have known Christ and Christianity That Christ teacheth us by his voice in holy Scripture more certainly then by his voice in holy Church and that the Scripture is to teach the Church as the Church is to teach the people Sect. 4. That the state of true Christianity is to be learned only in the Church of Christ For there only doth Christ teach by his word which the Church is bound to translate that the people may understand it And by his Spirit accompanying his word which teacheth both infallibly and irresistibly by taking away our resistance That the state of true Christianity is not confined to any one particular Church for that Christ teacheth more or less in all Christian Churches and yet this is no ground for Sectaries to run from the Church Sect. 5. That the certainty in true Christianity or the state thereof is from the Word and Spirit of Christ the uncertainty from our selves Of doubtings in good Christians concerning their state That some are by way of admiration others by way of Infirmity but none by way of Infidelity CAP. 2. Of the knowledge of the state of true Christianity Hath two Sections Sect. 1. THE knowledge of our being in the state of true Christianity is from our keeping the words of Christ That Antinomians cannot be much less know they be in the state of true Christianity Sect. 2. Three Practical principles necessary to be maintained by all those who desire to be good Christians and to know themselves to be in the state of true Christianity 1. That Christ hath words to be kept as well as to be believed 2. That true love of Christ will make us labour to keep his words 3. That true faith in Christ was never yet without this Love CAP. 3. Of the comforts that arise from the knowledge of our being in the state of true Christianity Hath three Sections Sect. 1. THE first comfort arising from the knowledge of our being in the state of true Christianity is That we are thereby assured of the Love of God Sect. 2. The second comfort arising from the knowledge of our being in the state of true Christianity is That we are thereby assured of Communion with God The cause the work and the effects of that Communion The cause of Communion with God is God The work of it contemplation of God and consultation with God The effects of it That it makes a man live for to with and in God Sect. 3. The third comfort arising from the knowledge of our being in the state of true Christianity is That we are thereby assured of the continuance of our Communion with God For his Desertion will be only for Tryal not for Punishment unless we become unfaithful and unfruitful Christ Reteined in the true Christian Communion Hath a Prooem and three Chapters The Prooem Christian Communion is to be considered in its Authority in its Excellency in its Sincerity The first Chapter is of Christian Communion in its Authority The second Chapter is of Christian Communion in its Excellency The third Chapter is of Christian Communion in its Sincerity CAP. 1. Of Christian Communion in its Authority Hath six Sections Sect. 1. CHrist requires our Communion by his own Authority as our Head which hath the most noble and most powerful influence upon the members The nature the reasons the cause the proofs of our Communion with Christ Sect. 2. That our Communion with Christ is as our Participation of Christ External or Internal The one may be the Communion of Hypocrites the other only of good Christians The way to be a good Christian in a bad Church Sect. 3. That our internal Communion with Christ is through his Spirit and our Faith which may not be a phansie or fiction much less a faction but a faith Knowing by Evidence Approving by Adherence Applying by Affection and Working by Practise That such a faith will make our Communion with Christ real and substantial in the thing it self though in the manner it be only spiritual and mystical Sect. 4. Christian Communion beginneth with the Church but endeth with Christ both in the Word and Sacraments and Prayers And that the Church is bound in all these to advance not to hinder our Communion with Christ either by denying the People the use of the Scriptures or by teaching them superstitious prayers as to Saints and Angels wherein Christ neither can nor will communicate with men The ready way to have Communion with Christ is by Peace and Holiness and wherein that Communion chiefly consisteth Sect. 5. That the Catholick Church requires our Communion by the authority of Christ as his Body That the whole Christian Church is this Catholick Church and that it is known to be so by the undoubted Word of Christ And how a particular Church may be sure to keep Communion with the Catholick Church Sect. 6. The Catholick Church properly so called hath in it neither Hereticks Schismaticks nor Hypocrites but commonly so called comprizeth all those Christians who outwardly embrace the truth and worship of Christ That our own particular Church keeping Communion with the Catholick requireth our Communion by the authority of the Catholick Church The Authority and Trust of particular National Churches from Scripture and Councils A sober and pious resolution not to sin against the Authority of the Church by wilful Schism and the reasons of that resolution CAP. 2. Of Christian Communion in its excellency Hath two Sections Sect. 1. THE excellency of Christian Communion because of its large extent as reaching to all Christians though of different perswasions and professions Sect. 2. The excellency of Christian Communion as holding of Christ and from him having Immortality Piety Verity and Charity And that the Church is the proper Place Angels and men the Company and God the Author of this Communion CAP. 3. Of Christian Communion in its Sincerity Hath four Sections Sect. 1. THE sincerity of Christian Communion consists in this That it gives all to Christ Hence those Christians justified who do so in their Festivals The Sabbatarians questioned for not so doing The Apostles new method of teaching Christian Divinity by interlining of prayers and praises that Christ might be the more glorified and the Christian Religion the less adulterated Sect. 2. The sincerity of Christian Communion is the Bullwark of its authority and first to be regarded by every Christian Church as being the glory of her Prosperity and the comfort of her Adversity Such a sincere Communion never to be deserted when once happily attained Sect. 3. The sincerity of Christian Communion comprehendeth both the Purity and the Solemnity of Religion and is the whole Duty of the first Table The Purity or Substance of Religion being enjoyned in the three first Commandments The solemnity or publick exercise of it with the adjuncts thereto belonging being enjoyned in the Fourth The Exercise of Religion from the End the adjuncts from the Letter of the Law The Sabbatarian the greatest opposer
of the fourth Commandment who cryes up the Day but beats down the other adjuncts and also the very Duty of the Sabbath That Duty being to glorifie God in Christ by Publick worship for the Redemption of the world whereas they discountenance Liturgie and Festivals though both instituted in honour of our Redeemer Sect. 4. The sincerity of Christian Communion may be violated either Causally by a false Religion or Formally by an unjust separation Both violations are abominable The care which the primitive Christians used to avoid both by cleaving to the antient Creeds and Gloria Patri and also by their Communicatory Letters The reason of that care was that both Priest and People laboured only to serve Christ not to serve themselves of him The Touchstone to try all Churches is the Advancing Christ both in their Religion and in their Communion The Iustification of the Church of England Consisteth of three Chapters The first Chapter sheweth That the Church of England is Gods Trustee for the Christian Religion as to the people of this Nation The secend Chapter sheweth That the same Church of England hath carefully discharged her Trust concerning Religion as a most Christian or most Catholick Church The third Chapter sheweth That the Communion of the said Church of England is conscionably embraced and reteined by All the people of this Nation and not rejected much less renounced by any of them but against the Rules of Conscience CAP. 1. That the Church of England is Gods Trustee for the Christian Religion as to the People of this Nation Sect. 1. CHrist delivered the Trust of his Word and Sacraments to his Apostles They delivered the same to Bishops and Presbyters their successors But the Apostles had an illimited their successors have a limited Trust The necessity of the succession of these Trustees to the worlds end yet is the succession of Doctrine more necessary then the succession of Persons Sect. 2. The Trust and nature of the Catholick Church best gathered from particular Churches The first part of their Trust is concerning the word of God Sect. 3. The second part of the Trust of particular Churches is concerning the people of God What that Trust is and how it comes to be derived to them is shewed from Saint Pauls speech Acts 20. to the particular Church of Ephesus and from Saint Pauls Epistles to Timothy and Titus and from other several Epistles of his to particular Churches Sect. 4. The third part of the Trust of particular Churches is concerning the worship of God The written Word of God is the Rule whereby they are to manage that Trust the readyest way to beget a Christian Communion among all Churches and a Christian Peace in each particular Church Sect. 5. The Prince as the Supreme Governor of the particular Church in his own dominions is Gods Trustee concerning the outward exercise of Religion not to manage or perform but to propagate and to protect it The antient Divines acknowledged this Trust and the antient Princes discharged it and Princes now are bound so to do because it is their right by the Law of nature and because without the discharge of this Trust there can neither be the face nor the due order of Religion among any People Sect. 6. The limitation both of the Princes and of the Priests Trust in matters of Religion That neither may deviate from the Law of God And that the Authority of the Churches Laws is most enfeebled by them who make least esteem of the Law of God casting the aspersions of obscurity and of uncertainty upon the Holy Scriptures Sect. 7. The Trust of each particular Church is sufficient for the Peoples salvation if she take heed to her self and to the Doctrine God hath given her in his written Word and in the antient Creeds of the Catholick Church Sect. 8. The Trust of particular Churches is immediately from God himself both in regard of the Magistrate and of the Minister That trust much stood upon in the Primitive times and ought to be so still because it is founded in the Holy Scriptures And that this Doctrine concerning the trust of particular Churches doth not Canton or dis-joynt the Catholick Church Sect. 9. What Trust is given to other particular Churches in the Holy Scriptures is also given to our particular Church of England from God the Father Son and Holy Ghost That our Church is accordingly bound to magnifie her Trust and therefore we bound not to vilifie it And that it is both rational and religious to maintain the Trust and Authority of our own particular Church CAP. 2. That the Church of England hath most carefully discharged her Trust concerning Religion as a most Christian or most Catholick Church Sect. 1. GODS intent in Trusting the Church with Religion was her Honour and Happiness which should cause our thankfulness to God and our reverent esteem of his Church Sect. 2. The Churches Trust concerning Religion is to see there be right Preaching Praying and Administring the Holy Sacraments Preaching belongs rather to the knowledge then to the worship of God and ought not to thrust out Praying which is the chiefest act of Gods worship and most regarded by him especially when many Pray in one Communion Sect. 3. Preaching is twofold either by Translating or by Expounding the Holy Scriptures The great excellency and necessity of both And that our Church is entrusted with both and cannot justly be charged as defective in either Sect. 4. Praying a greater part of the Churches Trust then Preaching The Church hath God the Fathers Precedent and Precept for making set forms of Prayer and shall answer for all the blemishes that may be in publick Prayers for want of a set form Sect. 5. The Church hath God the Sons Precedent and Precept for making set forms of Prayer and is accordingly obliged both to make and to use them Sect. 6. The Church hath God the Holy Ghosts Precedent and Precept for making and using set forms of Prayer Sect. 7. The Church hath Gods Promise for his blessing upon set forms of Prayer Sect. 8. The Church is obliged to make set forms of Prayer according to the Pattern of the Lords most holy Prayer that there be no Peccancy neither concerning the Object nor the Matter nor the Manner of publick Prayer and that our Church hath exactly followed that Pattern in hers and that other Churches ought to follow the same in their Liturgies A short Historical Narration concerning our Common-Prayer Book and the Anti-prayer book set up against it Sect. 9. Reformation not to be pretended against Religion The abolishing of Liturgie no part of a true Reformation That God hath not given any Church power to abolish Liturgie And that no Church ought to assume that power because Liturgie directly tends to the keeping of the third and of the fourth Commandments Sect. 10. Certainty is more to be regarded in the publick exercise of Religion then Variety Hence the Creed the Lords Prayer
and the Decalogue righteously taken into our Liturgie but unrighteously omitted by Innovators who vainly obtrude Variety to mens consciences instead of Certainty Sect. 11. The Gift of Prayer examined That it is not a Gift of sanctifying Grace That Prayer as a Duty is above Prayer as a Gift That the Spirit of Prayer is often without the Gift of Prayer and yet the Gift of Prayer is not perfect without the Spirit of it Those Christians who have attained the Gift of Prayer most compleatly that is joyntly with the Spirit of it are not thereby qualified to be the mouths of the Congregations Those Ministers who have not attained that Gift are not for that reason to be despised as not sufficiently qualified for the Ministry And those Ministers who have attained it may not for the exercising thereof be allowed to reject set forms of Prayer in their Congregations because set forms in publick are more for the Ministers and the Peoples good more for Gods glory and more agrecable with Gods command Sect. 12. Set forms and conceived Prayers compared together That set forms do better remedy all inconveniences and more establish the conscience Are not guilty of will-worship nor of quenching the Spirit nor of superstitious formalities and that it is less dangerous if not more Christian to discountenance the Gift then the Spirit of Prayer Sect. 13. That forms of publick Prayer are not to be disliked because they cannot or at least do not particularly provide either Deprecations against private mens occasional miseries or thanksgivings for their occasional mercies yet our Church not defective in occasionals though chiefly furnished with eternals The danger of contemning Religious forms of Prayer and gadding after conceived Prayers Sect. 14. The third and last part of the Churches Trust concerning Religion is touching the holy Sacraments wherein our Church is not faulty either in the number or in the administration of Them as exactly following our Saviours Institution Nor in the manner of Administring as following it with reverence CAP. 3. That the Communion of the Church of England is conscionably embraced and reteined by all the People of this Nation and not rejected much less renounced by any of them but against the rules of conscience Sect. 1. EVery particular man ought to labour to be of such a Communion as he is sure is truly Christian both in Doctrine and in Devotion The Rule whereby to choose such a Communion the Proofs whereby to maintain it Sect. 2. That the Communion of the Church of England is truly Christian in Doctrine free from Hereâ—ie and from the necessary cause thereof a false ground or foundation of faith That is Believeing upon the Authority of men instead of God Sect. 3. That the Communion of the Church of England is truly Christian in Devotion free from impiety either by corrupt Invocation or Adoration Sect. 4. That the Communion of the Church of England obligeth those in conscience who are members of that Church to retein â—â— and not to reject it much less to renounce it by no less then five Commandments of the Decalogue Errata PAge 7. line 4. read Menologie p. 26. l. 35. r. fatlest p. 34. l. 19. r Tria p. 39. l. 4. r. brightness p. 47. l. 3. r. ut p. 56. l. 28. r. They p. 60. l. 20. r. It is p. 61. l. 11. 12. r. likeness p. 66. l. 22. r. protension p. 77. l. 26. r. This p. 78. l. 28. dele not p. 82. l. 17. r. as p. 100. l. 23. r. He p. 101. l. 16. r. greater p. 105. l. 3. r. Turning p. 106. l. r. r. their p. 116. l. 32. dele that p. 120. l. 14. r. without p. 126. l. 36. r. Nor p. 148. l. 14. r. bring p. 150. l. 14. r. of p. 169. l. 1. r. we p. 178. l. 2. r. fully p. 178. l. 15. r. take p. 180 l. 1. r. iniquities p. 182. l. 32. r. affective p. 198. l. 22. r. before p. 208. l. 17. 1. Quid p. 208. l. 18. r. Nam p. 292. in the Contents l. 6. r. Them p. 319. l. 5. r. comely p. 345. l. 3. r. sound p. 415. l. 31. r. Then p. 449. l. 1. r. persection ibid. l. 31. r. such a division p. 549. l. 19. â— beats p. 634. l. 14. r. certainty p. 656. l. 30. r. unpremeditated p. 674. l. 5. r. Obsecration p. 680. l. 4. r. bind ibid. l. 5. r. hands Christ wellcomed in his Nativity CAP. I. The Motives of Christs welcome from God and from his Church both Triumphant and Militant SECT I. Christs image repairs the loss of Gods image in man The Churches desire that Christ should be formed in us and that Christs humiliation is the Christians exaltation IN the name of the Father and of the Son and of the Holy Ghost one God everlasting Blessed be the Holy and undivided Trinity world without end Amen I had once the image of God the Father in my creation and I soon lost it wherefore I now desire to have the image of God the Son in my Redemption which I may never lose O thou eternal Spirit proceeding from the Father and the Son vouchsafe to breath in my soul this breath of life that I may live eternally O thou who didst form the eternal Son of God in the womb of a pure Virgin be pleased also to form him in my impure and sinful heart That Christ being formed in me I may not be an Abortive to the life and light of righteousness Thy holy Apostle travelled as in birth till Christ was formed in the Galatians so doth thy holy Church travail as in birth til Christ be formed in me Oh then let the end of her travail be the beginning of my rest that my Saviour being formed in me I may be fitted and prepared for his salvation He once condescended to be made man for me Oh that he will now give me the benefit of that condescention and be made man in me That I may put on the Lord Jesus Christ even as he hath put on me That as he dwelleth in my flesh by a personal union so he may also dwell in my Spirit by a powerful Communion That as by dwelling in my flesh he emptied himself so by dwelling in my Spirit he may fill me For Christs emptiness is the Christians fulness He that filled Heaven and Earth from the beginning of the Creation did in the declining Age of Time Empty himself that he might fill us Them he filled with his Majesty but us with his Mercy And if his emptiness was our fulness what is his fulness but our glory If his fall was our rising what is his resurrection but our salvation If the humiliation of Christ was the riches of the world how much more his exaltation If he enriched us by his Poverty how much more will he enrich us by his Glory The Apostle can mention nothing but fulness when he treats of Christ emptiness Gal. 4. 4 5. SECT II. Christs
