eyes. So that, in wonder at the rarity of a person, truly religious, we may well say, Quis ille vir? What man is he that feareth the Lord? But it is not only the rarity, but more especially the excellency of the truly religious that David here in devout meditations so much admires. §. 3. He had said vers. 10. All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies, and now reflecting upon himself he seems to make this the meaning of his here registered meditation; Oh how does my conscience accuse me, and my sin testify against me, that mine iniquity is great, so that though all the ways of God be mercy and truth, Vers. 10. yet seeing it is to them that keep his covenant and his testimonies. I cannot find comfort in his promises whilst I continue in my sins; I cannot joy in his mercy, whilst I languish in my guilt; but as for him who hath God always before his face, to over-aw his soul from transgressing his commands, Psal. 4 4. thereby enjoying him in his love, and the light of his countenance, thereby preserving entire his claim to the promises of grace and life, his hope of glory and blessedness; Oh the excellency and greatness! Oh the beauty and loveliness! Oh the bliss and happiness of such a soul of such a Saint! O quis ille vir; what a man is he, he who thus feareth the Lord? §. 4. Whilst others fear those who kill the body, the truly religious fears him who can kill both body and soul, Mat. 10.28. and kill not only as wicked oppressors per modum potentiae, by way of power, but as a righteous Judge per modum justitiae, by way of justice. Many there are obstinately wicked, who yet fear when they have offended, struck with the horror of their guilt; but it is the devoutly religious who fear to offend, struck with the hatred of the sin. It is one thing to fear because we have sinned, another thing not to sin because we fear: The former is oftentimes from the earth, earthly; the latter is always from heaven, heavenly; the former does arise ofttimes from the love of ourselves, the latter only from the love of God. Cant 5.5. §. 5. Fear is the Spouses myrrh; which, when it is lest we offend, like the myrrh flowing of its own inclination, it is much the better; but when it is because we have offended, like the myrrh of the second flowing, which comes not without incision, some smart and anguish upon the soul; the former is the preservative, the latter is the plaster; the former prevents the malady, the latter helps to the cure. Of both we may say by way of excellency, though of the former in the greater excellency, What man is he that thus feareth the Lord? Feareth for what? why, not so much for his judgements as his mercies: To fear him for his judgements, that is servile; to fear him for his mercies, that is true filial fear. When his Judgements of wrath are upon us, Isa. 26.9. Psal. 90.11. who is it that will not fear? It was of old, Thereafter as a man feareth, so is thy displeasure: But now the tables are turned, and it is the direct contrary; Thereafter as is thy displeasure, so is man's fear. §. 6. God's judgements and man's fear (unless it be with those desperately wicked, who are even fearless of God's judgements) they keep pace? If he severely inflict his wrath, than a seemingly devout fear is upon us; but if he take off his rod, we presently cast off our fear: whereas the devout and truly pious soul will say as the Psalmist does, Psal. 130.4. There is mercy w●th thee, O Lord, therefore shalt thou be feared. Indeed, to the Godly, all the ways of God are mercy; so that we cannot tread the path of holiness, but we must set foot in the way of mercy, especially when we come to God's house, and approach the Lords table; there, there the Lord receives us into Covenant, confirming to us his grace; both the grace of Justification in the remission of sins, and the grace of Sanctification by the spirit of holiness; yea, here he communicates the fullness of his benefits, the riches of his blessings, the sweetness of his love; here he strengthens us in spiritual life, and gives us the pledge of eternal glory: And who is it that will not fear, lest by unworthiness he deprive himself of all this mercy? or by unthankfulness sin against all this love? §. 7. What man is he then that feareth the Lord? that feareth to be absent 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 knowledge of Christ's 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 progeny; his seed shall inherit the earth. §. 8. (1.) Blessed in the knowledge of Christ's 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 God's choice; and not so much of his election, as of God's approbation. So shall the Lord teach him in the way; not only direct him to find it in the knowledge 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 Heresy 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 worshipped 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 knowledge 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 jesus, in his sufferings for his name; his person imprisoned, his estate seized, 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 man's 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 Church's 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' 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 fullness 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 encouragements 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 fears the Lord: Thus have we seen the blessedness of him that feareth the Lord, blessed in the saving knowledge of Christ's 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, What man is he that feareth the Lord, him shall he teach in the way that he shall choose, 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 hid himself in a distrustful fear; but as Aaron in the Temple, Gen. 3.6. he draws near in an awful reverence with the incense of prayer, Exod. 30.6, 7. to be received to mercy, and obtain atonement for his sin. §. 16. Blessed shall this man be, blessed in his employments abroad, and in his retirements at home, in himself and in his issue; blessed in his employments abroad; for that, whereas the way of man is not in himself, it is not in man that walketh to direct his steps, Jer. 10.23. when he is in a straight, and knows not what to choose, the Lord shall guide him in his choice, and put upon him a good course; so that whatsoever he taketh in hand it shall prosper: Prosper, psal. 1.3. if not to his temporal advantage, yet to his spiritual benefit; in respect of which spiritual benefit it is, that Rom. 8.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things work together for good, for good, to them that love, and to them that fear God. §. 17, And as thus blessed in his employments abroad, so secondly, in his retirements at home; when his soul drawn abroad by worldly affairs, and public employments, shall retire home into his own breast, in his reflective self-examining meditations, how does it then dwell at ease, within his own doors? no Shrew there to bate him, no accusing guilt like a hellish fury to vex and disquiet him, but all is still, and at rest, in the quiet peace of a good conscience. Yea further, blessed, not only in himself, but also in his Issue, in his Children, those pledges of love, and hopes of his family, whom with diligent care he instructs to the possession of the best entail, the fear of the Lord; not so much solicitous, that as his children, they may possess his temporal estate; as that being God's children, they may be joint possessors with him of the heavenly inheritance; of which heavenly inheritance, as Canaan was the type, so are the promises of the Gospel the conveyances, the Sacrament of the Eucharist, the seal; and the Spirit of Grace, the sure earnest and pledge. Vers. 14. The secret of the Lord is with them that fear him, and he will show them his Covenant. §. 1. HEre we have David's Argument to prove God's blessing upon them that fear him, and he makes use of a twofold medium; The first, from the operations of his grace. The second from the manifestations of his love. 1. The operations of his grace, ●he secret of the Lord is with them that fear him. 2. The manifestations of his love, He will show them his Covenant. 1. Medium, David's Argument drawn from the operations of God's grace, the secret of the Lord, etc. the secret, even that St. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hidden man of the heart; The new man regenerate by the spirit of grace. Which new birth is set forth unto us in Scripture, by the womb and dew of the morning; the birth of the regenerate, Psal. 110.3. like that of the morning dew, it is heavenly and secret; the vapour exhaled by the Sun, is of an earthly substance: which, by a celestial operation is changed into an airy dew; thus the earthly minds of natural men, raised and renewed by the power of grace, are converted into a spiritual frame and heavenly temper. §. 2. Further, the birth of the dew is secret and undiscerned; when it is fallen we see what it is, but know not how it is made; thus the new man, we discern when it is form, but cannot discover the point of time, or manner of action, when and how it is wrought. As of our natural generation, so much more of our spiritual regeneration; Psal. 139.14. We are fearfully and wonderfully made; the womb is not so secret a Workhouse of nature, for the generation of the body; as the heart is of grace, for the regeneration of the soul. §. 3. The effectual vocation whereby we are called unto Christ it is vocatione altâ (So St. Aug.) by a secret and deep call, which speaks to the heart of the most desperate sinner, in that Is. 30.21. there saith God, of the Christian Convert, Thou shalt hear a voice behind thee saying, this is the way, walk in it; a voice behind thee, not only to denote unto us Gods indulgent mercy, that when we fl●e, and even turn our backs upon him, he than calls unto us to turn unto him; but a voice behind thee, to show that the call of the Spirit is secret and undiscerned. Joh. 3.8. Thus the voluntary breathe and free accesses of the Spirit unto the soul, in the operations of grace, as they are actively powerful, so are they indisernably secret; which secret operations of grace, that they infallibly and inseparably accompany the fear of the Lord, will appear by a short view of those Theological Virtues, Faith, Hope, and Charity; the very vital parts of the new man. §. 4. Observe we then, how the Ancients compare our Christian hope to the Shop and Storehouse of blood, the Liver; and therefore Clemens of Alexandria, calls hope very aptly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of faith, which carrieth the very life of Religion in it; so that as hope wasteth, so faith decays, and religion itself faints. Now if Faith be the Heart, and Hope the Liver of the new man, then is Fear metaphorically the Lungs: which with a gentle breath, of awfulness and reverence, fans and cools them both keeping Faith and Hope in an healthful temper; which otherwise would soon have their heats and heights, to the endangering the eternal welfare of the whole man. For that, too sad experience tells us, how many by denying the Saints can sin, and so excluding fear, have been by Satan cast down headlong, from the high top of presumption, into the lowest pit of despair. §. 5. Yea, how many puffed up with the fancied conceit of their fellowship with Christ, forget that he is their Lord? 1 Joh. 1.3. and so casting off their awful fear, become so far transported with the Gospel's privileges, that they lay themselves open to Satan's temptations, especially the temptations most dangerous and destructive, spiritual pride, and a careless security. Whereas that Rabbinical note may be well worth our Christian observation upon Gen. 31.42. where Jacob calls the Lord the God of Abraham then deceased, but the fear of Isaac, then surviving; to show, that whilst we live we ought to fear, and though we stand, lest we fall; for the way to be secure of mercy, is to beware of security, and to confirm our hope of possessing, do we still nourish our fear of losing Heaven; for certain it is, an holy fear is well consisting with a firm hope, which holy fear, as well as hope of future blessedness, is a good means to be blessed. §. 6. And as thus the fear of the Lord is accompanied with Faith and Hope, so also with Love. True it is, St. John he tells us, perfect love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, casteth out fear, foras ejicit, 1 Joh. 4.18. casteth it out of doors; but it is that fear which 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 judge, 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 of. Trin. Lord make us to have a perpetual fear and love of thy holy name. §. 7. However than 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 God's blessing, to say with David, The secret of the Lord is with them that fear him, and he will show them his Covenant. §. 8. The second Medium, the manifestations of his love; He will show 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 God's Covenant and grace they are deep, and in their depth have too much of mysterious 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 refresh of divine love to the truly penitent! when God by his word discovers their sin, then by his spirit he withal manifests his grace, he shows 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 lays open sin in the soul as a careful Chirurgeon doth a wound in the body, in a warm room, among tender friends, and with suppling 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 lays open sin, as the mischievous 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, privileges, and blessings then of God's 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 show 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 favour 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 jesus 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, God's 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 ●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 departed 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 God's 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 favour 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 fixed upon this sure Basis, this firm foundation, the immutability of God's love, and the stability of his promise. For so, Heb. 6.17. God willing more abundantly to show unto the heirs of promise the immutability of his counsel, (and in that his love) he confirmed 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 lie, we might have strong consolation. God's 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: 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 man's oath adds not to the truth of his word, so nor God's oath to the certainty of his promise: So that, merely to show 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 fixed upon the firm stability of his promise; from which stability of promise's, we draw an infallible argument, to prove the blessing of God upon them that fear him, He will show 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 mere morality cannot reach, nor formal hypocrisy 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 God's 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 Christ's grace work upon their hearts, with the Laws threaten tempered with the Gospel's promises; thereby bruising and breaking them in contritions of soul, mollifying and melting them in languish 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 knowledge 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 sou●s, than the worship and service of their God; nothing more joyous than communion with Christ, and fellowship with his Saints. And therefore do they breathe forth their long 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 God's judgements, or man's persuasions; their holy purposes, they are ab infra, from within, from the sense of God's mercy and Christ's love, which does so powerfully affect their souls, that they are with David at a Juravi, I have sworn, Ps. 119.166. and I will perform it, that I will keep thy righteous judgements. 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 God's 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 convinced, 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 pant and long which they feel in their souls, as so many ebullitions of grace, so many breathe of the Spirit! And all these ofttimes 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, than 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 God's 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 show 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 the ministration of the Sacraments. Now, to spoil us of the treasure, to rob us of the comfort of this salvation, is Satan's grand design in his temptations unto sin, and his suggestions of distrust; for by these he labours to withdraw us from our God, and deprive us of communion with Christ, who is our love and our life. But when the bird is mounted on the wing, it is safe from the Fowler's net; and the soul raised in communion with Christ is preserved from Satan's snare: And if through infirmity the soul flag and fall to the earth, and so become entangled in carnal and worldly affections; yet keeping the eye fixed upon Christ, looking to him in his Ordinances, to rece ve the quickening power of his grace; though corrupt affections may entangle, Rom. 8 2. Rom. 6.14. yet shall they not enthral the soul; which becomes restored by the power of Christ's Spirit, a Spirit of life and liberty, a Spirit of Grace and holiness, delivering from the power of Satan and from the dominion of sin. §. 2. And this, this is David's practice and experience, registered here by the Holy Ghost, for our pattern and comfort; when to the meditation of God's promise, and the manifestations of his love, he joins this profession of faith, saying, Mine eyes are ever towards the Lord, etc. In which profession of David's faith we have two particulars, 1. It's firm affiance. 2. It's comfortable assurance. 1. It's firm affiance, Mine eyes are ever towards the Lord. 2. It's comfortable assurance, For he shall pluck my feet out of the net. §. 3. First, The firm affiance of David's faith, Mine eyes are ever towards the Lord. Mine eyes, so general and sovereign an influence hath faith into the actual exercise of the divine graces, that it does supply the office of the choicest members, in the spiritual man; therefore is Faith the legs that support, the hand that receives, the arms that embrace, the palate that tastes, the eye that beholds, yea, it is the heart of the inward man, the seat of spiritual life; for so says the Apostle, the just shall live by faith; and again, I live, Rom. 1 17. Gal. 2.20. yet not I, but Christ that liveth in me, and the life that I now live, I live by the faith of the Son of God. And very apt is this metaphor of faith, that it is the eye of the soul, whereby it discerns those things which are invisible, invisible to the eye of sense, and the eye of reason, 2 Cor 4.18. yet made evident and visible by an enlightening power of the Spirit to the eye of faith; and therefore is faith called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.1. a sacred evidence and divine demonstration of the truth of those things, which neither sense nor reason can apprehend. §. 4. Many indeed there are eminent in Caldean learning, and Mathematical science, who in the height of their knowledge, and with the eye of reason pierce the clouds, discern the celestial motions of the heavenly bodies, the inclining, not necessitating, influence of the Stars and Constellations, yet how far short is all this of that Philo calls fides oculata, an illuminated Faith, the eye of the sanctified soul? whereby it pierceth within the vail, Heb. 6 19 looks into the holy of holies, the most sacred and secret mysteries of grace and glory. This is that eagle's eye, which can receive the Rays of the Sun of righteousness, being ever towards the Lord, in the sweetness of his love, and the riches of his fullness; By this piercing eye of faith it is, that Abraham through a bleeding sword, and a sacrificed son, does see a posterity numerous as the stars in heaven; by this piercing eye of faith it is, that Israel through a red Sea, and a barren Wilderness, does see a land of promise, a Canaan of rest; By this piercing eye of faith it is, that David through a despised Crown, and a broken Sceptre, does see a glorious Throne and famous Government; yea, by this piercing eye of faith it is, that Jerusalem, a type of the Church, through a night of distress, and a grave of capcaptivity, does see a resurrection of peace, and a full Noon of glory, §. 5. An enlightened faith is not discouraged with difficulties, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. in Cyp. nor dampt with dangers, knowing well, that God oftentimes so order the administrations of his Providence, as that he works his own ends, even by contrary means: So that man is at a stand to determine, whether is greater, the wonder or the mercy of his Church's deliverance, Now where lies the strength of faith? why know, not in the habit, but in the object, even in the Lord; the creatures, the Word, the Sacraments they are good mediums, but no full objects, we must look thorough them, as thorough a glass, by which we behold God and Christ, as the full and final object, whereon to fix the the eye of faith, and wherewith to terminate the sight of the soul. §. 6. Yea, the blessings of providence, and the graces of the spirit they are but the streams; the Lord, the Lord, he is the fountain; so that when all outward hopes fail, and all inward comforts faint; when there is a perfect vacuum in the creatures, a seeming emptiness in the Ordinances, even than the poor soul and afflicted Saint▪ doth find rest and comfort in the Lord. Psal. 116.7. In him faith sees an Almighty power, and an omniscient wisdom; an infinite grace, and an all-sufficient merit; yea, an all-compassionating mercy. So that were there indeed no life in the Ordinances, no comfort in the Promises, yet would faith, by Christ's assistance, fetch both life and comfort from this fountain of the Lords fullness. §. 7. Who art thou then, O thou afflicted soul, who in thy spiritual desertions walkest in darkness clouded with sorrows? Oh in thy greatest dejections lift up thine eyes unto the Lord, Psal. 123.1. that when the rising Sun appears thou mayst see his refreshing light; and however now by reason of thy present anguish, thou canst not serve God in alacrity of performance, yet do it in sincerity of obedience; and this, this will be a cranny to convey some beams of light, even in the lowest dungeon of thy spiritual distress. Wait upon the Lord, having thy eye of faith still towards him; Psal. 27.14. and so shall comforts be redoubled, in a life recovered; and thy difficulties of obtaining, shall the more sweeten thy delights of enjoying, even of enjoying God and Christ in the refreshing comforts of the Spirit, conveyed and confirmed in his blessed Sacrament. In which blessed Sacrament especially, let thine eyes be still towards the Lord, in his merits, in his grace, in his benefits, in his love; let him have thy fixed heart, and thine intent eye, yea, let him have thy whole man, for to this end it is that he here gives thee his whole self. §. 8. And Oh the sweet converses of the devout soul when the divine presence of Christ shall fill its Tabernacle, possess the heart, and so the eye of faith become fixed upon the Lord, in devout contemplations of his grace and love! So fixed, that with holy David, When we awake we are still with him; yea, We set the Lord always before our face, Psal. 139 18. Psal. 16.8, he the continual object of our eye, as being the only object of our love, of our joy, of our delight. Indeed, where should be our hearts, but where is our joy? where our eye, but where our love? and whilst our eyes are on the Lord, the Lords eyes will be on us, so that lifting up our eyes to him above, we shall not fear the snares of our feet beneath; but in all our affairs of life, in all our conditions of being, in all the public calamities of the Church, in all the various changes of the World, our firm affiance may have its comfortable assurance, that our eyes being ever towards the Lord, he shall pluck our feet out of the net. §. 9 Secondly, The comfortable assurance of David's faith, he shall pluck my feet out of the Net; that is, he shall deliver me from the sinful temptations of Satan, the world and the flesh, which are as a net to entangle and ensnare the soul. First, such is Satan's malice to the sanctified soul, that not being able by his temptations to deprive of grace, he will not cease his suggestions to rob of comfort; so that as Hercules in his cradle, so the faithful in his infancy of the new man, he does encounter the winding serpent, whom he overcomes by the blood of the Lamb, through faith in the Lord Jesus. §. 10. And when Satan thus repulsed and beat off, departs from him, it is but as he did from our Saviour for a while; yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a season, even till a fit opportunity to return; Luk. 4.13. so that again and again does Satan encounter the humble penitent, renewing his terrors to destroy his comforts, and if possible, to overthrow his faith: Oh how does he by subtle insinuations, make the soul to argue against itself, in many needless scruples, and groundless doubtings, intermixed with distrustful fears! But such is the wisdom and mercy of his God, that Satan's Wiles they are repelled by Christ's truth, whose gracious promises do silence his doubtful cavelling, and a renewed vigour of grace, damp his suggestions of fear; so that the soul rests in peace, receiving some testimonies of divine love, by the Spirit, obtained in fervent prayer. §. 11. And as thus we have seen something of the combat the faithful have with Satan, so see, Secondly, something of the encounter he has with the world; in which there is a secret antipathy against the spiritual man, as it is observed by our Saviour when he tells his Disciples, that if they were of the world, the world would love them, Joh. 15.19. even as the Mother loves her own Children but because he had called them out of the world, therefore did the world hate them. Thus then, the faithful man, in the world, and from the world, he meets with hatred, yea, that hatred sharpened with contempt, derision, and slanders; ay, men's malice doth increase with his goodness, their fury with his piety; so that he meets with loss of liberty, spoil of goods; yea the threaten, if not execution of death, and that made more dreadful and formidable, through cruelty and tortures. §. 12. Sometimes again, the world turns her violence into allurements▪ her threatenings and fury, into fawn and flattery; she presents profit, proffers pleasure, tenders honour, and all to allure and deceive; and the faithful man's danger, is greater from the plausible fairness of the world's allurements, then from the apparent fierceness of her threaten. But such is the power of divine grace, that Christ plucks his feet out of the net, 1 Joh. 5.4. making him by faith to overcome the world; a sincere faith in the apprehension of God's love, and the assurance of Christ's Kingdom, will powerfully, yea, victoriously repulse the world, in all her encounters of feat, or of favour. §. 13. As we have seen something of the spiritual conflict which the faithful man has with Satan and the World; So thirdly, see now something of that he hath with the Flesh; which though it be an enemy less violent, yet is it more dangerous; whose insinuations being secret, they are the more hurtful, because the less discernible; in this conflict with the flesh, the sanctified person, he feels the bent of nature struggling against the dictates of the Spirit; corrupt dispositions, against gracious inclinations; carnal lusts, against spiritual desires; earthly affections, against heavenly motions; thus he feels the spirit lusting against the flesh, Gal. 5 17. and the flesh lusting against the spirit; in which domestic War he receives many secret blows, and some deeply wounding, making him to cry out with St. Paul, Oh wretched man that I am! Rom. 7.24. who shall deliver me from this body of death? This body of death, in which the inward man is divided against the outward man, the old man against the new man, that is, the same man against himself. §. 14. And yet, O happy soul which is truly sensible of this spiritual war! it shall assuredly rest in an eternal peace. These several Combats then and conflicts, which the faithful have against Satan, the World, and the Flesh, though they often discourage, yet do they not quite destroy their holy resolutions; though they do for a while damp and discomfort, yet do they afterwards much quicken and further, their godly conversation. Did not indeed the powerful assistance of Christ's Spirit, give strength to their fainting souls those many assaults of their spiritual enemies, would assuredly beat them back, from their holy course; but being by the same spirit strengthened, by which they are sanctified, notwithstanding all the oppositions of the World, or the Flesh, they go forwards in holiness; And notwithstanding all the suggestions of Satan they resolve, and will endeavour to live godly in Christ Jesus; being ready in firm affiance and a comfortable assurance, to subscribe this profession of David's faith. Mine eyes are ever towards the Lord, for he shall pluck my feet out of the net. §. 15. But now, how may we best fortify our souls against the sinful temptations of the World and Satan? Answer, By mortifying the corrupt affections of the flesh; For that, most certain it is, Satan holds intelligence with our lusts; and by their treachery does surprise the Citadel of the heart. Satan may tempt, but he cannot force the will; So that it is not his tempting but our consenting, which brings guilt upon the soul; Jam. 1.14. properly then indeed every man is tempted, when he is drawn away with his own lust, and enticed. Satan he subtly proportions his sinful temptations to our corrupt dispositions, and therefore where he sees the heart set upon covetousness, he tempts Balaam with the wages of iniquity, 2 Pet. 2.15. to curse Israel; he tempts Judas with horrid treason to betray his Master, Luk. 22.2, 3. he tempts Annanias, Act. 5.3, 4. with cursed sacrilege, to alineate to his own use, what he had dedicated to God's service; Thus also when he sees the heart set upon ambition, Numb. 16.1. he tempts Corah with desperate rebellion; he tempts Absalon with unnatural treason; 2 Sam. 15.10. he tempts Arrius with blasphemous Heresy; he tempts Julian with horrid Apostasy. §. 16. But now, on the contrary, as an Arrow shot against a Rock may be broken, but cannot enter; thus temptation to the soul▪ it shall be repelled, where no lust is within to give admittance. Wherefore, though Satan tempt our Saviour, yet are the darts of his temptations shot in vain: He finds nothing in him; Joh. 14.30. nothing in Christ of carnal or earthly affection, whereon his temptation might fasten itself. In us then, it is the treacherous correspondency of the flesh with Satan and the World, which betrays our souls to their assaults: So that, to fortify the soul against their sinful temptations, the surest means is, to mortify the flesh in its corrupt affections. Rom. 8.13. §. 17. Now when the solemnity of the holy Eucharist is celebrated, Job 1.6. it is a day when the sons of God come to present themselves before the Lord, and we may be sure Satan will also come among them, not only to accuse every unworthy Receiver, but even to tempt the worthiest that receives; tempt him with wand'ring and worldly thoughts, with flat and dull affections, yea, it may be with spiritual pride, with formal hypocrisy, or impure imaginations. Wherefore it will be a second Case seasonably proposed, How we may best attend this sacred solemnity, that we be not entangled in Satan's net? Answer, By having our eyes ever towards the Lord, our souls fixed and intent upon Christ in the sufferings of his Passion, the power of his Resurrection, the glory of his Ascension, and the benefit of his Intercession. And this, with the enlargements of contrition, of faith, of love, of prayer, and of praises. §. 18. This a fit exercise for the whole solemnity of Administering; but especially in the very act of receiving, when the Minister comes towards thee, (O thou devoted soul!) with the Sacramental pledges of Christ's body and blood, raise thyself in this, or the like ejaculation of fervent prayer: O my Jesus, thou boundless mercy and glorious purity, by thy Spirit pierce into every faculty of my soul, cleanse out every corner of my heart, and so sanctify and enlarge me, that I may become a fit temple, an holy habitation for thee the Lord of life and Prince of glory. This done, when the sacred bread is administered to thee with a Take, eat, the body of our Lord Jesus Christ; then in thy silent meditations, by a commemoration of faith, behold Christ in the garden, Luk. 22.44. and see him in his anguish of soul and agony of blood pressed under the weight of man's sin and God's wrath. This being over, behold him betrayed by Judas, apprehended by the Jews, and dragged away to the High-Priests palace, where, Mat. 26 67. in thy commemorations of faith, behold him spit upon, blindfolded and buffeted; and after that hurried away to Pilat's Judgment-hall, where being falsely accused, see him unjustly condemned, and after he is scourged with whips, Mat. 27.2.11. crowned with thorns, and sceptred with a reed, mocked and despitefully used; behold him in thy meditations, bearing his cross till he faints under it. §. 19 At last coming to Mount Calvary, see his limbs stretched and violently distorted, his hands and feet digged and bored, and at length his precious body nailed to his Cross; where fix thy meditations of faith in an exercise of contrition and love; that as S. Paul thou mayest become crucified with Christ; Gal. 2.20. and with good Ignatius in a Pathos of devotion cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Oh my love, and therein my life, my joy, my Jesus, he is crucified! And in this melting ecstasy of contrition and love, continue till the Cup be presented thee, with a Drink this, the blood of our Lord Lord Jesus Christ; which thou receiving as from Christ in an awful and devout reverence, in a renewed contrition of heart, and devotion of love, renew thy meditations of faith; and in them, whilst thou beholdest thy Saviour hanging upon his Cross, seeing thou canst not conceive his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his unknown sufferings, as the Greek Church calls them; seeing thou canst not conceive the Sea of sorrows which overwhelmed his soul, see, oh see those Rivers of blood which overflowed his body; And life flowing out with the blood, see him seal a Consummatum est to his Passion and our Redemption, with a giving up the ghost. §. 20. And here say within thyself, Who is it (in a challenge to the Law, and Sin, and Satan) who is it that condemns, seeing it is Christ that died? Rom. 8.34. my Surety, my Saviour, who thus offers up himself a sacrifice for my sins? And therefore presenting thyself in the presence of thy God and his holy Angels, raise thy soul in this apprehension of faith; That whatsoever is the guilt of Sin, the accusation of Satan, or the curse of the Law, all is taken away, canceled, and abolished by the merit of Christ's passion. And therefore in thy meditation of holy faith, send forth this ejaculation of fervent prayer: Look down, oh look down, heavenly Father, from thy celestial sanctuary, and behold the sacred Host, the death, the passion of my crucified Saviour; whose blood of sprinkling speaks better things then that of Abel's, even things of grace and mercy, of pardon and peace. Eph. 4 8. Col. 2.15. §. 21. And here from the Passion of thy Saviour, proceed in thy meditations of faith to his Ressurection, and behold him leading Captivity captive, triumphing gloriously over sin and Satan, death and hell. From his Resurrection follow him to his Ascension, and raised by faith, Heb. 7.25. behold him at the right hand of the Father in glory, where He ever lives to make intercession for us. And therefore presenting thyself before the Throne of grace, pour out thy soul in prayer, in the mediation of Christ Jesus, that God would make good to thee the institution of this holy Sacrament, as the seal of his Covenant of grace, giving thee a communion with the Lord Jesus in all his benefits; that so, the pardon of thy sins being sealed, a supply of grace exhibited, and the earnest of glory confirmed, thy whole man may be further sanctified, and eternally blessed. And now let the close of all be lauds and praises, even Halleluiah, salvation be unto our God, and unto the Lamb for ever. Rev. 7.10. Vers. 16, 17. Turn thee unto me, and have mercy upon me, for I am desolate and afflicted: The troubles of my heart are enlarged, O bring thou me out of 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 fullness. And O the immensity of God's love unto man! in ordaining him no other felicity than himself enjoys, giving himself to be man's end, man's happiness! This then is the comfortable rest of man's soul, Communion with God in Christ; which yet in this life is neither full nor fixed, the godly man's 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 man's 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 Zion; 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 pours 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 sovereign 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, etc. §. 5. (1.) The case of a deserted soul rightly stated, in its spiritual dereliction, I am desolate. The devout soul in its near 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 ofttimes withdrawing himself from his dearest Saints, in the comforting influence of his grace and love. The cheering vigour then of Grace in its triumphant power over sin, and the satisfying peace of conscience in the clear 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 than 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 than a stop of that gracious effusion of God's love, a shutting up those streams of sweet refreshments, which were wont to flow forth from the fountain of Christ's fullness upon the soul. A truth this so well known by sad experience to God's 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 cried 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, God's 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 God's 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 Sun's inherent light it varies not; but his love of beneficence, like the Sun's radiant light, it is often clouded, yet not totally eclipsed; And when God's love is clouded, his face hid, then is the soul desolate; which dereliction brings not only a sudden fit of heaviness, but very often, a continued estate of discomforts, sharpened and embittered 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 hid thy face, and I was troubled: Certainly, his absence cannot but be lamented with greatest grief, whose presence the soul prizeth above all earthly joy; when the evidence of salvation is obscured, the light of God's countenance darkened, the comforts of the Spirit detained, than the heavens appear not so clear, the promises taste not so sweet, the Ordinances prove not so lively, yea, the clouds which hang over the soul they gather blackness, doubts arise, fears overflow, terrors increase, troubles enlarge, and the soul becomes languishingly afflicted, even with all variety of disquietments. §. 10. Oh how does the experience of former happiness sharpen the sense of present misery! Every evil after the experience of the opposite good, becomes the greater evil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Epist. 37. when the soul than calls to mind; how it hath been enlarged in its devout accesses to the Throne of grace, and found no solace like that of communion with God through Christ; and withal, now sees its communion cut off, and the comforts vanished, the spring stopped and the streams ceased, O how great must needs be the bitterness of her grief! miserum est fuisse felicem, we commonly say, it is a miserable thing to have been happy; it is the souls trouble, that she is without Christ; but it is the increase of her trouble, the sharpening of her affliction, that she hath lost him; him whose presence was once so sweet, that it makes his absence to be most bitter. §. 11. Many indeed there are, well enough as to present sorrow without Christ, because they never enjoyed him; but what soul ever enjoyed Christ, that can enjoy itself and want him? without Christ, that soul may see her wounds, but cannot see her cure; she may see her danger, but cannot see her refuge; and when God shall conceal his love and reveal our guilt, hid his face and discover our sin, what can be more grievous and afflicting? So that well might David join his spiritual dereliction, and his secret anguish, saying, I am desolate and afflicted. §. 12. (3) The high aggravation, the troubles of my heart are enlarged; the heart of man is the greatest Tyrant, the cruelest persecutor to himself; he needs none other fury who hath that of an accusing spirit; this, this alone will be Accuser and Witness, Law and Judge, Executioner and Punishment, the very rack and gibbet of the soul; Oh the piercing sting! Oh the loud clamours of an accusing conscience! this, this alone doth make a hell upon earth; distracting, direful, and accusing thoughts, are worse than chains, than stripes, than death; needs must that man's troubles be enlarged, his anguish increased, when his soul, left to its own darkness and unbelief, with Saul, it falls upon its own sword, becomes its own executioner. Witness those dreadful complaints of a deserted soul and wounded conscience in that 88 Prov. 18.14. Psalm. For, a wounded spirit, saith Solomon, Who can bear? And a wounded spirit who can declare? its troubles, its distresses, they are as unexpressible, as they are insupportable; especially when the soul is in desertion. § 13. When the humble Penitent, apprehending the vastness of eternity, both as to heaven's joys, and hell's misery, hath laboured under the pressing weight of sins guilt, and the laws curse; And when in this Agony, the soul hath thrown itself upon God in Christ, and felt a sweet peace in the assurance of pardon and love; after all this, for him to be in so great darkness, as to doubt whether Christ will own him, whether God will regard him what can this darkness be but the very valley and shadow of death? Psal. 13 4. O how does a man in desertion, through distrust, fight against himself? if we go about to bind up his wounds, he rends them wider; give supplying oil, and healing balm, and he will make it a very corrosive to his bleeding soul; he will fetch misery out of mercy, and hell out of heaven; for if to comfort his afflicted soul we tell him of God's fatherly compassion and mercy, his riches of grace and love, O how does he thus reason against himself? this, this the accent of my misery, to die in the midst of life, to perish in the midst of salvation. §. 14. Surely, God is a Father, and were I his child his bowels would not be restrained; he is infinitely gracious, and were I at all in his heart, in his love, he that receives millions, would not reject me. he is so merciful, Rom. 10.20. that he is found of them that seek him not, and sure if his displeasure were not irreconcilable, I that so carefully seek him, should at last find him; God is goodness itself, and sure my evil must needs be great, that goodness cast me off; nothing then can heal me, but that which has wounded me; I have lost the presence of my God, I have lost the embraces of my Jesus, and nothing but that presence, and those embraces can bring comfort to my soul; but whilst I am desolate I shall be afflicted, and the troubles of mine heart will be enlarged. This the Case rightly stated in a mournful complaint; I am desolate and afflicted, the troubles of my heart are enlarged. §. 15. (2.) The Cure fitly applied; and (1.) To the spiritual dereliction, the manifestation of Divine love, Turn thou unto me. In desertions of comfort, God does not cease to be present, but to be manifest: He withdraws himself, not by departing from the soul, but by not manifesting himself to the soul: By hiding his face, Venit cum manifestatur, & cum ●ccultatur abscedit. S. Aug. ep. 3. God departs; and by manifesting his favour, he returns. And therefore saith David, Turn thee unto me. The freest fountain yields the fullest stream, and the best good the greatest comfort. And the best good is God, who being the Object as well as the Author of our comfort, the measure of our joy must needs be according to the degree of our enjoyment. In heaven we enjoy him fully, and therefore have a fullness of joy; but on earth having an imperfect possession, Psal. 16.11. we have but an imperfect consolation. So that it is when God turns his face to us, that we can say with David, Return unto thy rest, O my soul. He alone who gives life, can give comfort; Psal. 116.7. He alone who gives grace, can give peace: The Spirit of sanctification, is the Spirit of consolation. §. 16. Indeed, that which can satisfy the soul, must be the bounty of a sovereign goodness; such as is pardon of sin, deliverance from hell, conquest over Satan, hope of glory, and the like. Yea, who, or what can quiet the terrors of Conscience, but he who is the Prince of peace, and greater than the Conscience? When the soul like Hagar languisheth, Gen. 21.19. it's the Spirit of grace and truth that can open the eye, enlighten the understanding, and discover the ●rue well of life, and waters of comfort. Darkness of mind is the womb of doubts, and the shop of fears; but the Light of the Spirit brings comfort of soul in a discovery of God's love in Christ, which discovery being permanent, our comforts shall not be transient: Whereas cursory views and passing glances of divine objects leave the heart unsatisfied, being more troubled for their absence, then pleased with their sweetness. It is the rising then of the Sun of righteousness, Mal. 4 2. which gives day to the inward man, and his continued beams bring the soul its renewed joys. Wherefore then let the deserted soul present its self in all its languish, and thus bespeak God and Christ in this blessed Sacrament: O my God my soul seeks what it has lost; oh let it find what it seeks, even comfortable communion with thee in the Lord Jesus! For this, for this it is that I here call and cry, Turn thee unto me. §. 17. (2.) To the secret anguish, is applied a sovereign balm: Have mercy upon me! Such are the wounds of an afflicted soul, as no balm can cure but that of a compassionating mercy; Misericordia ●elia●uata, mercy which melts to supple and to heal. Though then the deserted soul, hath the same promises, the same Mediator, the same God, which it had before its desertion, yet it does not find comfort, till it have the same mercy. And therefore does St. Paul happily join the Father of mercies and the God of all consolations: 2 Cor. 1.3. For that indeed, God were not the God of consolation, were he not the Father of mercies; all remission of sins, all power of grace, all manifestations of love, yea, the earnest of glory, are all the offspring of mercy, brought forth of her womb, brought up in her lap, yea, nourished with the milk of her breasts, and cherished with the warmth of her bosom. §. 18. Who art thou now that languishest in desertions? Know, the door of mercy is not shut, because thou shouldst not enter, but because thou shouldst knock; if thou wouldst obtain mercy then, it must be by prayer, and that through Faith in the promise; Faith, I say in the promise, for how know we Gods good will, but by his holy Word? So that, the truth of his promise presents us the sweetness of his mercy; and seeing the father's mercies melts at the Son's mediation, Heb. 2.17. Bern. de grad. hum. go unto God by Christ, by Christ as a merciful and faithful High Priest, a merciful High Priest, compassi● cum impossibilitate perdurat, though Christ be now gloriously imp●ssible, yet is he still graciously compassionate; yea, he is one that proportions his pity to our misery, Heb. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his compassion to our affliction; such compassion as is a Sovereign balm to cure the secret anguish of a deserted soul, applied here by David, when he cries unto God in prayer, Turn thee unto me, and have mercy upon me, for I am desolate and afflicted, the troubles of my heart are enlarged, etc. §. 19 (3) To the high aggravation is applied a full deliverance, O bring thou me out of my distresses. Now the soul gins to recover her former taste of heavenly sweetness; now she gins to feel the warmth of those sweet embraces, from the everlasting arms of her dearest Jesus; And therefore does she pursue this begun recovery, to a full deliverance, even a deliverance from all her distresses, of doubts, and fears, and terroes; which deliverance from those distresses, is by the sacred testimony of Christ's spirit, evidencing the sincerity and truth of grace, and thereby a personal interest in the promises of life and love. Joh. 14.26. §. 20. To make it appear how the Spirit is the Comforter, and by his testimony to the soul free's it, from its distress; observe this gradation. 1. The Gospel proposeth salvation through Christ in the free promise; and now press this grape, examine this truth, and the wine of comfort is no more but this, that salvation may be mine, if I believe. But then, 2. A further progress is made by faith, in casting the soul upon Christ for salvation according to this promise, and in this, the foundation of comfort is laid firm, the root is fixed, yet the fruit is not grown; this is sufficient to life and salvation in the end, but is not effectual yet to peace and consolation in the way; wherefore to all this, that salvation through Christ is offered in the promise, and that the promise of Christ for salvation is received through faith; to all this, must be added this testimony of the Spirit, that, that faith is sincere, and so, that salvation sure: And this testimony it is, that confirms the souls peace, and gives enlargement to its sweetest comforts. §. 21. Thus Faith in the habit it is medium incognitum (say the Schools) it is often hid in the soul, and the quickenings of the Spirit it is, which bring it into act. And by the actings of faith come the renewings of comfort, thorough communion with Christ. When the Sun of righteousness than appears with healing in his wings, Mal. 4, 2. the clouds of fears are scattered, the storms of terrors cease, the night of unbelief doth vanish; yea, Psal. 24.8. when Christ the King of glory sets up his Throne in the heart, and rules with the golden Sceptre of his grace, then do proud lusts stoop, then do the powers of darkness fly, and so the deserted and afflicted soul is brought out of all its distresses. Thus have we seen the case and the cure of a deserted soul, the case rightly stated, and the cure fitly applied; the case rightly stated, I am desolate and afflicted, the troubles of mine heart are enlarged; the cure fitly applied. Turn thee unto me, have mercy upon me, O bring thou me out of my distresses. §. 22. Who art thou now that looks upon what is said of spiritual desertion as strange doctrine? Let me tell thee thou hast had little acquaintance with God, if thou knowest not yet, what it is to lose him, to lose him in the comforts of his Spirit; thou hast room, I question not, for profit, for pleasure, for sin, for Satan, but no room for God, for Christ; and so not having enjoyed the comforts of the divine presence, thou knowest not the discomfort of his absence; O what is it that we see daily? some men lose their Estates, and they grieve heavily; some men lose their Friends, and they go mournfully; some men lose their Health, and live sadly; But how many lose their God, their Saviour, their souls, and yet neither grieve, nor mourn, nor are heavy for it! Oh ye who are guilty of this self and soul-murder, did the day break upon your souls, 2 Pet. 1.19. the Spirit of truth enlighten and awaken your consciences, Oh how would amazement seize you, and the terrors of death fall upon you! §. 23. But who is it, that having Zions sorrow in his heart, and her tears in his eyes, comes unto me with her complaint in his mouth, Oh, my God hath forsaken me, Isa. 49.14▪ he hath withdrawn himself in the comforts of his Spirit from me, so that I am desolate and afflicted, the troubles of my heart are enlarged? For thy comfort and direction, (1. ● Know, Comfort is not of the necessary being, but of the happy well-being of the Saints; it is rather a partial reward, than a particular grace; an earnest of glorification, rather than a part of sanctification. It is the light, not the heat of the Sun that makes the day; and it is the grace, not the comfort of the Spirit, that makes a Saint. (2.) For thy direction, (1.) Be zealous to find out the Achan, to discover the cursed thing (if any there be) which hath caused or occasioned this desertion; and having found it, be humbled in repentance; for commonly, Spiritual comforts take their first rise from Penitential sorrow. §. 24. (2.) After humiliation, inquire of God in the means of grace, press near to him in his ordinances, especially this of the blessed Eucharist: And in this holy Sacrament, hear Christ's Venite ad me, his Come unto me, Mat. 11.28. extending itself to the hungry, that they come and be satisfied; to the thirsty, that they come and be refreshed; to the weary, that they come and be eased; to the weak, that they come and be strengthened; to the sick, that they come and be healed; to the fainting, that they come and be revived; to them that are fallen, that they come and be restored; yea, to all that have faith and repentance, that they come and be saved. Here the treasury of heaven, here the fountain of life, here the storehouse of comforts are all set wide open: Here, O ye afflicted souls, here you are at the right door, knock, and knock hard, be not answered without admittance; God loves an holy importunity; and know, the Lord is here, Christ is here, life is here, salvation is here, here dwells everlasting mercy, here dwells eternal peace: Oh look in, look in, with all reverence and faith, into these sacred mysteries of grace and love; and see, see there the delights of Paradise, and rivers of joy feeding them: Oh how the Angels sing, whilst devout souls exult, at this blessed Feast of the Lord of life, and Prince of peace! §. 25. (3.) To preserve the comforts of the Spirit, when received of God in Christ, be faithful in the exercise of grace. For God imprints his love upon the heart in the characters of grace; which the more large, the better read: yea, Grace is God's seal; and the more visible the stamp, the more evident the assurance; the more evident is our assurance, the more full will be our comforts. Further know, the ways of holiness are as beds of spices, Cant. 4.16. the more we walk in them, the more they requite the soul with their sweet delight and spiritual refreshments. Thus must man's obedience be conformable to his devotion, his conversation to his supplication; not doing that which may drive God from him in justice, whilst he would have God turn to him in mercy; Turn thee unto me, and have mercy upon me, etc. Vers. 18. Look upon mine affliction and my pain, and forgive all my sins. §. 1. AFfliction is the proper object of compassion, misery the proper object of mercy: And therefore we read how Pilate, willing to release Jesus, he brings him forth, having his back furrowed with the whips, his head harrowed with the thorns, and his derisive purple stained, yea, drenched with blood; and presents him thus ghastly a spectacle to the Jews, with an Ecce homo, Joh. 19.5. behold the man; supposing so sad a sight would have moved malice to mercy, and envy itself to compassion. Now, what Pilate did to the Jews with Christ, Christ in a fit resemblance and apt allusion does with the Penitent to his Father; he brings him forth in the Court of Conscience, having his heart wounded with sorrow, his spirit broken in contrition, and his soul fainting in languishments of repentance, and presents him so sad a spectacle to the Father with an Ecce homo, Behold the man. §. 2. Behold the man, once so lofty in his pride, now so lowly in his penitence; once so hardened in his rebellion, now so humbled in his contrition; once so obstinate a sinner, now so pitiful a penitent. And oh! whilst this man of sorrows mourns in affliction, how does the Father of mercies melt in compassion? When the wounded sinner is presented by the wounded Son, and the Penitents tears cry aloud with the Mediators blood, how must the Father's compassion needs melt into sins remission? Of which sacred truth, and heavenly comfort, was David well assured; when in this his Psalm of penitence he makes this prayer of faith, Vide afflictionem, Look upon mine affliction and my pain, and forgive all my sins. §. 3. Observe we in these words two particulars. 1. The proper object of Divine mercy. 2. The firm ground of the Souls peace. 1. The proper object of Divine mercy, it is affliction and pain: Look upon my affliction and my pain. 2. The firm ground of the Souls peace, it is sins forgiveness; Forgive me all my sins. §. 4. (1.) The proper object of Divine mercy: Look upon mine affliction and my pain. This affliction and pain is either that of the penitent Sinner, or that of the devout Saint. That of the penitent Sinner, who having withdrawn himself from the world, and retired into the secret closet of his Conscience, Isa. 38. how does he with Hezekiah even Recogitare annos in amaritudine animae, Overturn the Annals of his life in the bitterness of his soul? And after a strict survey, having faithfully observed the sins which he hath committed, and the several circumstances by which they are aggravated, he than sums them up into a Catalogue, which is no sooner in his eye, but sorrow is in his heart, endeavouring to blot out those letters of guilt with his tears of repentance, through faith in the blood of Christ. §. 5. And whilst he sets his sins in order before him, Oh how does a secret affrightment chill his blood, and make his heart to tremble, in the apprehension of their loathsome filth and dreadful curse! yea, he beholding himself under the heavy sentence of the laws condemnation, Oh how, how, is he wholly encompassed with terror and amazement! When he looks within him, Oh the terrors of an accusing conscience, and a kill guilt! When he looks without him, Oh the horror of a deserved death, and a tormenting Hell! When he looks above him, Oh the dread, the dread of an offended Majesty, and an avenging Judge! Oh whither, whither then shall this poor penitent fly for succour? Where, oh where shall his affrighted and afflicted soul seek for shelter? Where, but at the cross of his Redeemer? §. 6. And when Christ, so full of pity, so full of love, when he beholds the humble suppliant, and sincere penitent, in the lowest depth of his humiliations, pouring out his complaint at the foot of his cross; when he hears his mournful sighs, his painful groans, the earnest messengers of his afflicted soul, it is then as possible for Christ, to forget the passions of sorrow which he suffered, as not to compassionate this poor penitent sinner for whom he suffered; he who stopped not his ears at the Jews blasphemies, will certainly not stop his ear at the penitents complaints; he that turned not away his face from his enemies buffet, will not turn away his eyes from the suppliants tears; though the Devil hath bereft the sinner of his purity, yet can he not deprive his Saviour of his pity; Christ doth not, Christ cannot so remember the sins that man hath committed, that he forget the soul which himself hath purchased; his eye, and nothing indeed else can do it, but his eye of mercy, that looks through the guilt of sin, to behold the sorrow of the sinner; and that affliction moves his compassion; so that the penitents prayer is rightly form, when it takes in David's petition, Look upon mine affliction and my pain, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. de poen. hom. 5. §. 7. Thus then, sin brings forth sorrow, and the Daughter devours the Mother, sorrow doth destroy sin; as the worm hath its original from the wood, and the wood its decay from the worm; but this sorrow here of affliction and pain in the penitent sinner, that it does become destructive of sin, is not from any proper virtue in its self, but from that power it receives from the love of God, and faith in the blood of Christ. (1.) From the love of God; A servile fear, and a mercenary hope, a servile fear in the dread of hell, and a mercenary hope in the desire of Heaven, are the common motives to repentance, which yet are then only to be approved as good and holy, when they exclude not the love of God and of Christ. For as St. Paul, in 1 Cor. 13.3. Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am nothing. So again, though we dissolve our eyes into tears, and break our hearts with mourning, and have not charity, all will be as nothing, nothing available to eternal life. §. 8. The will (we say) simply embracing good, is good; yet if it so embrace the less, as to reject the greater good, the will becomes inordinate; not that the less is accepted, but that the better is repulsed; to repent then, with pain of soul, that we may avoid the pains of Hell, and obtain the bliss of Heaven, is certainly good in itself, yet if excluding and repulsing the sincere love of God and of Christ, it becomes an inordinate act, and its self so far from true repentance, that it is a sin to be repent of: Observe, the love of God and of Christ is the perfection of all the graces, Col. 3.14. and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The bond of perfectness. §. 9 Now observe then further, the beginning, the progress, and the end of practical virtues, have all their due measure, though not their equal degrees of goodness; fear that is servile, and hope that is mercenary, are good in the beginning of Christian discipline, and evangelical holiness; But than they must have their progress to that end which gives perfection, even the grace and exercise of love; wherefore know we, that repentance and affliction of mind which does exclude the love of God, is infernal, that of the damned in Hell, That repentance and affliction of mind, which does not express, Though it does not exclude the love of God that is legal, from the spirit of bondage; but that repentance and affliction of mind, Rom. 8.15. which does not only express, but also arise from the love of God, that is truly Evangelical, from the Spirit of adoption; which alone can give salvation, by virtue of the promise, he that repenteth and believeth shall be saved. §. 10. This the second particular, that the sorrow of affliction and pain in the penitent, becomes destructive of sin, through the power of faith in the blood of Christ; for that, Levit. 10.3. God he will be sanctified in all them that come nigh unto him; And therefore he being a consuming fire in the fury of his vengeance; Heb. 12.29. when we humble ourselves before him, though with the deepest of afflictions, unless it be by faith in Jesus Christ, as the Mediator, God will be a just Judge to condemn, rather than a merciful Father to forgive; for it is not our tears without Christ's blood, not our sorrows without his sufferings, not our affliction without his passion, that can quench the fire of God's wrath, satisfy the severity of God's Justice, and move the tenderness of his mercy. When therefore acted by love, and strengthened by faith, we pour out our complaints unto our God, in a sincere repentance, our affliction and pain shall become the proper object of his divine mercy and grace; so that we may pray with confidence as holy David, Look upon mine affliction and my pain, and forgive all my sins. §. 11. (2) The affliction and pain, which is that of the devout Saint, especially, either in the meditations of Christ's sufferings, or in the exercise of fervent prayer, or in the sense of their own infirmities. (1) In the meditation of Christ's sufferings; here I shall show you a mystery, a mystery of godliness known only to the devout Saint; that the meditation of Christ's sufferings, it afflicts by compassion, and delights by complacence, and so is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bitter sweet; to see the sorrows of death seize the soul of life, yea, the soul of him, whom the devout Saint loves better than life; how, Oh how must this needs be bitter! But now, to see the fire of love drink up this sea of sorrows, and all in tenderness of endeared affection to his beloved Spouse, the penitent soul; Oh how, how must this needs be sweet! How can the devout Saint meditate upon his crucified Saviour, but with unspeakable anguish, and yet with incomparable delight; Beholding amidst the excess of his love, the pangs of his sorrows? §. 12. Whilst the devout soul than meditates upon Christ's passion, this or the like Soliloquy is a part of her devotion; O my crucified Jesus, how grievous is his sorrow, how gracious is his love! he loves his torments, and takes pleasure in his sufferings; he dies with joy, that he may die with grief for me; O love ecstatical! Wherefore as I cannot but grieve in his grief, so I cannot but joy in his love; that's mine anguish, this my ravishment; so that as I sorrow with him as my beloved, so I glory in him as my Saviour. Thus is the devotion of the godly, in the meditation of Christ's sufferings, a mystical Benjamin, a child of grief and love, in an amorous compassion, and a dolorous complacence of the soul with Christ, which amidst its joy and delights, says as David, Look upon my affliction and my pain. §. 13. (2) In the exercise of fervent prayer, whose voice is louder from the heart, then from the mouth; louder from the eye, then from the tongue; sighs and tears are the best Rhetoric of the devout man's prayers. The right gift of prayer; and true grace of supplication, not being (as many fond fancy it) in the ready or large expression of words, Rom. 8.26. but in sighs and groans which cannot be expressed. O then, then are we most fervent in prayer, when our troubled souls become big with desires, which cannot be uttered; and therefore the tongue being unable to declare them in words, they force their passage at the eyes in a flood of tears. Thus, thus pray we for the Church of Christ, for the chosen of God, that in a sympathy of their sufferings we may say with David, Behold mine affliction and my pain. §. 14. (3) In the sense of their many infirmities. The Saints of God exercised with ecstatical devotions, in the holy excess of divine love, Gal. 2.20. as St. Paul, They live, yet not they, but Christ that liveth in them, Col. 3.3. and their life is hid with Christ in God, even as the stars without losing their light, they shine not in the presence of the Sun, but the Sun shines in them, and their light is hid in the light of the Sun: thus the Soul, without losing its life, it lives not, being ecstatically swallowed up in Christ; but Christ, he lives in the soul, and the souls life is hid in the life of Christ. But now, after the soul is descended from the Mount Tabor of her divine ecstasies, how does she find herself in the Valley of Tears, by reason of her humane infirmities? And when the heart is wounded with the dart of love, and the desire is not accomplished in the enjoyment of its beloved, what can be more afflicting? As hope deferred makes the heart faint, Prov. 13 12. so desires not satisfied make the soul languish. Thus the Psalmist; Psal 42.1. As the hart panteth after the water-brooks, so longeth my soul after thee O God; my soul is athirst for God, for thee the living God, etc. §. 15. Oh when the devout soul would fain take wing, and fly away to her sweet repose in the bosom of her beloved; oh the secret trouble and anguish of spirit, to find itself clogged and chained to the servile miseries of this mortal life, yea the impure motions of corrupt affections! So that the devout Saint cries out with the blessed Apostle, Wretched man that I am, Rom. 7.24. who shall deliver me from this body of sin and of death! There is certainly no pleasure like that of pleasing God; no joy like that of enjoying Christ: And now for such a person as hath placed his liberty in God's service, his life in God's love, his comfort in God's favour; for such a person to be so infested with carnal, earthly, and corrupt affections, that he calls in question his faith as false, his hope as vain, his service as fruitless, who can conceive the Convulsion-fits of his spiritual anguish, the labouring throes of his souls perplexities? in which he cries out, Vide afflictionem, Behold my affliction and my pain. §. 16. (2.) The firm ground of the souls peace, Sins forgiven us; Forgive all my sins. Rom. 5.1. there says the Apostle, Being justified by faith, we have peace with God through our Lord Jesus Christ. Here we see plainly, that Peace of conscience, it is the fruit of Justification: So that, the root from whence springs this blessed fruit, it is this; an humble assurance of God's love in Christ, in the free and full pardon of our sins. We may observe, that till Christ had reconciled the Father by his sufferings and death, and had given an assurance thereof unto his Church by his Resurrection, the Holy Ghost the Comforter did not come down upon the Apostles; so now, Joh. 7.39. till we be reconciled unto God by Christ in the remission of our sins, and have some assurance hereof wrought in our hearts through faith, the Comforter the Holy Ghost does not fill our souls with his divine consolations; He does not refresh our spirits with his heavenly dew and sacred influence, Peace of Conscience. §. 17. Therefore, Isa. 57.21. There is no peace, saith my God, to the wicked; their worm of conscience is still gnawing in the midst of outward jollities, fretting their souls with inward tortures: So that the wicked flee when no man pursueth; Pro. 28.1. no man pursueth without, yet there is that pursueth within, even the stinging guilt of an evil conscience: So that seeing he every where carries with him his tormentor, no wonder this, if he can no way fly to escape his torment; impossible it is he should fly from his misery, since he cannot fly from himself; his guilty conscience, that makes his wound incurable, his plague unavoidable. But now, when God speaks comfort unto his people, Hos. 2.14. it is ad Cor, Comfort to the heart; making the good Conscience to be a continual feast, a feast furnished with those dainties of Christ's banqueting-house, Cant. 2.4. laid up in store for his Spouse, the humble and penitent soul. Let not then the heart that is drowned in worldly pleasure, think to partake of those heavenly delights: Let not the soul which is in the gall of bitterness, think to participate of this divine sweetness, this hidden Manna, as our Saviour calls it, Rev. 2.17. hidden to the world, and the men of the world; for that the blessedness of comfort which is in this sweet peace of conscience, no man knows but he that tastes. §. 18. The better to represent by some measure of proportion, what the comforts of the soul are in the peace of Conscience, after its languishing under the terror of sin; let those men give a shadow of it, who from the safe and quiet port, do behold the waves and billows of that raging sea, in which they themselves were even now overwhelmed, and by a miracle of providence are happily escaped; or let those women in some sort declare it, who after their bitter throes and labouring pangs, have enjoyed the quiet ease of a bed of rest; for such is the Peace of Conscience to the mournful Penitent, after the terrors of sin and his horrors of soul, as is the safe Port to the shipwrackt Mariner after the raging tempest, or as the easeful bed to the labouring woman, after her painful travel. §. 19 These may give us the shadow; but as for the substance, such is the excellency of that (as S. Paul tells us) it passeth all understanding; Phil. 4.7. so that we can never rightly conceive it by description from others, till we truly know it by experience in ourselves. Which of us can conceive, that has not felt, what is the blessed comfort of that man's soul, who in the peace of his conscience can see himself delivered from the chains of sin, the bondage of Satan, the powers of darkness, and the flames of hell; who, in the peace of his conscience, can see himself made partaker of the merits of Christ's death, and the benefits of his intercession; can see himself admitted into a covenant of grace with the Lord of life and King of glory, received into favour with the God of heaven and earth; and so, as to be made his child, and entitled to the kingdom and the glory of his only Son? Which of us can conceive, that has not felt, what is the comfort of those thoughts, of those meditations, in that sweet peace of conscience which the faithful have, being reconciled unto God through Christ, in the remission of their sins? §. 20. Let us now join together the penitent sinner, and the devout Saint, in this one exhortation, that they approach the Table of the Lord with a secret affliction of soul, and that, being raised by faith and enlarged by prayer. (1) A secret affliction of soul, in this consideration, that their sins have been the cause of Christ's sufferings. Luk. 23.21. The Jews cried out of Christ, crucify him, crucify him, such was the greatness of their malice, that if possible, they would have had him twice crucified; but yet is not their desire too unhappily fulfilled? they crucifying him once with their hands, and we, even we crucifying him again by our sins? Who art thou then that comes to Christ without floods of tears, when he comes to thee in streams of blood? Who art thou who canst worthily meditate on his wounded body, without a wounded soul? or view his pierced side, without a pierced heart? in which our Saviour gives us our true devotion, bespeaking us as well as the daughters of Jerusalem, Weep not for me, but for yourselves: weep not for me or my sufferings, Luk. 23.28. in a fruitless compassion; but weep for yourselves and your sins in an hearty contrition. §. 21. Thus affected with contrition, (2) Let our hearts be raised by faith, that so whatsoever is our affliction and pain, we may find an healing virtue in the blood of Christ, which is this Sacramental administration, is none other than Gileads balm to cure, Hermons due to refresh, and Aaron's ointment to revive all wounded, distressed, and drooping souls. And as we approach this holy Ordinance with hearts raised by faith; So (3) Hearts enlarged in prayer; and such prayer, as by the paths of its devotion, may speak the anguish of our affliction; as in the sense of our grosser enormities, so of our humane infirmities; that so, for every sinful distemper in us, we may receive an healing virtue from Christ; and in our prayers for ourselves, forget we not the afflictions of the Church, the calamities of the Nation; and seeing our God pursues us with his judgements, send we forth legationem lachrymarum, in the language of St. Ambrose, send we forth an Ambassage of tears, to sue for peace; And doubt we not but received into the Court of Heaven, they shall have their access to the throne of grace, and obtain a gracious audience; if not for a public deliverance, yet for our particular salvation; having our remission of sins, and our peace of conscience confirmed unto our souls, by his blessed Sacrament, as the seal of grace and the pledge of glory; to which glory, he preserve us by his mercy, who hath purchased it by his merits, Jesus Christ the Righteous. Amen. Vers. 19 and part of the 20. Consider mine enemies for they are many, and they hate me with a cruel hatred; O keep my soul and deliver me. §. 1. WHat confidence and comfort can there be in pardon of sin, when there is not a conscience and care to prevent sin? upon humiliation indeed, sin forgiven becomes stingless, toothless sin, the venom and guilt removed; but after humiliation, sin reacted, becomes the most deeply wounding, the most closely gnawing sin, more wounding than the Serpent, more gnawing then the worm. Wherefore holy David here, having made it his complaint unto God in prayer (vers. 18.) Look upon my affliction and pain, and forgive all my sins; knowing the number and force, eyeing the multitude and rage of his spiritual enemies, his sinful lusts; he joins to that fervent prayer, this further petition, Consider mine enemies, for they are many, and they hate me with a cruel hatred, O keep my soul and deliver me. §. 2. To give the sense of our present interpretation, together with the sum of our intended discourse, take it in this paraphrase upon the words: Consider mine enemies; and thine enemies, O God, are mine; thy greatest enemy is sin, and my greatest enemies than must be my lusts; Oh consider those mine enemies, for they are many, a whole host warring against my soul; they besiege me closely, and assault me fiercely; they hate, and fight against thy good spirit in me; and to hate that, is to hate me, and the good of my soul; yea, their hate is cruel, it is a tyrannous hatred; though I never willingly suffer them to rule over me, yet too too often they overrule me: Rom. 6.12. Though I never let them command me as a King, yet they often compel me as a Tyrant. Now Lord, whereas many in the days of trial, and of trouble, beseech thee to keep their bodies, their estates; their bodies from imprisonment, their estates from spoil; to me sin is worse than bonds, than beggary, yea, then death, than hell; wherefore I beseech thee to keep my soul; the salvation of it is dearest, of more price than all the world; Matth. 16.26. my good name, my health, my life, my friends, my estate, all may be lost, and I safe; But oh, my soul is myself; to cast away it, is to cast away me; to keep it, is to deliver me, O then keep my soul and deliver me. §. 3. Observe in the words two general parts; the Subject, and the method of David's prayer; The Subject with its description, and the method in its gradation. (1) The Subject, with its description, David's enemies described, from the greatness of their number, they are many; and the violence of their hate, it is cruel; for they are many, and they hate me with a cruel hatred. (2.) The Method, in its gradation; which gradation hath its three steps, Consider mine enemies, Keep my soul, and Deliver me. §. 4. (1.) The Subject, with its description, David's enemies described from the greatness of their number, they are many; consider mine enemies, for they are many. No man may resolve his sins into any other original, than his own lusts; as for Satan, though it be he that tempts, it's we that act; and therefore when we commit any wickedness, and sin against God, though it be by Satan's instigation, our tongues may not smite him, but our hearts must smite ourselves, as david's did, in 2 Sam. 24.10. We may not accuse the tempter, but ourselves, who let in the temptation; Non diabolus voluntatem delinquendi imponit, sed materiam voluntati subministrat. Tert. exhort. cast. c. 2. for that the Devil cannot impose upon the will a force and necessity, but propose to the will an object and opportunity of sinning. It is by confederacy with the Traitor in our bosom, by conspiracy with our Rebel-lusts, that Satan doth seize the Citadel of our hearts, and surprise the strongest Fort and tower of our wills. §. 5: Again, as for the World, her temptations and allurements, they are without us; but it is the enemy within that destroys us: The causes of corruption and guilt are not in our allurements, Causas corruptelarum non in illecebris, sed in cordibus habemus. Salu. l. de gubern. 6. but in our lusts; not in the world, but in our hearts. And therefore, We overcome the enemies that are without us, by subduing the enemies that are within us, even our lusts, by whose treachery and violence Satan and the world bear sway in our hearts, Eos qui foris nobis oppugnant, intus vincimus, vincendo concupiscentias per quas nobis dominatur. Aug. tom. 3. l. de ago Christ. c. 2. and send forth their imperial edicts, and command the soul. A man's enemies then are those of his own house, his own heart, even his own lusts: And of these we may complain with David, in the greatness of their number, they are many; many streams from one fountain, many branches from one root, many lustful Affections from one original Concupiscence. §. 6. Which concupiscence is in the Scripture called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the sin that dwelleth in us; The sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 7.17. in an eminency of evil, as having in it the seed of all sins. And therefore the Author of the Book De duplici martyrio, (attributed to S. Cypr.) he gives us the acquaint and experienced truth, that plus est tollere peccatum quàm peccata; it is a matter of greater difficulty to mortify this one sin, then to subdue all other sins. We may say of original concupiscence, strengthened and heightened by customary transgressions, its name is Legeon, for it is many: Hydra-like, it is a body with many heads; and when we cut off one head, one enormous impiety, there presently sprouts up another of like monstrous nature, like venomous guilt. From the womb than it is of original sin, and sinful custom, as from the belly of the Trojan horse, there does issue forth an whole Army of unclean lusts, to surround the soul in all its faculties, and the body too in all its members. §. 7. As for the faculties of the soul view we the Understanding, and how do we see it surrounded with fleshly wisdom, carnal reasonings, humane inventions, curious inquiries, vain imaginations earthly contrivances? View we the Conscience, and how do we see it surrounded with erroneous principles, misguided zeal, false accusations, and as false excuses, groundless fears, and a fearless stupidity? The like might be said of the Memory, and of the Will, of the Heart, and of the affections. But pass we from the Faculties of the Soul to the Members of the Body; and in them we see the Eyes surrounded with envy, covetousness, and adultery; the Tongue with deceit, revile, blasphemies, and corrupt communications; the Ears with slanders, Heresies, and false doctrines; the Hands and Feet with theft, murder, violence, and oppressions. §. 8. Yea, from the particular members of the Body, pass we to the several conditions of life; And in them, see, how divers lusts not only attend, but pursue us; if young, intemperance; if aged, covetousness; if rich, vain confidence; if poor, murmur; if ignorant, blind zeal; if learned, vainglory; if honourable, pride; if mean, envy: Lastly, from our several conditions pass we to our best Employments; and we find, how, even in holy duties, as in Tamar's womb, Gen. 38.29. Zarah first thrusts out the hand, but Pharez crowds him by, and first gets forth the body; thus in holy duties how often is it, that the Spirit gins the work, but the Flesh crowds forth into the action? See it in Prayer, when the soul quickened in devotion, and raised by faith, doth take wing and fly aloft, in some gracious inlargements; even then, how do worldly and carnal thoughts intrude themselves into the Closet of the heart; and by their earthly weight, pull down the soul from its heavenly height? or else, how do some suggestions of spiritual pride, cast water upon the fire of the Sanctuary, quench the heavenly flame, the enlarged devotion of the pious soul? Again, in the attending of the worship of God, and the ministry of his Word; when the soul becomes affected with the beauty of holiness, Psal. 29.2. and gins to relish the sweetness of the Gospel's promises, yea, to be enlarged in spiritual desires, after a nearer communion with God and Christ in his Ordinances; even then, how do fleshly lusts oppose their carnal reasonings, framing arguments of dissuasion and discouragement from worldly interests, erroneous principles, and prejudicated opinions? §. 9 Yea, in the solemn ministration of the blessed Eucharist, when the long of the the soul are enlarged, its fervour of devotion heightened, its very joy in communion with Christ increased, even then, how do worldly and carnal suggestions, or else nice and needless scruples, or dark & cloudy imaginations, how do they too too often damp our faith, dead our devotions, perplex our thoughts; and if possible, hinder the gracious fruit and comfortable benefit of the most sacred service, and most blessed Ordinance? And now, if the least atom of sin do spot the soul, and the smallest transgressions qualify for death, and hell; what shall we do, whilst we behold an infinite swarm of corrupt desires, an whole Army of lustful affectio●s surrounding us, in all the faculties of the soul and members of the body, in our several conditions, and even in our best employments? what shall we do, but fly to the Lord for secure? even to the Lord of hosts, the Captain of our salvation, Christ Jesus blessed for ever: Heb. 2.10. and cry we unto him as David here does, Consider mine enemies for they are many, and they hate me with a cruel hatred, O keep my soul, and deliver me. §. 10. (2.) The violence of their hate, they hate me with a cruel hatred. From that, Rom. 6.12. we observe that Sin hath the power of a King, even to reign over them who cast off Kingly power; and from Rom. 7.23. we observe, Sin hath the force of a Law, to command them who bear down all Law by force; they whom no Law of God or man can bind, the Law of Sin holds fast; the most licentious and lawless, are to their lusts the greatest captives and slaves. This for the power; but see further the violence and rage of Lust: when once it steps into the royal chariot of sovereign command, how does it Jehu-like drive furiously, 2 King. 9 20. though it be upon the very precipice of death and hell? The wickedness of the ungodly, the Prophet calls a breaking forth; Eruperunt instar diluvii, Hos. 4.2. So the Chalde and Vatable. They have broken forth as a flood. So violent are the water-floods of ungodliness, as no bounds of Law or Equity, civil or divine, can keep them in; thereby men become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as no bounds of Oaths or Covenants can restrain; but what is most sacred, Rom. 1.31. by the rage of men's lusts is violated. §. 11. Many, at their first contrivances of Ambition, and Pride, or the like predominant lusts, they set bounds to their desires, so far to pursue their profit, or their pleasure, or their preferment, and no further. But experience tells us, that the actings of sin are like the flow of a River, which the further it runs, the wider is the channel, and the fiercer is the stream. Hab. 2.6. woe to him that loadeth himself with thick clay! The covetous man may heap up enough to load, but ne'er lay up enough to fill; he may load his house, yea his heart, but never fill his hell, his lust; he may have enough to sink his soul, but not to satisfy his desires. He then who prescribes his lusts their limits, and resolves after so much gain, or honour, or pleasure, to take up, as having had his fill; he shall find, that the pursuits of lusts are more violent and fierce in their conquest then in their assault, in their after-desires then in their first motions. §. 12. When ever yet did Ambition or Covetousness, or the like bottomless and boundless lusts find a centre to rest in, any Hercules pillars, a Ne plus ultra to confine them? Elijah's Cloud no bigger than a hand at first, yet after a while it spreads and covers the whole face of the heavens: And why? it riseth from the sea, 1 King. 18 44. and is driven with the wind. Thus our lusts at first of lesser size, spread themselves after a while to a larger extent, to a covering the whole heaven, a clouding all righteousness: And why? they arise from a sea of concupiscence, and are driven with the wind of Satan's temptations. But further yet, in the very Saints of God, when lust breaks forth, there is in it this fierce and intemperate rage. See it in those two remarkable Examples, so eminent for sanctity and sin, Jonah and Peter; Jonah a Prophet, and Peter an Apostle. §. 13. Jonah, though an holy Prophet, so eminent in grace and office, yet when a lustful passion breaks lose, a greater tempest and rage than that of the Sea swells his breast; so that in pursuit of his own vain glory, lest he should be accounted a false Prophet, he is angry with the Almighty Lord, because he is a merciful God; yea, exceeding angry. And see the contumacious impudence of Lust: God's argument and expostulation is answered, yea, outfaced with a daring reply of an— I do well to be angry, Jon. 4.9. even unto death. Again, S. Peter, so eminent in the profession of Christ the Messiah, and so confident in the opinion of his own faithfulness, yet how does the breath of a woman shake this rock? that against the very evidences of his own heart and bosom, the consciousness of his own promise and profession, he denies his Master; and when now the lust of self-love and fear had stepped into the throne of the heart, and snatched the sceptre, see its tyranny and rage; the denial swells into an oath, and that oath multiplies into execrations, Mat. 26.74. so that he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even renounce Christ with direful imprecations upon himself, (according to the exposition of the learned Diodate.) §. 14. Thus Lust, like a River when stopped in its current, it swells and foams, and if it force a passage, its violence and rage is the greater. The habitual malice of sin is great in the heart of the wicked, which are under its dominion and power; but its actual malice is greater far in the souls of the sanctified, who have dispossessed it of its throne, and broken its sceptre; for that the malice of lust is excited by the opposition of grace, and so like the Enemy in the battle, it is more violent and fierce: In which battle and spiritual confl ct, if lust prevail, so cruel is its hate, that no opposition can put stop to its fury, but the Spirit of Christ. And therefore in all our contests with sin, and combats with our lusts, David here presents us with a pattern for our practice, even to fly unto our God with th' s complaint and prayer in our mouths; Consider mine enemies, for they are many, and they hate me with a cruel hatred; O keep my soul and deliver me. §. 15. Second General; the Method in its gradation, the first step or ascent; Consider mine enemies. Consider how they are furnished with policy and power, with number and mal●ce, with provisions and arms, with all the auxiliary succours that principalities and powers, Eph. 6.12. and spiritual wickednesses, even the gates of hell can contribute to supply; Ps. 22.6. and what shall I, weak I, a worm and no man, what shall I do against so great a force? how shall I conquer or withstand so huge an host, who am not able to master, not to mortify the smallest lust! Oh consider, Lord, in this cause, in this combat, thy glory is engaged; and in my weakness, 2 Cor. 12.9. in mine insufficiency thy strength is perfected; Thou art the Captain of my salvation, and the service I am upon is thine: wherefore so consider the multitude and violence of mine enemies, that through the succour and supplies of thy grace, I faint not and perish. §. 16. But know, as we would have God to consider our enemies, so God would have us to consider his Saints, that as they were men of like passions with us, so that we be men of like patience with them; Jam 5.17. and as of like humble patience, so of like faithful practice: See we that Cloud of witnesses, the Church of the firstborn, Heb 12 1. those Saints of Christ, with palms in their hands, as tokens of victory: Rev. 7 9 And consider we aright, that as we have the same combat, so if we faint not, we shall have the same conquest, yea and the same crown; only then we must fight with the same weapons, faith, love, meekness, patience, hope, and the like; yea, with the same importunity of supplications, sincerity of humiliations, and exercise of all holy devotions, especially the frequent solemnity of the blessed Eucharist. And when thus we consider Gods Saints to imitate them, God will consider our enemies to subdue them. §. 17. But (2.) O keep my soul; my soul so precious, as no price save that of the blood of the Son of God could make its purchase. 1 Pet. 1.18, 19 Wherefore, Lord, amidst the world's changes and thy Church's trials, howsoever thou disposest of my body or of my goods, of my liberty or of my life, O keep my soul; for that in holding faith and a good conscience, though I lose all things else, I have enough, if I save my soul; and in deserting faith and a good conscience, if I lose my soul, I have nothing, though I save all things else. But further, O keep my soul; yet not so properly mine, as in a more peculiar right of propriety thine; thine, O blessed Jesus, by right of donation from thy Father, who hath made thee Lord and Christ, and hath given me to thee, Act 2.36. Eph. 1.22. as thou art Head over all things unto thy Church. Thine by right of purchase, thou having bought us with a price, and given thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ransom in kind, 2 Tim. 2.6. even thine own soul and body, to redeem unto thyself the souls and bodies of the faithful. §. 18. Further, thine by right of conquest, in which thou hast made us free from the law of sin and of death; having for our sake, Rom 8.2. and in our name, spoiled principalities and powers, Col. 2. 1●. triumphing over them. Further yet, thine by right of Covenant, in which thou hast promised thyself to be our God, and we to be thy people. Lastly, Heb. 8.10. thine by right of Communion; for that, all we are, and all we have, are from thy fullness; our life, our love, our joy, our holiness, our happiness, all is in thee and from thee. Thus I am thine, my body thine, my soul thine, thine in the nearest relation, in the strictest union, and in the dearest affection. True it is, all is thine; the Devils are thine, thy vassals; the wicked are thine, thy prisoners; the Angels are thine, thy subjects; the Creatures are thine, thy servants: But only the sanctified are thine, thy brethren, thy members; yea, the faithful are thy treasure, thy jewels, thy jewels of ornament and delight. Thus, oh thus keep my soul, as one of thy jewels, a part of thy treasure. §. 19 (3.) Deliver me. The propriety Christ hath in us, is a strong engagement of his care over us, as it is with his children in general, 1 Tim. 3.15. Cant. 4.8. so with each of his chosen in particular: Though Christ's Church be full of enemies, yet seeing it is his own house, he will raise and repair it; though it be black, yet seeing it is his own Spouse, he will pity and cherish it; Isa 5.4. though it bring forth wild grapes, yet being his own Vine, he will fence and prune it; though it wander from his truth, 1 Pet. 5.2. yet because it is his own Flock, he will watch and gather it. This then is the argument of faith, which the devout soul makes unto Christ: Because I am thy purchase, O do thou Lord preserve me; because I am of thy household, do thou provide for me; Ps. 119.94. because I am one of thine whom thou ownest, O keep my soul and deliver me. Deliver me not only from the conquest, but also from the conflict of sin: For that, Conflictus licet non fit damnabilis, quia non perficit iniquitatem, miserabilis tamen quia non habet pacem: Aug. de nupt. & concupisc. l. 2. c. 2. Though our conflict with our lusts is not damnable, because the act of sin is not perfected; yet is it miserable, because the peace of the soul is disturbed. §. 20. This very conflict with sin it was, which put S. Paul to his exclamation, Rom. 17.24. Wretched man that I am, who shall deliver me from this body of death! Which complaint he answers with this profession, I thank God through Jesus Christ our Lord; for that the grace of Christ doth weaken the strength, the blood of Christ doth pardon the guilt, and the glory of Christ shall annihilate the being of sin. In renascentibus remittitur, S. Aug. contra Jul. l. 6. c. 16. in proficientibus minuitur, & in resurgentibus tollitur: Sin in justification through Christ is remitted, in sanctification by Christ is weakened, and in glorification with Christ shall be destroyed; in which glorification the deliverance of Christ's Church and chosen is perfected; and till that perfecting be accomplished, this will be the continued complaint and mournful prayer of God's holiest Saints: Consider mine enemies, for they are many, and they hate me with a cruel hatred; O keep my soul and deliver me. §. 21. Thus being in conflict then with our lusts, how may we best order our lives as to the safety and peace of our souls? I answer in several rules of direction. (1.) Be we the more fervent, the more importunate in our prayers, by how much our lusts are the more eager, the more vehement in their desires. For this we have S. Paul's example for our imitation, 2 Cor. 12.9. when he proportions the vehemency of his devotion to the violence of his temptation; and by how much the Messenger of Satan doth the more furiously reiterate his buffet, by so much the Apostle of the Gentiles doth the more zealously renew his prayers; and at length he receives this comfortable answer to his sorrowful complaint, My grace is sufficient for thee; sufficient to pardon thy guilt, sufficient to cure thy wound, sufficient to strengthen thy weakness, sufficient to perfect thy deliverance. §. 22. (2.) Entertain we no parley, no treaty with our lusts, have no commerce or company with them; silence their suggestions, or if they will needs be suggesting, give them not the ear, lest they make that the passage to the heart. Qui deliberant desciverunt; so Tacit. We betray ourselves to sin, whensoever we treat with our lusts; conference with them, is the way to be ensnared by them. We must fly sin as a serpent; not let in the head, lest it draw in its body; not yield to the first motion, lest we be engaged in its full commission. §. 23. (3.) Set we up the Law of the Spirit and life in our hearts; Rom. 8.2. and by how much the Law of Sin will be stirring in our thoughts, by so much the more let this royal law of Christ's spirit & life bear sway in our souls. And to that end, especially now in the solemnity of the blessed Eucharist, renew we our purposes, our vows, our covenants; renew we our self-denial, our total resignation, thereby to obtain a further quickening in grace, a further strengthening of the inward man; Joh. 1.16. and all by a nearer communion with Christ in his fullness. Thus this holy Sacrament shall seal unto our hearts the comfort of this assurance, that God so considers our enemies which are many, and hate us with a cruel hatred, that He will keep our souls and deliver us. Vers. 20. part, and v. 21. — Let me not be ashamed, for I put my trust in thee. Let integrity and uprightness preserve me, for I wait on thee. §. 1. THE Creatures were made subject to change by the law of their creation; which mutability hath been much improved by the sin of man; whose guilt, as Lord of the creatures, hath redounded to the misery and mortality of all his retinue; yea, the womb of sin hath added, as one iniquity, so one mortality to another, making the best of earthly beings to be momentany and vanishing: That alone which gives fixedness and permanency, is trusts in God. However then the Stars may sometimes be eclipsed, yet have they a fixed and permanent subsistency in their own heavenly Orbs: whereas Comets which rise with a greater train, and stream of light, at last vanish into ashes, and are seen no more. Thus the Saints of God, however clouded or eclipsed as to a worldly splendour, yet have they a fixed estate of peace and rest in their own heavenly souls: whereas the wicked, which flourish in a greater pomp of outward glory, are at last covered with shame, and buried in everlasting ignominy. §. 2. To give a particular instance of this truth, see it in the ambitious man, and the humble Saint: The ambitious man, when he hath outclimbed the modest designs of his first wishes, he than mounts his aim higher, and ventures to break down every hedge of Property and Right which stops his way, and force many a gap through Law and Conscience to shorten his passage: But when now he hath obtained the height of his hearts desire, the Imperial crown of all his hope, how does he find his promised fruition seized with an unexpected ruin? 〈◊〉 2.18, 19 his person, name, and family, as stained with blood, so covered with dishonour, and clothed with confusion? But as for the humble Saint, which hath made God his stay, his trust; whatsoever are his temporal changes, 〈◊〉. 10. his soul is fixed upon an eternal rest, his integrity and uprightness shall preserve him, that so, neither shame nor confusion overtake him. For however he lose an earthly, yet does he hold fast an heavenly crown; however disgrace amongst men may be his affliction, yet a Diadem of glory in the hand of God and of Christ, and in the sight of Angels and of Saints, shall be his reward, and the reward of all those who in the integrity of their hearts put their trust in the Lord, Lam. 3.26. and wait for his salvation. And therefore is David right in his prayer, when he makes supplication unto his God, saying, Let me not be ashamed, for I put my trust in thee, etc. §. 3. As if the Psalmist had said; O my God that I profess, is thy truth; that I maintain, is thy cause; and my trust is in thee, that by the wisdom and power of thy providence, the cause I maintain thou wilt defend, and the truth I profess thou wilt justify; so shall not the scorn of men, Ps 39.8. or the reproach of sinners make me ashamed, but that still with faith and confidence I will hold fast mine integrity and uprightness, in a sincere aim at thy glory and thy Churches good. And oh let this integrity of my heart, Ps. 119.116. and uprightness of my cause preserve me; which is that I expect by hope, and wait for with patience: And oh let not my patience be disappointed of its hope, seeing I wait on thee; on thee, whose wisdom can find out the way, and whose power can effect the means of my salvation, notwithstanding all the difficulties and seeming impossibilities of my deliverance. Thus let me not be ashamed, for I put my trust in thee, etc. §. 4. Or, to give the paraphrase of the words according to the subject matter of our ensuing discourse, holding conformity with the order of our former method, and the solemnity of the blessed Eucharist. O my God and Saviour! I put my trust in thee, I build my salvation upon the sure rock of thy saving merits, let me not be ashamed, as if I had builded it on the sandy foundation of mine own works: I cannot plead for myself a perfection of holiness; Isa. 38.3. but this I can plead through thy grace, an integrity and uprightness; my faith and repentance, though they are not full and perfect, yet are they sound and sincere: Let then mine integrity and uprightness beg by prayer, what it cannot challenge as debt, the preservation of my soul; this is that I wait for in the long of hope, and the expectations of patience: And I thus wait on thee, who as thou findest me vessels, so also pour in oil; as thou makest me capable of salvation by integrity and uprightness, so make me to be saved in thy goodness and love. Thus let me not be ashamed, for I put my trust in thee; let integrity and uprightness preserve me, for I wait on thee. §. 5. In the words we observe a twofold Petition of prayer, set on with a twofold Argument of faith. The former Petition is this; Let me not be ashamed: The Argument of faith, For I put my trust in thee. The latter Petition, Let integrity and uprightness preserve me: The Argument of faith, For I wait on thee. §. 6. The former Petition; Let me not be ashamed. Sin is the mother of shame; for that our first parents in their primitive state of integrity, when they had none other clothing save that of Innocence, they were no less void of shame then sin: For see Gen. 2. v. ult. They were both naked, and were not ashamed. The Chaldee paraphrase is very expressive and emphatical, They knew not what shame was. Shame (saith the Philosopher) it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fear of ignominy or disgrace; which could not possibly befall man, so noble and sovereign a creature, whilst he preserved entire the glorious image and likeness of his Maker: for within, his soul was arrayed with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that splendent robe of perfect righteousness; S. Chrysost. hom. 17. in Gen. without, his body was decked with an admirable beauty and exact harmony, both of parts and composition: And thus whilst man was without stain of sin, he was without spot of deformity, and so without blush of shame. §. 