but he that acknowledgeth Christ for the teacher and governour of the Church is rightly instructed and established in the doctrine of Christianity Contrariwise he that acknowledgeth not this as he hath not Christ so he hath not God and as he professeth not the Christian Religion so he is to be looked upon as one that professeth a false religion And to this is agreeable the Imperial constitution in the first title of the Code Fides Catholica hoc est ut Patris Filii Spiritus sancti unam Deitatem sub pari Majestate sub pia Trinitate credamus Qui ita credunt Christiani Catholici appellantur The constitution determineth those only to be called Christian Catholicks who have and profess a right faith of the blessed Trinity for indeed none other are Christians and therefore no other can be Catholicks For he is not a Christian that hath not this faith of Christ that he is the eternal Son of God made man for our Redemption and he cannot have this saith who believes not the Trinity For he cannot believe Christ to be the Son of God who believes not God the Father and he cannot believe this Son of God made man who believes not God the Holy-Ghost for he was conceived of the Holy-Ghost that he might be born of a Virgin So that a right belief of Christ cannot be without a right belief of the blessed Trinity and therefore a right belief of the Trinity is very fitly called by Saint Athanasius The Catholik Faith and to be a Christian is to be a Catholick For Christ alone is the founder both of our religion and of our communion If he be truly taught amongst us then is God truly amongst us and we need neither misdoubt our Religion nor our communion for he that abideth in the doctrine of Christ he hath both the Father and the Son 2 John 9. but if he be not taught amongst us let us not deceive our selves for we cannot be without Christ but we must also be without God for whosoever denieth the son the same hath not the father 1 John 2. 23. So that as far as the Christian Church is extended so far the Catholick Church is extended and if you will yet farther ask what particular Church is now to be reputed most Christian or Catholick I must answer that Church wherein Christ is best taught and practised for we may not separate the practice from the doctrine of Christianity since the doctrine cannot be proved but from the practice according to that of Saint John Hereby we do know that we know him if we keep his commandments 1 John 2. 3. Wherefore that is to be accounted the truest Christian Church wherein the doctrine of Christ is most truly published accepted maintained and since the doctrine of Christ is not to be known but from the word of Christ no Christian Church can justly deny to submit its doctrine to the test and tryal of the word for so saith Saint Paul to the Ephesians ye are fellow-Citizens with the Saints and of the houshold of God and are built upon the foundation of the Apostles and Prophets that is the Old and the New Testament Jesus Christ himself being the chief corner stone Eph. 2. 19. 20. They could not have been taken for the houshold or Church of God if they had not been built upon the foundation of the Apostle◠and Prophets Jesus Christ himself being the chief corner stone of such buildings and of no other For that which proves the Christian Church in general to be now the only true Catholick Church or body of Christ may not be denied to prove this or that Christian Church to be so in special which cannot be Tradition for that hath still varied in all Churches and at all times so that never yet any Church would be bound by its own Traditions for any long time and much less by the Traditions of another Church It remains then that only the word of Christ is able to make good that proof which word hath been generally acknowledged and received by all Churches That proves the Christian Church in general to be the only Catholick Church and may not be denyed to prove this or that Church to be so in special By that alone we prove the Christian Church to be the only Catholick against the misguided Jew by that alone we prove this or that particular Church to be more truly Catholick against the mistaken Christian And this proof Saint Paul teacheth us in all his Epistles proving out of the Old Testament that Christ alone was that Prophet who was to come into the world to bring both righteousness and salvation and consequently that no Religion but only the Christian was now any longer to be embraced or expected unless we would have a Religion that should continue without righteousness and end without salvation And if we will compare the second of the Galatians with the eleventh of the Acts we shall have more then a probable conjecture that it was by Saint Pauls advice that the Disciples were in Antioch first called Christians and the name of Nazarites by which they had been formerly known was quite laid aside because in that very City some of the Nazarites had endeavoured to mingle Judaism and Christianity into one Religion But this we are sure of that in the Epistle to the Hebrews the same Saint Paul for this argument being there so throughly canvased is proof enough alone to conclude him the author of that Epistle maketh it his whole business to shew that only in Christ and in his Gospel is fully revealed the will of God and the way of salvation But more particularly Heb. 9. 10. He sheweth that though the Church of the Jews was once the Catholick viz. till the time of reformation yet the Church of the Christians alone is so now which was indeed to continue and keep the spiritual but to reform and lay aside the carnal Ordinances Therefore this Christian Church still maintaineth communion with the Jewish Church in all Moral duties for no reformation of Gods making can put down a Moral duty or obligation either towards God or towards our neighbour as saith Saint Paul But we are not of them who draw back unto perdition but of them that believe to the saving of the soul Heb. 10. 39. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our turning Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumus substractionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed fidei q. d. we are not of those who forsake or deny any one Moral Law enjoyned to the Jews for that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw backward to perdition but we are of those who profess a true and a lively faith in Christ the Messias promised to the fathers but exhibited to us for that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what we have been taught by the Apostles and it is to go forward to salvation For it is indeed to outstrip
t is plain that the New Testament was not only before their eyes but also within their hearts for they proved all their several Doctrines out of it particularly this position that Christ is God by the union of the manhood with the God-head they proved 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Apostle Saint Pauls writings among which is also reckoned up the Epistle to the Hebrews 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Epistles general of Saint Peter Saint John Saint Jude 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Gospels peculiarly so called Concil Ephes par 1. And t is most evident that the Doctrines delivered by the four first general Councils in their Creeds are all plainly to be proved by the Scriptures so that we may easily grant that they placed the Holy Gospel in the midst of their Synods as it were to make protestation that they intended to obtrude no other faith to the world then what they had met with there and could prove from thence and consequently not to desire other mens communion with them in their Doctrines further then themselves had in the same Doctrines communion with the Holy Ghost Wherefore this is the ready way for every particular Church to be sure to keep communion with the Catholick Church in her Doctrine to adhere stedfastly to the written Word of God which is the only indisputable ground of that Doctrine For this Word alone sheweth that the Jews in Moral worship had communion with Christians and that both the Jews then had and Christians now have in the same worship communion with Christ They have Moses and the Prophets saith our blessed Saviour let them hear them Luke 6. 29. And again If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead ver 31. We Christians have not only Moses and the Prophets but also the Apostles for the foundation of our Churches and as we are sure that Moses and the Prophets were delivered incorrupt to our first Fathers for else our Saviour Christ would not have appealed unto them but rather have reproved the Jews for corrupting them so ought we to be sure that the Apostles are now delivered as incorrupt unto us unless we will say that the Christian Church hath been less faithful then the Jewish Synagogue in keeping the Text and by so saying quite disannul her authority in expounding it and so cut our selves off from one of the best means of our salvation Why thou should not these writings of Moses and the Prophets and the Apostles which are the only proof of our Churches be also the grand establishment of our communion For as t is the faith that makes the Church so t is the agreement in the Faith that makes the communion of the Church truely Christian Accordingly our own Church hath taught us to pray most exquisitely for this Christian communion in these words Beseeching thee to inspire continually the universal Church with the Spirit of truth unity and concord and to grant that all they that do confess thy holy Name may agree in the truth of thy holy word and live in unity and godly love A prayer so full of true Christian affection that its Christianity will acquit it from Novelty though it be scarce to be found in any antient Greek or Latine Liturgie for it setteth forth true Christian communion in all its four causes in its efficient cause the Spirit of truth unity and concord in its material cause the universal Church in its formal cause the agreement in the truth of Gods holy Word and in its final cause to live in unity and godly love How can any man that heartily saith this prayer be either an Heretick by willingly sinning against the truth of Gods Word or a schismatick by wilfully sinning against the unity of Gods Church We may conclude then That all the several Christian Churches in the world which have been are and shall be do concur together as members to make up the body of Christ or the Catholick Church and that all of them as Christian are joyned together though thousand of miles and years asunder in one outward communion by agreeing in the same word of Christ and in one inward communion by enjoying the same Spirit of Christ The outward communion joyns the members to the body and I would to God that they were not so much disjoyned and disjoynted The inward communion joyns the body to the head and I bless God that in that respect there can be no disjunction T is dangerous to be a separatist from the first but t is damnable to be a separatist from the second communion to communicate with Gods most holy Spirit in Gods most holy Word is the most sure and ready way to communicate with the Catholick Church aud that will keep us from being hereticks for no heretick as such doth communicate either with Gods Word or with Gods Spirit To communicate with the Catholick Church is the most sure and ready way to communicate with Christ himself and that will keep us from being Schismaticks for no Schismatick as such doth communicate with Christ either in his body or in himself But still we must remember that communion with the Word and with the Church is nothing worth without communion with Christ and with the Spirit and that will keep us from being hypocrites For no hypocrite doth communicate with Christ and with his Spirit either in his word or in his Church And we have need in these dangerous times of all three cautions for never was there any Heresie without a Schism and seldome is there any desperate Schism without most damnable hypocrisie SECT VI. The Catholick Church properly so called hath in it neither Herereticks Schismaticks nor Hypocrites but commonly so called comprizeth all those Christians who outwardly embrace the truth and worship of Christ That our own particular Church keeping communion with the Catholick requires our communion by the authority of the Catholick Church The authority and Trust of particular National Churches from Scripture and Councils A sober and a pious resolution not to sin against the authority of the Church by willfull Schism and the reasons of that resolution THE special number of right believing and therefore righteously doing Christians in all the several Churches of the Christian world which communicate in all things wherein Christians should is alone truly and properly named the Catholick Church because it consisteth of them only that without addition diminution alteration or innovation in matter of doctrine hold the common faith once delivered to the Saints so that t is impossible for them to be Hereticks And without all particular or private division or â—actâ—on retain the unity of the spirit in the bond of peace so that t is impossible for them to be either Hypocrites or Schismaticks they cannot be hypocrites because they have the spirit of God and they cannot be Schismaticks because they hold the unity of
and the beauties and excellencies of the Christian Religion making them to proclaim to all the world these three things concerning that Religion which they taught after this new manner 1. That Christian Religion is not opus naturae proceeding from the principles of nature for then they would have used the Method of nature who first planted it but opus gratiae The work of Grace and therefore they used the Method of grace 2. That Christian Religion must not be made opus artis matter of mans invention or institution for if it would not borrow so much as outward form or Method from the art of man there being no science in the world taught by such a Method as Divinity is in the Scriptures much less any inward matter or substance from it 3. That Christian Religion must be taken in the whole in credendis agendis in belief and practice both together for therefore did the Apostles teach it by praying to shew that we must learn it by practicing prayer it self being the best practice of Christianity Thus it is necessary that Christ should be the Alpha and Omega the first and the last in all our thoughts words and works for this is the end of all the Scripture and they who undervalue the Scripture seem not to know this end or not to regard it as saith Saint John But these are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his name John 20. 31. as if he had said God gave us the Scriptures especially the New Testament for this end that we might glorifie Christ as the eternal Son of God and only Saviour of the world and that by so doing we might through him come to inherit eternal glory SECT 11. The sincerity of Christian communion is the bullwark of its authority and first to be regarded by every Christian Church as being the glory of her prosperity and comfort of her adversity such a sincere communion never to be deserted when once happily attained NO particular Christian Church advanceth our communion with Christ as such but only as Christian and therefore no particular Church can justly require another Church to communicate with it any farther then as t is truly Christian or Catholick for no further doth she her self keep communion with Christ And consequently where any Christian Church leaves Christ there other Churches may and must leave Her that is leave Her as to the communion in Her sin whereby she leaves Christ but not in Her righteousness whereby she still reteineth him for that were little less then in her to leave the communion of Christ For this profession of Saint Paul We are not as many which corrupt the word of God but as of sincerity but as of God in the sight of God speak we in Christ 2 Cor. 2. 17. should be the profession of every Christian Church which desires to have other Churches joyn with her in her communion we do not corrupt the word of God and would not willingly pin corruptions upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sumus mangones aut caupones Theologiae we play not the prolers or hucksters with our Divinity or with Gods word putting new dresses or false colours upon the Text or truth to make our own erroneous Doctrines the more passable and the less discernable or rather we do not mingle Gods truth with our own errors as false drawers mingle their wines for so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated which corrupt is a Metaphor taken from those Vintners who corrupt and mingle their wines before they sell them A word that speaks much in little and may serve instead of a whole Sermon to the Preachers themselves For if they preach phansie they mingle water with this wine if they preach faction they mingle blood with it Lord forgive us these horrid mixtures and renew again amongst us thy miracle wrought in Cana of Galilee and once more turn our water into wine and suffer not us any more to turn that wine into blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostome To corrupt wine is in effect to bastardize it which consideration should terrifie any Church that hath wittingly corrupted the word of truth seeing she hath thereby laboured as it were to bastardize the eternal Son of God Non cauponantur quia meram veritatem praedicant de Filio Dei nec ipsam quasi aqua falsitatis adulterant saith Saint Cyril of Alexandria Thes l. 12. cap. 3. They â—sc that are true and good Church-men do not corrupt the word because they speak nothing but the truth and do abhorr to adulterate Gods pure wine with their impure their puddle water No Church can be two careful about the sincerity of its Doctrine since the Apostle did not think he could be zealous enough about it And therefore he again immediately enforceth this same duty to the same effect though in other words seeing we have received this Ministry as we have received mercy we faint not but have renounced the hidden things of dishonesty not walking in crastiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2 Cor. 4. 1 2. His whole intent and purpose is to make them see his sincerity in preaching the Gospel of Christ thereby obliging every Christian Church which is the grand Apostle of its own nation openly to profess and much more conscionably to discharge the same sincerity for which accordingly he alledgeth two reasons First the incomparable worth and value of the Doctrine and therefore he saith this Ministry by way of excellency for that the Gospel was as far above the Law and much more above all other things as liberty and salvation are above thraldom and condemnation Secondly the indispensible obligation of his trust which God had laied upon him and therefore he saith as we have received mercy he calls it a mercy not a trust the more to endeer it to his own soul and to ours yet in that he saith he had received it he acknowledgeth the trust himself as one accountable according to his receipts for as he had received it from God so he was bound to deliver it to them without either alteration or addition or diminution according to his own former profession I delivered unto you that which I also received 1 Cor. 15. 3. q. d. If I could not prove the receipt I could not justifie the delivery Having alledged these two reasons for his sincere preaching of the Gospel he afterwards shews what it was preserved him in this sincerity and that was his magnanimity his innocency and his integrity First the undaunted courage of his heart we faint not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non deficimus we are not defective to our selves for want of perseverance nor to our duty for want of constancy For
〈◊〉 〈◊〉 〈◊〉 lib. 4. de orth fide cap. 18. They are holy and religious books but yet are not reckoned among the Canonical Scriptures because they were not deposited in the Ark So the Books of the New Testament were known to come from God in that they were deposited in the Ark that is to say in his Church And hence it was that the Epistle of Saint James and some others though they were not at first generally received in all Churches yet were they no longer questioned after once it was made appear by the Testimony of those Churches where the Authentick Copies of them had been deposited that they had been indicted by some Apostle or approved by some Apostolical man till then they were questioned in regard of their Authors if not in regard of their Authority but after that they were questioned in regard of neither so great a confidence did God repose in particular Churches that it is evident he entrusted them with his own Word to keep it to witness it and to explain it as the Church of the Jews with the Old Testament which Church though it were Catholick or universal in its Doctrine yet was it meerly particular or national in its extent for he shewed his word to Jacob his statutes and ordinances unto Israel he had not dealt so with any Nation neither had the Heathen knowledge of his Laws Psalm 147. ver 19 20. And several Churches of the Christians with several parts of the New Testament as the Church of Rome with that Epistle sent to the Romans and the Church of Corinth with those two Epistles sent to the Corinthians and so of the rest And as for the seven Catholick or general Epistles commonly so called they had the title of Catholick or general Epistles not because they were sent to no particular Churches but because they were sent to many as Saint Peters to the strangers scattered throughout Pontus Galatia Cappodocia Asia and Bythinia which being not directed particularly to one of these was therefore called a general Epistle as belonging to them all not because it was sent at large to all of them for so perchance it might have been received by none but because it was to be communicated to all unless that we had rather say that these Epistles were called Catholick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were sent of purpose to confute some new risen Hereticks or Schismaticks particularly the Solifidean Heresie and the itch of separation either from ambition or covetousness or perversness as may appear by the arguments of the said Epistles however those also were at first deposited with some particular Churches and hence it was that some of them were sooner generally received then others even those which had been at first deposited with the more eminent Churches Thus we see the trust of particular Churches and in them the trust of the Catholick Church concerning the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eis credita sunt eloquia Dei They were entrusted with the Oracles of God Rom. 3. 2. that is they were entrusted to keep them and to witness them but Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am entrusted with a dispensation sc of the same Oracles speaks more that they were also entrusted to explain them and we cannot deny the continuance of this trust unto the Worlds end unless we will affirm that God hath laid aside the care both of us and of his Church neither regarding the salvation of our souls nor the authority and continuance of his own Church and so by consequent exterminate out of our Creed as well as out of the world the Catholick Church and the communion of Saints and by consequent deprive our selves of the forgiveness of sins the Resurrection of the Body and the life everlasting SECT III. The second part of the Trust of Particular Churches is concerning the people of God What that Trust is and how it comes to be derived to them is shewed from Saint Pauls speech Acts 20. to the particular Church of Ephesus and from Saint Pauls Epistles to Timothy and Titus and from other several Epistles of his to particular Churches GOD is very angry with a man when he Trusts his soul in his own hands for then he leaves him exposed to the Temptations of his own concupiscence to the errours of his own ignorance to the slips and stumblings of his own infirmity to the precipices and downfalls of his own presumption and to the bondage and thraldom of his own corruption Therefore we justly extoll the power and goodness of God in our preservation no less then in our Creation and himself thinks it no less honourable to keep a soul then to make it and therefore Saint Paul calleth him God our Saviour thrice in one Epistle By the Commandment of God our Saviour 1 Tim. 1. 1. This is good and acceptable in the sight of God our Saviour 1 Tim. 2. 3. We trust in the living God who is the Saviour of all men specially of those that believe 1 Tim. 4. 10. Which if it had been observed by the transcribers of some private Manuscripts one would not have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father and our Saviour Jesus Christ Another would not have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God our Father and Jesus Christ for this variety of reading proceeded questionless from that opinion which some held That the name of Saviour belonged only to the person of Christ because it is palpable that in the Authentick Copy of the Greek Church as it is in Saint Chrysostome and of the Latine Church as it is in the Edition of Sixtus Quintus the words are read as Beza records them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God our Saviour and the Lord Jesus Christ where God the Father is plainly called our Saviour because he is the chief and principal cause of our salvation For it is the Fathers mercy that saveth us though the Sons merit and we could not have received should not have embraced the merit of the Son had it not been for the mercy of the Father Therefore the same Apostle as delighted with this expression saith again according to the commandmnnt of God our Saviour Tit. 1. 3. being willing to ascribe to the Father no less then to the Son the Honour and glory of our salvation Behold all souls are mine saith God himself Ezek. 18. 4. and Rabbi David gives us this gloss upon the words All souls belong to me and I have given them bodies of flesh to guide and lead after me and I do delight in their life not in their death for they are mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umiccebodi nigzaru and they were taken from mine own Glory q. d. They are mine and I care not to lose them They were parts of mine own glory and I am willing to glorifie them they were at first springs and branches of mine own Tree even the Tree of life and I am desirous to engraft them in that Tree
reason for it in humane affairs because the power of Delegation in Delegates must fill the world with irremediable uncertainties may fill it with intolerable abuses and miscarriages yet in Gods affairs there is no truth in that Rule for his Delegates may and must appoint other Delegates till the end of the world and there 's is reason for it because himself still acteth by these latter Delegates as well by the former limiting their Trust that they may not abuse it as well as declaring their Trust that we may not deny it First we are taught particularly in these Epistles how Saint Pauls commission was given from Christ to him for so he saith The glorious Gospel committed to my Trust 1 Tim. 1. 11. Again I thank the Lord Jesus Christ who hath enabled me for that he counted me faithfull putting me into the Ministery 1 Tim. 1. 12. We doubt not but he speaketh this in the behalf of the other Apostles as well as of himself and by the same reason cannot see why the words spoken in other places to and of S. Peter alone should not belong to S. Paul and to the other Apostles as well as to him Secondly we are taught peculiarly in the same Epistles how Saint Pauls commission was to be derived from him to others after him till the worlds end For so it is said This charge I commit unto thee Son Timothy 1 Tim. 1. 18. And lest we should think the Trust was to end there he saith farther And the things that thou hast heard of me among many witnesses whether concerning the Doctrine or Discipline of the Church the same commit thou to faithfull men who shall be able to teach others also 2 Tim. 2. 2. So there is to be no end of Teachers till there shall be an end of Learners But it is more then time I should now pass to the Trust which God hath given to other particular Churches besides those even to as many as his Apostles sent their several Epistles Thus we may see the seven Churches of Asia had been entrusted by him because he so sharply reproves them for not discharging their Trust and if we may believe some late interpreters the reproof of those Churches still concern our present Churches but we are sure that if our present Churches be concerned in their reproof then also in their Trust and how then can we now oppose those Angels whom we see God himself then entrusted in those Churches But to proceed let us look upon S. Pauls Epistles to several Churches The power of excommunication is given particularly to the Church of Corinth with it doubtless all other spiritual power whether of Order or of Jurisdiction 1 Cor. 5. and the reasons for it are such as evince it to be still given to all other particular Churches 1. That God and his Church should not be exposed to reproach v. 1. It is reported commonly c. 2. That Gods people should not be exposed to infection v. 6. Know ye not that a little leaven leaveneth the whole lump 3. That the sinner should be brought to repentance v. 5. That the spirit may be saved in the day of the Lord Jesus So again to the Churth of the Thessalonians is the same power given and for the same reasons though only one of them be named 2 Thes 3. 14. If any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed I will give but one more instance and that concerns the Christian Church of the converted Jews wherein the Ministers are made governours the People commanded to be subject to their government by the Apostles own express Order Heb. 13. 17. Obey them that have the rule over you ond submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you where we have not only the necessity of this obedience to our Ministers they are appointed to rule us therefore we must submit to them but also the reason of it and that is twofold 1. They watch for our souls 2. They must give account for our souls Let our eyes be opened never so much yet we cannot sufficiently watch for our selves therefore God hath in mercy appointed others to watch for us And in that God hath appointed them to be over us it is evident he hath appointed us to be under them and consequently as evident that they will not be able to give a good account for our souls till we our selves shall be able to give a good account of our obedience SECT IV. The third part of the Trust of particular Churches is concerning the worship of God the written word of God is the Rule whereby they are to manage that trust the readiest way to beget a Christian communion among all Churches and a Christian peace in each particular Church T IS a sad consideration that the publick worship of God Wherein Christians are most of all required and concerned to be of one communion should be so ill managed by some Churches so ill received by some people as to be the chiefest cause of our greatest and our most outragious divisions but the reason is palpable t is either because the Churches go beyond their trust in setting up a false Religion or because the people come short of their obedience in setting up a false communion For without all dispute where the Church hath followed God in his Religion there the People are bound to follow the Church in her communion And as it is not lawful for the Church to set up a Religion against the Authority of God so it is not lawful for the people to set up a communion against the Authority of the Church as the Church may not ordain a Religion contrary to the Word of God so the people may not ordain a communion contrary to the ordinance of the Church For as God hath given his word to guide his Church so he hath given his Church to guide his People in the outward exercise of Religion For it is evident that the outward exercise of Religion is entrusted with some body unless we will say it is not worth a trust and therefore as evident that it is entrusted with Gods Church because we cannot find out any other Trustee And it is also evident that in this case every particular Church hath her particular Trust For so saith Saint Paul to the Church of the Corinthians and by consequent to all other Churches Be ye followers of me even as I also am of Christ 1 Cor. 11. 1. which words are the more carefully to be observed and the more conscionably to be obeyed because they are as it were the general Proeem to the Apostles ensuing discourse concerning the right disposition and order of publick assemblies In which discourse he gives the Rule both for persons and for things and for actions for as