7. Yer, as for the shame of the Cross which Christ did despise, Heb. 12 2. Gal 6.14. Co● 1 11. Ph●●. 3.10. S. Paul makes it his glory, and we must bear it with patience, yea with joyfulness, having fellowship with Christ in his sufferings. But, that shame which is the consequent of guilt, the effect of sin, when the conscience checks the soul for deserting the faith of Christ, for transgressing his law, or apostatising from the truth of God; this, this is the shame which every true Saint abhors and dreads; and against this David here prays, Let me not be ashamed. §. 8. (2.) The Argument; For I put my trust in thee. A wicked man deprived of worldly comforts, is wholly at a loss and amazed in himself, as a naked man in a storm, or an unarmed man in the battle, he has no shelter, no defence; but the godly man, when spoiled of all earthly succours, finds then a shelter to fly to, a defence to trust in, a God to rely on; when all temporal supplies fail, and all humane help is gone, then does the religious heart see a fullness and all-sufficiency in its God. 2 Cor 3.5. & 9.8. To put our trust in God, is an act and exercise of faith, whereby we take our souls off from all carnal and worldly props, and devolve them upon God through Christ, to obtain present support and future salvation. And we thus devolve our souls upon God through Christ, in his Word of promise, and in his Works of providence. (1) In his Word of promise, without which neither the goodness of God, nor the fullness of Christ would administer firm rest and solid comfort to the soul of man; for that, we can no further extend our faith, than God reveals his will, nor draw our line of hope beyond his rule of promise. 2 Cor. 1.20: §. 9 Now the sure foundation of all the promises, is the love of God in Christ: So that, in their nature, they are free and gracious, in their virtue, quickening and purifying; in their value, rich and precious. Yea, the all-glorious Majesty, in a gracious condescendment of mercy, hath obliged himself unto his creature; He hath passed his word, not only promissory, but also federal: He hath made his word, a word of promise; his promise, the promise of a covenant; his covenant, a covenant confirmed by oath; that oath and covenant sealed with blood, even the blood of the Lamb, yea of the Son of God; and that word, promise, covenant, oath, blood, and all, we have confirmed, yea sealed over again in the blessed Sacrament. And wherefore is all this, but that, with David, we may with the greater confidence of faith put our trust in him? (2) His works of providence; Jer. 23.24. in which he is powerfully present by an immediate and intimate operation, at all times, and in all places, with all things. §. 10. For that, God does not do with the World, as the Workman with a Watch; that is, when by the divine art of his all-powerful hand he hath finished each wheel, and fitted each part, then to wind it up by a Law of Nature, and set it by him, to observe how the time spends, how the ages pass; no, God's providence is not a bare and naked view, but an actual and efficacious administration; so that rather he does with the World, as David with his Harp, when artificially made and accurately strung, he tunes the Creatures as so many strings unto an unisone consent of divine harmony, by an obediential power to his holy will. And then, by his hand of providence, he strikes each string in its due place, whereby it hath a particular Note in the universal Melody of the Worlds Hallelujah. Ps. 103.22. §. 11. Now, our trust in God, as to his works of providence, is an act of faith, eyeing that infinite power and wisdom, whereby he preserves and governs all things, in order to his glorious mercy and justice. And hence it is, that no extremity of danger or of distress can nonplus the Saint's faith in establishing their trust, because they know nothing can pose God's wisdom, Jer. 32.17 27. or puzzle his power, to accomplish their deliverance; for that either by an absolute power he can create succours out of nothing, or by a wonderful wisdom of his providence he can bring light out of darkness, Isa. 45.5.7. comforts out of discomforts, life out of death, salvation out of destruction. As in the Red sea, he can make the swelling waves a fencing wall, Exod. 14.22. and the swallowing Deep a Champion plain: In the fiery furnace, Dan. 3.25. Jon. 2.10. he can make the consuming flames a refreshing heat; and in the raging Ocean, a devouring Whale a safe Port. This, this the wisdom and power of his providence, Isa. 28.29. who is wonderful in counsel and excellent in working. §. 12. Now that God doth work oftentimes without means, and oftentimes against means, it is to teach us to trust in him, even when we see no means; for that, hereby as God declares his sovereignty, so does he exercise our dependence, and encourage our faith; encourage (I say) our faith, this being the chief Basis of all our comfort, that God's powerful providence serves his gracious purpose, even his purpose in Christ of saving us; Rom. 8.28. so that all things work together for good to them that fear him; all things, all gifts and graces, all blessings and benefits, yea, all crosses and calamities, all afflictions and persecutions; and to go further, all their infirmities and failings, Satan and his instruments, all are awed and ordered, all are overswayed and overruled by the wisdom and power of God's providence, to further his intendment of grace and love unto his Saints. §. 13. Thus faith overlooks the Creatures, and fixeth itself purely and perfectly, wholly and solely upon the Creator. And this is the reason, that in all changes, in all extremities, in the deepest of the world's distress, and of worldly men's despair, the Saint and Servant of God, he hath his heart fixed trusting in the Lord, trusting in him, Ps. 112.7. in his word of promise, and in his works of providence. Wherefore now, O God, let the mercy and truth of thy promise, let the wisdom and power of thy providence attract the force, and quicken the vigour of my faith; that when I see nothing in the Creature for temporal safety, nothing in myself for eternal salvation I may then see all things in thee and thy Christ for both: And thus shall my faith be the more pure and firm, and thy glory the more perfect and full. §. 14. Wherefore, make we God the object of our trust, Isa. 12.2. & 26 4. Exod. 34.6, 7. God the great Jehovah who hath his being from himself, and himself gives being unto all things: He, a God gracious and merciful, just and holy, powerful and wise, wonderful and glorious; and that which is incommunicable even to the best of creatures, he is eternally, infinitely, and immutably such. God alone then is the fit object of our trust; earthly objects have no proportion with the heavenly soul: As soon may the chest be filled with grace, as the heart be satisfied with wealth; and assoon may we fat the belly with ●ir, as fill the soul with honour. Indeed we may not trust in the Creature, which is none otherwise good, then in not being trusted in. Nothing (we say) can act beyond its sphere; what then can outward comforts of the world do, to solace spiritual griefs of the soul? §. 15. Yea, look we inward to the gifts of Nature, and those streams (we find) can ascend no higher than their Springhead; and as for the gifts of Grace, take the whole New creature, yet it is but a creature, and therefore no fit object of our trust. God alone then, who is the Author of our life, is fit to be the object of our trust, as being the fountain and fullness of all our comfort and strength, all our grace and holiness, all our glory and happiness. Wherefore, O my God, Isa. 44 2. Isa. 26.13. Psal 48.14. Deut. 32.30.31 Isa. 63.16. in thee do I trust; in thee, as a Creator to sustain me, as a Lord to govern me, as a Guide to direct me, as a Rock to defend me, as a Father to succour me: All which relations thou hast taken upon thee in a merciful regard to my weakness and wants, that thou mightest the more manifestly declare thy goodness and love; which goodness and love, now seal unto my soul, by a Communion with thee in the Lord Jesus. §. 16. But how may we best strengthen our trust in God, that we faint not in these days of trial? Ans. We strengthen our trust by renewing our resignation; and when can we more seasonably renew our resignation, Gal. 3 1. 1 Cor. 11.26. Eph. 2.18. then at our receiving the blessed Sacrament? in which we have exhibited the fullness of Christ's merits, as the propitiatory sacrifice and atonement for our souls, by whom we have access unto the Father, to receive a blessing of pardon and of peace, of life and salvation from him. Do we then in all humble devotion make this sincere resignation at the Table of the Lord, even offer and present unto God from our hearts, as we profess with our tongues, offer and present ourselves, our souls and bodies, as a reasonable, holy, and lively sacrifice unto him, Rom. 12.1. casting ourselves upon him in the mercy and truth of his promise, in the wisdom and power of his providence. §. 17. And upon this total resignation, he seals us this assurance, that he will exercise those his properties, employ those his attributes for our comfort and protection, for our support and salvation; and this, beyond what our wits can design, our wishes can desire, or our thoughts conceive: And let not any penitent, though languishing soul, be discouraged from this holy Sacrament of the Eucharist; there to renew his resignation, Jer. 23.6. and strengthen his trust; for that, here we have set forth Christ our righteousness, and that name imprinted on him which was proclaimed before Moses, Exod. 34.6, 7. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. Ps. 9.10. This that name of God, whereof David speaks, saying, They, Lord, that know thy name, will trust in thee. Yea, this is that Solomon speaks of, Pr. 18.10. when he says, The name of the Lord is a strong tower, the righteous runneth into it, and is safe; safe from the guilt of Sin, from the rage of Satan, and from the fear of Hell. §. 18. Wherefore for the instruction and comfort of the dejected, we will spell every letter of this Name, we will view every turret in this Tower; The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, etc. Here then, art thou frighted (O thou languishing soul!) art thou frighted at the vast armies of thy lusts, and the potent powers of hell, which come against thee? why, here's thy refuge, thy tower, the Lord, the Lord Jehovah, the mighty God, the Lord of hosts, he will defend thee, he will deliver thee. True, (says the dejected Penitent) I question not his power, but his will: Why hear then, he is the Lord merciful; as the Lord, to assure thee he is able, so merciful, to give thee as full an assurance that he is willing. Ah! but I am so wretched and so worth-less a creature, that I have nothing to move his mercy. Why yes sure, for misery is the object of mercy; and besides, thy God, as he is merciful, so he is gracious; his riches of mercy are free, not expecting merit to move, but faith to receive. §. 19 Ah! but God hath been often rejected by me, how shall I then be accepted of him? Why, know, his name will still answer thy moans; as he is gracious to receive freely, so he is long-suffering to wait patiently, even that he may be gracious. Ah! Jer. 30.18. but my sins are numerous and heinous, great in number and in weight: Why, but he who is long-suffering in patience to bear, is also abundant in goodness to pardon. Ay! but I have been false unto God, often, very often returning, and yet as often revolting: I have broken my resolutions, my vows, my covenants, and how then shall I hope for pardon? Why, though thou hast been unfaithful unto God, yet will God be faithful unto thee; as he is abundant in goodness to forgive thy sin, so is he abundant also in truth to make good his promise, his promise of grace and salvation to the believing Penitent. §. 20. Oh! but my heinous guilt strikes terror into my wounded conscience; I have sinned wilfully, presumptuously, with many aggravating circumstances of guilt, and of horror. Why, but see his Name, and see it written too upon his Saints, A God forgiving iniquity, transgression and sin; sins of all sorts and sizes, of all kinds and degrees, the most heinous, and the most numerous. Ay, but this is mercy vouchsafed but few! Yes, it is mercy vouchsafed to thousands, and a mercy not exhausted, but still renewed; He hath a whole treasure full of it, and as a treasure he keeps it, He keeps mercy for thousands. §. 21. And here th●s treasury is open; in this blessed Sacrament, come and receive of this mercy of thy God, this pardoning, this healing, this comforting, this saving mercy of thy God, dispensed by the bountiful hand of thy Jesus, who with that mercy gives his merits, his benefits, his spirit, his whole fullness, his whole self. Joh. 1.16. Wherefore rouse up thy soul to receive the bounty of thy God, and of thy Saviour; with an humble, a thankful, and a devout heart. And amongst other parts of thy devotion, remember David's petition, Let me not be ashamed, for I put my trust in thee. Verse 21. Let integrity and uprightness preserve me for I wait on thee. §. 1. SIn and shame, guilt and punishment, they are inseparable in their conjunction, unless a timely repentance sue out a divorce, and the blood of Christ make the separation. In the prosecution of sin, nothing more hardens in impenitence, than the prosperous success of impiety; And in the execution of punishment, nothing more confounds with shame, than the unexpected disappointment of hope; for instance, when sacrilegious men have enriched themselves with the Church's spoils, and raised themselves upon her ruins, going on, for a while, successfully in their wickedness, They think God altogether such an one as themselves; one that approves of their sin, Psal. 50.21. in prospering their designs, and hereby they become hardened in their impiety, not willing to take the bitter pill of penitence and godly sorrow, whilst they are chewing the sweet morsel of profit and worldly gain; But oh! when they think to digest the morsel they have swallowed, when they think to enjoy the Houses and Lands they have seized; Zech. 12.2. how doth the Church's 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 ruin 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 Tires guilt, they meet with Tires doom, their great glory does consume to ashes, and their ruines 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 sacrilege; Honour 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 David's prayer our petition, invocating God in all fervour 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 David's 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 hide 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 Christ's livery, yet do they serve themselves. §. 4. (2.) The end, the principal and ultimate is God's 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 judgement 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 even 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 God's 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 hypocritical 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, than which nothing is more frequently urged in sacred Scripture. §. 5. And indeed, whether God's glory, or Man's happiness be considered, as 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 God's glory; nor yet aim at God's 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, God's glory is man's felicity, and man's felicity is God's glory; true it is, some pious souls, and learned pens have made it a note of integrity, to love God, though the●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 clear 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 sovereignty. 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 hypocrisy; as with Jehu in the case of Baal; Jehu, 2 King. 10.30, 31. he is zealous in reforming, yet not to advance God's 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 easy 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 heresy; and to profess truth, but practise profaneness, are both opposite to David's integrity and uprightness; for sincere faith can no more dispense with any doctrines revealed, then holy life with any precepts declared in God's word. Yea, Gal. 5.19.20. 2 Pet. 2 1. ask the Apostles, and they will tell us, Heresies as well as Prophanenesses, they are works of the flesh, they are damnable, yea, bring swift damnation; False teachers, as well as lewd livers, they deny the Lord that bought them, Jud. 4. and are prepared of old to destruction. Wherefore a holding fast the true faith, and a keeping firm a good conscience, is that Integrity and uprightness which shall preserve us; preserve us, by fixing us upon God in Christ, as the Rock of our salvation. §. 8. A Rock this is so deep, that no floods can undermine it; so high, that no waves can overtop; so strong, that no storms can shatter it: when the Soul is set upon this Rock, it views the swelling waves, how they some, and break themselves, but neither hurt nor hazard it; and therefore does the Soul, raised by faith, triumphantly conclude, that neither height nor depth, neither the height of wicked violence, nor the depth of worldly troubles, shall separate it from the love of God which is in Christ Jesus our Lord. Rom. 8.29. Whereas then, amidst the world's changes, and worldlings violences, the upright man seems likeliest to be lost, yet shall his Integrity preserve him: For that, this Maxim of sure truth, Piety is the best Policy, shall confound all Machiavels Principles in the end: Ps. 94 14.15. So f●●m is that sacred word of promise, The Lord will not cast off his people, neither will he forsake his inheritance; but Judgement shall return into Righteousness, and all the upright in heart shall follow it. §. 9 (2) The Argument of faith, wherewith David backs his Petition; For I wait on thee. As preservation is a continued creation, so is waiting a continued trusting; for, what Trust believes by faith, it waits for by hope; and thus is Trust a Compound of both. When we trust in God, we look to the Word of promise, and in that, 1 Joh. 2.25. to the authority of him that speaks the word; and this is the act of faith. Again, we look to the object of the promise, and in that to the goodness of the object; and this is the act of hope. Yea further, when we trust in God, we rely upon his promise, as from him who is the first Truth; and this is faith. And we wait for the promise, Heb. 6 12 15. as from him who is the chief Good; and this is hope. Now that God oftentimes suspends the blessings we desire, it is to try the trust we profess; and if our trust be upright, it will be constant; the reliance of faith, and the expectance of hope make our trust perfect; so that the same grace which casts our souls upon God to trust in him, will sustain our souls to wait till we enjoy him. Ps. 27.13, 14. § 10. The truth of faith, the sincerity of our trust, and the integrity of our hope, is never more evident than when help is deferred; for if any unruliness of passion, if any corruption of self love, if any base interest of a temporal end, if any such thing have tainted our trust, our faith, our hope, it will then appear, and our shame will accompany our sin, the deserting a good cause by reason of great calamities, will manifest to the world our hearts were not upright, 1 joh. 2 19 however our professions seemed zealous. Hereby shall it appear then that we truly trust God, when we firmly rest in him: Disquiet of mind discovers weakness of trust; and a distracting fear argues a disturbed faith. §. 11. If with integrity we trust God, we shall in piety and prudence commit our way to him; Ps. 37 5. we shall wait patiently the success of our faith, and the effects of his providence. Thus when the three Children had committed themselves to God, Dan. 3 16. they are not careful to answer Nebuchadnezar; they know their duty, and let God work his will. Indeed it is grace in act, more than in habit, in function more than in affection, in use more than in stock, that does quicken, strengthen, support, and save. And therefore the waiting Saint hath a waking soul, his graces are not dormant, slugged with security, presumption, or sloth; no, but still exercised in the duties of holy devotion, and a sincere obedience, in an active vigour of life and strength. §. 12. As in nature, so in grace, motion is the preservative of purity, and the incentive of heat; even life itself, is the more lively by action. God (say the Schools) is a pure act, and every creature hath the greater excellency of being, by how much it hath the greater perfection of working; Rev. 7.15. Rev. 4.8. the heavenly bodies have their rest in motion, and the heavenly Saints their blessedness in operation; the more holy the soul is, the more heavenly; a●d the more heavenly, the more active. It is then in the exercise of grace and duties of obedience, that we wait for the accomplishment of Gods promise his promise of deliverance in time of trouble; upon which promise, David found'st his prayer, Psal. 50.15. and fixeth his faith, when he thus bespeaks God, saying, Let integrity and uprightness preserve me, for I wait on thee. §. 13. Oh what is the best temper of soul then? what the best exercise of grace? what the best duties of devotion, w●en in public calamities, or private distresses, we wait for the salvation of God? (1.) What the best temper of soul? Answ. When composed to a holy frame of divine patience; this resolution we have from our Saviour, when he gives the admonition to his chosen, amidst the afflictions of his Church, that, in their patience they possess their souls; Luke 21.19. which words, compared with the context, admit this Paraphrase; As if our Saviour had said, though such shall be the persecution of my Church, that men rob you of your goods, by oppression; rob you of your liberty, by imprisonment; rob you of your lives, by cruelty; yet let them not rob you of what is more dear and precious than ten thousand worlds, your souls, and that by sin, through impatience of spirit, apostatising from God. But in your patience possess your souls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possess them, so as to preserve them, preserve them as your best of treasure, even in the profession of faith, and a good conscience, which is still accompanied with peace and rest in the inward man. So that the heart of the upright, like the centre of the earth, amidst all the storms, tempests▪ and commot on's of the world, Psal. 112.7. it remains unmoveable from its steadfastness, it is still fixed, trusting in the Lord. §. 14. (2.) What the best exercise of grace? Answ. The exercise of humility, of faith, and of hope. First humility, t●is that dispels all secret murmur, at the public order of God's providence; prompting the soul to an acknowledgement of his Justice, and an advancement of his Mercy; an acknowledgement of his Justice, thus Daniel, Dan. 9.7, 8. O Lord righteousness belongeth unto thee, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the Countries whither thou hast driven them, because of their trespass, that they have trespassed against thee. O Lord, to us belongeth confusion of f ce, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee. Yea, humility prompteth the soul, in the midst of God's judgements, to an advancement of his mercy. Thus the Psalmist, Psal. 1●3. 10. He hath not dealt with us according to our sins, neither hath he rewarded us according to our iniquities; and it is the humble acknowledgement of God's Church, in her lamentations of sorrow, saying, Lam. 3.22. It is of the Lords mercy that we are not consumed. §. 15. (2.) Faith, the Apostle calls faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the substance, Heb. 11 1. so the subsistence of things hoped for; the subsistence, making that glory and blessedness, that salvation and deliverance, to have a present subsistence with us, which we look upon through hope, as in their future existence to us. Wherefore then is it that the conscientious confessors of Christ's truth, so calmly, so patiently, yea so cheerfully suffer the disgrace of the world, and the violence of the wicked? is it not because they see by faith, that, to suffer for righteousness, truly makes them, what Turtullian elegantly styles them, Coelestis gloriae candidatos, Candidates of the celestial glory? having received the earnest of the spirit, the seal of their redemption, 2 Cor. 1.22. Ephes. 4.30. Rom 8.23. the first fruits of glory, they see by faith, that whilst men load them with injuries, they heap up their rewards; whilst they spoil their earthly goods, they increase their heavenly treasure; yea, each scornful reproach, they see by faith, it does but add a flower to their garland; each violent act, a jewel to their Crown; 2 Cor 4 17. all their light affliction which is but for a moment, they see by faith how it works for them a far more exceeding, and eternal weight of glory. §. 16. (3.) Hope; such as that of david's, which he commends unto the Church upon his own experience of good success, Psal. 130.7. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redempteon. Wherefore when the Church mourneth and the gates of Zion languish, this the hope, which strengthens the patience, and comforts the souls of God's Saints; that he will either vouchsafe them a temporal deliverance, or crown their sufferings with an eternal salvation; this that hope, of which saith the Apostle, Rom. ●. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non confundit (so the vulg.) it brings no shame of face, no confusion of soul; it fears no deficiency on God's part, and preserves from Apostasy on man's part; and so becomes a right, what the Apostle styles it, the Anchor of the soul, He● 6 ● both sure and steadfast. §. 17. (3.) What the best duties of devotion? Answ. Solemn humiliation, fervent prayer, and a worthy receiving the blessed Eucharist. (1.) solemn humiliation; solemn for time, for measure, and the manner of performance; for time, some day in the week, or at least in the month, set apart and dedicated to this service; For measure, not the dropping of a tear, the breathing of a sigh, and so away; Psal. 51. 1●. no, we must offer unto God, the Sacrifice of a broken heart, and a contrite spirit; the sorrows of our contrition must be like that of one mourning for the dead, a funeral sorrow, the deepest of mournings; yea, Zech. 12.10. like that of one mourning for her only Son, the saddest of Funerals. Indeed the Church, by our sins is laid in the depth of calamities; fit it is, that we for our sin, lie down in the deepest of humiliations: For manner of performance; confessing the guilt of sin, bewailing the bitterness of distress, deprecating God's wrath, and imploring his mercy. §. 18. To affect our souls with the greater relent of contrition, and melt of compassion, see, oh see we, how this Church our Mother, Lam. 1.1. sits as a disconsolate widow, mourning in her distress! her hair dishevelled, her beauty defaced, her garments rend, her body wounded, her blood flowing, her spirits fainting; yea see, see a flood of tears overtakes her streams of blood, her sorrow accompanies her pain, and her mourning her affliction. And yet how do too too many (who boast themselves her Sons) Oh! how do they by their oaths, their drunkenness, their whoredoms, and other their abominable pollutions, how do they even drag this their Mother, by that hair which sorrow hath dishevelled? How do they trample upon her whilst she sits in the dust? how do they widen her wounds, sharpen her pains, embitter her sorrows, and every way aggravate her misery? Wherefore, as many as are affected with the Churches deep affliction, and wait upon God for her gracious restauration; let them thus wait, even in this sacred duty of holy devotion, Solemn humiliation. jam. 5.13. §. 19 (2.) Fervent prayer; this is St. James' Catholicon, his general remedy for all spiritual distempers; If any man among you be afflicted let let him pray? the Original is very emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in the large sense, as here most proper, we may thus paraphrase the words of the Apostle. Doth any among you suffer any evil of body or of mind? as the readiest means of his redress and succour, let him pray; and in our prayers do we prescribe to ourselves some solemn service of devotion, more peculiarly appropriate to this sacred blessing, Nehem. 1. Dan. 9 the Church's restauration and peace. Thus did Nehemiah, thus did Daniel, and (Psal. 137.) the faithful are so zealous for Jerusalem (the type of the Church) that they seal the resolution of earnest prayer, with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this dreadful imprecation, Psal. 137.6. that if they remember her not, their tongues may cleave to the roof of their mouths; intimating this zealous w●sh, that they may never have tongues to pray for themselves, if they forget to pray for Jerusalem. §. 20. (3.) The blessed Eucharist; here we have an unmoveable centre to rest on; God our portion, Christ our fullness, an object larger than the heavens. Oh that our faith were now suitable to its object! the firmness of our trust, to the fullness of our God, our Jesus! had the widow of Sarepta prepared more vessels, she had received more oil; 1 King. 17.14 and that we receive less, in the supplies of grace, and the bounties of love, from God and Christ; it is because we are straitened in our faith, not God or Christ straitened in his bounty; we less capable to receive, not he less willing or able to give; the Widow's vessels were all filled, and here each humble soul shall be replenished, according to the measure of their capacity, not the riches of Christ's fullness; who, as the Sea can fill the vessels, though never so large; and therefore where the measure is but little, there the vessels are but small. Enlarge we then the thirsting desires of our soul, that the fountain of Christ's fullness, here set open in this Ordinance, Psal. 36.8, 9 may satisfy and fill them; here behold the promises of life sealed, here feel the riches of grace communicated, here see the earnest of salvation and glory confirmed: yea, here shall the soul find David's double petition of prayer accepted, and his twofold argument of faith approved; O let me not be ashamed, for I put my trust in thee; Let integrity and uprightness preserve me, for I wait on thee. Verse. ult. Redeem Israel, O God, out of all his troubles. §. 1. AS there is no greater incentive of divine wrath than sin, so nor is there any greater obstructive of devout prayer, in removing that wrath, than impenitence; impenitence clogs, yea, eclipse the wing of devotion, so that it cannot mount aloft, it cannot reach the Throne of Grace, and of this David himself gives us his profession, from his experience saying, Psal. 66 18. If I regard iniquity in my heart, the Lord will not hear me; Quantum à praeceptis, tantum ab auribus Dei longè sum. (So Tertul.) Look how far our lives are from God's precepts, to obey them; so far are God's ears from our prayers, to hearken to them. The person than must be accepted before the petition; and so a sincere penitent, is the best suppliant; for that, our Lord Jesus Christ being the Priest that offers, Heb. 4.14.15.16. and the Altar that sanctifies all our services, there can be no acceptation, without his mediation; and sure I am, he will not be our Advocate, unless he be our Lord, he will not be our Priest, unless he be our King; he will not present God our prayers, unless we present him our persons; and whom faith and repentance consecrates through the spirit, him grace and mercy accepts through Christ. §. 2. Very aptly then doth David, in his penitence, as put up supplications for himself, so make intercession for the Church; the guilt of his transgressions, he knew well, did add to the heap of the Church's afflictions; and therefore when he bewails his sin with penitent tears, he remembers her trouble in a compassionate sorrow: And that he might make the Church some amends; whereas his guilt did help to the heightening her distress, his prayers shall contribute to the hastening her deliverance; and for this reason, doth he close this penitential Psalm with this pathetical petition, Deliver Israel, O God, out of all his troubles. Which words are David's intercession for God's Church: And in them we have, first, the subject matter of his intercession, Israel's deliverance; deliver Israel; which deliv rance is set forth in its Author, and its extent; its Author, God; and its extent, out of all trouble; Redeem, or deliver Israel, O God out of all his troubles. §. 3. (1.) The subject matter, Israel's deliverance, deliver Israel. God in a gracious vouchsafement of love, will have h●s Saints to be his Remembrancers, Isa. 62.6, 7. by the importunity of their prayers, minding him of his promises; Not giving him rest, till he establish, and till he make Jerusalem, even his Church, a praise in the earth. And therefore hear the Prophet's zealous devotion, well worthy our devoutest imitation; For Zions' sake will I not hold my peace, Isa. 62.1. and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth; even made visible and glorious, in the sight of m●n and of Angels. §. 4. But what, in the Churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in her fixed season, and determined method of deliverance, is not the decree past, Dan. 8.19. Hab. 2.3. Psal. 102.13. and the time set: And so, as that we cannot hasten the time, nor alter the decree by our prayers? and if so, to what purpose is it to importune God for the Church's deliverance? I answer, True it is, that Gods will being immutable in its determinations, his providence must needs be infallible in its administrations; yet neither the deliberations of counsels, the industry of endeavours, nor the importunity of prayers are taken away, or made void; but rather confirmed and made good, by the infallibility of God providence, in the determinations of his will. For that, God determining the end, doth also order the means, means proportionable and agreeable to that end: which maketh much for the strengthening our faith, quickening our obedience, and confirming our hope; hope of obtaining the end, as determined by God's will, when we observe the means as appointed in God's word. §. 5. So that, to establish the means, and deny the providence of God determining the end, is a part of Atheism; to establish the providence of God determining the end, and despise the means, is great profaneness; but to use the means, so, as withal to trust and attend God's providence for obtaning the end, Hab. 2.3. this, this is the way of truth, and a work of righteousness; knowing this, that prayers, and counsels, and endeavours, they are appointed of God, not whereby we should alter his Will, but perform it; not whereby we should change his Decree, but fulfil it; and in what we, as yet, obtain not our desires, we testify our obedience. Wherefore, God having past the Decree and given the promise of his Church's deliverance; through his will be unchangeable, and his Decrees immutable, Heb. 6.17, 18. yet are not our prayers fruitless, our supplications needless; for that the Decrees of God's counsel, and the Prayers of Gods chosen, they are subordinate; and we say, Subordinata non inter se pugnant, Things subordinate in their being, oppose not each other in their working. The w●mb of all God's blessings to his Church, it is his gracious Decree; and the Midwife to bring them forth, is the Prayer of the faithful. §. 6. Further yet; whereas God hath given many promises of deliverance to his Church, we must know, that his promises to us, they are the very ground of our prayers to him. Thus, Dan. 9 and thus, Psal. 102. Yea, God having given the Promise, it is an implied Condition, that we ask by Prayer; thereby testifying that his Promises are of free grace, not of due debt; of mercy in him, not of merit in us: Yea, as we subscribe to the acknowledgement of his mercy and goodness in giving the Promise, so we submit to the dispose of his wisdom and power in ordering the performance. And thus, whatsoever blessing it is, of life, of grace, or of glory, of supply, of support, or of deliverance, upon ourselves in particular, or upon the Church in general, whatsoever blessing (I say) it is which we receive from God's hand, it must be on our knees, as an effect of his Promise, so a fruit of our Prayer. §. 7. Thus, God having promised to build the ruin'd places, Ezek. 36.36.37. and to plant the desolate, he tells the house of Israel, that for this he will be enquired of to do it for them. And again, hear the promise God makes unto Israel by the Prophet Jeremy: Thus saith the Lord, After seventy years be accomplished at Babylon, I will visit you, Jer. 29.10, 11. and perform my good word towards you, in causing you to return to this place: For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. But how shall this gracious Promise be brought to full performance? Why, it is by fervent prayer; for so saith God, v. 12.13, 14. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you, and ye shall seek me, and find me, when ye shall search for me with all your heart; and I will be found of you, saith the Lord, and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord, and I will bring you again into the place whence I caused you to be carried away captive. This then emboldens the confidence, and enlargeth the comfort of our prayers, that what we ask, is according to Gods will, made ours in the promise, by which we have a right of grace from our God, and may thereby make good our claim by faith in Christ, in whom all the Promises are Yea and Amen, 2 Cor. 2 20. most sure and firm. §. 8. And thus, whether we look upon the purposes of Gods will or the promises of God's word; this is a requisite condition and means of their execution and performance, even our prayers. Wherefore though the Decree be past, and the time be set for the Church's deliverance; yet not to alter, to execute that decree; not to shotten, but to accomplish that time, we must be instant in our prayers; and then most instant in our prayers, when most earnest in our penitence; interceding for the Church, as David here does, when he closeth his devotion with the fervour of this Petition, Deliver Israel, O God, out of all his troubles. §. 9 (2) The Author of Israel's deliverance, God; Deliver Israel, O God. As we acknowledge none other Mediator of intercession, but Christ; none other Master of our requests, but the Spirit; so, none other Author of salvation, but God, who alone is all sufficient to save. Jer. 3.23. Thus the Prophet; Truly in vain is salvation hoped for from the hills, and from the multitude of mountains; truly in the Lord our God is the salvation of Israel. Where, by hills and multitude of mountains, is meant in an Allegory, the strongest defence and surest protection; which shall certainly betray us to ruin, unless God's strength make that protection strong, and his power give safety to that defence. O the inconstancy, folly, weakness and vanity of all worldly supports and carnal succours, without God, whether it be for salvation temporal or eternal! §. 10. (1) Salvation temporal. O the inconstancy of Popular esteems, various as the wind! To day, Hosanna; to morrow Crucifige. O the folly of Carnal wisdom! whilst the subtlest Achitophelt clash in their counsels, Luk. 19 38. & 25.21: and become puzzled with intricacies hampered in different designs and divers interests! O the weakness of worldly force! The strongest Armies having Reubens sat and character unstable as the water; Gen. 49.4. they have their tide and ebb, they sometimes flow to an inundation, and then again sink away to nothing. And O the vanity of the vastest Treasures! more matter of prey to the mighty, then means of help to the miserable; they betray to ruin, rather than protect from danger. As all men, so all creatures in themselves are liars; Ps. 116.11. Liars either through impotency, or through imposture; either through imposture deceiving in what they promise, or through impotency failing in what they undertake. This the insufficiency of all the Creatures, for salvation temporal. §. 11. And (2) much more insufficient are they for salvation eternal. Sure we are, he who cannot span his own length, shall never be able to grasp the heavens: He who cannot with Samson bear away the Gates of Gaza, Judg. 16.3. shall never be able with Atlas to support the Universe. If the Creatures (I mean) be all insufficient to work that salvation which is temporal, they shall never be able to effect that which is eternal. Ps 49 7, 8. It is not then the wealth of worldlings, nor the merits of Saints, no, nor the power of Angels, that can save a sinner. Wherefore when we make the deliverance the Church the subject of our prayers, it must be to him who is styled, The God that heareth prayers, Ps. 44 4. and who alone can command deliverances for his Church. §. 12. But here, some may say; Alas, I have often prayed for the deliverance of the Church; but God either hears not, or he answers not: yea, he rather contradicts by his providence, what I importune by prayer; involving his Church in greater distress, rather than delivering it out of all its troubles. But to this I answer; The stay of our faith, and so the ground or our prayer, is the word of God's promise; which word of promise is most certain, though the means of performance is not so evident. And to measure the truth of God's word by the strength of our reason, is to wrong his power and debase his wisdom. And therefore when we eye God in his promises or deliverance to his Church, we must look beyond all secendary causes, and view his wisdom infinite in contriving, and his power omnipotent in effecting the execution of his will, and performance of his word. §. 13. The unbelief of the Church's restauration, and the Body's resurrection, are both from one and the same principle of error and misapprehension, even a not knowing the Scriptures and power of God. Mat. 22.29. And therefore we observe how aptly God speaks concerning Israel's deliverance from Babylon's Captivity: Israel had said, that by reason of their desperate estate, their bones were, dried, their hope lost, and they cut off for their parts: But now, Thus saith the Lord God, Ezek. 27.11. Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel, v. 12, 13. and then ye shall know that I am the Lord. Ye shall know it; how? why, in the experience of mine omnipotent power. §. 14. Wherefore, what St. Augustine speaks concerning the resurrection of the body, we may apply to the restauration of the Church: Considera Authorem, & tolle Dubitationem; Consider the Author, to whom nothing is impossible and this will take away all doubting of what seems incredible. Consider the Author, it is the Lord Jehovah, He is the Original of all being; who not only does work, but also can command; and not only does command, but also can create deliverance for his people; yea, he can bring light and salvation out of darkness and desolation; no estate so miserable, and no misery to desperate, which can either pose his wisdom, or puzzle his power, to effect a deliverance; but as his counsel is unsearchable, Deut. 33.27. 2 Cor. 12.9. so his strength is everlasting, and this strength is made perfect in weakness. Wherefore when we pray, if God does not answer, it is not because he does not hear, but that we should farther importune: Ostium coeli propterea clausum, ut tu fortiùs pulses; The gate of heaven is shut, not that entrance is denied, but that thou shouldst knock the harder; even with more faith and more servor, more patience and more importunity; praying again and again, Deliver Israel, O God, out of all his troubles. §. 15. (3) The extent of Israel's deliverance, out of all trouble; Deliver Israel, O God, out of all his troubles. Many there are whose seared consciences have made them obdurate hearts; they are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men void of all relenting affections, wholly insensible of the Church's sufferings: So they can raise themselves upon her ruins, and enrich themselves with her spoils, they care not to see her lie in the dust, yea, wallow in her blood, torn with Schism, and defiled with profanenesses. But most certain it is, the Good Heart can never be without trouble, whilst the Church continues in her distress, still preferring Jerusalem's peace before its chief joy. Ps. 137.6. §. 16. Yea, our sad experience (we know) will subscribe the acknowledgement of this truth, that the present waters of the Church's affliction, like the former oil of her sacred unction, it hath run down from the crown of the head to the skirts of the garments, Ps. 133.2. from the highest Prince to the lowest Peasant. And now then, let Compassion be the mother of devotion, and by how much our sense of her sorrows is the more deep, by so much let the fervour of our prayers be the more zealous, that God would deliver her out of all her troubles. Exod. 4.22. Exod. 19.5, 6. But what? deliver Israel out of all his troubles! Israel, God's firstborn, his peculiar treasure, his chosen nation, is he in trouble, and in many troubles too? Yes, it is so: Let not then any place plead privilege, nor any person, no, not the most Sacred on earth any prerogative, to exempt or acquit them from the chastising scourge of the most high God. Gen. 6.12. §. 17. All flesh (saith God) have corrupted themselves before me: And if all flesh be corrupted, all flesh must suffer the Chirurgeons hand, either ad sanandum, or ad excindendum, either for the curing, or for the cutting off. Even he who was the Son of God, taking upon him the flesh of man, though he was without sin, yet was he not without suffering. Wonder not then, that God's firstborn Israel, whilst the onely-begotten of the Father, Christ Jesus, suffers affliction: for, Non decet sub spinoso capite corpus esse delicatum; It is not comely that the head being crowned with pricking thorns, the body be clothed with delicate purple. The Spouse must share in her Husband's lot; the Church have fellowship with Christ in his sufferings: And it is his promise, Phillip 3.10. 2 Tim 2.12. if we suffer with him, we shall also reign with him; in which triumphant estate alone it is, that the Church shall have her full freedom from all miseries, her full deliverance out of all troubles. §. 18. Here, to represent the Troubles of our Israel, and then to mind us of the fit season and service, to pray for Israel's deliverance, even the celebration of the blessed Eucharist. 1. To represent us the troubles of out Israel; A sum whereof we have so exactly set down by S. Paul, (in 2 Tim. 3.) that he seems not only to have aimed at our times, but also to have pointed at our Land: For, what was his sure prophecy, hath been our sad experience; and it is but changing the tense, to make his Prophetical prediction an historical narration, even that (as v. 2.) Men are become lovers of their own selves; from which unclean fountain of self love, do issue those filthy streams, of all the following impieties, which give so fit a character of our Apostate times; in which men are become through self-love, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful unholy. All which evils, they are set down by the Apostle, and are plainly to be discerned by us, to be the adulterate b●ood and bastard brats of Heresy and Schism. §. 19 By whose venom and fury, see, oh see the Tragical Scene of tumults and wars, of rapines and spoils, of treachery and violence! See a Nation sick and fainting, a Church ruined and in the dust, a People in fatuated and divided! Oh see Justice despised, and Truth rejected! yea, see the Ministry, ordinances, and worship of God violated & invaded, Priests being made of the lowest of the people, and who will, 1 King 13.33 putting himself into the Sacred function; the least fitted being best accepted, and most approved; Men, women, and boys step from the shop, from the stall, from the kirchin, almost from the cradle to the Pulpit; and these undertake the dispensing of the Word, and the administering of the Ordinances, as if the Church were another Capitol— or our days those of Jereboam, to worship Calves. §. 20. Indeed Zeal and the Spirit is pretended; yet we know well enough it is the Clusters of grapes which invite the Foxes into the vineyard; the Revenues of the Church, that draws Faction into the Ministry. And by these intruders, see, oh see how the greatest testimonies of Christ's presence and the dearest pledges of his love, his blessed Sacraments, they are either quite removed, or impiously prosaned. Yea, see weak men, and silly women suffer their precious souls to be vainly seduced; and through fond pretences of piety, yea some in open professions of blasphemy, make shipwreck of their faith. 1 Tim. 1.19. O God in what a maze of perplexities and labyrinth of miseries are we involved! such as no hand save that of thine extraordinary providence can lead us out. §. 21. And oh the heinousness of our sins through our impenitence, which stand as a thick cloud betwixt us and our God, that our prayer, Lam 3.44. cannot pass through! And thus our continuing in sin is the prolonging of his Judgements; and whilst we thus lie wallowing in our lusts, restless in our malice, and helpless in our misery, God, he hides his face in anger, end our enemies look on with scorn; God, he goes on in his wrath farther to afflict us, and our Enemies continue in their hatred still to deride and mock us: Lam. 2.16. This (say they) this is the day we looked for; now God's vengeance hath overtaken them, and his fury seized upon them. In the thoughts of these sad troubles and deep distresses, quis temperet à lachrymis? who can refrain from tears of mourning? who can refrain his sorrows of compassion? And who is't that feelingly compassionates the troubles of our Israel, that will not servently implore its deliverance? And when, when more seasonably help the Church with our prayers, than now when her Prayers are violently wrested from the Church? §. 22. But more especially (2) to mind us of the fit season, and service to pray for Israel's deliverance, even the celebration of the blessed Eucharist. Seeing so great wrath is come upon us from the Almighty, do we this day lay hold on the horns of the Altar; do we in the celebration of this blessed Sacrament, deeply sigh and contritely mourn for all the abominations that are committed in the Land; that so, Ezek. 9.4. with those Penitentiaries in Ezekiel, we may receive our mark, even that blood of Christ upon out souls, that so the destroying Angel may yet pass over us; and in the behalf of this our Israel, do we in our most enlarged devotions, make this or the like intercession unto God in the holy Eucharist. Look down, oh look down, heavenly Father, from the height of Heaven, thy celestial Sanctuary, and behold the sacred Host, the blood of our Jesus, speaking better things then that of Abel, Heb. 12.24. even things of grace and of mercy, of pardon and of peace, of reconciliation and of restauration: And seeing in him thy justice is satisfied, let thy wrath be appeased; and through the merit of his blood, oh let the bleeding wounds of our fainting Land be healed, and the fainting heart of our languishing Church revived! §. 23. And here, let the outward distractions of our Israel, mind us of the inward distempers of our hearts; the great profanations in the Church, prompt us to a strict purifying of our Consciences; yea, our longing desires after better days, quicken our holy endeavours after better lives: So shall we find by an happy experience, God who did watch for our deliverance when we knew not our danger, In the Powder-plot, 1605. he will not sleep now we know our danger, and pray for our deliverance. No, as for the Enemies of Zion, evil shall fall upon them, and sudden desolation; Isa. 47.11. & nescient ortum ejus, they shall not know from whence it ariseth. But as for the Israel of God, he shall deliver them as a bird out of the Fowler's net, Ps. 124 6, 7. and as a prey out of the Lion's teeth: at once making it the praise of our faith, then to believe, when our trust seems to be against hope; Rom. 4.18. and the glory of his power, then to save when our condition seems to be past succour. And thus for the share, we have in the sorrow of Israel's troubles, we shall have our portion in the joy of Israel's deliverance; Is. 35.10. if not whilst the Church is militant on earth, yet most assuredly then when triumphant in heaven, of which this blessed Sacrament is the seal and pledge, confirming the Royal grant of this humble Petition to every faithful soul, that prays with David; Deliver Israel, O God, out of all his troubles. Halleluiah! THE Preacher's Tripartite. BOOK II. To administer COMFORT BY CONFERENCE with the SOUL IN ITS Spiritual Conflicts. Reduced to particular CASES of CONSCIENCE, Viz. 1. The importunate Crowd of Vain Thoughts. 2. The frightful Suggestions of Foul Thoughts. 3. Some late Relapses into Sin. 4. Daily Conflicts with Sin. 5. A Distrust of the Grace's sincerity, in general; of Faith and of Repentance, in particular. 6. The sense of Barrenness in holy Duties. 7. The misapprehension of Gods withdrawing the Comforts of his gracious presence. 8. The misinterpretation of the Order of God's Providence, as to the Tribulations of the Godly, and as to the Prosperity of the Wicked. 9 The long Continuance of Temptations and Afflictions. By ROBERT MOSSOM. LONDON: Printed by Thomas Newcomb. 1657. TO THE Right Honourable Lady, FRANCES, Marchioness of HERTFORD, etc. MADAM, I Acknowledge it mine ambition, that I seek your Honour's Patronage; but dare adventure upon this guilt, in confidence of a Pardon, as well as an Honourable Protection, to your Suppliant. I know no vice in Morals unpardonable, like that of Ingratitude; and therefore to avoid the sin and censure of this Apostasy, I declare it (Madam) your Reward of Goodness, exceeding the Merit of a former Present, which hath obliged the duty of this Dedication: What are the charitable supplies of your Eleemosynary bounties (notwithstanding, Modesty is at once the Veil and Ornament of your Virtues) there is a Trumpet of Honourable Fame that proclaims it; That I have myself received, an encouragement of my Studies by your Nobleness, I willingly embrace this opportunity, thankfully to acknowledge and record. Besides (Madam) it were improper, to entitle the SOUL'S CONFERENCE, to any other, than an experienced Piety; whose Spiritual Conflicts sustained, can give testimony to the Comforts administered; which not Greatness but Goodness, can best approve and Patronise. Here then (Madam) to your Goodness, as great in Honour; and to your Honour, as great in Goodness; is humbly presented this Freewill-offering, the Work and the Author; and no Votary can do more, then make his whole Possession one Oblation, as ambitious to bear the name and attribute of being NOBLE MADAM Your Honours Faithfully Devoted Servant R. MOSSOM. CONFERENCE WITH THE SOUL, In its Spiritual Conflicts. THE INTRODUCTION. IT is the great design of Satan, in a malicious envy to Man, if he cannot spoil us of our Crown, Lam. 3.17, 18. then to rob us of our Comfort: If he cannot deprive us of Grace, then to bereave us of our Peace. Which thing he doth not only attempt, but often attain, by raising in our hearts an infernal fog of diffidence and distrust, Ps. 77.8, 9 Ps. 88.5, 6. begetting such doubts and fears, and affrighting terrors, as do make the Soul (against all the light of counsel and of comfort in the Word) conclude against itself, to have lost all interest in God's love, Job 38.2. and Christ's merits, Lam 5.22. Isa. 49.14. all Communion with the Spirit of grace and of life; pleading with much vehemency of passion and impatience, that its former hopes have been but deceitful presumptions, and its exercises of holiness hypocritical delusions.— Oh the thick darkness which this mist and fog of Satan's suggestions casts upon the inward man! How doth it become the very shop of fears, the womb of terrors, Ps. 23 4. yea the valley and shadow of death; the cheering light of the Sun of Righteousness, being thereby eclipsed from the Soul! Now, there is no greater advantage unto Satan in his temptations, than the ignorance and error of the mind, when the Understanding is darkened or deceived; darkened through want of knowledge, or deceived with a false light. For Satan, he works still contrary unto God, and yet in imitation of him too: And therefore as God in his operations of grace to beget life, Eph. 1.17, 18. he first enlightens and illuminates; so Satan in his temptations unto sin, to destroy grace, he first darkens and deceives: 2 Cor. 4.4. Eph. 4.18. Luk. 22.64. He doth with the Soul, as the Jews did with Christ, first blindfold it, and then buffet it; his first aim still is to abuse the Judgement; for he knows well, he must first make blind, before he can lead into the ditch; Mat. 15.14. he must first deceive, before he can destroy. Wherefore in our Spiritual Conflicts, they are the carnal reasonings of our own hearts, raised by the secret suggestions of Satan's malice, which rend the deepest wounds, and fret the forest galls of Conscience even to a griping anguish, and an amazing horror; persuading, too too often persuading us, that Gods hiding his face is a casting off the soul, Lam. 3.7, 8. Ps. 77.8, 9 his withdrawing his presence a rejecting our prayer, and his temporary displeasure the earnest of an eternal vengeance: whereby our perplexed souls become so full of troubles, that our life draweth nigh unto the grave, we are as those that go down into the pit, Ps. 88.15, 16. and whilst we suffer these bitter terrors, we are distracted. Now, seeing the womb of all this Impatience is that of Diffidence, and the mother of this Diffidence is that of Ignorance, ignorance in the mysteries of grace, Ps 73.21, 22. and promises of life, in the ways of God, and the works of his providence; seeing it is so, to whom shall we apply ourselves in our Spiritual conflicts to receive Spiritual counsel, but to the Priests of the Lord, Mal. 2.7. 2 Cor. 5.20. the Ministers of the Word, as the Messengers of God, and Ambassadors of Christ? whose lips are not only made to preserve knowledge, but also to dispense peace. Many there are, 2 Chr. 16.12. alas too too many, who in their distemper of soul, are like unto Asa in his disease of body; as he sought unto the Physician, and not to God, so they seek unto the World, and not to Christ; they betake themselves to sports and pastimes, to merry company and frolic entertainments: And thus in stead of salving the wound, they rend it wider; Cant. 5.7. in stead of pacifying their Conscience, they either stupefy or enrage it. Again, others there are, who under the pressure of temptations, being indisposed to holy duties, their hearts heavy, their minds perplexed, their thoughts wand'ring, their spirits wounded, they then in a froward discontent and sad dejection cease their Religious performances; by this means yielding that advantage Satan seeks, whose main drift and aim is, Job 15.4. to discourage from holy exercises, that the power of Grace being weakened, Jam. 4 7. the force of his temptations may the more easily prevail. And among all the duties of Holiness, none is more eagerly opposed by Satan then that of Prayer; Luk. 18.1. therefore doth he make it the masterpiece of his subtlety and malice, in all our afflictions of soul to damp our devotion of heart; knowing well, that there is no readier way to quench his fiery darts, Eph. 6.16.18. then by our sorrowful sighs and mournful tears poured forth unto God and Christ in fervent prayers. In Spiritual Conflicts then, the soul through ignorance and error, like a man in the dark, fights against itself, embittering its sorrows, and widening its wounds by impatience and distrust; Is●. 50.10. and the succour which Gods word doth afford, it either does not discern, or cannot employ. And seeing it is thus, of how great a concernment is it, that they who languish in dejections, and labour under the weight of Spiritual troubles, do betake themselves to some holy Confessor, some faithful Minister of Christ, to whom is committed the word of reconciliation; 2 Cor. 5 19 that consulting him in their grief, he may be an Helper of their joy, and knowing their secret trouble, 2 Cor. 1.24. he may administer them saving comfort. And seeing our Lord and Saviour Jesus Christ, the chief Shepherd of the Flock, hath set his Ministers in excubiis, Heb. 13 17. to stand upon their Watch for the good of Souls, strange it is that so many should conceal their distress, and thereby languish in their distrust; hid their disease, and thereby perish for want of remedy. Wherefore (O ye distressed and dejected Souls!) that we may the better administer you spiritual comforts, do you acquaint us with your spiritual griefs; That we may the better impart to you spiritual counsels, do you discover to us your spiritual conflicts: Ipse sibi denegat curam qui suam medico non publicat causam. ●. Ang. ep. 188. Knowing that of S. Augustine to be an experienced truth in ghostly as well as bodily distempers, that He denies to himself the cure, who declares not to his Physician the cause of his disease. Further, for this reason, that it is the subtlety of Satan's malice, to cast such a cloud and darkness upon the soul, that when he cannot h●nder, he may then hid the Saving work of Grace in the Heart; whereby many dear Children of God, through the violence of Satan's temptations, are not able to read their own Evidences without help, discover their own right in the Promises, and title to the Heavenly inheritance, without Council and advice. Even for this reason, know (O ye blessed Souls!) who have given up your names unto Christ; ye who believe as an Article of your Creed, the Communion of Saints, aught to preserve as a duty of your obedience, 1 Joh. 1.3 7. the fellowship of B eth●en; which is, not only in the midst of temporal distress●s to conve see cheerfully one with another as Friends, but also in the midst of spiritual afflictions to confe● g aciously one with another as Christians; whereby it shall appear, Ps 45.2. E h. 4 29. ●sa 61.3. Rev 22 2. that the very leaves of a Tree of Righteousness, the very words of a sanctified person, they have a Curing, and a Comforting virtue in them. Yea, such is the Sympathy of Grace, as is shadowed out to us in that of Nature; L. Verulam's Nat. Hist. the Harmony of devout Souls being like that of musical Instruments, the string that is struck in one Lute affecting with a trembling consent the string of that which is neighbouring to it: And thus do the devout affections of one pious soul strike impressions upon the heart of another. Luk 24 32. And indeed those communications are most kindly and cordial, which are from the experience of our own bosoms, administering to others of those comforts wherewith we ourselves have been comforted of God. 2 Cor. 1.4. And because Precedents in all Courts are of much use and benefit for the deciding particular Cases, therefore observe here the more usual Conflicts set forth in the Souls complaints; and these reduced to several Heads, as so many Cases in the Court of Conscience; the resolving and determining whereof may happily, by a blessing of God's Spirit and grace, administer comfort and instruction to the afflicted, such as the Experience of many can already witness, to have been sound and saving to their souls. The several Heads are these. 1. The importunate Crowd of vain Thoughts. 2. The frightful Suggestions of foul Thoughts. 3. Some late Relapses into Sin. 4. Daily Conflicts with Sin. 5. A Distrust of the Grace's sincerity, in general; of Faith, and of Repentance in particular. 6. The sense of Barrenness in holy duties. 7. The misapprehension of Gods withdrawing the Comforts of his gracious presence. 8. The misinterpration of the Order of God's Providence, as to the Tribulations of the Godly, and as to the Prosperity of the Wicked. 9 The long Continuance of Temptations and Afflictions. These the several Heads of those Spiritual Conflicts, to which are appropriated the Words of Complaint, the Grounds of Comfort, and the Rules of Direction. Only before we enter this Field, observe these three Maxims by way of Premonition. 1. That the best of God's Saints are still exercised with Temptations. 2. That these Temptations are permitted and ordered of God. 3. That they are so ordered of God, as to make for the good of his Chosen. (1) The best of God's Saints are still exercised with Temptations. Indeed, what is the estate of God's Church on earth, but an estate militant? Eph. 6.12. The Faithful still exercised in a spiritual warfare against the Powers of Darkness, and wiles of Satan; and who shall think himself secure from Satan's temptations, Mat. 4.1, etc. whilst the Son of God being clothed with our flesh, is himself tempted? Yea, such is Satan's envy to man, and malice to Christ, that by how much any one of the faithful is the more eminent in grace, by so much is Satan the more violent against him in his fury. It is a large Encomium which the Apostle gives his Thessalonians; 1 Thess. 1.4, 5. Such as were elected of God, having received the Gospel of Christ not in word only, but also in power and in the Holy Ghost, and in much assurance; such as were Followers of Christ and his Apostles, in much afflictions, with joy in the Holy Ghost, so that they became ensamples to all that believed in Macedonia and in Achaia: yet is the Apostle careful, notwithstanding this ground of confidence, to send to know their faith; And why? left by some means the Tempter had tempted them. The Tempter, ch. 3.5. that is, Satan's proper title in an eminency of malice and envy; the chief and principal Tempter making use of the world and the flesh as his baits to deceive, as his instruments to act. Whatsoever then our temptations are, S. Paul will tell us, there hath no temptation overtaken us, but what is common to men, even the best of men, 1 Cor. 10.13. and holiest of Saints. (2) As the best of God's Saints are still exercised with temptations, so are those temptations permitted and ordered of God. Job. 1.12. & 2.6. This we see in that Conflict of holy Job's, wherein, Satan upon earnest solicitation, hath power given him over Jobs estate, but not over his person; and when upon temptation he prevails not, God gives him a further power over Jobs person, but not his life. So that neither could Satan have touched Job in his goods, or in his body, had not God permitted it: which God did permit, and order too, for the manifestation of Jobs integrity, and the advancement of his own glory. Again, it is our Saviour's premonition to S. Peter and the rest of the Apostles, saying, Simon, Simon, behold, Luk. 22.31. Satan hath desired to have you, that he may sift you as wheat. Thus the Devil, he aims at the fairest, makes his hottest encounters against the eminentest Saints; Fortissimos quosque Diabolus eligere solet, quibus oppugnet. Yew him. seeing he could not shake the rock and foundation of the Church, Christ Jesus, he will try what he can do against the strongest pillars thereof, the Apostles. But see, Satan, though rage he may, yet assault he cannot till God permit. Therefore saith our Saviour, Satan hath desired to have you, he hath made a challenge to encounter with you: But challenge he may, combat he cannot, till God give the word for the battle. Be sober, 1 Pet. 5.8. be vigilant (saith S. Peter) because your adversary the Devil as a roaring Lion goeth about, seeking whom he may devour. Satan is a roaring Lion, full of rage and fury; yet is this Lion kept in a grate, held in a chain; he cannot go further than God permits, being still awed and ordered by the hand of his power, and will of his providence. And therefore saith the Apostle, that he goes about seeking whom he may devour, not whom he will: Such is his malice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that doubtless he hath will to devour all; but such is God's power to restrain his fury, such is God's mercy to set bounds to his malice, that he may destroy only where God doth permit. And for this reason, that all our temptations are permitted and ordered of God, therefore hath our Saviour taught us to pray, Led us not into temptation. (3) Temptations are so ordered of God, as to make for the good of his chosen. And therefore our Saviour calls Satan's tempting the Apostles, a sifting them as wheat; in that, as the wheat is the more pure for being sifted, so the Apostles the more holy for being tempted: Not that this Satan did intent, but that thus God did order. And as it was thus with Christ's Apostles, so is it still with all Gods chosen; 1 Cor. 10.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. God is faithful, who will not suffer those that are his to be tempted above what they are able: He proportions their burden according to their strength, or else gives strength proportionable to their burden; so that the force of Satan's temptations shall not exceed the measure of God's grace: For what good man will laden his beast with a greater burden than he is able to bear? and shall a good man be thought more merciful to his beast, than our good God is to his children? Far be it, to conceit so high a blasphemy against so gracious a Majesty. But further, God permitting his chosen to be tempted, he not only gives strength to bear the burden, but also makes a way to escape the violence of the temptation, Rom. 16.20. treading Satan under their feet. Yea, to give the proper Emphasis of the Apostles expression; He shall with the temptation make a way to come off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not by flight or treaty, but with victory and triumph. So that, though Temptations for a while cloud the Sun of righteousness, yet when dispelled by his arising upon the soul with healings in his wings, Mal. 4.2. than the light of Christ's Spirit and grace appears more comfortable and glorious; and thereby the assurance of divine love, which under temptations was dampt and obscured, in this conquest and victory obtained through Christ, it is the more graciously renewed and powerfully confirmed. The three Maxims then of Premonition, which we behold evident in their truth, we must keep fixed in our mind; and this will conduce much to the composing our souls, when their Words of Complaint are answered with Grounds of Comfort, and Rules of Direction. CHAP. I. The Souls Conflict, from the importunate Crowd of Vain Thoughts. OUr secret Thoughts are commonly the immediate issue of our inward Principles, vile affections still begetting vain imaginations, and holy desires administering matter for divine thoughts. Wherefore, when our Lord Jesus Christ sets up his Throne in the Heart, he there governs by the golden Sceptre of his Grace; which Grace it is that casts down every high imagination, and brings into captivity every vain thought to the obedience of Christ: 2 Cor. 10 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which vain thoughts, however they may seem small sins, yet their strength of evil, like that of the Egyptian caterpillars, it is in their number; Ps. 10 5.34, 35. whereby they prevail oftentimes to eat up every green thing in the land, every good motion in the heart. And this importunate crowd of vain Thoughts, is not the least of Satan's temptations; in which he is right Beelzebub, the God of Flies; Mat. 12.24. for as busy Flies were to the Altars sacrifices, so are vain thoughts to our holy services; their continual buzzing disturbs the Mind, and distracts its devotion. This Cogitationum tumultus, this tumult and crowd of vain Thoughts, was once S. Bernard's trouble, of which he complains, Bern. de inter. Dem. that introeunt & exeunt, they pass and repass, come in and go out, and will not be controlled; Amovere volo, nec valeo, I would fain (saith he) remove them, but cannot; either as sly Thiefs they creep in undiscerned, or as bold Guests they force admittance, though they find no welcome. Now because nothing is more dreadful to the godly man then sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so says S. Chrysostom) that to him is death, that to him is hell. Even therefore, though no exorbitancy of life be discerned by man, yet is he afflicted, deeply afflicted for the very rise and rebellions of his Thoughts; which being in the secret closet of the Heart, can only appear unto God. And in this his affliction, hear we his Complaint. The Words of Complaint. Oh the perplexing trouble of my distracting thought! How do they by their sly insinuations and secret importunities continually disturb the quiet of my mind, and make my holy duties become a weariness to my soul? They cool the heat, they damp the vigour, they dead the comfort of all my devotions: Even when I pray God to forgive my sins, I then sin whilst I am praying for forgiveness; yea, whether it be in the Church, or in the Closet, so frequently and so violently do these vain Thoughts withdraw mine heart from God's service, that I cannot have confidence he hears my suit, because I know by experience I do not hear myself; and therefore, sure, needs must God be far off from my prayer, whilst my Heart is so far out of his presence, hurried away with a crowd of vain Imaginations. The Grounds of Comfort. 1. These vain Thoughts (O thou afflicted soul!) being indeed thy burden, they shall not be thy ruin; and though they do take from the sweetness, yet they shall not take from the sincerity of thy devotions: Yea, 2 King. 10.16.31. Ps. 26.2, 3. hereby thy sincerity is approved; for that some external interest of temporal relations may make us guard our words, our actions; but it must be some internal Principle of holy fear, which makes us to watch our thoughts, our desires. If then thy devotions were not sincere, thy heart would not be troubled; for, to be taken off from a work we regard not, Ps. 119 115. is no disquet to the mind; but it is an argument we set a value and esteem upon the work in hand, when we are loath to be disturbed in the doing. Ps. 7.9. & 139.2. Jer. 11.20. 2. It is no little glory which we give to God, in the acknowledgement of his omnipresence and omniscience, that we own him present in the Closet of our Hearts, and privy to the first rise of our most inward thoughts. And as it is the excellency of God's law, that it reacheth our thoughts to discern and judge them; Heb. 4.12. Luk. 2.35. so it is the riches of God's mercy, that it goes beyond the number of our thoughts, to remit and pardon them. Were it not indeed for the multitude of God's compassions, Ps. 51.1. Gen. 6.5. dangerous, yea desperate were our condition in the multitude of our sinful imaginations. Which Imaginations being in number infinite, are not to he forgiven but by those Mercies which are infinite and numberless. Ps. 145 8, 9 This, oh this is the sure foundation of firm comfort to the soul, the tender mercies of its God 3. It is much the experience of God's children, even the devoutest Saints; that their thoughts of God and of Christ, of heaven and of holiness, are very unsteady and fleeting. Like the sight of a Star through an Optic glass, when held by a Palsey-hand, such is our view of Divine objects; we are long in finding them, and soon lose them; our thoughts wavering, through our mind's weakness. Besides, when we are most intent, and our eye fixed, then is Satan ready to strike us on the elbow, Ps 57.7. Ps. 31.21, 22. and by some suggestion to shake us from our steadiness, and disturb our devotions. Indeed, as Satan, so the World and the Flesh, they are most importunate suitors; and let our communication with God and with Christ in fervent Prayer, or any other holy service, be ne'er so earnest and secret, yet will they thrust in upon the soul for reception and audience. Yea, though we observe our Lords command, and watch unto prayer, Mar. 13.33. yet in our strictest Watch how do these enemies slip by our Guards? If we stop and turn back some vain Thoughts, yet even then whilst we are busied in that watchful care, how are we surprised with some other as vain imaginations, notwithstanding all our care and watchfulness? Think not then (O distressed soul) think not, 1 Cor. 10 13 in the common condition of God's children, that thou art cast out of God's favour. 4. Know, thou hast the gracious mediation of an alsufficient Saviour to supply thy defects, and procure an acceptance of thy sincere, though imperfect Devotions. In thy Saviour's mediation, Heb. 2.17. Joh. 6.27. Luk. 4.18. Rom. 8.34. Heb. 7 25. behold him a merciful and a faithful High Priest, sealed of the Father, and anointed by the Spirit to this very office, that being entered the Holy of Holies, and set down at the right hand of the Majesty on high, he should ever live to make intercession for us; so that he, he it is, who compassionately touched with a feeling of our infirmities, Heb. 4 15. presents the sincere desires of our souls, and holy purposes of our hearts, as the firstlings of our flock, made acceptable unto God through the incense of his merits, offered up before the Mercy-seat, Rev. 8.3. the Throne of Grace. And indeed, our fervour being that of faith, not of vision, we may not expect the fire of our sacrifice to burn so clear, as to have no smoke upon the Altar; no, Judg. 13.20. it is purely Angelical to ascend in a flame to heaven. Whilst we are here, Pilgrims and Sojourners, dwelling in the earthly Tabernacles of our bodies, 2 Cor. 5 1. vain Thoughts will still attend, if not accompany our divinest services and devoutest supplications; and when our supplications are most devout, it is not the raised affection of the heart, or fixed attention of the mind, but the blessed mediation of our holy Jesus, which makes the enlarged Suppliant to be accepted. Let this then quiet thy soul amidst all the distractions of thy disturbing thoughts; thou hast the mediation of Christ, 1 Tim. 2.5. to make the secret desires of thine heart accepted of thy God. 5. As thou hast the gracious Mediation of an alsufficient Saviour to supply thy defects, so hast thou the strengthening power of his holy Spirit to help thine infirmities, Rom. 8.26. 2 Cor. 12.9. which strength is made perfect in weakness: And when thou art emptied, it shall fill thee; when thou art stumbled, it shall raise thee; when thou art lost in thyself, it shall by a secret evidence of divine love discover thee to be found in Christ, who treading Satan under thy feet, Rom. 16.20. Rom. 8.37. Phil. 3.10. shall make thee more than conqueror, by fellowship with him in his death and in his victory. The experience of God's Saints will tell thee, that they have many months (ay, some many years) languished under this cross of vain thoughts, and earthly distractions; yet after long conflict have obtained a joyful conquest, Ezek 7.16. Isa. 40 31. and their mourning as Doves hath been changed into mounting up as Eagles, in sweet enlargements, yea ravishments of spirit, by the grace of supplication, and in their raised communions wiah God through Christ, in the sacred duties of his holy Worship. Know then (O thou afflicted soul!) know assuredly, that bearing thy Cross with patience, waiting upon God in hope, and relying upon Christ by faith; thy vain thoughts, resisted with diligence, and bewailed with sorrow, shall neither deprive thee of God's blessing, nor declare thee void of his grace. The Rules of Direction. 1. In the duties of God's worship, affect thy soul with a raised apprehension of God's sacred presence, and an awful fear of his divine Majesty; so mighty in power, so excellent in purity, his perfections infinite, his presence glorious. For this, this is the main reason why the elect Angels and blessed Saints are so fixed in their thoughts, so intent in their service, Rev. 7.15. not liable to any the least wander, even because their thoughts, their hearts, their whole selves are concentred in an heavenly contemplation of the majesty, purity, and holiness of God's infinite essence. Mat. 18 10. Rev 4 8. Ay, and amongst men, who is it that will play with a feather, whilst he is speaking with a King? This know then assuredly, by how much the soul doth receive the deeper impressions of an awful reverence, Heb. 12.28. by so much it shall find the less prevailings of worldly distractions. 2. Keep thy faith fixed upon Christ's mediation, especially in the close of thy devotions; Rev. 8.3. beholding his incense when thou offers thy sacrifice; and though distractions have drawn thee from thyself, yet let not distrust drive thee from thy Jesus: But remember, when vain Thoughts have taken off thy mind's attention in God's service, then to breath forth some secret sighs, and send them up to God as the winged messengers of thy Souls desires, which shall certainly have their audience and acceptance at the Throne of Grace, when their access is from the hand of Christ. Eph. 2.18. It may be, God suffers thy Thoughts to be lose, that thy faith may be fixed. Wherefore, by how much Satan is the more busy to distract thy thoughts, by so much be thou the more zealous to quicken thy devotions; not being discouraged by any difficulties, from the sincere, though weak performance of thy holy duties; especially, closing still with an eye of faith, Heb. 7.25. fixed upon Christ in his intercession. And when Satan sees his suggestions help to increase the flame, not put out the fire of thy devout zeal, he will then in policy withdraw the temptation, which in malice he hath continued, to withdraw thee from thy God, thy Jesus, and thy devotion. 3. Get an increase of saving knowledge, as a sure means of sanctified thoughts. The mysteries of Grace, and sacred truths of the Gospel, Mat 12.35. Luk. 6 45. they every the mind, and become a good treasure, which laid up in the heart, doth still furnish the soul with sacred matter for divine meditation. The Mind is a Mint continually going, and whatsoever metal is cast in, receives its stamp, is formed and fashioned into thoughts of good or evil, Mat 15.19. according to the matter which is administered. Hereby than we give weight and worth to our thoughts, by fixing them upon heavenly objects; which heavenly objects are presented to the mind, according to the knowledge of God and of Christ laid up in the Heart; which when we are awake, Deut. 6.7. Pro. 6.22. is said to talk with us. For there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Soliloquy of Thoughts, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Conference of the Tongue: yea, by those we talk with God and with Christ. So David; When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek. Ps. 27.8. As the best communion is that of the Spirit, so the best communication is that of the Thoughts, which are spiritual. 4. Mortify vile affections and inordinate passions, as availing much to the restraining evil thoughts and vain imaginations. For, as wet wood when stirred, so are our passions when moved, Mat. 9.4. Luk. 11.17. Jer. 4.14. they send forth an whole crowd of thoughts, which rise like thick vapours and fumes to cloud and oppress the mind. The better than to subdue our passions, we must strongly guard our senses; for that, a rebellion of affections within, is oftentimes from an invasion of objects without: Thus David, he sees, and then lusts; and Job, that he might not lust, 2 Sam. 11.2.3. Job 31.1. he would not see. And here (O man) whilst thou guardest thy senses, and restrainest thine affections as to external objects; beware, oh beware of acting over that sin in inward speculation, which thou hast formerly committed in outward action. This speculative wickedness is the most polluting filth, and most provoking guilt. To have the outward enjoyments of sin, is a committing fornication with the creature; but, to beget imaginations of sin, and then pollute ourselves with the brats of our own bosoms, the children of our own hearts, this is a kind of spiritual incest, most hateful to God and destructive to the soul. Know, Satan is often tempting with this bait; even thoughts of pleasure, of profit, or the like, 1 Joh. 2.16. he makes the Thief thrust in at the window, or slipping by the door; and when the Master of the house is still and at rest, thinking all safe, Mat. 12.34. this opens to those without, and lets in that number and crowd of thoughts, which bind the spiritual man, and spoil his goods; even rob the soul of its precious treasure, its divinest comforts. 5. As suppress and mortify vile and carnal, so stir up and cherish holy and spiritual affections. For, the clearer is the fire, the less will be the smoke; and the more divine is our love, the more devout will be our thoughts. Thus it was with David; Ps. 119.97. Oh how do I love thy Law! Upon this it follows, It is my meditation all the day. From this power of love then, do thou exercise thyself to collect divine observations from providential dispensations, and extract holy thoughts from secular occurrences. As the Philosopher's stone turns all metals into gold, so does the sanctifying grace of Love convert every occasion into devotion; raising pious meditations in the Closet of the Heart, from those many objects presented to the eye in the throng of the World. Thus David contemplating the sweet order and various acts of divine providence, he makes this thedevout Epiphonema to every Series: Oh that men would therefore praise the Lord for his goodness, Ps. 107.8.15. and declare the wonders that he doth for the children of men! Yea, as the Sun exhales sweet dews from the brackish Ocean, so does the devout Soul gracious meditations from the World's tumults and distractions. Now, these thoughts of thankfulness and praise, raised by some strong affection of delight and love, they possess that room in the heart, which otherwise thoughts of vanity and folly are ready to take up. The most Atoms are in the open air, and the greatest Crowd of vain Thoughts is in empty minds. 6. Beware of that great subtlety of Satan's casting in good thoughts, on purpose by that bait to draw us from our present duties. Thoughts unseasonably offered, though ne'er so seemingly holy, are not to be entertained. Like Soldiers out of rank, though ne'er so valiant; like Meteors in the air, though ne'er so radiant; like one out of his way, though ne'er so swift; such are thoughts not suitable and seasonable to the duty in hand, though ne'er so pious and good; they are disorderly, wand'ring, and destructive, destructive of comfort, if not of grace. Gal. 3.1. For, Satan's subtlety takes advantage at our folly: We think, because the thoughts are good, therefore we must not repel them: But when they are entered to divert the Heart from the present service, then are vain and vile thoughts too let lose upon the mind, and the soul becomes surprised with a maze of distractions. To instance; Suppose something we have read in a Book, or heard of a Sermon, or received by Conference, suppose this come into the mind when busied by prayer; 2 Cor. 11.14. it being some good motion, how does it find a ready acceptance? Whereas it is indeed, like a person of best repute sent before, to bespeak admission and procure reception for worse company after. Wherefore, in prayer, or any other holy service, what thoughts are not praying thoughts, helps to devotion, and proper to the present duty, shut them out of doors; they are not motions from God's Spirit, but snares from the Evil Spirit: And know them by this, that when we have ended our prayers, and are ready then to bid them welcome, they are not to be found; they are withdrawn, when it is a fit time to give them entertainment. By this it appears, Satan had a design to take off from duty, rather than the Holy Spirit purpose and intention to affect the Mind. 2 Cor. 2 11. 7. Put thyself in order, as a sure means to regulate thy thoughts in their inordinacy. Ps. 139.18. (1) With David, when thou awakest, be still with God; let thy first flight be to heaven, thy soul fixed upon God in his attributes, his promises, and his graces: This will season thee for the day, Ps 34 8. and happily make thy heart taste of the Lords goodness; yea, like something solid upon the stomach, which keeps out windiness, such are early thoughts of holiness to the heart, to keep out vanity. Besides there is a secret disposition in men, like that sordid superstition in the Egyptians, who did worship that for their God all day, which they first see eye on in the morning: Thus is it with the Idols of men's Hearts, commonly that they most dote on, if not adore, which they first entertain into their minds in their Morning-meditations. Wherefore there is no surer rule of godliness, Ps. 57.8. Ps. 108.1, 2. Gen. 5.22. Mark 13.37. 1 Thess. 5.6. 1 Pet. 4.7. then to begin with God. (2.) As careful to begin with God, so be watchful to walk with him; and if we keep this Watch strict upon our ways, wanderers will not be so busy; vagrant thoughts will not be so ready to meet, or to follow us, much less to haunt ou● houses, or keep their rendevouz in our hearts, if we strictly examine them, and their Pass, and finding them idle and unprofitable, we give them their correction and send them packing; this will weary and wear them away in time. But if thou be remiss and careless, pleasing thyself for the day with vain curiosities, or encumbring thy mind with perplexing cares, Isa. 32 9, 10, 11. Isa. 47.8. no wonder if thy thoughts become lose and licentious, when thou appliest thyself to thy wont devotions. Indeed, if we would not have the birds to flutter about our sacrifices, Gen. 15.11. we must be careful of this, that we do not disturb their nests: And thus, if we would not have vain thoughts to crowd in upon our hearts and distract our holy services, we must be sure not to engage our selus too actively in worldly affairs, or too busily in prying curiosities. For, it is no wonder, if he who hath a crowd of worldly business, or nice notione in his head, doth find a crowd of earthly thoughts, and vain imaginations in his prayers. An heart overcharged with cares or curiosities, Luk. 21.34. is as unfit for devotion, as when stuffed with surfeiting and drunkenness. 3. Whatsoever is the duty of thy calling, do it with diligence: For they who become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 1 Tim. 5.13. men being idle in what they ought to do, become busily intent upon what ought not to be done. Surely, the main end of Gods employing men in Vocations, is to busy their thoughts, which are ever restless and in motion, that they may be innocently entertained, finding themselves work in the vacation of their minds from Gods holy worship. Indeed, our natures are too weak, to beheld always intent upon holy duties; and therefore God's woship hath its necessary intermissions, in which intermissions the works of our callings are ordained, for the keeping our minds innocent in their thoughts, and renewed in their vigour for his more holy service. Here then (O thou afflicted soul!) who complainest of the secret trouble and vexing importunity of thy Vain thoughts, here thou hast thy Grounds of Comfort, and Rules of Direction: God give thee his Spirit of Grace and Truth, to order thy practice, and administer thee Consolation, through Jesus Christ our Lord. Amen! CHAP. II. The Souls Conflict, from the frightful Suggestions of Foul Thoughts. GReat is the activity of the Soul discovered by the Thoughts, which are more quick in their motion then Lightning, darting forth in a moment from Earth to Heaven, Ps. 139.17, 18. Phil. 3.20. and back again from Heaven to Earth. Which excellency of Man in the activity of the Mind, was given of God for this end, that he might turn away from sin, at the first appearance of evil: But now, oh how hath the guilt of sin laid fetters upon this freedom of the mind, and made it servile unto Satan, if not to act his suggestions, yet to suffer his buffet! 2 Cor. 12.7. So that those very thoughts of sin which the soul abhors, those the imagination receives, and the mind cannot free itself from horror, Ps. 19 4. through fear of guilt: knowing well, that as Devout meditations are acceptable, so Foul imaginations must needs be abominable; abominable to that God, Hab. 1.13. who is of most pure eyes, and such as cannot behold iniquity. Besides, whereas our Thoughts present the Idols which our heart's worship, and that the Israelites bowing the knee to Baalim and Ashtaroth were not more truly Idolaters, Judg. 2.13. Col. 3.5. than the Covetous, the Ambitious, the Voluptuous, who bow the heart to Riches, to Honours, to Pleasures, and the like. Therefore the afflicted soul dreads the guilt of the vilest Idolatry, even lest by its blasphemous thoughts it fall down to Satan, Mat. 4.9. and worship him. Oh! how doth the sad experience of many pious souls witness a dreadful horror in their sudden and frequent thoughts of Infidelity, Atheism, and Blasphemy; calling into question the Truth of God's Word, the Order of his Providence, and the very Being of his Deity? yea, such thoughts, as for their foulness are not fit to be uttered. And therefore many souls languish in dejection, ashamed to declare their grief. These the Cogitationes onerosae, in the language of S. Bernard, the burdensome thoughts which load the soul with an unsupportable weight of mournful distress, and press it down with an inconceivable anguish of spiritual dejections. In which Dejections and Distress, hear and compassionate the Souls Complaint. The Words of Complaint. Oh! oh the Dunghill of mine unclean Heart, which sends forth such filthy vapours! Needs must my soul be a very Sink of sin, whilst there ariseth from thence such a noisome stench of corrupt Thoughts. Sure, if ever I had been washed with the least drop of my Saviour's blood, or purified with the least spark of his Spirit and grace, so great a filth, and so foul a corruption could never cleave unto my soul. But oh! woe is me; I see I am so far from being the Temple of the Lord, that I am become the very Den of the Devil; the flames of Hell already flash in my face, and the amazing terrors of cursed Blasphemies torture my soul, and wound my Conscience even unto death; yea, I could rather choose to die ten thousand deaths, then undergo the fears and frights, and bitter pangs of my amazing thoughts and dreadful imaginations. Ah what, what shall I do with these Egyptian frogs, my foul Suggestions, which are still croaking? In every place, and in every action, in the Church and in the Closet, in my meditations and in my prayers, still they crawl in and dead my heart, yea, their noisome stink makes me loathe myself and all my services. Oh, I faint, I die, I perish! whilst ashamed to speak what I abhor to think, I must needs despair of cure, not knowing how to lay open my sore. The Grounds of Comfort. 1. The horrid Blasphemies which affright thy soul, though they are thy thoughts, yet are they Satan's suggestions; and not having thy consent of will, they bring no guilt upon the conscience. Jam. 1.44, 15. Non nocet sensus, ubi non est consensus, is the resolution of S. Bernard, agreeable to the truth of God's Word, and the judgement of all both Ancient and Modern Divines, that where the Will yields no consent, there the soul may suffer a temptation, but act no sin. Yea, 2 Cor. 12.7. Quod resistentem fatigat, vincentem coronat, saith the same Father; The importunity and frepuencie of the suggestions which weary the soul resisting, shall bring the greater crown of glory in its overcoming. True it is, He that is born of God keepeth himself, 1 Joh. 5 18. and that wicked one toucheth him not: But how, toucheth him not? Is it meant of wicked temptations? No sure, but of wilful transgressions; He toucheth him not, tachi qualitativo, we say, and that aright; not so touch, as to make like himself, in an impress of sin and guilt upon the soul. Now then, that it is no sin to be tempted, is more than evident from this one argument, That otherwise our Lord and Saviour himself, Heb. 4.15. who was tempted, had also finned. Wherefore this is sin, to admit the temptation wish allowance or delight, 2. That these foul and frightful suggestions have not thy consent of will, appears by this, that thou hast a loathing and an abhorring of them; which speaks the greatest aversion, Desst. 7.26. Rom. 22.9. and so is far from a consenting of the will. As when the stomach loathes any meat, though it be forceably cast into the belly, yet can it not be said to be received with rppetite: So when the Will abhors any suggestion, though forcibly cast into the mind, yet can it not be said to be received with Consent. And know, we are less able to keep the Mind free from Satan's suggesting thoughts we abhor, than we are to keep the stomach free from another's forcing meats we loathe. Thy thoughts then (O distressed soul!) being injected, not inbred thoughts; cast in from some suggestion without, not raised up from some corruption within, they are only brats laid at thy door, not children of thine own begetting; they are Satan's buffet, in which the soul is merely passive, a sufferer, not a doer: 2 Cor. 12.7. And therefore as much need of patience, as of penitence; of fortitude to resist, as of contrition to bewail. Obj. 1 Ay, but thou sayest; Sure, it is the corruption of my heart from whence these foul thoughts are raised; and so, though the Devil in his malice be the Father, yet my corrupt flesh in its filthiness is the mother. Answ. Jer. 4.14. Answ. True, if we find the mother hug and kiss the child, the Heart (I mean) embrace and indulge the thought, then indeed, though the foul suggestion be only an egg laid in our nest, yet because we brood it with our own warmth, it becomes the issue of our own corruption, and lays a black stain and guilt upon the soul. Wherefore seeing, as naturally tender children affect the womb, so do corrupt thoughts the heart that bears them. Know (O thou afflicted soul!) if thy foul thoughts be of thine own begetting, or begotten of thee, thou shalt find a secret disposition of liking and of loving to them, and an inward softness will be ready to foster and to cherish them: Ps. 119.113. But if they are the objects of thy hate, which startle and affright thy soul, and thou findest a secret antipathy against them, and an inward abhorring of them, than they are certainly altogether from without; and so, I have our Saviour's warrant to assert, and thou his word to believe, that they defile not the man. Mat. 15.18, 19 But what is it that thy troubled soul still objects? Thou sayest, Obj. 2 Never any of God's children were in this condition; and sure, it is some strange corruption discerned by Satan, which makes him thus tempt; and it is some heavy displeasure conceived by God, which makes him thus permit the temptation. Answ. Thus to be afflicted is no new thing, Answ. 2 Cor. 2.11. and that with God's Saints: even I (the least of those who minister to the Flock of Christ) can witness to thee, that in the service of my Ministry, amongst other afflicted Consciences, I have met with more than two or three, even very many, who had been thus buffeted by Satan, and with such violence of fury for length of time, even for some years, that they have pined away, and languished in their Convulsion-fits of secret tortures, brought down to the very gates of death, yea of hell too; concealing their temptations, because ashamed to utter them. And these have been persons of no mean piety; who observed Satan's assaults to have been most violent, when their devotions had been most inflamed. Yea, their first conflict with these foul temptations, was some time after their thorow-conversions; when having given up their names unto Christ, they had been exercised in solemn humiliations, and graciously enlarged, yea ravished with the sweet delights of holiness, in their communions with God and with Christ, in prayer and in praises. Good souls, thus brought to Mount Tabor they thought of building Tabernacles; but alas, Mat 17.4. they were presently made to come down, and bearing their Cross, Luk. ●. 23 follow Christ to Mount Calvary, yea to the grave, and to hell; that the glory of their victory and triumph might be the greater. And blessed be the God and Father of our Lord Jesus Christ, 1 Pet. 1.3. who in the power of his Spirit and grace, was pleased to make these very Grounds of Comfort, and Rules of Direction, to become effectual to their restoring. 3. It appears then, that these faedae tentationes (as Casuists call them) these foul and filthy temptations, even of Infidelity, Blasphemy, Atheism, and the like, they are Satan's scare-crows, when his baits fail; when he cannot allure and win the soul by carnal pleasures and worldly delights, than he seeks to fright and deter it from duties of holiness, by secret horrors, and dreadful suggestions. Which dreadful suggestions rightly considered, Job 30.15. Ps. 88.16. they bring more of terror then of guilt to the soul; being so contrary to the light of Nature, and the dictate of Reason, not raised by man, but cast in by Satan: And being thus cast in, they have their passage thorough, not their dwelling in the heart; they make their entrance as bold Intruders, but find not entertainment as welcome Guests. Wherefore, as many good Thoughts, which only come into the mind by sudden motion, and like sparks die as soon as brought forth, as those do not argue a regenerate estate; so many evil Thoughts which thrust into the heart by a sudden irruption, and are opposed as soon as discerned, they do not prove a state unregenerate. The Rules of Direction. 1. Rightly inform thy judgement, by making it a part of thy spiritual understanding to discern aright between the temptation, Phil. 19.10. Heb. 5.14. and the evil of the temptation. Which evil of temptation lies in the consent of the Will; which Satan may persuade, but cannot enforce. So that, if the temptation be consented to, it brings guilt upon the soul; but if repulsed, it returns upon Satan. 2. Strictly examine thy Conscience, for the discovery of what transgressions may have occasioned these temptations. For, sometimes they are the punishment of sin, though themselves not a sin to be punished; they are a just affliction, when they are not a condemning guilt. If ●inah gad abroad, her chastity suffers a Rape, Gen. 34.1. as the punishment of her curiosity; and to wander in our thoughts from God, is oftentimes punished with meeting a in our way, Thoughts of Blasphemy, or the like, to fright us back, and drive us nearer to him. Yea, when we become disobedient to Gods will, not laid low in our humble submissions, he suffers Satan to buffet us, even against our wills, sore vexed with his foul suggestions; and thus our grieving his Spirit, Eph. 4.30. is by a Lex tali●nis justly chastised with a grieving ours. Again observe, that when we have had our eagle's flight, soaring aloft in spiritual ravishments, and then been puffed up with spiritual pride; 2 Cor. 12 7. Luk. 10.10. God, as once to chastise this sin, and subdue this lust, he justly suffers Satan, who for his pride fell from heaven like lightning, 2 Cor. 12.8. to buffet and afflict the soul with these affrighting terrors, which like lightning amaze with horror, though they do not wound with guilt. Further yet; as thou examinest thyself to find out what sins have occasioned these temptations, so examine what sins have been caused or occasioned by them; as what deadness of heart, what impatiency of spirit, what neglect of God's service, what weariness in holy duties, what froward discontent, what repining distrust, and the like. 3. Now, having rightly informed thy Judgement as to the quality and nature of these temptations, and strictly examined thy Conscience as to the cause or occasion of them; the best way to free thy self from their violence and vexation, is this. (1) Do thou prostrate thyself in God's presence, and in a deep humiliation of soul with fasting and prayer, Mat. 17 21. do thou supplicate the Throne of Grace, to obtain the mercy of thy God through the merits of thy Saviour, for the free and full pardon of whatsoever sin hath occasioned these temptations, or hath been itself caused by them. (2) When thou hast made this humble supplication, with all earnest contrition, then cite Satan before the Divine Tribunal; where, in the presence of thy God, and of his holy Angels, do thou del●re thy loathing and abhorring of those suggestios, together with a disclaiming and renouncing all allowance, or willing admittance of them; returning them upon Satan as the effects of his malice and fury, if hereafter they return upon thy soul in their affrights and terrors. 3. Close thy solemn service with this sincere devotion; earnestly beseeching God to rebuke Satan and restrain his rage; Zech 3.1. and to vouchsafe thy languishing soul his quickening, sustaining, and restoring Grace; and together with this, make a total resignation of thyself into the hands of thy Jesus, Heb. 13.20. Isa. 40.11. 