communion Thus doth Saint Paul briefly but pithily define a Christian Church 1 Thes 1. 1. To the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ We cannot imagine the Thessalonians were in God before they were with God so that the one presupposeth the other and we may hence collect this definition of a true Christian Church that it is a company of men Ministers and People though here Saint Paul chiefly write to the Ministers calling them the Church as appears in that he chargeth them to read this Epistle to all the Holy brethren cap. 5. v. 27. which sheweth that he sent it only to the Ministers I say that a true Christian Church is a company of Men Ministers and People who are with the God the Father and the Lord Jesus Christ by their Religion nay more who are in God the Father and the Lord Jesus Christ by their communion And all the men in the world who are thus with and in God the Father and God the Son by the power of God the Holy Ghost do make up the whole present Christian or Catholick Church They may be several Churches in their Denominations and Jurisdictions They are but one Church in their Religion and in their spiritual communion Thus faith the same Saint Paul Now ye are the body of Christ and members in particular 1 Cor. 12. 27. that is ye Christians of all Nations are the mystical body of Christ aud ye Christians of Corinth of this or that Nation are members in particular of that body and members in particular one of another as all together make up that body or as all particular Churches make up the Catholick Church SECT IX What Trust is given to other particular Churches in the Holy Scriptures is also given to our particular Church of England from God the Father Son and Holy-Ghost That our Church is accordingly bound to magnifie her Trust and therefore we bound not to vilifie it And that it is both Rational and Religious to maintain the Trust and Authority of our own particular Church IF he be justly reproached for dishonesty who doth not carefully discharge his Trust which he hath received from man how much more they who do not carefully discharge their Trust which they have received from God And this is the case of Ministers above all other men who have received such a Trust from God as all the power of the world could not give them and all the malice of the world cannot deny them Indeed it is the case of every particular Minister much more of the whole Ministry or of a whole Church which is more eminently Gods Trustee and hath a much greater Trust then either the arrogancy of any one can challenge or the ability of any one can discharge And therefore if the spirit of God give that charge to one particular Archippus Take heed to the Ministery which thou hast received in the Lord that thou fulfill it Col. 4. 17. much more doth it give the same charge to the whole Church of Colosse which had in a more ample manner and for a more general end received the same Ministery And though the Church of Colosse it self was soon after swallowed up with an Earth-quake in the dayes of Nero as saith Orosius yet not so the Instructions nor the authority given to it they must remain till the worlds end Take heed to the Ministery which thou hast received in the Lord is not to be swallowed up by the cleaving and dividing of the earth no more then it is to be revoked or recalled by any voice from heaven And so was it also with the Church of Ephesus as appears from Saint Pauls charge to the first Bishop of that Church I give thee charge in the sight of God and before Christ Jesus that thou keep this commandment without spot unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. In that he chargeth him to keep the commandments he had received concerning Religion without spot unrebukeable he sheweth the Churches trust in that he addeth to his charge untill the appearing of our Lord Jesus Christ he sheweth that Trust is to continue till the worlds end For in this case we must alwayes remember those words of our Saviour Mar. 13. 37. And what I say unto you I say unto all Watch For what Saint Paul said to the first Bishop of Ephesus he said to all Bishops that ever should be after him as well as to all that were then with him For the Apostolical Epistles though in their inscriptions or Title they concerned some special Churches yet in their Instructions and use they concerned all Churches as plainly appears from Saint Pauls own words Col. 4. 16. And when this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that yee likewise read the Epistle from Laodicea So that what Instruction or Authority or charge was given to one Church was given to all Churches in that one And consequently we may thus argue by way of Induction The Trust of Religion was given by God to the Church of Rome and of Corinth and of Galatia and of Ephesus and of Philippi and of Colosse and of Thessalonica therefore the same trust is given by God to our own Church of England and indeed to all the several particular Churches in the Christian world For if each particular Bishop and Presbyter have his Trust originally from the Holy-Ghost though derived by the hands of men Then much more have all the Bishops and Presbyters their Trust from the Holy Ghost Hence that expression in the first Council of Bishops Act. 15. 28. It seemeth good to the Holy Ghost and to us Which hath in some sort been followed by other Councils since Particularly the sixth which confirming the five oecumenical before doth it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This our holy and Oecumenical Synod hath by inspiration from God confirmed those former Councils Which is in effect as much as if they had said It seemeth good to the Holy Ghost and us to confirm them Concil Constant 3. Act. 17. Graece sed 18. Latine A sufficient proof that the Apostles spake not those words for themselves alone but also for the Church after them which was thereby authorized as to act by the power so to act in the name of the Holy-Ghost And if any shall be so refractory as to say otherwise he may look upon another place not only as a confirmation of this truth but also as a confutation of his own refractoriness Acts 7. 51. Ye stiff-necked and uncircumcised in heart and ears ye do always resist the Holy Ghost For whosoever is stiff-necked and will not hear nor obey the word of truth though in the mouth of a weak and sinful man sent from God to speak it doth make himself guilty of this detestable and damnable resistance even of resisting the Holy Ghost For
given to some particular Minister a special endowment hath he therefore given him leave either to condemn his Brethren or to condemn his Church Surely no and much less upon so slight a ground either of Reason or of Religion For neither ought there to be so great provision made for occasional emergencies as for continual necessities and if there ought yet is not the Church bound to make it First there ought not to be so great provision made for occasional emergencies as for continual necessities because these emergencies whether corporal or spiritual yet as they are occasional they are meerly temporal for occasion is the opportunity of time but Christianity is chiefly to busie it self about eternals Again as they are occasional they are meer contingencies but Religion is chiefly to busie it self about certainties The Form by which Saint John Baptist taught his Disciples to pray is lost without any mischief to Religion because it was meerly Occasional the reason thereof expiring with its use But the Form by which our blessed Saviour taught his Disciples to pray God would not suffer to be lost for fear Religion might have been lost with it because that Prayer is doctrinal and eternal never to expire either in its reason or in its use And how shall we then seek to advance Occasionals above Eternals in our Praying Surely he that saith Pray continually 1 Thes 5. 17. supposeth such matter of our Prayers as is constant not as is emergent as is continual not as is occasional So that if I first provide for occasionals in my Devotions and Eternity may be subservient to Time the accessory may chance draw the principal which is against the dictates of nature but if I first provide for eternals Time is subservient to Eternity the Principal will undoubtedly draw the accessory which is according to the dictates of Grace T is an excellent Prayer of our own Church to Almighty God That thou being our ruler and guide we may so pass through things temporal that finally we lose not the things eternal If God be my ruler and guide I shall slightly glance upon temporals as upon things in my passage but I shall wholly fix upon eternals as upon things that belong to my journeys end Fear not Zacharie saith the Angel for thy prayer is heard and thy wife Elizabeth shall bear a Son This man doubtless prayed for eternals in the discharge of his Priestly office yet hath a grant of temporals On the other side Hannah prayed for temporals that she might have a son yet gives thanks in her Song as if she had received eternals Religious souls distill all their thoughts in a pure limbeck so as to admit no dross nor dreggs of the earth in their distillation If you look upon the occasion of those heavenly prayers in the Psalms you will think many of them personal and particular such as belonged only to King Davids temporals wants and distresses But if you look upon the matter of these prayers you will find all of them doctrinal and universal such as do belong to all good Christians spiritual wants and distresses The Spirit of God teacheth us in our prayers to turn occasionals into eternals not to turn eternals into occasionals we justly dislike that Tenent which would make the Rule of our Religion the holy Scriptures rather occasional then doctrinal And how can we like that invention which would make the practice of our Religion our publick Prayers not so truly Doctrinal as Occasional that is indeed not so truly Eternal as Temporal Attention is best in Prayer when it is fixed wholly upon God and why not Affection too Conversion to my self may be an aversion from my God but surely conversion to my God cannot possibly be an aversion from my self I may easily so look after occasionals as to neglect eternals to my great loss and greater sin but if I look well after eternals it can be neither loss nor sin in me though I should chance to neglect occasionals So that it is both irrational and irreligious to say That there ought not to be so great provision made for occasional emergencies as for continual necessities in our private prayers but if there ought yet surely the Church is not bound to make that provision in her publick Prayers and if this be made good too then the Gift of Prayer though it may be of excellent use in private houses yet can have no pretence to cast set forms of Prayer out of Gods house And surely this Assertion That the Church is not bound to make provision for occasional emergencies but only for continual necessities in her ordinary publick Prayers may be made good from the very nature of Common-Prayer which is to be of common concernments such as are no more to be restrained to particular times then to particular persons Thus Saint Chrysostom himself explaineth what he meaneth by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his common supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath given us grace to make our common suppplications and teacheth us what we should mean by our Common Prayers when he saith Granting us in this world knowledge of thy truth and in the world to come life everlasting For common supplications or common Prayers are such as all other good Christians would be ready to make as well as we for that the matter of them concerns them All as well as Vs To wit knowledge of God and life in God Such Petitions as these which are common to all Christians alike are those which properly constitute Common-Prayer for that ought to be common in its matter before it be common in its use And such common Petitions as these is the Church bound to make as she is Catholick or Christian and as for other less common Petitions the Church makes them only as she is National A common good is the proper subject of Common-Prayer that is to say A spiritual good which is common to all Christians or a temporal good which is common to all of one Society as they all are one either by the union of Nature or by the union of Grace and Love These goods are certain and known to all and the Churâ—h which hath the common care of all is bound to provide such prayers as may best express our desires concerning these And upon any publick occasion though it be temporal our Church doth accordingly still make such Provision both for occasional Prayers and Praises But as concerning any particular good which this or that private man may need upon this or that particular occasion it is uncertain and unknown it comes not under the Churches knowledge and how can it come under the Churches care Such particulars are infinite and as infinite they cannot be the object of the Churches certain knowledge much less should they be the subject of the Churches constant prayers There needs a particular confession that such occasional necessities or distresses may be known before there can be a
Christ and his Church OR Christianity Explained Vnder seven Evangelical and Ecclesiastical Heads VIZ. CHRIST I. Welcomed in his Nativity II. Admired in his Passion III. Adored in his Resurrection IV. Glorified in his Ascension V. Communicated in the coming of the Holy Ghost VI. Received in the state of true Christianity VII Reteined in the true Christian Communion WITH A Justification of the Church of England according to the true Principles of Christian Religion and of Christian Communion Put ye on the Lord Jesus Christ Rom. 13. 14. For to me to live is Christ and to die is gain Phil. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Cyril in Ep. ad Coelest Papam in act Concil Ephes par 1. If Christ be evil spoken of how shall we that are his Ministers hold our Peace And if we hold our Peace now what shall we say in the day of Judgement By Ed. Hyde Dr. of Divinity sometimes fellow of Trinity Colledge in Cambridge and late Rector Resident at Brightwell in Berks. Printed by R. W. for Rich. Davis in Oxford 1658. To the Christian Reader WHen conscientious Ministers cannot officiate in the Church and conscientious Christians cannot go to Church and customary Christians go thither either to little purpose because to no true worship or to great shame because to no true Ministers t is fit the Church should come to private houses that 's reason enough for this Treatise of Christianity to see the Press But t is in vain for the Church to come to any man till he come to himself and desire to come to his Saviour that 's caution enough for them who shall see this Treatise of Christianity For unless they have Christ in their hearts they cannot have him in their eyes They will scarce find him in the writings of his own infallible Apostles and much less of his unworthy Ministers Do not then complain of these Vnchristian times though there was never greater reason for that complaint but take heed your own heart be not Vnchristian Then will God in worse times then these if worse can be never let you be destitute of those means which will be able to root and build you up in your Saviour If as you have received Christ Iesus the Lord so you do also walk in him Col. 2. 6 7. For this is the only way to have true faith in Christ even to have stedfastness in that faith since that Faith cannot be true which cares not to be stedfast Without doubt there is nothing more sure in it self then the Truth of Christian Religion and therefore there should be nothing more sure to us Domine si error est a Te decepti sumus Scot. Prol. in sent If our Christian Religion be a device or a deceit as too many men now make it or use it t is Thou O Lord hast deceived us said that acute Divine most boldly and yet more truly And we must be as ready to say Because Thou Lord canst not deceive us we are sure in what we have from Thee we are not we cannot be deceived As the certainty of the object is so the certainty of the subject should be the greatest in matters of Religion Since it is undenyable on all hands That man is much more bound by the obligations both of Nature and of Grace to look to the certainty and to compass the assurance of his internal then of his external tenure of his eternal then of his temporal of his spiritual then o◠his corporal good estate and condition For if Christ be indeed our author for what we do and suffer then will he also be our Advocate in all our doings and all our sufferings And so will our cause be certainly justifiable both in this world and in the next as having a twofold goodness one from it self the other from its Advocate The first goodness of our cause will justifie us before men but the latter will also justifie us before God The first will keep men that though they may oppress us yet they shall not be able to condemn us The latter will keep us from the sentence of Gods eternal condemnation So happy is it with that man who knows he serves Christ and will not for any fear or love whatsoever start aside from his service Yet now a daies we take a quite contrary course which cannot be observed without bitterness of soul and ought to be reproved with bitterness of words for when there is dead flesh on the heart the stile ought to be very sharp at least to pierce it if not to cut it off most men making sure of their salvation before they have made sure of their Religion and not at all desiring to make sure of their Repentance that they may have either Religion or Salvation They will needs be walking upon the Battlements of Heaven before they have found out the true Iacobs ladder to climb up thither I speak to and of those men especially who are so ready not only to forsake but also to contemn their poor Mother This distressed Church of England once flourishing to the envy of her friends now seemingly withered for extirpated she cannot be to the joy and scorn of her enemies And I ask them seriously Were they sure of their Religion heretofore or no For not the perswasion and knowledge but the profession and practise of Religion is Religion according to that of Saint Iames Be ye doers of the Word and not hearers only deceiving your own souls Iam. 1. 22. If they were not sure of their Religion why did they then serve God without their consciences as Hypocrites If they were why are they since fallen from that service against their consciences as Apostates Here seems yet to be a very bad certainty of their Religion and how can there be a better certainty of their salvation unless that we may gratifie their singularity more then our own Veracity we will say There may be a company of good Christians out of the Communion of Saints or a Communion of Saints out of Christs Catholick Church Whereas in truth a man that goes alone in a perswasion by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Ajax in the Tragedian is in the Poets sense One out of his wits in the Casuists sense One out of his Conscience and must be in the good Christians sense One out of his Religion Pude◠haec opprobria nobis dici potuisse non potuisse refelli The intent of this Treatise of Christianity which labours for such a Zeal as may enflame devotion and for such a simplicity as may satisfie it is To bring these men back again to their Saviour Christ and to the ordinary way of their salvation His Church To Christ their Saviour whiles it sets out the Christians knowledge of and joy in Christ To Christs Church the ordinary way of their salvation whiles it keeps in memory the antient festivals of the Church not only professing that knowledge but also embracing and expressing
that Christian joy The first part is Christ Preached The second part is Christ Practised The third part must be your own that is Christ Purchased which from the bottom of his heart and in the bowels of Christian Charity he wisheth unto you who is Your Brother and Servant in Christ E. H. A Prayer in honour of Christs Nativity OBlessed Jesus thou Lover and Redeemer of souls God manifest in the flesh who camest unto men and didst become man to bring true light into the world from the Father of Lights grant we beseech thee unto us miserable sinners so to glorifie thee for thy coming to us and being in us and reigning over us that though of our selves we are in darkness and in the shadow of death yet in thee we may come to see the true light of Grace and by thee may come to enjoy the true light of Glory to glorifie thee eternally who livest and reignest with the Father and the Holy Ghost one God eternal world without end Amen A short Scheme of the whole Christ welcomed in his Nativity Hath three Chapters The first sheweth the Motives of that welcome The second sheweth the Reasons of that welcome The third sheweth the joyful manner of that welcome CAP. 1. Shewing the Motives of Christs welcome from God and from Gods Church both Triumphant and Militant Hath fifteen Sections Sect. 1. CHrists image repairs the loss of Gods image in man The Churches desire tâ—… Christ should be formed in us Christs humiliation is the Christians exaltation Sect. 2. Christs humiliation was in the fulness of time Sect. 3. The fulness of time in which Christ came to humble himself was the perfection of time Sect. 4. God observed the fulness of time for the sending of Christ to fill our souls with Patience and with Piety which two make up the true Christians fulness Sect. 5. The authority of God and of his Church for a solemn Festival to celebrate the coming of Christ and that the Church did no more then her Duty in appointing that Festival and an Advent Sunday to prepare for it and that we cannot justly or safely gainsay that Appointment Sect. 6. Christmass no superstitious word and Christmass-day observed not for it self but for its duty takes off all controversies and can fall under no just exceptions and may not fall under any unjust cavils much less calumnies Sect. 7. The difference betwixt a Iewish and a Christian observation of daies This latter is a moral part of Gods service and may not be neglected without scandal Sect 8. To oppose the celebration of Christs Nativity is a scandal to Christians and a stumbling block to Iews keeping them from Christianity Sect. 9. The Iews equally scandalized by Idolatry and by Profaneness especially that profaneness or irreligion which immediately dishonoureth our Saviour Christ Sect. 10. That those Christians who oppose Christmass-day do give occasion to other good Christians to suspect them as not well grounded in the Christian Religion Sect. 11. The first Christmass-day was kept by the holy Angels therefore no will-worship in keeping Christmass but rather a necessity to keep it from Heb. 1. 6. The Kingdom of Christ as Creator and as Redeemer Sect. 12. We must embrace all opportunities of glorifying Christ that we may not be thought to desert either our Saviour or our selves whiles we are defective in our Devotions either for want of Preparation before them which hath hitherto made us so bad Christians in so good a Churâ—â— or of Affection in them which will keep us from being good Christians or of Thankfulness after them which will keep us from worthily magnifying the name of Christ Sect. 13. A new song for the coming of Christ God the Father Son and Holy Ghost carefully observed the time of our Saviours coming into the world therefore it can be no true piece of Reformation for men not to observe it Sect. 14. Everlasting thankfulness is due to God for this everlasting mercy Sect. 15. Time not perfect in Gods account from our Creation but from our Redemption The Iews not destroyed and Time not untimed meerly in relation to the coming of Christ Time still continued for the world to make a right use of his coming No other time perfect in Gods account but that wherein he gives his Son And no other should be perfect in our account but that wherein we receive him CAP. 2. Shewing the Reasons of Christs welcome because of the infinite love of God the Father Son and Holy Ghost bestowed on man in his Redemption Hath nine Sections Sect. 1. GOds first gift to man was his love in Christ his second Gift was Christ in our nature No Gift can prove a blessing unless God give it in love Not Government not the Gospel though the one be the best temporal the other the best Spiritual Gift Sect. 2. Gods love in Christ though it be Universal in the diffusion yet is it particular in the Obligation Sect. 3. Gods love to man in Christ was the ground of his Consultation with himself how to bring us to eternal life Sect. 4. Gods love to man in Christ was not in vain or without Success though his Churches love to us in daily Praying for us and teaching us to pray for our selves often proves unsuccessful And yet our best proof that God hath loved us in Christ is That we love him again both in his Authority and in his Ordinances and in his Members Sect. 5. Gods love to us in Christ was not in vain or without a cause for as much as Christ was the ground of our Election as well as the Author of our Reconciliation More men Reconciled by Christ to God then Recommended to Him Or more men reconciled Potentially then Actually Sect. 6. Gods love in Christ is not a fond love therefore he scourgeth whom he loveth The Christian Church not taught in the New Testament to expostulate for being scourged though she be crucified as Christ was between two thieves Sect. 7. Christs love to us that he would come from the bosom of his Father to teach and to redeem us The title of the chief corner-stone blasphemously applyed to his pretended Vicar Christ was not an Apostle one sent from God but an Ex-apostle one sent out of God Sect. 8. Tht mother of Christ so a Woman as still a Virgin The Prayer of the seventy Interpreters Christs love to us that he would be made the Son of a woman whereby he hath exalted men above Angels A mercy not to be forgotten till there be no man to remember it That the Iews corrupted not the Text proved from the Prophecies concerning Christ Sect. 9. Christs love to us that he would be made under the Law That man is a Son of Belial not a Member of Christ who will not be under the Law All good Christians follow Christ both in Active and in Passive obedience CAP. 3. Shewing the joyful manner of Christs welcome as proceeding from joy in the Holy-Ghost
of Gods service and may not be neglected without scandal THE Apostle establishing our Christian liberty doth much more establish our Christian Piety Rom. 14. He establisheth our liberty ver 6. placing daies and meats in the same rank of indifferency neither of them in it self ought to be reputed a matter of Religion But withal he doth much more establish our Christian Piety ver 7. 8. That both daies and meats daies wherein and meats whereby we live are to be observed or not observed as shall most conduce to his Glory by whom we do and to whom we should all live He overthrows a legal or Iewish observation of daies for themselves because that was a typical worship But he establisheth an evangelical or Christian observation of daies for duties because that is a real and moral part of Gods service For he that so regardeth a day regardeth not it but the Lord And he that so regardeth it not being thereunto called by that authority which God hath set over him were best take heed lest it be thought that he regardeth not the Lord He was best take heed lest he give occasion of scandal or spiritual ruine to his brother whilst he gives him occasion to think that God is not worth the regarding or that those are given to superstition who do most zealously regard him For he that doth this may chance have the milstone in his heart to harden him but sure he must have the milstone about his neck to drown him SECT VIII To oppose the celebration of Christs Nativity is a scandal to Christians and a stumbling block to the Jews keeping them from Christianity PER scandalum laeditur proximus in mente ut per homicidium in corpore per furtum in possessione saith the School-man Alensis par 2. qu. ibi m. 1. Scandal wrongs my neighbour in his mind as murder wrongs him in his body and theft wrongs him in his possession and therefore I have great reason to take heed of being scandalous as to take heed of being a murderer or a thief And truly I cannot see but that our Saviours determination concerning scandal reacheth this very case Mat. 18. 6. Whoso shall offend one of these little ones which believe in me it were better a mill-stone were hanged about his neck and that he were drowned in the depth of the Sea For tell me do they not believe in Christ who set apart a time of purpose to make Profession of their Belief in him And if they do believe in him how will you answer your scandalizing and offending them whiles they are professing or rather indeed practising that their belief or your scandalizing others whiles you keep them from the same Christian Practice and Profession Wherefore it can hardly be denyed but this is really a scandal or an offence to Christians because it is a way to cause some of them to forget or to forsake our Saviour Christ But surely it is a down-right stumbling-block to the Jews to keep them from embracing the Christian Religion For the main thing needful to their conversion is to prove the Messiah is already come in the flesh which the Jews will take for granted is denyed if not disproved by them who will not allow themselves nor others to celebrate the memorial of his coming for the whole course of their Religion taught them to acknowledge the receipt of far lesser blessings with much more solemn memorials as the receipt of the Law with the celebration of Pentecost So that whatsoever may be urged for serving God in Spirit in Truth to make Christians become sincere worshippers yet we had need keep up an outward solemn service and worship of Christ to make Jews become Christians For it is not imaginable they should leave the outward decency and order that they are bound to use in their own Synagogues according to the whole purport of their own Law to come to the slovenliness and Indecency that may be found in some Christian Churches under the pretence of the purity of our Gospel SECT IX The Jews equally scandalized by Idolatry and by Profaness especially that Profaness or Irreligion which immediately dishonoureth our Saviour Christ IT is much to be lamented that Christians who are bound to do what is in them to convert the Jews should so far scandalize them either by Idolatry or by Profaness as to hinder their conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Jew in his Disputation with the Christian in the second Nicen Council in the sift Action I am scandalized at you O ye Christians that you worship Images And is it not as great a scandal if they shall be able to say I am scandalized at you O ye Christians that you do not worship God or at least do not worship him with fear and reverence as God Or That you refuse to worship Christ whom you would have me believe to be the Son of God For is it not an act of Religious worship in Moses his Law to dedicate daies to the worship of God If then we deny the Dedication of daies to the worship of Christ How shall we perswade the Jews that we do indeed worship him as our God It is to be feared if we shall do so they will rather think us turning Jews then that themselves will think of turning Christians SECT X. That those Christians who oppose Christmas-Day do give occasion to other Good Christians to suspect them as not well grounded in the Christian Religion SInce it is the ground of our Christian Religion That all Gods gifts and mercies to mankind do concenter together in Christ it is scarce possible those Christians should be thought truly religious who make it their work to oppose the publick worship of Christ on that very day wherein as Christ he was first capable of being publickly worshipped They that are Jews may think well of this for they denying him to be the Son of God will easily deny that he is to be worshipped But sure good Christians cannot think well of it who are taught to glorifie God in Christ and much more for Christ To glorifie God in Christ is our Religion To glorifie God for Christ is our salvation Religio est motus creaturae rationalis ad Deum ut ad primum principium ultimum finem Christus autem ut Homo est via per quam fit hic motus saith Aquinas 22â— qu. 81. Religion is a motion of the reasonable creature to God as to its first beginning and to its last end But Christ as man is the way wheâ—ein the reasonable creature thus moveth so that once forget Christ as man and you shall soon forget all religion Saint Bernard tells us of a threefold coming of Christ the first was in the infirmity of his flesh to redeem us the second in the power of his spirit to sanctifie us the third in the glory of his majesty to judge us I will thankfully receive him as my Redeemer that I may securely
behold him as my Judge For if I be ashamed of him in his infirmity how shall he not be ashamed of me in his glory Therefore I dare not be ashamed of this day least I should seem to be ashamed of him also no nor of his prayer least I should seem to be ashamed of his words since himself hath said Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son ef man be ashamed when â—e cometh in the glory of his Father with the Holy Angel Mar. 8. 38. SECT XI The first Christmas-day was kept by the Holy Angels therefore no will-worship in keeping Christmas but rather a necessity to keep it from Heb. 1. 6. The Kingdom of Christ as Creator and as Redeemer IN keeping of Christmas the Church militant follows the example of the Church Triumphant for the First Christmas-Day that was ever kept on Earth was kept by the Holy Angels that came of purpose from Heaven to keep it Luk. 2. 13 14 And suddenly there was with the Angel A multitude of the Heavenly Host Praising God and saying Glory to God in the Highest and on Earth Peace good will towards men Shall that be accounted Superstition in men which was undoubted Religion in the Angels or can we be called will-worshippers for doing no more then they did unless you will first call them so Let will-worship go in Epiphanius his language for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wilful and for superfluous worship for what it hath of mans will or wilfulness it cannot but have of superfluity But let us take heed of calling that will-worship for which there is a Precedent in the Text and so great a reason for that Precedent for it is most certain that the blessed Angels in Heaven had great reason to joy for the incarnation of Christ since he was the Repairer of their ruine in their fellows and the confirmer of their â—â—ay or standing in themselves whence Alensis tels us plainly that the Angels joy and bliss was greater after the incarnation of Christ then it had been before For though the substantial Joy of the Angels consist in the contemplation of the Divinity yet their accidental joy consists in the contemplation of the Humanity of our blessed Saviour as it is united to his Divinity Accrevit igitur gaudium Angelorum licet non quod substantiam tamen quantum ad multitudinem quia pluribus modis habent modò gaudium in beatitudine quà m ante Incarnationem Par. 3. q. 12. Therefore the Joy of the Angels is increased by the Nativity of Christ though not in its substance yet in its Variety for that now they rejoyce more several wayes then before for whereas before the Incarnation they rejoyced to see God in God now since it They rejoyce to see God in man And we find that they did sing and triumph that they might express their joy surely not to teach us Christians who in that we are men have much greater cause of joy from thence then the Angels could have I say surely not to teach us men a lesson of silence and of fullenss But if we will not regard Precedent yet we must regard Precept And the Angels seem to have a Precept to worship our Saviour Christ at his Nativity For the Apostles words seem to look towards a Precept Heb. 1. 