1 Pet. 5.8. the great Shepherd of the Flock, that he may keep thee as a tender Lamb, safe from the paw and teeth of the roaring Lion. And here; that I may not only point thee thy way, but also lead thee by the hand, see a Pattern for thy practice, a prescribed form, which thou mayst either use or imitate, use in its own words and order of expression, or imitate in the like matter and method of devotion. O most glorious and most gracious Lord God who art the Searcher of Hearts, the Lover of Souls, and the Preserver of Men. Before thee (holy Lord) before thee so sacred a Majesty, I here present myself a polluted, oh do thou make me a penitent sinner. Polluted I am, and loathsome in the filth of mine own corruptions; and oh how much more vile and abominable am I, through the guilt of that sin which is come upon my soul through Satan's suggestions! Suggestions so horrid and dreadful, that I abhor to set them in mine own sight, much more to declare them in thy presence.— I confess, O holy Lord, and glorious God I confess with shame and confusion of face, that mine own sin hath betrayed me to Satan's buffet, and his suggestions have increased the guilt and horror of my sin. Oh my pride and presumption! oh my carelessness and curiosity! oh my slothfulness and disobedience! oh the folly and wickedness of my heart, which hath provoked thy wrath, and given advantage unto Satan against my soul!— And oh the murmur and rep ning! oh the diffidence and distrust! oh the neglect of thy worship, and profaning thy glory! oh the deadness and hardness of heart! oh the many and great evils of pollution and guilt, caused and occasioned by my foul thoughts, all further provoking thy divine wrath, and more deeply wounding mine afflicted spirit!— Woe is me wretched sinner! whither, oh whither shall I fly for succour? unless thou Lord wilt pity, my poor soul must needs perish; and oh! oh my God perish from thy presence, thy gracious, thy glorious presence, for ever. Wherefore see, O thou great and glorious, O thou just and righteous Judge! Oh see, I here prostrate myself at the Bar of thy Justice, and lay my mouth in the dust, no● knowing what to answer thee.— Oh! oh! now that Satan doth accuse me, my Conscience witness against me, and thy Law condemn me; who, oh who shall plead for me?— Oh! will't not thou blessed Jesus, my Surety, my Saviour? wilt not thou undertake my Cause, who art mine Advocate? Wilt not thou procure my Pardon, who art my Mediator? Wilt not thou make mine Atonement, who art the High Priest of my salvation?— O blessed Jesus, be now my Jesus; and seeing thou art able to save unto the utmost all that come unto God by thee, oh save me lost creature, undone soul; without thy merit and thy mediation, lost and undone eternally: Oh save me unto the utmost of what my Conscience can accuse, or Satan's malice aggravate. And now; O holy Lord God whilst thou beholdest thy wounded Son, pity, oh pity me wretched sinner: See him accused by men, to free me from the accusations of Satan; see him unjustly condemned, to free me from the just sentence of condemnation; see him suffering death, to free me from the judgement of eternal death. Oh see, Lord, his pierced side, as the Fountain opened, and his streams of blood flowing forth unto his Church, to wash in from sin and from uncleanness: Oh, here bathe my polluted soul, wash, and wash me thoroughly, that not the least filth of mine own corruptions, or Satan's suggestions, may now cleave unto me, or hereafter appear in Judgement against me.— Behold, in Jesus Christ my Surety, my debt is paid, thy justice satisfied: Oh blot out then the hand-writing of Ordinances that is against me, (i.) The sentence of death in the curse of the Law upon sin. discharge Satan, and in the presence of thine holy Angels pass sentence of Absolution upon me, in the free and full pardon of all my sins. And oh! of a dreadful Judge, be thou now, Lord a gracious and reconciled Father; behold me justified through the blood of thy Son, and the righteousness of my Jesus; and as thou makest me partaker of the merit of Christ's passion to my justification, so make me partaker also of the power of his resurrection, even to obtain victory and to triumph over sin and Satan, and all those powers of darkness which shall rise up to rob me of the riches of thy grace, and to deprive me of my right and title to the inheritance of thy Saints in light. Now, holy Lord and gracious God as Satan hath accused me, so let me cite him before thy sacred Tribunal. And here prostrate at the footstool of thy Majesty, looking up unto thee in the mediation of Jesus Christ, who is at thy right hand, and ever lives to make intercession for me; even thus, Lord, I here declare in thy presence, and in the presence of thy holy Angels, that I utterly renounce all communion with Satan in his sinful suggestions; and therefore do humbly implore thy gracious goodness, that whensoever Satan shall renew his suggestions, they may be returned upon himself in his malice, not fasten upon my soul, or be laid to my charge in their guilt.— And whatsoever shall be Satan's rage, do thou Lord Jesus rebuke him, and keep me by thine almighty power through faith to salvation; making thy strength to appear in my weakness, thy grace and mercy in mine unworthiness.— And as thou art pleased, O Lord God, to quench all the fiery darts of Satan, so stir up thy graces in me, and inflame my soul with an enlarged fervour of holy devotion. So sanctify me throughout with thy Sp●rit, that my desires may be gracious, my thoughts heavenly, my life religious, my services sincere, and all my duties of thy Worship acceptable in thy sight.— And now, having renounced all communion with Satan in his suggestions, I here make mine humble resignation in thy presence, that so I may be safe under the shadow of thy wing, and preserved unblameable unto the day of the Lord Jesus. O Lord God Into thy hands I commit my body, soul and spirit; my thoughts, words, and works; all that I am, all that I have, desiring wholly to be thine. O my God, gracious and merciful, accept me in thy Beloved, even Jesus Christ, in whom alone thou art well pleased; and for his sake let me not go from before thee without a blessing; a blessing of pardon and of peace, a blessing of thy Spirit and of thy grace, a blessing of thy favour and of thy love in the Lord Jesus. Thus, Lord, say of me, Thou hast blessed me, and that I shall be blessed for ever. Amen, Amen. Here rising up, and making thine humble adoration before the Throne of Glory, say, Halleluiah! Salvation be unto our God and to the Lamb for ever, Amen. Halleluiah! 4. After all this, if thy foul thoughts shall yet continue or renew their assaults, (as it may be they will for a time) let them pass like lightning, and so though they suddenly startle, yet let them not long discontent thy soul; for this slighting is the best resisting; and thou shalt sooner be quit of them by a pious neglect, then by an eager opposition. Like angry Bees, such are foul and blasphemous thoughts; Isa. 30.15. Ps. 118.12. they are better avoided in passing by, then in beating off.— This Direction is well attested by the experience of a Minister of Christ (with whom I have had intimate acquaintance) who being devoutly employed in the ministration of the holy Eucharist, Satan, to disturb his devotion, and thereby disquiet his soul, assaults him with the sudden suggestion of foul thoughts: He, startled with their appearance in so sacred an action, began a contest of holy indignation; which contest heightened their rage, and the more entangled his soul. In this secret trouble, he observes how busy the Flies were (in that hot season) about the Cup which he was administering, and that he in prudence as well as piety was regardless of their buzzing, and kept himself intent upon the holy service. This became presently his instruction, from thence raising this sudden Meditation.— Sure, Satan envies the sweet comforts of my soul in communion with my Jesus, and therefore sends these busy Thoughts to suck up their sweetness; which if I strive to beat off, they do but the more disturb my soul: I will therefore do with Satan's suggestions, as with the Flies, pass them by in a silent contempt, not think to drive them away by a forcible opposition. And he thus resolved, they soon vanished; keeping his heart fixed upon his God, and his eye intent upon the present Solemnity. 5. And lastly (O thou afflicted soul!) do with thy God, when assaulted with frightful thoughts, as children do with their parents, when they behold any frightful thing, even cling closer, and hold faster to him. And doubt not, when Satan sees that what he intends to drive thee from thy God, draws thee nearer to him, he will soon cease the violence of his temptations: And when the Devil hath left thee, Mat. 4.11. Isa. 63.9. Mal 3.1. Angels will come and minister unto thee; especially the Angel of the Covenant, Christ Jesus, he shall revive and glad thy soul with the quickening graces and cheering comforts of his Spirit. CHAP. III. The Souls Conflict from some late Relapses into Sin. AS Physicians make a sovereign Antidote of the Viper's flesh, to destroy its poison; Heb. 2.17, 18. Heb. 4.15, 16. so doth Christ a saving Medicine of Satan's temptations to defeat his malice: Christ being tempted even to sanctify our temptations, and to be himself at once our refuge, and our pattern; that as we are guarded by his power, so we may be instructed by his example. Mat. 4.4.7.10. Eph. 6.17. Jam. 4.7. And what is the instruction, but that of spiritual wisdom and holy resolution, in opposing the Word of God to the wiles of Satan, and so resisting till he fly from us? And when Satan is beat back in his temptations, oh! how do the comforts of Christ's Spirit return upon our souls, to quicken, strengthen, and establish them? Whensoever then we hear the mournful complaints of languishing souls upon Relapses into sin, Job 13.24. Job 14.17. Ps. 43 2. that God accounts them his enemies, seals up their transgressions, and casts them off: They are the passionate Expressions of a distrustful impatience; Satan by his suggestions so aggravating their guilt, and heightening their provocation, Luk. 5.31. 1 Joh. 1.7. that thereby the soul becomes wholly fixed upon the disease, eyeing neither the Physician not his remedy, neither Christ nor his blood: Yea, the soul becomes so overburdened with its debt, that it views neither the Surety, Heb. 7.22. Joh. 1.16. Luk. 24.47. Joh 3.16.34 nor his sufficiency; neither Jesus, nor his fullness; both which are presented to the Penitent in the Promises. In this distress of soul, hear the Words of Complaint; yea, hear the deep and mournful lamentations of the relapsed Saint, plunged in the sink of sin, and sunk in the mire of uncleanness. The Words of Complaint. Oh, woe is me! how is the Crown fallen from my head! How is all my joy and comfort fled from my soul! How are my sins and my sorrows together increased! Oh my backslidings from my God Oh my sinful departings from my Saviour! Wretched man! how have I forsaken my first love, cast off my former zeal, and by my sinful Apostasy quenched, yea grieved the Spirit of my God? So that, whereas before I did delight in his servi●e, I now shame and fear to come into his presence: whereas before, his Spirit did enlarge my heart with comforts, now my sin doth fill my soul with horrors. Oh, what shall I do! I have abused the mercy of my God, despised his love, profaned his holiness, and offended his Majesty: And what hope of pardon from an abused mercy? What hope of favour from a despised love? What hope of Communion with a profaned Holiness? What hope of acceptance with an offended Majesty▪ These the Words of Complaint. And now to set open a safe Harbour for the humble and penitent; not to set up a vain shelter for the profane and presumptuous: Observe The Grounds of Comfort. 1. The immutability of God's 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 favour or love in God. No, He justifies us when ungodly; Rom. 4.5. Rom. 5.10. Eph. 2.6. Rom. 3.24. He reconciles us when enemies; He quickens us when dead: And therefore needs must it be, that we are freely justified, and so eternally saved by his grace, through the redemption that is in Jesus Christ. Now, if when enemies by wicked works, we were reconciled by the death of Christ; if when dead in trespasses and sins, we were quickened by the Spirit of Grace; how much more being reconciled, being quickened, shall our persons be accepted, our sins pardoned, and our falls repaired? So that, as by the operation of his Spirit we are regenerated, so by the power of the same Spirit we shall be restored. The love wherewith God loveth us in Christ, it is an everlasting love, Jer. 31 3. a love that will not end in hatred; This is that God himself tells 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 God's 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 confirmed 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 swore 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 swore by himself. Now, this being the form of God's 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 signify a cumulation of God's 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 called 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 show unto the heirs of promise the immutability of his counsel, Heb. 6.17. confirmed 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 lie, we might have strong consolation. By two immutable things, his promise and his oath, in which it was impossible for God to lie; to lie, that is, to revoke or recall his word, whereby man might be disappointed of his hope. Now we must know, God's covenant is not made the more firm or sure by oath then by promise; for, God's 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 man's oath adds not to the truth of his word, so nor God's oath to the certainty of his promise; and therefore merely to show unto the heirs of promise the immutability of his counsel, he confirmed it by an oath. Which was, for the greater testimony of his grace, in the stronger assurance of our faith, being fixed upon the firm stability of his Covenant. 1 Joh. 2.1. 3. The merit of Christ's passion, and benefit of his intercession; both which we are directed to by S. John. My little children, these things I writ 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 Christ's passion it is, that he became our ransom, 1 Tim. 2.6. and so we saved by his death; and in the benefit of Christ's 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 Christ's passion was our redemption; so the very end and purpose of Christ's intercession is our salvation: And thus is Christ become our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Great Highpriest, Heb. 4.14. Heb. 2 17. Heb. 3.1. whose proper and peculiar office it is to make atonement for his people; and therefore Christ can no more reject a penitent sinner, than he can deny himself an alsufficient Saviour. Wherefore see S. Paul's confident challenge that he makes: Rom. 8 34. Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. 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 God's 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, risen again, and is set down at the right hand of God, but who also makes intercession for us. This the Compliment of all: Consider we must (if we will rouse and raise our faith) consider we must the price of Christ's blood in his passion, the power of his might in his resurrection, and the glory of his Regal dignity in his session at God's 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 Saviour's 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 fullness of measure, Christ is able to save unto the uttermost all those that come unto God by him. Let thy Conscience then (O dejected Penitent!) object the heinousness 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 Satan's 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 God's 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 vigour. How! Jesus Christ came into the world to save sinners! What, was this the very end and purpose of Christ's 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 convinced 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 itself. But what right have I, I so vile a Wretch, to so divine a Truth? Why, my right lies in God's 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 involved 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 heinous 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 God's mercy to forgive sins; the greater than 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, endeavour to raise thy faith by meditation on the Promises; to the greatness of thy sins opposing the riches of God's mercy; to the horror of thy guilt, the fullness of Christ's 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 God's 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 than 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 than shall these his streams of blood be sufficient in their fullness of merit for the most heinous sins of a relapsed Saint? There may be then some disease of body which is opprobrium medicorum, past the Physician's skill 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 dishonour 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 fixed upon the promises of grace and life; in which promises thou mayst behold thy sins, thy heinous sins, thy mountain-sins, swallowed up in the Sea of his blood; yea, thou mayst behold thy guilt, thy horrid guilt long since cancelled 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 hid God's 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 God's 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 show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting. For a pattern, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a complete 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 Christ's mercy and merits, then discouraged with the heinousness of their own pollution and guilt, might believe on Christ, the Saviour of the World, unto everlasting life. Indeed, we soon convince by argument s drawn from our own experience. Ps. 27 13, 14. Ps. 34.11. Thus we make it an ordinary Medium and Method of persuasion to one in sickness, saving, Make use of such a Physician; for when I was taken with the like desperate disease, he administered to me safe Physic, and by God's blessing hath wrought upon me an unexpected cure. Luk. 22 32. Thus, S. Paul converted, David repenting, Peter restored, and others of God's 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 Physician upon our recommendation, of whose grace and goodness, of whose ability and skill, we ourselves 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 sovereign 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 sovereign remedy to a wounded Conscience, than the Covenant of Grace firmly sealed, the merits of Christ's death really exhibited, and the earnest of the heavenly inheritance visibly conveyed? The whole sum of that Tremendum Mysterium, that dreadful mystery (as the Ancients 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 pours forth h himself in the abundance of his mercy, and riches of his merits; He communicates himself (as the Treasury of all Goodness, the Fullness 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 sealed, 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 God's love, and stability Obj. 1 of his Covenant: That sure, God is not bound to perform the Promise, when man neglects to fulfil 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 departed 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 God's children, that He who is their Father, is unchangeable in his love, and constant in his promise. 2. Obj. Against the merit of Christ's passion, and the benefit of his Obj. 2 intercession. Some languishing and dejected soul may be so far from making the former testimonies of God's love to be an encouragement for his rising, that the thoughts thereof the more deject and cast him down; and the merits of Christ's passion, with the virtue of his intercession, are so far from administering 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 Christ's 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 Apostasy, 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 Apostasy, 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 Apostasy. And indeed, the Apostle here speaks after the manner of the Hebrews, with whom Apostasy was called sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As a falling away to Idolatry then with the Hebrews, so falling away to Judaisme, with the Apostle, is peculiarly called sin, as indeed the sin most hateful and abominable. And to them that thus sin by Apostasy, v. 29. there remains no more sacrifice for their atonement; for that they have counted the blood of the Covenant an unholy thing, and have done despite to the Spirit of grace. Yet more pla●n: They who denied their Christian profession, and fell off to Judaisme, could have no more Sacrifice for sin; because Christ being denied, none other Messiah was to he expected; and as for the Sacrifices of the Law, they were now no more available to take away sin, they being ended and fulfilled in Christ. So then, there is no more sacrifice for sin to wilful Apostates, but there is still a sacrifice for sin to humble Penitents: The merit of Christ's passion shall nothing avail him that renounces his Christianity; but it shall much avail, yea effectually save him who bewails his iniquity. Obj. 3 3. Obj. Against the renewing of Repentance. And this Objection is raised from that of the Apostle, Heb. 6.4, etc. where he saith, that it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come, if they fall away, to renew them again unto repentance. From hence the relapsed Saint, in his deep distress of Conscience, frames this objection: Seeing I have been once enlightened, and have tasted the heavenly gift, and have been partaker of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come; and now having fallen away from my God by my multiplied iniquities, it is impossible that I should be renewed again unto repentance. Answ. Answ. This place (as that other before mentioned) is not to be understood of falling, but of falling away; not of the Children of God falling through sins of humane infirmity, but of the Professors of Christ falling away through the sin of wilful Apostasy. Of which sin many in the primitive times became guilty, either through fear, or through covetousness; renouncing the faith of Christ, and returning again to Judaisme or Heathenish idolatry; and of such it is that the Apostle here speaks, when he tells us, that they crucify to themselves the Son of God afresh, v. 6. and put him to an open shame. For, they that fell away to Judaisme, did as much dishonour, injure, and abuse Christ, as if with the Jews they had actually spit upon him, buffeted him, and crucified him: And for such, to renew them again to repentance, it is impossible; Impossible, non physicè, sed moraliter, (as the School speaks) Impossible, according to the ordinary course of the Church, according to the common and usual way of salvation: otherwise, our Saviour tells us in the like case, With men this is impossible, but with God all things are possible. True it is, Mat. 19 26. Novatus and his followers, from this Heb. 6.4. and that Heb. 10.26. did deny repentance, and admission into the Church, not only to those who fell away from the faith, but also who fell into any scandalous sin; but for this were they justly condemned by the Church of God for Heresy. So that this place of the Apostle is to be interpreted as meant of such professors of Christ, who fall away from the faith by wilful Apostasy, as did Judas and Julian; Not of such servants of God who fall into sin through some prevailing temptation, as did David and Peter. 4. Obj. Against a partaking of the blessed Sacrament of the Eucharist. Obj. 4 Alas, how shall I so unworthy a person be a worthy partaker of that holy Sacrament? And to receive unworthily, 1 Cor. 11.27.29. is to increase the horror of my guilt, not regain the favour of my God. I believe indeed; but alas, it is but faintly: I repent, but it is but weakly: And what, shall I then so vile a sinner attend so dreadful a solemnity? Answ. O thou dejected, yet penitent soul! Answ. who art dismayed in thyself, having weakened the power of grace by thy relapses into sin; oh let not the weight of sin, or the weakness of grace, so thy repentance be faithful, and thy faith sincere, let not either deter or detain thee, discourage or withhold thee from this blessed Ordinance; but attend unto our Saviour's call▪ and come at his gracious invitation. Harken and hear; Come unto me, Mat. 11.28. all ye that are weary and heavy laden, and I will give you rest. Even because weary, come and be refreshed; even because burdened, come and be eased; because weak, come and be strengthened; because poor, come and be enriched; because sick, come and be healed; because wounded, come and be cured; because sad, come and be comforted; because dull, come and be quickened; because relapsed, come and be restored: Come to this spiritual feast with thy wedding-garment, Mat. 22.12. Gen. 27.15. the pure robe of Christ's righteousness put on by faith; and thus clothed with the sweet smelling raiment of our elder Brother, thou shalt obtain a multiplied blessing from our heavenly Father, even a blessing of righteousness & of peace, a blessing of mercy and of love, of grace and of strength, of comfort and of joy; R●m. 86. the testimony of the Spirit setting on the seal of the Sacrament for the recovering and continuing, the renewing and confirming, the assurance of God's love, in a communion with Christ in his fullness. It remains then (O thou afflicted soul!) that thou fix upon the immutability of God's love, and the stability of his Covenant, together with the merit of Christ's passion, and the benefit of his intercession; these the sure Grounds of Comfort. Again, do thou raise thy faith, renew thy repentance and apply thyself to a worthy partaking of the blessed Eucharist; these the faithful Rules of Direction. All which the God of mercy and compassion bless unto thy soul, and make effectual to thy salvation through Jesus Christ our Lord; Amen. CHAP. IU. The Souls Conflict from the daily Assaults of Sin. WHich Conflict that it is truly spiritual and sincere, will appear by these signs. Rom. 7.21, 22, 24. 1. The sanctified person acts against the power, whilst he groans under the weight of his sin; Ps. 51, 2.7.10. He hates its pollution, as well as dreads its guilt; He abhors its filth, as well as fears its punishment. 2. The Saint of God in his spiritual conflict, he is both earnest to discover his corruptions, and zealous to subdue them: 1 Cor. 9.27. whereas the Natural man seeks out his corruptions, as the Coward does his enemy, unwilling to find him, and afraid to fight him. 3. Whereas the Natural man, like a Neuter in a State, is offended with the tumult and uproar that disquiets him; the Spiritual man, like a loyal Subject, is incensed against the Rebel-Lusts that raise this tumult, Ps. 18.23. and cause this disquiet. 4. His heart does as suddenly startle at the motions of sin, as the Lamb does at the presence of the Wolf, and this from that great contrariety and secret antipathy which is betwixt sin and grace, the flesh and spirit; an antipathy as great as that betwixt light and darkness, Christ and Belial, 2 Cor. 6.14.15. heaven and hell. Lastly, above all the evils sin brings upon the soul, this, that it deprives of communion with God, is the most afflicting. Ps. 61.11, 12. In which affliction, these are the words of Complaint. The Words of Complaint. Oh! how, how can mine heart be right with God; which so often revolts from him? How can mine heart be sound, which is continually sore? When with sighs and groans in humiliation, I have confessed and bewailed my sin, presently upon temptation I commit and repeat it. Thus my wounds daily bleed afresh, and thereby my spirit faints, and my hope fails: I shall one day perish by the hand of sin, as David complained he should do by the hand of Saul; for that daily my strength decays, my grace diminisheth, my comforts fade, mine Evidences for Heaven are blotted, my seals defaced; my life is become my trouble, and death it is my terror; I fear to die, and yet have no joy to live; Wretched man that I am, who shall deliver me from this body of sin and of death! The Grounds of Comfort. 1. The holy dispensation of the alwise God; according to which it is, that neither the merit of Christ's blood, nor the sanctification of Christ's Spirit, doth yet so far prevail, as to root out the being of corruption, though it wipe off the guilt and weaken the power of sin: Damnatum est peccatum, sed non extinctum; Christ hath condemned sin in the flesh, condemned, but not extinguished. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom 8 3. Cajet. in loc. he hath condemned: The word is metaphorical; for that, Condemnation implies a depr vation of all preceding privileges and power. Thus our Lord Jesus Christ he hath dealt with sin; he hath so disannulled it in the faithful, that it hath no more place to appear in judgement, Col. 2.14. no more guilt to bind over unto death; Rom. 8.1. there being no condemnation to them that are in Christ Jesus. 2. Our nature is pure and perfect in Christ, in which he hath satisfied the justice of our God, Joh. 2.29. as being the Lamb of God that takes away the sin of the world; even the sin of nature as well as of our lives, our original as well as our actual sin. Col. 1 19 Joh. 1.16. And seeing it hath pleased the Father that in him should all fullness dwell, He will communicate to us of his fullness, till he hath wholly destroyed the Serpent's seed, 1 Joh 3.3. 1 Pet. 1.16. till he hath made us pure even as he is pure, not only subduing the dominion and reign of sin by grace, but also destroying the life and being of sin by glory. 3. No man is sensible of sickness, but who hath life; and therefore sense of sin is a sure symptom of the life of grace. So that (O thou afflicted soul!) in thy conflict with sin, thy very grief is a ground of comfort; this being a sure testimony of true Sanctification, Gal. 5.16, 17 18. that thou canst not endure the close workings of thy secret corruption, but art still solicitous to cast out the enemy, to establish the peace, to vomit up the poison, to preserve the health of thy soul. 4. It is a free and willing subjection to the commands of sin, Rom. 6.12, 14. which declares the soul to be under the power and dominion of sin; but by our opposing and resisting, our lamenting and bewailing our sin, we manifest plainly, sin does rebel, but does not reign; prevails as a Tyrant, but rules not as a King. And where Grace hath the Throne of the heart, and sways the Sceptre, the●e Christ rules by his Spirit, and will in the end make us to overcome by his power. The battle is the Lords, and the victory shall be ours, notwithstanding all oppositions of sin and Satan, of the flesh and the world, of earth and of hell, 1 Pet. 1.5. we shall be kept by the power of God through faith to salvation. For what, hath our Lord Jesus Christ begun, and shall he not perfect the work of grace? Hath he made the purchase, Phil. 1.6. and shall he not make us to possess the inheritance of glory? Lastly, Seeing thou cleavest unto the Lord with purpose of heart, though thou servest him not in perfection of holiness; these infirmities and failings which are thy burden, they shall not be thy bane. If the ravished Virgin cry out, Deut. 22.27. she is in the censure of the Law guiltless; by her cry having proved her rape. And thus, a sure testimony it is, Sin hath committed a rape upon our souls and ravished our hearts, when we cry out in our trouble unto the Lord: And sure, God who commanded indulgence unto the ravished Virgin, will vouchsafe pardon to the ravished Soul. The Rules of Direction. 1. Be constant in thy Conflict, in the sense of thine own wants looking unto the Lord Jesus Christ in his fullness; and in the weakness of thine own strength, Phillip 4 13. Joh. 15.5. relying upon the almightiness of Christ's power. Be not disheartened by some losses, not discouraged by some foils, not dismayed by some wounds; but by fasting and prayer renew thy strength, and then by diligence and Zeal renew the combat: Thus shalt thou gain by thy losses, get ground by thy falls, increase thy graces by thine infirmities. Phil. 1 9, 10. 2. Preserve the judgement of thy mind clear, and the frame of thine heart tender; that so the Understanding may discover to thee what is evil by its light, and the Heart restrain thee from it by its tenderness. Restrain, by some secret checks of Conscience upon the first rise of corruptions, Psal. 19.13. Eph. 4.30. that so they get not head by any rebellious wickedness, to grieve God's Spirit, and to disquiet, yea, wound thine own. Let it be thy pious policy to fight thine Enemy when he is at the weakest: Thus, set upon Sin in its first motions, quell it in its first rise; for indeed, that which increaseth our guilt, and destroyeth our peace, is our willing entertainment of sinful motions, our ready cherishing corrupt desires. Prov. 4.23. 3. Keep up an holy jealousy over thine own heart; for it is not in the power of Satan to hurt the soul but by its self, it's own weapons must wound it, it's own treacherous affections must betray and destroy it. Jer. 17.9. And such is the Heart's deceitfulness, that those corruptions lurk in it, which we think have no affinity with our nature, but are most contrary to our frame and disposition: As who could have imagined Moses' his meekness could have become guilty of murmuring? Ps. 106.32, 33. Psal. 51.14. Matth. 26.24. or David's tenderness guilty of murder? or Peter's zeal of denying his Master? Wherefore in this holy jealousy over thy self, search diligently, and examine frequently the state of thy soul, the temper of thine heart; and know assuredly, this strict examination will weary the soul of sin, thereby subduing thy heart from allowing, approving, or delighting in it. And thus, however with the Sheep thou slip into the mire through weakness, yet thou shalt not with the Swine wallow in it with delight. 4. Be humbled in the sense of that body of sin, carnal concupiscence, Jam. 1.14.15. Rom. 7.23. the polluted fountain from whence issues all our filthy streams of sinful thoughts, words and actions. It may be, God suffers Satan to shake the vessel, that the dregs may appear; to pursue us with his temptations, that we may the better discover our corruptions, and so discern the true womb of all our misery, that which breeds and fosters all our disquiet. Whilst then we bewail the guilt and pollution of our actual transgression, with David, Ps. 51.5. pass we from the branches to the root, let the stream lead us to the Spring, that of Original corruption, which defiles the whole man, and maintains an irreconcilable war with the sanctifying grace of God's Spirit. Rom 8 7, 8. Gal. 5 17. Though we are engrafted into Christ, yet will God have us mindful of our old stock, that we may the better glorify him in the powe● of his grace which sanctifieth and saveth us. And indeed, unless we bewail sin in the affection as well as in the action, unless we be humbled for our corrupt dispositions as well as for our particular transgressions, our Repentance cannot be found, nor our Peace settled. Our Repentance not sound, which must be a thorow-hatred of the whole body of sin; our Peace not settled, Rom. 8.1.14. which must be not only from mercy pardoning, but also from grace subduing sin. Lastly, Increase the importunity of thy prayers, as thou seest sin increase in the impurity of its pollutions. And to strengthen thy prayer, fix thy faith upon the promises; those of the Gospel of Christ, and Covenant of thy God; as, That he will blot out our transgressions, and remember them no more; Jer. 31.33, 34. Heb. 8.12. Luk. 11 13. Zech 13.1. That he will put his fear into our hearts, and that he will give his holy Spirit to them that ask it. Especially look up unto Christ as the fountain set open to Judah and Jerusalem, even to all penitent sinners, to wash in for sin and for uncleanness. And if thus (O thou afflicted soul!) if thus thou make good the combat by prayer and penitence, our Lord Jesus Christ the Captain of our salvation, Heb 2.10. Mat. 12 20. will make good the Conquest through grace and mercy, by sending forth Judgement unto Victory, victory over Sin and Satan, and all the Powers of darkness. Thus, Blessed Jesus, save the Soul which thou hast purchased; sustain by thy grace, whom thou hast redeemed by thy blood! Amen. Amen. CHAP. V The Soul's Conflict, from a Distrust of its Grace's sincerity in general, and of Faith and Repentance in particular. THe most gracious testimony of God's love, is from the immediate light of his countenance, which displays upon the soul such evident beams and refreshing rays of his Fatherly goodness, as do become the sure witness and sacred seal of the Spirit, testifying to the inward man the eternal favour of his God. This estate, it is gracious and blessed, but it is not constant and continued; yea, it is oftentimes, even to the best of Saints, very much discontinued; witness David's Usque quo? How long, Lord, how long wilt thou hid thyself, Ps. 89 46. Ps. 6 3. for ever? And again; My soul is sore vexed, but thou O Lord how long! Now, in the night of Temptation, when we have lost the sight of the Sun, it is no small comfort that we have the light of the Stars: when we see not the immediate rays from the manifestation of God's divine presence, a sweet comfort it is that we see him by reflection in the light and vigour of his spiritual graces; which confirm to us this comfortable assurance, that he will yet rise again upon our souls. But oh! Act. 27.20. how many even of the holiest Saints, as S. Paul in his tempest, so they in their temptation, they see neither the light of the sun nor of the stars, neither the comfort of God's presence, nor of his graces: Ps. 88.6 15, 16 And such a state of darkness as this, must needs bring fear, horror, and amazement to the soul. And in this distress, hear the afflicted Sa●nt thus complain. The Words of Complaint. Oh! how do I feel the struggle, and alas, they are but the struggle, of good d sires! My soul conceiveth and traveleth in pa●n with holy purposes; but alas! she wants strength to bring forth into actual performances. Whereas looking upon the true Saints and servants of God, I see faith hath life in them, and they life by it; but clouds of unbelief darken my soul, and the bonds of death take hold of me. I see them as Temples of the Lord, they receiving daily Oracles from his mouth, and still offering him the continual sacrifice of a contrite heart: But alas! I pray, and he heareth not; I call and cry, but he answereth not; and no wonder, seeing my soul which should Eaglelike with faith and fervour mount aloft, through diffidence and deadness of heart creeps in the dust. Oh! my corruptions, they are increased, and my contritions diminished; my temptations they are stronger, and my graces they are weaker: Ah! what said I? weaker; I would to God I could say upon assurance, that I had any grace at all, pure and sincere; For, woe is me! such is my darkness of mind, deadness of spirit, and hardness of heart, that I cannot but with much horror of soul and trouble of conscience, call in question the sincerity of all grace, especially the sincerity of my Faith and of my Repentance; whether such as may obtain remission of sins, and reconciliation with my God through Jesus Christ. (1.) The Grounds of Comfort, as to the distrust of Grace's sincerity in general. 1. It is not more the policy and design of Satan to persuade the Hypocrite that his life is gracious, his grace sincere, Luk 18.9.11. Job 4.6. & 8.6 & 15.5 and his heart upright, than it is to persuade the true Saint that his heart is corrupt, his grace counterfeit, and his life hypocritical: The former he does to harden in presumption, the latter to sink in despair. Know then for thy comfort, there is no such deliquium animae, that there are not some reliquiae gratiae; there is no such faintness of soul, that there are not some remains of life. As a Spring, when stopped at one place, it breaks out at another; so Grace, if not discovering itself in some particular acts, it shows itself in some other proper operations. Yea, God in wisdom suffers some one grace in its acts to be the more dampt and deadened, that some other may be the more quickened and enlarged: As how often is it, that God suffers our faith to be weakened, that our fear may be awakened; Ps. 55.5.6. Ps. 42.1, 2, 3. 2 Cor 12.7. Stimulus in carne. He abates the fervour of enlarged devotions, to quicken our zeal of hungering desires; and ofttimes suffers the assaults of some sensual lust, to pull down or prevent the haughtiness of spiritual pride. So that our growth in grace is then real, when it is not apparent; it is always true, though not always equal; there being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the members of Christ's body, Eph. 4 16. Col. 2.19. but still an effectual working of his Spirit and grace in each part of the New man. 2. When God and Christ have the greatest measure, the highest degree of thy will, love and desire; though thine heart is not so enlarged, thy spirit not so cheerful, thy duties not so pleasant, yet are thy graces saving and sincere: Saving and sincere, making God in Christ thine end, on whom thou dost fix thine intentions, aims, and affections, for the attainment and enjoyment of him. And this is a sure sign God is thine end, that thou art so disquieted in his seeming absence from thy soul: For, what we most highly prise, Ps 7● 25.25. Ps. 2●. 1 Ps. 143 7. we are most careful to keep, most joyous to possess, most grieved to lose, and most troubled to want. 3. There is less danger, and more hope of a languishing, afflicted, and mournful, then of a raised, ravished, and transported Soul: Humility and holy fear shall preserve the former, whilst pride and presumption destroys the latter. For whilst proud conceits, fanatic dreams, and false joys fill the sails, how many, how very many do run themselves upon the rocks, even the rocks of presumption and spiritual pride? Rev. 3 17. ●am. 4.6. whereas God giveth grace unto the humble. 4. When the soul by mortification struggles with the motions, by prayer contests with the suggestions, and by vows contends with the solicitations of sin; then the corruptions of heart do not so much argue a decay, as the oppositions of soul do prove an increase of grace; which increase, if it be not in that growth which is upward in the sprouting of the branches, yet is it in that which is downward in the spreading of the root; Col. 2.7. Mat. 11.29. Mat. 5.3. Rom. 5.1, 2. and by how much grace is the more firmly rooted in humility and poverty of spirit, by so much shall it the more abundantly flourish in peace, and joy in the Holy Ghost. The Rules of Direction. 1. Go not about to judge of thy Spiritual estate in an unseasonable time, or by uncertain signs. (1.) Not in an unseasonable time, as is that of temptation, when the Mind is clouded, the Conscience afflicted, and the Spirit wounded; Ps. ●7. 10. what were this but to take a Prospect in a Mist, or to view a Country in a Storm? (2.) Not by uncertain signs. Many signs beget much perplexities: Confident I am, the formality of multiplying marks and signs hath more puzzled then pacified, more entangled then resolved doubting and troubled Consciences: For among ten or twelve, or more Signs of Grace, which some give, (as if they would make up with number, what is wanting in weight;) the soul that questions but one often shall be more dejected and afflicted with that one, then raised and comforted with all the other nine. True it is, Formae nos latent, the essential forms are hid from us, is true in natural, much more in spiritual things; and therefore, in Divinity, our Demonstrations are still a posteriori, discovering the cause by the effect. Wherefore we must observe, that the effects we set up as signs, be such as are most proper and immediate to the cause; and then I am sure they cannot be many; and those that are, Isa. 57.18, 19 they will be full, convincing the Judgement, and comforting the tender Conscience. Thus we discover the fire by its heat, the sun by its light: whereas to discover the sun by its heat, or the fire by its light, may prove erroneous; though we know light is in the fire, and heat is in the sun, yet not so immediately, but that there may be light where there is no heat, and there may be heat where there is no light. Thus, to discover sanctifying and saving grace by this sign, of joy and delight in holy duties, is by an effect more remote from the cause, and the cause may really be without this effect: For, how many gracious hearts and sanctified souls (even such as we are now conversing with) do languish in trouble, and are oppressed with grief? So that, if joy and delight in holy duties must be the evidence of their saving graces, Psal. ●7. and Psal. 88 there is no remedy but they must lie down in sorrow; and it is not any present ministration shall afford them comfort, till God's mercy make good the sign, which man's imprudence hath prescribed. Know then, one proper sign rightly apprehended and truly applied, is a Rule of trial which concludes in it all that can be given: And amongst other signs of saving grace, Poverty of spirit, with an hungering and thirsting after righteousness, is as immediate and infallible as any can be named. Wherefore, 2. Lay hold on the Promise in its sweetness of divine truth, so suitable to the condition of thine afflicted estate. Hear thy Saviour's words. Blessed are the poor in spirit, Matth. 5 3. vers. 4. vers. 6. for theirs is the kingdom of heaven. And again, Blessed are they that mourn, for they shall be comforted. Yea, Blessed are they that hunger and thirst after righteousness, for they shall be filled. Lay up these Promises in thine heart as thy sure delight, prise them as thy treasure, feed on them as thy Manna, given of God to refresh thy soul in the Wilderness of this afflicting world: Build thou thy peace upon this pillar, suck the sweet comforts of the Spirit from these breasts of consolation. Isa. 66.12. Apply these healing medicines to thy wounded Conscience by a discursive meditation; awaken thy heart, and incite thy will to close with God and with Christ in the mercy and truth of the promise, saying in David's self-expostulation; Why art thou cast down, O my soul, Psal. 42.11. and why art thou disquieted within me? Hope thou in God, for I shall yet praise him who is the health of my countenance, and my God. Or, as the devout Psalmist again; Return unto thy rest, O my soul, Psal. 116 7. for the Lord hath dealt bountifully with thee. Thus, as chase the benumbed limbs with hot oils, will recover their former warmth and life; so plying the sadded heart with quickening thoughts, will restore its former peace and comfort. And when thou feelest a secret heat of divine grace, keep the fire burning, ply it with zealous affections; those zealous affections raised in devout meditations, those devout meditations fixed upon the promises, those promises founded upon Christ as Mediator, and upon God in him, as Fountain of all grace and love. 3. Keep an open passage betwixt God and thy soul; hold fast an humble converse and heavenly communion with him, Eph. 1.3. as in the public Ministry of his Word and Sacraments, so in the private duties of thy Closet devotions: And if thy duties of devotion in prayer and praises be not perfunctory and formal, thou shalt find by sweet and gracious experience, that they are the food and nourishment of thy soul. And therefore as the body, when it wants its meals, so the soul, Psal 36 8. Psal. 63.5. when it omits its prayers, shall feel an hungering and gripping in itself; and a good argument it is, those devotions afford some solid sustenance, when the soul upon the want of them does feel a sensible emptiness. Wherefore, whatsoever are thy affairs or engagements in the World, cherish thy desires and long after God and Christ in thy soul; and when thou hast not the opportunity of retirement and privacy for thy devotions, retreat thy thoughts into the secret Closet of thy Heart, and let thy Mind (so swift of wing, as moves further in a moment then the Sun in a day,) let thy Mind send forth its winged Messengers, some heavenly Desires, which taking a sudden flight to the Throne of grace, Gen. 8.11. shall like Noah's Dove return thee an Olive-branch of peace and comfort into thy bosom. Do thou by some secret ejaculations, as by some coals from the Altar, keep alive thy fervour of holy devotion, and zeal of ardent love unto thy God, and unto thy Jesus. (2.) The Grounds of Comfort, as to a distrust of the sincerity of Faith in particular. 1. Thy not being assured thou dost believe, is from the pressing weight of temptation, not the total want of faith. As it was with S. Peter, Mat. 14.31. so is it with the faithful: whilst the waters are smooth, Peter walks with confidence; but when the winds begin to be boisterous, and the sea rough, he than sinks with fear, and in this his fear he cries out, Lord save me! upon which Christ stretcheth forth his hand & holds him up, saying, Why didst thou doubt, O thou of little faith? Thus is it with the Godly, whilst they have a Calm within, the cheerful light of God's countenance shining forth upon their souls, than they go on willingly and freely in the ways of holiness, rejoicing in his love: Ps. 30.7. But when God hides his face, than they are troubled; when a tempest of temptation ariseth in their souls, than they fear and doubt, sink and cry: And oh the tender mercies of their compassionating Jesus! He is nigh unto them when they call upon him; Ps ●45. 18. He rebukes Satan, stills the tempest, revives the soul, and returns in the sweet embraces of his love. This know then (O thou afflicted soul!) thou mayst have true faith in a firmness of adherence, even when thou hast it not in a cleverness of evidence; and so mayst truly believe, when through the violence of temptation thou canst not for the present evidence to thyself that thou hast faith. 2. However thy doubts and fears may dull and damp, yet shall they not dead and destroy thy faith. It was a large testimony of the Apostles faith, when S. Peter, as the mouth of the rest, did to confidently answer our Saviour with a— Lord, Mat. 6.68, 69. whither shall we go? thou hast the words of eternal life; and we believe, and are sure that thou art that Christ, the Son of the living God. Yet in the hour of trouble and of trial, see how fear damps their faith; in that, when Christ was apprehended, Mar. 14.50. they all forsook him and fled: yet behold, their faith recovers its strength, and they who fled from the face of a small Band in the Garden, Act. 5.27.41. Act. 2 36. dare afterwards stand in the face of an whole ●ouncil in Jerusalem; yea, and preach him Lord and Christ, whom they denied their Lord and Master. And now, if the strong Pillars of the Church be shaken, what shall the weak Reeds do? If the glorious Lights of the World suffer an Eclipse, Mat. 5.14. what shall the smoking Flax do? Why, here's our comfort; our Lord and Saviour doth assure us, that a bruised reed he will not break, Mat. 12.20. and smoking flax he will not quench. Wherefore (O distressed soul!) though thou art as weak in faith as a reed, yea as a bruised reed, yet thou shalt not be broken; though there be no more fire of grace in thee, then that of smoking flax, yet shalt thou not be quenched: Be thy measure of grace ne'er so small, the least good desire, holy purpose, or sincere endeavour, though hid under a multitude of infirmities, yet will Christ in his tenderness of love so cherish it with the breathe of his Spirit, till he send forth judgement unto victory; that is, till by a continued growth in grace, and renewed strength in the inward man, thou mortify sin, and subdue thy corruptions, Rom. 8.37. yea become more than conqueror through him that loved thee. How many than are like Mary, of whom we read, that whilst she wept and sought for Jesus, though he stood by her, and talked with her, yet is it said, Joh. 20 14. she knew not that it was Jesus. Thus many poor souls and sincere believers, in a trial of temptation, they are weeping and mourning after Christ, yea refuse to be comforted, because they cannot find him lodging in their hearts by faith; whereas he is indeed near them, and in them by his Spirit, and in their mournings speaks to them to be comforted; and yet they know not that it is Jesus, him whom their soul seeketh. But after some languish of sorrow, and distractions of fear, Christ discovers hlmself to the soul, as he did unto Mary; and then, oh how is their joy redoubled in their faith revived! 3. There can be no true sense of the want of faith, without some measure of true faith; as no man can be sensible of sickness, who hath not some life. Now, that is a true sense of the want of faith, which is like the sense we have of the want of meat, accompanied with an eager desire and hungering after it; Mat. 5.6. which hungering desire cannot be in the soul from Satan or the flesh, but is most assuredly a work of the Spirit and grace. Wherefore, when that poor man in the Gospel, a weakling in faith, cries out, Lord, I believe, help mine unbelief! Ma●. 9.24. from a principle and seed of faith, opening and dilating itself for increase, he desires and cries out for more faith; so that he could not have said, Lord help mine unbelief, if he had not already believed. And further, because a willing mind in desires after godliness, 2 Cor. 8.12. is a real conversion unto God; therefore is it rightly said, that an Heart truly desirous to repent and believe, is indeed a repenting and believing heart. As a woman then that feels the stir of the child, though but weakly, yet hath good hope she is conceived; so (O thou afflicted soul!) when thou feelest the secret pant of faith, in sincere desires after Christ, which are the breathe of the Spirit, have a good hope thou art regenerated; and as the mother waits for an assurance of her quickening in the child's stronger motions, so do thou wait for an assurance of thy regenerating in Faiths stronger enlargements. The strongest Believer, 2 Pet. 1.1. and the weakest of the Faithful have all obtained like precious faith; like precious in quality of nature, though not in degree of perfection. Wherefore in thy doubts and fears, let thy fears diminish thy doubts: For know, Satan doth not winnow, where there is no corn; he doth not perplex with doubtings, but where he knows there is some faith. And let this be thy comfort; Phil. 1.6. He who hath begun a good work in thee, will perfect the same unto the day of the Lord Jesus. He who recovered the Apostles from their fall, shall restore thee from thy dejections, healing thy broken heart, Ps. 147.3. and binding up thy wounds, dispelling thy cloud of temptations with the light of his countenance, yea sealing thee with his holy Spirit of promise, Eph. 1.13, 14 and giving thee the sure earnest of the heavenly inheritance, even peace of conscience, and joy in the Holy Ghost. The Rules of Direction. 1. Clear thy judgement from that too common error, which asserts Faith of assurance that our sins are pardoned, to be the only justifying and saving faith. For, this error consented to in the judgement, hath this ill effect upon the soul, that thereby it still languisheth in fears, and is affrighted with terrors, labouring under the horror of this apprehension, that there is no remission of sins, because no faith in Christ; and no faith i● Christ, because no assurance of being in him accepted of God to justification. To clear this error (O thou afflicted soul!) know, Faith hath a threefold act, of Assent, of Reliance, and of Assurance: of Assent, which is before Justification; of Reliance, which is in Justification; and of Assurance, which is after Justification. As thus; Joh. 3.16. Rom. 3.25. Luk. 24.47. Thou readest in Scripture, God promiseth to all remission of sins through faith in the blood of Christ. Now, thou first assentest to this as a certain and sacred truth, acknowledging it the free promise and wise dispensation of the all gracious and holy God. Jam. 2.19. This thou mayst do, and yet not be justified: But when further to this assent of Faith thou dost add the act of Reliance, even a casting thyself, and resting thy soul upon the love and mercy of thy God for the remission of sins, according to the truth of his promise, by the blood of Jesus Christ; Act. 5.31. this accompanied with repentance, can never be without justification. But now after this, upon some gracious experiences it is, of God's love in Christ in the sweet communions and comforts of his Spirit, that thou comest to find a third act of holy Faith, even this humble assurance, that God, according to his word of promise, Eph. 1 13. 1 Thess. 1.5. hath graciously pardoned thy sin, and accepted thee in thy Jesus. Observe then, many millions of God's Saints there may be, yea doubtless are justified through faith, who yet have not an assurance that their sins are pardoned: I say, yet have not; for that, an assurance of God's love accepting them in Christ, is not the real essence, but rather the sweet effect, not the proper being, Rom. 5.1. but rather the happy consequent of a justifying faith; which is seldom vouchsafed of God even to his dearest children, but upon frequent experiences of spiritual communions. So that in times of temptation to deny our faith, because we feel not our assurance, is an error much like his, who in time of winter cuts down his tree, because he finds not its fruit; whereas the root being firm, the tree is safe; So our reliance being fixed, our faith is sound; and as a firm root, as a sound faith, Col. ●. 7. Gal. 5.22. it shall in due time bring forth its sweet fruits of righteousness, peace, joy, etc. 2. Understand aright how to discern that thou hast faith; which is done by an experimental act of adherence unto Christ, when thou canst cordially say with S. Peter, that there is none other name under heaven given among men, whereby they may be saved, Act. 4.12. but the name of the Lord Jesus: And therefore relying upon him in his mercy and in his merits, in his passion and in his intercession, thou seeks and sues for life and salvation in and by him alone. Thus Faith is like the Light, which discovers not only other things, but itself too: wherefore as by the light thou dost discern the object, and by the eye withal discover the light; so by faith thou dost apprehend Christ to be thy Saviour, and withal, 2 Cor. 13.5. 1 Joh. 4.12. by the understanding mayst apprehend that faith whereby thou art saved. But here thou wilt object, Obj. That sure we cannot by any reflect act or inward experience certainly discern we have faith: For that, how many do we know daily deceived? and what more common amongst men, then to think, yea, to be confident they have faith, when they have it not? and amongst the most profanely wicked, who will not say, I believe? To this I answer; Shall we therefore conclude the Godly man is deceived, because the Hypocrite is? Answ. shall we say the faithful man cannot truly discern, because the carnal man does not? The sleeping man indeed oftentimes dreams he is awake; and what, shall we therefore have the waking man distrust himself and fear he is asleep? who would not condemn this conceit of folly? Wherefore, as the waking man does discern he is awake; so may the Believer discern he does believe; and this by an experimental act of secret desire after Christ, and a sincere reliance upon him; of which no man can be Judge, but his own Conscience. So that, as when we are awake (our senses being perfect) we discern we are awake, and do not dream; so, when we believe, (our understanding being clear) we discern we do believe, and do not presume. But now, if any man awake shall strongly conceit he is in a dream, we may not conclude it is because he hath no sense, but because he hath an overmastering passion of Melancholy. And thus, if any Believer shall strongly persuade himself he doth not believe; we may not say, it is because he hath no faith, but because he hath an overpowering Temptation of Satan. As therefore in the former, we use Physical remedies to cure the passion; so in the latter, we must use Spiritual helps to overcome the temptation. 3. Endeavour to prove the sincerity, and strengthen the weakness of thy faith, by devoutly meditating upon the mysteries of Godliness, and humbly applying the promises of life. (1.) Devoutly meditating upon the mysteries of Godliness, the large series of which mysteries linked together in the long chain of man's redemption and salvation; Rom. 8 33. oh how will it at once raise the mind with wonder, and fill the soul with comfort? and this, in beholding how in every link, in every mystery, Mercy and truth do meet together, Ps. 85.10. righteousness and peace do kiss each other. O thou afflicted soul! how will it strengthen thy faith, and thereby confirm thy peace, yea enlarge thy joy! To behold Christ sealed by the Father to the office of Mediation, Joh. 6.27. 1 Tim. 2.5. Luk. 4.18. 1 Tim. 3.16. and anointed by the Spirit to the work of Redemption; which Redemption he hath perfected by his Passion, declared sufficient by his Resurrection, and applies as effectual unto his Church in his Intercession. So that S. Paul makes it his confident challenge to all in heaven, in earth, and hell; saying, Who shall lay any thing to the charge of Gods elect? Rom. 8.33, 34. Magnificentissima conclusio. Bez. in loc. it is God that justifieth, who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. (2.) Humbly applying the Promises of life. In this exercise of faith (O distressed soul!) thou shalt experimentally find and feel how aptly the Graces of the Spirit are resembled by fire; for that, as fire by burning, Mat. 3.11: so grace by exercising, it further enlarges and spreads itself. Thus Charity is increased by loving, Patience by bearing, Mercy by compassionating, and Faith itself by believing. The best exercise of Faith than is in application of the Promises; and the best application of the Promises is in the supplication of Prayer, when in a devout fervour we urge God with the truth of his Word, and cast ourselves upon him in his free grace, for the performance of his Promise; which as it is made, so is it made good in Christ Jesus unto the faithful. 2 Cor. 1, 20. (3.) The Grounds of Comfort, as to a distrust of the sincerity of Repentance. 1. A man may be truly sanctified, and so through the power of grace in the work of the Spirit, a sincere Penitent, notwithstanding the relics of sin to hinder his progress in holiness. This we have made good by the example of S. Paul; who, in an high accent of sorrow, and a full confession of guilt, complains of a body of sin, a law in his members, and a being brought into captivity to that law of sin; Rom. 7.23, 24. which sin, though it rules not as a King, it hath no willing and ready obedience, yet it sometimes bears sway as a Rebel, and prevails upon the soul; so that, with the Apostle, the good which he would, v 15, 19 that he does not, and the evil which he would not, that he does. And this S. Paul speaks of himself, not as personating the unregenerate estate, which many do imagine, but as engaged in the spiritual warfare, as S. Augustine hath determined: For observe, S Aug lib. retr. v. 18. v. 22. v. 25. to will saith the Apostle) is present with me; and what, is it not the Spirit of grace that thus sanctifies the will? Again, I delight in the law of God after the inward man; this the voice, and the practice too sure, of a man regenerate. Again, With my mind I myself serve the law of God: Here the Apostle is certainly either a Saint, or an Hypocrite. Wherefore then, from the example presented, it is evident, a man may be truly sanctified, and so through the power of grace a sincere Penitent, notwithstanding the relics of sin, which hinder his progress in holiness. 2. The more stirring motions and prevailing power of corruptions, is not always from the greater impiety, but oftentimes from the fit opportunity to sin. Know then (O thou afflicted soul!) though opportunity doth not beget, yet it is worth thy enquiry; whether it doth not help to bring forth thy sins of infirmity. It may be thou art apt to be more angry and passionate then formerly; but is it because thou hast less meekness, or more provocation? It may be thou findest unclean affections more defiling then formerly; but is't because thou hast less chastity, or more temptation? It may be thou feelest more grudge of impatience and distrust then formerly; but is it because thou hast less faith, or more affliction? Mat. 26.35. compar d with v. 56. 2 King. 8.12, 13 No man knows what corruptions are in him, till he be tempted; and that, occasion and opportunity by an unhappy midwifery bring them forth. Besides, the difference of thy condition in the world, may have made a difference of estate in thy soul: Thou art now, it may be, at ease and rest; and if so, know, the Birds appear in a calm, which hide themselves in the tempest; Active employments, yea, Deut. 32 15. Jer. 48 11. and an afflicted condition in the world, silence and still many corruptions, which, when we are at ease, than they appear and show themselves; not that lust hath then more more life, but more advantage; not more strength, but fit opportunity. 3. Thy sight of sin, is from more light of Grace; Rom 7 7.8 9 Eph 4. ●8. 1 Co●. 6 11. Rev. 3.17.18. and thy sense of sin, from more life of the Spirit. Oh how many lustings and sinful corruptions are there, which the soul (till exercised in the ways of holiness) takes no notice or knowledge of? So that, thy corruptions increased in their number (at which thou art so much dismayed) do not necessarily argue that thou hast formerly less iniquity, but rather that thou art now able to make a more clear and full discovery of thine iniquity; which discovery of sin is a good argument to pro●e the growth of grace. For as the dust and atoms in the air are not discerned, till the Sun's beams present them to the eye; so the lusts and corrupt affections of the heart, they are not seen, till the Beams of divine light do make their discovery to the soul. The Rules of Direction. 1. Apprehend aright, what is the proper sign of a sincere Repentance; even the hatred and detestation of sin, accompanied with a striving and contending against sin; which contention is to be continued, weakening sin in its power, till we mortify it in its motions. It is not then the not committing of sin, which is in itself the proper sign of a sincere repentance: For what were this, but to send us to the Wilderness or the Cloister for the only Penitents? yea, and not find them there neither; seeing the sad experiences of the Godly do sufficiently witness, that sins of infirmity, and of daily incursion, (as Tertullian calls them) they do too too often surprise the best of Saints, Peccata quotidianae incursionis, Tert. 1 Joh. 1.8. Ps. 18.23. Heb. 12.1. and that in the best of duties. Yea, there is in most, if not in all, some particular sin of nature, which by special appropriation we may, with David, call our iniquity; and with S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sin which doth so easily beset us: Ay! not only facilè, but also undique; it besets us not only easily, but also on every part, in every place, in every employment; yea, it doth not more easily, then closely beset us; with which sin some of the most eminent of God's Saints have had a continued contest, even to the end of their lives. Here then (O thou afflicted soul!) know, this shall speak the sincerity of thy repentance, Rom. 6 12.14 & 7.24, 25. if from an hatred of sin, and a striving against sin, thou findest it weakened in its power, though not quite rooted out in its being; thou retaining an irreconcilable enmity against sin, in judgement and will, in affection and resolution, in endeavour and humiliation, making good thy contest, till Christ send forth judgement unto victory, Mat. 12.20. either by a spiritual mortification, or a temporal dissolution. 2. Distrusting the sincerity of thy Repentance, apply thyself to those duties which do assuredly evidence our Repentance to be sincere; even confession of sin, contrition of heart, accompanied with fasting and prayer, and confirmed by an amendment of life. Which amendment of life cannot presently arrive at a perfection of holiness, but does, Phil. 3 2. Ps. 84.7. 2 Pet. 3.8. Obj. affectu & conatu, in desire and endeavour tend towards perfection. Here thou wilt say, Ay! Contrition of heart, that were a good testimony indeed to assure the sincerity of my repentance: Can I lie down in sorrow, and with floods of tears bewail my transgressions, I should be much satisfied in this gracious evidence of being a sincere Penitent. But alas, I find my sin is increased, but not my sorrow; I would fain weep, but cannot: I have the Prophets wish indeed, Oh that my head were waters, Jer 9.1. and mine eyes a fountain of tears! But oh mine hard heart! it will not relent, it will not melt in sorrows of contrition. Answ. Strike the Rock with Moses rod, Answ. Exod 17.5, 6. the Curse of the Law upon thy guilt of sin; happily this will make the waters gush out: if not, wound thy heart with Christ's spear, the meditation of his Passion in his sufferings for thy sins; happily this may pierce deeper, and fetch out blood and water both, secret languishments and floods of tears. To thy devout meditations join humble supplications, imploring God's Spirit to work upon thy spirit, and the Searcher of hearts to fashion and frame thy heart, to become a Sacrifice of penitence, made acceptable through the blood of Jesus. Ps. 51.17. And now, if after all this thy dryness continues, know, it doth arise either from the natural constitution of thy bodily temper, or some present indisposition of thy clouded mind. If it be the former, (as with many it is) know; thou mayst break thine heart in sorrows of contrition, and yet not melt thy sorrows into tears of compunction. If the latter, no doubt in time the cloud will dissolve into a shower; and by how much the waters are the more kept in, by so much the more will the streams flow forth when the floodgates are open. In the mean time take notice, that the Close-Mourners we count deepest in the sorrow, though least to be seen: Indeed, to be grieved because we do not grieve, to mourn secretly because we cannot mourn sufficiently, is the sincerest of contrition. Again, observe; It is not our tears, but Christ's blood which expiates the guilt, 1 Joh. 1.7. and cleanseth the filth of our iniquities: And therefore, what is wanting in tears, make thou up with sighs; what is wanting in sensible contrition, make up with an irreconcilable indignation, and that devout indignation heightened to an holy revenge, in mortifying thy lusts; 2 Cor. 7.11. which holy revenge the Apostle gives us as the full height of a sincere Repentance. CHAP. VI The Souls Conflict from the sense of Barrenness in holy Duties. Ps. 119.32. Cant 1.4. Joh 3.8. THe actual assistance of God's Spirit is more powerfully, more sensibly quickening at one time then at another. The Spirit bloweth where and when it listeth; as where and in what place, so when and at what time, yea how and in what manner it listeth The same sanctified soul is sometimes enlarged, and sometimes straitened; sometimes raised and sometimes dejected; sometimes lively and active, Joh. 5 35. Mat. 12.20. sometimes heavy and flat; sometimes as a burning lamp, and sometimes as smoking flax. As fire, though it be of an active nature, yet in green and wet wood it will need continual blowing: Thus Grace also, though it be of an operative quality, yet in a damp heart and indisposed soul it will need its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's exciting, its stirring up. 2 Tim. 1.6. So that to habitual grace infused, there must be inciting grace to awaken, and assisting grace to enable; otherwise the heart and soul of the devoutest Saint will be heavy and dull, drowsy and dead, Cant. 5 2. unapt and unable for holy duties and spiritual enlargements. The womb then of all holy duties, is Grace inherent; but the Midwife to bring them forth, yea the Nurse to bring them up, is Grace assistant. Wherefore, that God ofttimes leaving his Saints to themselves, withholds his assistance, it is for the Trial of their grace; as the Mother setting down the Child to go, withdraws her hand, it is for the Trial of its strength. Thus God he oftentimes withholds his assisting, he does not withdraw his inherent grace: He does not take away what he hath infused by regenerating, but what he was wont to give by assisting. Hence it is, though when the Cloud of divine presence fills the Tabernacle of the heart, Num. 40.34, 35 Cant. 2.4, 5, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hom. 3. the incomp. Dei not. than the soul hath its sweet converses with God, the soul becomes exercised with heavenly contemplations; yet this lasts not always, sometimes the Cloud is taken up; the divine power and presence is withheld; and then the eagle's wings are flagged, the souls devotion is clogged with the weight of earthly and carnal affections. And in this damp of Devotion, hear the words of Complaint. The Words of Complaint. Oh the deadness of mine heart, and the dryness of my devotion! Whereas God's worship should be my delight, and an heavenly communion mine happy contentment; ah when I come unto God, it is with unwillingness, and when I stay, it is with wearisomeness. My Contritions of Repentance should melt in tears; but alas, mine eyes are dry, and mine heart hard: My Prayers should have their fervour of devotion, in an humble confidence of faith, and sweet enlargement of love; but alas, my spirits are chilled, mine heart is straitened, mine whole man distempered and discomposed: My Services are neither so frequent in their act, nor so vigorous in their activity; What I do, is from a compulsory judgement of conscience as a task, rather than from an impulse of love as a delight; I make mine Obedience a legal debt, not a freewill offering; a necessitated service awed with fear, not an Eucharistical sacrifice moved with love. Yea, I am not what I was; in stead of improving my Talon of Grace, I have forsaken my first love; I am not at all ready and cheerful, willing and constant in holy duties as formerly, so that, I fear, I have received the grace of God in vain. Time was, when, with David, I made God's Word my portion and heritage; gold and silver not so precious, liberty and life not so dear: mine heart seemed then to be filled with God and with Christ; holy services were so sweet to my soul, that I counted my very work wages. But oh! now my delightful Paradise is turned into a barren Wilderness; holy duties and religious performances, they are as the ways of thorns and briers, even wearisome and unpleasant paths; and oh! how can I then believe God accepts my person in Christ, when I feel no quickenings of his Spirit in an holy life? The Grounds of Comfort. 1. It is the wise dispensation of our gracious God, sometimes to suffer our devotion to decay, and our corruptions to prevail, on purpose to advance the dignity, and discover the necessity of his grace; Joh. 15.5. that so knowing our dependence, we may become the more sincere in our obedience, and being humbled in the sense of our own emptiness and vanity, we may be the more intent upon the fullness of his all-sufficiency. The goodliest fabric of an holy life, Phil. 4.13. Jud. 24, 25. if God withdraw the props and pillars of his supporting and strengthening grace, how will it soon shake, and sink, and fall to ruin? If David then be continually with God, it is because God holds him by his right hand. Ps. 73.23. As it was grace which wrought effectually to our conversion and regeneration, so it is grace that worketh still in the like efficacy, to our further sanctification and final perseverance. And therefore it is David's prayer unto God, saying, Hold up my go in thy paths, Ps. 17.5. 1 Pet. 1.5, that my footsteps slip not. And that we are kept, it is by the power of God through faith to salvation: So that, as fuel to the fire, as food to the body, as showers to the corn, such is Grace to devotion and an holy life, without which it faints, it dies, it withers away. 2. That there is a less active vigour in our holy life and religious conversation, may proceed from weakness of nature, not of grace. The soul follows much the temperature of the body; if that be sickly and weak, the soul cannot act its gracious operations with that vigour and zeal, as when healthful and strong: A decay of spirits in the body, will certainly make an abatement of vigour in the soul; the unaptness of the Instrument takes much from the art and excellency of the Workman; and the body, that's the souls instrument whereby it acts its motions; and therefore if the body be more dull, the soul must needs be less vigorous, and so the duties of devotion the less active and lively. Rev. 2.4. 3. Whereas many complain as thou dost, that they are fallen from their first love, because not so affected with the enlargements of devotion, and therein not so quickened with the life of grace as at their first conversion, when they first gave up their names unto Christ; they may haply find (if rightly examined) those enlargements and delights of their first conversion did proceed as much from the novelty, as the piety of their estate: Their love, and in that their delights, more sensible, but not more solid; more passionate, but not more sincere: right like the love and delight of first Espousals; Jer. 2.2. Cant. 3 11. whereas we question not but that a long married Couple are as dear in their love, though not so frequent in their embraces. Yea, it may be an excess of love, which begets this affliction of soul; for true love is so enlarged in dispositions and resolutions of doing more service to God and Christ, that all it does seems still too little: And therefore many complain their present duties are short of former services, and their present vigour less than former zeal; which yet is not so indeed, but in appearance: Before small love thought little to be much, and now great love thinks much to be but little. To close then. Whereas it is ordinary with God to deal with the penitent Convert, as the Father did with his prodigal Son, even entertain him with feasting and mirth, receive him with much of spiritual solace and delight: Luk. 15.23. And this he does, the better to encourage him in the way of holiness, yea and to fortify him against the days of trial and temptation, which shall after come upon him; in which days of temptation and trial, he may not think, but that, though his former joys and delights do cease, yet the sincerity, and strength too of grace may continue, yea and be increased. The Rules of Direction. 1. Breathe forth thy complaints unto Christ in prayer; for, the life thou hast is from the quickening power of his grace; and therefore he who died that thou mightest live, will preserve the life which he hath given: But then thou must beg it by prayer. And at once to quicken thy prayer, and strengthen thy faith, hear his promise, and own his love: Mat. 5 6. Blessed are they that hunger and thirst after righteousness, for they shall be filled. What parent is it, who hearing his child hungry and fainting, cry out for bread, Luk. 11.11.13. that can restrain his bowels from pity, or his hand from relief? And far more compassionate is thy Saviour, far more tender is his love; He is indeed love itself; 1 Joh. 4.16 He the fountain, as of life, so of love: The love thou bearest to him, proceeds from him; and certainly he would not make thee to love him, if thou wert not first beloved of him. Wherefore take heart in thy dejections, convert his promise into prayer; plead with thy God in the right of his own bond, and his Son's blood; urge the grace of his own promise, the Law of his own Covenant; say with David, Make good, O Lord, thy word unto thy servant, Ps. 119 4●. upon which thou hast caused me to hope. Yea, let me bespeak thee, as the Prophet does Zion, Let tears run down like a river; Lam 2 18. not in the impatience of distrust, but the importunity of devotion: In this, Ne taceat pupilla oculi tui, let not the apple of thine eye keep silence; Ps. 6.8. every tear every sigh hath a voice to implore mercy, and to importune grace. Yea, seeing thou canst not follow Agnum immaculatum, sine macula; the spotless Lamb, without thy spots of sin; Joh. 1.29. thy daily tears shall obtain the blood of the Lamb to cleanse thy guilt: And doubt not but in due time, thy heart thus melted, like wax when softened, or metals dissolve d, shall become pliable and yielding to some new impressions of grace, and gracious formings of the Spirit, to an enlarging thy delight, and quickening thy zeal in the duties of holiness. 2. Consult the judgement of some faithful Minister, as thy spiritual Guide, for the better ordering thy duties of devotion. For as there are some, who careless of offending God, rob him of his due, through unseasonable recreations unnecessary employments, or needless ease; willing to admit any excuse to stop the mouth of conscience, in the●r neglect of their daily devotions: So again others there are, who very tender of offending God, become much disquieted in conscience and afflicted in mind, because they are taken off from the frequency and cooled in the fervour of their religious performances; though it be by the urgency of their lawful employments, the change of their worldly condition, the sickliness of their bodily temper, or some other just consideration and warrantable avocation. Ye●, some there are, Co● 2.18.23. whom Superstition hath made prodigal of Devotion; such Devotion as Fancy, not Faith, Humane opinion, not Divine institution hath prescribed and warranted; and therefore do such persons entangle themselves in their own nets, disquiet themselves with their own inventions, engaging themselves in such rules and forms, such methods and performances, as their present estate and condition will not admit. Wherefore for the case of thy Conscience, and the improvement of thy Devotions, consult some Spiritual Guide to assist thee in the better regulating thy duties of Holiness. Mal. ●●. Heb. 13.17. 3. Beware of a misguided Zeal; it being that whereby Satan through his subtlety hath prevailed upon the consciences of many religious dispositions, to involve them in a maze of perplexities. By this misguided Zeal, Satan prompts many to a tiring and a wearying themselves with duties, secretly persuading them that all time is lost which is not religiously employed; and thereby, how have many wasted their estates, impaired their health, neglected their callings, and even ruined their families, carried away with this misguided zeal of being still religiously employed? But what, Can a man be too religious? Yes, in the outward action, not in the inward affection: A man may give alms to his undoing, yet never be undone with charity; he may fast to his famishing, yet never hurt his soul with devotion. But what, is it not a Paradox (think you) that Satan should prompt men to be religious? that the Devil should spur a man on to fastings, to watch, to Sermons, & c.? Yes; know, even in the zealous and unadvised prosecution and performance of these holy duties, 2 Cor. 11.14 there may be much of Satan transformed into an Angel of light, and especially when those duties of piety are inconsistent with the duties of charity or of justice. To instance in some particulars: When watch and fastings destroy the body, though rightly ordered, they are holy duties; yet thus disordered, as they are not profitable to the soul, so nor are they acceptable to God, who saith, Mat. 12.7. I will have mercy, and not sacrifice. As then to be immoderately indulgent to nature, is sluggish and profane; so to be immoderately oppressing nature, is merciless and cruel. Again, to run after Sermons, and daily to post from one side of the Country to another (as the manner of some is) to godly meetings (as they call them) in the mean time to have the Calling neglected, and the Family pined, this is so far from godliness, that the Apostle brands it with worse than Heathenism; He who provideth not for his own family, 1 Tim 5.8. is worse than an Infidel. One instance more: It is a temptation of Satan, and a snare to the soul, for a servant to rob his master of that time he justly owes his service, and in a blind zeal to bestow it upon God's worship: This is to sacrifice unto God a Lamb that is stolen, to offer what is not our own; a thing God is so far from accepting, that he hates it. We must not then cause the duties of the First Table to make a breach upon the duties of the Second; our duty to God must not thwart or suppress our duty to our neighbour. Though Communion with God be the Souls delight, and so Closet-devotions the sweetest services; yet as a part of self-denial, we must with Moses quit the Mount, when God hath work for us in the Valley. Mar. 7.11. And therefore the Jewish Corban is no Christian plea: Piety and Charity may, yea must consist together, like the two wings of the Eagle; Isa. 40 31. with both together, not one alone, we take our flight to heaven. 4. Let thy Piety be regulated by Prudence, and Discretion become Tutoress to Devotion. What is the reason we see so many Monsters in Religion? Is it not because Zeal brings forth, before Knowledge hath formed the conception? Ps. 112.5. A good man (says David) will order his affairs, much more his duties of holiness with discretion. Eph. 1.17, 18. Phillip 19.10. Col. 1.9, 10. And S. Paul is very careful in the behalf of his Ephesians, Philippians, Colossians, etc. that God would give them knowledge, and judgement, and wisdom, and a spiritual understanding; and all to this end, that they might walk worthy of the Lord unto all wellpleasing; so approving those things that are excellent, as that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prove those things that are different. Now, in the exercise of our Christian prudence, as to the duties of holiness, a respect is to be had to the temper of body, to the quality of condition, to the opportunity of time, to the benefit of means, and the like. Knowing this, that where much is given, much shall be required. And again, Luk ●2 48. 2 Cor. 8 1●. God accepts according to that a man hath, not according to that he hath not. They whose birth, breeding, and estates have freed them from what is servile, God requires of them more expense of time in his service; Devotion must be their trade, and their Closet their shop; where, freed from the drudgery of the World, Isa. 55.1. Rev. 3.18. they are to traffic for Heaven, and so hold a more frequent commerce with the Angels. Further, a respect is to be had to extraordinary occasions, that we do something all of us according to our ability in an extraordinary service, whether it be under private afflictions, or public calamities; particular disquiets, or general distresses. At such times, Act. 12.5. Esth. 4.16. Prayer without ceasing, then fastings and watch, and what other holy duties may be most suitable to the occasion, and consistent with our condition, will be all seasonable and requisite in their performance. Further yet; it will be a part of our Christian prudence to observe, that excess in the outward duties of Religion is the right-hand error; less danger there is in pinching, then in pampering the flesh; less danger and damage in overworking, then in too much indulging the outward man: For where one man sails his course of piety with too full a gale of zeal, an hundred lie becalmed with lukewarmness. Rev. 3.16. In the Close; Beware of attributing to duties, what is proper to Christ. A chief reason doubtless, (though little notice be taken of it) a chief reason it is of dryness and barrenness in holy performances, that we have an overprising opinion, an overvaluing esteem of them. For, the softening and melting, the raising and enlarging, the comforting and reviving the heart, Ps. 11●. 32. Isa. 57 18. 2 Cor. 1.3. Ps. 34 15. these are all the works of Christ and his Spirit; not to be attained by labour and toil, but by humility and faith. Hear David; The eyes of the Lord are upon the righteous, and his ears are open unto their cry. First, God's eyes are upon their persons, and then his ears are open unto their prayers: It is not the duty we perform, but the promise Christ gives, or rather Christ in the Promise, which brings rest to the soul. And he vouchsafe thee (O thou afflicted soul!) a gracious portion of this spiritual rest, as a pledge and earnest of that full inheritance, even rest eternal. Amen. CHAP. VII. The Souls Conflict, from the misapprehension of Gods withdrawing the Comforts of his gracious presence. SUch is the deceitfulness of man's heart, and the subtlety of Satan's suggestions, that many there are who forsake God, yet think they have him; and many that have him, yet think themselves forsaken of him. Many are so enlightened, that they come near to the Kingdom of Heaven, which yet are cast down to Hell: Again, many there are so dejected, as to come nigh to Hell, which yet are received to Heaven. The discomforts of the faithful through their frailty do cause their great dejection; Isa. 49 14 Isa. 14.12, 13. but the enlightenings of the wicked through their pride, make for their greater condemnation. Such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the exceeding craft and cunning of Satan, Eph. 6.11. in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his arts and methods of temptations, (made the more expert by many thousand years' experience;) such (I say) is Satan's art and cunning, that he suits his suggestions to our affections, and tempers his temptations to our dispositions. And therefore the va n Enthusiast who prides himself in his fancied converses with God, and conceite● raptures of his spirit, him Satan heightens in his presumption: But the afflicted Saint, from whom God hath hid his face, and withdrawn the comforts of his gracious presence, him Satan presseth down in his dejections. He heightens the Enthusiast in his presumption, by feeding his fancy with renewed delusions of false joys, and the imagined ravishments of God's love: Again, he depresseth the afflicted Saint in his dejection, by filling his heart with renewed jealousies of false fears, and imagined terrors of God's wrath. Thus, there is none more near or dear unto man then himself; yet none more a stranger, more an enemy: For, what man is he that can fathom the depth, Jer 17 9 and so know the deceitfulness of his own heart? Again, what man is he that doth not cause the wounds, and destroy the comforts of his own soul? by diffidence & impatience throwing off the healing balm, and casting away the reviving cordials of grace and mercy. Ps. 143 9 So that, well might S. Bernard cry out, in a devout gloss upon the Psalmists text; Libera me Domine ab inimico meo, id est, à me ipso: Deliver me, O Lord, from mine enemy, that is, from myself. See this true in the afflicted Saint, dejected in soul, distressed in conscience, deep in desertions; Oh! how doth his soul become cruel to itself, refusing to be comforted? With him, Mourning observes no method; but his full sorrow pours out its Complaints, as a bottle doth its liquor, in sudden and disordered eruptions rather th●n effusions. Thus then complains the languishing Soul. The Words of Complaint. Oh! what a misery is it to have been happy! The thoughts of those comforts I once felt, sharpen the sense of those sorrows I now feel. Time was, when from the Mount Nebo of Divine Contemplation, I could by the Perspective of Faith take a view of the Heavenly Canaan, in the riches, pleasure, and glory of it: But now my belly cleaveth unto the dust, I lie down in the valley and shadow of death, clouds of darkness cover me, and the light of all heavenly comforts is hid from mine eyes. Those holy duties, Ordinances, and Promises which have been as honey, sweet to my soul, at once feeding and delighting mine inward man, they are all become bitterness and barrenness, anguish and distress, misery and mourning. Oh what were those quickening beams from the Sun of Righteousness, those refreshing, those ravishing delights in communion with God through Christ? Alas! O my soul, those blessed delights were but pleasant dreams; and now thy fancied Paradise is become a real Wilderness. And oh! how do I wander and weary myself in a maze of perplexities! the bitter waters of Marah flowing in upon my soul, and the fiery Serpents of hellish fears stinging my Conscience. All my streams of Comfort are turned into floods of Sorrow, and oh that I could drown my sorrow in tears! But my misery is beyond moans, my grief beyond tears, yea, my torments beyond death: For, I have lost that treasure, those joys, that bliss, which I would willingly redeem with the loss of life. O sweet and joyful presence! O sad and dreadful absence of my Jesus! and oh the filthy lusts of my foul heart, which have made him quit his lodging and be gone; and with him all peace, all comfort, all joy, all life, all bliss are fled from my soul: Woe is me, that I should receive mercy to make miserable! once enjoy a Saviour, and after cast him off, to the loss of all salvation, yea to the heightening the horror of my condemnation! Oh, he came in love, and he is gone in anger; and woe is me, I not only lose his favour, but also bear his displeasure! He is gone; and (I fear) never, oh! this, this the deep wound, more deadly than death itself; He is gone, and (I fear) never to return more. In his favour is life; and therefore when he hides his face in wrath, needs must my soul be in death: Oh! my spirits waste, my strength faints, my flesh consumes, mine whole man languisheth! yea, my stroke is heavier than my groans, my sorrow more bitter than my complaints; so that with Job, My soul is weary of my life; and yet, though my life be full of torment, death is full of terror, lest! be everlastingly shut out from God's presence: Oh Eternity! Eternity! how does this gulf swallow up my soul! how does this weight more heavy than a mountain press down my drooping heart, and crush my fainting spirits! yet whilst there is life, there is hope; though my God, my Jesus be gone from me, yet will I mourn after him, if happily I may find him whom my soul loveth. O return, return, my joy, my Jesus! For till thou dost return, I shall lie down in sorrow; without thee my soul refuseth to be comforted. The Grounds of Comfort. 1. As thy distress is not without a promise, thy misery without a Redeemer, so nor is thy state and condition without many precedents; even a cloud of witnesses, whose sad experience will give full testimony to this certain truth; Ps. 55.5. That God oftentimes not only withholds the comforts of his good Spirit, but also afflicts with the terror of our own hearts; That oftentimes he hides the grace of the Gospel, and discovers the rigour of the Law, Ps 88.14 15.16 revealing guilt, and concealing mercy: yea, oftentimes he rebukes the heart with secret checks of conscience, and convictions of Spirit; so that in the sad apprehension of sin and guilt, death and hell, the soul languisheth with frights and fears, with horror and amazements. Yet further, he oftentimes renews the charge of former sins in the Court of Conscience, making a man to possess the iniquities of his youth, Job 13.26. and by his Spirit writing such bitter things against him, that the soul is struck with the deep impressions of dread and horror, in the apprehension of Gods shutting the gate of mercy and peace, Ps. 77.7, 8, 9 his refusing to be entreated, or to hearken to any terms of reconciliation; so that no holy duties or sacred ordinances, for a time, either administer comfort, or discover love. That this is the sad experience of the most eminent Saints, the Book of Job, and Psalms of David will sufficiently testify: And yet withal, this testimony too they give of God, and of Christ, that he lifteth up those that are cast down, Ps. 37 24, & 42.11. & 147.7, 8. & 148.3. he healeth the broken in heart and bindeth up their wounds; yea, he gives liberty to the Captive, health to the sick, life to the dead, and the divinest comforts to the most dejected souls, so that they rejoice in his salvation, and exult in his praises. 2. This the condition of our present estate, to be freed from the discomforts of afflictions, as from the power of sin, but in part. Our graces are imperfect, and therefore needs must our peace: Our life's a pilgrimage, 1 Pet. 2.11. 2 Cor. 10.4. a warfare; and so, hardship, travel, danger, distress, yea conflicts and wounds, they are proper to our condition; and therefore we may not think them strange, but expect them with resolution, bear them with patience, and pass them through with constancy. The day that hath no night, no cloud; the joy that hath no mourning, no grief; the crown that hath no cross, no care, is reserved for heaven, not found on earth; peculiar it is to the state of blessedness and eternity. So that, I cannot but question the uprightness of that man's heart, who never questioned the goodness of his estate; I cannot but doubt that man's assurance, who never doubted; and fear those comforts, which were never discomforted. There is certainly a woe to that peace, which Satan does not sometimes disquiet. True it is, God could send forth his Saints, as the Sun in its course, to attract the eyes of all Beholders, and make them in their splendour of graces outvie Solomon in his lustre of glory: But this God hath not thought so agreeable to his wisdom, in his dispensations to his Church and chosen; 1 Cor. 1. ●3. 14. etc. he will rather have the Saints excellency clothed with humane frailty, and their inward worth veiled with outward contempt. Yea, their life is so hid with Christ in God, Col. 3.3. that themselves oftentimes feel not the quickenings, discover not the actings of their own graces, for that a cloud of secret trouble darkens the light of all their comforts. Doubtless, had Adam continued in his primitive integrity, God would have communicated himself to man, not only by faith and reason, but also by sense and external manifestation: But now, he conveys spiritual things in a spiritual manner; We walk by faith, and not by sight. As is the manifestation of the Divine presence, 2 Cor. 5 7 1 Cor. 13 9 such is our participation of Divine comforts, all in part and imperfect. 3. Though thy comforts are fled from thee, yet the God of thy comforts abides with thee; though thou wantest Christ in that blessed Communion of joy and peace, yet thou hast not lost him in that best communion of grace and life. Spiritual joy, though a sweet flower of Paradise, yet a fading flower; though a spiritual, yet a temporal blessing; a separable adjunct of grace, and so not of the necessary being, but of the happy well-being of a Christian; a partial reward, rather than a particular virtue. Let this then be a firm ground of solid comfort; That though thy light of Joy be extinguished, yet thy seeds of Grace are preserved; thy heart hath its holy affections, though emptied of its divine consolations. For, tell me, who is't that supports thy soul, but the same God who conceals his love? Does he not incline thine heart to fear and faithful obedience, Ps 23 3 4. Isa 2●. 8. even when now he withdraws himself from thy soul in the light and comforts of his countenance? And if so, what thou dost possess, is far more precious than what thou hast lost; Communion w th' Christ in the sanctifying influence, is more excellent than communion with him in the comforting light of his Spirit. Besides, having the fountain, thou wilt not be long without the streams; having Christ the fullness of comforts, thy soul shall not long remain discomforted: God will lighten thy candle, uncloud thy sun, restore thy comforts. Ps 7 120 21. This is David's confidence: Thou Lord which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth; thou shalt increase my g eatness, and comfort ●e on every side. Hear God's profession and promise; Isa. 57.15. Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. And how revive them? why, by healing them with his grace, leading them with his counsels, and restoring comforts to them. See then the mercy is thine, the promise is thine; only thou must know and acknowledge, the time of dispensing, the season of performing is Gods, who order all things, in number, weight, and measure. 4. Those rebukes of the Spirit which so much torture thy conscience, and that hiding his face which so much sads thy heart, is all from a fatherly tenderness of care and love, not from an avenging severity of justice and wrath. God deals with the soul, as David with Absalon; 2 Sam. 14.24. Notwithstanding Absalon hath David's heart, yet must he not see his face: Thus when God rebukes the soul for sin, though his love be great, yet his face shall not appear gracious; And this for wise and holy ends, most advancing his own glory, and the souls good. Some of which ends may be these. (1.) To chastise some stubbornness of spirit, and to correct some wilful disobedience. Be the Saints of God never so dear to him, yet if they put out the light of council, he will put out the light of comfort; if they break his bonds of rule, he will bind them in chains of distress. Wilful disobedience is that cursed bramble, Judg. 9.15. from whence (as in Jotham's parable) there does come forth the fire of divine displeasure to parch and whither the tallest Cedars of Lebanon, the devoutest Saints of Christ's Church. Or (2.) It may be we grow wanton with God's ordinances, and he therefore unclothes them of their quickening virtue and refreshing vigour, because we approach them without awful reverence, and an holy fear. Or (3.) It may be the Heart gins to harden, and exalt itself; and therefore God withdraws his favour, and secretly rebukes the soul with terrors, to bring the offender upon his knees, and lay him low in humiliations, melting him like wax, thereby fitted as more pliable to receive the impressions of his grace, and the seal of his love. O the streams of spiritual comforts, Jam. 4.6. which water the fruitful valleys of humble souls, whilst the lofty mountains of spiritual pride are parched with thirst! Or (4.) It maybe, God withdraws himself in his gracious presence from the soul, to sweeten, enlarge, and establish its fuller comforts: The toil and troubles of a barren Wilderness, make more sweet the milk and honey of a fruitful Canaan. As Nature hath its times and seasons, so hath Grace; the Winter-frosts prepare for Summer-fruits, and the pruning furthers a better growth. Thus Spiritual afflictions make for the Spirits further consolations; Heb. 12 11. and to be exercised with inward distresses, helps to the increase of grace, and a further strengthening of the inward man. It is indeed the method of Gods dealing with a soul, first to humble it by a spirit of bondage, Rom. 8 15. then to raise it by a spirit of adoption. Again, he withdraws himself in his spiritual comforts wherewith he cherished our faith and love, that he may try their strength, and prove their sincerity, further rooting the soul in humility and godly fear; and after this, Grace having taken deep root in the heart, it brings forth the more abundant fruit of peace and comfort to the soul. Yea, hereby God not only tries our love to him, but the more endears his love to us; in that when we seemed in ourselves to be wholly lost, and quite cast off, he then appeared in the Mount, in our greatest extremity, for succour and salvation; turning the signs of his wrath into testimonies of his love, and changing our dismal estate of doubts and fears, and mournings, into a glad condition of holy confidence, enlarged hope, and refreshing comforts. Oh how must this needs win the heart to a greater enlargement of love, when it feels itself restored to so great an enlargement of delight? yea, so clear an evidence of God's favour, in having brought us through the fire, Mal. 3.2.3. 2 Tim 2 21. 