6. When he bringeth in the first begotten into the world He saith And let all the Angels of God worship him I know this Text chiefly aims at the Proof of Christs Divinity but if the Holy Spirit thought he had sufficiently proved the first-begotten of the Father though brought into the world in the form of a servant to be no less then God when he had said And let all the Angels of God worship him It is evident they do what is in them to invalidate this Proof who at the very time that he was thus brought into the world do cry out as loud as they can let not the the sons of men worship him But where doth the Holy Ghost say this Epiphanius in his Ancorate plainly cites Moses's song for this Text which is in Deut. 32. where v. 42. The Greek interpretation hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the Angels of God worship him but with some various lections to make the Interpretation disputable at least if not questionable However since no such thing is to be found in the Hebrew and we are not assured that the Holy Ghost spake in Greek by the Septuagint supposing their Translation hath been preserved incorruptible we may not ascribe this Greek Translation to the saying of the Holy Ghost we must therefore appeal to the Hebrew Original which we are sure came immediately from Gods holy Spirit and then we shall find this Injunction Worship him all ye Angels of God in Psal 97. 7. And indeed the whole Argument of that Psalm is nothing else but a Prophecy of the Kingdom of Christ and an exhortation both to Angels and men Joyfully to celebrate the magnificence and thankfully to acknowledge the power of his Kingdom For the Kingdom of Christ may be considered either as he is Creator Eternal God with the Father and the Holy Ghost and so the Jews themselves will not deny him to be their King or As Redeemer God and man in one Person and and so the Jews do stiffly deny his Kingdom and we Christians had need beware least we may seem to encourage or at least to confirm and Harden them in that Denial SECT XII We must embrace all opportunities of glorifying Christ that we may not be thought to desert either our Saviour or our selves whiles we are defective in our Devotions either for want of Preparation before which hath hitherto made us so bad Christians in so good a Church or of Affection in them which will keep us from being good Christians or of Thankfulness after them which wil keep us from worthily magnifying the name of Christ THe best course I know to prevent the hardening either of our own or of others Hearts is to take all the opportunities that are offered us of glorifying our blessed Saviour for he that is willing to neglect an opportunity can scarce be zealously inclined to lay hold of another time he that will not Honour Christ on his own Day will scarce pick out another Day to honour him though he may pretend to keep Christmass all the year or if he be indeed zealously inclined to honour Christ yet other Christians cannot be easily inclined to think him so and Jews must necessarily think him not so And though we ought not to judge them also that are without 1 Cor. 5. 12. yet we ought not to offend them and much less them that are within for this is the way to cause God to judge us we will therefore take that for granted which cannot be denied that we have all great need to imploy very much and cannot imploy
love and then in the gift of Christ Gal. 2. 20. I live by the faith of the son of God who loved me and gave himself for me First he gave me his love then he gave me himself for even himself had been no gift to me without his love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostom What dost thou say blessed Apostle did he love thee only did he give himself only for thee no he loved the whole nature of man all the world besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I think my self as much bound to my Saviour as if he had only loved me and given himself only for me I think my self as much bound to live to him as if he had died only for me and to give my self as entirely to him as if he had given himself onely for me A large soul which can readily comprehend much more which doth willingly embrace and entertain the obligation of the whole world and yet there is no Christians soul but must be thus enlarged For Gods love in Christ though universal in the diffusion yet is it particular in the obligation obliging every particular man to love the Lamb of God as if he had been slain only for his sake as if in him alone he had taken away the sins of the world For indeed in him alone be he never so righteous hath he taken away both the sin of the world and a world of sin the sin of the world that is the original corruption contracted in his nature and a world of sin that is a numberless number of actual transgressions committed in his person SECT III. Gods love to man in Christ was the ground of his consultation with himself how to bring us to eternal life WE have seen Gods eternal love given us in Christ the main reason of our Christian joy and we must now endeavour to see the fruits and effects of that love that we may accordingly rejoyce in him even in our blessed Saviour And truly Saint Paul makes eternal life to spring from no other root but only from this root of Jesse when he saith in his Epistle to Titus cap. 1. v. 2. That God promised eternal life before the world began I ask to whom did he promise it Saint Hierom thinks to the Angels but they not having been before the world it was impossible a promise made before the world began should be made to them It is much safer to say That this promise of eternal life was made to our blessed Saviour in our stead and that God the Father promised to God the Son before the world began That as many as should live according to the Faith of Gods Elect and the acknowledgment of the Truth which is after Godliness should in him have eternal life For thus the same Saint Paul makes a dialogue betwixt God the Father and God the Son in the Love and Communion of God the Holy Ghost to which the Angels were not admitted Heb. 1. 13. To which of the Angels said he at any time Sit on my right hand until I make thine enemies thy foot-stool And the Psalmist tells us plainly the persons that were in this Dialogue saying The Lord said unto my Lord Sit thou on my right hand c. Psal 110. v. 1. whence we may safely conclude that there was a great consultation betwixt God the Father Son and Holy Ghost concerning the Redemption of mankind from the vassalage of sin and Satan and what can we think was the ground of this Consultation but only Gods everlasting love to us in our Redeemer SECT IV. Gods love to man in Christ was not in vain or without success though his Churches love to us in praying for us and teaching us to pray for our selves often proves unsuccessful And yet our best proof that God hath loved us in Christ is that we love him again both in his Authority and in his Ordinances and in his Members GOD will have love for love and never casts away his love in vain Man may love where he may be hated for his pains it fared so of old with the best of men the Church of God among the Iews whose sad complaint is registred Psal 109. 3. 4. for the love that I had unto them lo they take now my contrary part but I give my self unto prayer Thus have they rewarded me evil for good and hatred for my good will we may be sure this complaint was made by the Church for none else could say but I give my self unto Prayer or as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I am Prayer save onely the Church which being more peculiarly consecrated to the service of God knew Her self bound more then any other to Pray Continually Thus it is said of the singers chief of the Fathers of the Levites who remaining in the chambers were free for they were imployed in that work day and night 1 Chron. 9. 33. that is to say in the work of singing Gods praises according to that of the 134. Psalm ver 1. Behold now Praise the Lord all ye servants of the Lord ye which by night stand in the house of the Lord. But least we should think that these words they were imployed in that work day and night did only shew the continual obligation of the Levites duty not their continued actual discharge thereof we are told the particular times of the day and night wherein they did actually discharge the same 1 Chron. 23. 28 30. Their office was to wait for the service of the house of the Lord and to stand every morning to thank and praise the Lord and likewise at even It was their office every morning and evening to sing Gods praises publickly in Gods house and not to content themselves only with and much less to confine themselves only to their Sabbath as if God by claiming or challenging that day had thereby denyed and rejected all the rest Had this practice of praising God daily in the Temple been superstition or will-worship in the Jewish Church we should have found it not commanded and commended but reproved and reformed by their Pious Kings and Prophets for their Kings did not reform without the advice of their Prophets but not finding this Practise Reproved or Reformed by them how comes it among some Christians to be accounted as a main Piece of their Reformation to shut up the doors of Gods house all the week daies and to open them only upon Sundaies and then in truth to open them for such a worship of God as is publick rather for its accidents then for its substance rather for its time and place then for its matter and form rather for its notice and for its noise then for its Communion For though a man may go to Church as a Judge wherein he chiefly serves himself and pleases his curiosity upon unknown and uncertain terms yet he can scarce go to Church as a Communicant wherein alone he serves his God and
Holy Word that she should first faithfully keep it and after that faithfully interpret it wherefore to say the Church hath falsified her trust in keeping Gods Word is in effect to say she is not trust-worthy to interpret it which is bring all Religion to doubts and uncertainties in the knowledge to schisms and divisions in the practice thereof For surely if the Lords own most holy prayer hath been so ill kept by the Church which in all ages hath been looked upon as the sum of the Gospel and as the plat-form or rather the ground-work of all true Religion then we must needs have but very little or no assurance concerning the rest of the Scriptures wherefore it concerns all Christian Divines in the first place to vindicate the Church of Christ concerning her faithful keeping of this Prayer which would have been altogether needless had not some Criticks of later years obtruded their own observations for various Lections and by that means not cleared the Text but puzzled it But let us ask them Are the unknown manuscrips or the known and received Copies of the Church to be taken for the Text If the former we trust private men and private spirits which God never entrusted with his word If the latter we have as unquestionable a Lords Prayer as if we had heard it immediately from his own mouth For we have it thus exactly delivered us by the Greek and the Latine Church in the undoubted Originals of Saint Matthews Gospel For the Greek Church let Saint Chrysost speak who hath so elegantly and so exactly expounded at this Doxology in his nineteenth Homily upon Saint Matthew plainly shewing the necessary connexion thereof to the last Petition of the Lords Prayer that it is evident he accounted it as a part of the Prayer though as no part of the Petitions for saith he Our Saviour having told us of that evil one which we were to fight against for so he expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver us from that evil one that is the devil thought fit to encourage us to the fight by telling us also of the King that would lead us to the battel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore he saith For thine is the Kingdom c. shewing that if the Kingdom be his we ought to fear no other but him for that the power is his to defend us and the glory is also his to reward us Thus in effect Saint Chrysoft upon the place so that t is a wonder to see Beza hath reckoned him among those Fathers who expounded the Lords Prayer of purpose and yet omitted these words in their Expositions for sure he omitted them not who expounded the Original Greek though Saint Cyprian and Saint Augustine and Saint Ambrose omitted them happily because they looked no further then the Latine translation which adds Amen at the end of libera nos a malo and takes no notice at all of the Doxology And yet Saint Ambrose lib. 6. de Sacram. cap. 5. asserting that our Prayers ought to begin and end with the praise of God after the example of the Lords own Prayer habes hoc in oratione Dominica c. doth in effect allow the Doxology to be the end of that Prayer since it is evident that Deliver us from evil is no matter of praise nay indeed he doth rather alledge it in sense though not in words in saying that the priest concludes with such a form of praise as is in truth no other then an exposition of this Doxology only applied to all three Persons of the blessed Trinity Per Dominum nostrum Jesum Christum in quo tibi est cum quo tibi est honor laus gloria magnificentia potestas cum Spiritu Sancto à seculis nunc semper in omnia secula seculorum But however if that be a good Argument why we should leave the Doxology or the conclusion out of the Lords Prayer in Saint Matth. because it is not in the Vulgar Latine it must be as good an argument why we should leave the introduction and the last petition out of the same Prayer in Saint Luke for there in the Latine translation is no mention of noster qui es in coelis nor of libera nos à malo whereas the Greek Text gives us that Prayer with its conclusion in Saint Matthew and the same Prayer not mangled but whole and entire though without its conclusion in Saint Luke and there is no greater reason but only some mens bold conjectures to say that the conclusion of that Prayer was added to the Greek Text in Saint Matthew then to say that the introduction and last Petition of it was added to the Greek Text in Saint Luke for both alike are left out of the Latine translation But though they have been both left out of the Bibles by the Latine translation yet we cannot say that either hath been left out of the Bibles by the Latine Church For the Greek copies of Saint Matthews Gospel this day agnized by the Latine Church are ready to depose the contrary all of them having the Doxology annexed to the Petitions as the conclusion to its premisses without any the least interruption and then at last adding ' A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of the whole which is an invincible argument that the Latine Church received those words of the Doxology as an undoubted part of the Greek Text and therefore durst not leave them out of their Bibles though they found no footsteps at all of them in their own Latine translation Wherefore it is evident that this Prayer both in its Petitions and in its conclusion hath alwaies been received as an unquestionable part of Saint Matthews Gospel both by the Greek and the Latine Churches and consequently those men have disparaged the Church of Christ and disadvantaged the Christian Religion who have either commenced or continued either begun or maintained any quarrels against this most holy Prayer either in it self or in its use Nay in truth such men have disparaged and disadvantaged themselves for cavilling with that Prayer which so plainly teacheth them to say Our Father must needs be accounted an ill sign that they have received and a worse means that they may retain the adoption of Sons Surely Saint Cyprian who whipped those Sectaries with scourges that refused to communicate with Christs Church as not caring by their obedience to say Our mother would further have whipped them with scorpions had they refused to communicate with Christ himself as abhorring in their Prayers to say Our Father And doubless it may reasonably be demanded of us with what certainty of faith or satisfaction of conscience we do communicate with them in their Prayers who will not communicate with Christ in his Prayer And how we shall answer it to our Saviour when he shall come to be our Judge that we have indeed renounced his Prayer and have given occasion to sober men to fear that we have also
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herba amara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azymus Their Annuntiation belonging to the Passeover was how God passed their Fathers over that night wherein he destroyed the first born of the Egyptians Their annuntiation belonging to the bitter herbs was of their Fathers grievous servitude and bondage in Egypt which made even their lives bitter unto them And their annuntiation belonging to the unleavened bread was their happy and sudden deliverance from that bondage for the Egyptians were so urgent upon the people that they took their dough before it was leavened their kneading troughs being bound up in their cloathes upon their shoulders Exod. 12. 24. We had at the same time a much greater deliverance and why should we have a less Annuntiation For where the mercy it self is much greater why should the memorial thereof be so much less God gives a signal intimation to the Jew Exod. 12. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec ista non illa This is that very night as if there were not demonstrative pronouns enough to shew that this mercy was to be as particular in their thankful commemoration as it had been in Almighty Gods free donation And Saint Paul seems to speak as signally to the Christian when he saith The same night that he was betrayed 1 Cor. 11. 23. as if he would not have us forget the particular time when he cometh so near the very words of Moses This is that very night to be observed to the Lord And indeed why should not we keep a Christian Passeover as well as a Christian Sabbath were they not both alike feasts of the Jews and as so are they not both alike abolished by the Apostle Gal. 4. 10. saying ye observe daies and moneths and times and years I am afraid of you least I have bestowed upon you labour in vain A Jewish observation of daies which observes daies for themselves is without doubt destructive of Christianity for it places Religion in things meerly ceremonial Not so a Christian observation of daies for duties for that places Religion only in morals Again why hath not the Christian Church as good Authority if not as justifiable warrant to observe an Anniversary as it hath to observe a Weekly festival as well the feast of the Christian Passeover once a year as the feast of the Christian Sabbath once a week for both are alike recommended in the Law and neither is directly commanded in the Gospel and we may not add to Gods commands no more then we may take from them nor may we think the New Testament defective in any necessary command or doctrine unless we will advance Judaism above Christianity Therefore since it will pose the best Divine in Christendom to shew that Text in the New Testament which commandeth the observation of a Sabbath and we cannot run to the letter of the fourth Commandment to keep the first day in stead of the seventh we must be contented in this case with the general equity of the Law and that gives the Church power to consecrate Annual as well as Weekly Festivals to the honour of God and condemneth our profaness in neglecting our perversness in despising the one as well as the other Besides it is evident we cannot or if we can sure the Apostles could not keep a Lords day all the year but as a repetition of Easter-day which was the first Lords day even the very day of his resurrection wherefore we must either say it is a Jewish not a Christian Sabbath or say it is a Lords day from the great Lords day the day of our Lords resurrection For though Saint John telling us He was in the Spirit on the Lords day pointeth clearly at our Sunday the weekly remembrance of Christs resurrection and not at Easter-day the annual remembrance of it because in those Churches of Asia to which he writ Easter-day was not yet confined to the first but might be kept on any other day of the week yet without doubt he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day for that it was a weekly repetition of that very day which our Lord had consecrated to himself by rising from the dead called for that reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Lords day by the primitive Christians And shal we then not think it worth our notice that our blessed Saviour himself chose such a time for his Passion and Resurrection as by the unerring Characters of heaven might be exactly observed all the world over to the worlds end were it so that our Civil year were made agreeable with the Tropical or that the Catholick Church of Christ in its first and purest age would have been so careful to find out and so zealous to settle the time of this Festival if the Fathers of these blessed ages which were less quarrelsom but more pious then any have been since had not thought it highly concerned the honour of Christ and the propagation and justification of the Christian Religion Surely we cannot easily more gratifie the Jews then by putting down the memory of that time wherein they crucified Jesus Christ our Lord which was made of the seed of David according to the flesh nor can we more easily scandalize good Christians then by putting down the memorial of that time wherein he was declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead Rom. 1. 3 4. And God deliver his Church from such practises as are fit to gratifie Jews but to scandalize good Christians SECT IV. Of the antient contention about the observation of Easter That the Apostles zeal more about Duties then about Daies doth not overthrow the observing of particular daies in the service of God And that those daies ought to be observed by Preaching Praying Administring of the Sacrament and also by Almes-deeds So that false administration sc of the Holy Eucharist in one kind and false Devotions and false Doctrine and sordid illiberality in not relieving the poor are allâ— alike Profanations of a Festival FAmous was the controversie betwixt Policrates and Victor the one Bishop of Ephesus the other Bishop of Rome concerning the celebrating of Easter-day For the Churches of Asia would needs keep the very day of the first full moon in Spring conceiving the Apostles condescention to the Iew to have been a dogmatical sanction to the Christian but the Western Churches who had no conversation with the Iews and therefore were not moved through compliance with them at first to forsake their Christian liberty and at last the Christian truth for the Quartadeciâ—… were in proâ—ess of time declared Hereticks would not keep the very day of that full Moon but the Sunday after it for their Easter-day the learned Scaliger gives this reason for their difference The Jewish Converts following their old custom kept still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Passeover in remembrance of Christs Passion
and therefore sought after the very day of the moneth on which the Paschal Lamb had been slain and our Saviour had been crucified But the Gentile Converts kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover in remembrance of Christs resurrection and therefore deferred their feast till the first day of the week that followed next after that day of the moneth So we see that both Churches agreed about the feast it self and thought themselves bound to observe a Passeover once a year and that they agreed also about the time of the year wherein it was to be observed their disagreement was only about the very day For the Churches of Asia had mistaken Saint Johns condescention to the Jew for an approbation to themselves as if because he had allowed this manner of celebrating the feast of the Passeover according to the known and received custom among the Iews he had also approved and by consequent established the same among the Christians The like mistake whereunto might also have been in other Eastern Churches concerning the Iewish Sabbath had they retained the observation of it with the same opinion of necessity For that the Sabbath was at first jointly observed with the Lords day by the Christian Churches appears from antient canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clement cap. 33. And Scaliger takes it for granted that those Churches were converted betimes which retained that old custom Quod Ethiopes sabbatum â—que ac Dominicum ab opere immune habent id non est argumentum Judaismi sed veteris Christianismi saith he lib. 7. de emend That the Churches of Aethiopia do keep Saturday a Holy-day as well as Sunday is not a proof that they are new Iews but that they have been old Christians The truth is the Apostles zeal busied and spent it self wholly upon duties not upon daies and so should ours They continued daily in the Temple Acts 2. 46. and again daily in the Temple and in every house they ceased not to teach and preach Iesus Christ Acts 5 42. This daily preaching shewed their chief zeal was for duties not for daies and yet their every day doth not forbid their particular choice of one principal day for those holy purposes and performances at the same time for so we read Acts 20. 7. Vpon the first day of the week when the Disciples came together to break bread Paul preached unto them Here 's a particular day culled out from the rest of the week both for preaching the word and consequently for praying and for administring the holy Communion for so we may well expound the breaking of bread with some antient Interpreters though it be an ill inference that some of late have made from thence that they may lawfully leave out the other part of that blessed Sacrament By the same reason they might tell us that the Church hath authority to change the very form instituted in Baptism because we read in the Acts of the Apostles that many men were baptized in the name of the Lord Iesus Acts 8. 16. 19. 5. For without doubt if Christs institution may be dispensed withal in the one it may also in the other Sacrament and if not in the one then not in the other Wherefore it is ill arguing from a Synechdoche partis in dicto to a Synechdoche partis in facto from a part for the whole in speaking to a part for the whole in doing The bread may be named without the wine but it follows not therefore it may be given without it We may admit of half speeches but we must be sure of whole Sacraments For though words are not sacrilegious in putting a part for the whole because that is a right way of speaking yet works may be guilty of sacriledge by doing but a part for the whole because that is not a right way of working for in speaking we may follow the custome or practice of men but in doing we must follow the precept and prescription of God Nor can a man that wilfully transgresseth the institution of Christ be excused from infidelity if we will embrace as we cannot justly reject Aquinas his distinction Infidelis non ut habeus malam voluntatem circa finem Sc. Christum sed tamen ut deficiens in Electione mediorum quia non eligit quae sunt à Christo tradita a Christian may be an infidel not as erring about the end for he aims at Christ but yet as erring in the choice of the means when he followeth not those ways which Christ hath prescribed him And thus have they erred about the administration of the holy Eucharist who would be accounted very strict observers of the grand Christian Festivals although in truth they cannot keep a Festival in honour of Christ who falsely administer the Eucharist no more then they who Preach false Doctrine or use false devotions For it is evident from this practice of the Apostles that Christian Festivals ought to be celebrated by preaching the word and administring the holy Eucharist and much more by holy and religious prayers which may not be left out either in preaching of the word or in administring of the Sacrament unless we will not regard Gods blessing on the one nor his presence in the other Nay indeed holy and religious Prayers do in effect partake both of the word and of the Sacrament of the word as they are professions of our faith of the Sacrament as they are remembrances of our Saviour And it is accordingly observable that in all the collects of the Church there is in the first part of them a recognition or profession of some heavenly Doctrine which we are bound to believe as in the latter part there is a special remembrance of our blessed Saviour whom we are bound to honour alwayes concluding Per Jesum Christum Dominum nostrum through Jesus Christ our Lord so that false devotions that is not true in themselves or not true in his certain knowledge who useth them False Doctrine and false administration do all alike profane a Festival Nay Saint Paul thinks the Lords Day not sufficiently celebrated by words and Sacraments and prayers but he requires also the giving of alms Vpon the first day of the week let every one of you lay by him in store 1 Cor. 16. 2. And Saint Chrysostome tels us he chose such a day for it as could not but very much advance the duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He argues from the day to the duty bidding them consider what great mercies the Lord hath bestowed on them that very day for that alone would make them willingly and liberally shew mercy to his distressed members This was the antient practice of the primitive Christians to offer up their alms as well as their prayers to God upon those Festivals which they celebrated in a thankful remembrance of his mercies conveyed unto them by his Son and therefore they might beseech him mercifully to accept their alms as well as to receive
soul a Sabbath or make it truly to rest in God And indeed iâ— our Sabbath be grounded on this foundation the gates of hell will not be able to prevail against it because on it our Lord and Saviour prevailed against the gates of hell And all Christians will see cause enough to observe it not only religiously but also joyfully because as many as are in the communion of the blessing ought also to be in the communion of the Joy and thanksgiving and wholly devote themselves to the publike profession and acknowledgement of Gods infinite and undeserved mercies and as undeserved as infinite mercies conveyed unto us in and by our blessed Saviours Resurrection If we keep the Sunday or Sabbath upon this ground we shall find a double reason of strictly keeping it one from the duty which is to serve God and to praise him for our Redemption by his Son the other from the day it self which by his own Apostles if not by his own Son htah been consecrated to this duty But we must be sure to take the duty for the principal the day for the less principal unless we will prefer accidents before substances For the worship of God belongs to the substance of Religion but the time of worshipping is meerly an accident of it though being consecrated thereunto by God himself we may well admit it for an inseparable accident Wherefore men had need take heed of that Sabbatarian Doctrine which seeks to advance the day above the duty as if the publike exercise of Religion had been appointed for the Sabbath and not rather the Sabbath for the publick exercise of Religion for this is not in truth to alledge the fourth Commandment but to mistake it For the moral or substantial and eternal part of the fourth Commandment consists of these two particulars 1. That there be a publike solemn worship of God or exercise of Religion for our souls to rest in God And this is morale naturae moral by the Law of Nature that man should desire and declare his rest to be only in God 2. That some certain dayes and consequently other requisites or adjuncts be consecrated or made holy for that publike worship and in relation thereto be esteemed holy and religious as set apart to serve our God not to serve our selves And this is Morale Disciplinae as saith Halensis or ex instituto moral by way of Discipline or by way of institution and is also a substantial part of the fourth Commandment belonging not only to the Jew but also to the Christian But the determination of those dayes to the seventh was meerly ceremonial as a sign to the Jew and to a seventh cannot be moral as a duty to Christians by virtue of this commandment save only according to the rule of general equity that Gods proportion is the best proportion and that if one of seven were apportioned for the lesser how much more for the greater blessing Yet still in asserting thus much we must take heed that the institution of the day which belongs to the letter be not alledged to confine the obligation of the duty which belongs to the end of this commandment for that were to set up the second and lesser against the first and greater morality of the Sabbath In which respect t is probable that Damascene so plainly averreth That whiles there was no Law no Scriptures there was no Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. lib. 4 de orth fide cap. 24. But after the holy Scripture was given by inspiration from God to Moses then was the sabbath consecrated to God for men to exercise themselves in his holy Scriptures So that according to Gods own example if this author say true we are first to provide for the duty then for the solemnity of Religion And we may the better believe him because his saying is according to Gods command For the fourth commandment being the commandment of consecrations yet first requires a worship intrisically and essentially holy before it requires the adjuncts of that worship to be made extrinsically or accidentally holy So that clearly by the fourth commandment it self rightly understood the duty is above the day and the exercise of Religion is to be preferred above the Solemnities of time and place wherein it is exercised and consequently if the publike exercise of Religon that is in use doth not truly glorifie God a man may better keep the sabbath in his own then in Gods house supposing he worship God better in his own house then he can in the Church So neerly doth it concern us all to be sure of the substance of our worship before we can pretend to be true keepers of the sabbath for if the Prayers or Administrations wherein we communicate do not in very deed rightly glorifie God t is not going to Church can make us keep the sabbath for infidels and heriticks may do that as well as the best Christians and the best Christians may be kept from doing it because what we get of the day we lose of the duty â—â—t is not possible that any thing of superstition or of irreligion should afford the soul of man any true rest in God which is the end of the sabbath And this seems to be our Saviour own doctrine at that same time when he reproved the blindness of the Pharisees about the observation of the sabbath by scripture by reason and by a miracle Mathew 12. three such arguments as were sure to leave none of them unconfuted for if they had judgement reason would be their confutation If they had Faith the Scriptures But though they had neither judgement nor faith yet a miracle was able to do the work and we may well suppose the error was very dangerous which our blessed Saviour did confute with so much industry and so many arguments as he did scarce any other in all the Gospel In this case he said to the ruler of the Synagogue Thon Hypocrite Luke 13. 15. In this case he looked round about on the Pharisees with anger being grieved for the hardness of their hearts Mar. 3. 5. He imployed his tongue his eyes his heart his head all to beat down this Heresie or rather this Hypocrisie which under pretence of being zealous for Gods commandments did in truth not only secretly undermine but also openly oppose them Accordingly our blessed Saviour and Master hath in one chapter Mat. 12. fortified us with no less then four limitations of this or any other positive or Ceremonial Law wherein it doth not bind and oblige or at least four interpretations to mitigate the rigour of its obligation The first is Lex naturae or necessitatis it must give place to the Law of nature or of necessity as in the case of Davids Hunger ver 3 4. The Second is Lex cultus it must give place to the Law of Religion as in the case of the Priests working about the sacrifices on the Sabbath and yet they were blameless ver 5.