1 Pet. 2.9. and purified us to himself a peculiar treasure, even vessels of honour. Lastly, To this end also God hides his face, and withholds the light of his countenance, even to quicken our longing desires after Christ, and to convince the soul of its immediate dependence upon him: For, by how much we are the more dejected, distressed, and restless in ourselves, by so much shall we be the more eager in our long after, and the more zealous in our enjoyments of the Lord Jesus, who alone can bring peace, and comfort, and rest to the inward man. The brightest stars in the firmament of heaven, the holiest Saints in the Church of Christ, derive their light, as of grace, so of peace, as of life, so of comfort from Christ the Sun of righteousness; Mal. 4 2. and therefore that they may know and own their dependence upon him, he oftentimes shuts in his light, and then the soul presently finds itself in a dismal and darksome deep of mournful distress: And oh what a shop of fears is this gulf of darkness! what sad apprehensions amaze the soul! But now, when Christ breaks forth in his light of comfort and peace, oh the transporting joy that attends this return of love! The devout Saint, as they redeemed from Babylon's Captivity, becomes as one that dreams; Ps. 126 1. he is strangely enwrapped with spiritual rejoicings, so that he makes his boast of the Lord, and his praise is continually in his mouth; his thankfulness is redoubled with his joys, Ps. 34.1, 2. and his duties enlarged with his delights. 5. Though God is least in appearance, yet is he most in power; though he is not cheering and refreshing with his favour, yet is he guiding and supporting with his hand; making spiritual temptations his chief preparations, when he designs any of his Saints to eminent actings, or glorious sufferings. David's Worthies are best acquainted with the experiences of War; the skilful Pilate knows well what it is to be in winds and storms; the choice Vessel is the oftener cast into the fire for its refining; and certain it is, the eminentest Saints in Christ Church have been well tutored in his School of temptations. Hear Elihu, Job 33.22. speaking of a man, whose soul draweth near to the grave, and his life to the destroyers; v. 23. He tells us, that Messenger, that Interpreter, who can show unto him his uprightness, raising him in his dejections, 2 Cor. 12.7. he is as rare as excellent, one of a thousand. That S. Paul was so strongly tempted, so fiercely buffeted, it was not so much to his personal, as to his ministerial advantage, that he might the better have the tongue of the learned, learned by experience in himself, how to speak a word in season to him that is weary. Isa. 50.4. And see what Cordials the Apostle doth administer, such as himself had tasted and tried: That he comforts others, 2 Cor. 1.4. it is by the same comfort wherewith he himself was comforted of God. And as thus spiritual temptations are Gods chief preparations, when he designs any of his Saints to eminent actings; so (secondly) when he designs them to glorious sufferings: For, he who hath been exercised in spiritual afflictions, knows well how insufficient and vain the best things of the world are to administer true solace to the soul; and therefore he will not be so loath to part with and despise that, which he knows by best experience to be empty and vain: yea, the soul will not fear to grapple with the World's fury, which hath once wrestled with God's displeasure. Thus, how often is it, that God prepares man to become some excellent structure, even when he seems to be turning him into a ruinous heap? As men intending to repair, seem to demolish the building; they take away some beams, but it is to put in stronger; they stop up some lights, but it is to make larger. Thus is it with the faithful, who are God's building; 1 Cor. 3 9 He removes their props of sense, to fix the pillars of faith; He darkens the light of their spiritual joys, but it is to enlarge their fuller comforts. The Rules of Direction. 1. Search, what root of bitterness it is that hath taken away the taste of all heavenly sweetness; what guilt of sin, that hath deprived thee of the comforts of the Spirit. Enter the Court of thy Conscience, where God hath set up his tribunal, and hear what charge is there laid against thee: Is it not some stubbornness of spirit, some unrepented disobedience, which God chastiseth with those rebukes of conscience and terrors of soul? For commonly God deals with his backsliding Saints, as a King with his rebellious Subjects; when neither the proffers of grace, nor the promises of pardon, when neither the edicts of command, nor the threaten of wrath, when neither gracious counsel, nor a bearing patience can prevail: then does God arm himself to the battle, letting fly the arrows of his indignation into their soul; Job 6.4. as Job complains, The arrows of the Almighty are within me, the poison whereof drinketh up my spirit, the terrors of God do set themselves in array against me. This is certain, upon all known experience, that disobedience and impenitence, they are the bitter springs of much spiritual distress: And truly, God need not go far for a rod to chastise our disobedience; if he withdraw his comforting Spirit, we shall soon find and feel our own will become an afflicting Spirit; our own dreadful thoughts will be our sorest scourges. 2. Is it not some spiritual lethargy of remissness and sloth, that hath seized thine inward man? If so, no wonder if the Physician of thy soul prescribe thee so sharp a medicine, administer thee so strong a potion; all being little enough to rouse thy drowsy spirits, and quicken thy dead heart. Holy performances, whether in the Closet or in the Church, they are not only debts we pay to God's justice, but also oblations we own to God's mercy; Ps. ●1 18, 19 and therefore either wholly to omit them, or slightly to slubber them over, is not only unfaithfulness, but also unthankfulness, both the majesty and the mercy of God being despised; and where his majesty and mercy is despised, no wonder if his favour and presence be withheld. 3. Is it not the want of reverence and godly fear? And therefore by the rebukes of his Spirit, God severely tutors thee to what he requires of thee, to serve him acceptably with reverence and godly fear. Heb 12.23. Heb. ●. 16. God likes well that we come with boldness to the throne of grace; yet a boldness of humble confidence, not of a careless irreverence: The awe of Majesty is much preserved by avoiding too much familiarity; and therefore some Monarches have withdrawn themselves from vulgar eyes, to keep up the more sacred esteem and awe of their Sovereignty. Thus God he deals with his Saints; when much indulged, they become wanton, proud, and irreverent: God intermixeth Majesty with Mercy, and tempers their favours with frowns, he withholds his comfortable presence, and awes their souls with secret rebukes, that they may learn to put in practice what the Church gives in pattern, even to walk in the fear of the Lord, Act. 9 31. Phil. 2.12. and comfort of the Holy Ghost; yea, work out their salvation with fear and trembling. This is indeed a sure Maxim, that he who bears his spiritual afflictions with a distrustful impatience, it is more than probable that he stains his devout enlargements with spiritual pride; and pride and irreverence go together. 4. Is it not thy heart playing false with thy God, leaning in its affections too much to the world? For that, than God usually comes with bitterness to wean the soul, when we are upon making the world our Home, which should be our Inn; when we are upon taking our rest in these earthly things, than God brings on an evil day of temptation and trial upon us, to discover how vain Earth is, when Heaven is clouded; how insufficient to sanctify, which cannot comfort. When the soul will prove disloyal, J●m 4.4. and enter an adulterous league with the World, then comes God with his Bill of Divorce, that she may know what is the vanity and folly, the guilt and curse of her falling off to such wretched, beggarly, and worthless lovers; for that, in a day of terrors, the soul will know that there is none but Christ, none but he, that can bring comfort, peace, and safety. Thus then, search whether it be not some stubbornness and disobedience, some lethargy of sloth, some wantonness, irreverence, or spiritual pride, some love of the world. Search whether they are not these, or some other enormous iniquities which have separated betwixt thee and thy God, Isa. 59.2. whether they are not these or some such heinous sins which have hid his face from thee; and if so, no wonder if he who does the works of the Devil, find an Hell in his Conscience. And to still the clamour, and quench the flashes of this Hell, observe the second Rule of Direction which follows. 2. Confess and bewail thy sin in the deepest of humiliations. The reason indeed oftentimes why God puts the soul to the rack, it is because it will not confess; it is so loath to leave, that it is unwilling to acknowledge its sin. But as there is no full discovery of sin without examination, Prov. 28.13. so nor is there any full pardon of sin without confession. Wherefore set thy sins in order before thee; and if thy Conscience pleads guilty to none other impiety, yet thine ignorance, diffidence, passion and impatience in thy trial of spiritual afflictions, do bring guilt enough for the deepest of humiliations. Job 40.4. Thus it was with Job; he confesseth unto God, saying, I am vile, what shall I answer? I will lay my hand upon my mouth. And humbly submitting to the justice of God's plea, Job 42.36. and the reproof of his conviction, in the sense of his impatience and pride, he abhors himself, and reputes in dust and ashes. And after, God gives testimony of his love, in accepting a sacrifice from his hands. Thus then, having set thy sins in order before thee, let their guilt affect thine heart with sorrow, that sorrow affect thine eyes with tears; and then in the anguish of thy soul, do thou crouch and crawl to the Throne of Grace, soliciting earnestly with strong cries the mercies of thy God through the merits of thy Saviour, for the pardon of thy sin, the peace of thy soul, and the comforts of his Spirit: which pardon obtained, peace restored, comforts recovered, are all strengthened, confirmed and sealed by servant prayer, devout meditation, and a worthy receiving the blessed Eucharist. These, these holy duties are the oil which keeps the lamp burning; the sacred means ordained of God and Christ, for the quickening of our graces, and the enlarging of our comforts. The Objections answered. Obj. 1 Obj. 1. These Rules I have according to my best endeavours observed, and yet notwithstanding all Gospel-ministrations, my wound, ah my deep wound, is not healed! mine anguish, my secret anguish is not abated: Oh! sure my hope is perished from the Lord! He hath cut me off! Oh that I had never been born, or that I had never lived to behold my wretchedness! Answ. Woe is me! what shall I do? Answ. Do what, thou sayest, thou hast already done; still endeavour, that thy spiritual comforts may take their rise from thy penitential sorrows; inquire still after God in Christ in the means of grace, press near to him in his ordinances, let no discouragements beat thee back. Joh 6. ●7. Hear the promise of thy Jesus; He that cometh unto me, I will in no wise cast out. O the stay of faith, and staff of the soul! O divine word of grace! O gracious promise of love! He receives us into his bosom, when we cast ourselves into his arms; He will sustain and hold fast, He will in no wise cast off and forsake. Heb. 13.5. Wherefore (O thou afflicted soul!) though thou art forsaken of comfort, yet do not lie down in despair, nor sleep in sloth; but let faith hold up thy hope, and hope keep up thine obedience; and do not rest quiet, till finding thy God in Christ, thou obtain a quiet rest. And how shalt thou find God in Christ, but in the application of the Gospel's promises, and in the exercise of holy duties? Obj. 2. What tell you me of holy duties: As Absalon said of Obj. 2 David, so I say of Christ; What are all these to me, if I cannot see the King's face? What are the Ordinances and the Promises? 2 Sam. 14.32. what are holy duties and religious performances? These have no sweetness, but when I can taste Christ in them; they have no beauty, but when I can behold Christ in them: by his presence all my troubles would soon be dispersed; and by his absence, all comforts they are embittered. Answ. Christ is present with thee in all his ordinances, Answ. though thou seest him not: He purposely hides his face, to try thy love; and permits thee to be tempted, that thou mayst be approved; approved as one of those who truly fear God, obeying his voice, Isa. 50.10. though they walk in darkness and have no light. It is no great matter to see the Child express much love, when pleased with the Father's smiles, and cheered with his embraces; but if when the Father seems with frowns to put the Child from him, and it then cling close to him, it is a sure argument of dutiful affection. Thus, when the mind is raised, the heart enlarged, the soul ravished with the sweet delights of holiness, and the divine manifestations of God's love, what great matter is it to be pious, and faithful in his service? But here's the trial of grace, here's the proof of our faith, our love, our obedience; if when God withdraws the light of his countenance, we then seek him; if when Christ seems to departed from us, we then lay hold on him, and not let him go; but resolve, though he kill us, to trust in him; though he chide us, Joh 13.15. to call upon him; and though he seem to reject us, yet faithfully to serve and obey him. But besides (O thou afflicted soul!) in the holy Sacrament thou canst not miss of what thy soul longs after, Christ, and Christ in all his fullness. Mat. 26.27, 28. For hear how our Saviour in the ministration of this sacred ordinance, he saith of the bread broken, Eat, this is my body; and of the wine poured out, Drink, this is my blood; whereby we are to believe in a firm assent of faith, that our blessed Lord and Saviour hath appointed and ordained this holy Sacrament to be a most effectual means to convey, and most sure seal to confirm the actual efficacy and merit of his body crucified, and his blood shed. So that, the bread and wine do not only sacramentally represent, but also really exhibit to each faithful, though languishing soul, whole Christ with all his benefits; than which what can be more effectual to the repairing thy peace of conscience, and the renewing thy comforts of the Spirit? Obj. Obj. 3. I know not how nor what to do: For, besides my trouble of conscience and terror of soul, I find such a stupifying dulness, and amazed deadness upon my spirits, that I cannot apply myself to any holy duties with a fixed, Answ. much less an enlarged heart. Answ. Apply thyself to some faithful Minister, or some other experienced Saint of God. For, seeing the Mind under spiritual afflictions, is as a bone out of joint, Gal. 6 1. who is it that shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joint it again, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual man, he who is acquainted with the motions, methods, and actings of the Spirit. Yea, seeing the afflicting of the soul is a breaking of the bones; so with David, Make me to hear of joy and goodness, Ps. 51.8. that the bones which thou hast broken may rejoice. We stand in need to be careful to make use of some skilful in Soul-chyrurgerie, who may so help, so heal the wound, set right the bones, that no splinters be left to fret the Patient, no scruple to vex the Conscience. Yea, sure I am, there is not so much danger to the body in the ill setting of a bone, as there is to the soul in the unsound resolving of Conscience. But further. Let the faithful Minister, or other experienced Saint, that shall have to do with his clouded and dull, as well as afflicted and troubled soul; let him see well to it, whether Melancholy hath not penned up the soul in its darksome cell, whose adust humours are aptly called Balneum Diaboli, the Devil's Bath. Melancholy distempers beget afflicting thoughts, and afflicting thoughts beget melancholy distempers; and thus is the poor soul whirled about in a circle and maze of disquiets and distractions: which disquiets and distractions are the more increased by Satan's malice and subtlety; in that, as some men do deceive others in a dark shop with false colours, so does Satan deceive the soul in a dark body with false imaginations. Act 4.36. Now here, an Hypocrates is as proper as a Barnabas, a Physician as a Minister, for that, say what we can it will be with the soul in a melancholy body, as with a candle in a dark lantern, its light still dim and dismal, and oh! what terrors of strange imaginations, and strong passions does this distemper work in the whole man! Wherefore, seeing it is no Natural cause that can calm the soul, nor any Spiritual remedy that shall cure the body, they must be joined together; the Physician for the body, and the Minister for the soul, and God's blessing for both. Which blessing he vouchsafe through Jesus Christ. Amen. CHAP. VIII. The Souls Conflict, from the misinterpretation of the order of God's Providence in the Tribulations of the Godly, and the Prosperity of the Wicked TEmporal afflictions, when sanctified by grace, they become the spiritual physic of the soul; which though administered by the no less tender, then skilful hand of Providence, how do we, vain and foolish Patients, how do we embitter our condition, by chewing the pills we should swallow? We mingle our passions with our crosses, and through impatience struggle with our yoke, thereby making our burden the more heavy, our afflictions the more grievous: whereas, did we by a divine art poise the burden we bear, by casting one part upon God, as to support and deliverance, Ps 55.22. 1 Pet. 5.6, 7. and taking the other part upon ourselves, as to duty and obedience; the weight of our present Cross would be the less, and of our future Crown the greater. But now, amidst the many troubles of anxious thoughts, and various temptations, nothing more afflicts, yea endangers the soul, than the murmuring discontents of an envious impatience, beholding perjury and murder, violence and oppression, made as steps to mount the throne; whilst innocence and integrity, faith and truth, are trampled in the dust. Job, who so bitterly complains of the arrows of God, Job 6.4. ch. 21.6, 7, etc. was deeply wounded with this dart of Satan, this murmuring impatience of afflicted souls; in an envious discontent, grieved that iniquity prospers in their enemies, whilst innocence suffers in themselves. But that we may calm this bosom-tempest, and still this secret murmur, we will give answer to the Souls Complaint, whilst buffeted by Satan in this Spiritual conflict. The Words of Complaint. Oh the deep infidelity of my false heart! and diffident impatiency of my troubled soul! wounding my Conscience, and grieving my Spirit with a secret muttering, yea sometimes an open complaint against God in the order of his providence! Whilst I behold the prosperity of the wicked, and the tribulations of the godly; Babylon sit as a Queen, and Jerusalem lie in the dust: yea, whilst I see Religion suppressed with Violence, Truth blasphemed by Heresy, and Piety smothered with Contempt; and on the contrary, I see Profaneness exalted, Sacrilege magnified, and Injustice prosper. Upon these thoughts, oh! how does Satan suggest to my troubled mind and discontented soul, no less than blasphemy, either against God's omniscience, or against his justice! Against his omniscience, denying that allseeing eye of his providence, as if the world were governed blindfold; and ready I am to say with those the Psalmist speaks of, Ps. 73.11. Doth God know? and is there knowledge in the most High? If this cloud be dispelled, this temptation repulsed, Satan he renews his assault and my affliction, by blasphemous thoughts against God's justice; as if he regarded not the sufferings of the good, notwithstanding their innocence, he continuing his blessings upon the evil, notwithstanding their iniquity: Mal. 3.14. So that I am ready to say with those profane persons and distrustful souls, It is vain to serve God, and what profit is it that we keep his ordinances? Oh! these, these thoughts of Atheism and infidelity, of envy and impatience, I find by sinful and sad experience, they are a smoky vapour ascending from the infernal pit, which clouds the judgement of my mind, damps the comfort of my soul, chokes the life of grace, and even drives away the Spirit of my God. (1.) The Grounds of Comfort, as to the Tribulattons of the Godly. Job 5.6. 1. The order of God's providence: Affliction cometh not forth of the dust, neither doth trouble spring out of the ground; it is not a thing that happens by chance, but is ordered by providence. Which providence of God, as it is general over all the Creatures, so is it special over all his Children; in which special providence of his it is, that as he afflicts in mercy and truth, so he saves in wisdom and power. (1.) He afflicts in mercy and truth. God it is that afflicts: Men that injure or oppress, Isa. 10.5. are but his Instruments to chastise, by his providence ordering their rage, for the trial of the faithful; their malice, for the correction of his children. Thus, Deliver my soul, (says David) deliver my soul from the wicked which is thy sword, Ps. 17.13, 14. from the men which are thy hand, O Lord. The wicked who persecute, are God's sword with which he wounds, his hand with which he strikes. Job 2.7. ch. 19.2. Thus Job, when Satan himself had smote him, yet we hear his complaint; Have pity upon me, have pity upon me, O my friends! for the hand of the Lord hath touched me. Thus, God it is that afflicts, and that in mercy: God, we say, he hath paternum animum, as well as maternum affectum; his love is fatherly for care, as well as motherly for tenderness. As a Father then, he will sometimes humble his children by afflictions, sustaining them with his hand; not as a mother still indulge them in delights, cockering them on his knee. And as he afflicts in mercy, so in truth. Hear David's acknowledgement unto God, saying, I know, Ps. 119.73. O Lord, that thy judgements are right, and that thou in faithfulness hast afflicted me. Wherefore it's well said, that all the troubles and distresses which befall the faithful, though amarae sagittae, yet ex dulci manu Dei; though bitter arrows, yet from the sweet hand of God; whose special providence over his children is such, that he afflicts them even in mercy and in truth. (2.) He saves them too in wisdom and in power; his wisdom ordering the means, and his power effecting the work of their salvation, notwithstanding all difficulties and seeming impossibilities of their deliverance; all secondary causes being linked together in one chain of Divine providence, which the Heathens feigned to be fastened at Jupiter's Chair, and we Christians believe to be held in God's hand, Isa. 41.10. in him is the sole ordering and disposing of them. And therefore, Fear thou not (says God to the true Israel) fear thou not, for I am with thee; be not dismayed, for I am thy God, I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness. God's patronage and protection is not like that of men; of which Salvian complained in his times, that Hac lege defendunt miseros, Salu. de gub. Dei, l. 3. ut miseriores faciant defendendo: Upon this account they defend the miserable, that they may make them the more miserable by defending them; like the thorny bush, to which when in the storm the poor sheep runs for shelter, it loseth its fleece. It is not thus with God; Ps. 84.11. He is Sol & Scutum, a Sun and Shield; as a Sun to enlighten in the midst of darkness, so a Shield to defend in the midst of dangers. Yea, such is God's wisdom and power in his special providence over the faithful, that he than saves, when his people seem to be past succour. Thus it is said, The Lord shall judge his people, Deut. 32.36. when he seethe that their power is gone. And wherefore this, but that they may have the greater joy, and he the greater glory in their deliverance? 2. The truth of God's promise. Amongst many promises, fix we upon that by the Prophet, Mal. 3.17, 18. where God at once answers the complaint of a profane diffidence, and strengthens the comforts of a weak faith. The complaint is, That it was in vain to serve God, seeing the proud become happy, the wicked exalted, v. 14, 15. and they that tempt God are delivered. Well, says God, the day cometh, that shall burn as an oven, and all the proud, yea all that do wickedly shall be as stubble. And that we may discern between the righteous and the wicked, between him that serveth God, and him that serveth him not; this is the promise concerning the godly, They shall be mine (saith the Lord of Hosts) in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him. In this gracious promise see a divine Climax, a sacred gradation of goodness and love. The Judgement of wrath threatened by God, is compared unto a devouring fire, in whose destroying flames God gives the promise to preserve his Saints. And at once to raise their confidence, and enlarge their comfort, he declares the grounds of property and preciousness, the relation of sons and service, which do engage his Almighty self for their safe protection and sure deliverance. Observe then, in the raging fury of a devouring fire, who is't that first does not think of saving his own goods? And amongst his own goods, what is of most worth and value, his treasure; and of his treasure, what is most choice and precious, his jewels? Yet who doth not more highly prize, and will not more eagerly save his child in the cradle, than his jewel in the cabinet? And amongst children, the treasure of our bowels, and so the chief in our affections, amongst those, if any child be a jewel, more precious and dear then another, sure it must be that, whose dutifulness of filial obedience adds to the tenderness of natural relation. Now this is here the gradation of God's goodness and love, for his people's protection and deliverance; they are by property his own goods; for so says God, they shall be mine: And to this property is added preciousness, they are his choice goods, his treasure; his chief treasure, his jewels: They shall be mine (saith the Lord) in that day when I make up my jewels: Jewels here cut and squared by affliction, than polished and made up into a royal diadem. Yea, because nothing adorns the body, that can be so dear as what issues from the lo●ns; the fruit of the womb being the object of the bowels, most tenderly beloved; therefore God, to testify his love, he owns his Saints as his sons; I will spare them as a man spareth his son. But may not undutifulness harden the heart, and shut up the bowels of the most tender parent? Yes sure: But then, a dutiful obedience must certainly the more abundantly melt the heart and enlarge the bowels in compassion and love. And so is it here with God; he will spare his Saints, as a father his son; and that, as his most dutifully obedient, so his most tenderly beloved son, the son that serveth him. 3. The example of Christ. The two Disciples which went to Emmaus, Luk. 24. do make our Saviour's ignominious death an argument to doubt and question; v. 26. but he, the sure argument to prove and confirm that he was the Messiah, who came to redeem Israel: For (saith he) ought not Christ to have suffered these things, and to enter into his glory? Yea, in respect of the analogy and correspondency betwixt the head and members, Christ and his Church, this was a comely and beautiful order of God's decree; Heb. 2.10. for that, It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering. Wherefore as our redemption was not perfected, so nor shall our salvation be consummated, without suffering of afflictions: For that, Rom. 8.29. Whom God did foreknow in his Election of grace, he did predestinate to be conformed to the image of his Son; conformed here in sufferings and holiness, and conformed hereafter in glory and happiness. Heb. 12 1, 2. Good then is the exhortation of S. Paul, That we run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. And the Apostle will have us thus seriously to consider Christ, lest we be weary and faint in our minds. v. 3. For as (Prosper observes) Malus miles est qui Imperatorem gemens sequitur; He is a cowardly Soldier that follows his General with mourning into the battle: He is a faint-hearted Christian, that follows Christ with heaviness in his afflictions. The Apostles were right indeed, Act. 5.41. when they departed from the Council, rejoicing that they were counted worthy to suffer for the name of Christ. And thus S. Paul; Col 1 24. I rejoice (saith he) in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake which is the Church, whereof I am made a Minister. The Apostle rejoiceth in his afflictions; and what is the ground of his joy, but his conformity with Christ? for that, his afflictions he calls the afflictions of Christ, by virtue of that mystical union, and tender sympathy arising from that union, which is betwixt Christ and the Church, as is that of the head and the body. Now the Apostle calls his sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lyr. in loc. that which is behind of the afflictions of Christ; we must know (as Lyranus well) that the sufferings of Christ are twofold. 1. Those afflictions which he suffered in corpore proprio, in his natural body, these he did complete and perfect by himself. 2. Those afflictions which he still suffers in corpore mystico, in his body mystical, and these are fulfilled and consummated in his members. Wherefore saith the Apostle, that he fills up what is behind of the afflictions of Christ in his flesh, not in Christ's body. No room then for Romish indulgences; for that S. Paul suffered for the Church's sake, yet not by way of satisfaction, but of edification, the better to confirm the Church in the faith of Christ. And therefore when he says that he suffered for the Church, he subjoins, of which I am made a Minister, not of which I am made a Mediator. Wherefore now, thou that complainest of thy afflictions, and persecutions, and troubles, tell me, dost thou think to be Christ's disciple, and not follow him; or dost thou think to follow him, and not take up thy cross? Was the Captain of thy salvation made perfect through sufferings, and dost thou think to be partaker of salvation by him, and not have fellowship of the sufferings with him? Was he himself crowned with thorns, and dost thou expect that he should here crown thee with rosebuds? No sure, it were proud presumption with the sons of Zebedee to aspire to Christ's throne, Mar. 10.37. unless we drink of Christ's cup. Wherefore let all the children of God look upon their Saviour, and elder brother Christ Jesus, and so shall his example of patience be a sure ground of comfort in all their afflictions. 4. The pattern of God's Saints. Christ, Joh 6.33. as he promiseth his Disciples peace in him, so he foretells them of tribulations in the world; which we find fulfilled, when the Apostle tells us that they were become in their sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Theatre unto the woald, and to Angels, and to men. The sufferings of the Apostles became a wonder to the very Angels. Sen. l. de provide. Optimi milites ad durissima mittuntur; The stoutest Soldiers are put upon the hottest service, and so the holiest Saints upon the sharpest sufferings. And therefore S. Paul, he would have no man moved from the steadfastness of his faith, Act. 14 22. by the greatness, of his troubles; for that, we are thereunto appointed of God: Ad hoc destinati, it is the ordinance and appointment of God, that through much tribulation we should enter into the kingdom of God. No passage into Paradise, but under the Cherubims flaming sword; no wearing of the Crown, without bearing of the Cross; no reigning with Christ in heaven, without first suffering with, or for Christ on earth. 2 Tim. 3.12 And therefore S. Paul is positive and plain; All that will live godly in Christ Jesus, shall suffer persecutions; persecutions either from a reviling tongue, or an oppressing hand, either from the world without, or the flesh within, and from Satan in both. Wherefore, whom the Lord loveth he chasteneth, Heb 12.6. and scourgeth every son whom he receiveth. We say, Unicum habuit Deus filium sine flagitio; since flagello, nullum: God, he hath only one Son without transgression, but no one Son without affliction. Wherefore, so far ought afflictions to be from damping, that they should be arguments of confirming our assurance of God's love; v. 8. for that, if we be without chastisement, whereof all are partakers, then are we bastards, and not sons; formal Hypocrites, but not true Children of God. 5. The spiritual benefit of afflictions. It is said, Schola crucis schola lucis; Affliction gives instruction, either for the mortifying some sin, or the quickening of some grace: And therefore God, as an indulgent Father, Heb. 12.10. he chastens his children for their profit, that they may be partakers of his holiness. Afflictions to a faithful heart, are as the waters to Noah's Ark, to raise it higher towards Heaven. Hear David, Ps. 11.4. The Lord is in his holy temple, the Lords throne is in heaven, his eyes behold, his eyelids try the children of men. Why his eyelids, and not his eyes? Quia oculos claudendo, etc. (saith the Expositor) Because by leaving us a while in our necessities and troubles, & fidem probat & amorem, he tries the sincerity of our faith, and truth of our love. Wherefore, though no affliction for the present is joyous, but grievous, yet let not the children of God have such a sense of the suffering, that they be de●ected with sorrow; for that, afterwards it brings forth the peaceable fruit of righteousness. Heb. 12.11. So that the sweet peace of a good Conscience, shall outvie the bitter grief of an afflicted Condition; the miseries of this life weaning the soul from the love of the world, and enflaming the heart with holy desires and long after Christ and his Kingdom. 2 Cor. 4.17. 6. The eternal reward of suffering patiently. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Observe the Apostles Antithesis: For affliction, here is glory; for light affliction, a weight of glory; and for momentany, eternal. And now, if we take in the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then have we an excellency of glory, beyond all hyperboles. Therefore well might the Apostle say, that the sufferings of this life, Rom. 8 18. they are not worthy to be compared with the glory that shall be revealed in us. Observe; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the Apostle, I reckon: And indeed, none could reckon so well as he; for that, we find he suffered more of present afflictions, 2 Cor. 11. 2 Cor. 12. and he saw more of the future glory, than any other whatsoever: And therefore well might he come in with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and say, After right reckoning I thus gather the sum, or after long reasoning I thus determine the question, that the sufferings of this life, they are not worthy to be compared with the glory that shall be revealed in us. A thousand years' sufferings for Christ, with a thousand years' service in his Church, cannot merit one days being in God's Courts, one days enjoyment of heavenly bliss. Yea, though every trouble which attends the profession of holiness, were a struggling death, and every temptation a present hell; yet were the reward of glory infinitely transcending the proportion of our sufferings: And therefore, Mat. 5.11, 12. Blessed are ye, saith our Lord and Saviour, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely or my sake; rejoice and be exceeding glad, for great is your reward in heaven. In heaven is life, and that eternal; a Crown, Rom 6.23. 1 Pet. 5.4. 1 Pet. 1.4. and that of glory; an inheritance, and that of a kingdom. Tell me then, O man, what is more than life? what life more excellent than that of glory? what glory more glorious than that of a Kingdom? what Kingdom more firm than that by inheritance? Now, know then, that life, and eternal life; glory, and a Crown of glory; a Kingdom, and a Kingdom by inheritance, is the reward of those who suffer in the way of righteousness, for the name of Christ. This that which made that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that cloud of witnesses, Heb 11. & Heb. 1.1. those many Worthies of whom the world was not worthy; this was that, I say, which made them endure with cheerfulness, Heb. 11.26. Hug. Cardin. in loc. and persevere with constancy, even the respect they had to the recompense of reward. Consideratio praemii minuit vim flagelli; the consideration of the eternal reward, weakened the force of the temporal trouble. The Rules of Direction. 1. Betake thyself to a sincere repentance; in a strict examination of Conscience, a solemn humiliation of soul, and a true reformation of life. (1.) A strict examination of Conscience: for that, the same afflictions may be at once, as persecutions for righteousness, and trials of grace, so also corrections for sin. Indeed, sin is the cause of all affliction; so that Christ, he had not suffered, had he not took upon him our sin. And therefore did Elibu say right, Job 36.7, 8, 9, 10. that though God withdraws not his eyes from the righteous, yet does he suffer them to be holden in cords of affliction, that he may show them their transgressions; and so, opening their ear to discipline, they may return from their iniquity. Requisite than it is, that the children of God in their afflictions take up the resolution of the faithful, Lam. 3.40. to search and try their ways, to find out not only those sins which have procured, but which have deserved the afflictions of God's hand: And this is no ways done, but by stir ct examination of Conscience, that key which unlocks the Closet of our hearts, where all our Books of Accounts lie. And when this is done, to prevent the subtlety of Satan, and the deceitfulness of our own hearts, let David's prayer be a part of our devotion; Search me, O God, and know my heart, try me and know my thoughts, Ps. 139 23. and see if there be yet any wicked way in me, and lead me in the way everlasting. (2.) A solemn humiliation of soul. Sin is the sting, as of death, so of suffering: And therefore the feeling of our suffering, is to lead us to the sense of our sin; and so our correction is for our humiliation. But if desolation be threatened, Isa. 26 11 Isa. 42 25. Mic. 6.9. and we not instructed; if God's hand be l fted up, and we not see it; yea, if the fire burn, and we not feel; if the rod speak, and we not hear; but, as we have been wanton in mercies, we be senseless too in judgements; needs must our ruin be as desperate, as our hearts are stupid. Whereas, he makes an happy advantage to his soul, who gains repentance by his trouble; for he shall then get salvation by his repentance. (3.) A true reformation of life. The poison taken out of the Viper, it becomes an wholesome medicine; and the curse taken out of affliction, it becomes a divine admonition, and is made use of by God upon his children, Ps 119 71. not to destroy, but to instruct, not to plague, but to heal. Thus saith David; It is good for me that I have been afflicted; v. 67. and what's the reason? In that, before I was afflicted, I went astray, but now have I kept thy word. What wise Patiented the● will not more prize the healthfulness, then loath the bitterness of that potion which is prescribed him by an able & careful Physician? And so, what dutiful Child of God will not more value the benefit, then, fear the sufferings of those afflictions, which are laid upon him by so wise and indulgent a Father? Needs must this administer much comfort to the afflicted Saints of God, Isa. 48.10. rightly to consider, that God casts into the furnace of affliction, non ut frangatur, sed ut coquatur, (as S. Augustine) not that the vessel may be destroyed, but renewed; made what S. Paul was, Act. 9.15. 2 Tim. 2.21. a vessel of election, or as S. Paul speaks, a vessel of honour, meet for the Master's use. Seeing this then is one main end of afflictions, the overthrow of sin, and the renewing in grace; be careful (O thou afflicted soul! Gen. 35.1 etc. ) in this, even the reformation of life. Thus it was with good Jacob, when he was afflicted with the cruelty of his sons, and the fear of the Canaanites, he than remembers his vow and fulfils it, he than order his household and reforms it; then the strange gods are put away, and in zeal to God's worship he goes to build him an Altar at Bethel. Doubtless, he loseth the benefit of afflictions, that is not bettered by them; for that, like Jonathan's arrows, they are not intended to the godly to wound, 1 Sam. 20.20. but to warn; not to kill, but to admonish. Outward afflictions become like the cloudy pillar, they have a dark side to the Egyptians, that is, wrath and vengeance to the obstinate; but a light side to the Israelites, that is, correction and instruction to the penitent. The metal and the dross have the same fire, but not the same effect; the metal is refined, and the dross is consumed: yea, the same judgements of God are to the godly corrections and trials, which to the wicked are vengeance and punishment: The sufferings of the godly, though materially the same, yet differ much from those of the wicked, even as much as chastisements of love differ from judgements of wrath, or healing medicines from destructive potions. To illustrate this: Suppose two men have their hands cut off, the one by sentence of the Judge, the other by the advice of the Chirurgeon; the matter of the suffering is the same, not the manner and form; for to the one it is a cure, to the other a punishment; to the one an healing of a sore, to the other an executing of justice. The afflictions then of God's children, they are not formal punishments; for that, though they be occasioned by sin, yet are they not inflicted by way of revenge, which is the true nature of punishment properly so called. Indeed, God cannot be rightly said to punish those sins which he forgives; for that, Christ being our Mediator, takes away guilt and punishment too. Jer. 31.34. And therefore God so forgives iniquity, that he remembers it no more: But sure, remember it he does, if after forgiveness he yet punish it. Whereas then, 2 Sam. 12.14. notwithstanding God had told David by the Prophet, that he had put away his sin; yet he both threatens, and afterwards executes wrath against him by reason of his sin. And whereas, Numb. 14.23. notwithstanding God had told Moses, that he had pardoned the people; yet he tells him, that none of them that murmured should enter Canaan: In both these we may not think, that there was any punishment by way of satisfaction unto God, but chastisement by way of admonition both to themselves and others: For, where there is remission, there is perfect reconciliation; and where there is perfect reconciliation, there must needs be full satisfaction. So that, Rom. 8.1. There is no condemnation to them which are in Christ Jesus; and if no condemnation, than no punishment: For what is punishment, but the execution of the just condemnation which is passed by God upon the guilt of sin? S. Augustine then gives us a short and full resolution, that verè Christus communicando nobiscum sine culpa poenam, & culpam solvit & poenam; Christ by communicating with us of punishment without sin, hath taken away both sin and punishment. The afflictions then of the faithful, they proceed from God as a provident Father, not as an avenging Judge; and are not for satisfying of his justice, but the reforming of their lives. To close: What is it that most retards our pace, tires our spirits, and dulls our vigour in the way to life and glory, but the Corruption in our hearts, and the Cross on our shoulders? By so much then shall we the better bear our Cross, by how much we the more subdue our Corruption. To instance: Root out Vainglory, and o how much is taken away from the weight of infamy? Root out Pride, and o how much is taken away from the weight of Poverty? Root out Wrath, and o how much is taken away from the weight of Injury? So that, the better to bear our Cross, what can be more effectual than this, to reform our lives? 2. To the exercise of a sincere repentance, join the invocation of fervent prayer. Ps. 86.7. See David's resolution; In the day of my trouble I will call upon the Lord. And according to his resolution, see his practice: Ps. 116.3, 4. The sorrows of death compassed me, and the pains of hell got hold upon me; I found trouble and sorrow; then called I upon the name of the Lord; O Lord, I beseech thee deliver my soul. And for our encouragement to this duty, we have the comfort of God's promise: Ps. 50.15. Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. O the divine power of fervent prayer, which by an holy importunity does even vincere invincibilem, overcome him who is invincible. Exod. 32.10. Let me alone, (says God to Moses) let me alone! Domine, quis tenet te? (saith the Father) Lord, who holds thee? Why, the instance and importunity of Moses prayer. Let not then (O afflicted soul!) let not the extremity of thy distress dead the vigour of thy faith, or damp the importunity of thy devotion: No; as the thickest darkness of the night, is nearest to the dawning of the morn; and the lowest Ebb, to the Tides return: Thus the greatest misery, which in natural men prompts to despair, in the spiritual man becomes a ground of hope, and a rise of comfort; knowing well, that of David is good instruction as well as true devotion, a maxim of faith as well as a petition of prayer; Ps. 60.11. Help Lord, for vain is the help of man. When our affliction then is sharpest, let our devotion be hottest; and the more fervent is our prayer, the more near shall be our help. The tears of the afflicted, when poured forth in fervent prayer, cannot so f●ll to the ground, but that their cry does ascend unto heaven, and prevail with God for a blessing: So that, he shall either overshadow them with his wing, or support them with his hand; either protect them by his power, or sustain them with his grace; either give them deliverance out of troubles, or strength to undergo them. And indeed, by so much a greater blessing it is to be strengthened to undergo troubles, then to have present deliverance out of them; by how much spiritual graces are more excellent than temporal mercies. Ps. 4 1. Ps. 32.7. A greater blessedness was that of david's, when enlarged in his distress, then, when encompassed with songs of deliverance. Hear me when I call, O God of my righteousness; thou hast enlarged me, when I was in distress. Upon this saith S. Chrysostom excellently, Chrys. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He saith not, thou hast kept trouble quite from me, or thou hast quite rid me out of trouble; but that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wonder and paradox to the world; In the midst of my distress, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast placed my soul in rest. Let it be thy prayer then (O distressed soul!) in all thine afflictions, that God will either support thee by his grace, or deliver thee by his power. And so, 3. To the invocation of fervent prayer, join an humble submission unto Gods will. For that, God oftentimes deals with his children by way of exchange and commutation: denying them wealth, he gives contentment; denying peace, he gives patience; denying an end of troubles, he gives strength to undergo them. Such is God's wisdom, that he knows; and such is his goodness, that he gives what is best and fittest for h●s to receive. 1 Pet: 5 6, 7. Wherefore S. Peter's admonition is savingly good; Humble yourselves under the mighty hand of God, that he may exalt you in due time, casting all your care upon him, for he careth for you. Casting all your care upon him! what, may not Benjamin then have his sack, and Christ his bag? may not the Master provide for his family, and the Father for his children? Yes sure. When the Apostle then will have us to cast all our care upon God, he does not exclude any prudential providence, but all sinful diffidence; he does not forbid any moderate care, but all immoderate carefulness. Wherefore, so cast we our care upon God, as that in all things we humbly submit unto his will. With old Eli, in our greatest dangers and deepest necessities, say, It is the Lord, 1 Sam. 3.18. 1 Macch. 3.60. let him do what seemeth him good. Or as Judas Macchabaeus, in the midst of the calamities of his Nation; As the will of God is in heaven, so let him do. Indeed, a greater proof of grace there cannot be then this, in the midst of afflictions humbly to submit unto the will of God: For though there be no striving with our Maker, yet how does froward Nature still prompt us to a quarrel, in our murmuring against him? Oh in how sweet and divine a temper than is that man's soul! who, when God's hand is upon his back, he hath his own hand presently upon his mouth, and is at David's— Tacui Domine, quia tu fecisti; Ps. 29.10. I was dumb, and opened not my mouth, because it was thou Lord that didst it. 4. To an humble submission unto God's will, join a patiented expectation of his help. Hear the Psalmists advice sound and saving; Ps. 37.6, 7. Rest in the Lord and wait patiently for him, and he shall bring forth thy righteousness as the light, and thy just dealing as the noonday. God's children must have a patiented expectation of God's help; for without him all is but vanity; all policy and strength, all wisdom and wealth, without God, they are but like Jonahs' gourd, Jon 4 7, 8. when the sun beats hottest, when trouble and affliction is the greatest, then do they vanish and come to nothing. 1 King. 13.4. The arm of flesh, like Jeroboams hand, shall suddenly whither; Deut. 33.27. but the arms of the Almighty are everlasting, stretched out to all eternity for the defence of his chosen. Water then of the River may be more ready, but that of the Fountain is the more pure: We may look upon man's help as nearest at hand, but it is God's succour which brings safety in the end. Wherefore the patiented expectation of God's people must be for Gods help; being assured, The Lord will not cast off his people, Ps. 94.14, 15. neither will he for sake his inheritance; but judgement shall return unto righteousness, and all the upright in heart shall follow it. Know, afflictions they have their set time, and deliverance its appointed season. Thus Israel's bondage in Egypt, the Jews Captivity in Babylon, both were determined; and our Saviour when laid hold on to be carried away to his passion, he tells the Jews, Luk. 22 53. that was their hour and power of darkness. And as thus afflictions have their appointed time, so hath deliverance its appointed season. Ps. 102.13. So the Psalmist; Thou O Lord shalt arise, and have mercy upon Zion; for the time to favour her, yea the set time is come. Ps. 110.3. And again, Thy people shall be willing in the day of thy power. Which is spoken prophetically of Christ, who notwithstanding his enemy's hour and power of darkness, yet hath he his prefixed and determined time for victory and conquest. Every thing is beautiful in its season: The husbandman will not expect his harvest in the Spring, nor mow down his Corn in the blade; but doth wait the appointed time of the year, for the precious fruit of the earth; Jam. 5.7. as is S. James' Simile. Thus, be it so, that the people of God oppressed with misery, seem to be laid dead in their graves, yet are they but as seed cast in the furrows; Light is then sown for the righteous; Ps. 97.11. and they must wait till harvest, the set time of their restauration and deliverance. Yea, shall we not allow that in God, we approve in men? Does humane authority constitute the appointed seasons of Civil Judicature; so that the greatest injuries and most violent oppressions must wait their legal process, and men may not prescribe their own times of hearing or of sentence? And what, Isa. 34 8. shall not God than much rather appoint his day or year, his time and season of recompenses, for the controversies of Zion? We must therefore wait, not prescribe the time of being heard in our suit, and eased of our trouble; Ps. 102.13. seeing God hath his day of visitation, a set time wherein he will have mercy upon Zion. To close then; if afflictions have their set time, and deliverance its appointed season; seeing our Saviour hath told us, Act. 1.7. That times and seasons are in God's hand; let this be a sure Rule of direction to all God's children, even a patiented expectation of God's help. 5: To the patiented expectatoin of God's help, join a firm resolution of enduring unto the end: And when the expectation of help does fail, this resolution to endure, will hold good; knowing the premonition, and promise too of our Saviour, who having premonished us that in these latter days Brother should betray brother to death, and the father the son, and the children should rise up against their parents and cause them to be put to death, M●●. ●3. 12, 13. and that the faithful should be hated of all men for his name sake; our Saviour presently subjoins to this premonition, this promise, He that shall endure unto the end, the same shall be saved. Finis coronat opus; the evening crowns the day. Constancy it is that gives the garland to all virtuous actions: A Believer is not conquered, till his spirit be subdued: whilst he retains a calm conscience, and a resolute mind, even in the loss of goods, liberty, and life itself, he conquers through patience; his cause prevails in his constancy, and grace in his perseverance. Let this then be the confident resolution of thy soul (O distressed Saint and servant of Christ!) That neither death, nor life, nor Angels, Rom. 8.38, 39 nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate thee from the love of God which is in Christ jesus our Lord. What though afflictions be great, yet is this life but short; and the more we do sow, the more we shall reap; the more we here sow in tears, Ps 126.5. the more we shall hereafter reap in joy; for that, the more excellent is our grace of patience, the more abundant shall be our reward of glory. A patiented suffering of afflictions, it is the right waymark in our passage and pilgrimage to heaven: And who will not the better pass the dirt and mire, that knows his way is right? Yea, Gal. 2.14. he that will according to S. Paul's phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walk with a right foot, it must be in this straight path: He that will walk with a right foot according to the truth of the Gospel, it must be in this straight path of suffering afflictions, the way of Gods chosen hedged with thorns. Wherefore, Hos. 2.6. Jam. 5.8. Rev. 22.12. be patiented, and establish your hearts, (O ye afflicted souls!) for the coming of the Lord draweth night yea, Behold, says Christ, behold I come quickly, and my reward is with me. Now then, Mat 24.42.46. as our Saviour bids, watch and pray, for blessed is that servant whom his Lord when he cometh shall find so doing: So again, Be patiented and endure; for blessed is that servant whom his Lord when he cometh shall find so suffering; as doing of his will, so suffering for his name. Imitate we David, who neither murmurs against God, nor inveighs against his enemies, nor cries out of his troubles; Ps. 42.11. but chides and complains of himself to himself; Why art thou so troubled, O my soul! and why art thou so disquieted within me? I can bear all sorrows but thine, all afflictions but thine; O be not thou cast down, and I shall stand firm; be not thou dejected, and I shall be comforted; do not thou shrink, and I shall prevail: See, O see a crown attends thy constancy, and songs of deliverance thy faithfulness and perseverance. (2.) The Grounds of Comfort, as to the Prosperity of the Wicked. 1. Wicked men are in a certain instability, notwithstanding their present prosperity. For, that dignity, pomp, and peace cannot stand firm, which is founded upon sin, though ne'er so successful. True it is, though men generally regard not Religion indeed, yet they all plead Religion in pretence; and Piety is still made a drudge to base ends, and the Lackey to attend all politic designs. But, as there is nothing more reproachful to God's name, so is there nothing more hateful to God's nature; and what Gods soul perfectly hates, his hand will most severely punish, however it may seem to prosper for the present. Let David's advice then be as acceptable, as it is seasonable; Fret not thyself because of evil doers, Ps. 37.1. neither be thou envious against the workers of iniquity. v. 2. And the reason is good; for, they shall be cut down like the grass, and whither as the green herb. Sometimes the wicked, like the green herb, they whither in their spring, they fall in their rise, they perish in the beginnings of their mischievous designs; but if they do come to a full growth, they grow but to harvest, the fit season of their cutting off. See another Simile very emphatical: The wicked shall perish, v. 20. and the enemies of the Lord shall be as the fat of lambs, they shall consume, into smoke shall they consume away. The Metaphor is very expressive and full: The thriving worldlings, like the fatted lambs, God reserves them for the sacrifices of his vengeance, and they shall consume, even as the smoke, so shall they consume away; as the smoke, when it is at its highest ascent, so the wicked, when at their highest advancement, they then suddenly vanish and come to nothing. The wicked of the world, though ne'er so high and mighty, they shall be written in the earth; Jer. 17 13. Luk. 10.20. Ps. 17.14. opposite directly to that of the godly, though ne'er so low and weak, whose names are written in heaven. The men of this world, they have their portion in this life; but as for the Citizens of heaven, their inheritance is eternal. As the godly than are made blessed in an heavenly happiness, so sometimes the wicked in an earthly. But, as the men of the world are said to have their names written in the earth for their temporal felicity, so also for their certain instability, yea their sudden destruction. For, how suddenly are their names wiped out by the hand of Providence, who are only written in the earth; whose foundation of felicity is no more than vanity, yea, is sin itself? Further yet; what we prise and would preserve in memory, we engrave in marble or in brass; but what we lightly esteem, Prov. 10 7 quasi per lusum, as it were in a sport, we writ it in the dust, or upon the ground. Thus the godly shall be had in everlasting remembrance, but the memory of the wicked shall rot: The former are written in heaven, the latter in the earth. The godly, though temporally miserable, yet shall they be eternally happy; the wicked, though temporally happy, yet shall they be eternally miserable. Away then with all envious repine or murmuring impatience at the flourishing prosperity of the wicked. What! dost thou wonder that so just a God should suffer so horrid injustice to go unpunished? knowst thou not, that God ofttimes deals with men of a reprobate sense, as the Physician with his Patient in a desperate sickness? He gives them over, and permits them to have whatsoever they desire: A condition this, sure, not to be envied at in thy worst of enemies. And thus, Magna (yea maxima) ira est, Hier. ep. 33 & in Ps. 140. quando peccantibus non irascitur Deus; God is most severe, when being provoked by sin, he withholds from punishing; and is then most angry, when he lest discovers his wrath; leaving men to their own wills, and so to work their own perdition, by their own profaneness. The liberty of lust is the greatest bondage, and uncontrolled prosperity the sorest plague: which made Tertullian say, Tert. de pat. c. 11. O servum illum beatum cujus emendationi Dominus instat, cui dignatur irasci! O blessed is that servant with whom the Lord will vouchsafe to be angry, that he may amend him! 2. The Churches assured preservation, notwithstanding her present persecution: Which assurance is founded upon God's promise, and her own experience. 1. This assurance is founded upon God's promise, and that confirmed by oath; when speaking of the Royal Prophet as a Type of Christ, who alone in person and kingdom is eternal; of him saith God, once (and that once for all, Ps. 89 35, 36. yea for ever) once have I sworn by my holiness, that I will not fail David; but his seed shall endure for ever, and his throne as the sun before me. His seed, that is, Christ, and Christ in his Saints, begotten of God through the Spirit, they shall endure for ever. And however the throne of Christ in his Church, like the body of the Sun in the heavens, may sometimes be clouded, yet is not the power of Christ, any more than the light of the Sun, extinguished; but at length, He shall arise, and the enemies of the Lord shall be scattered; Ps. 68.1. like clouds before the sun, they shall suddenly vanish, and utterly be dispelled. And as we have heard the promise of God unto Christ, so hear we the promise of Christ unto his Church, That the gates of hell shall not prevail against her. The gates; For the understanding of this, Mat. 16.18. it is easy to observe even in Scripture, how of old in the gate, was held the Court and the Guard, the Judgement and the defence of the City: there the Soldier kept his watch, his guard for defence; and there the Judge had his Tribunal, his Court for Judgement. So that, by the gates of hell is meant in a Figure, all the power and policy of hell; all which (saith Christ of his Church) they shall not prevail against it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non superabunt eam, so Beza, they shall not overcome her; yea, they shall be overcome by her; for so the word, as Scultetus observes, it is verbum bellicum, a warlike word, which signifies the combat and contest of enemies, till one party be subdued and overthrown. The power and policy then of Satan and hell, they may valere, but they cannot praevalere; they may vertere, but they cannot subvertere; they may shake the Church, but being founded upon the rock Christ Jesus, they cannot throw her down; they cannot do with the Church, as with her Temples, raze her foundation; no, Christ will preserve her from levelling. We may observe, the Fabric of the Universe was not framed, but that the Church might be constituted; and therefore God did not rest from his works of creation, till he came to a Church to worship him the Creator. Seeing then the end of forming the world was to constitute a Church, easier it is to shatter in pieces the frame of Nature, then bring to ruin the Church of God. 2. The Church's assurance of preservation, founded upon her own experience. 2 Cor. 1.10. The Church frames her argument of faith with S. Paul; God hath delivered me, and doth deliver me, and I trust also he will deliver me. And therefore if we be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen speaks, Naz. stilit. 1. Ps. 77.5. mancipia praesentium, captived in our judgement to things present; but do with David, consider the days of old, and the years of ancient times; the Church presents us with a view of that her so glorious a deliverance from under the bondage of Egypt, and from under the captivity of Babylon; and these so eminent, before Christ's coming in the flesh: And since his ascension to heaven, the Church presents us with that her so glorious deliverance from under the Roman tyranny, and after from under the Arian fury, and of later years from under the Anabaptists frenzy. These the deliverances of the Church Ecumenical: But, which is more full to our present and particular comfort, the Church presents us with her deliverances here at home, which have been national; as, that from the Danish inundation of Idolatry, that from the Romish infatuation of Popery, and that from the Marian deluge of blood, and flames of violent persecution. Thus God having delivered this his Church from the conspiracies and violence of foreign and homebred enemies, from the fire and sword, the wit and malice of cruel persecutors: From these experiments of deliverance, she raiseth her faith to an humble assurance, that he will in the end of all deliver her from the compendium of all, the present rage of Heresy, and furious zeal of Schism. 3. The plead of God's providence, thereby justifying the cause of his Church, and discovering the wickedness of her enemies. Thus it was of old: Corah and his company, moved with malice and envy, conspire against Moses and Aaron, Num. 16.1, etc. thereby striking at the root of Magistracy and Ministry. But see the event clear contrary to their design and expectation: God so order the matter, in the plead and disposings of his providence, that thereby Moses becomes more honourable, and Aaron more eminent; both the Kingly and Priestly office more illustrious in the eyes of the People. And if we pass from the sacred Scripture to Ecclesiastical History, we find, that whilst the cruel Persecutors of the Primitive Saints thought to have drowned Christianity in a sea of blood, yet then was sanguis martyrum semen ecclesiae, the blood of the Martyrs the seed of the Church: which became enlarged, not destroyed by the sufferings of the Saints. In all those flames of persecutions, the Church, like Moses bush, Exod 3 2. Num 17 8. it consumed not; but like Aaron's rod, after her night of distress, she became more fresh and flourishing, more eminent for the purity of her faith and holiness. Christ's conquest over his enemies, is not only military, by a potent and prevailing force, but especially it is judiciary, by just and righteous plead; Jer. 2 9 Mic. 6 9 and therefore he first strikes with the rod of his mouth to conviction, and then with the rod of his hand to destruction. God, in the execution of his judgements upon the wicked, he likes well that men's consciences subscribe to the equity of his proceed, their own practices witnessing against themselves, and their own witness and law too condemning them. Open we our eyes then, and see; In the Church's distress, whilst God frowns upon his people in correcting their sin, how does he still own them in pleading their cause; justifying their profession of righteousness and faith, by the very cross actings of their enemy's designs. Yea, it is worthy our observation, That whereas the Enemies of Christ's Church have urged Gods owning them and their cause, by a continued series of temporal successes, (though this in its self a Turkish argument, and so not fit to overthrow or stagger a Christians faith;) how does God retort the argument, by giving such signal and remarkable passages of his Providence, that they seem very near giving up to a reprobate sense, who after the voice of God's word, shall stop their ear to the voice of his providence; in which he brings the pens, and tongues, and practices of the Church's adversaries, to make good her cause, and justify what she hath taught and professed. Look we upon the present estate of the Church of England; and how do we find it too unhappily like that of the Church of Judah? For that, we may say of our several Factions and Schisms, what they say of the children of Ammon, Moab, and Mount Seir; 2 Chro. 20.10. we may truly say of them, that the Church not invading and subduing, not quelling and suppressing them, when we came out of Egypt, even when by a religious Reformation we forsook the Romish superstition; Behold how they reward us! even to cast us out of our possessions; v. 11. not only the possession of our own temporal estates, but even of God's holy worship. Now in the depth of this calamity, in which we seem to be forsaken of God, herein does God own his people, that he lays upon their adversaries the curse of the Midianites, Ammonites, and Edomites, v. 23. even one to defeat and destroy another. True it is, God's power is invincible, Ps. 44 4. his wisdom unsearchable, and his judgement unavoidable; so that he can command deliverance for Jacob; or if that will not do it, he can create help for his people. Yet such is the wonder of his providence, that he orders seeming casualties, particular, unexpected, and unthought of emergencies, to bring forward his people's deliverance: Of which we have ample testimony, in the history of Ioseph's advancement by Pharaoh, and Esther's by Ahasuerus; the one to preserve Israel in the cradle, and the other to restore him from the grave. Things independent in their relation, unsubordinate in their being, God oftentimes makes them concur in the order of his providence for his Church's restauration; that the World may know, it is the counsel of his will, and the work of his hand, acted to this end, even the greater glorification of his own name, and the clearer justification of his people's cause. Let the providence of God frame the Argument of Divine conviction in what mood or figure he please, sure I am, God will so order the Premises, that the Conclusion shall be his own glory, and his Church's good: which two are never more eminent, then when in the plead of his providence God justifies the cause of his Church, and discovers the wickedness of her adversaries. The Rules of Direction. Ps. 73.17. 1. With David, enter the Sanctuary of God. Interiora veritatis penetralia; so S. Ambrose: Search the more secret mysteries of God's truth. So shalt thou find, the ground of thine impatience is thine ignorance, v. 22. that thou art velut jumentum, as a beast before the Lord: As a beast, thou look'st upon the affairs of this life in their outward appearance, with the eye of sense; thou dost not so well view them in their secret providence, by the eye of faith: For that, thus viewing the ungodly in their prosperity, we understand their latter end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we become spectators of their last Scene, and thereby see their sad Catastrophe; How, being set in slippery places, v. 18, 19 God casts them down to destruction, and they are brought to desolation as in a moment. Tolluntur in altum, etc. they are lifted up to the greater height, that they may be crushed in their greater fall; and by how much their precipice is the more steep, by so much is their ruin the more desperate. Yea, which is most dreadful, be the wicked ne'er so lofty and high, yet is there but a trap-door betwixt them and hell; which when death throws open, they drop into the infernal lake; where nothing remains of their glorious pomp, their vast wealth, their large dominion, their high dignity, nothing remains but the worm and the fire, Mar. 9.44. the guilt and the punishment. It may be, for the present, presumption and pride have made them secure in their sin, and they see no danger, they feel no misery; but when they come to be awakened from their security, oh the weight of that millstone, that mountain that lies upon their backs! oh the piercings of that sharp sword, that poisoned arrow, which sticks in their hearts! oh what are the stings, the flames, the furies of a guilty Conscience! how do their knees tremble, their lips quiver, their tongues falter, their throats roar, their hearts languish, and their whole man become filled with horror and amazement! Who art thou then that findest thyself gtieved at the prosperity of the wicked? Let this still thy murmur, and quell thine impatience, that entering the Sanctuary of the Lord, thou understandest their latter end. 2. Mortify sin by a sincere repentance. This, this shall weaken the force, quell the pride, and blast the prosperity of the Church's enemies; for that, as S. Hierom of old, Nostris vitiis Barbari facti sunt fortes, etc. The sins of the Christians did strengthen the Barbarians: And even now, without all doubt, the sins of the Orthodox do give strength and success to the present Heresies and Schisms. The best purging then of the waters, is, with the Prophet Elisha, 2 King 2 21. at the springhead; the best curing a wound, is, with the skilful Chirurgeon, at its festered root: The best healing of a Nations miseries, is by removing the cause, in mortifying the sin, and so seeking reconciliation with God by repentance. Thus Moses, when he stands in the gap to divert God's wrath, and recover his love, Num. 14.19. he does it by confessing the sin, and bewailing its gu●lt: And so when David seeks to stay the violence of the plague, 2 Sam. 24. he does it by an atonement on the Altar. God indeed still directs his arrows of wrath against the mark of sin; and therefore if sin be in us, no wonder if wrath be upon us: For, where indeed should the arrow stick, but where the mark is fastened? If then we will divert the arrow, we must remove the mark; if we will turn away wrath, we must take away sin. Sin it is which corrupts our best of duties, and taints our best of blessings. Corrupts our best of duties; like leaven, it turns a solemn Passover into a very pollution; it makes our very prayers unprofitable, God covering himself as with a thick cloud, Lam. 3. ●4. through which they cannot pass to the Throne of grace. Yea, our sin it is, that taints our best of blessings, blessings temporal; turning our sweetness of earthly comforts, into the bitterest of earthly curses: even honour, wealth, wit, learning, plenty, peace, which should make us more serviceable unto God, how does sin make them even tributary unto Satan, in the advancement of his kingdom? Wherefore, in the calamities of our Church and Nation, be we no longer like the silly Hart, to mourn, and bleed, and faint, and yet take no care for what would happily be our cure, the plucking out the fatal dart that sticks in our side, the removing the sinful guilt that cleaves unto our souls: which gum lt is none other way to be removed, but by a sincere repentance. Which repentance is sincere when free and full. (1.) When free; not so much extorted by the rack, or compelled by horror, as being the willing purpose of a relenting heart. Oh how is it with some! They are won with the Gospel's sweetness, and Mercy's allurements: Others, they are driven with the Laws curse, and Judgements terrors. The former is like water from a Spring, it flows with freeness; the latter like water from a Still, which is forced with fire. And when men repent as Pharaoh in Egypt, Exod 9.27. 34, 35. Ps. 78.34, 35, 36, &c or as Israel in the Wilderness, only on the rack of judgement and wrath; it is much to be suspected, when once the scourge is taken off, the judgement respited, they then will return to their former pride and impenitence. What metal is it that will not melt in the furnace? and what heart so hard, which in the furnace of divine wrath will not melt in mournful penitence? But hereby is their insincerity and hypocrisy discovered, that when taken out of the fire, they return to their former obduracy. Thus formal and hypocritical persons, they melt in the heat, and harden in the cold; Clem. Alex. Strom. l 2. they thaw in the sun, and freeze in the shade. These repentings Clemens of Alexandria aptly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when men ring Changes, as it were; they sin, and are punished; being punished, they repent: And as upon the duty of repentance; their punishment is removed; so, upon the removal of their punishment, their sin is renewed. If our Repentance then be sincere, it is free, the willing and resolved purpose of a relenting heart. (2.) Full; as extended to all sin whatsoever. Even the smallest sin in its degree, is deadly in its nature: Of Vipers, the least is poisonous; and to coin pence, is a treasonable act, as well as to coin pounds: Every degree of sin, as every degree of treason, is a violation of the Sovereign Majesty, and therefore Capital. Yea, as one leak in the Keel, one breach in the bank unrepaired, is enough to sink the ship, and drown the Country; so one sin allowed of, is enough to destroy the man; and one sin generally unrepented of, is enough to ruin a Kingdom. Indeed, who can think to obtain his Prince's favour, whilst he harbours a Rebel against him in his house? Who can think to partake of the merit of Christ's blood, whilst he hugs the murderer of him in his bosom? Who can think to avoid God's wrath, whilst he cherisheth the sin that provokes him? Had Christ been our Saviour, as most men are his servants; had he died for sin, as most men die to sin, that is, to the halfs, or in part; our whole salvation had only been a less damnation. But, if we expect Christ should save us to the utmost of a gracious deliverance, we must serve him to the utmost of a faithful repentance; crucifying sin, as he was crucified for sin, not in some members, Rom. 6.6. Col. 2.11. but in the whole body; not reserving any lust, which we are not willing to sacrifice on his Cross. Thus is our repentance sincere, when free, when full; and thereby to mortify sin, is the readiest way to remove wrath, and abate the prosperity of the Church's enemies. 3. Let not the calamities of the Church deter thee, or the prosperity of her enemies seduce thee from the steadfastness of thy faith, the integrity of her cause, and the innocency of thy sufferings. Innocency is the surest guard: Goliath fenced with brass, is not so safe, as a naked man armed with innocency; and whilst we hold fast our innocency, in all our tribulation, God sets us forth not as Malefactors to suffer, but as Champions to conquer, and after conquest follows a crown. The way of the Lord is our surest path, and safest walk; in this the Lord will be our stay and strength, and his Angels our guardians: He shall give his Angels charge over us, Ps. 91 11. to keep us in all our ways. Observe, it is in viis, non in praecipitiis, in our lawful actions, not our unlawful presumptions: we have no promise of support or protection, unless we retain our innocency and uprightness. Being beaten then with the storms, and distressed with the tempest of God's judgements, take we heed how we offer to land at any shore of carnal interest, or worldly policy: This is dangerous to the soul, lest it shipwreck its faith and its self. Rather, as is best prudence as well as piety, keep we in the Main, though pursued with the storm. God will at last rebuke the wind and the sea; and so still the tempest, and save the ship; cease his judgements, and deliver his Church. To wind ourselves out of worldly troubles, by entangling ourselves in sinful courses, is such a folly, or madness rather, as is like his, who thinks to heal his wound by an envenomed plaster, or cure his disease with a poisoned potion; or indeed, to quench the flame by pouring in oil. And as a sure testimony of our greater integrity, do we with much zeal mortify that corrupt root of all sinful desires, our self-love: From hence, not only come many men's Apostasies, but also most men's complaints, yea all men's impatiencies. How many in a self love are grieved for public calamities, out of a respect to their private interest? Whereas the upright heart is grieved for the contempt of God's ordinances and truth, the profanation of his Sanctuary and service: These, these should be the subject of our complaint, and the matter of our mourning. But alas! Ps. 78, 34.37. P●. 147.9 how many with the Israelites, when God smites them, than they seek him, but their heart is not right with him. They call upon God, as the Ravens, because hunger-bitten; or as the gaping Earth, because parched with heat. Their devotion is from an impulse of nature, weary of pain, and seeking for ease; not from a principle of grace, grieved for sin, and suing for holiness. Such men, could they enjoy their corn and their wine, their peace and their plenty, their full trade and their full stock, their full barns and their full purse, they would neither regard the Sanctuary nor the Service, neither the Ordinances nor the Worship, no, neither the truth nor the faith of Christian religion and righteousness. Wherefore (O thou afflicted soul!) do thou mortify self-love, to keep sound thine integrity, that so neither the calamities of the Church may deter, nor the prosperity of her enemies seduce thee from the steadfastness of thy faith, the uprightness of her cause, and the innocence of thy sufferings. 4. By how much God does the more increase his temporal blessings upon the wicked, by so much the more do thou implore his spiritual graces upon his Church, and her temporal deliverance out of troubles. And thus, the greater conformity thy prayers have unto God's will, the easier access shall they find to his ear, and the readier acceptance at his hand. What can give peace, if God withhold grace? what can bring succour, if he refuse favour? All wealth, honour, pleasure, Sceptres, Crowns, the whole World with its fullness (or rather its vanity and emptiness) cannot speak comfort, where God strikes terror; they cannot give rest, if he refrain love. But, if the peace of God dwell in us, Phil. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall keep our hearts; yea, praesidio custodiet, (so Beza) it shall keep them as with a Guard. So that, amidst all outward distractions and distresses, all temporal troubles and trials, God's wing of providence shall be our shield of protection; the comforts of his promises the encouragements of our faith; and the secret of his presence, the safety of our souls. Indeed, God's grace is the only refuge from God's anger: And therefore, as to get within him that strikes at us, is the way to avoid the force of his blow; so by a communion of prayer, to close with God that corrects us, is the way to escape the judgement of his wrath. And to encourage us in the duty of prayer, for the restoring of the Church, and the subduing of her enemies, know, there is no power of earth or hell, that is able to withstand the force of prayer. Rev. 12.9. 1 Pet. 5.8. Rev. 20.2. The Scriptures represent Satan unto us in a threefold resemblance, of a Serpent, a Lion, and a Dragon; a Serpent for the wiliness of his subtlety, a Lion for the mightiness of his strength, and a Dragon for the fierceness of his malice. Now, what is the Church's safest guard to repel, and her surest weapon to overthrow this malice, might and subtlety of Satan? what, but the importunity of fervent prayer? See it in David, Asa, and Esther. By prayer David befools the counsel of Achitophel, 2 Sam. 15.31. 2 Chro. 14.11. and therein defeats his, and Satan's subtlety. Again, by prayer Asa vanquisheth the Aethiopian host, consisting of a Thousand thousand, Esth. 4.16. and therein he quells theirs and Satan's might. Lastly, by prayer Esther disappoints the design of Haman, and therein overthrows his and Satan's malice. And no wonder if prayer do overthrow the greatest malice, might, and subtlety of Satan and the world, seeing it does fetch in the infinite grace, power, and wisdom of God and of Christ. Yea, prayer does besiege heaven, and takes it by force, Exod. 32.10. and puts God himself to a Dimitte me, Let me alone: yea, such is the prevailing importunity of fervent prayer, as breaks through a repulse, and is not denied with a denial. I will deliver you no more, Judg. 10.13, 14, 15. saith God to Israel; yet, which shows what stock they came of, right Israelites indeed, they wrestle with God, and conquer him, before they conquer their enemies; they first overcome God by the importunity of prayer, and then through God they overcome the Ammonites by force of arms. When God goes on in a resolved wrath, and purposed desolation, he stops the mouth of prayer, lest that should stay him from striking. Thus he bespeaks the Prophet Jeremy; Pray not for this people, Jer. 7.16. neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. But now on the contrary, when the Church is in distress, the hearts of the faithful raised in devotion is a sure sign of Gods arising to judgement; his people's approaching near unto him in prayer, Ps. 102. & Dan. 9 is the forerunner of his approaching near to his people in deliverance. Indeed, we may be assured, Luk. 18 4.7. if the petition of an importunate Widow could prevail with an unjust Judge, much more shall the prayers, and sighs, and tears of a widowed Church prevail with the most holy God. 5. To fervent Prayer join faithful obedience. ●am. 3 41. S. Hier. in loc. Thus the Church of old; Let us lift up our hearts (say they) with our hands to the Lord in the heavens. Upon which S. Hierom gives this gloss; Cor cum manibus levat, qui orationem operibus roborat; He lifts up his heart with his hands, who strengthens his prayers with his works. The zeal of obedience quickens the fervour of our prayers; and the fervour of our prayers, quickens the zeal of our obedience. Which obedience, if it be sincere, it will be universal, in an impartial respect unto all God's commandments; not allowing the commission of any one sin, nor quitting the obligation of any one duty, desirous to please God in all things: And where there is a breach of this obedience, Col. 1.10. Phil. 3 9 the soul applies itself unto Christ by faith, for a supply of his righteousness. Without this sincerity of obedience, no man is upright in his conversion; and so not in a fit capacity of temporal deliverance, or eternal salvation. O consider this, all ye that in the bargain of salvation, and traffic of heaven, stand upon your abatements with Christ; the abatement of such a darling lust, such a temporal ininterest, such a worldly gain, such an hard duty, or such an irksome task. Thus the flesh barters with the spirit, and the carnal man turns Huckster with his Saviour. But oh consider, consider, the purchasing Heaven's happiness, is like a buying the Sibyl's Prophecies; the longer you stand off in dispute of the price, the dearer every day will be its purchase; it will cost the more difficult task of repentance, the more large expense of tears, the more deep moans of sorrow, the more bitter cries of prayer, the more sharp combats of spiritual conflicts, the more painful throws of the new birth, and the more strict watchfulness of an after-obedience. Vain men, ye certainly know not how to value the price of a soul, nor the worth of a Saviour, who would gain life and salvation upon so easy conditions. Ah! this, this is the great sin of the Land, unfruitfulness under the means of grace. Like Rebekah's womb, Gen. 25.21, 22, 23. we have been a barren Nation; and therefore God in just wrath hath brought upon us pain in our own bowels, the struggling contests of profane Esau's, and supplanting jacob's, in the very womb of the Church and Nation. Wherefore, all ye who own yourselves sons and daughters of the Church, be faithful unto God and your souls in the duties of a sincere obedience; knowing this, that the sins of professed enemies are not so much provoking God to temporal judgements, as the sins of his people; in that they are committed against the testimonies of greater love, and exposing God's truth, name, and worship to greater contempt. Amos 3.2. Thus saith God to Israel by his Prophet: You only have I known of all the families of the earth; therefore I will punish you for all your iniquities. It is worth our observation, that if we consult the sacred Scriptures, the Annals of the Church, and the Histories of Nations, we find, that God bears longer with the sinful provocations of a strange Nation, then with those of his chosen people. The sins of the Amorites are not so soon full, as the sins of Israel; nor, at this day, is the measure of the Turkish iniquity so soon filled up, as that of the Grecian Churches. And the reason is, those fruits are soon ripe which are nearest the sun, and fattest in so●l; and such are sins against blessings of mercy, and under the means of grace; Amos 8.2. Jer. 1.11. which are therefore called by the Prophet, the first ripe fruits; and the judgement on God's people is resembled by the rod of an Almond-tree, Ezek. 9.6: 1 Pet. 4.17. which first puts forth its branches: And thus, Judgement first gins at the Sanctuary, the house of God. Indeed, where the sun shines hottest, there the fruits ripen fastest, and fall soon. Unfruitfulness then under the means of grace, exposeth to further destruction; but sincerity of obedience prepares to a speedy restauration; such as shall confute and silence all murmuring complaints in this spiritual conflict, arising from the m sinterpretation of the order of God's providence, in the tribulations of the godly, and the prosperity of the wicked. CHAP. IX. The Souls Conflict, from the long continuance of its afflictions and temptations. O The wonder of divine grace! 2 Cor. 12 9 that God's strength does so gloriously appear in man's weakness, as to sustain him against all the malicious oppositions of Satan, all the treacherous beguilements of the Flesh, and all the various temptations of the World, it is the astonishment, this, of the Angels; and that, for which Chr●st shall one day be so much admired in his Saints. See, 2 Thess. 1.10. see the spiritual estate of a man truly sanctified, whilst he is in his earthly pilgrimage to the heavenly Jerusalem: He bears in his flesh the law of sin, Rom. 7.23. Mat. 16.24. Eph. 6.12. and on his shoulder the Cross of Christ; he walks in a narrow path, pushed at by many potent enemies, the powers of darkness, to throw him down; to which end they add subtlety to their malice, policy to their power, they spread a net for his feet. So that, how is it possible, without a miracle of grace and of mercy, of life and of love, of power and of peace, how is it possible weak and fainting man should tread so straight a path as the way of righteousness, and break through all spiritual difficulties, to attain an heavenly rest? This is that beaten path, which the Patriarches, Kings, and Prophets, the Apostles, Martyrs and Saints have trod before us: And if any man shall conceit some other way to heaven, than this of difficulties and dangers, of afflictions and temptations; Secretary schol. hist. eccls. we may say to him, as Constantine did to Acesius, Erige scalam & ascend solus, Raise thyself a ladder and climb up alone; never any went that way thou dreamest of before thee, neither shall any go it after thee. But, it is no wonder (vain man) if thou lose thyself, when thou takest an unknown path, and leavest the beaten road, even that which is right via regia, the King's highway, that way which the King of heaven, Christ the Prince of glory, Heb 2 10 Luk. 2●. 26. & 9.22, 23. both by precept and by pattern, by doctrine and example hath chalked 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 constancy, see the hand that sustains, the might that strengthens us to overcome, even the power and grace of Christ. See the refresh which keep our souls from fainting, and add to our constancy cheerfulness, even the counsels 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 entreated: I am weary of my groaning, I have cried 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, refresh 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 Zion of old: When the Prophet in much Pathos of joy, Isa. 49.13. calls upon the inanimate creatures to make up the Jubilee: 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 than 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 than forsakes thee: For, how have we seen the careful and tender Mother wave the Child in her loving arms, and pleased 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 God's everlasting covenant, That he will put his fear into the hearts of his chosen, that they shall not departed from him. Yea, Jer. 32. 4●. see the indelible characters of Christ's 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, s●. ●9 16. not with the carving tools, but the piercing nails; and not upon the skin, but quite through the flesh; not covered over with precious gold, but coloured 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 pity, 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 endeared 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 form 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 pity 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 Judgements 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 constancy. 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 constancy, here is a Centre 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 stepped out of heaven, but he is presently set upon by h●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 wrapped up to the third heaven, could not secure him from the danger of sin or hell. O the vanity of man's 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 ecstasy: 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, than our passion; our grace of humility and meekness, rather than 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 Prophet's hymn; Isa. 26.8. In the way of thy judgements, O Lord, have we waited for thee. In the dispensing of which judgements, it is God's 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 Babylon's 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 raze 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 fixed and set time, Ps. 102.13. which his wisdom and justice hath preordained 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 Church's 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 judgements it is, that the faithful wait for him; whilst worldly men and carnal minds murmur 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 God's chastisements upon his Church, they are not to consume and destroy, but to purify 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 moment's continuance more in the furnace, than the metals refining requires; not one dram or minute more of affliction, than the Church's purifying calls for. And for this reason, the faithful in all humility submit unto God's will; thereby making it appear, that the desire of their soul is to his name, that he may be glorified, rather than 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 than 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, etc. 2 Cor. 1.8, 9, 10 is a secret martyrdom of the soul, advancing God's glory in its deep affliction, and preferring the truth and faithfulness of God's promise above all Satan's 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 refresh of his Spirit; but he is therefore the longer absent, that thou mayst be the more eagerly longing, and thereby the better prepared to receive his blessings of love and to prize 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 eclipsed; 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 is the mind distracted with contrary opinions, still restless and uncertain: Whereas, if the judgement be clear, the purposes will be resolute, D●●. 3.17, 18. and where the purposes are resolute, there the soul is at rest. Ps. 112.7. If then we would not change, in these times of Changes, then fix we upon him who is unchangeable: For, as Quicksilver, so is the heart and soul of man, still moving, rolling, and unsettled, Jam. 1.6. till a spirit of constancy in the faith from God does fix and fasten it. Men unsettled in faith, will be unquiet in their thoughts; and therefore keep faith, Act. 24.16. but with a good conscience too; that of S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Conscience void of offence toward God and toward men. For, where the Conscience is not pure, it cannot be pacified: It is as proper for sin to raise doubts and fears, as for rotten flesh to breed worms, Jon. 1 11 12. or a corrupt sink to send forth noisome vapours. Yea, sure I am, the storm will not be laid whilst Jonah is in the ship; nor the troubles of conscience ceased, whilst guilt is in the soul. Beware then above all things, that thou yield not to sins commission, to avoid the trouble of Satan's temptation: For, what were this but to sink the ship, to avoid the storm; or to yield the Fort, because of hard duty? Jam. 4 7. 2. Resist Satan; and let thy resistance be armed with fortitude, fortified with constancy, and constant in obedience. To strengthen thy fortitude, take in by faith the might, wisdom, goodness, mercy, truth, and faithfulness of thy God; take in by faith the power, merits, victory and triumph, the passion, resurrection, and ascension of thy Jesus. Thus, thus strengthen thy fortitude: And to fortify thy constancy, Rev. 2.10. 2 Tim. 7, 8. see the Crown to him that overcometh, see the reward of life, blessedness, and glory to him who is faithful unto death. That Satan is restless, let that make thee watchful; that he is malicious, let that make thee resolute; and as he renews his assaults with rage and subtiety, so do thou renew thy prayers with fervour and importunity; and fear not, but that as Christ hath overcome Satan for thee, so he will also overcome Satan in thee; Rom. 8.37. and by a communion with him in his victory and triumph, make thee more than conqueror through him that loved thee. Thus art thou fortified in thy Constancy. But, thou must be also constant in thine obedience; knowing this, that we stand obliged to the performance of holy duties, though God should never vouchsafe us the enlargements of divine comforts. The gracious manifestations of God's love, they are the privilege of some devout souls, not the propriety of every sincere heart; Isa 50.10. they are God's bounty, not man's right; and therefore to be disposed of in a free act of goodness as to the gift and measure, and in a fit order of wisdom as to the time and manner of bestowing. Do we then our duties of obedience, Ps. 27 14. Joh. 5.2, etc. Mal. 3.1. and in those holy duties wait upon God for his enlargements of comfort: Lie still (O thou distressed soul!) lie still at the Pool of Bethesda, attend God in his Ordinances; the Angel of the Covenant will descend, yea he is descended, the waters are troubled: And know than it is his method, first to trouble, and then to cure; first to afflict, and then to comfort; on purpose to make us prise the grace whereby we are comforted and cured, and to hate the sin whereby we become troubled and afflicted. Thus, in all the tedious toil of our continued temptations, resist we Satan, having that resistance armed with fortitude, fortified with constancy, and constant in obedience. 3. Stay thyself upon some promise of thy God: And if thou search the sacred treasury of the holy Scriptures, there is no Affliction which thou mayst not suit with a Promise; which Promise do thou convert into prayer, and press God in an humble importunity for the performance. Only remember, that, though thy prayer be importunate, yet thy soul be not impatient; let David's practice be thy pattern, and his success thine encouragement. We hear him complain, how he is weary with his groaning, and his soul even fainting in him with long waiting for his God: My soul is sore vexed; Ps. 6.3.6. but thou, O Lord, how long! O divine Aposiopesis! At once he breathes, and stops that breath; he complains, and checks that complaint; his desires are hot, which yet he gently cools with the awfulness of God's majesty, and silently reproves his own haste, not God's delay, his own rashness, not God's forgetfulness. And see the event of his devout prayer accompanied with an humble reverence; The Lord hears the voice of his weeping, and graciously grants his supplication. v. 8, 9 Such is God's wisdom and goodness, that he does but delay to grant, till it be a fit time to give: Nazarat. 2. adv. Euuo●. So that with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Nazianzen speaks) it is a mercy to hold back his mercies, and a favour to defer his loving kindness; for that, hereby the faithful become the better fitted to receive his blessings, and to keep them, their hands more pure, their hearts more thankful; that being the more thankfully received, which is the more difficultly obtained; and that the more diligently kept, which is the more thankfully received. Wherefore, O thou languishing and distressed soul! who stayest thyself upon the promises of thy God, made unto thee in Christ; as thou convert'st it into prayer, so wait for its performance with patience. Yea, as the Prophet speaks of its vision, Though it tarry, wait for it, Hab. 2.3. S. Aug. med. 41. for it will surely come. Veniet Redemptor tuus, quia bonus est; nec tardabit, quia pius est: Thy Redeemer will come, for he is gracious; and he will not stay his coming too long, for he is holy; holy in his faithfulness and truth, making good his word, his promise, upon which he hath caused thee to hope. Though for the present then, Ps. 119.49. such is the violence, and continuance of thy temptation, that thou hast luctam luctnosam, a sorrowful combat; yet be constant in thy prayer and patience, and through faith in the promise, thou shalt have laetam victoriam, a joyful conquest. Objections answered. Obj. 1 Obj. 1. Alas, the promises we have in Scripture they are general; whereas the promise to Israel of deliverance from Egypt and from Babylon, the promise to David of establishing his throne and kingdom, and other the promises to the Saints and servants of God in Scripture, they were given them in particular: And thus, if I had some particular promise of deliverance out of my particular distress, I could then quiet my soul in a patiented waiting for the salvation of my God; being assured, that if the Laws of Medes and Persians, Dan. 6.8. much more the Word of the most High God, it altars not; but as the Lord is gracious in his promise, so will he be faithful in the performance. Answ. Answ. General promises have their particular application, and so become as the object of faith, so the support of the soul in each particular condition. Indeed, it hath been the privilege of some more devout souls, and more divine tempers, by an experienced communion with God in prayer, to implore him for particular blessings, with as firm an assurance, as if they had had a particular promise. Thus it is reported of good Latimer, Bishop in the beginning of Reformation, that he had frequent in his prayers, and firm in his confidence, these three things: Queen Elizabeth's obtaining the Crown; His sealing the Truth with his blood; and the third (which he used to express with greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of devotion, and vehemencey of zeal,) was this, The Gospel restored once again, once again in England. All which God hath fulfilled. But what said I; all fulfilled? No sure: Upon perusing this passage of History, I was affected in my thoughts, observing the duplication of the good Father's prayer, that it was for the Gospel's restoring once again, and once again in England. I hope the Spirit of prayer and of prophecy here went together; and as the Gospel hath been already once again restored unto our fathers, so it shall be once again restored unto us and unto our children; as it hath been once restored from Romish Superstition, so it shall be once again restored from Heretical, Schismatical, and Sacrilegious Profanation. And this, oh this, do we further with our prayers, our tears, our deepest humiliations! I call to mind the Historical tradition concerning S. Augustine; That his mother Monica frequently applying herself to S. Ambrose, that famous Bishop, with bitter mournings for her son, than a blasphemous Maniche, and of a dissolute life, though after an Orthodox Father, and of a religious conversation: S. Ambrose observing her continual lamentations, dismissed her with these words of comfort and confidence; that, Tot lachrymarum filius, etc. The son of so many tears should not perish. Oh! did the Sons of this Church for their Mother, as Monica the Mother did for her Son, Isa. 62 6, 7. Luk. 18: 7. importune God with prayers and tears, day and night, giving him no rest; I could with confidence make particular application of Christ's general promise, and tell them in the words of S. Ambrose, a little changed,— Tota lachrymarum Mater, The Mother of so many tears, the Church of so many prayers, shall not be ruined; The gates of hell, even the policy of men and devils shall not prevail against her. But oh! I fear, I fear, our prayers have been so long out of the Church, that most men leave the Church out of their prayers. However than it be a divine privilege of God's devoutest Saints, to have a secret persuasion and impulse of the Spirit, for the ask by prayer, and believing through faith, particular blessings, as if given in particular promises: yet, that which is the pattern of our practice, is an application of the general promises to our particular conditions, with an humble submission unto God in the order of his providence, to dispose of our distress and of our deliverance, as shall make most for his own glory, and his Churches good. And though God set a long date of time to the performance of his promise, yet let not our hearts faint, nor faith fail, seeing there is certainly no void and empty space, no vacuum in his providence; but the interval is that of preparing the seed to harvest, the fitting his people for deliverance; and as the sharper Winter makes the Spring more fruitful, the harvest more plentiful; so the sharper affliction makes our graces more pure, our deliverance more glorious. Obj. 2. I have long expected, and could with patience have Obj. 2 longer waited for the the salvation of my God, did not the blasting of my hopes make my faith to whither: In stead of recovery, behold a festering of my wound; I expected a mitigation, but I find and feel an aggravation of my distress; I did hope for a deliverance, but now am pressed down with a greater trouble. Answ. Answ. If God increase thy burden, continue thou instant in prayer, and he will doubtless either increase thy strength, or else hasten thy deliverance. That of S. Paul stands firm: God is faithful, who will not suffer those that are his to be tempted above what they are able. 2 Cor. 10.13. Theoph. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Theophylact) God proportions our burden to our strength, or else gives strength propor ionable to our burden; so that the force of Satan's temptations shall not exceed the power of God's grace. Wherefore, Thou relying upon the promise of thy God, neither shall thine affl ction in its burden of weight, nor in its length of continuance, so damp thy faith, or dead thy devotion, as to destroy thy soul. Further, take this admonition; That thou cherish an expectation of distresses happening, and withal make good a preparation against the happening of distresses; for nothing more discomposeth the frame of soul, or disturbeth the peace of mind, then when our troubles are sudden beyond expectation, and our hearts unfenced without preparation. We say, Quae alii diu patiendo, sapiens diu cogitando, levia facit: Those things which others make light by patience, in long-suffering, the wise man makes light by patience, in long foreseeing. Good it is then in afflictions, still to expect the worst: And thus, what ill befalls us, will be the lighter; and what good happens to us, it will be the sweeter. Expect we the worst, not in a distracting fear, but in a wary prudence; not in an ill presaging distrust, but in a well resolved faith. Neither may we fancy groundless troubles, and thereby create crosses to ourselves: To fear shadows, argues either guilt of Conscience, or weakness of Judgement. Neither may we yet anticipate God's work, by imposing a certainty of event upon probable afflictions: For this were to double our cross, if the evil happens; and to create a cross, if it happen not. Thus (O thou afflicted soul!) it remains firm, as a sure Rule of Direction, That whatsoever is the weight or continuance of thy trouble, thou stay thyself upon the Promise, waiting by prayer and patience for the salvation of thy God. O Blessed JESUS! the Lord of life, Prince of glory, and Captain of our salvation! who hast vanquished Satan and all the powers of darkness: O give victory to all languishing Souls in their Spiritual Conflicts; Guide them with thy counsels, sustain them with thy grace, refresh them with thy comforts, preserve them in thy love, and crown them with thy glory. Amen, Amen. Halleluiah! THE Preacher's Tripartite. BOOK III. TO Establish TRUTH and PEACE, IN SEVERAL SERMONS Against the present Heresies and Schisms; ESPECIALLY As to The Gospel's Ministry. Infant's Baptism. The Mystery of the Trinity. The Divinity of the Holy Ghost. The Authority and Interpretation of the Scriptures. The Judgement and Communion of the Church, & The Worship of God's Sanctuary. By ROBERT MOSSOM. LONDON: Printed by Thomas Newcomb. 1657. To the most Noble LADY, MARY Dutchess-Dowager of RICHMOND and LENOX, Her Grace: And to the Illustrious, ESME Duke of RICHMOND and LENOX, Earl of MARCH, etc. His Grace. Most Noble and Illustrious! ACcept the Devotion of an humble Votary, who truly honours the Name you bear and beautify; presuming it will be no Soloecism to join in one Dedication of Honour, whom God and Nature have conjoined in so near a Relation of Blood. Besides, it is here an innocent Policy, (though in Religion no right Piety) by offering a Supplication to the Mother, to make more acceptable to the Son; and by making an oblation to the Son, to become the better accepted of the Mother: For thus, I have a Patronage secured by a Mediation, which will not be denied. And indeed, it is auspicious this, that confuting Schism, I have an United Patronage for my protection. But, that the Inscription of Your Names may appear neither insolency nor insinuation; be pleased to know, the main design of this Dedication is, to be a Monument of Gratitude to the happy memory and excellent merit of that Illustrious Personage, JAMES Duke of Richmond and Lenox, etc. the deceased Husband and Father: In whom Virtue gave Honour its perfect tincture: He was truly FAITHFUL and RELIGIOUS; A Title which doth eternize his Name and Person. Now, that from him my former Labours received approbation, and myself encouragement, I cannot acknowledge on a fit Scene, nor perpetuate in a firmer Record, than this of a Public Dedication. Thus (Madam) you see what tribute of Thankfulness I own to your deceased Lord: And to whom shall I pay the debt, but either to the Executrix, or the Heir? the Heir to his Father's virtues and goodness, as well as Honours and Estate. And here I cannot but congratulate that enlarged comfort your Grace hath, in beholding the fair hopes of this tender Youth, so green and flourishing; his Heroic disposition showeth of what Stock he comes; A Generous Plant, which watered by a skilful hand, and cherished with an Heavenly influence, will doubtless grow up to be a lofty Cedar in our Libanus, whose leaves will shade, and boughs will shelter; being as spreading, as tall; as good, as great; as virtuous, as honourable. And thus, whilst after-Ages blush at the Prodigies of this, they, reading your Name (My Lord) upon record, shall adore the Providence, which hath preserved, in You, a Nursery of Heroic worth; which, maugre all the malice and mischief of degenerate Times, shall flourish to Posterity; and bless after-days with that, we deplore as lost in ours, Piety, Prudence, and Honour, the truest Patriots of a Nations happiness, and the Church's peace. ESME, the Name (as it is anciently observed) of the most eminently successful Lords of this Illustrious Family. May your Person (My Lord) be as prosperous, as your Name's auspicious: A Name that speaks Nobility of the best stock, Ancient Descent; and of the fairest impression too, Virtue and Valour. I will not presume to instruct your tender Age, knowing well in what Artists hands you are for the Jewels polishing: Only, what is presented may happily contribute to the right informing of your Noble Youth, that no False Light of our Days Impostures may seduce you to become a Proselyte of Heresy and Schism; but as a true Disciple of the Holy Jesus, you may be firm in the faith, religious in your life, blessed in your death, and glorious to Eternity. Now, as I have begun, so I shall close my Dedication, with an happy Union; not declaring only mine own thoughtt, but even Fame's report; That you are (Madam) an happy Mother, in so good a Son; and that you are (My Lord) an happy Son, in so good a Mother. And see the Cedar's shade! I joy myself as happy too, in so good a Patronage: For, in all humility I devote myself, Most Noble and Illustrious, YOUR GRACES, Unfeigned Votary and Servant, R. MOSSOM. THE FIRST SERMON UPON 1 COR. 11.19. There must be also Heresies among you, that they which are approved, may be made manifest among you. THE INTRODUCTION. IT is our joy as well as our glory, The Introduction. that we can say of our English Church, what Lyrinensis does of Origen's Family, Illustrata Martyrio, etc. Vincent. Ly●in. count. Novat. c 23. That it is made Illustrious by Martyrdom, as with a Royal Crown; and beautified with the magnificent furniture of all kind of Learning, whether it be that of divers Tongues, of Humane Sciences, or in Divine Mysteries; as if God had blest and honoured our Reformation with another Pentecost Effusion of Gifts and Graces. But oh! how does our sad experience tell us, That with the but lding up of Zion, Satan and his agents have begun to destroy and pull down what was built? The holy zeal of Martyrs and Saints hath been undermined with the Hypocritical zeal of Heresy and Schisms: Heresy endeavouring to pervert the Catholic Doctrine, and Schism to subvert the Apostolic Discipline of our Church, and so at once to raze the Foundation, and at least break down the walls of this Spiritual building: A Fabric of so rare and divine a structure as did attract the eye of all Nations. The Romanist looking on with envy, the Protestant with love; all with wonder. But oh the guilt, the provoking guilt of ingratitude and profaneness! By a just judgement of our God, Heresy and Schism have prevailed; Psal. ●02. 13, 14. Our Zion is laid in the dust. And now as in the broken Walls of a Palace, Adders and venomous Serpents; so in the public ruptures of our Church, factions, and poisonous opinions, do daily breed and multiply. Yea in a sinful fecundity of Error, one Heretical opinion hath given birth unto another, till this whole City, yea, this whole Nation, once incorruptae veritatis Sacrarium, the very Temple of chaste Truth, Lyrin. Cont. Haeres. c. 31. is now become in the words of Vincentius, Turpium errorum Lupanar, the unclean Stews of adulterate Errors. Oh how is the Beauty of our Religion reform, wholly defaced with the many Forms of Religion, even to a making the greater number wholly irreligious? It is an hard, yet a just censure, That men either turn Sceptics, and question all things; or Atheists, and believe nothing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. lib. Haeres. Like those in Epiphanius, neither Christians, Jews nor Gentiles; but whilst they will be something of all, they become nothing at all. But (Beloved) in this general defection, however persons Schismatical, Heretical, and Atheistical, however they forsake the Church as the Capernaits did Christ, Joh. 6.67. who followed him for the loaves; yet hear the Church be speaking you, as Christ did his Apostles, Nunquid & vos— Will ye also go away? Oh methinks I hear, and I hear with joy, the secret whisper of your secret thoughts, returning the Church St. Peter's answer of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To whom shall we go? Thou hast the words of eternal life. O this, this is your day of trial, as well as of trouble; be not then too much offended, that there are Heresies amongst us. What St. Paul spoke to the Church of Corinth, it was spoken also to the Church of England, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There must be also Heresies among you, that they which are approved, may be made manifest among you. Division. Observe in the words two general parts, A Premonition, and a Premonition; a Forewarning, and a Fore-arming: The Premonition and Forewarning in the former words, There must be also Heresies among you: The Premonition and Fore-arming in the latter words, That they which are approved, may be made manifest among you. In the first general part, the Premonition, observe four particulars, the evil foretold; in its quality of nature; its quantity of guilt; its certainty of event; and its propinquity of danger. First, Its quality of nature, Heresies: Secondly, Its quantity of guilt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also or even Heresies: Thirdly, The certainty of event, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be also Heresies: Fourthly, The propinquity of danger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you. There must be also Heresies among you. In the second general part, the Premonition, observe two particulars, a Fore-arming them with Constancy, and with Comfort▪ Constancy in the Faith, and comfort in their Trial. First, Constancy in the Faith, That they be approved. Secondly, Comfort in their Trial; knowing this to be the end of God's permitting Heresies in the Church, That they who are approved may be made manifest. Thus, There must be also Heresies among you, that they which are approved may be made manifest among you. Method, Explication, and Application. THe first general part, the Premonition, Explic. and therein of the first particular, The evil foretold, in its quality of nature, Heresies. There must be also Heresies. We will consider the name, and then the nature. 1. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is derived (say the best Etymologists) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from choosing; as being that opinion or sect which a man chooseth to himself: At first a word of an indifferent signification, till by use in St. Paul's Epistles, and Ecclesiastical Writers, it became appropriated to signify that sect or opinion which is opposite to the Truth of Christ, and the Faith of his Church. From the name then pass we to the nature; and joining the materiale and the formale of Heresy together, I conceive, we may thus define it, to be a Pertinacious error of judgement in the Fundamental Doctrines of Faith. Upon which definition we will give you our several Observations. As first observe, not every Error of Judgement in Doctrines of Observe. 1 Faith is Heresy; for there are some Doctrines of greater obscurity, and some of less moment; in which we have the Apostles indulgence, Every man to abound in his own sense; with this proviso, That we violate not the Analogy of Faith, Rom. 12.6. and use our liberty without breach of Charity; for as there was no noise of Axes or Hammers in the building of the Temple; so, nor should there be any jars from the difference of Judgement and Opinions in the Edifying of the Church. True it is, no Instrument was ever so perfectly in tune, but the next Artists hand would mend something; and so, no judgement was ever so perspicaciously knowing, but that some fancy or opinion could find matter of dissent. Look we back upon the Primitive times themselves, and how do we find chrysostom and Epiphanius, Basil and Damasus, Jerome and Austin, Victor and Irenaeus, and others, though learned and holy men, Famous in their Generations; yet in matters of some consequence, though of less moment, differing in their opinions, and so necessarily some of them erroneous; yet did not their dissension of judgements (in which they were excellent Patterns of Humility and Charity) yet d●d not (I say) their dissension of judgements break forth into disunion of hearts; but in all things th●y held fast the bond of love, as Disciples of Christ, and sons of the Church. Observe. 2 Secondly, observe, The Error of Heresy must be in the Fundamentals of Faith; e●ther evertendo, or concutiendo; in direct terms, or by necessary consequence; either manifestly overthrowing, or dangerously shaking the very basis and foundation of our Christian Religion. But here is the great quaere, What Doctrines of Faith are fundamental, in which to err with pertinacy, is Heretical? Here, not to determine the cause, but to give you my judgement. For I find the ablest judgements declining the cause, as too weak to determine it. 1 Cor. 3.11. To give you (I say) my judgement, observe St. Paul. Other foundation (saith the Apostle) can not man lay, then that is laid, which is, Jesus Christ. But how then is Jesus Christ objectiuè, the foundation of our Faith? Why in his one Person, his divers Natures, his different Estates, his several Offices, and his inestimable Benefits. According to all which (me thinks) our Church gives us the best Commentary upon the Apostles Text, in that Analogy of Faith, set forth in the Apostles Creed, the Decalogue, the Lords Prayer, and the Doctrine of the Sacraments; of the Sacraments, as to their Essentials. Observe. 3 Thirdly, observe, Heresy is an Error Dogmatical, not Practical, of judgement in Doctrines of Faith, not of manners in actions of life. For that, Murder, Adultery, Theft, and the like, though they be sins of an heinous nature, yet are they not of an Heretical guilt; to act those sins forbidden by God's Word is Profaneness; but to deny those acts to be sins, and God's Word to have forbidden them, that is Heresy. So then dogmatically to deny any Article of our Creed, any Command of the Decalogue, any Petition of the Lords Prayer, any Essential part of the Sacraments, is Heretical. Observe. 4 Fourthly, observe, It is not the Error of Judgement, but the pertinacy of will, which does formally constitute the Heretic: For so St. Augustine was wont to say, Errare possum Haereticus esse nolo; I may err, but I will not be an Heretic, not be pertinacious in Error, wilfully opposing the light and evidence of Divine Truth. And it is Bellarmin's Apology which he makes for Durand, Bellarm de Euchar. l. 3. c. 13. That though his opinion in some things was Heretical, yet was he not himself an Heretic, And why? Quia paratus fuit Ecclesiae Judicio acquiescere, Because he was ready to acquiesce in the Church's judgement. Indeed, Humility and Charity preserves from Heresy, as being formally pertinacious, though not as materially erroneous. We see it in St. Cyprian, in the case of Rebaptisation; to whom the Church of Christ hath given a general approbation of his Person and Gifts; yet an Universal condemnation of his Opinion and Error. And it is Vincentius his observation, Authores ejusdem opinionis Cathelici, consectato●es vero haeretici judicantur, ●hsolvuntur Magistri condemnantur discipali. Vincent. Lyrin. Adu. Haeres. l. 11. Correcturus erat sententiam suam, tanto excel lenitor quanto humilior. Aug de Bapt. l. 2. c. 4. That oftentimes the Authors of the same opinion are judged Catholic, but their followers Heretical; the Masters absolved, the Disciples condemned; and he gives the instance in St. Cyprian, and the Donatists: In him, Humility and Charity made his Error pardonable; in them, Pride and Pertinacy made it inexcusable. Had the good Father heard the Question (as it was afterwards) fully discussed and cleared. St. Augustine undertakes to be his compurgator, That he would have corrected his judgement and rectified his opinion being by so much, the more excellent, by how much he was the more humble. To this instance of St. Cyprian, Bishop of Carthage, add we an other of St. Hilary, Bishop of Poitiers: Who is it that does not read his name in the Album or Church Roll of Holy and Orthodox Fathers? Yet how doth he again and again, writ plain Heresy, as to the Error of Judgement, concerning the indolency of Christ's Humane nature? He affirms, Hilar. in l. 10. de Trin. That Christ had Corpus quidem ad paciendum, sed non naturam ad dolendum, a Body indeed to suffer, but not a nature to grieve. And again, his stripes and buffet, Afferre quidem ei impetum passionis, non tamen dolorem passionis infer. Sic & in Psal. 53. & in Psal. 138. his thorns and nails, they did bring upon him the force of violence, but not the anguish of pain in his Passion. Though in this, his opinion he was Heretical, yet not being admonished, not being convinced, and so not guilty of being obstinate or pertinacious, he is no Heretic; whereas on the contrary, in a far less Error, even this, That Christ was wounded in his side with the Spear, whilst alive upon the Cross; For this, Peter the Minorite, who at first affirmed it in a predicant zeal to move the Auditor's tears, but after maintained it in a pertinacious obstinacy to a disturbing the Church's peace. Guido Carme lit. l. de Haeres. Anno 1311. For this (I say) he was justly censured and condemned by the Council of Vienna, for an Heretic. To close then. St. Augustine is positive and plain, Aug. ep. 162. ad init. That they who defend their opinion, though false with no pertinacious animosity, but seek the truth in a wary tenderness, and cautelous solicitude, Corrigi parati cum invenerint, being ready to amend their Error when they find the truth: As for such, Nequaquam sunt inter Haereticos deputandi, They are by no means to be reckoned in the number of Heretics. But now then in the close: Seeing Pertinacy formally constitutes the Heretic, when is a man said to be pertinacious? I answer, When being admonished by the Church, and convinced by the Word, he will yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast his Tenet; Aristot. Ethic. l. 1. c. 3. keep still to his opinion, and rather disturb the Church's peace, then acknowledge his own error; such a person is in the judgement of St. Paul to be rejected; Tit. 3.10, 11. that is, Excommunicated and cast out of the Church, as a man subverted, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself; as sinning against the Light and Evidence of his own Conscience. Thus we have laid open unto you the several particulars of Heresies definition, as a pertinacious Error of Judgement, in the Fundamental Doctrines of Faith: And in this you have the Explication of the first particular, The evil foretold, as to its quality of nature. Heresies. There must be also Heresies. Quest. Here let us inquire what are the means Satan makes use of, to draw men to Heresy? Answ. Answ. 1. Pride and pertinacy of spirit; 2. Impurity and profaneness of life; 3. Envy at some, and admiration of others; 4. A familiarity with Heretics, and indifferency in Religion; 5. An itching curiosity and affectation of Novelties. Lastly, Covetous desires and ambitious designs. 1. Pride and pertinacy of spirit. Pride, Lucifer's sin and fall, and the Scholars are of the same temper with their Master; all Heretics of the same resolution with Satan, Isa. 14.13. ascendam in altum; They will up on high; they will be above, above the Church, above the Fathers, above Counsels, above all Antiquity; yea, and above all Authority. Bern. ep. 190. As St. Bernard of Abailardus; so experience tells us of all Heretics, they are at their Omnes sic, ego autem non sic. Though the Ancients and the Orthodox think and say thus, I think and say otherwise; they of that mind, but I not of their mind: This the right genius and proper strain of Heresies. Such a Scelerata praesumptio, Vincent. Lirin. c. 42. such a daring and high-towering presumption Lirinensis tells us was in Nestorius; who boasted himself, the first and only man who understood Scripture; such a pride is common to all Heretics, especially those of the Anabaptists race; all Gnostics for their pretensions of knowledge in Divine Mysteries. 1 Tim. 6.3, 4 But as St. Paul gives us the resolution, If any man consent not to the Doctrine which is according unto Godliness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is puffed up with an airy conceit of knowing much, yet is empty and vain, knowing nothing: It is the Heretics aim to be all Masters in Israel, gamaliel's all, Preachers all, every one a Simon Magus, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some great one. And this Pride it is that begets Pertinacy; Pertinacy, that bar upon the Window of the Soul, to keep out the light of truth. Sicut constantia non sinit hominem depravari, sic pertinacia non sinit corrigi. Aug. ep. 110. Quando animositatem illam viceris qua teneris, veritatem tenere poteris qua vinceris. Aug. l. 6. c. ult. As Constancy in the truth will not suffer a man to be depraved with Error, so Pertinacy in error will not suffer a man to be corrected by the truth. And therefore St. Austin writing against Julian the Pelagian, he thus bespeaks him, When thou hast overcome come that pertinacy with which thou art held, than thou shalt hold that truth with which thou art overcome. Oh how loath are men, who have professed errors, to come to their retractations! Though in this of retracting error, they have learned St. Augustine for their pattern. They shame to recant errors, yet shame not to oppose the truth. Oh the Pertinacy of a proud spirit! 2. Impurity and profaneness of life. It is the excellent observation of Gregory in his Morals, per hoc quo● quidam nequitèr vivunt, & illud pe●●ant quod salubriter credunt. Greg. Moral. l. 25. c. 10. 1 Tim. 1 19 Rom. 1.28. Aug. de N●t. & great. c. 67. that it oftentimes comes to pass by a dispensation of just Judgement, That some men by their corrupt lives which they lead, do lose that sound truth which they profess; and so putting away a good Conscience, make shipwreck concerning the Faith. Dissolute men are very often given up to a reprobate mind. And thus it becomes an equal dispensation of God's 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 debauched and dissolute persons taken off from their open profaneness, and have become great Saints among Heretics in their way of formal holiness? And this hath been interpreted their Conversion, and pleaded as a testimony of their Heresy, being the way of truth: Because (forsooth) it took them from their ways of profaneness. But all this while, wretched men, they consider not, that when Satan hath engaged any in Heresy veiled with a formal holiness, he hath him more sure in his Net, then when he was openly profane 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 glorify 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 mind to bel●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 profaneness, and engaged in Heresies with a seeming holiness; this is not thy thorough Conversion, but thy further Reprobation, (I say it again (Beloved) and remember I have told it you) To be taken off from open Profaneness, and engaged in Heresies with a seeming holiness; this is not a thorough Conversion, but a further Reprobation. And now assuredly, whosoever thou art, that through impurity and profaneness, art become reprobate in thy life; thou art in the highway to be drawn to Heresy, 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 blind the judgement of the mind, and cloud the light of Truth; from hence is that spirit of contradiction, so common with Heretics, Tertul. Adu. Valent. c. 4. Valentinus aims at a Bishopric; and missing of his aim, he is so full of envy and malice, that he becomes head of an Heresy, 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 dishonour of Christ's sacred Truth, and the general disturbance of the Church's 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 Prescript. c 3. when men do Ex personis probaré fidem, non ex fide personas, approve of the Faith from men's persons, not of men's persons from the Faith. Thus Nestorius out of a reverend and too affectionate esteem he had of his friend Anastasius; Socra●: l 7 c. 32, from him he sucked his error, and heightens it to an Heresy, 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 Tertullia's 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 Rebaptisation, in his asserting the nullity of Heretics 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 minds and sanctify our hearts, as to order our lives, and save our souls. 4. A familiarity with Heretics, and a careless indifferency in men's selves. The plague is not more catching, pitch is not more defiling, than Heresy; which still is active and busy in gaining Proselytes, and making Disciples unto Satan. Wherefore from men of corrupt minds and destitute of the truth, 1 Tim. 6 5. St. Paul's gives Timothy the admonition of an abscede, From such turn away, withdraw thyself, eat the congregations of Heresy, as thou wouldst do an house infected with the plague; that being more dangerous to the Soul, than 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 Saviour's admonition, Beware of false Prophets; lend them not too much your ear, not at all your bosom; yield them not too much your company, by no means your intimate familiarity; give them civil converse and communication, but be not persuaded to their Church's fellowship and communion. Whilst Heretics 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 easy persuasion of a friend, is sufficient conviction of judgement, 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 than your souls, the Truth and Faith of our Lord Jesus: Part not with them, at least, not upon such easy terms; but upon any solicitations to Popery, to Schism, to Heresy, 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 solicits your seduction, will abide the contest of a pious and prudent communication: than you will have the opportunity, either to confirm your faith, or give some reasons why you desert it; yea, you will have the advantage, happily, of gaining him, who seeks to pervert you. 5. An itching curiosity and affectation of novelties. This is that which hath made so many Seekers, that they are become a Sect. Seek and ye shall find, saith our Saviour. Seek, is the precept; Matth 7.7. ye shall find is the promise. But no wonder if men find what is not intended in the promise, when they seek what is not commanded in the precept; let Humility seek, and it finds Truth, but let Curiosity seek, and it finds Heresy; let Prayer seek in a devotion of Piety, and it finds Grace and Peace; but let Passion seek in an affectation of Novelty, and it finds wrath and a curse. To be settled in mind, is a right means to be established in truth; and to be wise unto Sobriety, Rom. 12.3. is a temper for all those who will be sincere in the Faith. But he who still is affected with novelties, no wonder if he be soon infected with Heresies; & they that have the itch of curious dispute, no wonder, if they get the Scab of Heretical opinions. 6. Covetous desires and ambitious designs; All Heresy and Schism we find still cherished with the warm zeal of a full purse. Had not the Church of Rome those strong attractives of Cardinal Dignities, Papal Indulgences, Ecclesiastical Immunities, and Spiritual Benefices, I believe, she would find few Patrons of her cause, and gain few Proselytes to her profession: The Foxes would not trouble the Vineyard, were it not for the Grapes, neither would Heresy and Schism so much rend and tear the Church, were it not for her Revenues. That poorer Fry and meaner Sect of Quakers, would not, as they do, 2 Tim. 3 6. Creep into houses, and boast themselves in so poor a Triumph, as a leading captive silly women, were it not as some men's ruined estates can tell them, That there-out they suck no small advantage. And I refer it to the Consciences of most Ministers, whether the sequestered Living was not the strongest Argument to convince their Judgements, to a deserting as well as a dissenting, from what they had subscribed; yea, I refer it to the Conscience of every Sacrilegious Invader of the Church's possessions, whether this be not the great weight which keeps down his wishes of the Churches restoring, even the thoughts of vomiting up the morsels he hath so greedily swallowed, giving up the possessions he hath so covetously seized? When covetous and ambitious minds, see profit and preferment soon obtained by Faction; what Schism, what Heresy, yea, what Perjury will they not allow, embrace, and follow? Primianus and Maximianus heads of two Donatist factions, St. Augustine tells them, That, were it not for Faction, Primianus would be Postremianus, and Maximianus, Minimianus: The like we may say, of the greatest Patriarches of Heresies and Schisms, That, were it not for Faction, kept up by covetousness and ambition, they would soon become as low in esteem, as in merit; as mean in degree, as in desert. To close then, from the Premises we may infer, That Heresy is the cursed Issue of most cursed Parents: The father that begets it, is the Devil; and the mother that conceives it, is the Flesh. And as Domitius used to say, Nil nasci potuit nisi detestabile & infausium. Suet. That of him and Agrippina nothing could be begotten, but what was ominous and odious, hateful and monstrous; and such was Nero. The like may be said as to this cursed Brood, That, of the Devil, and the Flesh, nothing can be begotten, but what is horrid and heinous, Carnal and Diabolical; and such is Heresy. Joh. 8 44. Satan he is the Father of lies, and therefore as Ignatius saith, Ignat. ep. 1. ad Trall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heretical opinions they must needs be Satan's offspring, the Devils inventions. And as Heresies are from Satan, as the Father of lies, so begot of the Flesh as the mother of corruption; Gal. 5.20. and therefore the works of the flesh are manifest, saith the Apostle, amongst which are reckoned up, with adultery and murders, Seditions and Heresies. Some carnal affection, either of pride and pertinacy of spirit, or of impurity and profaneness of life, or of envy and malice, or of slothfulness and indifferency, or of affectation and curiosity, or of covetousness and ambition; some one or more of these carnal affections it is, that gives birth to Heresy; and is, as the Womb to bear, so the Paps to nurse this ugly and deformed Brat, the perfect likeness of its father the Devil. And thus we have done with our proposed task, To show you by what means Satan draw's men to the sin, and involves them in the guilt of Heresies. Now give me leave to close with a few words of Application. Applic. Be we sincere in our obedience, as a chief means of being sound in the Faith; and be we sound in the Faith, otherwise it will be in vain to plead the sincerity of our obedience: For, this is our Calling, to walk worthy of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all well pleasing. Col. 1.10. Of which general notion, the Greek Scholiast gives us this equal distribution; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in words, in works, and in opinions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Hom. 5. in 1 Tim. or Doctrines of Faith: And therefore with St. chrysostom, True Faith is compared unto a sound Ship, without which we cannot pass the Sea of this troublesome World, to the safe Harbour of Heaven's rest. For suppose we a man Chaste, Temperate, Hospitable, Just, in his Deal, Zealous in his Devotions (for such was Pelagius, such was Donatus; yea, such were many of the Arrians, of the Macedonians, even to an high repute amongst the Orthodox themselves, as St. Basil and Nazianzen, both will witness.) Suppose we then (I say) a man to be Chaste, Temperate, Hospitable, Just in his Deal, Zealous in his Devotions; but withal, that he is an Heretic; and then hear what St. Augustine will tell us, August. tom. 7. de Bapt. l. 4. c. 18. Nulli utique dubium est, propter hoc solum quod Haereticus est, regnum Dei non possessurum. There is no doubt at all, but for this alone, That he is an Heretic, he shall not inherit the Kingdom of God. And this of St. Augustine does well accord with that of St. Paul, 2 Thes. 2.13, 14. Where he gives us to understand, That if we hope to obtain Salvation and glory by Jesus Christ, it must be through sanctification of the Spirit, and belief of the Truth. And, O thou blessed Spirit of Grace, so sanctify us through the Truth, that we be not led away into the errors of the wicked; but amidst the many Heresy, which are amongst us, let it be manifest, that we are approved. Amen. THE SECOND 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. 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, Subtle Scotus, and Irrefragable Hales. Instead of these, we meet with (what I blush to tell you) the Illuminated Cobbler, the Sublime Coachman, the Profound Skinner, the Inspired Waterman, and the like. And now finding so much Error in the Prophet's Schools, shall we seek for truth in the Separate Congregations? No sure, their many new lights, what are they, but so many anciently 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. Whilst 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 fly, but understand not, whom we may follow. Seeing therefore with the travailing woman the Church's emblem, seeing with her, we are driven into the Wilderness, Revel. 12.1, 2, 6. what shall be our guide that we lose not our way? where shall we find 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 judgement 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 trial, 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 heinous guilt of Heresy, 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 adds this Premonition, For there must be also Heresies among you. As if he had said, That I am so easily persuaded there are Schisms, is from hence, That I certainly know there shall be Heresies among you, even Heresies which are of a more heinous 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 Heresy from its comparison with Schism. Now how horrid a sin Schism is, may appear from the judgement of St. Cyprian founded upon the Testimony of St. Paul, Cypr. de Unical Eccles. n●m. 12. Macula ista nec sauguine abluitur, gravis haec culpa nec passione purgatur. It is a stain upon the Soul not washed of with our blood; a guilt upon the Conscience not expiated by Martyrdom: And this Cyprians Assertion is founded upon St. Paul's 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, destroys the Church's Unity; but Heresy (beside the breach of the Church's Unity) as violating the Foundation of Faith, destroys the Churches Being; the very Essential Form of the Church, consists in Union; the Bond of which Union, is Faith; which Faith, Heresy destroys; 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 Schismatic, but hear Tertullian, Tertul. de Pulic. c. 19 Apud nos Ethnico par & super Ethnicum haereticus habetur. With us the Heretic is accounted not only as, but even worse than 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 than Infideiity, and so the Heretic is worse than the Heathen. Both indeed have their Infidelity, only with this difference; the Heathens infidelity is Negative, and the Heretics is Positive. Now, as sins of Commission exceed in guilt, sins of Omission; so the Heretics 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 professed adversary so odious, as a perjured friend. If we consult the writings of the sacred Scriptures, and of the ancient Fathers, we find an holy zeal pursuing Heresy, 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 mind and stupifying the Conscience, 1 Tim. 4.2. 2 Tim. 3.8. Revel. 8.11. to a making blind, hardened, seared, reprobate. This the wormwood which makes bitter the waters of the Sanctuary; this the leaven that sours the whole lump, Matth. 16.11. the whole Doctrine of the Gospel; Matth. 13.38. this the tares which choke the good Wheat in Christ's field; this the canker that so deeply eats, 2 Tim 2.17. the gangreen that so dangerously spreads in the Body of the Church; Rev. 9.1. this the smoke 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 Heresy in the writings of the sacred Scriptures; and the like we find in the writings of the ancient Fathers. Cyril. in Joan. l. 1. c. 4. Cyril he calls Heretics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Devils journeymen in the works of destruction, Nazian. Orat. 42. and 'gins of death: Nazianzen he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Satan's engines for the Church's ruin. Ignat. ad Trall. They are, says Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not followers of Christ, but hucksters of Christianity; they cry up their opinions, as Mountebanks their Salves, and promising strange Empyrical cures, they cheat simple souls with their adulterate wares. The Ancients, to show their hate of Heresy, compare it to those diseases which are most deadly, and those Beasts which are most dangerous. They call it, that contagious Plague, which killing one infects an hundred; that Hectic Fever in the Church's Body, which is at first facilis curatu, but diffici is cognitu, easy to be cured, but hard to be discovered; afterwards becomes facilis cognitu, but difficilis curatu, easy to be discovered, but hard to be cured. Further, The Ancients call Heresy, that Scorpions sting which invenoms, whilst it wounds; that Hyaena which deceives and devours; this subtle and cruel Beast (as it is reported) will imitate the voice of a man, and oftentimes calling at the Shepherd's Cottages, doth seize and devour them: Such a thing is Heresy, counterfeiting the voice of Christ, as the Hyaena does the voice of a man, it deceives and destroys Souls; yea, its malice and rage, is especially against the Pastors of the Church, as the Shepherds of the Flock, on purpose the more easily to scatter and spoil, to raven and devour the Sheep. I might enlarge in setting before you the bitter fruits of this cursed stock of Heresy; even, Sedition, Murder, Sacrilege, Oppression, and the like; to witness which, I might bring you the sad experiences of Christ's Church, under the Arrian, Nestorian, and Macedonian factions; yea, and under the rage of the Anabaptists frenzies; and above all, under the unparraleled fury (if these days have not out-vied them) of Papal persecutions. The Orthodox in their just prosecution of Heretics, still tempered Severity with Charity; they not only called them Brethren, but applied themselves to them as Brethren, convincing their judgements with the evidence of truth, and winning their affections with sweetness of love. Thus did the Orthodox in their prosecutions of Heretics; but how much different were the Heretics in their persecutions of the Orthodox? Non ex dialecticorum locis, sed ex carnificum officinis argumenta solvebant. The Prison, the Dungeon, the Stake the Gibbet, these were their Topics from whence they argued, Socrat. l. 2 c. 22 & 30 & S●z●● en. l. 4. c. 2. & 20. and by which they convinced; thus Socrates of the Macedonians. And such the confutation from the Spanish Inquisition, and the Marian Persecution, Notantur articuli & parantur fasciculi (saith Erasmus) The Articles are read, and the Faggots are ready; and yet certainly to bring to the Stake, and cut off with present death, was a mercy to this cruelty, of pineing the whole Family with want; and exposing not only the persons to the hardships and sufferings, the names to the ignominy and disgraces, but also the souls, the precious souls o● their Brethren to the snares and temptations of beggary and necessities. It is a mercy indeed to give life, but it is a cruel mercy, unless that life be suffered to have its livelihood. To close: Amongst the Heathen, Ingratus & superbus, unthankful and proud, were thought a compendium of all reproachful language; Ingratum si dixeris omnia dixeris, If thou callest unthankful hankful, thou speakest all evil, saith Seneca; and to set forth Tarqvinius in the deepest die of basest ignominy, the Romans named him Tarqvinius Superbus, Tarquin the Proud. Now as for ingratitude, what greater than that of the Heretic, who Viperlike eats out the Bowels of his Mother that gave him birth? And as for the pride of the Heretic, it is that of Lucifer, truly Diabolical, a preferring the spirit of error, before the Spirit of Truth, as in Pertinacy of Will, so in Pride of Judgement. And those whom Satan hath fast in the Chain of Heresy, he can easily lead (if it suit with his further ends) into any other enormous impiety; though never so bloody and cruel, never so filthy and carnal. Thus we have given you the Exposition of the second particular, The quantity of the guilt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even, or also Heresies. 3. The certainty of its event, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There must be also Heresies: Must, not in an Oportet of right and duty, but of fact and necessity; not of right and duty as to obedience, but of fact and necessity as to event; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Chrysostom, Chrys. Tom. 5. Serm. 21. in loc. Luke 9.22. The words are a Prophecy, not a Precept; a Prediction, not an Exhortation; the Oportet is like that of our Saviour's, The Son of Man must suffer many things, and be rejected of the Elders. An Oportet equivalent to a necesse est; a necessity not absolute and fatal, but upon supposition and conditional; even Positâ causâ ponitur affectus, the cause being granted, the effect doth follow; this being supposed, That Satan is malicious against the Church and truth of Christ, envious at the grace and peace of Gods chosen; and irritated by this malice and envy, he will not fail to endeavour whatsoever may corrupt the truth, disturb the peace, and destroy the grace of the faithful. And it being further supposed, That su●h is man's unconstancy, curiosity, pride, self-love, and the like, that he is easily swayed, readily prompted to what is evil and irreligious. Lastly, this being also supposed, That Gods will is not, wholly to suppress the Devil and his agents; but in wisdom to order, and in power to moderate their subtlety and rage, so as may make for his Church's trial, his Saint's honour, and his Truth's advancement. All this being supposed, we may be assured, the Oportet stands firm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There must be also Heresies. How often was there an Oportet in the New Testament, for a fulfilling the prophecies of the Old? Now as concerning these last days, How many are the prophecies which foretold false Prophets? how many are the prophecies from Christ and his Apostles? Many false Prophets shall arise, Matth. 24.11. and shall deceive many; so our Saviour foretells us. And this began betimes to be fulfilled, for not many years after, 1 John 4.1. St. John witnesseth, Many false Prophets are gone out into the world; the whole world is the false Prophet's diocese. And now as for the latter days, which though it take in the whole Chronical account from our Saviour's Ascension, yet more especially does it point to our times, upon whom the end of the world is come: As to these than our latter days, the Spirit speaks expressly, That some shall departed from the faith, giving heed to seducing spirits and doctrines of devils; so St. Paul, 2 Tim. 4.1. Yea, we may observe, the very Apostles are put to weed whilst they plant; the Church of Corinth, and of Ephesus, even in St. Paul's time have those that deny the resurrection, 1 Cor. 15.12. & 2 Tim. 2.18. Galat. 5.2, 4, 7. and overthrew the faith of some. The Church of Galatia hath those that join Judaisme with Christianism, the Ceremonial Rites with the Evangelical Mysteries. The Church of Coloss hath those, that patch Philosophical Notions to Gospel Truths, Col. 2.18. and the Worship of Angels to the Worship of God. The Church of Pergamus hath those that assert the doctrine of Balaam and the Nicholaitans. Revel. 2.14.15. The Church of Thyatira hath those that teach it lawful to commit fornication, Revel. 2.20. and eat things sacrificed to Idols. Yea, so plentiful was the increase of these Tares, that in the Primitive and Purest age of the Church, to St. Augustine's time, which was about the fourth Century; August. l de Haeres. c. 88 no less than Eighty eight Sects of Heresies were sprung up in the Church, each divided one from another, and all from the truth. How many Heresies there are amongst us, passeth my skill to reckon, as much as it doth your judgements to guess. Since we may say of London, what was once said of Africa, Semper aliquid apportat novi, it always is bringing forth something new; as that Country, some new Monster, so this City, some new Heresy. Here, at Congregational Meetings, Heresies engender, as there, wild Beasts at the Rivers; still begetting by their ungodly mixture of Opinions, some monstrous new Heresy; so that to give you a view of all the Sects of our age, were to lead you thorough all Africa: And as before we could pass thorough that Country, there would be some new monster; so (confident I am) before we could well pass thorough those Sects, there would be some new opinion; some new opinion which we had not met with, some mongrel Heresy new hatched, which we thought not of. Oh how do the Anabaptists, by a corrupt mixture of opinions (as those African Beasts by an unnatural mixture of Seeds) how do they engender with the Novatians, and beget a misshaped brood called Separatists? Again, how do they engender with the Apostolici, and beget another as deformed a brood called Levellers? They engender with Donatus, and are called Brownists; they engender with Montanus, and are called Enthusiasts; they engender with Cerinthus, and are called Millenarians; they engender with Priscilianus, and are called Familists; and upon other profane and heretical mixtures, are engendered the Antinomians, the Adamites, the Libertines, with many, very many other, too numerous to be numbered, and too horrid to be mentioned. And to all these, extends our Apostles Oportet in the Text; Quest. There must be even these Heresies amongst us: Answ. Must, but how? Why, from the Devils tempting in malice, Man's consenting through Wickedness, and Gods permitting in Justice. 1. The Devils tempting in malice. He is that implacable enemy of Christ's Church and Truth, who seeks all opportunities, and pursues all occasions of her mischief and ruin; sometimes infesting her with bloody persecutions, sometimes seducing with corrupt doctrines, always disquieting with hellish temptations. 2 Chro. 18.21. This that lying spirit in the mouth of all false Prophets; Matth. 13 28. this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the enemy which soweth Tares in the Lord's field; Revel. 12.9. this that old Serpent which seduceth the Nations. And therefore our Saviour calls the Congregations of Heretics, Revel. 2.9. the Synagogues of Satan. 2. Man's consenting through wickedness. It is with too too many as with Judas and Ananias, Satan hath filled their hearts; even with Treachery and Treason against Christ and his Church; with Hypocrisy and Hate against his Holiness and Truth: So that what was said of Aretine, that foul mouthed Italian, may be too truly said of the Heretics in our times, Quicquid Diabolus audet cogitare hi audent proloqui; What the Devil dares suggest to the Thoughts, these dare utter with their Tongues: Satan is not more ready to suggest, than some men to broach, that doctrine which is blasphemous. Hieron. Apol. Adu. Ruff. l. 2. For this St. Jerome called Arrius, Daemonium meridianum, The Noonday Devil; so high was the impudence of his Blasphemies. 3. God's permitting in Justice. What Heresies are amongst us, God could in his power and providence prevent; but he rather wills in his Wisdom and Justice to permit, ordering and disposing the end, to be his own glory, and his Churches good. True; Heresies God forbids, and yet he permits; he forbids in his Word, yet permits in his Providence; and thus, Miro & ineffabili modo, by an admirable and ineffable manner, Non fit prater ejus voluntatem, quod fit contra ejus voluntatem; that is not done beside his will, in the disposings of his providence, which is done against his will in the precepts of his Word; August. En. chir. c. 100 so St. Augustine. And that God permits men to fall, or rather run into Heresies, we say it is in Justice; even according to that rule of equity given by St. Paul, 2 Thes. 2.11, 12. where the Apostle tells us, That because men receive not the love of the truth that they may be saved: They are given up to strong delusions to believe a lie, whereby they are damned. Thus then upon Satan's tempting in malice, Man's consenting through wickedness, Gods permitting in Justice: Upon this is founded the force of the Apostles Oportet, in the certainty of event, There must be also Heresies. Applic. Socrat. Hist. l 4 c 27. August. de Heres. c. 72. To reprove and convince those Licentious men of folly and profaneness, in whom Themistius the Philosopher, and Rhetorius the Heretic, are revived; though not by a transmigration of Souls, yet by a transmission of their opinions; imagining, yea asserting, that by diversity of Judgements, and variety of Opinions, God does gloriam suam illustrare, illustrate his own glory; and so a man may be saved of any Faith, of any Religion. But, sure I am he who believes a man, may be saved of any Religion, is not himself of the true Religion; and that of Leo is most infallibly true, Nisi una sit, Leo in Nativ. Dom. Serm. 4. fides non est; Faith is not at all, if it be not one: And so that must needs be contrary to the truth of Faith, which is contrary to the unity of Faith; especially, if that of St. Paul stand firm, Eph 4.5. as There is but one Body, so but one Spirit; and as but one Lord, so but one Faith. Indeed God is truth, and reason than tells us, there can be but one Truth, as there is but one God. And further, from hence it appears, That to assert Toleration of Heresies from the Word of God, is itself most Heretical, and intolerable: We read of Julian alone, that gave Toleration of all Sects, and he was an Apostate; whose aim and end, was not a regard to tender Consciences, but the destruction of Christ's Church. If Heresies were to be tolerated, in vain had St. Paul given in charge unto Timothy, saying, A man that is an Heretic, reject. Yea, Tit. 3.10. in vain did the Fathers implore the Royal Aid of the Imperial Sceptre, and make supplication to Kings, as Nursing-fathers' of the Church's 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 Ancients, worthy our imitation; to endeavour, 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 Mind: 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 judgement sound in doctrines of Faith; and this accords with our Saviour's 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 acquaint answer which Cardinal Pole is said to have given a Priest; In vi●a Poli Card n. the Priest asked him, How he might best understand the former part of St. Paul's 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 than his teachers, and attains more knowledge than the Ancients; it is in the keeping Gods Commandments. 2. Humble in Mind. 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 minds. Superbo oculo non videtur veritas, submisso patet; Truth will not discover herself in her naked verity, to the proud and scornful eyes; but will lay herself 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. Heresy is a Spiritual infatuation upon the Soul, against which, no preservative is more effectual than 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 God's Word, let St. Augustine's Prayer be our devotion, Domine Jesu sint castae deliciae meae, Scripturae tuae: Lord Jesus let thy sacred Scriptures be my chaste delights; Non fallar in eyes, non fal●am ex eye; Let me not be deceived myself 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 seized 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 Mind, 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, kerb ye the murmur of Discontent, quell ye the repine of Impatience; be ye not offended at God's providence, nor discouraged in your Piety: Our Blessed Lord and his Holy Apostles have foretold us of what we find; and forewarned us, of what we feel; 1 Pet. 4 12. the Fiery trial of Heresy 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 Jesus! Thou King of Glory, Head of thy Church; save us O thou that art the Way, the Truth, and the Life; John 14.6. Show us the Way, for thou art our Prophet; Led 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 Church's Litany, and Devotion, From all Sedition and Privy Conspiracy, from all false Doctrine and Heresy; 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 Satan's 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, lest 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 Heretics (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, dost 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 deceived for Hypocrisy still leads in Heresy by the hand; Macedonius, Donatus, Pelagius, and others, though Arch-heretics, 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 samuel's shape and mantle, 1 Sam 28 14 for Heresy to rise up in the show and dress of truth. Let not then the Preaching some truth, and the pretending much holiness, be baits to draw thee into 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. Hierom●● Jer 22. there must be also Heresies among you; Omnis Haereticus Nascitur in Ecclesia▪ Every Heretic is begotten and brought forth in the Church, as a Viperous Brood eating thorough the Womb that bore it. He who never professed the Faith of Christ is an Infidel; whether Jew, Turk, or Pagan. He who renounceth Christ, and the Faith he hath professed, 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 Heretic; such was Sabellius, Apollinaris, Arrius, Nestorius, Macedonius, Pelagius, and others. Now these three, the Apostate, Heretic, and Infidel, have this d●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 Heretic he is next in guilt of sin, as being next in breach of Faith; and both are so much worse than the Infidel, by how much defection, and a traitorous breach of Loyalty, is worse than non-subm●ssion, or refusal of Allegiance. The Jew, Turk, and Pagan have the more sin, as to the extension of their Infidelity, because guilty of more error; but the Heretic sins mo●e, as to the intention of the guilt, because more opposite to the Law of Faith. And of those that fall away, they sin so much the more ha●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 privilege any Church from the poison 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 show of holiness: The Wolf covers himself up so close in the Sheep's 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 Heresy, before they discover the false Prophet to be an Heretic. Manes himself, so profanely blasphemous, yet hides his blasphemy under this vail; An Apostle of Jesus Christ; and entitles his Heretical Paradoxes, with an Haec sunt salubria verba de perenni ac vivo fonte; These are the wholesome and saving words, from the eternal and living Fountain of Truth, (so St. Augustine.) If Simon Magus attract the eye and ear, yea, the judgement and affection too of the vulgar, it is with this cover upon his Devilish Sorceries, Acts 8.10. The great power of God. If Montanus seduce with his Fanatic dreams, it is by the plausible insinuation, of being the Comforter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. Orat. 2. cont. A jan. 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 Heresy and Blasphemy; yet in his Thaleia, he asserts the doctrine he delivers, to be according to the Faith of God's Elect, and of those holy Men who have received the Holy Ghost, and were taught of God. But if such be the close subtlety and fair show; if such the plausible pretences, and yet desperate deceit of Heretics, how are they discovered? how are they known? Answer. Our Saviour himself resolves us, By their fruits ye shall know them. Not only meant of their fruits of manners, but chief 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 Heresy is taught not only to lie in words, but also in works; not only 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 Heretic (as formally such) not only violates the Faith, but also makes breach of Charity; and where there is not Faith working by Love, let the show of Piety be more than 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 Heresy, yet Nazianzen gives this testimony of them, N●zian. ● 2●. 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 Heretics, yet they live (as to Formal Religion) to the wonder and admiration of the Orthodox. Yea (Beloved) I have myself wondered to see many of the Heretical, so Formally Pious, and most of the Orthodox so profanely impious; but I have soon silenced those thought, and hushed that wonderment: When I apprehend, how it is Satan's masterpiece of subtlety, to blast the honour of the true Faith by an open profaneness, and to set off the credit of Heresy with a form of Holiness. Besides, Luxury, Drunkenness, Whoredom, the too too common sins of profane persons, otherwise Orthodox in the faith; they are sins truly bestial; but as for Pride, Malice, Envy, the common (though close) sins of Heretical persons Formal in Holiness, they are sins right Diabolical: And it is our Saviour's resolution, Matth. 21.23. That Publicans and Harlots enter the Kingdom of God; that is, are wrought upon to Conversion, before Pharisaical Hypocrites, and Formal Heretics. Wherefore, when according to our Saviour's rule, Matth. 7.15, 16. we judge of false Prophets by their fruits; we must not only examine the fruits of manners, because their Hypocrisy may for a time deceive us; but also the fruits of their doctrine; whether what they teach us tend to the violation of divine Charity, the dissolution of holy Unity, or the breach of public Peace; again, whether that they teach us, tend to the profaning God's worship, the depressing his grace, and the diminishing his glory. Are these the fruits of their doctrine, to destroy Magistracy in the State, and Government in the Church? To bring neglect of God's worship, and contempt of his Ordinances; to promote Licentiousness, countenance Disorders, and hasten on Confusion? If so, notwithstanding their plausible pretences of the Kingdom of the Lord Jesus: The Throne of Christ, the Liberty of the Gospel, the Discoveries of Grace, the Breathe of the Spirit, the Outgoings of the Lord, and the like: Notwithstanding all these plausible pretences, yet by their fruits we know them; know them to be Ministers of Satan, taking upon them to be Ministers of Righteousness, 2 Cor. 11.15. and though with the Prince of darkness they are transformed into Angels of Light, yet their cloven foot discovers them; their Doctrine which still ends in deformity and division. That all this is infallibly true, find it attested by St. Peter, and St. Judas, in their several Epistles. We will close then with St. Augustine's observation, That the Devil seeing his Temples forsaken, and his Oracles silenced, he subtly deviseth to make a new supply to his Kingdom, by having his Ministers still in and about the Church; Qui sub vocabulo Christiano Doctrinae resisterent Christianae; who under a Christian name should resist the Christian Doctrine; and under the show of sanctity, seduce into the way of Heresy. No wonder then, if St. Paul to put his Corinthians upon their stricter guard, does give them the emphatical Premonition of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There must be also Heresies among you. Quest. To propose then and resolve this Quaere. That seeing Satan arms his Instruments with his own arts, and instructs Heretics with a sleight and cunning, Eph. 4 14. even to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an art and method of deceiving: Seeing it is thus, How may we know the deceitful workings of Heresy? by what means and in what manner, does it instil its poison, Answ. and spread its infection? Answer, (1) By pretending and perverting the sacred Scriptures. The Spirit of delusion still brings Scripture in the front of his temptation, not to instruct but to deceive: And as it was with the Master, so is it with the Scholars; the Heretics mouths are full of Scripture, Matth. 22.29. yet we may truly say of them what our Saviour said of the Sadduces, They err not knowing the Scripture. They have the Words indeed, but not the Sense; the Letter, but not the Spirit; however they boast themselves, with confidence of both. Iren. l. 1. c. 1. But as Irenaeus gives us the apt Simile, comparing Heretics to the maker of Molten Images; who taking the Golden Statue and Image of a King, and transforming it into the shape and Image of a Wolf; he may by a fallacy affirm, This is the King's Image. Now by the like cozenage and deceit, the Heretic perverting the precious Word of God, and framing from thence his Heretical opinions, may say, This is the Word of God. True, this Heretical doctrine is said to be the Word of God right, as that Image of the Wolf is said to be the Royal Statue and Image of the King; materially, but not formally so. There is the same Matter, but not the same Form; the same Word, but not the same Sense. And the true Believer whilst he acknowledgeth the metal, he discerneth the shape; the metal, that of the Kings, the shape, that of the Wolf's. The words those of Scripture, sacred and true; but the sense, that of Heresy, perverted and false. 2. A vain gingling and juggling of words: I cannot call it a wily Sophistry, but a witless Vanity; yet like the canting of the Gypsies, it takes the ignorant. An instance and example of this, Epiphanius gives us in the Arians; who, denying Christ to be the eternal Son of God, Epiphan. Haeres. 69. they say of him, That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Creature but not as one of the Creatures; a work, but not as one of the works; begotten, but not as one of the begotten. Here that of Nazianzen is very apt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In these follies to cure their Brains, is to confute their Arguments; Hellebore is the best Syllogism, Anticyrae the fittest Schools. This of the Arians, a Creature, but not as one of the Creatures; begotten, but not as one of the begotten; A ●han. count. Arian. r●n. 1. orat. 3. Athanasius answers with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if a man should speak without speaking, and understand without understanding. 2 Tim. 2.16. This right that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that vain babbling which Timothy must avoid, as being proper for them, Whose words increase unto more ungodliness; whereas that Faith and Love, which is in Christ Jesus, hath still its form of sound words, 2 Tim. 2.13. its proper phrase to express plain truth. Yea, besides their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of vain babbling, it is ordinary with the Heretics of late, as once with the Valentinians and Gnostics of old, they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words of new coining; such as neither themselves, nor their followers ever understood: Yet these, simple Souls, because they understand not, they admire; and admiring, they are seduced to believe, what they do not understand. 3. A busy Tongue and Pen; always prating and printing. As they swell big with self-conceit, so Empiric and Mountebank like, they are still professing their art and prescribing Receipts; yea, the very Women (as Tertullian speaks of old) how malapert, how confident, Tere. de Prae script. c. 41. and daring, even to teach, to dispute, and that with the ablest Divines, as some of them have sent their challenge? Nazian. Orat. 51. And as the Tongues of Heretics are still babbling, so are their Pens still scribbling, as Nazianzen of the Apollinarists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They take a pride and glory in the multitude of Books; though as the penning was but waste time; so the printing proves but waste Paper. 4. A disesteem of all men's judgements and opinions, but their own. This that Egregium Sophisma, Lyrin. c. 16. that notable Sophism Vincentius speaks of in Nestorius, Aug. de Utilit. cred. c. 1. Plus in refellendis aliis diserti & copi●s●, quam in suis probandis firmi & ●erti manebant. and St. Augustine observes the like in the Manichees, They were more eloquent and large in confuting other men's doctrines, then constant and firm in proving their own opinions. Yea rather than not to have something to confute, Heretical persons, they will fancy Chimeras, raise scandalous imputations which they cast upon their Brethren, and then inveigh against them; Right like children with their Cherristones, who build Castles on purpose to throw at them, and then pride themselves in overthrowing them. O how do many raise Objections, and fancy Errors, which never were imagined, muchless asserted, and then confute them with zeal, that they may seem unto the ignorant, great Champions of truth? 5. Their Proteus-like changing themselves into many shapes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 51. sometimes smooth and pleasing, sometimes harsh and rugged; that, to speak their sweetness of love; this, their heat of zeal. If they be to gain a Proselyte, habent artificium, they have an artifice, Tert. Adu. Valen. c. 1. as Tertullian observes of the Valentinians, Quo prius persuadeant quam edoceant; Whereby they persuade the Affection before they convince the Judgement; whereas truth, Docendo persuadet, non suadendo docet, It persuades by conviction, not convinceth by persuasion. The Heretics art is insinuation, not instruction; and therefore their business is to work more upon the Affection, then upon the Understanding. But observe, To pervert their credulous Auditors, and seduce their easy Proselytes, Ad ruinas solummodo humiles & blandi & submissi agunt; caeterùm nec suis praesidihus reverentiam noverunt Tert. de Prescript. c. 42. Tert. de Prescript. c 42. they are as gentle as Lambs, humble and meek; but bring them to their Pastors, the Fathers of the Church; yea, to the Politic and Ecclesiastic Governors, and then the Lamb is become a Tiger, they are presently at their words of mutiny and rebellion: Ye Moses and Aaron take too much upon you. 6. Their making Subversion, not Conversion, their work. Pulling down, not building up; which is a work easiest and soon done. It is a general rule Tertullian observes in all Heretics, in their service of Ministry, they have an aim, Non Ethnicos convertendi, sed nostros subvertendi; Not to convert those who are out of the Church, but to subvert those that are in the Church: And thus the proper work of Heresy, is not so much to establish itself, as to destroy the truth; and therefore it labours the destruction of that Order, Form, and Faith which is established; no matter for building up itself, for Heresy is unconstant to its own principles, and loves change; it does its work, if it does destroy. O the very picture of our times! No new Form or Faith hath had the fate to be settled, only the Good and old to be pulled down. And this the work of Heresy, so long since observed by Tertullian, and now experienced in ourselves. 7. Lastly, By making women their agents to propagate their errors. Satan knows well by his first temptation, how facile, and yet how prevalent that Sex is; the weakest to be won, and yet the strongest to win; Heresy still prevails soon with them, and most by them; so that, in all propagating of errors, the multiplying Proselytes hath been still by women. Hieron. Tom. 2. epist. ad Crefiphont. Optar. contr. Parmen. l. 6. And therefore had Simon Magus his Helena, Apelles his Philumene, and Nicholas of Antioch, Choros duxit foemineos, he became leader of the Feminine Troops. Montanus had his Prisca and Maximilla, the Donatists their She-preachers. Though we read in all the Gospel but of one woman that taught in the Congregation, and in the same line we read the effect of her teaching, even a Seducing the servants of God to commit fornication; so it is recorded of that Jezabel, Rev. 2.20. And thus, Heretics, by a pretending the sacred Scriptures; by a vain gingling and juggling of words, by their busy Tongue and Pen, by their disesteem of all men's judgements but their own; by their Proteus like changing themselves into many shapes; by their making Subversion not Conversion their work, pulling down not building up; and lastly, by making women their agents to propagate their errors; even by these means, Heretics exercise their art and method of deceiving. Which means I have discovered to you, from the sure observation of the Ancient Fathers; and I think, you are sensible, how too well they agree with the sad experience of our present Church. To whom St. Paul directed his Premonition, as well as to Corinth, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There must be also Heresies among you, etc. Here let us make Application. 1. By way of Complaint. Applic. That such is the power and prevalency of Heretical Impostures, that our Sacraments are not esteemed sacred, nor our Worship of God holy; but in contempt of both; our Churches are without people, the people without Priests, the Priests that are, without that reverence that should be; Et sine Christo deinde Christiani; Bern. ep. 24. and from hence it is that we are become Christians without Christ, having the name, but wanting the truth of Christianity amongst us. It was God's complaint of old, and may be now unhappily renewed, That from the Prophets of Jerusalem, Jer 23.15. (and so from the Prophets of this great City) Profaneness and Hypocrisy are gone forth into all the Land: But what Prophets are these? Why God himself tells us, V 21. They are such as Preach without Mission or Commission, He sends them not, and yet they run; he speaks not to them, and yet they prophesy. And as we see who are the Prophets, so, see what is their prophecy; V 23. They prophesy lies (saith God) in my name; that is, they Preach Heresy and Error, under the specious pretences of God's Word and Truth. Thus St. Paul's Premonition given the Corinthians, hath extended unto us, and we subscribe to his sure prediction by our own sad experience; when he says, There must be also Heresies among you. 2. By way of Vindication. To answer the calumny and exprobration of the Romanist, who objects to the Protestants, what the Heathens of old objected to the Christians. Ye Christians, Clem. Alex. Strom. l. 7. said the Heathens; and so, ye Protestants say the Romanists; ye disagree amongst yourselves, and divide into so many and different Sects, that it is hard to find a Christian among Christians, a Protestant among Protestants; each Sect condemns the other. And amidst those divisions, which are so many, where shall we find 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 ourselves 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; only they maintain and defend, what they should acknowledge and reform, at least oppose and disclaim. The Jesuit indeed, he thinks he hath set a sufficient guard upon St. Paul's Oportet: And whereas the Apostle says to every Church what he says to that of Corinth, There must be also Heresies among you: The Jesuit says, There shall be no Heresy in Rome, and the Pope's 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 profane 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 Lord's 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 Floor, 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 publicly profess the tru●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. Paul's 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 foretells us of Heresies for our Caution, so he prescribes us remedies for our comfort: And amongst those remedies, what more sovereign than 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, lest 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 poison; 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 not Lucifugae Scripturarum, as Tertullian speaks of some; we eat 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 overthrown by the holy Fathers, in the General and Provincial Councils, with stones from David's sling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so Athanasius) with Arguments drawn from the sacred Scriptures. Athan. count. Arian. Orat. 2. We like not then, to forbid all Coin, 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 perverseness. True, the Heresies of the Anabaptists (I think) are all the people's 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 Heretics, Matth. 4.6, 7. to imitate our Saviour in his combat 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 join 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 , Rom. 6.20. who art thyself a Servant unto sin a slave unto thy lusts? Art thou fit to decide what is the use and efficacy of Grace, Judas 4. who thyself dost turn the Grace of God into wantonness? Art thou fit to state the nature and necessity of good Works, who art thyself to every good work reprobate? Tit. 1.16. Art thou fit to prove the Divinity of Christ, who thyself 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 slain and dishonour 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 join 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 fastened unto Pillars, so the Word of Truth, the Gospel of Christ is committed to the Church; to be held forth to the view, 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 practice of Holiness, and Doctrines of Faith. To establish us then against those Impostures which withdrawing us from the Church, Seduce us into Heresy; To establish us (I say) against those impostures, observe we the Apostles seasonable admonition, That we be not soon shaken in mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thes. ●. 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 join themselves to those works, and workers of darkness, which have not so much as the appearance and show of light. For that, now wicked men, they have fronted themselves with Judah s impudence, They declare their sin as Sodom, they hid it not. Isa. 3.9. And though Heresy and Schism, with their so inseparable concomitants, Sacrilege and Profaneness, 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 wooed and won, to an embracing those Doctrines, and a pursuing those practices, which even startle and amaze the souls and minds of the truly religious. Rev. 12.4. But blessed be God, the Dragon's 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 God's providence ordered to this end, That they which are approved, may be made manifest among you. 2. General part, the Premonition; 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 God's 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 Alwise 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 people's spiritual advantage, and his own eternal glory. Wherefore, that Heresies, permitted of God, do spring up & spread themselves in the Church, Chrysost. in Act. Apost. Hom 33 Aug E●chirid. c. 61 & de Cor. & Grat. c. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the language of St chrysostom, 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, than not to suffer evil at all to be. And therefore the Schools, in their Tracts of God's 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 Lion; and so, were there no persecution of Tyrants, there would be no patience of Martyrs; were there no opposition of Heresy, there would be no honour or reward in the approbation of the truth. Now as Persecution doth exercise the Patience, so does Heresy try the Faith of Gods chosen; and to this end, doth God order this, That Faith having its tentation and trial, fides habendo tentationem haberet etiam & probationem. Tert. de Prescript. Aug Serm. 98. de temp. may have its approbation and reward. Yea, as St. Augustine speaks, God suffers the Catholic 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, etc. Their sanctifying graces of humility, meekness, charity etc. 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 Heresy, 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 Heresy? 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 Heresy. For whilst the subtlety and pertinacy of Heretics do stir up the wisdom and industry of the Orthodox, Theological Verities and Gospel Mysteries, Aug. de Civi●. Dei. l. 16. c. ●. Et considerantur diligentius & intelliguntur clariùs, They are more strictly examined, and more clearly understood. And therefore does St. Augustine (the Hammerer of Heretics, whose Pen was of all the Fathers, the most employed 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 knowledge, do write to communicate it; and by writing to communicate it, do improve their knowledge. O how much precious truth should we have wanted in the Treasury of the Church's stock, especially concerning the great Mystery of the Blessed Trinity, and Personal Unity, and of the Catholic Church, if the Sabellians, Photinians, Arians, Eunomians, Nestorians, Eutycheans, Donatists, Novations, and the like; if these and others ejusdem farinae of the same Leaven; if they had not risen up, by their oppositions of Heresy and Schism, to stir up the Study, Prayer, Zeal, and Argumentations of the Holy, Learned, and Orthodox Fathers? Yea, let us look home a while; and upon an easy observation we may find, That this benefit and advantage our Church hath gained by the eager contentions of spiteful Tongues and perverse Minds; That her holy Form of Doctrine, Worship, Discipline, and Government, hath been more fully discussed, and more clearly vindicated, against all the false Imputations, and strongest Arguments of her Schismatical and Heretical opposers: So that, if God shall please to repair the Church's unity and peace, and restore her purity and splendour, (as that he will do it in his due time (you helping forward by your Prayers) I nothing doubt, and I would not you should distrust) If God, I say, shall please to repair the Church's unity and peace, and restore her purity and splendour; those stolen calumnies, and unjust cavils, of Bishops being Antichristian, our Liturgy the Mass, our Litany Conjuring, our Doctrine Popish, our Ceremonies Superstitious, our Temples Idolatrous, our Ministers Baal 's Priests; these, and the like clamours of Error and Ignorance, of Malice and Madness; These (I say) If God pleaseth to repair and restore our Church, they will become then as odious and hateful, as they are now acceptable and useful with the vulgar; then as much hist down, as now cried up; then as vain and insufferable, as now unjust and unreasonable. But if for the sins of the people, God shall unchurch the Nation; if for our contempt of the light and truth of his Word, Rev. 2 5. he shall remove the Candlestick, and deprive us of his Ordinances: Such is the full conviction of Errors, to a confirming all sober minds in the Faith, that, I doubt not to say, There are many which hear me this day, would rather choose to die and fall with truth, then live and flourish with Heresy. This the first particular of our first general part; the Apostles fore-arming his Corinthians with constancy in the Faith, that they be approved. 2. With comfort in their Trial, That being approved they shall be made manifest. Manifest on Earth, and manifest in Heaven. 1. Manifest on Earth. The furious Zeal, and violent Persecution of Heresy, is the Furnace, Mal. 3.3, 4. wherein God oftentimes purifies the faith and faithful, separating the dross from the Gold; it is that strong wind which shakes down the rotten boughs and corrupt fruit severing it from the strong and sound; it is that overflowing flood, which overturns the sandy foundation, whilst the rocks stand firm; or lastly, Matth. 7.25. it is that fan, which severs the chaff from the Corn; men of light fancies, Matth. 3.12. and lose affections, from those of solid judgements and established hearts. How is it with many men's hearts, as with musical instruments? They are in good tune and temper, whilst the pleasant and fair season of peace and prosperity lasts: But as upon change of weather, the strings do either slack or break; so, upon change of times, do their resolutions, either yield or faint. But oh (Beloved) an heart established, a spirit resolved, a mind steadfast! Oh how is it the honour and ornament of our Christian Faith? By this it is, That the Confessors Graces like Lebanons Spices, have the sweeter smell in being bruised; and in their trial of Faith, they become, as more acceptable Sacrifices of Obedience, offered unto God; so more choice examples of Holiness, manifest and set forth in the Church. Had it not been then for the Heresies, Schisms, and Apostasies of the former ages, those ancient Fathers, Irenaeus, Athanasius, Hilary, Nazianzen, Basil, chrysostom, Hierome, Augustine, and others: They had not been Stars of so great a magnitude in the Firmament of Christ's Church. And indeed, were it not for the Heresies, Schisms and Apostasies of these latter days; our Church would not have so much to glory, of her Cranmer, Tindal, Whitaker, Whitgift, Bancroft, Bilson, Andrews, Hooker, and others, Men famous in their Generations; yea, our Jewel would not have had his lustre, nor our Laud his praise; our Diptychs and Church Records of Learned Worthies, yea of Royal Patriots, would not be so large, so venerable and so glorious. These and all other Strenui propugnatores fidei, stout Champions of the Church's faith, They are by a blessing of God made manifest; and observe, made manifest not only in the Orthodoxes love, but also in the Heretics hate; it is with them as with St. Augustine whose industry and piety, in quelling and extinguishing the Pelagian Heresy, Hieron. ep. 80. St. Hierome thus congratulates, telling him, That his name was venerable in the City, and honourable in the Church; as the Founder again of the ancient Faith, and Quod signum majoris gloriae est, omnes Haeretici detestantur, and which was a signal of greater glory, all the Heretical did hate him. However then blackmouthed malice doth spit calumny upon the whitest innocence, yet, that encomium St. Paul gives the ancient Heroes, Heb. 11.39. the Patriarches, Prophets, and Martyrs of old; the same we may justly give our Protestant Worthies of late, That by Faith they have obtained a good report; a name that shall outlive all Heresy and Schism; a name precious and honourable in the memory of the faithful. Thus they who in their oppositions of Heresy, become constant in the Faith; they are made manifest on Earth. But further. 2. Manifest also in Heaven: For this than observe, The Church on Earth is Militant, and therefore, the Church in right order is said to be terrible as an army with banners: Cant. 6.4. Though in disorder, an army with banners becomes terrible to the Church. The than I say on Earth is Militant, 1 Cor. 15.32. and St. Paul's fight with Beasts at Ephesus, was not a combat more honourable and glorious, then that of contending for the Faith, Judas 3. against the rage of Heresies. This, this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Certamen illud praeclarum (as Beza renders it) that good, 2 Tim. 4.7. that honourable fight of Faith, which hath for its reward a Crown of life; Rev. 2.10. or if a Crown of life be the reward of Faith to all the blessed; yet than the stout Champions of the Faith, shall have some special Jewels in their Crown, some particular glory in that blessed life; and so being manifest on Earth, they are manifest also in Heaven; being manifest in the Church Militant for their eminent Grace, they shall be manifest also in 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 Christ's 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 plaudite at our exit, they shall with triumph convey our Souls into the Heavenly Presence, Heb. 2.10. where Christ the Captain of our Salvation, as Arbiter of the Combat, shall bestow a Crown of Glory as the reward of Victory. 1 Cor 9 25. In days then of trial and trouble from the persecutions of Heresy, 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 virtue and efficacy of Prayer, for the Conversion of Souls; Prayer may do it when Preaching fails, when the religious and tender mother Monica applied herself 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 Heresy of the Manichees: 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 son's heat of youth, and pride of spirit, does render him uncapable of my Conviction to his Conversion; but thou continuing thy Prayers, earnestly soliciting the Throne of Grace, Aug. Confess. l. 3. c. 12. Ille legendo reperiet quis ille sit error, & quanta impietas, He shall find 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 advice, the manner and method of St. Augustine's 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 Judgement of Reprobation, and irreversible by Prayer; let this be our supplication, That God will defend and deliver his Church from the Policies and Practices, 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 threatening 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 join 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 Noah's Dove, Gen. 8.11. With an Olive branch of peace, a gracious answer of mercy? Is it not because we have sought ourselves more than our God? Our ease and rest, more than 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 straitened in ourselves, 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 ancient 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 outcry 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 public good, being strongly overborne by a public gu●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 h●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 Magazine from whence we arm our Tongues and Pens, against all that is Heretical: Only 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 sermons, syllabae, apices, puncta, in divinis scripturis plena sunt sensibus; (so St. Hierom) every word, every syllable, every letter, every title, Chrys Proaem. C●m. in Ep. ad Rom. Dametas Scripturae bonae intelliguntur non bene & quod in eyes 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. chrysostom; 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, quam temeraria scientia; Better is a modest and faithful ignorance, than a rash and confident knowledge. 4. Strict watchfulness. Knowing this, that Heretics by their subtle pretences, and hypocritical shows, do inescare animas, Jer. 5.26. Ezek. 13 13. catch souls as the fowler does Birds; the fowler he straws some good Corn to entice, but withal sets a snare to entangle: Thus the Heretic he will teach some truth to allure, but withal much error to deceive. Wherefore, when St. Paul forewarns the Church of Ephesus, Act 20.29. That grievous wolves not sparing the flock, should enter in among them. He gives this Premonition with his prediction, Attendite vobis ipsis & toti gregi, Take heed to yourselves, and to all the flock, vobis ipsis, to yourselves, in the first place, for there lies the chief spite and malice of Heresy and Schism; it is against the Pastors of the Church, the Shepherds of the flock; the flock they aim at for the fleece, and those they strive to seduce by flattery; but the Shepherds they aim at in malice, and those they strive to fright with fear, or throw out with violence. Wherefore, seeing the Heart of man is deceitful above all things: Jer. 17 9 So that, we can never be confident enough of our sincerity, never assured enough of our constancy; do we therefore keep a strict watch over our hearts, lest Heresy by pretences deceive us, by flattery allure us, by fears affright us, by distresses discourage us, from owning, ptofessing, and maintaining the Faith and truth of Jesus Christ; and that we may be thus watchful over ourselves, keep we a waking eye fixed upon our reward with God; knowing this, that if our reward were from men, we might then fear their frown and seek their favour. But seeing God is our reward, Gen. 15.1. his promises must be our comfort, his grace our strength, his love our joy, and his heavenly presence our eternal happiness. 5. And lastly, Holy Zeal. Zeal in profession of the Faith, declaring our high value and esteems of the truth: Thus Margaret de Valois, Queen of Navarre was wont to say, That she received it as a greater act of favour from God, that she was Orthodox and Reformed in the Truth, then that she was Wife, Sister, and Aunt to Kings; and Scultetus he tells us of Henry Duke of Saxony, Scultet. Exercit. Evangel. l. 2. c. 5. that when he received this message from Duke George, his elder Brother, That either he must renounce his Interest in the Protestant Faith, or lose his right of succession to the inheritance of Misnia; he returned this answer, Pluris se aestimare Jesum quam omnem Misniam; That he esteemed more of Jesus, then of all Misnia. Thus in Zeal to the Faith of Christ, resolve we, yea, profess we, rather to be with Truth in a dungeon, then with Heresy in a Palace; with Truth in bonds, then with Heresy in robes; with Truth on the Gibbet, then with Heresy on the Throne. Yea, not only Zeal in professing, but also Zeal in pleading for the Truth: Observe we St. Judes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas 3. Earnestly to contend for the Faith which was once delivered unto the Saints; yet contend not in Passion, but with Prudence, to justify not to disgrace the Truth; and in our Zeal to the Faith, as Athanasius and the Ancients refused to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters pacificatory from the Arians, so do we refuse all Church-fellowship and communion with those, who by their doctrines of Heresy, overthrew the Foundation of Christianity. Thus we have resolved, how we are approved, and how made manifest. There must be also Heresies among you, that they which are approved, may be made manifest among you. Applic. Let us recount with gratitude, and extol with praise, the Divine wisdom, grace, and goodness of our God, who brings to his chosen, light out of darkness, good out of evil; ordering the poison of the Serpent, to be an Antidote unto his Church. The mist of Error, for a clearing of the Truth; the malice of the Heretic, for the honour of the Orthodox. Thus, as we of the same Letters differently transposed, do make far different words: So God of the same causes, differently ordered, he makes as far different effects. The Blasphemy of Ebion and Cerinthus, kindles an holy flame in St. John's Breast, occasioning by their Heretical doctrine, his Seraphical Gospel, which hath worthily styled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. John the Divine. Had it not been for the irritating impudence and importunity of Heresy and Schism, how many eminent lights had either hid their Candle under a Bushel, Mark 4.21. or under a Bed; either covered their gifts with a vail of modesty, or of sloth? Thus by the manifold grace of our Lord and Saviour Jesus Christ, Quod inimicus Machinatur in perniciem, Aug. ep. 105. ad Sixt. Presb. Deus convertit in adjutorium; so St. Augustine, What the enemy deviseth and designeth for ruin and destruction, God orders and turns to succour and salvation. According to that his promise, Rom. 8.28. All things work together for good, to them that love God, to them who are called according to his purpose. From whence was it, that such an holy vigour of divine learning, and devout Holiness, did inflame the Breasts, and instruct the Pens of Athanasius, Basil, and Augustine, was it not raised from an holy Zeal against those blasphemous Heresies and Heretical blasphemies of Arius, Eunomius, and Pelagius? And now as long as Piety and Learning do live, the memory of those holy and learned Fathers shall not die; though this profane and illiterate age would seem to give them their death's wound. And now comfort yourselves (Beloved) in the midst of Heresies rage, it cannot pluck up the Root, though it break off some Branches of the Church; it cannot throw down the solid Stock, though shake off some rotten fruit: Though the number of true Professors be the less, yet the worth is greater; And let them have more of our esteems of love, who have more of the stamp of truth; approved and manifested, as firm and settled in the Faith. Tert de P aescript ●. 3. Avolent quantum volant, paleae levis fidei. Let the flitting chaff of a light Faith, fly whither it will with every breath of Satan's or the World's temptation; Eo purior massa frumenti in horreo domini reponetur, (so Tertullian) The more pure heap of Corn is laid up in the Lords Barn. Goshen's light was the more illustrious for Egypt's darkness; and the World's Apostasy sets a lustre upon the Church's Constancy. Wherefore (Beloved) that ye be not carried about with every wind of doctrine, yea that you be not removed from your steadfastness, but may be preserved sound in the unity of the Faith, take the Apostles prescription, To hold fast to the Apostles, Prophets, Eph 4. and Evangelists, yea, the Pastors and Teachers wh ch Christ hath ordained in his Church; hold fast to them and to their doctrine; keep firm to that profession of Faith, which the Orthodox Clergy have preached in their Sermons, and still preach in their sufferings; such as never yet renounced or contradicted their subscriptions. The sum of our Church's Doctrine, Worship, Discipline, and Government, contained in the Liturgy, in the Thirty nine Articles, the Book of Homilies, and of Ordination. These every Minister did subscribe to; even those Ministers did set to their hands in subscription to justify them; who after lift up their hands in Covenant to destroy them: But God grant them Repentance, and us Perseverance; them Repentance of their Revolt, and us Perseverance in the Faith; that at the last day, the Church may say to us, what Christ said to his Apostles; Lu●. ●. 28. Ye are they which have continued with me in my temptations; and then shall Christ in the view of the whole World, reward our Patience, and crown our Constancy, making it manifest, fully manifest, That we are approved. Thus have we done with the several particulars of the Explication, and of the Application; what remains but your practice? Halleluiah. THE FIRST SERMON UPON Matth. 28. V 19 and part of the 20. Go ye therefore and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you. Introduction. IF we, who serve in the Sanctuary do (as men entrusted in greatest Affairs and Employments should do) often view our Commission from our Saviour as his Ministers; 1 Cor. 4.1. Matth. 10.24. 2 Cor. 5.20. from our Lord as his Stewards; from our Master as his Servants; yea from our King as his Ambassadors: This frequent view will animate our Ministry with a zealous vigour, encouraged in our Service, by the authority and presence of our Lord and Master. See the Preface to my Text, and we find our Saviour victoriously risen from the Grave, and before he triumphantly ascends into Heaven, he order the affairs of his Church on Earth; speaking unto his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things concerning the Kingdom: Acts 1.3. The Kingdom, of which he is Sovereign, All power being given unto him in Heaven and in Earth; which power he hath promised shall never fail his Church. For so says Christ unto his Apostles, and all their Successors, in the close and compline of the Text, Behold I am with you unto the end of the World. I am with you, in the work of your Ministry; with you, to prosper your labours and protect your persons: To prosper your labours, making Disciples not to yourselves, but to me. You I have deputed to the Office of Preaching my Word, and administering my Sacraments; and therefore they who own me their Master, shall acknowledge you my Ministers. But further, I am with you, Matth. 10.40. as to prosper your labours, so to protect your persons; I will plead your right, vindicate you r authority, punish your contempt, and avenge your injury. If any sleight and despise the office of your ministry, if any question or doubt the efficacy of mine Ordinances, my Word, my Sacraments, see my power, behold my presence, maugre all the malice and rage of men and devils, of earth and hell, the ministry of my Gospel and Grace shall stand; let this then be your encouragement and comfort, let this be your assurance and establishment, I will justify your Office, and make good your Commission; for, All power is given unto me in Heaven, and in Earth; and lo, I am with you unto the end of the World: And therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye, teach all Nations, etc. The words they are the very basis and foundation of the Gospel's Ministry to us Gentiles. Observe in them three parts; a Mission, Division. a Commission, and particular Instructions for the exercising that Commission. First, The Mission, delivered in an usual Grecism of the Participle for the Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye. Secondly, The Commission, not barely, no nor properly, teach, but more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples: Dìscipulas facìte omnes gentes (as Beza) Disciple ye all Nations. Thirdly, The particular instructions for the exercising this Commission, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptising and Teaching; admitting into the School and Church of Christ by Baptism, and then tutor and training up by Doctrine; which Baptism is instituted as to the form of its ministration, to be, In the Name of the Father, and of the Son, and of the Holy Ghost; and the Doctrine is prescribed as to the extent of its object, to be, All things whatsoever Christ hath commanded; the end of which Doctrine is obedience, even to observe and do. Thus, Go ye, disciple all Nations, baptising them in the Name of th● Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you. 1. The Mission, Go ye. The three Offices of Christ as Mediator, Explic. his Prophetic, Priestly, and Regal Office, These he now exerciseth in his Church on Earth; in the outward Ministry by her Pastors, and in the inward Ministration by his Spirit. In the outward Ministry of the Church her Pastors do expound the Word of God, Preach the Gospel of Truth, unfold the Mysteries of Grace; which is that part of their Ministry, committed to them of Christ, in the execution of his Prophetical Office. Again, they offer up the Sacrifices of Prayers and Thanksgivings, Baptise and bless in the Name of Christ, and celebrate the Sacramental solemnity of the holy Eucharist; which is that part of their Ministry committed to them of Christ in the execution of his Priestly Office. Further yet, they bind the unbelieving and lose the Believer; they excommunicate the scandalous, and absolve the penitent; they govern by Discipline and correct by censure, which is that part of their Ministry committed to them of Christ in the execution of his Regal Office. Now no part nor portion of this Ministry may any man take upon him, Heb. 5.4. but being called as was Aaron, that is, called even with an inward and outward call; as thus, A man hath been brought up in the Schools of the Prophets; or else where devoted himself to the study of Divinity, whereby he is become in a competent measure fitted for the service of the Church; 1 Pet. 5.2. when now he finds St. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a willingness of spirit, and readiness of mind to employ his gifts; this is the inward call of God: But further to testify and declare this, there must be the outward call of the Church; Christ receiving him into the Office of the Ministry, by the regular Ordination of his Substitutes, who alone in this representing his person, can give us our Mission of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye. But alas, the disorder and confusion of Sacrilege and Schism! What was the Prophet's complaint, is now our Church's groan: Ministers of Error and Schisms, Teachers of Heresy and Blasphemy, They go before they are sent, Jer. 14.14. & 23.21. they will run, before they are bid go: But stop we them here in their haste, and question we their Commission; Dear Brethren, ye that are so hasty to be Preachers, tell us by what hand are you sent? You will say by the Spirits Mission. I ask then, What is the outward Testimony and Warrant? You answer, You look not further than the inward call. Strange, that men dare pretend to a call, beyond that of Timothy and Titus; yea, of Paul and Barnabas, who though inwardly called, yea, extraordinarily, immediately; yet they had their outward Testimony, their Ecclesiastical Warrant, Acts 13.2, 3. their Apostolical Mission, and this, by imposition of hands. But further, Some others there are who will not go but as sent, and sent by Ordination too; but tell us, Dear Brethren, by what hands are you ordained, by what authority are you sent? The former go without Mission, you go, but is it not by a forged Mission? Those usurp the Office Ministerial in execution; do not you in execution and ordination too? And where then is the greater guilt of iniquity, but in the greater violation of the Ministry? Wherefore to give you our Explication full, I have three particulars to insist upon. First, That our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church. Secondly, That there is no admission into this Ministry, but by imposition of hands in Ordination. Thirdly, That this admission into the Ministry by imposition of hands in Ordination, was * Viz For the space of above 500 years after Christ. never in the power of any mere Presbyter. And these being proved, it will easily appear from what hand to receive Ordination, our lawful Mission into the Ministry, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye. 1. Our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church. Our Lord and Saviour, as it was prophesied of him, so it was performed by him, the Government was upon his shoulder. Isa. 9.6. He the founder of Ecclesiastical polity, the constitutor of Order and Government in his Church, as being our Apostle sent from God, our Prophet, our great High Priest, the Shepherd and Bishop of our souls, the Head and King of his Church, whose Ministerial Government shall continue, 1 Cor. 15.24. till he come to give up the Kingdom unto his Father, and God be all in all. Now as the Father sent Christ, Joh. 20.21. so Christ hath sent his Apostles, and sent them to be a standing Ministry, by a communicated power, not seated in the people, but in the Pastors of the Church, who are to continue unto the end of the World, even to the fullness of Christ and his Church; as in the close of my Text, and in the Epistle to the Ephesians, Eph. 4.11, 12, 13. is most plain and evident. If a Gospel Ministry was not established successive in the Church, to what purpose did the Apostles themselves ordain, and leave in charge to those Apostolick-men which came after them, that they should ordain? For so St. Paul left in charge with Titus for Crect, and Timothy for Ephesus; yea, to what purpose hath the Spirit dictated, St. Paul penned, and the Church preserved the particular instructions, who are to be admitted to Ordination; if none were to be ordained? How frivolous and useless were the Apostles setting down the Deacons and Bishops qualifications, 1 Tim. 3. & Tit. 1. Rev. 2.1. if they were to receive no Ordination? And sure the Angels of those Churches were approved in their Ministry by Christ, who held them as Stars in his right hand. And that of the Psalmist, Psal 45.16. St. Hierom. in loc. Instead of thy Fathers shall be thy children, St. Hierome applies to the Apostolical prefecture and presidency in Bishops, Quia, Apostolis à mundo recessis, habes pro illis Episcopos filios: Because, the Apostles as Fathers being dead, the Church hath her Bishops, as Sons surviving in their stead. 2. No admission into this Ministry, but, by imposition of hands in Ordination. We read of Paul and Barnabas, Acts 14.23. that they ordained Elders in every Church: And for this purpose, Tit. 1.5. St. Paul left Titus in Crect, that he should ordain Elders in every City. And that this Ordination had its outward ceremony of Imposition of hands, nothing is more plain from Apostolical practice in Scripture, and the continued custom of Christ's Church. But, because men little regard the Church's custom, we will wave that, to insist upon the Apostolical practice. Act. 6.6. Thus, those seven persons, commonly called the seven Deacons, they are ordained to their intended Ministration by the Apostles; And how? Why, by Prayer and Imposition of hands. Acts 13.3. Again, Paul and Barnabas are separated to the work of the Ministry; and how? with Fasting and Prayer, and laying on of hands: Again, Timothy is received into the Ministry; and though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy, 1 Tim. 4.14 yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the laying on of hands. Object. 1 But some may say; True, as to the higher acts and offices of the Ministry, as Baptism, and the Lords Supper; to be admitted to the dispensing of these, Ordination may be requisite; but not to the Preaching of the Word. Answ. I answer, If Commission and Ordination be required for Baptism, much more for Preaching the Word; 1 Cor. 1.17. for, this St. Paul's prefers before Baptism, as being the more honourable and more weighty part of the Ministry. And indeed, most needful it is, that none be admitted to public Teaching, but he that can declare his lawful Call and Ordination; seeing, upon this depends so very much the truth and peace, the life and health, the being and the wellbeing of the Church, yea, of Christianity itself. For, if the office of public Teaching lie open to all invaders, and who pretends to the Spirit, may take upon him to Minister the Word; it will soon appear what Harvest we shall reap from such Seedsmen; what mischiefs and miseries, what Heresies and Schisms shall arise from such Teachers, whose ignorance and boldness, qualifies them for nothing more than Errors and Impieties. Such as is the Teaching, such will be the Church; a Synagogue of Satan, if taught by a spirit of Error; and the spirit of Error still accompanies the spirit of Pride; and a broaching of Heresy, attends an invading the Ministry. I ask the question then, Is Public Teaching a proper office of the Ministry? that it is so, sacred Scripture, the Church's authority, and divine Reason, all prove and evidence: St. Paul's testimony is plain and full, when he tells us of public offices given by Christ unto the Church; Eph. 4.11, 12. amongst which are Pastors and Teachers, and these, For the perfecting of the Saints; for the work of the Ministry; for the edifying of the Body of Christ. Now, if public Teaching be a proper office, may any enter it without Admission? To do this, were an absurdity against the very light of nature, and Law of Nations; which will have no man to admit himself into office, but he must receive his admission from some entrusted with power and authority; and in this case of public Teaching, the power and authority is entrusted with those, who admit not, but by Imposition of hands in Ordination. Object. 2 But it may be further objected, That the Brethren dispersed upon the persecution raised about Stephen, Acts 8.4. & 11.19. they are said To go about preaching the Word. To this I give a twofold answer, Answ. and either of them full and satisfactory. (1) I say, they were such as had received the Holy Ghost, Chap. 3 31. and so their call, as well as their work, was extraordinary; and this witnessed by their gift of healing, intimated in Chap. 11. 21. where it is said, The hand of the Lord was with them, to which some Copies add (says learned Diodate) for to heal them. Or (2) observe, What is here said of these scattered Brethren, extends not to public Teaching in the Church, which public Teaching is peculiarly Ministerial; but, to publish, declare, divulge the Gospel where Christ was not yet known, no Church yet gathered, no Disciples yet made: And this we deny not, to be lawful to any man, yea, we acknowledge it a duty, where God so gives the opportunity. To declare the Gospel then to unbelievers, is common to all as Christians, but to make Disciples by Baptism, and to instruct the discipled and baptised by public Doctrine, is proper to the Minister of the Word, by virtue of his Mission and Commission from Christ, the same which he gave here to his Apostles; Go ye, disciple all Nations, Baptising them, etc. Again, one Objection more there is which appears big, Object. 3 but its strengths but small; 1 Cor. 14.31. viz. The Apostle seems to tell the whole Corinthian Congregation, That they may all prophesy one by one. I answer, True indeed, all may prophesy; Answ. yet can it not then be understood, but, of those that were Prophets; Vers. 6. as he instanceth in himself, that he speaks in the Church; as, by knowledge, so by prophesying: Knowledge, that is doctrine obtained by premeditation; Prophesying here is doctrine delivered by sudden inspiration, as appears Vers. 30. Prophesying was of old, Preaching moved by divine rapture; now, Preaching is prophesying, attained by diligent study. Even by attending unto reading, and to meditation, 1 Tim. 4.13, 15. as St. Paul exhorts Timothy. These Prophets St. Paul speaks of, were a peculiar office in the Church, so reckoned with Apostles and Evangelists; Eph 4.11. and of those there were many at Corinth, as we find many at Antioch; Acts 13.2. and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, Ministering unto the Lord. Now, to these Prophets saith the Apostle, to preserve order in the Church, Ye may all prophecy one by one. And thus is the Giant slain, the great Argument and Objection cleared, from what some would pretend to, a liberty of prophesying to all in the public Congregation. 3. To admit into the Ministry, By Imposition of hands in Ordination, was never in the power of any mere Presbyter. Our Lord and Saviour did constitute Twelve Apostles, Matth. 10.1, 2. Luke 10 1. in degree and office above the Seventy Disciples. Which holy Apostles, that they were to have their Successors, is evident from the promise here of Christ. Behold, I am with you, unto the end of the World: Which promise extends to the whole Ministry of the Church, the Apostles having all authority Ecclesiastical, and every office Ministerial, virtually and eminently in themselves. Most certain and plain it is, our Saviour's promise could not be meant of the Apostles persons, it must be then interpreted of their Function: And of their Function, not in its extraordinary privileges, but its ordinary Ministrations; not in its extraordinary Privileges, as, that their Mission was immediate from Christ, their operations miraculous by the Spirit, and their jurisdiction unlimited as to place: These were all temporary, expiring with their persons; being necessary only to the planting, not the perpetuating of the Church. But, the sacred Apostleship in its ordinary Ministrations, as Preaching the Word, Discipling by Baptism, Consecrating the Eucharist, Excommunicating the Scandalous, Absolving the Penitent, Governing by Discipline, and Ordaining to the Priesthood: These, even all these, received by Commission from Christ, were to be continued by Succession in the Church; as without which, the wellbeing of the Church in its Ministry and Government, could not stand. Successors then there must be to the Apostles, invested with the Authority and Office of the foregoing Ministrations: Now, our inquiry then is, who these Successors are? And for this, we find in Scripture, Acts 12.17. & 15.13. & 21.28. 1 Tim. 1.3. & 3.15. 2 Tim. 1.6. Tit. 1.5. Rev. 2. & 3. James, Bishop of Jerusalem, Timothy of Ephesus, Titus of Crect; yea, the seven Angels, Precedents, and Bishops of the seven Churches, spoken of in the Revelations. Besides these, we find in the undoubted History of the Church, Mark, Bishop of Alexandria, Epaphroditus of Philippi, Archippus of Coloss, Clemens of Rome, Ignatius of Antioch, these and others too, in the Apostles times, and ordained by the Apostles hands, were the received Successors in the ordinary Ministry of the Apostleship. And that this was so, Theodor. in Phil. 2●25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— is evident from that which is given us by Theodoret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Those very persons were called Apostles, whom by usage of speech, the Church now calls Bishops: And why was this, but because they were generally owned by the Church as the Apostles Successors, in the ordinary Ministrations of their Apostleship? But now, Time, the great mint and master of words (lest community of names should beget a confusion in things) Time (I say) did appropriate the name of Apostle to the immediate Apostles of Christ, and the name of Bishop to their Successors; whose particular Succession in their full Ministry and Office (incommunicable to any mere Presbyters, though of never so eminent abilities, and high esteems) is upon undeniable record in the Church's Histories. And though I might heap up the unquestionable testimonies of the Ancients, yet that one full witness and acquaint expression of Tertullian, may be here sufficient: Who, writing within one hundred years after St. John; and so, the Succession of Ministry, not very long settled in the Church after the Apostles; he tells us, Tert. de Prescript. c. 32. speaking of some Metropolitan Churches, Exhibent quos ab Apostolis in Episcopatum constitutos, Apostolici seminis traduces habent. They exhibit and produce those persons constituted by the Apostles to be Bishops, who, by virtue of an Apostolical Seed, do transmit a Succession of Ministry in the Church. And thus Episcopacy becomes, what Epiphanius elegantly styles it, Epiph Haeres. 75. cont. Aerium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That order which is Generative of Fathers; Presbyters may beget Sons by Baptism, but not Fathers by Ordination and Consecration: This is the Bishop's peculiar, as Successor to the Apostles, in that full Ministry which is perpetuated in the Church. That the Seventy Disciples had not this full Ministry, nor Presbyters, the Successors to those Disciples, who have power to Preach, to Baptise, and Consecrate the Eucharist; that they have not this full Ministry, is the evidence of sacred Scripture, and Church History: And we will now make the evidence clear, as to that main particular, the power of Ordination; in which, we have the Doctrine of the Scriptures, to approve the practice of the Church; and the practice of the Church, to interpret the Doctrine of the Scriptures. Consult we then. (1) The Sacred Scriptures. And the first Ordination we meet with, is that of those Seven, Acts 6. commonly called Deacons; and here we find no hands, but those of the Apostles. The second Ordination, is that of Presbyters; Acts 14.23. and this we find to be by the hands of Barnabas and Paul: Which two when separated to the work of the Ministry, if we may call it an Ordination, it is by the hands of Simeon, Lucius, and Manaen, Apostolick-men. Acts 13.1, 2, 3. Prophet's ministering to the Lord; who (as Church History tells us) were Bishops of Syria. The last Ordination we meet with in Scripture, actually executed, it is that of Timothy, 1 Tim 4 14. which though by the hands of the Presbytery, yet is not that Presbytery without an Apostle; even the laying on of the hands of St. Paul. 1 Tim. 1.6. From Scripture practise, pass we on to Scripture precept; and for this, consult we the Epistles to Timothy and Titus, in which we have the exact platform of the Church's Ministry, as communicated and perpetuated from the Apostles. Behold we then the Church of Ephesus, and the Churches of Crect, in them we find many Presbyters; and above those Presbyters in dignity and office, Timothy and Titus; and that Timothy and Titus were in dignity and office above those Presbyters, appears plainly by that power they had of enacting Ecclesiastical Laws, of passing Church censures, and of ordaining by imposition of hands; in which, is the work and the office, proper and peculiar to Timothy and Titus, above those Presbyters which were in their Churches. And observe those instructions given by St. Paul to Timothy and Titus, in their particular persons, have been and yet are continued in the Church, as sacred Rules to regulate for ever the Function and Office of an Episcopal presidency; 1 Tim. 5.22. Tit. 1.5. 1 Tim. 5.19. Tit. 3.10. which Function and Office extends itself, not only to the ordaining of Presbyters, but also to the exercising a Disciplinary power, and an Ecclesiastical Jurisdiction over them; as appears by many plain Texts, given by the Apostle. But (2) from the Scriptures Authority, pass we on to take a short view of the Church's History. Which History, from the most sacred and inviolable Records, tells us of many Bishops seated by the Apostles, yea, many successively continued, during the lives of the Apostles: And strange it were, that St. John who tells us of so many Antichrists, 1 Joh. 2.18. should not tell us of Episcopacy being Antichristian, if he had had the Spirit of our present times to have believed it such; which, erer. l. 3. c 3. sure we are, he did not believe, for that, Irenaeus assures us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his younger years, he saw Polycarpe, Bishop of Smyrna, whom he knew to be so constituted by the Apostles; and amongst those Apostles Tertullian, Tert. de P aescript. c. 32. is express that St. John himself was one. After Tertullian, consult we St. Basil, and he calls Episcopacy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostolical prefecture and presidency; August. Ep. 44. yea, St. Augustine he informs us, That Radix Christianae societatis, per sedes Apostolorum, & successiones Episcoporum, certa per orbem propagatione diffunditur; the Root of Christian communion hath branched and spread itself, in a certain propagation throughout the world, by the Apostolical Seats, and Episcopal Successions; which propagation, to the spreading Church-fellowship and communion, how hath it been transmitted, but by Ministerial Ordination? Which Ordination was so universally and assuredly owned and acknowledged to be proper to the Episcopal order, that Aerius pertinaciously asserting the contrary, was by St. Augustine, yea, by the Catholic Church (says Epiphanius) condemned of Heresy. Further, they are known examples which we have of Musaeus and Eutychianus, two Grecian Presbyters; who having ordained without the Bishop, and themselves not being Bishops, their Ordination is declared by the Council of Sardis (about eleven years after Constantine the Great) to be null, Concil. Sard. can. 19 and those they had ordained are reduced to the state and condition of Laics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as such who had dissembled and forged their Ordination. Again, we read of Ischyras, ordained by Colluthus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one, who strongly, yet vainly, fancied himself a Bishop, being indeed a mere Presbyter: But as concerning Ischyras, the Synod of Alexandria reduceth him to Lay-communion, and determines concerning Colluthus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever Ordinations he had made, they should be all void and invalid. To close then, we have made good unto you by infallible proofs, that imposition of hands in Ordination, so plain and evident in the planting, is requisite and necessary in the propagating the Church of Christ, as being productive of issue and succession in the Ministry; which Ministry shall continue in the Church, whilst the Church continues in the world. And now, seeing that only Apostles and Apostolick-men did ordain; and that no mere Presbyters in all the Scriptures are expressed, nor in all Church History allowed, we see, by what Ordination we receive our Saviour's Mission here, of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Go ye, Disciple all Nations, Baptising them, etc. But, before we pass this point, it will be some further confirmation, and much more illustration of the truth, that we give you some plea of Divine Reason, to make good the equity of our present assertion. Know then, in the Apostles times, and Infant-state of the Church, Parishes were not divided, nor Congregations with their particular Ministers fixed and settled; but in one City there were many Presbyters; and still, as Believers increased, their Meetings and Assemblies being in several places, they had several persons assigned them for the service of the Ministry; which how could it be well ordered without confusion, but by the Authority and Presidency of some one above the rest? Which Presidency the Apostles, during their oversight over the Churches, they retained in themselves; but upon their remove, they committed to some Apostolick-men, as their Successors. And indeed it is most agreeable to right reason, that that office should not expire, whose end did continue; and such is the end of the Apostolical Presidency, even the preventing Schism, and the preserving Order and Unity in the Church. A Prudential Experience doth tell us, it is with Christ's Church as with David's Harp; in all, a parity of office is as far from peace, as the unison of strings is from harmony; subordination in some, and superiority in others, is as requisite to Ecclesiastical as Civil Polity, without which, Schism becomes as fatal to the Church, as Rebellion is to the State. So that, we must subscribe to the grave sentence and judgement of St. Hierome; unless the Episcopal pre-eminence of Authority and Office be preserved, Hieron. Dialog. Adu. Luciferian. Tota in Ecclesiis efficientur Schismata, quot Sacerdotes. There will be as many Schisms in the Church, as there are Presbyters; especially if every Presbyter hath power of Ordination to his Office, by the Divine Right of Apostolical Institution: For, what then would be the use of Ordination, but chief to propagate Schism? But some may say, to prevent this. Though the power of Ordination be common to all, yet the act of ordaining is restrained to a few Presbyters. But I ask by what Authority of Scripture they do it; and what Primitive pattern they have for their practice? Besides, to exclude their Brethren from the exercise of what they acknowledge is proper and intrinsecal to their office, is a manifest injury and violation; and if all should exercise what is their right of office, and cannot be taken from them; this would be a strange disorder and confusion. Wherefore (Beloved) in what we have asserted, the Apostolic Constitution, and the Church's practice, doth engage our consent of judgement, and conformity of obedience, upon a double tye, of Reason and of Religion: So that if we be either prudent men or pious Christians, we must submit to the truth of this assertition, That by imposition of hands to ordain into the Ministry, is not in the power, nor belongs to the office of any mere Presbyter. Acts 20.17, 28. Phil. 1.1. But what, do we not find that frequently in sacred Scripture, Presbyters are called Bishops? and are they not therefore one in office, being one in name? and not to be differenced in the Church, not being distinguished in the Scripture? To this so specious an Argument, we answer our adversaries, That, as we are not so ignorant, as from the name to prove the office of Bishop, so nor should they be so erroneous, as from the community of name to prove the identity of office in Bishop and Presbyter. We find in the Acts and Epistles (those sacred Records, which give us the first path of Ecclesiastical Government, not so obvious to the eye, as when Church practice had trod it out into a beaten road) we find (I say) in the Acts and Epistles, the same persons sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops; so that, by the signification of name, it is clear, we have not the distinction of office: 1 Pet. 5.1. 2 John 1. And therefore, Presbyter being spoken of the Apostles, as well as Bishop of Presbyters. As from hence, That the Apostles were called Presbyters; we may not conclude, That Presbyters are no less than Apostles; so nor from this, That Presbyters were called Bishops; may we conclude, That Bishops are no more than Presbyters. It is easy to observe, how words, common at the first, became appropriate in their use, and so, in some process of time, even within one Century of years after Christ, the distinction of office became commonly known by distinction of name; Bishop being appropriate unto him, who had an Apostolical presidency of Ordination and Jurisdiction in the Church. We close then, with this sure inference from the premises, That this late Schism in our Church of mere Presbyters ordaining to the Ministry, as it hath not any clear Text of Scripture to warrant it, nor any allowed practice of the Church to approve it, so nor hath it any argument of Reason to abet it; as being contrary to that Mission, constituted by our Saviour in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Go ye, disciple all Nations, Baptising them in the Name of the Father, and of the Son, and of thy Holy Ghost; teaching them to observe all things, whatsoever I have commanded you. Applic. 1 Cor. 9.16. 1. You see (Beloved) what is our Mission, Christ hath bid us go, and a necessity is laid upon us, Woe unto us if we preach not the Gospel. But then, much more, woe unto them who stop our mouths, that we cannot preach, or that bind our feet that we cannot go. Let such dread Jeroboams judgement, their arm withering, 1 King. 13.4. their power shrinking and wasting with a curse. God did bear long with Judah, but when they came to this, That they mocked the Messengers of God, 2 Chron 36.16, 17, etc. despised his words, and misused his Prophets; then, there was no remedy, his mercy had borne so long, that his justice could bear no longer, but wrath does arise against his people, to captivity, and to desolation. Oh, Beloved! the Minister's souls lie at stake for the peoples; if we warn you not, your perishing through our default, is a default whereby we perish. Oh the blood of Souls! how loud does it cry for vengeance, when spilt by the hand of ignorance, error, slothfulness, or cowardice in the Minister? See, in the course of our Ministry, Christ gives us our Mission to go, O let us not through your perverseness and obstinacy in sin, go upon thorns and briars, find torture and trouble of Soul in our service; but in your obedience of Faith to the Gospel of Christ, O make beautiful our feet, make pleasant our paths. Sure, there is no greater joy (and blessed, even thrice blessed be God, I can call it much my joy) there is no greater joy in the service of our Ministry, then to preach the Gospel, to a willing and reverend Auditory. But oh! (Beloved, and my dearly beloved in the Lord) this, this is too too much the disparagement of your profession, and the discouragement of my Ministry, that your holiness of life and righteousness in the world, answers not your reverence in the Church, your zeal for the Church: O that he who gave me my Mission to preach, would give you his Grace to practise; 2 Cor. 3.3. that I might say of you what St. Paul says of his Corinthians, Ye are the Epistle of Christ ministered by us, known and read of all men. The Epistle of Christ, such in whom he hath imprinted the truth and holiness of his Gospel, which hath been preached unto you. This, this would very much seal the lawfulness of my Ministry, even its efficacy in your lives; which, though it is not the most infallible, yet is it the more comfortable seal of Christ's Mission, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye, disciple all Nations, etc. 2. As I have showed you the manner, so let me mind you of the end of our Mission and Ministry, even the good of your Souls; and the chiefest good too, that of Life and Salvation. The office of the Magistrate intends the establishment of Peace; the art of the Physician, the health of the Body; the profession of the Lawyer, the security of the Estate; but the calling of the Minister, the salvation of the Soul: And therefore St. Paul admonisheth Timothy, saying, 1 Tim 4 16. Take heed unto thyself, and unto the doctrine; for in so doing, thou shalt save thyself, and them that hear thee. He than that loves his Soul, will prise the Ministry; and bless God, in making him a partaker of the peculiar privilege of his visible Church, the public Ministration of his Word and Sacraments: Which gracious priv●ledge of his visible Church, Oh! how near are we to the losing of it? Oh help, help to prevent it by your Prayers, and that which speaks louder than your Prayers, the works of an holy Obedience. And O how may God justly take away in wrath, what men cast off in contempt, the office of his Ministry? Which sacred Office, however slighted by men, yet is it honoured of God; however esteemed of the world, as a mean employment (for what more contemptible a disdain, 1 Tim. 3.2. then, thou Priest?) yet is it styled by the Apostle an excellent work. And see some part of its excellency; The Minister in public Prayer, he is the people's mouth, as their Orator unto God; and in public Preaching, he is God's mouth, as his Ambassador unto the people; and thus, what honour on earth greater than this, to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nazianzen speaks. Naz. Apolog. ) a Presidentship of Souls, and a kind of Mediatorship betwixt God and Men? Behold we the Minister at the Altar, and I will not say, what Prince on his Throne? but, what Seraphim in Heaven, is employed in a service of more dignity and honour then this, to offer unto God the Commemorative Sacrifice of his Son's Body and Blood? I might enlarge, were it not that I stand before those I know, or at least, am willing to believe, not defective in this duty, the honourable and reverential esteems of the Gospel's Ministry, in its several orders and degrees, owned by God's holy Church, though despised by men and the wicked world. Only this, from the dignity of the Ministration and Office, is aggravated the guilt of their usurpation and violence, who either thrust themselves into so sacred a function, or thrust out others from their lawful Ministry. The name of an Ambassador, Cicer. in Ver. Non modo inter seciorum jura, sed etiam inter hostium tela incolume versetur; it is of that reverence and regard, that it may not be violated; not only among the rights of confederates, but even the weapons of enemies: And what, are the Ambassadors of earthly Princes sacred, and inviolable by the Law of Nations; and shall the Ambassadors of the King of Heaven be silenced, Numb 16. rejected, imprisoned, against the Law of God? Corah, Dathan, and Abiram, opening their mouths in mutiny against Moses and Aaron, the earth opens her mouth in revenge, and they sink down quick into the pit. Uzziah, 2 Chron. 26. King of Judah, invading the Priest's office, he is sequestered from his regal Function, being smitten with a Leprosy, and so separated from his people. And what? was God more jealous for the Legal, than he is for the Evangelical Ministration? did he punish Kings invading the office of the Priest, and will he acquit the people usurping the Function of the Minister? No sure: But know we, that under the Law, God's judgements and blessings they were most-what corporal and temporal; whereas his judgements and blessings under the Gospel they are most-what spiritual and eternal; so that, to be given up to a blindness of mind, and a reprobate sense, which seems to be the judgement of this Nation, it is the most dreadful vengeance that can befall a people; of which vengeance there can be no surer symptom, than this horrid sin, even through Schism, Heresy, Violence, Profaneness, and Sacrilege, to invade the Function, corrupt the Doctrine, abuse the Persons, debase the honour, and spoil the maintenance of that Ministry which Christ hath constituted; and constituted here in his Mission and Commission, of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye, Disciple all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. THE SECOND SERMON UPON Matth. 28. V 19 and part of the 20. Go ye therefore and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. Introduction. WHilst I behold the Word and Ministry of Christ to to be amongst men, as the Ark and Testament among the Philistines, scornfully abused as in the Temple of Dagon, 1 Sam. 5.2. rather than religiously reverenced as in the Church of God; The sacred Scriptures, the Evidences of our salvation, not so much read in Devotion, as wrested by Faction; Malice or Pride being the venomous Spider which converts the wholesome sweetness of saving Truth, into the deadly poison of destructive Heresy. And as for the Sacramental Seals of God's holy Covenant, whilst I behold them either plucked off by the violent, or defaced by the foul hand of Schism and Profaneness; so that a question it is, Whether the profane neglecting, or the unworthy receiving, or the disorderly administering the blessed Sacraments bring greater guilt upon the Nation. And no wonder then if our dearest blood hath been spilt in so large a profuseness, seeing we have spilt Christ's precious blood in so open a profaneness. Oh! how, how have men come to receive the bread and wine of the blessed Eucharist, 1 Cor. 11.29. but have not discerned Christ's body and blood, through their profane and unworthy participation? And now, how many, oh! too too many, how do they go to receive Christ's body and blood, and alas discern not that it is mere bread and wine, through an unlawful and Schismatical administration? Of these two so horrid evils, I cannot suddenly say, which is the greater guilt. And as for the Sacrament of Baptism, whilst I behold Parents cruel to their tender Infants, Joh. 3.5. denying them entrance into Christ's kingdom, and keeping from them the seal of the Covenant of grace, out of which Covenant there is no salvation: In which see the just judgement of the righteous God, that they who in a blind zeal have been so cruel to their mother the Church to eat out her bowels by Schism, they are given up to such a blindness of mind, that they become cruel to their own children, in not admitting them into the Church's bosom, her holy communion, by baptism: And thus, those very persons who did load our Church and Ministry with this reproach and scandal, that we would bring up our children in the superstition of Popery, God hath preserved us entire in the faith, and made us live to see them to bring their children to be without the character of Christianity. Now whilst I behold these so horrid violations of Schism and Heresy, of Sacrilege and Profaneness; as I have begun, so (by God's blessing) I shall go on to vindicate the authority, purity, and dignity of Christ's Ministry, Word and Sacraments: And to that end I shall make further progress in this present Text, the sure Basis of the Gospel's Ministry to us Gentiles; Go ye, disciple all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, etc. Having given you the Explication of the first particular, Explicat. The Mission, Go ye; We proceed to the second particular, The Commission: Not barely, no, nor properly, teach; but more fully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make Disciples; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Disciple all Nations. But why disciple, rather than teach? I answer, for a two fold reason; the propriety of the word, and the congruity of the sense. (1.) The propriety of the word, which neither in profane Authors, nor in the sacred Scriptures, any where signifies to teach, but either to admit another, or to give up ones self to be taught. To confirm this from the language of the Scripture, we observe, besides its radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which all Lexicons render disco, to learn: I say, besides this, we observe, that the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ill translated to teach, is aptly expounded, and that according to the use of the Hebrews, by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Disciples: Joh. 4 1. which exposis ion is further confirmed by that of S. Matthew, where it is said (according to the Greek) of Joseph of Arimathea, Mat. 27.57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify to teach, must be absurdly rendered, He himself taught Jesus. But signifying (as we interpret it, and all Authors use it) a giving up to be taught, therefore it is properly rendered, as our English reads it, Himself was Jesus' disciple. 2. The Congruity of the sense. It appears a Tautology, unbeseeming us to put upon the fundamental law of our Saviour in his constitution of the Gospel's Ministry to us Gentiles; it appears (I say) a Tautology, to read, Go teach, baptising and teaching. Yea further, we observe, if our Saviour had intended the latter teaching, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either by way of explication or of amplification to the former, he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying teaching, we are hereby taught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be properly rendered discipling: And then the sense runs clear, when the word is read true, Go, make disciples, baptising and teaching them; which teaching extends itself to what may be required before, or after Baptism, according to the capacity of the discipled. Thus then (Beloved) it appears by this little, how requisite it is that Humane learning be handmaid to Divine knowledge; for that no Translation can be the authentic Word of God, any further than it perfectly agrees with the Original. How unfit then are they to interpret Scripture, who cannot tell you which is Scripture? as sure I am, no man can tell you upon his own knowledge, but he who is competently skilled in the Original tongues. In opening then the Apostles Commission, we read it, Disciple ye all Nations; and propose these two particulars for our Explication. 1. What it is to disciple. 2. Who they are, that are to be discipled. 1. What it is to disciple. That discipling is more than teaching, appears by this, that many were taught which were not Disciples of Christ; and many are Disciples of Christ, which yet are not taught. Many were taught, which were not Disciples of Christ; such were many of age and understanding, as of old the Pharisees: Again, many are Disciples of Christ, which yet are not taught; such are now the Infants of believing parents, who are initiated by baptism to be educated in Christ's school by teaching. To disciple, does not exclude teaching, but signifies an initiating to be taught, an admitting to be Scholars: yet because no man will give up himself to a Master he knows not, Christ must first be preached to the Nations, before the Nations can be made Disciples unto Christ: And thus teaching must necessarily precede discipling, but this to the adult only, persons of age and understanding; whose being discipled, brings in their children with them as parts of themselves, according to the tenor of God's covenant, Camer. in loc. and the nature of the Church's communion. For as it is observed well by the Learned, our Saviour's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; his making Disciples, to their making Proselytes, which still admits the children with the parents into the communion of the Church. And it is the Critics observation, Dr. Hammond, multis nominibus mihi honorandus. that when our Saviour says, Suffer little children to come unto me, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivalent to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereby Christ receives little children as his Proselytes, that is, his Disciples. Actual discipling, then, does not consist in teaching, but in receiving in to be taught, those that have learned already to be further taught, and those that have not learned (through defect, not default) to be taught so soon as they can learn. Which latter is the condition of Infants dedicated unto Christ; who, though they are not in a capacity to learn as to the outward Ministry, yet this does not exclude them from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God. Sure, Joh. 6.45. those men who oppose Infants disciplining and baptism, will not confine the teaching of the Spirit to the Ministry of the Word. But however it be with Infants as to present teaching, Christ's disciples they are, as admitted into his family and school, made partakers of his Church's communion and prayers, received under his protection and guard. Thus than the Apostles execute their Commission; they go out among the Nations, preach the Gospel, and upon their preaching the Gentiles believe, upon their believing the parents and children are received to Baptism, thereby initiated as Scholars of Christ's School, listed as Soldiers of his Army, enrolled as Subjects of his Kingdom, received as Members of his Church. So that, in sum, to make disciples, is to admit into Church-communion: which Church-communion, before the Jews peculiar, is now become the Gentiles privilege; who whilst they were without Christ, they were Aliens from the Commonwealth of Israel, Eph. 2.12, 13. and strangers from the Covenants of promise; but being made nigh by the blood of Jesus, Jew and Gentile are made one, one Church of Christ, one Temple of the Holy Ghost; diruto septo, the wall of partition being broken down, even the Law of commandments in the Ceremonial ordinances being abolished, the Gentiles are received into communion with the Jews, Eph. 3.6. being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-heirs of the same eternal inheritance, heaven; yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-members of the same mystical body, the Church; lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fellow-partakers of the same gracious promise; that made to Abraham, Gal. 3.8. when the Gospel was preached unto him, that in his seed should all the nations of earth be blessed. Thus we have done with the first particular, what it is to disciple; it is to receive into the communion of the Church. 2. Who they are that are to be discipled, who they are that are to be received into the Church's communion; even of all Nations as many as believe, and the believing Parents bringing in with them their Infant-childrens. Of believing parents we have no doubt; of the Infant-childrens is all the question: Wherefore, how come they to have any right to, or share in the communion of the Church? To resolve this grand Quaere, I will first prove, that Infants of believing parents, they have a right and interest in the communion of the Church. Secondly, give you the reason of that interest and right. First, prove that Infants of believing parents have a right and interest in the communion of the Church, from three Arguments. 1. Because the Jews infants were members of the visible Church, therefore are the Christians. 2. Because our Saviour testifies, that to them belongs the kingdom of God. Mar. 10.14. 1 Cor. 7.14. 3. Because S. Paul affirms them to be holy. 1. Arg. Because the Jews infants were members of the visible Church; therefore are the Christians. That infants were accounted members of Christ's visible Church under the Law, and before the Law; if not from Adam, as it is probable, yet from Abraham, as it is infallible: Ger. 17.11, 12. Circumcision, the then initiating seal of Church-communion, is our argument and proof invincible. Now that infants should be within the communion of the Church under the Old Testament, and not under the New; under the Law, and not under the Gospel, is repugnant to God's mercy, and inconsistent with the Gospel's fullness in the dispensations of grace. Besides, observe; the state of Church-communion is not changed in its nature and essence, by the access of the Gentiles: For, some of the natural branches being broken off, Rom. 11.17. we of the wild Olive are ingraffed in, and made to partake with them of the root and fatness of the good Olive-tree. As with the Jews, they and their children are broken off; so with the Gentiles, they and their children are graffed in: yea, with the natural branches, the ingraffed Gentiles partake of the root and fatness of the Olive, that is, they partake with the Jews of the promises and privileges of the Church; of which privileges this is a chief one, That the infants of believing parents are members of the visible Church. If it were not so the Jews children, which were in Church-communion before their parents became Christians, they should lose the privilege they before enjoyed, and become so far from being bettered in their estate by their parents believing in Christ come in the flesh, that their estate is made very much worse: And if this be so, that children lose the benefit and blessing under the Gospel which they enjoyed under the Law, show us what guilt in infants forfeited it, or what act of Christ repealed it. Sure we are, infants were members of the Jewish Church; and that of our Saviour, Mar. 10.14. Suffer little children to come unto me, we shall hereafter prove, confirms them members of the Christian. To enlarge a little further. When Jews and Gentiles are united, we find in Scripture, Eph. 2.14. it is by taking down the partition-wall, not taking away the Church's communion: If there were any change in this, sure we are, it were for the better, not for the worse, even such as might advance the grace and riches of the Gospel; so that the Jews should not lose, though the Gentiles gain; not they have less privilege, though the Gentiles more, in being one Church with them. Wherefore, that children should be in Church-communion before Christ's, and not after Christ's coming in the flesh, is so absurd a Tenent and opinion, as deserves none other confutation then to be hist out of the Church. Yet for your clearer satisfaction, I thus plainly and fully argue the cause. When the Jews were converted to the faith of Christ, did their children which were before Church-members, then cease to be of the Church's communion? If so, I ask what cast them out? If the repealing of that privilege, give testimony of that repeal; if the forfeiting that blessing, give witness of that forfeiture. On the contrary, did the Infant-childrens of the believing Jews retain, and shall not then the Infant-childrens of believing Gentiles receive this privilege of the Church's communion? Sure, had it been the doctrine or practice of Christ or his Apostles, to exclude Infants from the communion of the Church; we should have heard on't, and that loudly too, from the unbelieving Jews complaints and clamours, though the Apostles pens and tongues had been ne'er so silent. Yea doubtless, had this so dearly prized, this so long enjoyed privilege been either prohibited or omitted, so great a change of so great a concernment would have had some special precept to warrant it, or, even amongst believers themselves, some notable dispute, if not disturbance raised about it. 2. Arg. Our Saviour's testifying that to little children belongs the kingdom of God. And his testimony we have from S. Mark s Gospel, Mar. 10.14. where we find some zealously devoted, bringing young children unto Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sucking children: Sure we are, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Suidas speaks of some) children borne in arms; for so it is implied in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adferebant, non adducebant; Apud Scap. in Lex. graec. they brought them in their arms, not led them in their hands; and Christ receives them, as they brought them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He embraced them in his arms: So that it is apparent beyond all contradiction, they were little children, very babes or infants. v. 16. And these they bring to Christ as a great Prophet sent of God, or the Messiah in whom they believed; and to this end they bring them, that he might bless them. But the Apostles, for what reason we know not, they forbidden them; whose imprudent, or sinful act moves our Saviour's just displeasure, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was much displeased saying, Suffer little children to come unto me, and forbidden them not. Where the negative command, is the stronger enforcement of the affirmative precept. Of both which, if we inquire the reason, our Saviour answers, Of such is the kingdom of God; that is, they have a right and interest in the communion of the Church, and the Covenant of grace. But of what Kingdom does our Saviour speak? Is it of the Kingdom of power, of which David sings, Ps. 103.19. The Lord hath prepared his throne in heaven, and his kingdom ruleth over all? This the providence of God, in his government of the world: Infants are Subjects of this Kingdom, God's providence being over them in the womb, as fearfully and wonderfully made; and from the womb, Ps. 139.14. as being fearfully and wonderfully too preserved, considering the dangers of their education, as well as the wonders of their conception. Yea, in the example of the Israelites, Numb. 14.31, 32 we see how tender and careful they are of their children, lest they should become a prey: but God, he punisheth the rebellious parents, and preserves the innocent children. Your little ones (saith God) which ye said should be a prey, them I will bring in, and they shall know the land which ye have despised. But the Kingdom of Power is not that our Saviour intends, when he says of Infants, that of such is the kingdom of God; but it is the Kingdom of Grace, Mat. 18.10. Heb. 1.14. in testimony whereof God hath assigned them tutelar Angels; which holy Angels the Apostle tells us are ministering Spirits for the good of those God ordains heirs of salvation. Of Infants than is the Kingdom of Grace, in the promises of God's covenant, the privileges of Christ's Church, even whatsoever their tender age is capable of, in the communion of Saints. Obj. But it is objected, Our Saviour says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not of them, but of such as them; of such in innocence, not of such in age; Answ. of such in humility, not of such in childhood. Answ. If it had been thus intended by Christ, as it is interpreted by the Anabaptist, than what had Christ to be displeased with his Disciples for, seeing they could not divine that Christ had a mind to read a lecture of admonition from the Emblematical resemblance of those children? But our Saviour's being displeased, argues something in the Apostles which was faulty, either of ignorance or of heedlessness, in not knowing, or not observing what he now instructs them in, or minds them of, that to infants belongs the kingdom of God. But further, the Argument is clear; if to such as Infants, much more to Infants. Our Saviour is so far from excluding them, that he primarily intends them: For so is our common saying in English, suitable to the Scripture-phrase in Greek, Nehem. 6.11. when Nehemian thus speaks, Should such a man as I fly? Now does Nehemiah speak this of himself, or of some other? Sure, of himself. And the like, the very like is that of Christ; of such, even of infants themselves, as as well as of those that are like infants, of such is the kingdom of God. Yea, observe how our Saviour frames his speech to the best advantage of Infants. Had he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of these, or of them, he might have been interpreted to have spoken of the then present individuals; but in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of such as them, he intends, and expressly declares his intentions to concern all the whole species of Infants, in as many as are presented unto him by the hand and faith of his Church. To close; Our Saviour, as he receives these infants with love, Mar. 10.16. so he sends them away with a blessing: But what blessing does he bestow? Why, no ordinary blessing, we are sure, for he gives it with imposition of hands; and it seems to be no single blessing, for he lays on both his hands; no temporal or earthly blessing alone, but some spiritual and heavenly blessing in chief: To them, he says, belongs the kingdom of God; and therefore, sure, to them he gave the blessing of the kingdom. Thus we have seen Christ's singular affection to infants; and seeing he embraceth them in his arms, we may not, we dare not but receive them into the Church: We cannot, sure, deny them Church-communion, to whom belongs the Kingdom of God; for that, being Subjects of Christ's Kingdom, we are sure they are Members of his Church, and Disciples of his School; concerning whom, as a part of the Nations, our Saviour gives out the commission to his Apostles, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye, disciple all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, etc. 3. Arg. From S. Paul's assertion, who tells us expressly, 1 Cor. 7.14. that the children of believing parents, yea if one only of the parents be a believer, they are holy. Holy, how? Is it by an inherent quality of sanctification? No, but by a relative holiness of Church-communion. To understand the Apostle, observe, the holiness he speaks of, is that proper to Disciples, not common to them with Infidels. So that when the Apostle says, Else were your children unclean, but now are they holy; if his meaning should be interpreted to be this, Else were your children Bastards, but now they are legitimate; the Apostle thus interpreted should be made to speak what is most false, for that the children of wedlock are no more bastards with the Pagans then with the Christians. So that, it is not the believing parent that can give the holiness of legitimation, as the Anabaptist would evade the Apostle; and therefore no such holiness is here intended. But what holiness is it then, that the Apostle speaks of? Why, it is an holiness of Church-fellowship and communion, in a right to the promises and privileges of the Gospel. And this external holiness it is, which is transmitted from the parent to the child, like that of political freedom transmitted from the father to the son. Thus as a Freeman begets a Freeman, and Jews begot Jews, so Christians beget Christians, not by virtue of natural generation, but by right of Church-communion: So that, as Israel is said to be an holy nation, an holy seed, so are the infants of believers said to be holy children, as dedicate and separate unto God; the proper notion of a relative holiness, so often spoken of throughout the Scriptures. But the Anabaptist objects further, Obj. that the children are said to be holy, as the unbeliever is said to be sanctified, even sanctified to the believers use for cohabitation and converse. To this I answer, Answ. There is an error in both parts of the assertion; for that, the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not bear that sense, that the unbelieving husband is sanctified to the wife; for it is an improper phrase (says the learned Critic upon the place) and by no instance to be made good. They who will interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wife, as if it were without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, endeavour to serve and support their own prejudice and opinion. Thus than we are taught by the Learned to interpret the Apostle, clearly to avoid all the Anabaptists subtleties, with which we find him to puzzle some of his eminent opposers. In that the Apostle says then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The unbelieving husband hath been sanctified by the wife; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The unbelieving wife hath been sanctified by the husband; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Praetertense, hath been sanctified, the Apostle speaks of what had been experienced, that the wife had been a means to sanctify the unbelieving husband, and the husband of sanctifying the unbelieving wife, in their converting to the faith of Christ. A good reason this, why the believer should not separate from the unbelieving, upon this hope of gaining him or her unto the Church. And this interpretation is apt to what the Apostle subjoins to confirm his judgement and opinion: v. 16. What knowest thou O wife, whether thou shalt save thy husband? or what knowest thou, O man, whether thou shalt save thy wife? Which saving answers so pat to the former sanctifying, that, to be sanctified, seems plainly to be a converting to the faith, and so bringing in to the communion of the Church; in respect of which communion, says the Apostle, your children are holy, which otherwise were unclean. Act. 10.14. And that this is so, S. Peter's Vision will resolve us; where by unclean, is meant, not fit to be received into the communion of the Church; and so by holy, opposite to unclean, must be interpreted, one already received, or fitted to be received into the Church's communion. So that, from these three Arguments, 1. That Infants of believing parents were members of the visible Church under the Jews, and that this privilege is not repealed. 2. That our Lord and Saviour hath testified, that to such Infants belongs the kingdom of God. 3. That S. Paul hath asserted it of all such Infants, that they are holy. From these three arguments, the surest and soundest we can fix upon to plead the Infant's cause against the Anabaptists; from these, I say, I may make my infallible inference of holy truth, That the Infants of believing parents have a right and interest in the communion of the Church, as the Disciples of Christ. This I have been the more large in, because I intent this my sure foundation, whereon, according to the method of my Text, to build the structure of Infant's baptism, according to our Saviour's commission and instruction;— Go, disciple all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. 2 Having proved, that Infants of believing parents, as Disciples of Christ, have a right and interest in the communion of the Church, I shall now give you the ground and reason of that interest and right; which ground and reason is this, most sure and firm, Their being parties in the same Covenant of grace with their parents, upon which Covenant of Grace, is founded the Communion of the Church; and therefore, they who are parties in that Covenant, must needs be partakers of this Communion. And that children are parties in Covenant with their Parents, is most plain from the express words of the Covenant first made with Abraham, Gen. 17 7. I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting Covenant, to be a God unto thee, and to thy Seed after thee; and that this, thy Seed after thee, doth relate to the Infant posterity of all Believers, as well as of Abraham; is not only evident from the Seal of the Covenant-Circumcision, Deut. 29.10, 11. but also from that renewing of the Covenant to Israel, where are present before the Lord, to enter into his Covenant, not only the men of Israel, but also their wives and their little ones. Now, this same Covenant which God made with Abraham, Jere. 31.31. and established with Israel, we find renewed by the Prophet, which is therefore called the New Covenant; and as renewed by the Prophet, so published and declared by the Apostle. Indeed, God had told Abraham, Heb. 8.10. that he did establish with him an Everlasting Covenant; and such as is the Covenant, such must be the Communion, both Everlasting; and therefore Infants admitted in the Jewish Church, must not be excluded the Christian. And further, That children of believing Parents do retain their interest in the Covenant of Grace, is confirmed by the doctrine of St. Peter, in that his powerful Sermon, where he tells the Jews, Acts 2.38, 39 The promise is to them, and to their children; as if the Apostle had said, Now God hath remembered his Covenant unto Abraham, and performed it; he hath sent that blessed Seed, the promised Messiah; in whom, all Nations of the Earth are blessed: Deprive not then yourselves of the Blessing of Grace and Life, through obstinacy and unbelief; for according to the tenor of the Covenant, so runs the promise of the Gospel, To you and to your children. And that, what is here said unto the Jews, does also reach the Gentiles; and what is spoken to those then present, does extend to all that shall come after, is fully implied, if not plainly expressed, in that the Apostle adds, And to all that are afar off, even as many as the Lord our God shall call: Which clause, As many as the Lord our God shall call, no ways excludes Infants, they being called in their Parents. And observe, the Apostles argument is purposely framed, in a regard to that benefit, which their children should receive, under the Gospel's administration of the Covenant by Baptism: And if this sense be not purposely intended, children will seem but needlessly expressed. But the Adversaries urge, None but Believers ever had, Object. or shall have a right to the Covenant of Grace. I answer. True; Answ. none but Believers ever had or shall have a right in themselves, yet this excludes not Infants; for it is the Parents right who is a believer, that brings in the infant by virtue of the promise. Herein then is the ground of error, that men imagine we affirm, the child's right to the blessing of the promise, is in himself as a child; whereas it is in the believing parent, who conveys the right in this relation to the infant, that it is his child; his, to whom God hath obliged himself by the promise of his covenant, that he will be his God, and the God of his seed. Indeed it is worth our observing, that in the right manner of entering covenant with God, no parent can enter single, but he must stipulate for himself and his children. And this is plain, both from the condition on man's part, and the promise on God's: On God's part, the promise runs to us and our children, that he will be our God; and on our part, the condition runs from us and our children, that we will be his people: That as by virtue of the promise, God makes it his act of grace, that the seed of the godly be blessed; so by virtue of the condition, the godly make it their duty of obedience, that their children be given up unto God, and tutoured to fear him. Thus, apparent it is, that our infant-childrens have an interest in the covenant of grace; for that the tenor of the covenant, in promise and condition, so takes in the children with the parents, that the parents cannot covenant either excluding, or not including their children. This then remains as a firm ground and sure reason of infants being parties in the communion of the Church, that they are parties in the covenant of grace. And thus we have done with the second particular of the Text, the Apostles Commission; Disciple all nations. Where we have showed you, what it is to disciple; and who they are that are to be discipled. What it is to disciple, even to receive into Church communion; and, Who they are that are to be discipled and received into the communion of the Church, ev●n all Nations, as many as believe, and the believing parents bringing in with them their infant-childrens. We proceed to Application. Applic. 1. Do we here sharply reprove, and seriously admonish those who deny Infant's Church communion, whereby (as much as in them lies) they do separate them from Christ, and as it were pluck them out of his arms, offering them greater injury then to dash them against the stones: Know ye not, vain men, that either Infants are Christ's disciples and servants, or the Devil's pupils and slaves? That they are Christ's disciples and servants, you loudly deny: That they are the Devils pupils and slaves, you are loath to declare: Can you then tell us a medium? 2 Cor. 6.14, 15. No sure; for, what communion hath light and darkness, Christ and Belial? Certainly, to deny Infant's Church-communion, is to deprive us of all sound hope of their salvation: For where can we find a sacred promise, and therefore how can we have any found hope of any being saved, that are not of the Church? the Church, the treasury of Christ's promises and blessings, to which God is said to add such as shall be saved; Act. 2 47. not saved without the Church, but in being added to the Church: so that without her communion we know no salvation. On how do the Anabaptists, in cutting off Infants from the Church, how do they like those which in their heat cut off a tribe from Israel? Judg. 20, & 21. And though with Benjamin this be the youngest tribe, yet it is not the least, the Infant age making up a chief part of the body of Christ. For this, Oh that our Brethren would, with Israel, sit down and weep; yet at length repenting of their indiscreet and blind, if not malicious and proud zeal; drenching themselves with a baptism of tears, for denying the Church the baptism of Infants. 2. Comfort we those parents, whose children God shall please to pass ab utero ad uterum, from the womb to the grave; yea, that shall make their grave in the womb, the place of conception, the place of dissolution. Here, O ye afflicted parents, mourning over the untimely deaths of your tender babes; know ye, that our Lord Jesus Christ owns your Infants as parties in the Covenant of grace, and thereby partakers of his fullness in a communion with his Church: And though they have not the seal, they have the promise; yea, though not the outward sign as to the visible ministration, yet the inward grace as to the invisible dispensation: Though they have not actual baptism, yet they have intentional, in voto parentum & Ecclesiae, Eph. 1.22, 23. in that desire and devotion of their parents and the Church, which is accepted of God, to account them as Disciples of Christ: who took upon him the several states of humane being; was conceived, and lay in the womb; was born, and nursed up an Infant; did grow up to youth and manhood: Mat. 18.3. And thus did he take upon himself every age, that he might sanctify every age unto himself: Even he, when an Infant, was Head of the Church, that Infants might be members of that Church whereof He is Head. 3. See we to our duty as Disciples of Christ; and this by imitating our pattern, even little children; without which, our Saviour is express, we cannot enter the kingdom of heaven; Except ye be converted and become as little children. How is this? why, by self-denial, in being harmless without malice, innocent without guile, humble without haughtiness, contented without murmur. Yea, in this imitate we our pattern, as children submitting our understanding and judgement unto God, Ps. 131.3. in the mysteries of his grace, and the truth of his promises: Submit we our wills and affections unto him, in the precepts of his Word, and the dispensations of his Providence. Yea further, as Infants and tender Babes, ordered by the Nurse's hand in the day, and by the same hand got to bed at night, do neither question nor quarrel at the time or place, or manner of their disposal, but quietly fall asleep in the Nurse's lap: Ps. 131 3. Thus, O that we could with David, we an our affections from the world, that we might become as Children resigning up ourselves to our heavenly Father, submitting with all contentedness of humility and faith to the order of his wisdom and providence, whether for day or for night, for life or for death! And when we go to bed and hasten to the grave, O that we could fall asleep in Christ's lap, depart this life in his arms, in his love! as being of the number of his Disciples, by virtue of his Commission here given his Apostles; Go ye, Disciple all Nations, etc. THE THIRD SERMON UPON Matth. 28. V 19 and part of the 20. Go ye, Disciple all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. THough they are not the dictates of men, Introduction. nor the definitions of Councils, no nor the Revelations of Angels, but the Word of God, and of Christ, into which we make the ultimate resolution of our Faith; yet sure I am, in Controversies of Religion, we have most reason, next Christ, to trust his Spouse, his Church Universal, and next her, or rather with her, our Mother, this Church National. Whose judgement and practice is most Orthodox and Religious, in that great question and dispute of our present times, the doctrine and duty of Infant's Baptism. And to justify the judgement and practice of our Church (into whose communion we have been baptised, when Infants) I shall keep me to the matter and method I have begun; in giving you the evidence of divine Reason, the authority of sacred Scripture, and the consent of the Universal Church Remembering that sure rule of St. Austin's, Aug. de Trin. l 4 c. 6. Contra rationem nemo sobrius, contra Scripturam nemo Christianus, contra Ecclesiam nemo pacificus senserit. No man, that is a sober man, will oppose reasons evidence; no man that is a Christian, will reject the Scriptures authority; and no man, that is a peaceable man, will despise the Church's judgement. And therefore from this confidence and encouragement, that I stand here before Christians of sober and peaceable minds, I shall go on to speak for them, who cannot speak for themselves, our tender Infants; pleading their right to Baptism, from the words of my Text, in which our Saviour gives Commission and Instructions to his Apostles, saying, Go ye, disciple all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. Explic. 3. The particular Instructions given by our Saviour to his Apostles, for the exercising their Commission, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptising and Teaching. 1. Baptising, which Baptism is instituted, as to the form of its administration, to be in the Name of the Father, and of the Son, and of the Holy Ghost. Wherefore we have here two things especially to insist upon. 1. The Institution. 2. The Administration of Baptism; both applied unto Infants. 1. Baptisms Institution In the Explication whereof, we shall consider the original and use of Baptism, together with its benefits and effects. Know then, to make Disciples by Baptism, was ordinary among the Jews, and nothing more commonly known in Scripture, than the Baptism of John: And as the Baptism of John denotes his authority and doctrine, so the baptised of John, must signify the Disciples which submitted to his doctrine and authority in his Baptism. Now, as John made Disciples, so Christ sends his Apostles and his Ministers to make Disciples too; and what, by teaching? no, but by baptising, though not without teaching; so John, and so the Jews made Disciples. So that, as before the Flood, there was a Rainbow in the Clouds, which after, by a divine appointment, becomes the sign and seal of a promise: Gen. 9.12, 13, etc. Thus Baptism was before Christ ordinary, but by his sacred Institution, made the sign and seal of his Covenant; only observe, it is not baptising merely, but baptising in the Name of the Father, and of the Son, and of the Holy Ghost, which is Christ's Institution. To be thus baptised then, is to be discipled; and therefore did the Ancients call Baptism, sometimes Sacramentum initiationis, the Sacrament of our initiation and admittance into Christ's School; sometimes Ecclesiae janua, the door whereby we enter the Communion of the Church; sometimes Investitura Christianismi, the badge and livery of Christ's service; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Key of Christ's Kingdom; Mark 10.14. for so says our Saviour, to little children belongs the Kingdom of God; and how then do they enter this Kingdom, John 3.5. but, in being born again of Water, and of the Spirit; that is, by Baptism? so saith our Saviour expressly, Joh. 3.5. Now, if we inquire into the original use of Baptism, we find it as a Ceremony (though not as a Sacrament) of greatest antiquity in the Church, Gen. 7. deriving its original from Noah's flood, when the sinful world was purged with the Water of a deluge: But, because without shedding of blood there is no remission, Heb. 9.22. therefore God separating a people peculiar to himself, he constitutes them a Sacrament of initiation, and that Sacrament is Circumcision; to signify, that his Covenant of Grace and Peace was established in the blood of the Mediator. Now, in the Church of the Jews, whilst Circumcision was the Covenanting Seal, Baptism was the purifying Ceremony, yea, the Females of the Jews (not being capable of Circumcision) were initiated by Baptism; and the Proselyte Parents with their children, were adopted into the Family of the Church, admitted into holy Communion with the Jews, by Baptism as well as by Circumcision. And that Baptism was in our Saviour's time a known Ceremony of initiating into Mysterious Institutions and Religious Discipline, appears, as by the Jews Talmud, and other Traditions, so by the sacred Scriptures, especially in that quaere which our Saviour proposes to the chief Priests and Elders concerning John; Matth 21.25. Whether his Baptism was from Heaven, or of Men? Had there not been Baptisms from men, known among the Jews, either the question had been vain, or the answer easy. Besides, the Jews wondered not at the use of Baptism, but why John baptised, he denying himself to be Christ, John 1.25. Elias, or that Prophet. Now, the way being prepared by John, in his Ministry closing the Law, and ushering in the Gospel, our Saviour changeth some of the Jewish Ceremonies into Gospel Sacraments; That Ecclesiastical Rite of the Postcaenium; when, in the close of the Passover, the Master of the House did distribute Bread and Wine unto his Family; this, Christ, by an holy Institution, converts into the blessed Sacrament of his last Supper. Likewise, that Ceremony of initiating Proselytes, he converts into an holy Sacrament of initiating Disciples, even by Baptism. For so it is said of Jesus, that, John 4.1. He made and baptised more Disciples than John; he made and baptised, spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of Emphasis and Explication, he made, and made them by Baptism; even by solemn institution and admission into his School, John 3.2. as a great Doctor and Teacher come from God; so esteemed of by his followers, thus admitted and instituted to be his Disciples. Look then, as it was the custom of the Jews, to baptise Parents and their Infants, when discipled unto Moses; so must it be the practice of the Church, to baptise Parents and their Infants, when discipled unto Christ: For that, Baptism being commonly known, and discipling by Baptism too; when our Saviour gives in Commission, Disciple all Nations, Baptising them; his command is to be observed according to the common usage and known practice of discipling and baptising, even as to the persons in general; he not expressing, much less exempting, any in particular. To close then; If some Prince should give out his Royal Grant to make a City free; would any be so imprudent, as to think the Royal Grant did not intent the children as well as the Parents? And because the children are not expressed, would any be so vain, Justin. Instit. l. 1. Acts 22.28. as to say they are excluded? Seeing it is the known manner of conferring liberty, to give it to the Parents and their children. And the like is to be said of the liberty of the Gospel by discipling, Joh 8 36. Gal. 5.1. which consists in the promises and privileges contained in the sacred Charter and Royal Patent of the Covenant of Grace, which is sealed by Baptism. Having then given you the grounds of Infant's Baptism, so plain and permanent, so reasonable and inviolable; even, that interest they have in the Covenant of Grace, that right they have in the Communion of the Church, and that hold they have in the Institution of Christ: To all this, Let me now add the practice of the Apostles, to which we have the conformity of the Universal Church, and I know not what more can be required. 1. As for the Apostles practice, we can have no surer testimony, then St. Paul's Argument, 1 Cor. 7.14. Therefore are your children holy: Holy, in a known and common account of the Church, which could be none other than that of Church Communion admitted thereunto by Baptism. For observe, This of the children being holy, the Apostle makes a convincing argument, That the unbelieving Parent is sanctified by the believing: Wherefore, this of the children's holiness, must be a known holiness, otherwise, the Apostles argument were no argument. And whereby was the children's holiness known, but in order to Church Communion? Into which Communion there is no known entrance and visible admission, but by Baptism. 2. Pass we from the Scriptures, and consult we the very next ages after the Apostles, Orig. l. 5. ad Rom. c. 6. & in Luc. Hom. 8. For the usage of the Church: And here Origen witnesseth, That Traditionem ab Apostolis suscepit, etiam parvulis dare Baptismum, the Church received a Tradition from the Apostles, to give Baptism, even to children. About the next age after Origen (for later he could not be) the Author of the Ecclesiastical Hierarchy (attributed to Dionysius the Areopagite) he pleads for Infant's Baptism; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys. Eccles. Hier. c. 7. as being of those things which the divine Ministers (the Apostles) from the beginning had delivered down to the Church. I might give you the testimony of those first Fathers and Doctors, both of the Greek and Latin Churches, Irenaeus, Tertullian, Nazianzen, Basil, and others; but we will insist awhile upon two Testimonies most full and convincing, the one of St. Cyprian, the other of St. Augustine. Cypr. Epist. ad Fid. Presbyt. That of St. Cyprian we have in his Epistle to Fidus, the Presbyter, who propounds the Question, Whether Infants might be baptised before the Eighth day, urging the Instance and Analogy of Circumcision; Cyprian gives his own judgement, and that of a Council of Sixty six Bishops, for the resolution; resolving, That Baptism be not deferred any long time, and yet not confined to any certain time; and if necessity required, That there be a present Administration. Now St. Cyprian lived within few years more than a hundred of St. John; so that he and a Council of Sixty six Bishops, could not be ignorant of what was the Apostolical practice, as to Infant's Baptism; seeing some of their Fathers, and many of their Grandfathers, in all probability, yea, without all doubt, did live in the Apostles times, and were baptised by some Apostolical hands. Now as for the testimony of St. Augustine, it is of the more credit and esteem, being spoken against his professed Adversaries the Pelagians, who wanted neither wit, nor will, to have retorted the Error, if he had not delivered the truth, when he says of them, Aug. de pecc●t. mer. & rem. l. 1. Parvulos Baptizandos esse concedunt, qui contra authoritatem Universae Ecclesiae, proeuldubio per Dominum & Apostolos traditam, venire non possunt: They grant children ought to be baptised, because they cannot go against the Authority of the Universal Church, without all doubt delivered by Christ and his Apostles. The Non-Baptism of Infants had been a strong argument for Pelagianism, as their Baptism was an invincible argument against it; so that, either to defend themselves, or offend the Orthodox, certainly the Pelagians would have denied Infants Baptism, had they not well known the practice of the Universal Church was warranted by the Authority of Christ, and the Ministry of his holy Apostles. I might yet further enlarge, and give you infinite Testimonies for Infant's Baptism, as to the constant practice of the Universal Church, for above these One thousand six hundred years; that of the Prophet being perfectly fulfilled, Isa. 49.22. That God having lift up his hand to the Gentiles, and set up a standard to the people; they have brought unto the Church her sons in their arms; she having few Members of her Communion, but who were admitted in their Infant-Baptism. So that, certainly our Saviour was so far from excluding Infants, that he chief intended them in the commission and instructions he gives his Apostles, and in them all the Ministers of his Church, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Go ye, disciple all Nations, baptising them, etc. Having given you the original and use of Baptism, we proceed to the benefits and effects thereof, all applicatory to Infants: Know then, the Sacraments are no empty and bare signs to signify; but they are sacred and moral Instruments to convey, real and effectual Seals to confirm, yea, gracious and Evangelical pledges to assure. For so we are catechised by the Church, if we have not forgot our Church-Catechism; in which we have this most clear, most full definition of a Sacrament; That it is an outward visible sign, of an inward invisible grace; which grace is given, and which sign is ordained; ordained by Christ himself, as a means whereby we receive that grace, and a pledge to assure us thereof. So that, in Baptism then, where the subject and person baptised, does not ponere obicem, put a bar and hindrance (as the School speaks from St. Augustine) as of Infants we are assured they do not: In their Baptism then, as the Water gives the outward sign, so the Spirit gives the inward grace; and when the Minister pronounceth, saying, I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost, then is the power and virtue of the Blessed Trinity, present to justify and to sanctify, to cleanse and renew the inward man, as sure as the Sacramental Water is present to sprinkle and to wash, to cleanse and to purify the outward man. And now, that the Sacraments are thus effectual, is not by any natural causality, or physical operation in themselves; but by virtue of the gracious promise and voluntary institution of Christ, whose Spirit still accompanies his Word, to the quickening, sanctifying, and saving of his Church and chosen. Tert. de Bapt. c. 8. Very aptly then does Tertullian call the waters, Pristinam sedem Spiritus Sancti, the ancient Seat of the Holy Ghost; by whose quickening power they become prolifical, both in nature and in grace. For that, the renovation of the Church was typified in the Creation of the World; as in the Creation, The Spirit moved upon the waters, Gen. 1.2. and by a quickening power did produce the living Creatures; so now in the renovation, the Spirit moves upon the waters still; in that, by a quickening power of the Holy Ghost, Tit. 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we are renewed by Baptism, that Laver of Regeneration, to become an holy and heavenly Offspring, alive unto God in Christ Jesus. St. Cyril of Jerusalem calls Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Antitype of Christ's sufferings; the Water indeed, that represents the Image of Death, receiving the Body (as Baptism is sometimes, and in some places administered) into its Bosom, as into a Sepulchre, Rom. 6.4. whereby we are said to be buried with Christ; but raised from the Water, the Grave gives up her dead, and we are risen with Christ, renewed again to life by the quickening power of the Spirit, in the efficacy and operation of his grace. Rom. 6.3. So that, as we are Baptised into Christ's death, so are we baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Theodoret, into a participation of the Lords Resurrection. Very fitly then is the Font of holy Baptism compared (by Leo) to the Womb of the Blessed Virgin, in which the Holy Ghost is powerfully present for our Spiritual Conception, 1 Pet. 1.3. In begetting us again unto God, by the Resurrection of Jesus Christ: For, as of Christ risen, Acts 13.33. so of the Infant Baptised, does God seem to say, This day have I begotten thee. And to them who are thus begotten again, hear St. chrysostom reckon up the several Divine Benefits and Blessings, Quasi tot Baptismatis largitates & honores, As so many acts of grace and titles of honour, accompanying their Baptism: They are become not only Citizens, but also Saints; and not only Saints, but also sons; and not only sons, but also heirs; and not only heirs of God, but also brethren of Christ; Rom. 8.17. and not only brethren of Christ, but also coheirs with Christ; and not only coheirs of his Kingdom, but also members of his body; and not only members of his body, but also temples of his presence; and not only temples of his presence, but also organs of his Spirit: Et hac de causa etiam Infantes Baptizamus, And for this cause also we Baptise Infants, that they may be sanctified, that they may be justified, and that they may be adopted; Chrys. Tom. 5. Hom. ad Neophyt. recited by Aug. l. 1. cont. Julian. c. 6. Cassand. de Bapt. Infant. so St. chrysostom, as he is recited by St. Augustine. Justification and Adoption being relactive acts, the admitting them in Infants, is no difficulty; but concerning Sanctification, as a real work, by infusion of inherent holiness, whether we shall allow that to Infants in Baptism, is a great dispute. Cassander (from the Ancients) he makes the Baptismal Regeneration of Infants, to consist in the remission of original sin, (which is Justification) and in the acceptation to eternal life (which is Adoption.) But now, what the Sacramental Sanctification which accompanies this Justification and Adoption is, St. Augustine resolves, Difficile est dicere, Aug. con●. Donat. l. 4. c. 23. Episc. Satisb. Epist. ad D. Ward. It is hard to say; yea, he that shall undertake the cause, as to quit it of all difficulties, Ego me Auditorem libentissimè profiterer (says our English Augustine) I would most willingly profess myself an Auditor, and yield the chair. Even they who deny Grace inherent, habits infused, do yet acknowledge the presence and habitation of the Holy Ghost; now, sure we are, the Holy Ghost dwells not, but in an holy Temple; yet how far the baptised Infant is sanctified to be this Temple, and wherein expressly that Sanctification doth consist, Explicet qui intelligit, ego fateor me non intelligere (saith that Learned Author, Episc, Satisb. ibid. and Reverend Father; much the honour of our Nation, and Ornament of our Church.) Let him unfold it, that understands it, for my part I confess mine ignorance. That Children are capable of real Sanctification, we must needs grant, believing them liable to original Pollution: For that, doubtless, the grace of the second Adam, is as effectual to make holy, as the sin of the first Adam is to make corrupt. Besides, we say, original Righteousness should have been inherent in children, transmitted from their Parents by natural propagation, if Adam had stood; and if so, sure children must needs be capable of receiving a superinduced principle of spiritual life from Christ, now that Adam, and we in him, are fain. To close then, of this we may be assured, Baptised Infants have their effectual manner, and real measure of Sanctification by the Holy Ghost, because pro conditione parvulorum, according to the condition of their tender age, they are stated in a present ordination to eternal life; for that, Without holiness no man shall see God. Heb. 12.14. Having thus explained unto you, with the original and use, the benefits and effects of Baptism; I shall seasonably resolve you these three Quares. 1. What the Judgement of the Church is, as to the state of those Infants which die baptised? 2. As to the state of those children which die before Baptism, being children of the Orthodox? 3. As to the state of those children which die before Baptism, being children of the Anabaptists? Quest. 1 First, What the Judgement of the Church is, as to the state of those Infants which die baptised? Answ. I answer. Though there is some dispute among the Ancient Fathers, a hot contest in the after Schoolmen, and a more moderate debate in Modern Divines; as to the nature and manner of Infant's Regeneration, the nature of its being, and the manner of its causation; yet, all consent in this, all Primitive, Popish, and Protestant Writers, Fathers, Schoolmen, and others; all consent in this judgement and determination, from Grounds of Scripture and Divine Reason, That Infants lawfully baptised, are in such an estate of Justification, Sanctification, and Adoption, as that, so dying, they are undoubtedly saved: And herein our own Mother the Church of England, In the Rubric before the Catechism. she is most clear and full. Only observe in those children that live, what by Divine Ordination was sufficient to state them capable of Salvation whilst Infants, does become insufficient when adult, and come to the use of Reason; for, then is required their actual Faith and Repentance, actual Conversion unto God, and obedience unto the Gospel of Christ; without which, they cannot then be saved. Quest. 2 Secondly, What the Judgement of the Church is, as to the state of those children which die before Baptism, being children of the Orthodox? Answ. I answer. Herein the Judgement of the Church is not so generally one; St. Augustine, and some in his time, and since most of the Roman Church resolve, That such Infants so dying, they are not saved; they have paena damni, though not paena sensus; they have a punishment of loss, though not of sense; they enjoy not Gods blissful presence, and yet are not cast into hellish flames; they have a Limbus Infantum for them, but it is of their own fancying, not of Gods providing. The truth is, the Scripture hath not clearly revealed, whereby this Quaere may be so convincingly determined: And therefore when some sudden surprise of death doth nip those Buds, snatch away our tender Babes; our duty is, to submit with humility to God's dispensation, resigning them up to his mercy, and comforting ourselves with this resolution of the Orthodox, That, as in the Church of God before Circumcision, the Faith of the Parents, and the Promise of the Covenant, was the Salvation of Infants then, when there was no Seal: So is it now, the Salvation of those, who die without the Seal; it being most agreeable to the grace and goodness of the Almighty, Ut qui alienâ culpâ cecidit, alienâ fide refurgat, That he who fell by another's fault, might rise again by another's Faith. And as in the Catechumen of old, those who were designed to Baptism, if any of them died unbaptised, their intention of mind, and desire of will, was in the judgement of the Church interpretatiuè, as the actual Performance. And thus we determine in the case of Infants, who have votum parentum & Ecclesiae, the desire of their Parents, and of the Church, God accepts the will for the deed. Thirdly, What the Judgement of the Church is, as to the state Quest. 3 of those children which die before Baptism, being children of Anabaptists? I answer. We can plead no excuse for the Parents, Answ. though we have some good hope of the Infants; which hope is mixed with fear, as being raised from a judgement of Charity; not any infallible proof, nor indeed any very probable argument of verity. Children are in a state of Salvation baptised, but we cannot say they are so without Baptism (except the case of necessity be pleaded) and the reason is, because God, the free-dispenser of his grace, hath by Positive Law made this the condition of his promise, That we shall continue in ourselves, and in our children, the initiating Seal of his Covenant: I will be thy God, and the God of thy Seed, Gen. 17.9, 10. saith the Lord unto Abraham; and therefore, Thou shalt keep my Covenant, thou, and thy seed after thee, in their Generations; every man-child among you shall be circumcised. And the like obligation our Saviour makes as to Baptism, when he says, Except a man be born of Water, John 3.5. and of the Spirit, he cannot enter into the Kingdom of God. If then there be no Salvation without the Covenant of Grace, and that Parents are to Covenant for their children; what firm hope can there be of those Infants, whom their Parents exclude from Promise, and condition of the Covenant? We certainly know, that very often the Parent's guil● hath deprived their posterity of the whole Gospel's Ministry, witness the Nations from whom God hath removed his Candlestick. And sure, Rev. 2.5. if the Parent's contempt of God's Ordinances, hath deprived whole Nations of the comfort of the Gospel's Ministry; it is justly to be feared, though not positively to be determined, That the contempt which Anabaptist Parents cast upon Infant's Baptism, may deprive their children of the benefit of the Covenants promise; especially considering, That by Schism they are separate from the Church of Christ; into which there is no ordinary way of entrance and admission but by Baptism, according to our Saviour's Commission and Instruction to his Apostles, Go ye, disciple all Nations, baptising them, etc. 1. Applic. We have here (Beloved) to answer the Anabaptists grand Quaere; Where have ye any Gospel precept for Infant's Baptism? And withal, to establish your Judgements and Faith against all their oppositions and clamours. Wherefore, we thus prove Gospel Precept; in that, Christ gives in Commission; Disciple all Nations, baptising them. Now Infants are a part of the Nations, capable of discipling, and no where excepted from Baptism; therefore, needs must Baptism extend unto Infants. Again, it is our Saviour's express precept, Mark 10.14. Suffer little children to come unto me; but children have no way of coming to Christ (in which we can suffer or hinder them) but by Baptism, and therefore Baptism is ordained for children. Now back those precepts of Christ, with the practice of the Apostles and the Universal Church, together with the Grounds and Reasons of that practice and those precepts, even children's discipleship and Church Communion, founded upon their interest in the Covenant of Grace: And doing this, I dare with confidence assert, you have Infants Baptism so firmly founded and fixed, as, not all the wind and storms of the Anabaptists subtlety or fury, can overturn it. 2. We will answer the Objections of the Adversaries who press us with these Arguments, That Infants have not Faith; that they are not capable of teaching, and not liable to precept. These the chief Objections, to which we return our particular Replies. Object. 1 First, They have not Faith: And our Saviour is express, He that believeth and is baptised shall be saved; Mark 16.16. thereby intimating, That he alone is to be baptised, who doth believe. Answ. I answer; to this, He that believeth and is baptised, shall be saved; our Saviour adds, But he that believeth not, shall be damned. Where a not having Faith, excludes Infants from being saved, as much as from being baptised: So that if we count them capable of Salvation, we must count them ●●pable of Baptism; if capable of being admitted into the Church Triumphant, then capable of being received into the Church Militant. I suppose then, no man will imagine Faith of any more necessity to Baptism, than it is to Salvation; so that if Infants may be saved without Faith, infallibly it follows, they may be baptised without Faith; that is, actual Faith in themselves, not in their Parents; for the Parents, Faith avails to the Infant's Baptism, and credit in alter● qui peccavit in altero, he believes in another, Acts 2.39. who sinned in another. And children baptised are reckoned in the number of the faithful, though not propter fidem Sacramenti, yet propter Sacramentum fidei; though not because of the Faith of the Sacrament, yet because of the Sacrament of Faith; so St. Augustine very frequently. Besides, Infants they are indeed non-believers, but not unbelievers: Now it is infidelity Positive, not Negative, which excludes from Baptism; that infidelity which opposeth or denyeth the Faith, not a mere carentia fidei want of Faith in a subject not capable of believing. Faith then, and Repentance too, they are not necessary as to the susception of Baptism, but as to the persons baptised; not necessary as to the susception of Baptism. This is apparent from that of our Saviour's being baptised, who is the Author of Faith, Heb. 12.2. and needed not any Repentance; but Repentance and Faith, they are necessary as to some persons to be baptised, even in whom there are false principles of an adulterate Religion, and erroneous persuasions; together with actual enormities of a sinful life: These, these must be put off, by a sincere Repentance and actual Faith, as being contrary and a direct obex and hindrance to the effects and state of Baptism. Faith and Repentance then, they are not essentially, but accidentally necessary to Baptism; not absolutely requisite, and to all (as not to Infants) but conditionally and to some, as to the adult, Acts 2.38. Acts 8.37. to whom all those particulars are to be applied in Scripture; that of St. Peter to the Jews, that of Philip to the Eunuch, and the rest. To close then, Baptism coming in place of Circumcision, as the initiating Seal of God's Covenant, Col. 2.11, 12. there must needs be this Analogy in the administration; That as Abraham first believed, and then was circumcised, and Isaac he first circumcised, and after believed; so in the conversion of the Gentiles, and discipling of the Nations, the Parents first believe, and then are baptised, but their children first are baptised, and after believe. And thus want of actual Faith does no more exclude Infants now from Baptism, than it did of old from Circumcision. Secondly, They are not capable of teaching, and our Saviour's Object. 2 commission runs, Go, teach and baptise. I answer. We have already blunted the edge of this weapon; Answ. repelled the force of this Argument and Objection; having made it plain from the propriety of the word, and the congruity of the sense, that our Saviour bids, Go, disciple all Nations; which discipling refers not to teaching before, but after; a receiving and admitting into Christ's School to be taught. And thus the Argument is retorted, seeing it is our Saviour's express precept, to disciple all Nations by Baptism; and that all men in all ages, account children one part of the Nations; they being capable of discipling in its proper notion, either they must be plainly excepted, or necessarily implied. Thirdly, They are not liable to Precept; not having the use of Object. 3 Reason. I answer. The Precept obligeth the Parents, Answ. and the Promise reacheth the Children, as administering the proper remedy of their original guilt and contagion. As, when a Medicine is prescribed as the only cure of the sick Patient, though the sick know not the Medicine, and so is not obliged to the prescription; yet the friends of the sick are bound to prepare what is prescribed, otherwise they make breach of charity and duty, and if the sick die thorough their neglect of means and contempt of the remedy, they bring the guilt of blood upon themselves. And observe, however, it is most certain, the Parent's sin in the neglect of Baptism, does not bring a punishment upon the Infant, yet may it, yea, doubtless does it, deprive him of a blessing; if of no greater blessing, sure we are, of that which issues from the benefit of the Church's Prayers. Notwithstanding then, Infants are now no more capable of Precept as to Baptism, than before, as to Circumcision; yet is the obligation as great to Parents, and the benefit as great to Infants, now, and under the Gospel, as before, and under the Law. To close then; Notwithstanding all the Objections of the Adversary, Mark 10.15. seeing men must receive the Kingdom of Heaven as little children, it is most infallible, little children do receive the Kingdom of Heaven, as well as men. Again, seeing Infants are capable of the blessings, it is an injury to God's goodness, as well as their Souls, to deprive them of the Ordinance of Baptism. And whereas the Anabaptists urge us to instance in any Infant baptised in the Scripture, we urge them to show in all Scripture, or in any other History; where or when any Infant of believing Parents was passed by, and not baptised till years of discretion? let all Records be searched, and the account of times examined, from that period John Baptist begun his Ministry, to that John the Evangelist ended his, in all about eighty years; in which time, we doubt not, many millions of Infants of believing Parents grew up to full manhood: In all this time, I say, show one Infant of believing Parents passed by, and not baptised till years of discretion; and this being done, there would be some plausible plea against Infant's Baptism. But there being no instance, as to Fact; nor Argument, as to Reason; no Proof, as to Scripture, to exclude Infants from Baptism: We may confidently aver, our Saviour's Commission and Instruction extends to Infants, as well as Parents; Go, disciple all Nations, baptising them, etc. 3. Whereas woeful experience, especially that of the Germane miseries, gave occasion to this Proverbial Speech, That the Anabaptists Waters turn to Blood; how much sad truth we can witness to this unhappy Proverb, I had rather bewail then dispute, deplore then declare. And Oh! that we were (Beloved) so deeply, so devoutly affected with our sins and sufferings, both as to Church and State, as to turn our late Baptism of Blood, into a Baptism of Waters, even of mournful Tears! In which, it will be piety to become all Anabaptists, quenching the fire of Heaven with the waters of Siloam, God's wrath (I mean) by our penitence, and his indignation by our contrition. 4. Be we exhorted to testify our holy Communion, by an holy Conversation; our Communion with Christ's Church, which we entered by Baptism: Remember we then that innocence, meekness, peace, patience, purity, and the like, which are the silver feathers of the sacred Dove, Matth. 3.17. Eph. 1.22, 23. that holy Spirit, which descended upon Christ, the Head, and still rests upon those who hold Communion with the Church, his Body. These, these our virtutes Baptismales, the Baptismal virtues of our new Birth, let them be the continued practice of our whole life; choose we to lose the Humidum radical, the radical moisture of our natural constitution, rather than that of our Baptismal Regeneration; part we with our lives, rather than with Faith and a good Conscience; for that, hereby it is we hold fast our Communion with Christ, and our Communion with his Church, sealed us by his Sacrament, the Sacrament of our initiation, and new birth; concerning which, our Saviour gives in Commission and Instruction to his Apostles, Go ye, Disciple all Nations, Baptising them, etc. THE FOURTH SERMON UPON Matth. 28. V 19 and part of the 20. Go ye, Disciple all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. Introduction. WHen Faith is so much corrupted, and Souls are so many subverted, who can be silent and be faithful? I observe, as the receiving of Baptism is the entrance into all the privileges and blessings of the Covenant and of the Church, so the renouncing of Baptism is the open door to the greatest enormities and impieties of this day's Apostates. In uno Caesare multi Marii; and in one Anabaptist are many Heretics; a Sect as pregnant and fruitful of error, and those monstrous too, as that Holland-Lady was of children, whose numerous brood is said to equal the days in the year. It is easy to observe, how men first turn Anabaptists, despising the Ministry of the Gospel; then they become Antinomians, rejecting the rule of the Law; then Enthusiasts, making their fanatic revelations to outvie God's word; then Libertines, casting off all Magistracy and Government; and then Ranters, destroying the very being of humane society; yea, by their disorders and confusions, their blasphemies and execrations, making a very hell upon earth. O God who knows whither that man goes to his confusion, who is once gone out of the Church by separation! especially if it be that of Anabaptism. It is the known observation of the Exorcists; Sancta ecclesia uniformiter agit ut exertismis spiritus immundus abigatur. Aug. de eccle. dogmat. c. 31. That whom Satan possesseth, he first tempts them to renounce their Baptism, in which they renounced him; and till this be done, he cannot have power to possess them. Now, that too many miserable wretches are possessed with an Evil spirit, is too unhappily apparent by their quakings and trances, by their rantings and rave, their impudence and filthiness, their diabolical blasphemies and hellish execrations: Aquam ingressi renunciasse nos Diabolo & Angelis ejus ore nostro co●testamur. Tert. de spect. c. 4. And how come they thus possessed? Why sure, whereas they renounced the Devil in their Baptism, in renouncing their Baptism, they have too too much given way to the Devil, and God by a just judgement given them up to his delusions. But, O God thou who art more gracious, than man is impious; 2 Thess ●. 9.10, 11, 12. O do thou yet restrain Satan, and preserve their souls in the day of the Lord Jesus. It being then too endless a task to encounter each Sect and Heresy of our times in particular, I have thought it best to give you a sovereign Antidote and Preservative in the general; and it is this; even in discharge of duty to God, the Church, and your souls, to fortify your judgements, and strengthen your faith, in what concerns the nature and manner, the duty and benefit of Infant's Baptism: hereby to keep open the door of the Church for entrance into her communion; and yet shut it too against those, who otherwise, running out by Anabaptism, would find themselves departed from Christ, in departing from his Church; and subjected by Satan to all horrid profaneness, by their quitting subjection to Christ in his holy ordinance; that ordinance, for which he here gives commission and instruction to his Apostles, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye, disciple all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, etc. Having given you the former branch of our Saviour's instruction to his Apostles, the Institution of Baptism; we proceed to the latter, Explicat. the manner and form of Baptisms administration, viz. in the name of the Father, and of the Son, and of the Holy Ghost. And here we shall consider the administration of Baptism in a twofold respect. 1. In what is necessary as to the essence of the Sacrament; and, 2. In what is requisite as to the solemnity of the Church. (1.) In what is necessary as to the essence of the Sacrament; and this is the application of the Water, and of the Word. The application of the Water, whether it be by immersion, or aspersion, or effusion: The application of the Word; that the immersion or dipping, the aspersion or sprinkling, the effusion or pouring out be, in the name of the Father, and of the Son, and of the Holy Ghost. In the administration then of Baptism, the first thing necessary as to the essence of the Sacrament, is the application of the Water, and this in an outward washing; whether that washing be by a dipping in, or a sprinkling on, or a pouring out of the water: All which forms of washing expressed in the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have in S. Mark; where we read concerning the Pharisees and others of the Jews, Mar. 7.4. that when they come from the market, they eat not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless they be baptised, that is, except they wash, as our English re●ds it. Yea, from the tradition of the Elders they are said to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Baptisms (so the Original) the washings (so our English) the washings of cups and of pots, brazen vessels, and of tables, or of beds. From which baptisms or washings it is most certain and evident, there can be no strength of argument from the propriety of the word, to prove a necessity of dipping or plunging in the water, seeing that baptism doth equally signify a washing by sprinkling, or pouring out the water. And as there is no strength of argument from the propriety of the word, so nor from the signification of the ceremony: For that, the sprinkling and pouring out of the water is aptly significative of the sprinkling of Christ blood, and the pouring out of his Spirit; the very inward grace and thing signified in Baptism, whereby it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 3.5. 1 Pet. 1.2. the laver of regeneration, and renewing of the Holy Ghost; yea, the sprinkling of the blood of Jesus. And as it is in the Gospel, Ezek 36.25. Joel 2.28. so it was in the Prophecy: There says God unto his people, I will sprinkle clean water upon you; and, I will pour out my spirit upon all flesh. Object. Ay, but does not Baptism signify the death and burial of Christ? And if so, what more proper, then that the person baptised be received into the bosom of the water, Answ. as into his grave? Ans. Baptism may signify the death of Christ, without exposing the person baptised to the danger of death; yea, it may signify Christ's burial too, without sending the baptised to his grave; as in colder Countries, we certainly know, dipping and plunging in the waters do; for so the experience of some more ignorantly zealous, then religiously wise, hath lately assured us. Even in sprinkling and pouring out of the water (then) upon the Child which is under it, there is signification enough of Christ's death and burial; this being the main thing intended in the sign, to represent the actual efficacy of Christ's blood and spirit to wash away our guilt, and renew us again to righteousness, thereby giving us an interest in the merits of his passion, Rom. 6.3.4. and power of his resurrection. But further yet; as it is not from the propriety of the word, nor from the signification of the ceremony, so nor (thirdly) is it from the prescript of Christ, that any strength of argument can be drawn, to prove a necessity of dipping or of plunging in the water. For, examine the whole of what concerns our Saviour's institution of Baptism, and we shall find no more of positive command in this Sacrament for the measure of water, or manner of washing, then, in that other, for the quantity of bread, or quality of wine. This is infalilble; Christ's evangelical ordinance does in nothing oppose his moral command; and therefore the ceremony of his Sacrament must not be made such, as may hazard the life of the person celebrating that Sacrament and ceremony. Besides, Baptism is prescribed to all Nations; and sure, its manner of ministration being common to all, must be possible to all: Which yet it cannot be, if (as some Anabaptists would have 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 mile's 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 baptising, and the person baptised put off their sandals, and without any further preparation, went together up to the ankles or leg into the water; of which the Minister of Baptism taking up in his hand, he poured out upon the head of the baptised. 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 baptised with water, they should be baptised with the Holy Ghost. Now, how were the Apostles baptised with the Holy Ghost, but by pouring out of the Spirit? and so how did John baptise with water, but by pouring out of that element? No question, but John when he baptised 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 baptise naked, or the immodesty of others who baptise 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 than a washing. If then S. John and S. Peter did baptise 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 signify 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 itself where John baptised, 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 baptised in the night, and in his house; yea, Act. 16.33. that which Ecclesiastical history tells us of some secretly baptised in prisons; Ep. 76. ad ●iagn. and S. Cyprian reporting of one that brought a pitcher of water, and was baptised 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 testify my homage for the greatest Manor: And thus may a few drops of water (by virtue of Christ's institution) signify and seal, convey and confirm me a right and interest in all the promises of the Gospel, all the merits of Christ's blood, all the graces of the Spirit, all the bliss of Heaven. It is otherwise in the spiritual Laver, than 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 complete as to its form of administration, that of our Saviour's prescription; Go ye, disciple all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, etc. 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, baptise; the promise is, Mar. 16.16. He that believeth and is baptised shall be saved. All which our Church orderly recites in her form of ministration, thereby testifying her obedience to Christ's 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. & count. Eunom. l. 2. And that it was of old so received in the Church, we have the full testimony of S. Basil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yea, add we too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We ought to be baptised as Christ hath instituted, to believe as we are baptised, 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 all our Doctrine and Worship. And oh! if hereby we profess ourselves Christians, that thus we baptise, thus we believe, thus we worship, thus we bless; how great is that Apostasy, even from Christianity itself, which will deny our Baptism, destroy our Creed, abolish our Worship, and (if possible) deprive us of our Blessing? To close this, (Beloved) Let us, as by the profession of a true faith, so by the exercise of an holy life, O let us so regain and keep firm the love of God the Father, that by the grace of Jesus Christ our Lord, we may so hold fast the communion of the Holy Ghost, Act. 2.3. that our fiery trial shall be but as the Apostles fiery tongues, not to consume and destroy, but to fortify and prepare us, even to a more firm founding and more glorious building up the Church, in the unity of divine Faith, and the uniformity of holy Worship. Further, in the manner and form of Baptisms administration, we observe, that the Holy Ghost is the third Person in the sacred Trinity, and very God; upon which it will be very seasonable to enlarge our selves: For, that which brought Satan like lightning down from Heaven, carrying Hell with him, it was his rebellious pride of Ero similis Altissimo, I will be like to the most High; and failing in that proud attempt of advancing the creature to equal the Creator, he hath ever since made it his malicious design, to depress the honour of the Creator to the condition of a creature; witness the horrid Idolatries among the Heathens, and the blasphemous Heresies amongst Christians. The horrid Idolatries among the Heathens, Rom. 1.23. Changing the glory of the incorruptible God, into an image made like unto corruptible man, and to birds, and to fourfooted beasts, and to creeping things. The blasphemous Heresies amongst Christians: Heresies denying the thrice blessed and glorious Trinity, especially the eternal Godhead and the incommunicable subsistence of the Son, and of the Holy Ghost. And amongst the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against the Holy Ghost, (since the Pentecost tongues silenced the Heathen Oracles, and the preaching of the Gospel banished their idolatrous worship) amongst the many fighters (I say) against the Holy Ghost, the militant Church of Christ hath been chief assaulted and infested by the Arians, Macedonians, and Photinians of old time, and by the Socinians and Anabaptists of later years: Yea, even at this day, there are too too many amongst ourselves, who pretend most to the Spirit, yet are most blasphemous against the Spirit, heretically denying the Divine nature and eternal Godhead of the Holy Ghost. Wherefore in a secret zeal to this sacred truth of the Holy Ghosts Divinity, (a zeal enkindled by that Spirit which descended in fiery tongues upon the Apostles) give me leave to explain and confirm to you these two particulars. First, That the Holy Ghost is the third Person in the sacred Trinity, proceeding from the Father and the Son. Secondly, That this third Person thus proceeding is very God. 1. The Holy Ghost is the third Person of the sacred Trinity, proceeding from the Father and the Son. And what we here speak in so ineffable a mystery, let it be saluâ reverentiâ; with due reverence to the Divine Majesty. The Holy Ghost is the third Person of the Trinity, Mat. 10.20. Joh. 15.26. and we prove it thus: The Holy Ghost is called in Scripture, the Spirit of the Father, not as sent by the Father, but proceeding from the Father; his mission is temporary, and his procession is eternal. And it is worth our observation, that the Holy Ghost here is said to proceed, as the Son is said to be begotten, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 1.14. by an immanent act so proceeding from him, as being of the same essence with him: And as the Holy Ghost is called the Spirit of the Father, Gal. 4.6. Joh. 16.15. so also of the Son: And seeing Christ saith, All that the Father hath are mine; what the Holy Ghost receives by procession from the Father, the same he receives also from the Son, and that by one immanent act of eternal spiration from them both; which act of spiration was signified by our Saviour, when he breathed upon the Apostles, Joh. 20.22. thereby giving them the Holy Ghost. Now that the Holy Ghost thus proceeding from the Father and the Son, is a distinct person from the Son and the Father, is most firmly proved from that of S. John, where we have expressly the Comforter, Joh. 15.26. the Spirit of truth, sent by the Son from the Father. And lest any should think the Spirit the same in person, as he is in essence with the Father, our Saviour answers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter, with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine, to denote (say the Ancients) the distinct person of the Holy Ghost. An Heterosis like unto this we have in the Text, In textu legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum; in margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa; & verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteret est masculinun. Disciple all nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Neuter; yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Masculine. The like very aptly observe in the Septuagint upon Gen. 3.15. A dispute it is whether to read ipse, ipsa, or ipsum; he, she, or it, shall bruise thy head: The Septuagint resolves the doubt, that it is not meant of mankind in general, as the Rabbins would have it, and so read ipsum, it; nor yet of the blessed Virgin in particular, as the Romanist contends for it, and so read ipsa, she; but of Christ himself, and that is ipse, he: For so the Septuagint reads it with an Haeterosis; I will put enmity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between thy seed, and between her seed; where the Antecedent is in the Neuter, but the Relative they give us in the Masculine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not she, nor it, but he, pointing unto Christ, He shall bruise thy head. Many, very many the like observations I might give you, very frequent in sacred Writ: but I instance in these, as to second the Father's Note upon that of S. John, so to hint unto you, how necessary to the interpreting, and so to the understanding of sacred Scripture, humane literature is; however cried down and declaimed against by the Illiterate, and the Enthusiasts. 2. The Holy Ghost, the third Person in the sacred Trinity, is very God. Of this we have several proofs in sacred Scripture, giving him the Names, the Attributes, the Works, and the Worship of God. To give you a cursory view only of these: First, The Names of God. Whereas it is said, the Lord, Deut. 32. ●2. Isa. 63.14. even Jehovah led Israel in the wilderness; the Prophet, he tells us, this Jehovah was the Spirit of the Lord, even the Holy Ghost. Again, that in the Acts is plain and full: Why hath Satan filled thine heart (saith S. Peter to Ananias) to lie unto the Holy Ghost? Act 5.3, 4. and in so doing, thou hast not lied unto men, but unto God. Again, we are said to be Temples of God; and how? Why, in that the Spirit of God, even the Holy Ghost, who is God, dwelleth in us. One proof more, 1 Cor. 3.16. where it is said, The diversities of gifts, the differences of administrations, and the diversities of operations are all from the Holy Spirit, 1 Cor. 12.4, 5, 6. who is called God and Lord, working all in all, v. 11. yea even dividing to every man severally as he will; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as a Minister of God, according to another's command; but as the Author, who is himself God, according to his own will. As then Christ proves his Divinity, in that he communicates life; Joh. 5.21. so from hence we prove the Divinity of the Holy Ghost, that he distributes his gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as he will. Secondly, The Attributes of God: As that he is eternal; Heb 9.14. 1 Cor. 2.10. Mar. 12.28. Is 139.7. that he is omniscient; that he is omnipotent; and that he is omnipresent. And much of force there is in this argument of the Holy Ghost's omnipresence; an argument not so easily evaded by the sophistical disputes of the Heretic. The Holy Ghost in all the Saints of Christ's Church, is as the soul in all the members of man's body, quickening, actuating and ordering them; so that, as there is but one Body, Eph. 4.4. so but one Spirit. One and the same Holy Ghost then, at one and the same time, sanctifieth by his gracious presence and operation, the Saints of God in heaven and in earth: And how is this possible, but to a person infinite and omnipresent? Thirdly, The Works of God. As, to him is attributed the Creation of the World, the giving of Life, the distribution of Grace, the governing the Church, and the Resurrection of the Dead: yea, by him was Christ conceived in the womb, anointed to his Ministry, and raised from the grave. Heb. 7.7. And upon S. Paul's argument, which holds to be without all contradiction; The less is blessed of the greater; upon this argument must the humanity of Christ, as Mediator, be less in dignity then the Holy Ghost: which could not be, if the Holy Ghost were not God; for that, by virtue of the hypostatical union, Christ, Col. 1.15. as man, is the the firstborn of every creature. Fourthly, The Worship of God. Adored he is in that Trisagion of the Church's Anthem; Rev. 4.8. Holy, holy, holy, Lord God Almighty, which was, Rom. 9.1. and is, and is to come. Attested he is, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Discerner of the heart, and the Searcher of the Conscience. Yea, invocated he is in the form of Blessing, for his spiritual communion; and invocated he is in the form of Baptism, 2 Cor. 13.14. for his power of regeneration. And here review we the form of Baptism: We are baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name; Bez. in loc. that is, invocato nomine (says Beza) by invocating the name of the Father, and of the Son, and of the Holy Ghost. But this is too little, for so full an Emphasis. To be baptised then into the name, what is it, but by Baptism to be obliged to the faith, worship, and obedience of God the Father, Son, and Holy Ghost? For that, Baptism being the seal of the Covenant of grace, the Regius Character, the Royal stamp of this seal, is the name of the sacred Trinity, (so S. Augustine.) Wherefore as God in the Trinity of persons owns us to be his people; so again do we as his people, vow faith worship, and obedience unto that sacred Trinity of persons, as our God. Here, if I should ask those who now have raked up the long since buried Heresy of Macedonius, what is their fear of affirming the Holy Ghost God? Is it to assert many Gods? how vain is this fear! how false were that assertion! For in the mystery of the Trinity, the distinction of the Persons does not multiply the Nature of the Godhead; neither does the Unity of the Nature nullify the Persons: For the Father is God, begetting the Son; the Son is the same God, begotten of the Father; and the Holy Ghost is the same God, proceeding from the Father and the Son. So that, each Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manner of subsistence, whereby the Godhead is distinguished; not a part of the Godhead, whereby the essence is divided. And as to the procession of the Holy Ghost; though true it is, after the Orthodox Faith was determined and confirmed by those Orthodox Fathers, who, in that Ecumenical Council of Constantinople, called by the Emperor Theodosius, did suppress the then spreading Heresy of Macedonius, adding to the Nicene Creed, what concerns more fully the Faith of the Holy Ghost, that he is the Lord and giver of life, who proceedeth from the Father, etc. Though after this, there arose a great controversy betwixt the Greek and Latin Church, concerning the Holy Ghost's procession; the Grecians affirming it, from the Father by the Son; the Latins, from the Father and the Son. After a long time, the controversy was composed in the Florentine Synod, by the prudence, piety, and learning of good Bessarion; the Crecians being satisfied by the Latins, that the Filioque, and the Son, added to the Nicene Creed, was taken from that of Athanasius, as more fully expressed, to declare the procession of the Holy Ghost. But, to return to the Administration of Baptism, which is very aptly called by the Ancients, Sacramentum Fidei, the Sacrament of Faith, as admitting into the household of the faithful; and being the Sacrament of Faith, it is administered in the name of the Father, and of the Son, and of the Holy Ghost, as being the sum of our Faith. To confess the faith of the Trinity, the Ancient Church did use their trina immersio, a threefold immersion: And again, to confess the Unity, they had but one immersion. Greg. l. 1 ep 41. And therefore Gregory writes to Leander the Bishop, that it was no matter of reproof, whether Baptism was administered with once, or with thrice dipping or sprinkling; quoniam & in tribus immersionibus Personarum trinitas, & in una potest Divinitatis singularitas designari: In three immersions the Trinity of Persons, and in one immersion the Unity of Essence may be confessed and declared. Yea, when we say, I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost; in the name, not in the names; we profess the power, majesty, and authority of all the three Persons to be coequal, and so in essence and unity coeternal. In those places where the Church useth three immersions or aspersions, (as at this day in many Countries the Church does;) there the first dipping or sprinkling is with a nominating the Father; the second, the Son; the third, the Holy Ghost; and so, though three immersions, yet but one Baptism: for that, B●nav. l 4. disp 3. as Bonaventure well observes, Non est completum Sacramentum, quousque terminatum sit verbum; The Sacrament in its administration is not perfected, till the word of Institution be ended. And now, where Baptism is thus rightly administered as to the application of the Word and Water, there it is certainly valid and good, though administered by an Heretic. Even an Heretical Church, like a diseased Mother, may bring forth sound Children; though indeed their health, and life too, be presently hazarded by the infection of her Milk, the corruption of her Doctrine. Which rightly considered, proves that we are discipled unto Christ, not so properly by doctrine, as by baptism. But how are we assured, Object. that the Apostles baptised in the name of the Father, and of the Son, and of the Holy Ghost; Act. 2 38. & 8.16. & 19.5. seeing the Scripture so often speaks of their baptising in the name of the Lord Jesus? Answ. I answer: To baptise in the name, is to baptise according to the institution, with the invocation, and in the confession of the Lord Jesus. And so, that the Apostles (notwithstanding they are said to baptise in the name of Jesus) did baptise expressly in the name of the Father, and of the Son, and of the Holy Ghost; besides the precept of Christ's institution, which they could not violate, and besides the witness of universal Tradition, which we may not reject, hear one Scripture-proof which none can evince; which proof is taken from that passage in the Acts, Act. 19.2.3, etc. concerning the Ephesian Disciples of John, who tell S. Paul, that they had not so much as heard whether there were any Holy Ghost: Which seeming strange to the Apostle, he asks with wonder, Unto what then were ye baptised? intimating, that Christian baptism did certainly admit them into the faith of the Holy Ghost, being administered in his name; and he, supposing they had been baptised with the Baptism of Christ, did not question their believing, but their receiving the Holy Ghost: And therefore, having rightly instructed them in John's Baptism, as differently administered from that of Christ's; he gives them Confirmation after Baptism, and by his imposition of hands, they then receive what they were taught to believe, and in Baptism to profess, even the Holy Ghost. This, that genuine and clear interpretation of that Text, consenting with the Judgement of the Ancient Fathers; which will bear up against all that forced and wrested sense, which is urged by Modern Opponents. And so, hereby we make good Scripture-practice, as well as sacred precept, confirming the right manner and form of Baptisms administration to be, in the name of the Father, and of the Son, and of the Holy Ghost: 2. Having done with the Administration of Baptism, in what is necessary as to the essence of the Sacrament; we proceed to the second particular; What is requisite as to the Solemnity of the Church, viz. Especially, that the Infant baptised make its abrenunciation of sin and Satan, and its profession of the faith of Christ, by the mouth of its Sureties. According to that of S. Augustine, speaking of Infant's Baptism; Accommodat illis mater Ecclesia aliorum pedes ut veniant, aliorum cor ut credant, aliorum linguam ut fateantur: The Church as an indulgent Mother accommodates them with another's feet, that they may come; with another's heart, that they may believe; with another's tongue, that they may confess. And this the Church does upon a sure persuasion, that it is agreeable to the grace and goodness of the Almighty, ut qui aliena culpa cecidit, aliena fide resurgat; that he who fell by another's fault, should rise again by another's faith: Et ad verba aliena sanetur, Aug. serm. 14. de verb. Apost. c. 11. qui ad factum alienum vulnaretur; and he might be healed by another's profession, who was wounded by another's sin; (so S. Augustine) intending the sin of Adam. As for the original of Sureties in Baptism, the Learned deduce it from Apostolical tradition; sure we are, very near the Apostles times we read plainly this custom settled in the Church; and the same piety and prudence which first instituted this ceremony, does still persuade its continuance. For, as formerly to preserve from Heathenism, so now to preserve from Heresy, it is the pious and prudent care of the Church to engage the promise of Sureties, with the duty of Parents, to secure their children's instruction and education in the Faith. Enquiring into the original of Suretyship in the behalf of Infants, we find it commonly known and used of old among the Jews: The Rulers of the Consistory taking the care and charge of the young Proselytes; and the House of Judgement, that is, the Congregation, entering promise to instruct them in the knowledge of what they had undertaken. And passing from the Jewish Synagogue to the Christian Church, we find Higinius the eighth Bishop of Rome, whose seat was in the time of Antoninus Pius, Eus●b. hist. eccles. (so Eusebius) about an hundred and forty years after Christ, long before Popery was entered that Sea: This Higinius (I say) we find to have first enacted this pious and prud ntial order of Godfathers and Godmothers. But however this Bishop may be said to have regulated, yet sure (methinks) he cannot be said to have first introduced this custom: which, whether it be of Apostolical tradition, or Ecclesiastical constitution, we may well esteem it, as Peter Martyr styles it, utile institutum, a profitable ordination; Pet. Mart. loc. come. and as profitable, so just and reasonable too: For, the abrenunciation of Satan, and the reciting of the Creed, made in the Infant's name by the Sureties, is no egregious prevarication (as the Adversaries call it) but a Christian reception (as the Church intends it) like the interest of Minors and Pupils undertaken by their Guardians. So that, the Questions, Dost thou forsake? and, Dost thou believe? are Interrogatories pro more fori, according to the manner of Civil Courts, known and allowed by the prudent, derided and despised only by the ignorant. And know, we do not catechise the Infants, when we interrogate the Sureties; Lomb. l. 4. didst 6 c. 1. but require a profession of repentance and faith in their names, ut obligentur, non ut instruantur, (so the Schools) for their obligation, not their instruction; to bind them to act and perform in their persons, what their Sureties do promise and vow in their names. Which Promise and Vow made in their names, Children catechised take upon themselves, when confirmed by the Bishop. Which Confirmation, if stripped of the rags of Romish superstition, and vindicated from the disrepute of Vulgar misapprehension, is certainly of excellent use, for the furthering the benefit of religious education, for the restraining the enormities of licentious youth, and for the preserving the unity of our holy faith. That Confirmation is of Apostolical institution, is not only the general opinion of the Ancients, but also of modern Divines, even Calvin, Beza, Piscator, Chemnitius, and others; all which subscribe to S. Hierom, who calls Confirmation, Apostolicam observationem, an Apostolical observation. And though Calvin disallows this of S. Hierom in his Institutions, yet he consents to it in his Commentaries, Calv Com in Heb. 6.2. (saying upon Heb. 6.2.) Hic unus locus testatur, hujus Ceremoniae originem affluxisse ab Apostolis; This one place doth abundantly testify the original of this Ceremony to have flowed from the Apostles. Read we here the Apostles Catechism, a Summary of the First Principles of the Doctrine of Christ; and see how he numbers them by pairs: Repentance and Faith; Baptism and Laying on of hands; the Resurrection of the Dead, and eternal Judgement. So that we easily discern what Laying on of hands the Apostle means, even that which succeeds Baptism, that of Confirmation. In Baptism regeneramur ad vitam, we are regenerated to life; by Imposition of hands, confirmamur ad pugnam, we are fortified to battle, even to combat against the Flesh, the World, and the Devil; having given up our names unto Christ, Act. 8.17. & 19.6. and listed ourselves under his banner. Observe, that by this Imposition of hands was given the Holy Ghost, does rather magnify, then nullify this ordinance; the miraculous gifts being signs and testimonies of the saving graces of the Spirit. Besides, all that were baptised, were confirmed; but certainly, all that were confirmed, did not work miracles. This then of Confirmation, which was of so high account and common practice with the Apostles, I see not why it should be otherwise amongst us. Sure I am, Tert. de praescr. cap. 36. we can say of our Mother the Church of England, what Tertullian does of the Asian, African, and Roman Church; Aqua signat, Spiritu sancto vestit, Eucharistia pascit, Martyrio exhortatur; she signs us to Christ in Baptism, invests us with the Spirit in Confirmation, feeds us with the Manna of the Eucharist, and animates us to the crown of Martyrdom; & adversus hanc institutionem neminem recipit, against this form of institution she receives none to be her children. Before we close, I will here declare unto you that great obligation that lies upon us, by virtue of that promise and vow we made unto Christ in Baptism, and after took upon ourselves in our Confirmation; and withal I will discover to you that great guilt we bring upon our souls in the breach of that obligation. Know then, in entering covenant, and giving up our selus by vow unto Christ in our baptism, we are become bound unto him in a direct oath of Supremacy and Allegiance, Eph. 1.21, 22. Mat. 28.28. for ever to acknowledge Christ, submit unto him, and serve him, as our great Adonai, our supreme Lord, the Head of his Church, and King of heaven and earth; renouncing, yea resisting all Foreign jursdiction of Satan and of hell, yea all rebellious usurpations of sin and of the flesh. And therefore, if reflecting upon our own bosoms, we find Satan hath invaded the soul, and sin usurped the throne of the heart, it will be no plea to excuse our rebellion and revolt, that renouncing our oaths of Supremacy and Allegiance unto Christ, we have submitted to the sway of present Powers, even our corrupt lusts and Satan's suggestions: No, our guilt is no less th●n that of Perjury and Apostasy, accompanied too with the vilest Sacrilege, (which seldom go asunder.) For, by entering covenant (which we all do in Baptism, more fully ratified in Confirmation) with Christ as the Lord of life, and Prince of peace, we consecrate our whole selves unto him in his sacred worship and service: And therefore, after this, to fulfil our own lusts, and do the works of Satan, what is it but to profane what was consecrate unto the Lord? yea, to alienate and invade what was dedicated and devoted unto Christ? To close, observe: Baptism doth imprint an indelible character upon the baptised, as Soldiers listed in Christ's Army, Subjects sworn to his Crown; from whence it is, that those wicked ones are then called the Children of the kingdom, Mat. 18.22. when cast out into utter darkness. And therefore, to the Apostate, Baptism is not to be renewed, because this character cannot be lost: Fide perdita, Sacramentum fidei non amittit; having lost the Faith, he loseth not the Sacrament of Faith. Manet ad noxam criminis, non ad vinculum foederis; it remains, not as to any benefit of the covenant, but the aggravation of his guilt: Ad cumulum supplicii, non ad meritum praemii; it remains not as to hope of mercy and reward, but as to the heap of wrath and punishment; (so S. Augustine.) Wherefore, the Bond of Baptism, Aug. de nupt. coucup. l. 1. c. 10. we have aptly illustrated by the Oath of Allegiance, whereby a Nation and People become sworn Subjects to their Prince; their bond and tye remains, however they by their rebellion and revolt do quit their service and break off their allegiance to their Sovereign; their bond and obligation, that doth remain, and shall, to their greater guilt, and curse, and condemnation. Thus have we given you, as the Institution, so the Administration of Baptism; and this Administration, both in what is necessary as to the Essence of the Sacrament, and in what is more especially requisite as to the Solemnity of the Church. In all which particulars, we have kept to our Saviour's Commission and Instruction which he gave his Apostles, saying, Go ye, disciple all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, etc. 1. Receive ye (Beloved) this seasonable Admonition; Applicat. 1 Cor. 11.2. That every faithful Soul here present, is as a pure Virgin espoused unto Christ. And therefore if false Prophets shall endeavour to seduce this Soul, and attempt to ravish this Virgin, by adulterate opinions, she must cry out to the Ministers of Christ's Gospel, who will be ready to secure and relieve her. But if she be silent, and betray her chastity to the lust of the Ravisher, expose her faith to the deceitfulness of the seducer, she incurs the guilt of spiritual fornication, and without sincere repentance she shall die and perish in her sin. And as for the present Heresy which so horribly infests the Church, that of Anabaptism, let me give it you in charge, as you will answer it at the last day, Heb. 13.17. when I must give up an account of my Ministry; let me give it you in charge, that if any of you here present shall be sollicitated to desert the Church, and separate yourselves by Anabaptism, that inlet to all Blasphemies and Heresies; that then you call in to your aid some faithful Pastor of the Church, and I here present myself for your assistance; Rom. 14.15. and therefore let not any plausible pleas or fair pretences deceive you, to a destroying that soul for which Christ died. 2. Accept you this necessary Exhortation; To bring your tender Infants, your dear Babes unto Christ. Dedicate them to him in Baptism, Eph. 2, 3. thereby to secure their safety and your comfort: For, being by nature children of disobedience and of wrath, what greater need then to be given up unto him the Author of life and grace? His all-sufficiency will answer their necessity; though not in their apprehending him, yet in his comprehending them. Are not your children your greatest wealth? then fittest sure to be returned unto God that gave them; and they will not be any whit the less yours, by being his; no, but they become more your blessing, in being dedicated unto God's service. But what (Beloved) hath the Church dedicated your children unto God, and do you tutor them for the Devil? Are they in a state of salvation whilst Infants, and do you, oh do you bring them into a state of damnation when adult? Yourselves being Precedents of evil, you infect their tender years with your exemplary impieties, which they suck in by imitation. There is certainly not a greater reverence due to any age, then that of Childhood; how is it then, that you not only prompt them to be evil by your example, but also encourage them by your approbation? whilst their obscenities, lyings, and other evil speeches and actions, you do risu & osculis excipere, Quintil. Instit. entertain them with laughter and delight, with kisses and embraces: By which means it is, that many (otherwise ingenuous children) vitia miseri discunt, priusquam vitia esse sciant; they (poor wretches) learn vices, before they know them to be such. But know, this Nursery of young Plants must be weeded and watered, Isa. 61.3. if we expect they should become Trees of righteousness: If we will have our children Christ's disciples, we must betimes instruct them in the first principles of faith; make them to know what they were by nature, and what they are by grace; that love unto God and unto Christ may be stamped upon their souls, before malice creep into their hearts. Let them, whilst innocent, learn to be religious; and when they know what was undertaken for them in their names at Baptism, bring them to Episcopal hands for Confirmation; and after that take care for their further education in divine knowledge, as well as humane literature; that they may be received into the full communion of the Church, in being admitted to the consummating Ordinance of Christ, the blessed Eucharist. And thus, you performing the duties of Religion to your children, they shall become dutiful in their obedience unto you, unto the Church, and unto God. And hereby you parents shall be blessed in your children, and your children blessed in their parents, and all blessed in him who is the Fountain of all blessings, Christ Jesus, blessed for ever. 3. Be mindful of this serious Caution; To beware of apostatising from Christ, to whom we gave up ourselves by vow and covenant in Baptism. Who art thou (O man) who hast now the vows of God upon thee? that sacred and solemn vow of Baptism? Know, in that thou didst give up thyself unto God and Christ, Ps. 56.12. with an abrenuncio to the Devil, the World, and the Flesh: And therefore now, after this Baptismal abrenunciation of sin and Satan, this Federal consecration unto God and Christ, to fulfil the lusts of the flesh, to walk in the course of the world, and to do the works of the Devil; oh! how, how shall it lie as an heavy aggravation of guilt upon thy soul, pressing it down into the torture, and without timely repentance, into the desperation of hell! Yea, consider, consider (O man) how this thy Apostasy doth expose thee to the insultation of Satan at the last day: As S. Augustine brings in the Devil pleading against the Apostate Christian, which breaks the vow and covenant of his baptism. Thus saith Satan to the Lord Christ, against the Apostate Christian: AEquissime Judex, judica quod aquum est: Most just Judge, judge what is right; judge him to be mine, who refused to be thine, even after he had renounced me in Baptism. Ut quid invasit pannos meos? What had he to do to wear my livery? What had he to do with gluttony, drunkenness, pride, malice, envy, heresy, sacrilege, and the rest of mine infernal ware? Haec omnia mea post renunciationem invasit; All this my merchandise he hath traded for, even after he had renounced all commerce with me. Meus esse voluit, mea concupivit; It was his own will to be my servant, his own lust to be my vassal. Judge therefore righteous judgement; quoniam quem tu non dedignatus es tanto pretio liberare, ipse mihi postmodum voluit obligare; because he, whom thou hadst redeemed to be thine by so great a price of blood, hath revolted from thee to be mine, in so great a guilt of Apostasy. Consider, oh consider how this plea of Satan shall be thy confusion of face, and horror of soul. Be convinced then, O man, whosoever thou art that quittest the covenant of thy God; be convinced, that by thy Apostasy thou dost enter covenant with the Devil; in quitting the service of Christ the Prince of light, thou art enslaved to Satan the Prince of darkness. And now, set these together, Satan and Christ, darkness and light: The covenant of Satan, a covenant of sin and death, of bondage and corruption, of damnation and hell; The covenant of Christ, a covenant of righteousness and life, of liberty and glory, of holiness and of happiness; all which Christ the Mediator hath purchased by his sufferings, proclaimed in his Gospel, and sealed by his Sacrament. Wherefore then, O man, let this, this one consideration more sink deep into thy heart; Even what shame and confusion shall cover thy face, what dread and horror shall seize thy soul, when at the last day Satan shall thus plead against thee before Christ's tribunal, saying; As for this wicked person, and wilful Apostate, I never created him, nor redeemed him, and that himself well knew; I never suffered buffet or scourge for his sake; I was never crucified or slain for his sin; I never promised heaven and the fellowship of the blessed upon his obedience: And yet, O Christ, he hath obeyed me, and hath contemned thee; and this after he had covenanted to be thine, even covenanted in the sight of those Angels which now stand in thy presence, and can give testimony to this truth. Who art thou, upon whose guilty soul this Satan's plea takes firm impression? Remember, O remember thy vow in Baptism, when thou didst oblige thyself by covenant, to be the faithful soldier and servant of Jesus Christ: And remembering this, fight no longer under Satan's colours, Heresy, Schism, and Profaneness; but betake thyself by faith and repentance to the Captain of thy salvation, Heb. 2.10. Christ Jesus; and so in the sincere profession of truth and holiness, thou shalt recover the favour of thy God, and renew thy communion with Christ, a communion of grace and life, conveyed and sealed thee in thy Baptism: Concerning which our Lord and Saviour gave in commission and instruction to his Apostles, and in them to all the Ministers of his Gospel; Go ye, disciple all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, etc. THE FIFTH SERMON UPON Matth. 28. V 19 and part of the 20. Go ye, Disciple all Nations,— Teaching them to observe whatsoever I have commanded you. GOD, as he is Alpha, so is he Omega too; Introduction. as he is the efficient, so is he the final cause of all his Creatures, especially of Angels and Men, Rev. 1.11. endued with Understanding and Will; who as they issue from God the product of his power, so do they return to God, the compliment of their happiness. And therefore, whilst the Soul of Man, winged with desires, hovers over the surface of this World's changes, like Noah's Dove, Gen. 8.9. it finds no footing, till it centre its restless motions upon this sure Ark of the Almighty's fruition. But now, what is the way which leads to his rest? what the path of truth which conducts us safe to the Lord of Life? whilst we all stand under one starry roof as Men, as Christians; our desires tend to the same Heaven, yet we seek not to ascend by the same Ladder; we all aim at the same Goal, yet run not all in the same race. In this we agree, That God is our rest, that happiness is our end; yea, that truth is the way, and Christ is the Truth: John 14.6. Yet when we come to the profession of the Truth, and Faith of Christ, how do we presently part hands? and dividing ourselves into several Sects, we choose to ourselves several paths, and all pretend the right way. Now, what is the reason of all our distraction and division, but this? That, what God hath joined, men put asunder; even the Authority of the Scriptures, and the Doctrine of the Church: Both which are established by Christ, in the Commission and Instruction he here gives his Apostles, Go ye, disciple all Nations— teaching them to observe whatsoever I have commanded you. Having done with the former part of our Saviour's Instruction, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our admitting into the School and Church of Christ by Baptism; we proceed to the latter part, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our tutor and training up by Doctrine, which doctrine is prescribed as to the extent of its object, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whatsoever Christ hath commanded. Here then, as the subject matter of our ensuing discourse, we will insist upon these two particulars. First, The object of our Faith, the Word of God, in which we have, Whatsoever hath been commanded of Christ to be taught. Secondly, The means of communicating this object and preaching this Word, the Ministry of the Church, by which we are taught, whatsoever Christ hath commanded. Explic. 1. The object of our Faith, the Word of God, in which we have Whatsoever hath been commanded of Christ to be taught. That there is a natural Theology we willingly acknowledge, but that there can possibly be any natural Christianity, we utterly deny; and therefore, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.20. that, which may be known of God in the visible things of the world, it is not his infinite grace and love as a Redeemer, but hi● eternal power and Godhead, as a Creator. True it is then that a natural knowledge will serve us to understand the Creatures Dialect, which loudly and plainly speaks the presence and power of a Deity; but, Psal. 29 2. how to worship this Deity, in a beauty of Holiness, and so enjoy him in a communion of love, must needs be the dictate of a supernatural Revelation, especially and eminently called the Word of God. Which Word of God, the word of life and grace, hath been delivered to the Church, by the mouth of Moses and the Prophets, of Christ and his Apostles; registered and recorded in the several Books of the sacred Scriptures, both of the Old Testament and of the New. The Books of the Old Testament we receive transmitted to us from the Jews, by an especial providence and divine appointment made faithful Registers and Bibliothists to the Christian Church, for unto them were committed the Oracles of God. Rom. 3.2. But now, under the New Testament, Heb. 1.1, 2. God, who at sundry times, and in divers manners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in different measures of light, and divers manners of revelation, spoke in times passed to the Fathers, by the Prophets; hath in these last days (in which the Church shall receive no more alteration or innovation from God, as to the general form of his Worship and Truth; but, after this state follows eternity,) even, in these last days God hath spoken unto us by his Son; who being the only begotten in the Bosom of the Father; John 1.18. that is, most intimately one with him, not in a mere conjunction of love, but in a near union of Nature, and communion of Attributes; he hath declared, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath by divine Revelation expounded the Mysteries of the Godhead, in his Communications of Grace unto his Church. The Service, then, of God in the Old Testament, Heb 9.1. that of the first Tabernacle and worldly Sanctuary (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sanctuary earthly and material) this did stand in meats and drinks, Vers. 10. and divers washings, and carnal Ordinances, imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid as a burden upon the Jews, till the times of the New Testament, the time of Reformation, the coming of the Messiah; who should reform the Ecclesiastical state, by abolishing what was earthly and carnal, and by establishing what is heavenly and spiritual. So that, now, Joh. 4.24. now, God being a Spirit, they that worship him, must worship him in Spirit and in Truth; in Spirit, that's in opposition to the carnal Ordinances; and in Truth, that's in opposition to the typical Sacrifices; or, in Spirit, for the purity; and in Truth, for the sincerity of his Worship; which must neither be Superstitious nor Hypocritical. Having then shown you where it is, that we have the Word of God, even in the Books of sacred Scriptures. I shall proceed to describe this Word unto you, in its inherent Attributes, and its transient operations. 1. In its inherent Attributes, especially its full sufficiency, and its self authority. 1. It's full sufficiency. The holy Scriptures they are the heavenly store-house, from whence the Church of Christ is furnished with all spiritual provision of heavenly Doctrine, whether it be of Faith, or of manners. They are the full treasury, in which are laid up for the Church her inestimable riches of divine Promises, and spiritual Blessings. Profitable they are; First, 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 mind 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, thoroughly 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 Council 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 trial, 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 trial 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 judgement 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 ●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 God's 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 heart's deceitfulness, Satan's subtleties, sins enormities. As light, it distinguisheth betwixt good and evil, truth and falsehood, faith and heresy. Yea, as a light it guides and directs the whole man; Psal. 119.105. Thy word is a lamp unto my feet, and a lantern to my paths; a lamp unto my feet, for the instructing my mind and ordering my affections; and a lantern to my paths, for the leading my judgement, 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 sovereign, a supreme 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 find rest unto his Soul. However then rational discourses, rhetorical flourishes, Scholastical disputes may please the fancy, raise admiration, astonish the mind; yet in this is the vigour and life of Religion and Faith, to quiet the Conscience, and give rest to the Soul, the sole property and power of God's Word. This the first particular, chief considerable in our Saviour's 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 expressly 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 Christ's 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 Pope's 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 Jesuits 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 humour) 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 Mechanics. Who is it then that will intrust his liberty or estate to the judgement of a few puny Novices, rather than the sage Baristers of the Law? And what, shall we intrust our Faith, and in that our Souls to the opinions of Fanatic Enthusiasts, and not rather to the Religious Pastors of the Church and faithful Preachers of the Gospel? Yea, let me propose it to the judicature of your own reason, whether it be equal, when any ware hath been judged warrantable or sophisticate, by any of your companies, that then the judgement of some puny Journeymen, should be preferred? The like case is in the Controversies of the Church; and what will you have more regard to your wares, then to your Faith, to your commodities, then to your Salvations, and allow that in the Church which you will not admit of in your shop? I urge this the rather, because, though we may say of our Church, what Lyrinensis does of origen's family, Vincent. Ly●. count. Donat. c. 23. that it is illustrata mantyrio, made glorious by Martyrdom, (such Martyrdom, as no Church in the World can outvie in its Crown of Glory) yea beautified with the richest and most magnificent furniture of all kind of learning; yet as Iraeneus tells us of the Heretics of old, Iren. l. 3 c. 1. That they took upon them to be Emendatores Apostolorum, Reformers of the Apostles; so since that, the Romanists have took upon them to be Emendatores Patrum, Reformers of the Fathers, (witness their Index Expurgatorius, yea, we have them risen up amongst us, who will be Emendatores Reformatorum, such as reform our Reformers; calling into question that Gold which the whole Company of Goldsmiths have tried by the Touchstone: Those Doctrines our Church hath examined and determined according to God's Word, and given Testimony too, to those Truths, sealing them with their blood. Wherefore, seeing in the public ruptures of our Church, Heresies and Schisms, as in the broken Walls of a Palace, Adders and Serpents, do breed and multiply; that you may avoid their infection and sting, 1 John 4.1. Believe not every Spirit, Non omni, quia omni, Believe not every Spirit, because it will be every thing; any thing, but what it ought to be; Eph. 4.4. believe that Spirit which is but one, but one Spirit, as but one Truth: One truth delivered us by the faithful Pastors of the Church, as by one mouth; whereas the factious and heretical, they are divided in their spirits, Tert. de prescript. c. 42. and their opinions; so that, Schisma est unitas ipsis (as Tertullian tells us) their unity is that of Schism, not of Faith; not of Faith, for, that hearkens to the voice and Ministry of the Church, delivering the Word and Truth of God, in which, we are taught, whatsoever Christ hath commanded. In the farther prosecution of the two parts of our Saviour's Instruction, establishing to us the Authority of the Scriptures, and the Doctrine of his Church; we will resolve you three seasonable questions, and clear unto you two vulgar Errors. (1.) Resolve you three seasonable questions, which are these. 1. What is the Authority of the Church, compared with the Scriptures? 2. How do we come to believe, that the Scriptures are the Word of God? 3. In doubtful cases, how may we best interpret the Scriptures? First, What is the Authority of the Church compared with the Quest. 1 Scriptures? I answer. Answ. The Church of England keeps the middle path betwixt two extremes, both by ways of Error; she gives due honour to the Catholic Church, but chief honour to the sacred Scriptures; whereas the Romanist exalting the Church's dignity, debaseth the Scriptures Authority; and the Sectary, advancing the Scriptures Authority, debaseth the Church's dignity. Avoiding then the Errors of Papism and Faction, we acknowledge with St. Paul, Eph. 2.20. Quippè, illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— tam de doctrina quàm de persona intelligendum. Ambros. de Fid. l. 1. c. 4. That the Church hath its Foundation fixed upon the Scriptures; and from thence we infer infallibly, the Scriptures cannot have their Authority derived from the Church: And therefore St. Ambrose makes his challenge to the Emperor Gratian, Nolo argumento credas, sancte Imperator, & nostrae disputationi. Scripturas interrogemus, in terrogemus Apostolos, interrogemus Prophetas, interrogemus Christum, quod multum? Patrem interrogemus, cujus honori studere se dicunt. I desire not (O sacred Emperor) that thou shouldst believe our Argument and Dispute; let us ask the question of the Apostles, of the Prophets, of Christ? What shall I say more? Let us ask the Father, whose honour they say (being Arians) they contend for. And we harken, with consent of judgement, to that known resolution of Faith, given by St. Augustine, Audi, non dicit Donatus, hear, Aug. ep. 48. it is not said, Thus saith Donatus, thus saith Rogatus, or thus saith Vincentius, or thus saith Hilarius, or thus saith Austin; no, but Thus saith the Lord. It is the Authority then of the Scripture, which gives firmness of truth to the Doctrines of the Church. Yet again, we acknowledge what St. Paul affirms, 1 Tim. 3.15. That the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar, and stay of truth; in that, as the Edicts of Kings are fastened unto Pillars, so the Word of Truth, the Gospel of Christ is committed unto the Church, to be held forth in its genuine sense, and proper interpretation to the view of all, as the sole object of Faith. So that, the seat of saving Truth, the custody of the Gospel's promises, the treasury of spiritual riches; in a word, the faithful depositary of God's Word, is to be found in Zion, the City of the living God, the Church of Jesus Christ. And thus the Church does not give Authority to the Scriptures, yet declares the Authority of the Scriptures; she doth not impose a sense, but expounds it. So that, the Church is the Heavenly Orb, in which the glorious light of saving Truth, and Gospel Mysteries shines forth unto the Faithful. Secondly, How do we come to believe, that the Scriptures are the Quest. 2 Word of God? In answer to this, observe; Answ: Ep●. 3.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Mysteries of the Gospel contain such a manifold wisdom, as is the Angel's astonishment; so that, needs must they be the Council of God's Bosom, not the invention of man's brain: However then, the Grammatical sense and Logical connexion of words and phrases, be discerned by the common light of Humane Reason; yet, that of our Saviour's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conviction of the Spirit; John 16.8. 1 Cor. 2.4. 2 Cor. 4.2. and St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstration and manifestation of the Spirit, is a work transcending the skill, a wonder surpassing the discovery of natural men; here, Omnis Platonicorum caligavit subtilit as, Cypr. de Sp. Sancto. All the subtlety of Plato's School is put to silence. A Deo, then, discendum quod de Deo intelligendum (as Hilary speaks) we must learn from God, what we may understand of God; even as we discover the Body of the Sun by the light of its own beams; yea, God it is who prepares the eye of the practical judgement, and proportions the palate of the rectified will, to discern the evidence, and relish the sweetness of supernatural Truths; and he does it in this order. The Church by a Ministerial Manuduction, and Ecclesiastical dispensation, to those matriculated by Baptism, born in her Lap, and bred in her Bosom, tutored to a reverend esteem of her Maternal Authority; to them she transmits' this indubitate principle of Christian Verity, That the sacred Scriptures are the Word of God. But, to them who are without, the Infidel and Heathen; the Church hath her arma praelusoria, her preparatory Arguments of Right Reason, to fit the mind for a candid reception and diligent examination of the Scriptures: And upon this, the Spirit of Truth comes in with Conviction to the Conscience, persuading the Soul to this assent of Faith, that they are the Word of God. Wherefore, besides the Ministry and Manuduction of the Church, there must be an illuminating power of the Spirit; yea, a power rectifying and raising the mind to a capacity of supernatural light, otherwise the Mysteries of Grace to the Natural man, will be as the varieties of colours to the blind; the colours are not discerned till the faculty be restored, nor are those Mysteries understood till the mind be healed. And, when thus by the Spirit of God, the mind is fitted to the Word, and the Word revealed unto the mind; then does the Soul discern an excellency in the sacred Scriptures, above what is in Humane Writings; with as sure a distinction, though not so clear an evidence as the eye does discern a beam of the Sun, from the blaze of a Candle. Quest. 3 Thirdly, In doubtful cases, how may we best interpret the sacred Scriptures? Answ. I answer. That Interpretation of Scripture is best, which holds conformity to the Analogy of Faith, and consent with the judgement of the Church; two sure rules of Scripture interpretation, approved and observed by the ablest Expositors of God's Word. 1. Which holds conformity to the Analogy of Faith. Rom 12 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which Analogy of Faith, is none other thing, than that summary and fit proportion which is in the general principles of Christianity, and chief mysteries of Grace, plainly set down in the sacred Scriptures: A sum whereof we have in our public Confessions of Faith, the Decalogue, the Lords Prayer, and the Doctrine of the Sacraments; seeing than it is the Scripture phrase, to be built up in our holy Faith: As that stone, Jud. 20. which holds not proportion with the rest of the building, is either fitted or rejected by the Architect; so, that interpretation of Scripture which holds not Analogy with the received Doctrines of Faith, it must be either amended, or cast away by the Religious. And, in doing this, the Faithful of Christ's Church, they shall according to St. Paul's precept, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3 16. walk orderly by one and the same rule, and so preserve the unity and peace of the Church, in being of one and the same mind. 2. Consent with the Judgement of the Church. For that, no Scripture is of private interpretation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.20. to be interpreted by a man's own wit, fancy, or reason, but by the enlightening power of the Spirit of Truth; for as the Scriptures came not by the proper will, Vers. 21. so nor are they to be interpreted by the private judgement of men; but the same Spirit who is the Author, must also be the Interpreter. And where may we with more confidence rest assured, that this holy Spirit is, then where Christ did expressly promise he should ever be, with his Church? Matth. 28.20. John 16.13. And especially with the Pastors of his Church, to whom our Lord gives the promise, that, His Spirit should lead them into all truth. But here it may be demanded, what I call the Judgement of the Church? I answer, The ancient, perpetual, and universal consent of holy Doctrine, received at all times, in all places, and of all the faithful: But especially do we fix upon that judgement of the Church, in the ancient, perpetual, and universal consent of holy Doctrine, collected out of the most consonant Writings of the Primitive Fathers, and the sacred Decrees of the first Councils. For that, without controversy, even by confession of all parties, in that time were the most Eminent Saints for holiness of life, excellency of learning, purity of doctrine, and constancy of martyrdom: And he that will think to go to Heaven in any other path, than what these blessed Saints have trod before him; I say to him as Constantine to Acesius, Erige scalam, & ascend solus, Raise thyself (O man) a Ladder, and climb up alone. Now, this ancient, perpetual, and universal consent of holy Doctrine, collected out of the most consonant Writings of the Primitive Fathers, and the sacred Decrees of the first Councils; This is that we may call, in the language of St. Ambrose, Liber Sacerdotalis, Ambr. de fid. ad Grat. l. 3. c. 7. That Sacerdotal Book, signatus a confessoribus, & multorum Martyrio consecratus, signed by the confessions of the most eminent Saints, and consecrated by the blood of the holiest Martyrs. As then the Authority of the sacred Scriptures gives us the sure rule of Faith, so the judgement of the Universal Church gives us the right line of interpretation; according to which two, it is well worthy our observation, the Church of England did exactly draw the platform of her Reformation. And this is evident in her Doctrine and Practice; (1) In her Doctrine; Art. 20. amongst many other instances, see it in her Book of Articles, expressly acknowledging the Church to be the witness, and keeper of the sacred Oracles; and in her Book of Canons, as expressly denying any doctrine necessary to be religiously held and believed, which the Catholic Fathers, and old Bishops of the Primitive Church have not collected out of the Scriptures. And (2) that her practice is suitable to her Doctrine, appears by her owning the four General Councils; the Apostles, Nicen, and Athanasian Creeds: And in all her disputes against the now silent adversary, otherwise too busily employed, the Jesuit; justifying her reformed estate, as conformed to the Primitive Church, within the first five Centuries of years. And here, give me leave to observe unto you, how the Presbytery laid the way to their own, and our Church's ruin; even, by setting up private interpretation of Scripture, in opposition to the received judgement of the Universal Church. For, do not the Brownists, the Anabaptists, under the name and notion of Independents, presently beat them with their own weapon? The Presbyterian abolisheth the Public Liturgy, and takes away Regular Ordination; brings in the Directory, and sets up Lay Elders; and all upon this ground, That what they did was conformed to the Doctrine of the Scriptures; of whose interpretation, themselves would be Judges. But, at the heels of the Presbyterian, follows close the Independent, and treading in his steps, at last over-teacheth him in his design, and carries away his Helena from him; he pulls down the Classes, and the Synod, as humane inventions, and remains of Antichrist, denying, That by the Scripture, any Presbyters or persons whatsoever, ought to have power over the Churches of Christ, which are by Scripture-rule Independent in their Government, to any Secular or Ecclesiastical power whatsoever. And for this, they urge their Scripture Texts, with much heat of contention against the Presbytery; pleading this their common ground, of interpretering Scripture by the Spirit, whose inspirations and revelations they pretend to, above what the Presbytery dare own or acknowledge. As then, in joining the Authority of the Scripture with the judgement of the Church, was our Reformation; so is it Satan's subtlety, and the Jesuits design, both acting by the Enthusiast, That in dividing the judgement of the Church from the authority of the Scriptures, may be our ruin. To the prevention whereof, what God hath joined together, let no man put asunder; The Word of God, and the Ministry of the Church; for so faith Christ, in Instruction to his Apostles, Go ye, disciple all Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptising and teaching; Teaching, whatsoever I have commanded you. 2 Having resolved you the three seasonable Questions, we proceed to clear unto you two Vulgar Errors, no less dangerous than epidemical, as mischievous in their consequents, as spreading in their infections. First, That the sacred Scriptures are the only rule of all men's actions. Secondly, That every man may be an Interpreter of sacred Scripture. Which two make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that grand and primary falsehood, which laid the ground for all that division and disobedience, which hath of late broken forth into violence and blood, both in Church and State. 1. That the sacred Scriptures are the only rule of all men's actions. 1. Vulgar Error. An opinion, however made plausible, yet is it indeed pernicious. To state the case right; That the Sacred Scriptures are our perfect rule of direction, as to the knowledge of supernatural Truths, in the objects of divine Faith; and the exercise of supernatural Graces, in the duties of Evangelical obedience, we willingly acknowledge; and therefore reject all humane Traditions urged by the Romanist, as supplements to the Doctrine of Faith, and Codicils to the Testament of Christ. But now, that the sacred Scriptures are our only rule of direction, in matters Civil or Natural, especially as extended, by the Brethren of the Separation, to indifferent actions, (whereas indeed this opinion makes no actions to be indifferent, all being commanded by the Word of God.) This we can by no means admit of, it being an opinion which makes an in●et to all Schism and Sedition. For (Beloved) upon diligent search and judicious observation, you may find, That in the Controversies of this last age, since the Reformation, they who have so earnestly preached, printed, and what not, for the change of Church Discipline and Government; they have certainly made this the head Theorem of all their Pulpit discourse, the very Corner stone of all their Babel-argumentation; That simply, whatsoever we do, and are not thereto commanded and directed by the Word of God, it is sin. As if, when God gave his Scriptures, he then made null the Law of Nature, and of Right Reason; which Law of Nature and Right Reason, imprinted in our hearts, is as truly and indeed the Law and Word of God, as that written and printed in our Bibles. And therefore, Non differet, Scripturâ an ratione consistat, Tert. de cor. Mi●. c. 4. (so Tertullian) it will not matter much, whether our warrant be from Scripture or from Reason, both being the Word of God, only with this difference, That Humane Reason is subordinate to Divine Revelation. Besides, if the Scriptures are the only rule of all our actions, then where there is no Scripture, there should be no rule; and where no rule, no Law. But to the Gentiles, having no Law written in Tables, there is a Law written in their hearts, Rom. 2.15. and according unto this Law, their Consciences do either accuse or excuse them. And thus, If the Gentiles have a Law, then have they a rule of their actions, and that to excuse too; and so, not every thing which is done without direction of the Scriptures, is therefore sin; nor yet the written Word, the only rule of what is Natural and Civil. To say as some do, to mitigate the rigidness and harshness of this opinion, to say, That the Scriptures are the rule of all men's actions, in those general maxims dispersedly and occasionally set down, of doing unto others, Matth. 7.12. as we would they should do unto us; and, of doing all things decently, 1 Cor. 14.40. Rom. 15.2. Phil. 4.8. orderly, and to edification, and the like; especially of doing whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, etc. This were indeed to the purpose, if those maxims, known principles of Nature and Reason, had never been heard of, but by Scripture Revelation: But, in that, holy Scripture points us expressly to those maxims in general; it withal directs us implicitly to the use of Nature and Reason in all ordinary affairs in particular. To convince you more fully of the great danger, see the evil consequents of this Erroneous opinion; which are especially these three. 1. An unavoidable guilt of Superstition. 2. A vexatious perplexity of Conscience. 3. A seditious contempt of Humane Laws, whether Civil or Ecclesiastical. First, An unavoidable guilt of Superstition. For that, this opinion takes away the indifferency of things and actions, making all necessary as commanded, or else to be sinful: So that, it is well observed, the Romanist and Separatist, as they go upon contrary grounds, yet both false; so they run into quite contrary errors, yet both superstitious. The error and superstition Affirmative on the one hand, that's the Romanists; who, cutting short the Scriptures perfection, impose Humane tradition, with an opinion of absolute necessity, and divine authority. The Error and Superstition Negative on the other hand, that's the Separatists; who, extending too long, or rather laying too low, the Scriptures perfection, they condemn Natural and Civil Actions, with a censure of being sinful, which yet the Word of God condemneth not. And thus, to take away what is indifferent in its self, by commanding it as absolutely necessary; or forbidding it, as absolutely unlawful, is Superstitious: By commanding it as necessary, when God's Word requires it not; and by forbidding it as unlawful, when God's Word condemns it not. Secondly, A vexatious perplexity of Conscience. Oh how is a conscientious man entangled in a snare of perplexities, surrounded with a maze of distractions! Who cannot in his ordinary affairs of life, be quieted in his Conscience, in the resolution of things lawful and expedient, without Scripture proofs to determine it. The rule of Reason, That is readily applied by a man of ordinary prudence; but the rule of Scripture, is not to be applied to every action, by the ablest Textuary in the World; he stands in need to carry a Concordance in his hand, who makes the Scripture the only rule of all his actions; and yet not avoid perplexity of Conscience neither. Thirdly, A seditious contempt of Humane Laws, whether Civil or Ecclesiastical. This opinion is that which will break the bonds of all subjection, and temporal obedience, both of children to Parents, of servants to Masters, and of subjects to Sovereigns; who will by influence of this Error, question when they should obey, and call into dispute, when they should put in practice, the lawful commands of their Superiors. As for these kind of men, who will not obey Magistrates (forsooth) but in a Gospel-way, upon a Scripture proof for every Law, I call the whole World to witness, whether ever yet, they proved themselves good subjects; and sure we are, according to that maxim of ancient and known experience, Qui nescit servire, nescit imperare, He that knows not how to serve, knows not how to govern; they will never make good Masters, who themselves never were good servants. Thus, having discovered to you the dangerous falsehood, and evil consequents of this Vulgar Error, That the sacred Scriptures are the only rule of all our actions; give me leave to answer the Objections urged by the Brethren of the Separation, the first broachers, and the continued abettors of this Error. Their main Arguments and Objections are drawn from that of the Apostle, Whatsoever ye do, 1 Cor. 10.21. do all to the glory of God: And again, that, Whatsoever is not of Faith, Rom. 14.23. is sin. The first Argument is framed thus, We must do all to God's glory; but Object. 1 that cannot tend to his glory, which is not directed by his Law; and therefore in every thing we must be directed by his Law, seeing in every thing we are to aim at his glory. Answer. All this is true, and yet the Error remains, which is this, Answ. That the sacred Scripture alone is this Law; whereas, God in his providence hath ordained several Laws, distinct in nature and degree; but in subordination, the lower to the higher, and all to him, the supreme Lawgiver. So that, to measure all men's actions by one kind of Law, were to confound that sacred Order of divine Providence, in which his Government of the World is so eminently glorious. Some actions are within the bounds of nature, as we are Creatures, for these we have a Law natural; some are within the limits of Reason, as we are men, and for these we have a Law rational. Some within the verge of Secular community, as we are Subjects, for these we have a Law politic; some within the sphere of Faith, as we are Christians, and for these we have a Law divine. Lastly, some within the orb of External communion, as we are visible Members of the Church, and for these we have a Law Ecclesiastical. And such is the sweet order of these several Laws, in the constitution of Providence, that neither opposeth other, but all consent in an harmonious subordination unto God and Christ, in the Government of the World, and of the Church: So that, we may say of Law, Mr. Ho●ker, Eccles. Polit. she is sacred, her seat is the Throne of God, her voice the Harmony of the World, all things in Heaven, and in Earth do her homage; the very lest, as feeling her care, and the greatest, as not exempted from her power; Angels and men, and the whole number of the Universe, though in different manner; yet in uniform consent, they reverence and admire her, they obey and extol her, as the Mother and Nurse, as the Queen and Patroness of their Peace and Joy. Object. 2 The second Argument is framed thus, Whatsoever is not of Faith is sin; Rom. 14.23. but where there is no Word, there can be no Faith; and therefore whatsoever action hath not warrant from the written Word of God commanding it, it must needs be sinful. Answ. Answer. This Argument however it may seem to set forth the perfection of God's sacred Law, yet does it indeed destroy much of God's sacred Truth: For, what St. Paul means by Faith, we see plainly from the context, is neither fides quae creditur, nor fides quá credimus; neither the object, nor the act; neither the doctrine, nor the belief of Supernatural Revelation: Which Revelation we acknowledge perfect, in order to eternal life, in the sacred Scriptures. But, by Faith, most evident it is, the Apostle means an inward persuasion of mind, believing, That what we do, may lawfully be done; whereas to do any thing, of which we are not thus persuaded, it is sin: So that, by Faith here, the Apostle does not mean the doctrine of Scripture, but the dictate of Conscience; and most certain it is, Let the light and information of Conscience be from Reason, as well as from Scripture, the dictate of Conscience cannot be resisted without sin against God, whose Vicegerent it is in the Soul of Man. In things then ordinary, & quotidianae incursionis, of daily incursion; yea, in matters Civil, & debitae subjectionis, of due subjection. Our warrant is sufficient as to Conscience, if we know no Law of Scripture to contradict it, though we know none in particular to confirm it: So that, it is the inverted order of right Argumentation, to say, this or that we may not do, because God's Word does not command it; whereas we should rather say, this or that we may do, because God's Word does not forbid it. For observe, What things are indifferent in their own nature, as being neither directly expressed in the Word, nor necessarily deduced from it; nor any way opposite to the Word, or inconsistent with it, those things we acknowledge left to the prudence of Governors, for the preservation of order and unity in the Church; which things indifferent in their nature, do (by the command of lawful Authority) become necessary in their use. And upon this firm ground, upon this sure basis are fixed those Ecclesiastical Laws and Ceremonies of our Church, which have been so loudly decried, and so hotly pursued. 2. 2. Vulgar Error. That every private person (who pretends to the Spirit) may be a fit Interpreter of sacred Scripture: From this evil principle it is, that, as Hilary complained of, of old; Annuas atque menstuas fides habemus, Every year, every month produceth some new Doctrine of Faith. This is somewhat modest and fair, to our Factions and Frenzies, in which we have Non modo annuas aut menstruas, sed vel diurnas fides, Not only yearly, or monthly, 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 Sacrilege 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 hearty 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 easy; 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 Judgement of Discretion, to apply what is easy 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, bond he is to apply what he reads, and reading understands, for the ordering his conversation in Truth and Holiness, in Faith and obedience. Thus than you see, we by no means like that Popish stupidity, that you should live like Horse and Mule without understanding: No more, than we like that factious frenzy, that every man should think himself more than Doctor of the Chair, to interpret Scripture by his private Spirit. Wherefore, for the true Interpretation of Scripture, observe, We admit the Judgement of the Church as a Trusty Guide, and the Opinion of the Learned as a Rational Argument; but we approve the Scripture itself 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 received of the Church. What think you now then (Beloved) he who is not acquainted with the Judgement 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 fanatic presumption, the greatest evidence of the Spirit of Error, being so opposite, 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 Judgement 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 puffed up with the pride of his own spirit, which he blasphemously calls the Motion of God's Spirit. Thus then to interpret Scripture by the Spirit, according to St. Paul's 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 joined; 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 virtue 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 profanely corrupting the proper phrase of God's Word; thereby making the Delphic 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 profane 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 opat 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 testify unto everyman that heareth the words of the Prophecy of this Book; If any man shall add 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 Man's Testament (how much more, when it is The Testament of God) being confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by Legal Authority ratified, and declared Authentic, No man disannulleth, Gal. 3.15. or addeth thereto: No man disannulleth or addeth, that is, No man ought to disannul or add, under peril of heinous impiety, and shameful punishment. And let not any think, St. John seals up only the Book of Revelations; but that, guided by the Spirit of Truth, he seals up the whole Books of the New Testament, with that dreadful Commination, against all Violators of the sacred Scriptures: And this, whether it be in the Letter, or the Sense of Christ's holy Word; for, that of Tertullian is most firmly true, Tert. de Prescript. c. 17. Tantum veritati obstrepit adulter sensus, quantum & corruptor stilus; To impose an adulterate sense, is as much injury to the Word of Truth, as to violate the proper phrase. And therefore Valentinus, and so the Heresies of our times, do as much damage to the Scriptures verity, in misinterpreting the Sense, though they spare the Letter; as Martion did, by mangling the sentences, and chopping off the words. Hear then and tremble, O ye seduced Souls! who through some carnal prejudice, and temporal interest, involve yourselves in this so horrid sin of Scripture-Sacriledge; for that, perverting the sense or corrupting the Letter of Christ's holy Word of Truth, 2 Pet. 3.16. ye do it to your own destruction. 2. Observe (Beloved) these two sure Rules of Instruction and Exhortation. 1. Keep close to the Doctrine of the Scriptures. 2. Hold fast to the Judgement of the Church. Keep close to the doctrine of the Scriptures, that will keep you from the seductions of the Romanist: Hold fast to the Judgement of the Church, that will preserve you from the Errors of the Separatist. For so hath God been pleased, to make the Militant State of our Mother, the Church of England, to be betwixt the eager opposition of two enraged Enemies, the Church of Rome, and the Brethren of the Separation; against whom, she thus makes good the combat, from the Authority of the sacred Scriptures, and the Judgement of the Primitive Church. Urging the Authority of the Scriptures, the Romanist flies at the point of that weapon, and would soon be beat out of the field, were it not some return he makes by pretending the Church. Again, Urging the Judgement of the Church, the Separatist staggers at that blow, and would soon fall to the ground, were it not some hold he catcheth, by wresting the Scriptures. To close then, That ye may continue firm and sound in the Faith, be careful that in the Epidemical distempers of the times, ye change not the diet of your Souls, lest what you think to make your food, prove your poison. Feed on your Mother's Milk, keep to that sum of our Church's Doctrine, Worship, Discipline, and Government, which is contained in the Public Liturgy, in the Thirty nine Articles, the Books of Homilies and Ordination; all consenting with the Word of God, and Truth of Christ. Withal, see that, to the confession of a true Faith, Aquin. ye join the confession of an holy life: Confitetur qui nulla parte diffitetur, He confesses truly, who confesseth thoroughly. Confess we with the mouth, and with the hand, in our words, and in our works, This is the best Harmony of Confessions. And thus, Matth. 10.32. Confess we Christ before men, and he will confess us before his Father which is in Heaven: Own we him in this Tru●h, and he will own us in his Glory; hear we his Word, and do we his Will; so shall we receive his Reward, and this in an eternal Rest unto our Souls. Thus have we done with the Explication, and the Application, of what concerns the Mission and Commission, together with the several Instructions given by our Saviour to his Apostles, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go ye, Disciple all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe whatsoever I have commanded you. Halleluiah. THE FIRST SERMON UPON Coloss. 1. v. 18, 19 And he is the Head of the Body, the Church; who is the beginning, the firstborn from the dead, that in all things he might have the pre-eminence; for it pleased the Father, that in him should all fullness dwell. OUR Lord Jesus Christ being ascended into the highest Heavens, Introduct. and there sat down on the right hand of God, Rom 8.34. Heb. 7.25. he ever lives to make intercession for us. From which exaltation and intercession, the Apostle draws his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ being able to save unto the utmost all that come unto God by him. Able to save unto the utmost; for that, in his intercession, is applied unto the Church for her salvation, the utmost efficacy of the richest price, the fullest power, and the highest favour that humanity can receive from God, or Divinity communicate to man. For, it is worth our observing; That our blessed Lord, to make our salvation sure, he saves us by all means possible for salvation to be secured: He saves us by ransom, by rescue, and by request; by way of price, by way of power, and by way of favour. Christ's Resurrection that gives testimony to the sufficiency of price, laid down in his Passion; his Ascension, that gives testimony to the sufficiency of power, which he exercised in his Resurrection; his sitting at God's right hand, that gives testimony to the sufficiency of favour, whereby he is exalted in his Ascension; and lastly, the Intercession of Christ, that is applicatory of all these, for the full and final redemption of his chosen. In his Intercession, he pleads the merit of his Passion, as the full payment; he pleads the efficacy of his Resurrection, as his clear acquittance; he pleads the benefit of his Ascension, as giving actual possession; Eph. 1.6, Mat. 17.5. Heb. 1.2. and pleads the virtue of his Session at the right hand of the Father, as thereby declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beloved Son of God, and lawful Heir of Heaven. Yea, our holy Jesus and blessed Mediator being sat down at the right hand of God, he is not only by a gracious decree appointed, by an holy unction consecrated; but also by a glorious investiture from the Father, he is established in the spiritual oeconomy, Act. 2.36. Rom. 14.9. Mat. 28.18. and actual administration of that sovereign authority, whereby he is constituted and declared to be Lord and Christ, Judge of quick and dead, King of heaven and earth; and (as S. Paul here gives us the description) Head of the body, the Church; the beginning, the firstborn from the dead, etc. Connexion. Before we give you the Division of the words, we must give you their Dependence; to which we are directed by the Copulative and, And he is the Head of the body, the Church: which Copulative does join what we must not separate, the Context and the Text. If then we do but look three Verses back, we find, how the Apostle having set forth the benefits of Redemption, he presently subjoins a description of the Redeemer; and this in a Prosopographia, a personal character of Christ, both from his relation to the Father, and from his relation to the creature; and that to the creature, either as made and formed, or as redeemed and repaired. 1. v. 15. According to his intrinsecal relation to the Father; so Christ is the image of the invisible God, the natural and essential image by eternal generation. And if we may draw the Sun with a pencil, if illustrate this mystery by a similitude, take this as our aptest illustration: That, as a man beholding himself in a Looking-glass, doth produce an image in nothing different from himself, in lineaments of body, or proportion of parts; so, God the Father beholding himself in the glass of his Divinity, with the eye of his understanding, doth beget his Son, Heb. 1.3. the express image of his person; no ways different from himself in the essence of his Deity, or excellency of his Attributes, but coessential and coequal. But indeed, as for the manner of Christ's eternal generation, in which he is the essential image of the invisible God, Naz. orat. with Nazianzen I say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is hidden in a cloud; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it be reverenced with silence: We may, we must make it in humility, an article of our Creed; not think it in curiosity, an object of our knowledge. From the Apostles description (then) of Christ in his relation to the Father, pass we to the second part, his description of Christ in his relation to the Creator, and to the creature. 1. As made and formed; in which relation he is called the firstborn of every creature. v 15. At which the Arian readily catcheth, to prove Christ Deus factus, made God: but S Chrysostom and the Ancients repel his argument, and confute his blasphemy, from the propriety and emphasis of the Apostles expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the first made, or the first created, but the first begotten, or the firstborn; and therefore primogenitus, non primo-creatus, ut & genitus pro natura, Ambr. de fid. ●. 1. c. 4. & primus pro aeternitate credatur: Christ is therefore said to be the fi●st begotten, not the first created; that his being begotten, may make us believe the essence of his nature, and first begotten, the eternity of his essence. If with the Modern Expositors, especially of the Protestant Church we interpret the Apostle as speaking of Christ's humane nature; then by firstborn is meant Lord and Sovereign, according to the law and right of Primogeniture. Thus in the Prophecy of David concerning Solomon, as a Type of Christ; I will make him my firstborn. Ps. 89.27. higher than the Kings of the earth. But if with the Ancient Writers, especially of the Grecian Church, we interpret the Apostle as speaking of Christ's divine nature, then, by the firstborn of every creature, is meant, that Christ was begotten before any thing created; so primogenitus, the first begotten, as that he is also unigenitus, the only begotten: And needs must he be before the creatures, v. 16. by whom all things were created, even all things that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities or powers; even the whole heavenly host and celestial hierarchy; all things were created by him, and for him; by him, in his omnipotent power, and for him, in his incomprehensible glory: He the efficient, and the final cause of all the Creatures. And he, by whom are all things, must needs be before all things; v. 17. before, & dignitate & tempore, in order of dignity and of time. And the same Efficient which creates, conserveses: The whole world, as at first it had none other hand to frame it, so nor now hath it any other pillar to support it, than the power of Christ's word as he is God. And therefore says our Apostle, that by him all things consist: Even as water whilst contained in the vessel, it hath a consistency in itself; which when the vessel is broken, it presently flows out, and wastes away in its own fluidity. Thus the creatures, whilst encompassed by Christ's conserving power, they consist in their being; but that power withdrawn, they faint and perish in their own mortality. Or, as the Air, when the Sun withdraws his enlightening beams, then ceaseth to have any light: Thus the creatures, should Christ withdraw his sustaining power, they would cease to have any being. This sustaining power of God's providence, the Schools call manutenentia Dei, which is thus illustrated. As a man holding a Globe in his hand, if he withdraw his hand, the Globe presently falls to the ground: Thus Christ sustaining the whole Fabric of the Universe with the supporting power of his providence, should he withdraw that power and support, needs must the creatures, though ne'er so perfect in their kind, needs must they fall away and dissolve to their first nothing. Even those very perfections of Nature, ay, and of Grace too, which were in Lucifer and Adam, what were they (when abused, and they left to themselves) what were they, but as Gerson's expression is, Gerson apud Ep. Sar. in Col. 1.17. pondera plura ad ruinam, more weight to press them down to their greater ruin? Now our Apostle having given us the description of Christ in his relation to the creatures as made and formed, he proceeds in the words of my Text to give the further description of him in that his relation to the creatures, as redeemed and repaired. Which relation he brings in with this Copulative, and; And he is the head of the body the Church, who is the beginning, the first born from the dead, etc. Division. From the dependence we proceed to the division. Observe, a single description raised from a twofold relation, and argued from a threefold reason. 1. The single description, it is of Christ in the dignity and office of Mediator, as the Head of the body, the Church. 2. The twofold relation, from whence this description is raised; that of Creator, and that of Redeemer: That of Creator, in which he is the Beginning of all things; and that of Redeemer, in which he is the firstborn from the dead. 3. The threefold reason, from whence this description of Christ is argued: One drawn from the final moving cause, that in all things he might have the preeminence; A second drawn from the efficient ordmaining cause, the good will and pleasure of the Father; And the third is drawn from the formal constituting cause, the perfection of all fullness dwelling in Christ. Thus Christ, he is the head of the body the Church, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence; for it pleased the Father, that in him should all fullness dwell. Explicat. 1. The description of Christ in the dignity and office of Mediator, that he is the head of the body, the Church. In this observe three branches of divine mysteries, upon which we shall insist by Explication, and gather some fruit from each branch by Application. The branches of divine mysteries, these. 1. How Christ is said to be the Head of the Church. 2. What the Church is, of which he is Head. And, 3. How the Church of Christ, of which he is Head, is said to be a Body. 1. How Christ is said to be the Head of the Church, viz. In th●se four particulars. 1. The fullness of his perfection. 2. The excellency of his glory. 3. The lively operations of his Spirit. 4. The real communication of his benefits. 1. The fullness of his perfection. S. Paul writing of the mysteries of Grace, Eph. 1.10. tells us of God gathering together in one all things in Christ. The Original expresseth it by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which S. Hierom renders by a recapitulari, as a metaphor taken from the manner of Orators, whose usual art it is to sum up the chief parts of the whole Oration, in a short, yet full Epilogue. Thus hath God made Christ, as Head of the Church, to be a recapitulation or compendium of all the excellencies in the creatures: So that, whatsoever was eminent in the Patriarches, Kings, or Prophets, whatsoever was glorious in the creation of the World, or promulgation of the Law; whatsoever glory was in Moses' Sanctuary, Solomon's Temple, or the Jewish Sacrifices; whatsoever grace is in his Saints, or excellency in the Angels; All that, and what more can possibly be expressed or conceived, it is an higher degree of perfection, and in a greater measure of fullness, comprised and contained in him, who is the Fountain of all, Christ Jesus, the Head of the Church. This, this our Apostle makes the very formal constituting cause of Christ's office and dignity, as Mediator and Head of the Church, that, in him all fullness dwells; even the fullness of grace, of wisdom, of power, and of the Divinity itself: According to that of the Apostle to his Colossians, Col. 2.9. In him dwells the fullness of the Godhead bodily; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; no temporary sojourning, but a perpetual habitation. In him dwells the fullness of the Godhead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily; not in shadows and figures, but in substance and truth; not merely by a virtual operation, but even in a personal union. God, he dwells in Heaven by his glorious presence, in the hearts of his Saints by his gracious Spirit; but in Christ alone by union hypostatical: From which hypostatical union does flow Christ's fullness of perfection: And needs must he have the greatest fullness, in whom are hid the richest treasures, Col. 2.3. the treasures of wisdom and knowledge, of righteousness and truth, of peace and of joy, of holiness and of happiness. Yea, as in the Head is the source of all the Senses, so in Christ the fullness of all the Graces. And thus is Christ the Head of the Church, for his fullness of perfection. 2. The excellency of his glory. The Head is most noble and excellent in the body natural, and so is Christ in the body mystical: Joh. 1.21. He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, the Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an excellency above all the Prophets. So that, Joh. 1.18. though no man hath seen God at any time; yet, the only begotten in the bosom of the Father, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this the Prophet, he hath revealed him: He is that Priest for ever after the order of Melchisedec; Heb 5.6. Heb. 4.14. that Highpriest, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that great Highpriest, who by his own blood hath passed into the Heavens, and ever lives to make intercession for us. 1 Pet. 5 4. Joh. 10.11. He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that chief Shepherd; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that one and only Shepherd, who lays down his life for his sheep, and delivers his Lambs from the mouth of the Lyon. He it is, whose name is Wonderful, Isa. 9.6. 1 Tim. 6.15. Counsellor, the mighty God, the everlasting Father, the Prince of peace. He is that, the blessed and only Potentate, the King of Kings, and Lord of Lords; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blessed, even blessedness itself, Gal. 3.8.16. in whom all the nations of the earth are blessed. The highest excellency of Christ's glory is set forth unto us, by his sitting at the right hand of the Father; where the right hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, metaphorically, and after the manner of men, Ps. 44.3. Ps. 110.1. Ps 16.11. is transferred to God: which signifies, in the language of the sacred Scriptures, sometimes might and power, sometimes majesty and glory, sometimes eternal joy and perfect felicity; in all which respects, Christ alone is said to be set at the right hand of his Father; though in might, majesty, and happiness, equal to the Father according to his Godhead, yet ad dextram Patris, at the right hand; that is, next indeed, yet inferior to the Father according to his manhood. Ps. 45.9. And thus, in that Allegorical Hymn, and Spiritual Epithalamium, it is said, Upon thy right hand did stand the Queen in gold of Ophir; (that is,) The Church, clothed with glory, is seated in perfect felicity, next to Christ, as Christ is next to his Father. To close then: viz. Upon Ascension-day. This is what the Church commemorates; the highest degree of Christ's exaltation, in might, majesty, and happiness; that He is set down at the right hand of God. And thus having finished the work of man's redemption, after his many humiliations in the body, he is exalted in the same body; and whereas his Divinity was clouded in his humiliation, Eph. 4.8. it shines forth gloriously in his exaltation; when ascending up on high, he leads Captivity captive; and entering the heavenly Jerusalem, he is invested and adored, crowned and worshipped, as King of Angels and Saints, Head of the body the Church. This the second particular; Christ the Head of the Church; as for the fullness of his perfection, so for the excellency of his glory. 3. The lively Operations of his Spirit. As the head gives sense and motion to the body; so does Christ, a quickening and actuating vigour to his Church: Act. 17.28. By him we live, move, and have our being; Mal 4.2. Joh. 1.9. as in life natural, so in life spiritual, whether it be that of Grace, or that of Glory. He is the Sun of Righteousness, that true light which lighteth every one that cometh into the World: He is the overflowing and ever flowing Fountain, of whose fullness do we all receive grace for grace: Joh. 1.16. From him we have the grace of Justification, by his blood; the grace of Sanctification, by his Spirit: He it is that ingrafts' faith in us, and strengthens it; that kindles Charity in us, and inflames it; that raiseth Hope in us, and confirms it. Such the influence of life and grace from Christ, as by a secret and ineffable operation of the Spirit, enlightens the understanding, convinceth the judgement, persuades the affections, inclines the heart, attracts the will, quiets the conscience, and so sanctifies and sways the whole man to a ready and constant obedience of Faith, a cheerful and patiented expectation of Hope, together with the devout and fervent aspire of Love; in all which, O the wonder of God's wisdom and grace! in all, the will suffers no compulsion from Christ; but He draws, and we run; He inclines, Cant. 1.4. Phil. 2.12, 13. and we embrace; He persuades, and we desire; He strengthens, and we work; He encourages, and we labour: And yet not we, 1 Cor. 15.10. but the grace of God that is with us. Grace sways so powerfully, as if the Will had no freedom in the action: And yet the Will acts so freely, as if Grace had not sway in the election. We see daily, how humane wisdom order the use of natural motions to the producing artificial effects. Thus the Artists skill doth order the Plummets weight, by its natural motion of descending, to distribute and distinguish the hours and minutes of the clock. And what, shall Art thus employ and improve Nature in what is of humane production; and yet must God be thought to subvert and destroy it, in what is of Divine operation? No sure; God so works upon the will by his Spirit and grace, as not at all to weaken it in the liberty of its election and choice; but rather delivering it from the chains of sin, and bonds of lust, it acts most freely, in what God inclines it to most powerfully; and is radically indifferent, when naturally determined: whereby it is that we become (which is the honour of our service) willing Subjects of Christ's Kingdom, Members conformable to him their Head, Ps. 110 3. quickened and actuated by his Spirit and grace. This our third Particular, that Christ is the Head of the Church; as, for the fullness of his perfection, for the excellency of his glory, so likewise for the lively operations of his Spirit. 4. The real Communication of his Benefits. Col. 3.11. Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all, and in all: As in all the faithful, by the lively operations of his Spirit; so all to the faithful, in the real communications of his benefits. He is all to the faithful; all Truth to their Illumination; all Righteousness to their Justification; all Holiness to their Sanctification; all Comfort to their Consolation; all Glory to their Exaltation; and all Fullness to their Perfection. The actions of the Head, they are all for the good and profit of the body: The eye sees not for itself, but for the body; the ear hears not for itself, but for the body. Thus, our Lord Jesus Christ he communicates his benefits to the Church; the redemption which he hath wrought, the heavenly inheritance which he hath purchased, he bestows upon his Church. His incarnation, passion, resurrection and ascension, were, and are all for the benefit and use of the faithful, as members of his body the Church. 2 Cor. 8.9. He was humbled, that they might be exalted; He was made the son of man, that they might be made the sons of God; He suffered death, that they might obtain life; John 14.2. He risen from the grave, that death might have no power over them; He ascended into the heavens, to provide mansions for them in the heavens; He is sat down at the right hand of his Father, that at the last he might make them to sit with him on his throne. Rev. 3.21. Thus is our Lord Jesus Christ the everlasting Fountain of life, the overflowing Spring of grace, all whose streams do run into the bosom of his body, his Church, by virtue of that communion the faithful have with him in the fullness of his benefits, as their head. This the explication then of our first Part, How Christ is said to be the Head of the Church; and it is chief in these four respects: For the fullness of his Perfection; the excellency of his Glory; the lively operations of his Spirit, and the real communication of his benefits. Quest. 1 We proceed, to resolve unto you these two necessary Questions or Cases of Conscience; the one, What is the surest testimony of a communion with Christ in his fullness, as our Head? the other, How may we best confirm this our communion with him? 1. What is the surest testimony of a communion with Christ in his fullness as our Head? Answ. Answ. A conformity unto Christ in his holiness as his members. Christ, as he is the original of spiritual life, so is he the pattern of Evangelical holiness. He the Original, from which the being of the new man is formed; and the pattern, to which the image of the new man is proportioned. From Christ it is, that we are baptised with the Holy Ghost as with fire. Matth. 3.11. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so says the Philosopher; and in this, Grace imitates Nature; in that, from the Altar of the Heart, where the fire of the Spirit is first kindled, a vital heat diffuseth itself, to a quickening the whole spiritual man, in each faculty and power of the soul, and in each part and member of the body. Thus is Christ the Original of Life: Observe further, how he is also the Pattern of Holiness; in that, our actual sanctification consists in a conformity to his holy life; not as to the works of his merit and mediation, nor as to the works of his glory and transfiguration, nor yet as to the works of his power and miracles, but as to the works of his ordinary and imitable obedience; that visible Commentary of God's Law, and that exemplary Discipline of his Gospel, in works of love, of humility, meekness, patience, etc. Therefore S. Paul gives the exhortation; Phil. 2.5. Let the same mind be in you, which was also in Christ Jesus. The same mind, that is, the same sincerity and truth of judgement and profession, the same integrity and sweetness of heart and affections, the same innocence and tenderness of love and compassions. And thus S. Peter exhorts; As he who hath called you is holy, 2 Pet. 1.15 so be ye holy in all manner of conversation. In all manner of conversati●●, both as to an active, and a passive obedience: An active obedience, in doing his will; and a passive obedience, in suffering for his name; doing his will with all integrity and faithfulness, and suffering for his name with all constancy and meekness. And when the Apostle says, Be ye holy, as he who hath called you is holy; the Apostles as, does not require our obedience mathematically equal, but evangelically like: For that, the holy unction of the Spirit, poured forth upon Christ, Luke 4.18. Psal. 133.2. runs down from him the Head, to the skirts of his clothing, to the meanest of the faithful: Which oil of grace, as it heals our wounds, so it cleanseth our natures, and consecrates our persons; thereby evidencing in a conformity to Christ in holiness, that we have a communion with him in his fullness. 2. How may we best confirm this our communion with him? Quest. 2 Answ. We confirm our communion with Christ, Answ. by strengthening our faith in him: For that, faith it is, by which as Christ exhibits and communicates himself unto us, so do we in a reciprocal act adhere and wholly give up ourselves unto him; so that, the stronger is our faith, the firmer is our union; and by how much our union is more firm, by so much is our communion the more full. This, this is that which gives faith its excellency, (as it is in other graces Theological and Moral) even its object, and its act; its object, Christ, in the price he gives for satisfaction to God's justice, the purchase he makes of salvation to his chosen, and the promises he tenders for application of both: All which, though secondarily indeed, they are the objects of love and hope, yet primarily and in a precedency, the objects of faith. Those Officers are in highest honour, who are nearest to the King's person; and thus is Faith a chief grace in dignity, as being nearest in place to the person of Christ. And as thus Faith hath its excellency from its object, so from its act; Rom. 3.25. and 5.1. whose peculiar office it is to be the instrument of justification and salvation, in an applicatory act conveying the righteousness and life of Christ, to the soul and person of the Believer. Faith than it is which unites us unto Christ, and gives us possession of him, Eph. 3.17. who is therefore said to dwell in our hearts by faith. Wherefore, if we would confirm our communion, we must strengthen our faith; and how is this, but by a frequent exercise of fervent prayer, a devout meditation upon the Gospel's promises, and a worthy partaking the blessed Sacrament of the Eucharist, yea, all the duties of an holy obedience? Thus, even thus we confirm our communion with Christ in his fullness, as our Head. Applicat. 1. By way of Expostulation, the more forcibly to woe and win the soul to Christ. Were it so, O man, that thou didst now possess all secular contentments, in the greatest confluence of this World's fullness; whether it be for riches, honour, pleasures, or whatsoever worldly men and carnal minds count most precious; yet how far are all these from sustaining the soul against the fears of an approaching death, the terrors of an accusing guilt, and the horrors of a future Judgement? all which the truly penitent and faithful soul can happily calm and silence, by virtue of that communion he hath in the righteousness and life of Christ. The creature than is insufficient to make man happy, seeing it is full of vanity; and man is insufficient to make himself happy, seeing he is full of sin: Needs therefore must he be involved in an eternal guilt and misery, unless Christ the Fountain of grace and happiness, uniting us to himself by his Spirit, doth give us a communion with him in his fullness. And now, O man, that thou mayst be united to him, and obtain a communion with him; hear what is the command of thy God, 1 Joh. 3.23. it is even this, that thou believe on the name of his Son Jesus Christ: yea, hear Christ himself in the Ministry of his Word, lovingly inviting thee with a Come unto me: Yet further, he hath made the Ministry of his Word to be an embassage of peace, in which he not only lovingly invites, but more graciously entreats, 2 Cor. 5.20. (so says the Apostle;) As though God did entreat you by us, we pray you in Christ's stead be ye reconciled unto God. And if now, O man, neither the command of thy God will awe thee, nor the invitation of Christ move thee, nor yet his entreaties prevail upon thee; hear at last his pathetical expostulation by his Prophet, Ezek. 18.30, 31, 32. if not to thy conversion, yet to thy conviction: O house of Israel, repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin: Cast away from you all your transgressions whereby ye have transgressed, and make you a new heart and a new spirit; for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: Wherefore turn yourselves, and live ye. In the meditation of which words, suppose you heard (Beloved) this expostulary Dialogue betwixt Christ and the Sinner. Thus saith Christ: See, see, O man, I who am thy Judge, proffer myself thine Advocate; I against whom thou hast sinned, proffer myself thy Saviour; and therefore why wilt thou die? The Sinner answers; I die, because the Law, the Minister of death, condemns me for my sin. Ay, but I who have satisfied the Law, promise thee absolution upon repentance; therefore why wilt thou die? I die, because I have made a league with hell, and a covenant with death; and my soul is so fast in fetters and in prison, that I cannot come forth. Ay, but I have vanquished and triumphed over death and hell, and offer thee power to break that covenant and dissolve that league, and so return and live; and therefore yet why wilt thou die? I die, because I carry about with me a body of sin, a law in my members, which presseth me forwards into all impieties. Ay, but I bring thee a regenerating grace, to make thee a new heart and a new spirit; and therefore yet again, why wilt thou die? I die, because I was of old ordained of God to this condemnation, reprobated in his eternal decree. Ay but, O foolish and perverse soul! I give thee my word, my oath, I have no pleasure in the death of the wicked: And therefore search not my Decrees which are secret, but see the truth of my Gospel revealed, which tells thee, that I came into the world to save sinners: And therefore whilst I stretch forth mine arms, fly not my embraces of love; whilst I tender thee my grace, resist not my Spirit. And if yet thou continue thy rebellion, I will not yet withdraw my compassion; but shall still bespeak thee, and all obstinate sinners in the Ministry of my word, saying, Why will ye die; seeing I have no pleasure in the death of him that dieth? Wherefore turn yourselves and live; cast away from you all your transgressions, and make you new hearts and new spirits; so iniquity shall not be your ruin. Now then, O man, be thou drawn from thyself unto Christ, by a gracious resignation of a holy faith: Cast off, O cast off the solicitations of thy dearest and closest corruptions, the strongest temptations of the World and the Flesh; and yield, O yield up thy will unto Christ's sceptre, captivate thy lusts to his power, dedicate thy soul to his Worship, and submit thy whole man to his sway and government: So shall his Spirit of Union be unto thee a Spirit of Unction; 1 Joh 2.27. as of Union to incorporate thee into himself, so of Unction to consecrate thee to his service; yea, of Consolation too, to assure thee of thine heavenly inheritance, by virtue of thy Communion with him in his Fullness. 2. Administer we Comfort to the Faithful, amidst their private troubles of Soul, and amidst the public calamities of the Church. 1. Amidst their private troubles of Soul: That, Isa. 50.10. howsoever they may for a while walk in darkness, Mal. 4 2. clouded with some distress of conscience, yet shall Christ the Sun of righteousness arise upon their souls with healing in his wings; and in a communion of his fullness, their souls shall be calmed with a serenity of peace, crowned with the joy of faith, refreshed with the preapprehensions of Gods glorious presence; and this as the clusters of the heavenly Canaan, Rom 8.23. as the earnest of their future inheritance, as the pledge of their eternal redemption. In all the faintings and languish then of soul, this is the sustaining comfort of the faithful, that they have Christ near at hand to succour and save them; Eph. 3.8. with him they have a sacred communion in his unsearchable riches of grace and love; riches unsearchable, not as if they could not be found, but because they cannot be fathomed, an inexhaustible treasure: Of which as Christ is the Depositary, so is he the Dispenser; Jam. 15 6. giving liberally to them that ask by prayer, and pray in faith. 2. Amidst the public calamities of the Church; of which calamities, that of spiritual captivity is the greatest. Thus, when Jeroboam had usurped the Throne, this was Israel's captivity in their own land, 1 King. 12.26, 27, etc. that they must worship the Calves; lest, going up to Jerusalem, worshipping God according to his Word, should mind them too much of their revolt, and so bring them back in their allegiance to the house of David. Yea, the slavery of Soul was that made Babylon's captivity more grievous to the Jews, then that of Egypt. In Egypt their Religion was free, Dan. 3.15. though their Persons were in bondage: In Babylon they must either fall down and worship the Image, or be cast into the fiery furnace. Now, in this, or any other public calamities of the Church, behold the comfort of the faithful: That sure they are, by virtue of the Church's communion with Christ as the Head, in his wisdom and power, grace and mercy; by how much her distress is the more grievous and mournful, by so much her deliverance shall be the more glorious and joyous. Thus, when the Lord brought back the captivity of Zion, Ps. 126.1. (saith the Church in her Song of praise) then were we like unto them that dream. The deliverance was so sudden, and so strange, that it seemed to be not a vision of the day, but a dream of the night: The manner and method of God's providence so wonderful, that, as if none could imagine it being awake, they are rhetorically said to dream it being in a sleep. And as this deliverance of the Church was wonderful and strange, so glorious and joyous; glorious to the astonishment of her enemies, joyous to the exultation of her friends; v. 2. these acknowledging with praise, those confessing with envy, the Lord hath done great things for them. 3. Do we hereby declare we have communion with Christ, by denying ourselves; by denying our own strength of reason, seeing he is our wisdom; denying our own merit of works, seeing he is our righteousness; denying our own lustful affections, seeing he is our Sanctification; and denying our whole selves, seeing he is our Redemption. Yea, see we to this, that we declare our heavenly communion by our heavenly conversation: Live we as such, whose life is hid with Christ in God; Col. 3 3. live as such, who profess a fellowship with the faithful, and expect society with the Angels; as such, who are fellow-citizens with the Saints, Eph. 2.19. and of the household of God; yea, live we as such who wait for the glorious appearing of the Son of God, and to be received into the heavenly Jerusalem, that City of Holiness, Rev. 21.27. into which no unclean thing shall enter. Lastly, do we with enlarged desires and ravished affections, even with all the holy vigour of inflamed hearts, recount the great love, and extol the due praises of our God, and of our Jesus, and of the good Spirit of grace, for all the great work of our eternal salvation, effectually applied in our Spiritual communion with Christ, as He is the Head of the body the Church, the beginning, the firstborn from the dead, etc. THE SECOND SERMON UPON Coloss. 1. v. 18, 19 He is the Head of the Body, the Church; who is the beginning, the firstborn from the dead, etc. Introduction. Acts 1.10. OUR Lord Jesus Christ he is ascended; and whilst we in devotion, as his Apostles in admiration, do gaze after him, see the solemnity of his triumph. Sin and Satan, Death and Hell, his and our mortal enemies, whom he vanquished in his Passion, and whom he scattered in his Resurrection, Eph. 4.8. those he leads captive in his Ascension. It was indeed the manner of the Nations, most frequently and most solemnly practised by the Romans, to take the spoil of the enemy in the field, and after victory, to ride in triumph thorough the City. Heb. 2.10. And thus the Apostle speaks of Christ, the Captain of our Salvation; having spoiled principalities and powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.15. he made a show of them openly, leading them about in public triumph; and than it was, that Christ did spoil Satan and the Infernal spirits, of all their principality and power; when he disarmed them of their weapons, and broke in pieces their ensigns, even the strength of sin, the curse of the Law, and the sting of death; of these he spoilt them in the open field of his Passion, where the battle was fought; he not giving up the ghost, till he had canceled the hand-writing of Ordinances, Vers. 14. and nailed it to his Cross. And Christ, having thus vanquished and spoiled his enemies in campo victoriae in the field of Victory, his Passion; he after Triumphs in his Cross, as in sella Regia or curru Triumphali, his Chair of State or Triumphal Chariot, in his Ascension. And being Triumphantly ascended, see him royally entertained into the heavenly places; see a Celestial Chore of holy Angels, leading the host of Heaven to the Gates of Zion; Where they welcome their Lord, and our Jesus, into the heavenly Jerusalem; with that, or the like divine Anthem: Lift up your heads, O ye gates, and be ye lift up, Psal. 24.7, 8, etc. ye everlasting doors, and the King of Glory shall come in: Who is the King of Glory? The Lord strong and mighty, the Lord mighty in Battle. 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 entered; 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, glorify 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 entered into glory; Sat 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 firstborn from the dead, that in all things he might have the pre-eminence; for it pleased the Father, that in him should all fullness 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 fallen, 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 fallen; and in this, St. Bernard joins issue with St. Ambrose, Bern. Tract. de dilig. D. affirming, Qui hominibus subvenit in tali necessitate, Angelos servavit a tali necessitate: He that succoured 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 fallen, 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 Centre 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 thorough 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 join 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 firstborn from the dead, that in all things he might have the pre-eminence, etc. 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 only 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 mankind, 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 diversely 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 God's 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 Christ's Spouse, this the King's Daughter, this the Mount Zion, this the Heavenly Jerusalem, this the Mother of us all, Virgo virtute, mater prole (so St. Ambrose) a Virgin indeed for purity, a Mother for fruitfulness; this the Kingdom of Heaven, this the Body of Christ, this the Church Universal, the Church Catholic, which is invisible, the object of Faith, and not of Sense; and therefore we say in our Creed, I believe the holy Catholic Church. Which holy Catholic Church, ● Tim ●. 15. Cant. 6.8. as by S. Paul it is said to be Columna Veritatis, the Pillar of Truth; so by Solomon, Columna Unitatis, the Dove of Unity. Indeed, the Church can be but one, because Christ her Head is but one; who is the same yesterday, to day, Heb. 1●. 8. and for ever. The same (1.) Objectiuè, in his Word; yesterday shadowed in the Law, to day shown in the Gospel; the New Testament being clasped up in the Old, and the Old laid open in the New: The Old Testament and the New, like two concentric circles, they differ in their circumference, yet agree in one centre, and that centre Christ. (2.) As Christ is the same objectiuè in his Word, so is he the same subjectiuè in his Attributes; his Wisdom, Goodness, Power, yea, dignity and authority; one and the same Shepherd of his Flock, one and the same King of his people, one and the same Head of his Church. (3.) The same effective, in the gifts and graces of his Spirit, in the power and efficacy of his Word, and of his Sacraments: Now the light of the Gentiles, Luke 2.32. as before the glory of his people Israel; as yesterday to Abraham, Isaac, and Jacob, so to day he is to as many as believe on him, Jesus a Saviour. And if thus but one Head, then necessarily but one Body; if but one Christ, then but one Church. But one Church, however it receives its divers names of distinction, according to its different degrees of communion, as being either militant or triumphant: The Church militant in tempore peregrinationis, in the time of her sojourning here in fear; and the Church triumphant in aeternitate mansionis, Aug. Enchi●. c 56. in the eternity of her dwelling with Christ in glory, (so S. Augustine.) Militant is that part of the Church which is on earth, still fight in a continued warfare against the flesh, the world, and the devil: Triumphant is that part of the Church which now rest from their labours, Rev. 14.13. who by the power of Christ have vanquished the powers of darkness; and therefore with victorious palms in their hands, clothed with the robes of glory, they stand continually before the throne of God, Rev. 7.9, 15. and serve him in his temple. Both these, the Militant and Triumphant, make up one Church Catholic; Aug. ibid. one now in vinculo charitatis, in the bond of charity; and shall be for ever one in consortio aeternitatis, in the fellowship of eternity. But further, this Catholic Church with which we have communion with Christ, as she is Columba Unitatis, the Dove of Unity, so Columba Puritatis too, the Dove of Purity; she is the holy Catholic Church. Though on Earth, indeed, she be encompassed with many infirmities, Psal. 45.13. overshadowed with many afflictions; yet is she the King's daughter, all glorious within; endued she is with Christ's holy Spirit, adorned she is with his holy Graces, clothed she is with his perfect Righteousness. Holy the Church is, (1) In Christ her Head, who is perfectly holy, even holiness itself. (2) Holy she is in her Triumphant part, Eph. 5.27. which is made complete in Holiness, sine ruga aut macula, without either wrinkle or spot; without either wrinkle of imperfection, or spot of uncleanness. (3) Holy she is in her Militant part also; holy by sanctification partially, and by imputation of Christ's Righteousness perfectly; so sanctified she is, not as to be free from all abiding of sin, Rom. 6.12. that's for the estate of glory; but so, as to be free from the reigning of sin, that's for the state of grace. Our holiness in this life, it is but inchoative, and in part, in fieri, not in facto; our perfection of holiness shall not be till our consummation in happiness; and when we shall be made completely happy, then shall we be made also perfectly holy. Thus, you have seen what is the Church of Christ in its larger acception, and in its nearer relation: In its larger acception, as the Church of the Elect, the Elect Angels, and Elect Saints; in its nearer relation, as the Church of the redeemed; redeemed in an effectual communication of Christ's fullness, as he is the Head: The Head of the Body the Church, etc. 3. What the Church is, of which Christ is said to be the Head; in its different adjuncts, as visible and invisible. The Church Catholic, or Universal (not being genericè, but integraliter Universal; the Universal Church, as we say, the Universal World) as it is aptly distinguished according to its different states into the Church Militant and Triumphant, so is it distinguished no less aptly, according to its divers adjuncts, into the Church visible and invisible: Which distinction being observed to be, not a distribution of the Genu● into its Species, nor of the whole into its parts; as if either one Church, or one part of the Church were visible, and another invisible; but a distinction of adjuncts to the same subject. This being observed, we may the better answer and retort the Arguments of the Romish adversary, in the great contest concerning the visibility of the Church. To be invisible, is an affection of the Catholic Church, in respect of its internal and essential form: To be visible, is an affection of the same Catholic Church, according to its form external and accidental. The internal and essential form of the Church, consists in union with Christ, through the Spirit, the object of Faith, and not of Sense; in which regard, the Church must needs be invisible. But now, the external and accidental form of the Church, is the Ministry of the Word and Sacraments, with a public profession of the true Faith of Christ; and in this, the Church must needs be visible, yea, by how much that profession and Ministry is the more public and pure, by so much is the Church, the more conspicuous and glorious. The Church then, as it is visible, may be thus defined; to be, The whole company of men and women professing the Faith of Christ, in the sincere preaching of the Word, and right administration of the Sacraments. (And this is the definition of the Church, according to its external and accidental form; that definition before given being according to its form Internal and Essential;) and by this we may understand, how men are said to be of the Church, and to be in Christ, either by outward profession, or by inward sanctification, that, an external, this, an internal communion; by the outward profession of an external communion only, so the Formal Hypocrite; by the inward sanctification of an internal, as well as the outward profession of an external communion, so the Truly Regenerate. Many there are then, who bear the name of Christians, ay, and of Catholics 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 Heresy, 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 mixed 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 only Vessels of Gold and of Silver, but also of Wood, and of Earth; yea, Some to honour, and some to dishonour. Thus in the visible Church, there are not only strong Believers, but also weak Christians; not only those who are more eminent in the gifts and graces of the Spirit, but also, those who are weaklings, and of less spiritual abilities than others: Yea further, as there are some to honour, that is, some who through the Election of Grace, shall at last inherit eternal glory; so, some to dishonour, 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 quickening 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 Christ's 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 than corporals, grace more active than nature. By virtue of this communion of the Faithful, the Church is said to be Corpus compactum & connexum, Eph. 4.16. a Body fitly joined 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 fullness of Christ. Unto a perfect man, this does intimate the near and full communion of Christ's 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 fullness of Christ, is the increase of the Church, till consummate in its communion of Members, and fullness 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 complete 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 Religions, they (not knowing which to choose) think it best, to be of no Religion; and whilst they behold the eager opposition of Churches, all professing Christ, they are ready to question, whether indeed Christ hath now any Church. But to stop the mouths of Atheists, and confirm the Faith of true Christians, I shall resolve unto you this Quare, Whether the Church of Christ on Earth, may totally fall away? To which I answer. Answ. Some particular and visible Churches of Christ have, and still may fall away; but the universal and invisible Church, the Body of Christ cannot. And this stability of Christ's Church is founded upon the immutability of God's Covenant; his promise cannot fail, and therefore his Church cannot perish. In all her variety of states and conditions Non mutat voluntatem, sed vult mutationem, (so the Schools from the Master of the Sentences, and he from St. Augustine.) When God altars his work, he changeth not his will, but wills those changes; so, as to establish his promises: Amongst which promises to his Church, Matth 16.18. observe that, The Gates of Hell shall not prevail against her. And again, Lo, I am with you, saith our Saviour; what only for a short time? Matth. 28.20. No, it is for a long date, always; even unto the end of the world. Indeed, to suppose the Church to fall totally from grace, were to separate Christ from being Head, and to divide him from the Body; Eph. 1.23. and so make him who is the fullness of perfection, to be himself imperfect. Of particular visible Churches indeed, we say, That they have, and may fall away; so did the Church of Israel in the time of Elijah, so hath the Church of Ephesus, of Antioch, of Jerusalem, and many other particular Churches, they have fallen away; yet the Universal hath not. But still in the height of Heresy, there have been some to profess the truth; in the deepest Apostasy, some to hold fast unto Christ, and the purity of his worship. Thus in the time of Arianism, when (as St. Hierom tells, us) Ingemuit totus orbis, & see Arianum esse miratus est: The whole World groaned, and wondered to see itself become Arian, yet then there was an Athanasius to be Arianorum Malleus, the Hammer, and Hammerer of the Arians; yea, there were stout Professors of the Truth, in the several parts of the Earth; true Propugnatores fidei, the Church's Champions for the Faith's defence. Rev. 13.5. Yea see, when the whole World wonders after the Beast, even the Princes of the Earth dread his power, court his friendship, adore his greatness; yet even then, God hath a remnant left, A remnant which worship him in Spirit, and in Truth. But further yet, I observe, The old Adversaries of the Protestant Faith, the Papists, they take advantage of our present distractions; and whilst our Church labours under an Eclipse, they seek to gain Proselytes by this Argument, viz. Necessary it is to be of some Church, for it is a truth received on all hands, That out of the Church there is no Salvation; and now as for the Church of England (say they) where is it? or, what is it? That hath ceased to be, but the Church of Rome, that continues in her ancient glory: So that, unless now you will be Roman Catholics, you can be of no Church; and if you be of no Church, you can expect no Salvation. Wherefore to discover the subtlety, and overthrow the strength of Quest. 2 this Argument: I shall resolve this Second Quaere, What is meant by this ancient truth, and common saying, That out of the Church, there is no Salvation? Answ. Answer. It is meant of the Church Universal, not of this, or that, or any other particular Church. There is no particular Church on Earth, but may under a cloud of persecution cease to be any longer visible, in respect of the outward Ministry of the Word and Sacraments; and yet continue to be of the Church Universal, the Body of Christ in the inward sanctification of the Spirit and Grace. So that, when we say, Out of the Church there is no Salvation, it is not spoken of the Church of Rome, any more than of the Church of France, or of the Church of England, or of any other particular and National Church on Earth: But it is spoken of that Una Sancta & Catholica Ecclesia, That one holy and Catholic Church, the Body of Christ; for that out of it indeed there is no Salvation. And therefore do the Ancients make Noah's Ark, Gen. 6.16, 17, 18. a Type of the Church; for that, as all within the Ark, so all within this Church are saved; and as all without the Ark, so all without the Church are destroyed, Per portam Ecclesiae intramus in portam Paradisi (so St. Augustine) through the door of the Church, we enter the Gate of Paradise; and as the same St. Augustine observes well, He that hath not the Church for his Mother, cannot have God for his Father; and he that hath not God for his Father, cannot have Christ for his Saviour, and without Christ there is no Salvation. For, as that which is not of the Body, does not receive life Natural from the Head; so he that is not of the Church, does not receive life Spiritual from Christ. We proceed then to the resolution of our Third Quaere, Quest. 3 What we have to answer those, who say, we have no Church? viz. That a Church does not then cease to be, Answ. when she ceaseth to be glorious; but is visible in her constant sufferings, when not visible in her public Ministry. Be it so then, that we cannot show the rich Plate on the Cupboard, yet we can show it cast into the Furnace; and do but wait the Artists time, and it shall come out more refined and beautiful. The Church is the King's Daughter, Psal 45 13. though clothed in Rags, though covered with contempt, yet all glorious within. Tell me, is not the Church then most truly eminent, when most eminently suffering for the Truth? Innocency is more illustrious upon a Dunghill, than injustice on the Throne; Fa th' and Truth more honourable in a Dungeon, than Schism and Superstit on in the Temple; wherefore, the●e Christ hath his Church, where Truth hath her Martyrs. And let not then, any insulting Romanist, say, Where is your Church? in contempt and scorn; whilst we can point him to those who give Testimony to the Faith, by their innocency and sufferings. To close with the Fourth Quaere. Seeing we are to hold Communion Quest. 4 with the Church; how may we know which is a true Church, with which we may hold communion? Answ. Answer. By these inseparable and infallible Notes, a sincere Preaching of the Word, a right Administration of the Sacraments, and a firm Profession of the Faith: All which, by how much they are the more or the less perfect, by so much is the Church the more or the less pure. And now blessed be God, even for ever blessed be his holy Name, that he is pleased to vouchsafe us here, the visible face of a Church, amidst the Churches so many blind-foldings and buffet, in this her enemy's hour, Luke 22.53. and power of darkness. But because I know many of you come from far, having your habitations where are no Churches, no Churches as to the right Administration of the Word and Sacraments; therefore, let me mind you of what St. Paul admonisheth you, Heb. 10.25. Not to forsake the assembling yourselves together, but to meet in a private participation and communion of the Ordinances, where you cannot have them in public. And in so doing, fear not the guilt or reproach of a Conventicle; for be assured, That it is not a Conventicle, where Religious persons meet in private Administrations of Public Forms, but where Faction meets in the Administration of Private Forms, opposite to Public Order. John 20.19. The Apostles we find in a Private Meeting, With the doors shut for fear of the Jews; yea, the Primitive Saints had their Crypta, their secret places for Private Worship, for fear of their Persecutors. It is not then so much the place of worship, as the form of service, which makes the Conventicle; even, when that service is opposite to the established order of the Church, whether the place be private or public. Be it so then, that we are reduced to the persecuted condition of the Primitive Saints, when their salutations run to Aquila and Priscilla, Rom. 16.19. and the Church in their House. Be it so, that we are forced to celebrate the Eucharist, as our Saviour did institute it, Mark 14.15. in some inward or upper Room. Be it so, that whilst Heresy declaims in the Pulpit, Truth be driven to the Desk; yet know, wheresoever we find the Word truly preached, the Faith sincerely professed, the Sacraments rightly administered; there we find a visible Church, with which we are to hold communion: For that, Christ hath there promised his gracious presence; Matth. 18 20. who hath said, That where two or three are thus met together, in his Name, he will be in the midst of them. Thus we have done with the Explication of the first general part, The description of Christ; in the Dignity and Office of Mediator, As the Head of the Body, the Church. I should proceed to the Twofold Relation, from which this Description is raised, that of Creator, As the beginning of all things; and that of Redeemer, As the firstborn from the dead. And having opened unto you the Twofold Relation, from whence the Description is raised, I should proceed to the Threefold Reason, whereby it is argued: First, From the final moving cause, That in all things he might have the pre-eminence. Secondly, The efficient ordaining cause, the good will and pleasure of the Father. And thirdly, The formal constituting cause, the fullness of perfection dwelling in Christ. These particulars, seeing I cannot enlarge upon in Explication, give me leave lightly to open by way of Paraphrase, that so I may proceed to Application. Know then, Christ is the Head of the Body, the Church, as he is the beginning, the firstborn from the dead; that is, the Author of nature, grace, and glory; the Fountain, as of life natural, so of life spiritual, and life eternal; not only the Creator and Preserver of the living, but also the Raiser and Restorer of the dead. The first that risen to an immortal and incorruptible life, and the Author as well as the Exemplar of all that shall rise to the like life, incorruptible and immortal. And wherefore this, but that, In all things he might have the pre-eminence, Tam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well in the Creation and natural estate of the World, as in the Redemption and Spiritual estate of the Church. Whether it be in Creation or Redemption, in Conservation or Restauration, in Grace or in Glory, in Earth or in Heaven, in Time or in Eternity; in all, Primas tenet, He hath the pre-eminence. But by what ordaining Power and Authority, doth he obtain and possess this Dignity? Why, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of the Father; who, to this very end, that Christ might be King and Head of his Church, Lord Paramont, above all principalities and powers, he hath communicated to him all fullness: All fullness of wisdom, grace, power, and of the Divinity itself; and this fullness, is not that of the Vessel, but of the Fountain, it dwells in him: So that, though of his fullness do we all receive, John 1.16. yet is not his grace to be exhausted; he imparts his grace, as the Sun his light, without diminution of his fullness; which fullness he hath as Head of the Body, the Church, etc. 1. By way of Admonition, that, Applic. as in the Body there is a diversity of Members, and in the Members a diversity of Functions; Rom. 12.4. 1 Cor. 12.12, etc. yet in those divers Functions and different Members, there is a mutual communion, and a perfect concord; the less honourable not invading the office of the more noble, nor the more noble contemning the use of the less honourable. So ought it to be in the Church, where every one of the Faithful, as a member, hath his office, his gift, his function from Christ; not so much in a regard to himself, as in a relation to the whole community, in which he hath his proper station, order, and degree appointed him of God; which whosoever by emulation disturbs, or by ambition violates, he profanes the Ordinance of God, and sins against the goodness and wisdom of his Providence. And, as the hand usurping the office of the Eye, or the Foot invading the Function of the Hand, this Schism must needs tend, both to each Members, and the whole Body's destruction. Thus is it in the Church of Christ, if the Mechanic shall invade the office of the Minister, the Subject usurp the office of the Sovereign: Psal. 77.23. Epis. Winton. If, instead of the people led like sheep, by the hand of Moses and Aaron; wicked men shall invert the order, and make Moses and Aaron to be led like sheep by the hand of the people: Sure this Schism in the Body Mystical (to say no worse) like that in the Body Natural, it must needs be dangerous and destructive to the whole; even destructive to the people, as well as to Moses and Aaron, to Magistracy and Ministry, even the State Civil and Ecclesiastical. 2. Whatsoever is others Schism, see we to our own sincerity, that we be true Members of Christ's Body; which Body of Christ admits of no withered hands, no wooden legs, no profane persons, no formal Hypocrites; but such as are truly justified through the Blood of Christ, and sanctified by his Spirit of Grace. Quid facit in demo fidei perfidum pectus (so St. Cyprian) What hath an Apostate to do with the household of Faith? What hath a stranger to do with the Covenants of Promise? What hath the profane person or Hypocrite to do, with the Body of Christ? which is none other, then, The general assembly, Heb. 12.23. and Church of the firstborn, whose names are written in Heaven. If we are Members of Christ's Body, where is our conformity to him in holiness? where are the vital operations of his Spirit? where the quickening power of his Grace? Wherefore know, amongst the many symptoms of life, there are none more sure, than those of Sense: So that, hereby we testify ourselves to be living Members of Christ's Body, by a sense of our own sin with hatred and detestation, and by a fellow-feeling of our brethren's sufferings with tenderness and compassion; indeed, he who hath no fellow-feeling, can be no fellow-member, no lively part of Christ's Body. Now, if by these symptoms of Spiritual life from Christ, as the Head; we can evidence to ourselves that we are living Members of the Church, as his Body: Then, be we further exhorted, to live as such who profess a communion with that Body, whereof Christ Jesus is the Head. But how this? why, it is by observing St. Paul's direction, Eph 4.15. even, In growing up into him in all things, who is the Head, even Christ: This is that the Apostle calls aright, an increasing with the increase of God: Col. 2.19. with the increase of God, that is, with all divine and spiritual growth, in true Faith, fervent Love, firm Hope, and sincere Holiness, even in all saving Graces; which is therefore called the increase of God, because he is the efficient cause in his Blessing, and he is the final cause in his Glory. 3. From the so near union of the Members with the Head, of the Faithful with Christ; doth flow forth most divine comfort to the languishing Soul, in the midst of inward temptations, and outward afflictions. First, In the midst of inward temptations: When we rightly apprehend the wisdom and goodness of our God, the love and mercy of our Jesus, in this Mystery of the Head, being made conformable to the Members, Christ in all things like unto his Brethren; that, Heb. 2.17, 18. he might be a merciful and faithful High Priest, in things pertaining unto God; and so, Was himself tempted, that he might be able to succour them that are tempted. Doth Satan then pursue the Soul with continued suggestions, renewed temptations; which neither a watchful care can avoid, nor yet fervent Prayer doth remove? If so, This is our comfort, that, such an High Priest, such an Head, such a Saviour we have, Heb. 4.15. As is touched with a feeling of our infirmities. Touched not only per apprehensionem, but also per experientiam; not only by his divine knowledge as God, but also by his humane experience as man; for that, as it follows, He was in all points tempted as we are, yet without sin. Now, from Christ's being touched with the feeling of our infirmities, it is the Apostles inference, Vers. 16. That we therefore come boldly (even in an humble confidence) unto the throne of grace, that we may obtain mercy, and find grace to help in the time of need; for that, thus doing, Christ shall speak to the Soul, what he once spoke to St. Paul, in his spiritual conflict: My grace is sufficient for thee; 2 Cor. 12.9. and thereby, My strength shall be made perfect in thy weakness. Secondly, In the midst of outward afflictions: By virtue of that near union betwixt the Head and the Members, Christ and his Church, the afflictions of the godly reach even unto Christ. Thus says our Saviour, I was an hungered, and ye gave me meat; Matth. 25.35, 36. I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Oh the inconceiveable love of Christ! And Oh the divine comfort of the Soul! in this communion between Christ and the Faithful: As the Faithful communicate with Christ in his benefits; so Christ he communicates with the Faithful in their sufferings: As wisdom, righteousness, peace, joy, life, glory, are such wherein the Faithful communicate with Christ; so hunger, thirst, nakedness, sickness, imprisonment, are such wherein Christ communicates with the Faithful. And what is the ground and reason of all this, but the union of Christ, and the Church, like that of the Head and the Body? So that, though the Faithful man be in himself never so poor, yet in Christ he is abundantly rich; though in him self never so despicable, yet in Christ he is highly exalted; though in himself never so miserable, yet in Christ he is eternally happy. And so again, vice versá; Our Lord Jesus Christ, though in himself never so rich, yet in the Faithful he still suffers poverty; though in himself never so glorious, yet in his Saints he still suffers ignominy; though in himself never so highly exalted, yet in his Members he still suffers contempt. Now, who rightly apprehends, and considers, that Christ himself, not only hath suffered for him as his surety, but also still suffers in him as his Head? who is it that rightly considers this, but will, as the Apostle exhorts, Heb. 12.1. Run with patience the race that is set before him, looking unto Jesus the Author and Finisher of his Faith? For that, if we suffer with Christ, Rom. 8.17. we shall also be glorified together with him. With him, Who is the Head of the Body, the Church; the beginning, the firstborn from the dead, that in all things he might have the pre-eminence: For it pleased the Father, that in him should all fullness dwell. Halleluiah, THE FIRST SERMON UPON PSAL. 27.4. One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. NOthing is more dismal than darkness; so that, Introduct. midnight dangers are the most dreadful. Oh the sad distress then of God's children and chosen, when so clouded in their sufferings, that they see no succour! But then, even then how does their piercing eye look through storms and tempests, and behold the Sun behind the Cloud, behold God's face through the World's frowns, and in his favour find light and life, when the outward man discerns nothing but darkness and death? Thus David, he quells his fears and triumphs by faith, saying, The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, v. 1. of whom shall I be afraid? But where hath David this courage, from whence this confidence? Why see, he takes Sanctuary, he flies to the horns of the Altar, he seeks shelter under the Cherubims wings; Gods presence is his protection, God's house his fort and tower, yea his comfort and delight; by way of excellency it is his Unum, his one thing: One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord, etc. See David here right according to his own Emblem, Ps. 42.1. even as the Hart panting after the water-brooks: As the Hart, so he wounded and pursued; wounded with distress, and pursued with danger, he pants after the water-brooks, eagerly longs after the refreshing comforts of God's Sanctuary. Division. In the Division of the words, observe two general parts: David's Petition; with its Divine Reason. 1. David's Petition; One thing have I desired of the Lord, that I will seek after, that I may dwell in the house of the Lord all the days of my life. 2. The divine reason of David's Petition; To behold the beauty of the Lord, and to inquire, etc. In the first General observe two Particulars; the Object, and the Acts. The Object; 1. Emphatically asserted to be unum, one thing. 2. That one thing expressly described to be this, That I may dwell in the house of the Lord all the days of my life. This the Object. Secondly, the Acts; they are two: The one speaks the inward affection, that of desire; the other speaks his eager prosecution of what he desired, in seeking after it: One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life. This is David's Petition, to which he is moved by a twofold reason; of Delight, and of Devotion. 1. Of Delight, relating to the types and the antitypes, the shadowing figures and glorious mysteries, even a beholding the beauty of the Lord. 2. That of Devotion, relating to the Oracle and the Altar, the Incense and the Sacrifice; to which answers our Preaching, and Prayer, with the Administration of the Sacraments: And this David calls, a visiting, or an enquiring into God's temple. Thus the wounded Hart pants, thus David's troubled soul longs, and longing breaths forth his distress, concentred in this Petition; One thing have I desired of the Lord, etc. Explic. First General, David's Petition; and therein the Object, emphatically asserted to be unum, one thing. In the beginning of the Psalm David keeps an Audit of his Souls accounts, reckoning up the large incomes and lasting treasures of God's bounty, grace and mercy; the sum whereof is this: The Lord is my light and my life, my strength and my salvation. And now, where shall David design his presence, but where is his light? where shall he desire his person, but where is his strength? where shall he wish his soul, but where is his life? and where shall he fix his habitation, but where is his salvation? even in communion with his God; and this especially in the holy Worship of his Sanctuary. No wonder then, if above all things he desires and seeks after this one thing, to dwell in the house of the Lord, etc. There are quos interpellat ad desiderandum finis ipse desiderandi, says Tertullian well: Tert. de paen. Isa. 57.20. There are those, whom the end of one desire provoketh to another; fluctuating souls, whose motion is that of a troubled Sea in continual waves; and no wonder if the Needle flit up and down the Compass, whilst it is not fixed upon his Pole: So, no wonder if the mind of man wanders in multiplicity of desires, whilst 'tis not fixed upon David's unum, his one thing, the enjoyment of his God. 1 Pet. 2.11. We are here strangers and pilgrims; The soul then pursuing sensual delights, may haply find some Inn for a night's lodging, but no house to make its home, no object to make its centre. Our right habitation can there only be, where is our true contentation; our repose, where is our rest; and that is God; and this by communion with him in Christ: which communion with him in Christ, we have in his ordinances; and Christ's ordinances are in God's house. God's house then is that one thing above all things, which most conduceth to the good of souls, yea and welfare of States: For, no Nation ever prospered, in which Gods house was profaned; and when judgement reacheth the Sanctuary, who shall secure the City? Ezec●. 9 ● 6. Ps 75.3 Gen 32.26. The Prayers of the Church are the prosperity of a People, whose united force is beyond that of men and Angels; it prevails with God, Eph. 2.3. it overcomes the Almighty, not letting him go without a blessing. But from whence is the Church's unity? why from Love's union: From which union of love it is, that the faithful become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; fellow-members of the same mystical body, fellow heirs of the same eternal Kingdom, fellow-citizens of the same heavenly Jerusalem. Yea, such is the communion of love, as not only makes many one, but also one many: hereby, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (so S. Chrysostom) love not only combines ten thousand into one, but also multiplies one into ten thousand: For, look how many lovers a man hath, so manifold he is; he hath so many eyes to see for him, so many ears to hear for him, so many feet to go for him, so many hands to work for him, so many tongues to speak for him, and so many hearts to pray for him. Thus the prayers of the Church by a communion of love become each man's in particular, which are all theirs in the general. And this is the incomparable benefit of the Church's Liturgy generally received, that each one hath ten times ten thousand together imploring at the Throne of grace, for that blessing he singly sues for. Oh the sweet delight of those Closet contemplations! when we could take a view of all the Congregations in England, at one time of the Lords day, in one place of the Lords house, in one posture of bended knees, and of lift up hands, and eyes, and hearts, breathing one Prayer, and closing one Amen! Oh how lovely were this in the sight of Angels, how acceptable in the presence of God, thus at once in an united force to wrestle with him for a blessing, Gen. 32.14, as did Jacob! And as such the Prayers, such also the Praises of the Church, the Militant being Echo to the Triumphant; Holy, holy, Isa 6.3 & so in the Te Deum to Holy Lord God of Hosts, that Song of the Cherubims in heaven, and of Saints on earth. Oh! had we this sacred Unity, how soon would vanish our hateful Divisions! O that all men's Ambitions and Covetousness were concentred in the Unity of David's desire, to enjoy God in his Sanctuary, to dwell in his house, and devote themselves to his holy worship! This the first particular of David's Petition, as to the Object, emphatically asserted to be unum, one thing. 2. We proceed to this one thing, as it is expressly described: A dwelling in the house of the Lord. Of all the creatures, God still hath some whom he calleth his; as separate by a particular dedication and sanctification to himself. Thus of men's persons, some are his elect and chosen; Luke 18.7. Ezek. 44 24 Psal. 105.15. Mal. 3.8. John 2.16. 2 Sam. 7.5. of times and seasons, some are his Sabbaths and feasts; of servants and attendants, some are his Prophets and Ministers; of goods and chattels, some are his Tithes and Oblations: And thus of places and habitations, some are his Temples, some are his Houses; in which Houses and Temples, places dedicated to God's worship and service, he vouchsafes to dwell; not as thereby confining his presence, but therein declaring it. For most true it is, God hath no bounds of himself, but himself; his essence is infinite for immensity and omnipresence, as well as for majesty and omnipotence; He hath heaven for his Throne, and earth for his footstool; Isai. 66.1. and therefore is not contained in Temples made with hands. Seeing God then is not enclosed within walls, nor confined by place, how is he said to be in his Temple, as in his house? Why, it is not to denote him contained, but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philo Judaeus gives the short, yet full resolution; God is present every where, as containing all things, not contained himself? And so though in the immensity of his Omnipresence, his being is in all places, yet in the manifestation of his gracious presence, his dwelling is more especially in his Temple; and this in the holy ministrations of his Word and Sacraments. And thus hath God his house on earth, as well as his house in heaven; which two have so good a correspondency in a communion of things, Psal. 102.19. that they have their analogy in a communication of Names; And therefore as we find in Scripture, heaven is called God's sanctuary, so God's Sanctuary may be called Heaven. And thus however men despise the house of God's worship, yet is it the place where his honour dwelleth; Psal. 26.8. yea, as his house above is coeleste solum, earth in heaven; so his house below, it is terrestre coelum, heaven on earth. But now, to attribute holiness to places, and call our Churches, God's houses, is not this superstitious and Jewish? No sure, we are otherways taught by our Saviour; who saith expressly of his Father's house, Mark 11.17. that it shall be called the house of prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all Nations; it shall be called, that is, palàm erit & habebitur, it shall so every where be, and be accounted; as Beza himself gives the gloss. And observe, We find not our Saviour using any severities, so much, as in zeal for God's house; that being profaned, he takes the whip in his hand, as well as the Text in his mouth, and scourgeth as well as reproveth; he whips the oxen, and those men more beasts than they, the money-changers, out of the Temple; and justifies his Zeal by a Scriptum est, it is written: My house shall be called the house of prayer, but ye have made it a den of thiefs. Now, that part of the Temple where our Saviour did this was not, Atrium populi, the People's court, that wherein the Jews worshipped, but that Atrium gentium, the Gentiles court, wherein those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 17.4.17. those Grecians, and other devout persons spoken of in the Acts, Acts 8.27. were admitted and worshipped. For, we may not think, the Jews, who were so zealous for their Temple's holiness, we may not think, they would suffer the Oxen to tread, where themselves set foot so charily; neither would they suffer shops and stalls, and trade and traffic, where themselves did not approach, b●t cleansed and purified. It was that court which was made a thorow-fair, Mark 11.16. (as appears by the people's carrying vessels thorough it,) which none was, but that of the Gentiles, as being void of legal sanctity, and without the first bounds of the Temple; yet this being a place of public prayer, our Saviour will have it esteemed as God's house, whereby he establisheth the relative holiness of our Christian Churches. The Jews, so zealous that nothing might come within their bounds of the Temple to profane them; they were regardless of the Gentiles bounds, as not so capable of profanation. Our Saviour at once to convince the Jews error, as evil; and vindicate the place of the Gentiles worship, as holy; he says of that court, where the Gentiles did pray, that it is his Father's house, and thereby establisheth the holiness of Christian Oratories to all Nations. Wherefore if we be Christians, we must approve of the public places of God's worship; which public places must be accounted houses of Prayer, and if houses of Prayer, the houses o● God; and what is his, is holy. And now, upon this our Saviour's ground, have all our Christian Churches been erected; and as erected, so consecrated: Thus, when Christianity gained first acceptance, with the Imperial authority, that famous Church at Jerusalem was consecrated by Eusebius, and that at Alexandria by Athanasius. And we may observe, it was the Church's persecution by Heathens which hindered the building her Temples, and sure then to pull down her Temples, must be a persecution, if not heathenish. But why will our Saviour have his Father's house called the house of prayer, why not as well the house of sacrifice, and of the Sacraments; Quest. or the house of prophesying, and of preaching? I answer, Because without prayer all the rest are nothing, Answ. either as to God's worship, or our benefit: And that hereby, we see the excellency of prayer above all other duties, and of public prayer above all private devotions. Thus, I have opened unto you the house of the Lord, and we shall proceed further to show you, how David dwells there and discover to you the length of his lease, even for term of life; so says the Psalmist, One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord, all the days of my life. 1. How David is said to dwell in the house of the Lord. The dwelling David here speaks of, is not such, as if he would have the palace of the King to be in the Temple of the Lord; or as another Samuel, himself continually to attend the Priest; no, his dwelling is not meant of a proper and continued habitation there, but of a frequent and constant repair thither; even in the mornings, and in the evenings, on the Sabbaths, and on the Feasts days, then to attend the public solemnities of God's worship and service; Psal. 84.4. And O blessed are they, Lord, that thus dwell in thy house, they will be still praising thee. And it's worth our observing, how David's desire and resolution answers that of God himself; who says of Zion, This shall be my rest for ever, Psal. 132.15. here will I dwell, for I have desired it. The Lord delights himself in Communion with his Saints, and well may his Saints then delight themselves in Communion with their God; God dwells with the faithful as in his Temple, O let the faithful then still joy to dwell with God in his Sanctuary. 2. See the length of David's lease, for term of life; that I may dwell in the house of the Lord all the days of my life. So much is man's nature in love with liberty and change, that not having variety of objects, and freedom of enjoyments, a Palace becomes a Prison, and the sweetest dainties a loathed bitterness. But O the perfect freedom of God's service, and ravishing sweetness of his Sanctuary! which never begets loathing or dislike to the devout soul; but the more enjoyed, still the more desired. So that God's house, is not David's desire for change, but for constancy; not for a small spurt, but for a long space; he measures his own dwelling in God's Sanctuary, according to the time of his souls dwelling in the body, even all the days of his life. All the days. The godly man's Calendar is from the Son of righteousness, he numbers his times by his aspect and influence; and and therefore he thinks it no day with his soul, but when Christ's face doth shine; and accounts no happy hours, but what are spent in his service. So that should the Sun have run his round, and David not have repaired to God's house, he would have cried out as Titus the Emperor upon a less occasion after did, O amici, diem perdidi! O my friends, I have lost a day! and as with David, so with every good Christian, that day is lost as to an happy account, which makes not an account of God's holy worship. But further, David renews his Lease, and resolves to have it for perpetuity, or rather makes God's house his inheritance: I will dwell (saith he) in the house of the Lord for ever. Psal. 23.6. David is not willing to live, except in God's house; and when he departs the world, he would not departed the Temple, but by an happy change, of earthly for heavenly; enjoying the same holy presence in a more glorious beauty, even that of the beatifical vision. Thus we have done with the object of David's petition: 1. As emphatically asserted to be unum, one thing. 2. As that one thing is expressly described to be this, a dwelling in the house of the Lord all the days of his life. From the Object we proceed to the Acts, which are two: The former speaks David's inward affection, that of desire; the latter speaks the eager prosecution of what he desired, in seeking after it; One thing have I desired of the Lord, that will I seek after, etc. 1. The Act which speaks David's inward affection, that of desire. One thing have I desired. Desires are the Echoes of our loves; what we most ardently affect, we most eagerly covet: If our love then be spiritual and fixed on God, our desires will keep the tincture of our loves, and become holy and spiritual too. And there are no enjoyments so full, nor contentments so great, that desires are not excited; for what is desire, but the heart's flame? which does not by emission spend the stock, but by reflection quicken the vigour of our loves: So that, Testimonium gustatae gratiae est esuries, saith S. Bernard; grace desired, is a sure testimony of grace received, and to hunger after Christ, Ps. 34.8. is a good argument of having tasted with David how good the Lord is. Thus it is with God's Saints on earth; but see the same with the very Seraphims in heaven, who clap their wings, that is, Isa. 6.2. agitate their loves, and actuate their joys by their desires; yea, no heart is so earthy, that breathes not forth the air of this region; Ps. 145.16. and God alone it is, that can satisfy the desire of every living thing. And therefore is David right in his Unum petii, One thing have I desired of the Lord. For indeed, seeing the fruition of God is the last end of the souls creation, so infinite an object as God, supposeth an infinite desire in man. And though David confines his desires to one Object, yet can he not contain them in one Act; for like Number they are infinite, none so great, but is still capable of addition; so that man's desire cannot be satisfied but by his fullness, who is, Naz. in Na●al. as Nazianzen elegantly calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Sea of Being, which hath neither bottom, nor shore; a fullness as inexhaustible, as it is unsearchable. All that splendour which attracts the desires of the most lofty Heroes; all those miseries which suspend the admiration of the most learned Sages; all that beauty which inflames the hear●s of the most passionate Lovers; yea, take all the whole Wardrobe and Magazine of nature, the whole stock of this world's glory, theatres, Thrones, Empires, and Arms, Sceptres and Triumphs, Isa 40 15. what are they all but stilla situlae, as a drop of the Bucket, compared with the vast Ocean of God's fullness? What art thou then but ungrateful unto God, and unfaithful unto thine own soul? What art thou but a Rebel to his Sovereign Majesty, and a traitor to thine own repose and glory; whosoever thou art, that seeks for any other felicity then that of God? who hath his paradise in his own bosom, and offers to make thee blessed in his embraces. O that thou wouldst now collect thy scattered thoughts, (vain man) and reduce thy wand'ring desires into this period and centre of Unity, Communion with God in Christ! fixing thy delights in the beauty of his holiness, the worship of his Sanctuary, and the joy of his presence: Thus doth David in his Unum petii, One thing have I desired. Thus we have done with the former Act, which speaks David's inward affection, that of desire. 2. The latter, which speaks his eager prosecution of what he desired, in seeking after it. One thing have I desired, and that will I seek after. In earthly pleasures, desires faint upon enjoyment; but in spiritual, once enjoyed, they are the more desired; and as the more hotly desired, so the more eagerly pursued. In carnal delights we say, Vilescit adeptum quod accendit desideratum; That which we hotly pursue for the attaining, when sped, we as carelessly despise after enjoying; and our own experience tells us, That qui satietati occurrit satietatem incurrit, A man is satiated with that which he took as a remedy against satiety. Thus how many are eagerly mad upon their carnal pleasures, till they feel their sting, and then they hate them? but it is far otherwise with our spiritual delights, we have no such appetite to them, as when we have tasted them; and are never glutted with their sweetness, but the more inflamed in our desires by their enjoyments. True it is, divine raptures, and spiritual ravishments, they are our heavenly refresh, given not for food, but for cordials; and therefore are not so frequent, Bern. in Cant. ult. nor so continued, which begot S. Bernard's complaint, heu hora rara, & mora parva! O how few (sweet Jesus!) are thy heavenly visits, and how short their stay! given they are either to comfort after affliction, or strengthen against temptation: 1 Kings 19.8. Yea, like Elijahs repast, they are to sustain the soul for many days. Ye then that do not know the pleasures of God's Sanctuary, do but get them, and ye cannot but love them; and by their taste, the more ardently long after them; yea, your inward affection will break forth into an eager prosecution, by prayers and meditation; by frequent humiliations of soul, by daily mortification of sin, and by a worthy participation of the Blessed Sacrament; by these, and all other holy means, diligently seeking what you so earnestly desire, even the bliss and joy of God's Sanctuary and service. And indeed, we must know, to have desires without endeavours, is to be like him that lies at anchor, expecting a wind, but never hoiseth sail. Many there are which have a secret ardour, desires fly from their hearts, as sparks from a furnace, they break forth in heaps, but suddenly die: Thus, they are strong in desires, but sluggard-like weak in endeavours, and so presently quench the Spirit which gives them motion: They desire much to be saved; but they like not to practise S. Paul's precept, Phil. 2.12. To work out their salvation. But David, he is of a right temper, and in a right order: His hands second his heart; his eager prosecution, his inward affection; he seeks, what he desires. So are the words of his Petition in his Unum petii; One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, etc. Know then (Beloved) we have spiritual delights in their sacred source, no where so full, so free, as in the house of God, Applic. as in the service of the Sanctuary. One day in thy Courts (saith David) are better than a thousand; Ps. 84.10. I had rather be a doorkeeper in the house of the Lord, then to dwell in the tents of wickedness. The delights of God's Sanctuary, like the waters of Bethlehem, they are pure; but the pleasures of the World, like the puddles of Egypt, they are polluted. Whilst the Tradesmen than high them to their Shops, Merchants to their Change, Mariners to their Ships, Wantoness to their Chambers, Covetous men to their Chests, Revelers to the Taverns, all men to their delights; David too will haste to his, but it is to the Temple, to the Sanctuary; there's the object of his joy, there's the Theatre of his delight, there's the Centre of his desires, even the Beauty of the Lord, and the glory of his Worship. Wherefore then, O ye wretched souls! how are you become enemies, not only to the Cross of Christ, but also to the Comforts of his Spirit; Enemies to Reason and Religion, Enemies to God's Sanctuary and his Ordinances, Enemies to Christ's Church and chosen: O how are you enemies to all these! Ye that prefer a Tavern before a Temple, and a Strumpet's arms before your Saviour's embraces; ye that prefer Bacchus' Bowls before the Cup of Salvation, and carousing healths before your Saviour's blood: Oh how are ye become the shame of Christians, and the reproach of Protestants 〈◊〉 the scandal of the Church's cause and service! Oh how is it, that for the cursed carrion of bestial delights, ye renounce the communion of holy joys! O profane and licentious wretches! which delight to live with that mad Legion in the filthy Sepulchers and dark Tombs of carnal concupiscence; Mat. 5.2, 3. and this with a sordid and sottish contempt of Angel's fellowship, Saint's communion, heavenly dainties and holy delights; all which are the bliss of God's Sanctuary, and the Ravishments of his holy Worship. 2. Be we exhorted so to give up ourselves unto God at his Altar, that he may make us to dwell with him in his Temple; so resign up ourselves to him in his Sacrament, that (if it be his blessed will) he may continue his Service to us in his Sanctuary; resign we up ourselves to him in his Sacrament, that blessed Sacrament of the holy Eucharist. And when we come to God's Altar, prepare we our Sacrifice aright, Act. 15.9. P. 26.6. purifying our hearts by faith in sincere humiliation, and washing our hands in innocency by fervent supplication: And thus compassing God's Altar, he will accept our Offering, even through the merits of the Lamb Christ Jesus, which was offered up for us. Heb. 11.4. In this oblation of himself it was, that Abel● offered a more excellent sacrifice than Cain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more full sacrifice; Plurimam hostiam, (so the Vulgar) but how this? Why, Rupertus tells us; Rupert. l. 4. in Gen. c. 2. Abel primo cor suum, deinde rem suam offerendo, plurimam hostiam per fidem obtulit: Abel by faith offered as a more excellent, so a more plentiful sacrifice than Cain, in that he offered himself as well as his Lambs; whereas Cain offered sua, but not see, his goods, but not himself. Abel offered his heart and himself, as well as the Firstlings of his Flock: And thus if we will be accepted as Abel was, we must offer as Abel did, our Hearts unto God; these the Firstlings of our Flock indeed, the Heart being the primum vivens, the first that lives in grace, and the chief that is accepted in prayer. And that (coming to God's house and his Altar) we may bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more plentiful sacrifice; we must remember, that the Measures of the Sanctuary are double to those of common use: Exod. 16.22. Wherefore with double diligence do we prepare our hearts, our devotions; join we eager prosecution, to our inward affection; seek, as well as desire. So does holy David, in his unum petii; One thing have I desired of the Lord, that will I seek after, etc. Now to close this Sermon, observe that of the Preacher; Look to thy foot when thou goest into the house of God. Eccles. 4 1. Look to thy foot, that is, order thy affections, even with humility, reverence, and devotion. Ps. 22.6. 1. With humility: Bow thy knee low with David; I am a worm, Gen. 18 27. and no man. Fall down even to the ground with Abraham; I who am but dust and ashes, have taken upon me to speak unto the Lord. Ezod. 4.5. 2. With reverence: Put off thy shoes, says God to Moses, for the place whereon thou standest is holy ground. Holy ground, because of God's holy presence, which must not be approached but with holy fear. Ps 99.1. God that sitteth between the Cherubims, he here hearkens to our prayers, and speaks to us in his Word; and his Majesty then requires our reverence. Ps. 122.1. 3. With devotion: That of David's; I was glad when they said unto me, We will go into the house of the Lord. And as we come with cheerfulness, so continue we with watchfulness; not letting the fire go out upon the Altar, not letting our devotion cool in God's presence, especially when we present ourselves at the Table of the Lord, that sacred solemnity of the blessed Eucharist. Oh that we could here compose our Souls to David's frame! That seeing God in Christ is the Centre of all holy delights, we may make the enjoyment of his presence and communion the Centre of all hearty desires; and then say in an humble faith, and ardent fervour of devotion: One thing have I desired of the Lord, and that I will seek after, that I may dwell in the house of the Lord all the days of my life, etc. THE SECOND SERMON UPON PSAL. 27.4.— To behold the Beauty of Lord, and to inquire in his Temple. Introduction. Psal. 87.2. GOD that loveth the Gates of Zion, above all the habitations of Jacob; he prefers the Public Services of the Church, before the Private Worship of the Closet. 2 Sam. 7.16. Zech. 3.8. Wherefore David's zeal to the Building, and Zorobabels to the rebuilding the Temple and House of God, it was rewarded and encouraged by the promise of the Messiah, issuing from their loins: And if the holy zeal of building and restoring the House of God, had the promise of Christ in the flesh; sure I am, the blind zeal of prophaneing and destroying God's House, can have no communion with Christ in the Spirit. For observe we, how, the Prophet Haggai foretells, That, Hag. 11.9. the glory of the latter House, should be greater than that of the former; the glory of Zorobabels' Temple, greater than that of solomon's; which could not be meant as to the outward structure, or the inward ornaments; the latter House wanting what gave the excellency to the former, even the Ark of the Covenant, the Heavenly Fire, the overshadowing Cloud, the Urim and Thummim, and the gift of Prophecy; which gift of Prophecy was only supplied by an Echo, which the Hebrews call Bath Kol, the Daughter of a Voice, revealing sometimes something of the Will of God. Such a Voice was heard in the Temple before Titus besieged Jerusalem, Joseph. Bel. Jud. l. 7. c. 12. Migremus hinc, Let us be gone hence. Now all that glory, being wanting in the latter Temple, What made it more glorious than the former? I answer, It was the presence and manifestation of Christ in the flesh, who was the substance of those Figures; the Body, of which the Temple's glory was but a shadow. And if this was the glory of the Jews Temple, That Christ in the flesh, was there manifested and presented unto God; shall it not be much more the glory of our Christian Oratories, That there Christ in his Word and Sacraments is preached and exhibited unto us? Christ is present in all places, Rev. 2.1. but is said To walk in the midst of the Golden Candlesticks: Present he is in the Congregation of the Saints, by a special ministration of the Spirit, declaration of his Will, and communication of his Grace; there his Power is evidenced, his Arm revealed, his Body and Blood exhibited. Who is it then, but will delight to dwell in that House, where the refreshing Food is Christ's Body, and the cheering Wine his Blood; the ravishing Beauty, the light of his countenance, and the sweet repose, his Arms of Love? yea, where the blessed Fellowship is that of Angels and Saints, and the only service, God's holy worship. However then, the ambitious minds sore aloft, and with restless wing, pursue their worldly glory; yea, how ever voluptuous Epicures set themselves to the enjoyment of their sensual delights, whatsoever they cost them, though body and soul, and all; yet fix we our desires on David's one thing, which is as much beyond comparison, as it is above exception, even, To dwell in the House of the Lord: This the centre of David's Prayer, the main object of his longing desires, and eager importunities, the thing he sues and seeks for; so says the Psalmist, One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord, all the days of my life; to behold the beauty of the Lord, and to inquire in his Temple. We proceed to the second General part, The Divine Reason of David's Petition, which is twofold, of Delight, and of Devotion. First, Of Delight, To behold the Beauty of the Lord; Secondly, Of Devotion, To inquire in his Temple. We begin with the first particular, that of Delight, To behold the Beauty of the Lord. To behold the Beauty of the Lord! Why, what commerce hath Earth with Heaven, finite with infinite, flesh with spirit, dust and ashes, with majesty and glory, man with God? O the gracious sweetness of divine love! God descends to exalt man, the Creator humbles himself to a communion with his Creature, and to so near a communion, as to make his Spirit, man's life; his grace, man's comeliness; his wing, man's shadow; his hand, man's strength; his heart, man's rest; his beauty, man's delight; and his embraces, man's repose. This Beauty of the Lord, is of too glorious a ray to be beheld, otherways then under avail; and therefore, it is the goodness of our Maker, to exhibit himself; not according to the strength of his glory, but according to the weakness of our capacity: The object is proportioned to the faculty, the Creatures are as the Waters, and his Word and Sacraments as the Mirrors, which represent God by reflection, whose glory we cannot look upon in a direct Beam. And thus did David behold the Beauty of the Lord in his Sanctuary, Heb. 9.2, 3, etc. as represented in Types and Figures; for we find in the first Tabernacle, called Holy, the Candlestick, and the Table, and the Shewbread; and in the second Tabernacle, called The Holy of Holies, we find the Golden Censer, the Ark, the Manna, Aaron's Rod, the Tables of the Covenant, the Cherubims of Glory, and the Mercy Seat. Now, this Tabernacle and Sanctuary did aptly represent the Church of Christ; whose Militant part, through the vail of Faith, does contemplate the glory of God; and our Lord Jesus Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Great High Priest, Heb 4.14. by whom we have access unto the Father, in the Holy of Holies, that is, the Highest Heavens: The Brazen Laver did signify our Baptism and Repentance; the Sacrifice of offerings, the Mortification of our Lusts; the Altar of Incensé, our Oblations of Prayers; the Golden Candlestick, the Preachers of the Gospel; and the Lights thereof, their holy Doctrine; the Table of Shewbread, did prefigure the Sacrament of the Eucharist, and the Communion of Saints. The Holy of Holies did represent the Heavenly State of the Church Triumphant; there being the Ark of the Covenant, the Personal and Corporal presence of Christ; the Golden Propitiatory, his glorious Humanity; and the Table of the Law, his perfect Obedience: the Cherubims wings, did represent the Ministry of Angels; from above which heavenly Spirits, God shows forth his glory, in a beatifical manifestation of himself to his Saints. In this Sanctuary is the Golden Pot of Manna, even an abundant fullness of Divine Joy, whose sweetness is incorruptible and everlasting; yea, here is Aaron's Rod, which being withered, after budded, flowered, and brought forth ripe Almonds; that is, the dead bodies of God's Saints, raised to life, are clothed with immortality and glory. Or further, By the Tabernacle and Sanctuary, was represented, not only the Mystical, but also the Natural Body of Christ; not only his Church, but also himself. He the Ark of the Testament, as the Word of the Father; placed in the Tabernacle, as clothed with flesh: He the Table of Shewbread, as our Life and Food in the Eucharist; he the Candlestick, as our Spiritual Light; he the Incense in the sweet savour of his Merits; he the Sacrifice, in the sufferings of his Cross; he the Altar, in the efficacy of his Mediation, by which ou● persons and our Prayers, ourselves and our services become accepted of the Father. Further yet, The Tabernacle and Sanctuary was a Map of the Universe, the greater World; and of Man, the lesser World: 1. A Map of the Universe, the greater World; the outward Court representing the outmost Creation; the holy Place, the Church of Christ; and the Holy of Holies, the Heavenly Presence. 2. A Map of Man, the lesser World, consisting of Body, Soul, and Spirit; the outward Court, that's the Body; 1 Thess. 5.23. the inward Tabernacle, that's the Soul; and the holy Sanctuary, that's the Spirit; by which Spirit we have our communion, yea, and our communication too with our God. And well may the Temple of God be compared unto man, 1 Cor. 3.16. 1 Cor. 6.16. seeing man so often in Scripture is called The Temple of God. Now, how well might David, in all these Representations of the Sanctuary, contemplate a Beauty, and that Beauty divine, even the Beauty of the Lord? No wonder then if David be so importunate in his suit, to have his dwelling in so pleasant a seat, as the House of the Lord; an Habitation, which hath Heaven for its prospect, the beauty of the Lord, for the object of the eye, and delight of the Soul. But however David doth behold the beauty of the Lord in the Sanctuary, yet where is that beauty in our Churches? what is that glory of his presence, as may denominate them his Houses? Why see it in our Churches sacred Liturgy; both as to the decency and order of her daily Service, and Sacramental Administrations. First, As to the decency and order of her daily Service. There being nothing in Devotion, nothing in Doctrine, nothing in Substance, nothing in Circumstance, but what Gods Word either explicitly commands, or implicitly allows. O lovely Order of holy Worship! right, a form of Divine Service, as being a continued Exercise of all the parts of holy Worship, taking up the whole mind and soul of the Spiritual man. In this Divine service, the Church by an orderly progress of Piety, and performance of Devotion, sometimes makes confession of sin, sometimes deprecations of wrath, sometimes Petitions of mercy, sometimes intercessions for all men; even all estates and conditions of men whatsoever, from the highest Prince, to the meanest Peasant, from the holiest Saint, to the vilest sinners, Turks and Infidels not excepted. Yea, in this Form of Divine service, and Public worship, see how the Church of Christ doth sometimes adore Gods sacred Majesty, sometimes extol his glorious attributes, sometimes commemorate his famous acts, sometimes recount his gracious blessings, sometimes denounce his severe judgements, sometimes declare his Fatherly promises, sometimes set forth his heavenly praises. Sometimes the Church makes profession of her Faith, sometimes she publisheth the commands of her God, sometimes she is humbled in larger (yet not long wound) supplications, sometimes she is exercised in shorter (yet piercing and pathetical) ejaculations. All which hang together, not as men's extemporary nonsense, like ropes of Sand; but in an orderly composure, like a chain of Gold; one part still linked within another, to become a fit ornament to set off the Church's beauty, whereby she is the more comely and fair in the eyes of her beloved. Secondly, View we the Beauty of holy Worship, in the Churches Public Administrations; to instance in that one of the blessed Sacrament of the Eucharist: O how does Divine Order, Reverence, and Devotion, mutually contend which shall give greatest lustre to the Beauty of this solemnity! First, the judgement is rightly informed from sacred Scripture, in the Mysteries of that blessed Sacrament: And the judgement being rightly informed by instruction, the affections are divinely raised by exhortation, set on with that persuasive argument and enforcing motive, the riches of grace, and promises of life, which God hath vouchsafed unto his chosen through Christ. This done, the Church proceeds to an oral confession of sins, and upon that, a Ministerial absolution of the penitent; and after, with heart, and hands, and eyes lift up to Heaven, all join together in the devout Harmony of Prayers and Praises. Then the Faithful Pastor of the Flock, having offered unto God the Sacrifice of his own, Rev. 8.3. and others Devotion (ascending up before the Throne of Grace, as sacred Odours, made acceptable through the Incense of Christ's merits,) he proceeds, with fear and reverence, to the Consecration of the Sacramental Elements; and how is this? why, observe, It is with a most pathetical commemoration of God's love, of Christ's passion, and of man's redemption; yea, with an obediential and Eucharistical acknowledgement of Christ's holy Institution, with the Order and End of the blessed Sacrament: Upon which, is pronounced the Word of blessing, with Prayer consecrating the Bread and Wine to be the Sacramental signs and seal of Christ's Body and Blood. The Consecration ended, View we the Administration; in which the dearest pledges of Divine love are delivered with a Summary Recapitulation of the whole Sacraments mystery; That so the Soul of the receiver may have a present impression of renewed Devotion, in the very act of receiving. This Ministration being performed, the close of the whole service is applicatory of the whole solemnity, in most devout and pathetical Prayers, with Heavenly and Evangelical praises; which being ended, the Congregation is dismissed with a Ministerial Benediction. Now, ex pede Herculem, know ye the Eagle by its Feather, the Diamond by its spark; the excellency of the Church's Liturgy by this one part of her Public service, the solemnity of the Eucharist; of which Sacraments administering, I may say what St. Paul said of the Corinthians prophesying, 1 Cor. 14.25. That, if an unbeliever, or any one (except a pertinacious Separatist) come into the Congregation of God's people, while they are exercised in this solemn service of Divine Order, Reverence, and Devotion, he will be ready to fall down upon his face, and worship God, reporting that God is in them of a truth. I may confidently affirm, That so lovely is the Beauty of the Church's Order, Reverence, and Devotion, in the Public worship of her daily service, and Sacramental administrations, as is really attractive of every eye, and heart, except what is prejudiced by Error, and Interest: Wherefore, though the unparalleled profaneness of the present age, throw contempt upon the Sanctuary and House of God; yet do we there acknowledge a Beauty of Holiness, as the object of our desires and delight. So that we can say with David in a zeal to God's Public worship, One thing have I desired of the Lord, that will I seek after, etc. The second Reason of David's Petition, That of Devotion; To inquire in his Temple. As Cities had their original from single Families, so Temples their beginning from single Altars. We no sooner read, That the holy Seed became propagated into several Families; but we presently find those Families met in a Public Congregation: For so in the days of Enosh, did men begin, Gen. 4 26. publicly, to call upon the Name of the Lord; then, even in the morning of the World, did the Church keep her first Matins, for so doth St. Chrysostom, and the Ancients; yea, the best, and most of Modern Expositors, all interpret that of men's calling upon the Lord, as to his Public worship and service. So that, we may well plead Church Liturgy, as ancient as Church Communion; and Church Communion, as to God's Public worship, contemporary with the third generation of mankind, and the third century of the World. And if the Church had then their Public service, they had also some public place to be a Bethel, an House of God, Gen. 28.19, 22. where was consecrated an Altar unto the Lord. No doubt, from the beginning of the World, God had his Sabbaths and his Sacrifices, his Priests and his Altar, and his Tithes; and therefore, times persons place, and things, consecrate and appropriate to his Worship. Of this, and all this, we are assured from Reasons dictate, and Scriptures proof. And as it was thus from the beginning, so it shall be also unto the end of the World, though not in the same kind, yet in the like Analogy; for which, we have St. John's prophecy in his Revelation, and Christ's promise in his Gospel. Altar and Priests to the most high God, we read to have been from Adam to Melchisedech, but a Tabernacle and Temple we find not till Moses and Solomon: The Tabernacle, that a Type of our Earthly pilgrimage and temporary sojourning, as still flitting and removing in the Wilderness. The Temple, a Figure of our heavenly rest, and eternal habitation, as founded and fixed in Canaan. When Moses framed the Tabernacle, Exod. 25.40. it was according to the pattern in the Mount; which pattern, was that of Spiritual Mysteries which God shadowed forth by Moses in Mysterial Representations: This Tabernacle being pitched, Exod 40.34, 38. Moses goes up no more to God in the Mount, but God comes down to Moses in the Cloud; which Cloud was light, and fiery; and in that, Clem. Alex. ●ta●. adhort. ad Gent. as Clemens of Alexandria observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a token of grace and fear: If Israel were sincere and constant in their obedience, God was a light to lead them; but if froward and perverse in their iniquity, he was a fire to consume them. And though God is not now present in our Churches, by a visible light and fire, which was but a Type; yet is he present in grace and fury, which is the thing typified; grace to accept the prayers of his people, and fury to avenge the profanation of his Sanctuary. From which fury it is, that never any Nation, or Family, or Person, prospered to the third Generation, John 2.16. which either made God's house a place of Merchandise by profaning it, or Merchandise of God's house by destroying it. The Eagle that takes flesh from the Altar, carries coals to fi●e his own Nest; and never did any man seek to build his house with the stones of God's Temple, but his honour was laid in the dust, and his ruin hath been remarkable. Of this it were easy to give you multitudes of sad examples, in God's late and severe judgements upon this Nation, and in some neighbouring Countries; by which judgements he hath sealed this truth, That he owns our Christian Oratories for his holy Temples; vindicating their profanation, and men's sacrilege, by most dreadful punishments. I might set before you the examples of God's vengeance; but I shall wave that, and present you rather the evidence of God's Word, confirming to you the relative holiness of God's Sanctuary; and this, from that one place of St. Paul, where he makes it an Argument unto holiness, 1 Cor. 6.19. That we are Gods Temples: Which, how vain had it been, 2 Cor. 3.11. if either God hath no Temple, or those Temples be not holy? Besides it is St. Paul's argument, If that which is done away was glorious, much more that which remaineth is glorious. If the Gospel then excel the Law; and Christ's presence in his Sacraments, his presence in the Sanctuary; then must our Christian Churches excel the Jewish Temple; as excel in glory, so in beauty, even the beauty of Holiness: Psal. 93.6. For, Holiness becometh the House of the Lord for ever. And therefore, Psal. 96.9. the Psalmists admonition still stands good, Worship the Lord in the beauty of holiness: And worship him, not only by praying at his Altar; but also, by enquiring at his Oracle: Both the inseparable parts and appurtenances of his Temple; for saith David, I will dwell in the House of the Lord, all the days of my life; to behold the Beauty of the Lord, and to inquire in his Temple. To inquire in his Temple! Inquire, of what? why, of our right way to Heaven, for we are Pilgrims and Travellers, and that in the World too, as in a Wilderness; where it is easy to lose, but hard to find our way: Therefore, it is well worthy our diligent and frequent inquiry, whether we be right or no: Now jacob's Vision will tell us, Gen. 28.17. That the House of God, it is Scala & Janua Cali, the Ladder, and Gate of Heaven: So that our sure way to ascend, and enter Heaven, it is to hold Communion with God's Church, in the Profession and Devotion of his Public Worship. And to confirm us in this truth, we may behold the Servants of the Family, who know well the way to their Master's house; we may behold the Angels ascending and descending, Heb. 1.14. in their several Ministries, for the good of those, whom God makes Heirs of Salvation. And O how much need have we to inquire in God's Temple! seeing David himself is in so great a hazard, of being dejected with the tribulations of the godly, and seduced by the prosperity of the wicked, till he goes into the Sanctuary of the Lord, Psal. 73.17. there to inquire at his Oracle. But what is then God's Oracle? Why it is his sacred Word, the sure Interpreter of his holy Will; the Preaching of which Word, Christ hath committed to the Pastors of his Church. And Oh the dignity and charge of their sacred Function! Mal. 2.7. Whose lips are appointed to preserve knowledge, and that men should seek the Law at their mouths: So that, when we speak, it ought to be with that care and Conscience, 1 Pet 4, 11. as delivering to you the very Oracles of God. O si quando loquamur ut Oracula, vivamus ut numina! Oh that when we speak unto you the Oracles of God's truth, that we then did present ourselves examples of his holiness! That so, our lives integrity might be, Et Censura & Disciplina, 2 Cor. 4.7. both a Censure and a Discipline to others enormity; but, We have our treasure in Earthen vessels. Further yet, this of David's enquiring, St. Hierome renders by an attendere, and others by a visitare, a visiting and attending God's Temple. And indeed, though true it is, That to the devout Saint and Servant of God, every day is a Sabbath, and every place a Temple; yet, as this does not exempt us from the observation of the Lords day, so nor from the frequenting God's House; for as the one is a set and holy time, so is the other a separate and holy place, for his Public worship; according to that, Levit. 19.30. Ye shall observe my Sabbaths, and reverence my Sanctuary, which was spoken to the Jew in the Letter, but to the Christian in the Analogy. And strange it is, That they should be so remiss in reverencing God's Sanctuary, who yet seem so zealous for observing his Sabbaths, disjoining in their practice, what God hath so near joined in his Precept. But, that we are to visit God's Sanctuary, and there attend his service, is not only from the precept of holy Scripture, but also from the dictate of Divine Reason; which is this, That, we are all to be considered in a double capacity, as to our particular persons, and our Political Relations. Which Political Relations, are especially two; the first, as to Civil Community; the second, as to Mystical Communion. Now, as in Temporal Matters, we have our private places for our private affairs; but public Halls, for public services: So in Spiritual Matters, we have our private Closets, for our private Devotions, but public Temples for public Worship; Civil Communion, as Members of some Corporation, requires the former; and no less doth our Mystical Communion, as Members of the Church, require the latter. But observe further, David, though so glorious a King, yet will become an attendant in God's house. O the haughty pride then of the meaner Peasant; Psal. 95.6. who will not bow nor bend, not fall down and worship, in God's Sanctuary! O the haughty pride, I say of the meaner Peasant! For who are they that so much contemn the Worship, and despise the reverence due to God in his Temple; are they the mighty Kings, or the truly Noble; no, but the meanest, and the lowest of the people. Thus whilst we see the Potentate prostrate, we behold the Peasant stiff in God's service; yea, at present do we not behold the servant covered, whilst the Master is bare in God's presence? Strange disorder, as unreasonable as it is irreverent; which to reform, know, all actions (we say in the Schools) are specified ab objecto & fine, from their object and their end; what then is civil in respect of men and secular Affairs, is Religions in respect of God and his glory. And thus bowing the Knee, uncovering the Head, and the like, which are civil actions in a respect to men, they become Religious and Divine, having God for their object, and his glory for their end: The Soul actuating the Body, an holy Fear actuating the Soul, and the Spirit of God actuating that holy Fear. So that apertio capitis, a man's uncovering of the Head in God's House, is a part of Worship; and a keeping the Head bore, is a continued worshipping; and if so, than not to bare the Head, is irreverence, if not profanation. David, here, though a mighty Prince, yet of a far more humble temper, than the meanest Artisan of our age, he thinks it no indignity to his Royal person, but rather a delight to his devout Soul, to attend God's service; he will leave his Palace, to visit God's Temple; and quit his Throne, to wait at God's Altar. For so says the Psalmist, to declare the fervour of his Devotion, One thing have I desired of the Lord, and that will I seek after; that I may dwell in the House of Lord, all the days of my life, to behold the Beauty of the Lord, and to inquire in his Temple. We proceed to Application. Applic. 1. To give you several seasonable Admonitions, know, It is the Prophet's title, which best adorns, and beautifies the Christians Temple, Ezek. 48.35. even, Jehovah Shammah, The Lord is there. And where the Lord is, there will be his Servants; the holy Angels are in their Master's House, they (we may be sure) frequent our Public Meetings. Yea doubtless, nothing done on Earth, is more joyous to the Angels, or formidable to the Devils; then the united Prayers, and fighs, and tears, and lauds, and praises, of God's Saints in God's Sanctuary. Wherefore, if it be the presence of God, of Christ, and of the Angels, which makes the place of God's worship beautiful; we may truly say of God's Sanctuary, Psal. 45.13. what is said of the King's Daughter, It is all glorious within: It's chief Beauty consists, not in the outward Forms, but the inward Mysteries; not in the stately structure, but the gracious presence; not in the visible Congregation, but the invisible Communion; the Beauty is not the object of bodily, but of Spiritual eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theod. de graec. affect. cur. Serm. 11. it is of such things as Faith doth Minister and present unto us. And therefore, we cannot but justly reprove those who boast of their knowledge, and cry up their Faith; as if they were the only men of a quick sight, and piercing eye: Whereas they have so thick a film of prejudice, and profaneness, that they cannot behold with David, the beauty of the Lord, in his Sanctuary. Know (vain men) that for the accomplishment of true delight, there must be not only a pleasing object, but also a prepared faculty; and if there be no affection in the faculty, there can be no fruition of the object. Hence it is, that the rarest harmony affects not the Ass' ear, so, nor heavenly delights, earthly minds; and why? not because there is no pleasantness in the object, but no fitness in the subject; no fitness, either of faculty, or of affection; either of faculty to discern, or of affection to desire. Wherefore, O ye profane men, and dissolute minds! know, The reason why you are not taken with the Beauty of the Lord in the service of his Sanctuary; it is because, either prejudice and error hath blinded your judgements, or the flesh and the world have deadened your affections; so that, either you do not see, what is visible to the Spiritual eye; or do not desire, what is delightful to the devout Heart. Such a heart, as that of david's, who makes it his unum petii, One thing have I desired of the Lord, etc. But further yet, well does David make this the end, and reason of his dwelling in the Lord's House, That he may behold his Beauty; for, how many are there, who never behold the Lords beauty, whilst they are in his House? They are, happily, as forward to come to God's Temple, as David; they desire it, ay, and seek it too; but what, is it to see God, or rather to be seen themselves? is it to behold the Beauty of the Lord, or is not rather (O the bewitching folly and cursed Atheism of some men's hearts!) is it (I say) to behold the Beauty of the Lord, or not rather to behold the Beauty of some Lady? Tell me, O thou profane wanton! Is it not some Mistress, that masters thy Devotion? Tell me, thou gaudy Minion, is it not more to show thyself, then serve thy God? is it not more that others may see thy beauty, then that thou mayst see the Beauty of the Lord? Are not these the Motives and Reasons, of too too many who resort to God's House? I appeal to your own bosoms; and if so, no wonder, if they, who are blinded with the filth and folly of their own lusts, cannot see the Beauty and Loveliness of God's house. The Beauty of the Lord, as it is not the prospect of every place, so, nor is it the object of every eye; 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. No wonder then, if they taste not the sweetness of David's delight, who see not the beauty which ravisheth him; which beauty is not seen by the Eye of Sense, but the Eye of Faith. And this Eye is set in the heart, not in the head; for so David, taken and ravished with this Beauty of the Lord, Psal. 57.7. he cries out, My heart is fixed, O God, my heart is fixed. Oh Beloved! Know, that when an humble penitent, and enlarged suppliant, feels a secret ardour of Divine love, and then comes to bear a part in that holy Worship; which is presented before the Throne of Grace, holds Communion with the Saints and Angels, and is accepted by the God of Heaven, as perfumed by the Incense of Christ's Merits. Oh this, this is more beautiful and lovely, more pleasing and joyous to the devout Soul, then to sway the Sceptre of the Universe, and command a confluence of all this World's delights! Confident I am, Rev. 4.10. those four and twenty Elders, in the Revelations, had more joy and delight in casting down their Crowns, and Worshipping the Lamb; then ever Monarch had in wearing his Crown, though Domitian-like he were adored by men. And here, to restrain men's irreverence in the Church, Let me use alike argument to that of Lycurgus, to restrain a desired parity in the State. It is said of Lycurgus, That when the Lacedæmonians required an equality in their Government, he wished them first to begin it in their Houses; and this did presently instruct them to know, That par in parem non habet imperium, where there is parity, there can be no good rule. As thus Lycurgus to restrain the Lacedaemonian parity in the State, so to restrain men's irreverence in the Church. I say Beloved, do ye, when ye serve God here, as ye require them to do, who serve you at home; that is, as you expect they should give you a civil respect in your houses, so do you give God a Religious reverence in his Temple; otherwise, it will be apparent you are more sensible of your own honour, then of Gods; and esteem more of your own houses, than his: Or else, it will appear, you profanely think the Church, not to be God's House; nor the Service there, his Worship. A profaneness diametrically opposite to David's Devotion, in his Unum petii, One thing have I desired, etc. 2. Be we exhorted, acrording to David's example, Aperto vivere v●to, openly to profess our devotion and zeal to God's House, declare our judgement and affection for God's Worship, even then, when we cannot give our presence and attendance in his Sanctuary. There is none but thinks, the Churches present pressure, to be the Clergies trial; and true indeed it is so, yet, to be driven from Pulpit and Altar, from Sanctuary and Service, is no new thing to us; that hath been our trial again and again; in all which we have, to the eye and ear of the whole world, witnessed by our sufferings, our hearty good will, and zeal to God's House. Wherefore, know (Beloved) this trial is also, and more especially the peoples, to prove their sincerity, whether they have had a respect to the presence of God, or of men; in attending the service of his Sanctuary, for Fashion, or for Conscience. If for Conscience, they will then follow the Lamb whither soever he goes, Rev. 4.14. they will follow Christ, wheresoever he presents himself in his Ordinances; even in private Communion, with a desire and longing after the Public Congregation. We say, the presence of the King makes the Court; and as it was told Commodus, ibi Roma ubi Augustus, There is Rome, Herodian. l. 1. where is the Emperor; so there is the Church, where is Christ, Christ in h●s Ordinances; there is his Sanctuary, where is his service. And it is no new thing to have the Ark brought into the house of Abinadab, 1 Sam. 7.1. changing its public seat for a private habitation. Now, I bless God for this opportunity of vindicating the honour of his House; that as the Jews, when driven from Jerusalem, yet prayed with their faces towards the Temple; so ye (if God shall suffer you to be deprived of his service) may still pray with your desires fixed upon his Sanctuary; longing to visit his Temple, and behold the beauty of his Holiness. And here seeing we are come into God's house, and that to feed at Christ Table, do we so behold his beauty, as to adore his presence; adore it with the humblest reverence of a devout heart; so worshipping God in his Sanctuary, as Christ hath taught us to petition him in our Prayers, even, Thy will be done on Earth, as it is in Heaven. See then, what is our pattern in the Mount, Rev. 4.10, 11. & 5.8, etc. what is the precedent Angels and Saints give us in Heaven? Why, we have it in St. John's Vision; where the heavenly Spirits, the Angels and Saints, they worship, they fall down, and sing praise; and this with consent of will, and of worship; keeping order and unity; one posture of adoration, one form of praise; as one heart of devotion, and one fire of love. Now, what better way in our aspire after perfection, then to imitate those who are perfect; and so, whilst Sojourners on Earth, to have our conversation in Heaven? whereas a multitude met together in the Church, without Order and Discipline, Non populus sed turba est, It is not a Congregation, but a tumult; not an assembly, but a rout. Babilonem exhibet, Bern. in dedicat. Eccle. Ser. 5. de Jerusalem nihil habet (as Bernard well,) Such a meeting speaks men of Babylon, not of Jerusalem; not Jerusalem which is above, whose order and unity we have seen in St. John's Vision, and aught to imitate in God's House. To close: As you behold the Beauty of the Lord, in the form of the Church's ministration; so above all, behold it in the excellency and glory of the things ministered. Behold we that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that good pleasure of the Lord, wherewith he loveth us in Christ, bringing life and salvation to our Souls, in the death and passion of his Son. See here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Church calls it, that portentum amoris, that stupendous wonder, and astonishing mystery of Divine love; that God should give his Son, and the Son give himself to be the Sacrifice for our sin on his Cross, and the Food of our Souls at his Table. And here, O thou humble penitent, and devout suppliant! When thou hast tasted the sweetness and delights, behold the beauty and glory of the Lord, in this Contemplation of his Love; with St. Austin, I say unto thee, Aliud desidera, si majus, si melius, si suavius inveneris, Go, consider and desire, contemplate and enjoy something else, if any thing thou canst find greater, or better, or sweeter; greater in glory, better in worth, or sweeter in delights. But, if here thou beholdest a beauty, to which all other excellency is a foil; a glory to which all other lustre is a stain, a delight to which all other pleasure is a bitterness: If so, then here centre thy desires, and take up david's, Unum petii. One thing have I desired of the Lord, that will I seek after; that I may dwell in the House of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. Halleluiah, FINIS.