in substance that we now have though not the same in manner nor in degree They knew him to be the Mediator between God and man as well as we but they know this confusedly and imperfectly we now know it clearly distinctly and perfectly The difference was not in the substance of the knowledge but in the manner and degrees only So that the Jews worshipped God in Christ as we Christians worship him for in all their sacrifices they did look upon the Messiah as the only propitiation for their sins Hence the 22. Psalm was a part of their dayly morning service which may not unfitly be called Christus Patiens for that it doth rather Historically then Prophetically set forth the passion of our blessed Saviour For Christ upon the Cross appropriated this Psalm unto himself by using the first words of it My God my God why hast thou forsaken me And Saint Matthew applieth it unto him in the eighth verse He trusted in God let him deliver him now if he will have him Saint John in the eighteenth verse They parted my raiment among them and for my vesture they did cast lots And Saint Paul in the twenty second verse I will declare thy name unto my brethren in the midst of the Church will I praise thee Heb. 2. 12. Christ assumes this Psalm to himself whilst he is in his passion and the Apostles apply it to him whilst they are describing of it And this very Psalm amongst all the rest was chosen out by the Jews to be a part of their dayly morning service nay indeed it was composed of purpose by the Spirit of God that it might be so As plainly appears from the title or inscription thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad primordium aurorae for the dawning of the morning Sensus est Psalmum hunc sacerdotibus Levitis fuisse traditum ut singulo quoque mane in Ecclesia quamprimùm aurora erumperet caneretur Sic voluit Deus Ecclesiam veterem singulis diebus recolere fiduciam de expectatione Christi saith Junius The meaning of the title is That this Psalm was delivered to the Priests and Levites to be sung in the Congregation every morning at the break of day For so would God inure the Church of the Jews to have a daily recourse to Christ and to revive the hope they had of his comming in the flesh And indeed the Chaldee Paraphrase saith no less on the inscription of this twenty second Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro robore seu virtute sacrificii jugis matutini For the virtue or strength of the dayly morning sacrifice or oblation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprizeth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sacrifice and oblation The meaning of the gloss is this that this Psalm concerns him who is the virtue and strength of all their service or Religion And that all their sacrifices and oblations had their virtue only from the Messiah who was exhibited unto them in this Psalm as offered upon the Cross The Jews offered all their sacrifices in hopes of being accepted in this Mediator and what do we Christians more but believe and profess that our persons and our prayers are accepted in him Only here is the difference the Jews worshipped God in the Messiah that was to come the Christians worship him in the Messiah that is come The Religion is but one in substance though two in circumstances And we may say that the worship of the Jews was the inchoation of the Christian but the worship of the Christians is the perfection of the Jewish Religion For whom they worshipped implicitely in Types we do worship explicitely in spirit and in truth All the fault is they were more zealous in their typical then we are in our substantial and real worship For the Babylonian captivity could not make them forsake their Religion but we have captivated our Religion of purpose that we might forsake it and so are fallen under that severe reprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Insensati quis vos fascinavit O ye that are mad and sensless who hath bewitched you not to obey the truth For we who could not be seduced not to receive the truth are little less then bewitched not to obey it SECT IV. That those Christians who adore God by any other Mediator then by Christ alone do not rightly adore him And that those who do rightly adore him ought not to be discouraged in their Religion and much less be deterred from it GOD never yet had never can have any true worship or glory but only in Christ Hence Saint Paul saith To God only wise be glory through Jesus Christ for ever Rom. 16. 27. Take away Christ from the glory and you were as good take away the glory from God And again unto him be glory in the Church by Christ Jesus throughout all ages world without end Eph 3. 21. This is the true Catholick Religion or worship of God that obligeth all persons in the Church at all times throughout all ages and in all places in heaven as well as in earth world without end for no worship can be world without end but that which shall be in heaven And sure we are the worship whereby we Christians glorifie God in and by Jesus Christ shall be in heaven The Jews worship though in substance it was Christian yet the manner being figurative and typical in extent it was but National and in duration it was but temporal But the Christians worship being wholly in Spirit and in truth in the manner of it is angelical in the extent of it is universal in the continuance of it is eternal The same to all ages that it is in this the same in heaven that it is in earth It is not safe for Christians to worship God so now as they cannot worship him world without end If they worship him now by his Son they may so worship him for ever But if they worship him now by any other Mediator they are sure they must leave that worship behind them when they leave this world and therefore they are on the surer side who had rather not take it then be forced to leave it For the Angels and Saints in heaven do not go to God by one another but all go to him by his Son and why should we men on earth go to him by any other then by him by whom they do go with us now and we shall go with them hereafter Shall the Church Militant set up a Communion of Saints disagreeing in the worship of God from the Church Triumphant And why then doth the Canon of the Mass begin with an Illative particle that hints a conclusion rather than a beginning saying Te igitur clementissime Pater per Jesum Christum filium tuum Dominum nostrum supplices rogamus Therefore O most merciful Father we humbly beseech thee by Jesus Christ thy Son and our Lord that thou wilt accept
life which thou hast given us in our Saviour Jesus Christ I doubt not but the Church might for her liberty have changed more of those Collects then she thought fit to change but infinitely bless God that she valued her Christian charity above her Christian liberty so that she hath never at all changed but for the better not desiring to depart from other Christians but only to come nearer to our Saviour Christ And truly when the Contest was once broached between the Church and the Scriptures in point of authority the most unhappy Contest that ever was broached among Christians for some Church men by laying aside the Authority of Christ did in effect teach other men to lay aside the authority of the Church I say when this unhappy Contest was once broached between the Church and the Scriptures in point of Authority it was high time for our Church to cleave to the Scriptures that she might profess her desire and intention of remaining truly Christian wherein she did but follow Saint Peters own example saying Lord to whom shall we go Thou hast the words of eternal life John 6 68. For surely our blessed Saviour did not bring down with him the words of eternal life to carry them back again to heaven but to leave them here on Earth and where hath he left them if not in the holy Scriptures Wherefore since Christ himself alledged the Scriptures to confirme the Apostles in their faith who yet believed because they had seen him with their their own eyes John 20. 29 How shall any Christian Church deny the People to read the Scripture c. and not hinder the confimation of their faith in Christ For when the Church hath done all that she can to make true believers she must confess that their faith doth not stand in the wisdom of men but in the power of God 1 Cor. 2. 5. and that the word of God is the chiefest instrument of his Power according to that of the holy Apostle For the word of God is quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of Soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Heb. 4. 12. In which words the Spirit of God setteth forth the excellency of the word of God from its nature and from its effects from its nature that it is quick and powerfull neither a dull nor a dead letter but quick in motion and powerfull in operation from its effects that it pierceth that it devideth that it discerneth the thoughts and intents of the Heart Piercing the thoughts by entring into the botom of our hearts to make us sound and sincere Christians against Hypocrisie Dividing the thoughts by separating good from evil Truth from falshood in our Religion to make us Orthodox Christians against Heresie and discerning the thoughts by shewing us the first truth and the chiefest good in our religion to make us firm and constant Christians against Apostasie For that man never yet discovered Christ in his Religion who could be perswaded to fall away from it He was at the best but a divider of the truth from falshood He was not a Discerner of the first Truth in that Truth which he professed for then he would have been immovable in his Profession Wherefore if you would indeed perswade or rather tempt me for t is properly a temptation which induceth to evil to leave the Scriptures that I may cleave to the Church you must first be able to shew so much in behalf of the Church as is here said in behalf of the Scriptures or you were as good perswade and tempt me to quit my reason that I may get Religion or to cease to be a man that I may begin to be a Christian SECT II. The Apparition to above five hundered at once cleared And Christ considered in his Instructions before he ascended That these Instructions are more particularly to be observed as more directly conducing to the Constitution and the Conservation of his Church Those Instructions briefly explained as they are set down Mat. 28. 19 20. THE proper work of a Christian is to consider and contemplate his Saviour Christ in all his sayings and in all his doings for never any speak like him who was the eternal word of God never any did like him who was the eternal son of God but more particularly in those which come neerest his Ascention for all those his sayings and doings do more immediately and directly concern the Constitution and the conservation of his Church it pleasing the blessed Redeemer and lover of Souls to give his special directions and instructions to his holy Apostles when he was even now to be taken away from them that so he might leave behind him in their minds the stronger impressions of his all-saving Truth and the greater assurance and perswasions of his everlasting love Wherefore though no one word that ever our blessed Saviour was pleased to speak either concerning his love towards us or our duty towards him should be let fall to the ground without our observation because he was so much our friend yet the words that he spake last of all should most diligently be received most carefully retained and most conscionally regarded because they were the words not only of a loving but also of a parting friend and by consequent such words as should both represent him and comfort us during his absence though never so long and keep him in our remembrance till his coming again when he will undoubtedly exact a severe account both of the Ministers of the people how they have observed those words For this cause though our blessed Saviour did after the day of his Resurrection make five more apparitions before his Ascension as that after eight dayes when S. Thomas was now with the rest of the Apostles Joh. 20. 26. And that to his Disciples who went a fishing Joh. 21. 4. And that to his eleven disciples on the mountain in Galilee Mat. 28. 16. And those two spoken of by S. Paul which are not at all mentioned by the Evangelists the one to above five hundred brethren at once the other to S. James alone 1 Cor. 15. 6 7. Yet I will omit all these because the words he spake to his Apostles were spoken on the very day of his Resurrection as well as at the time of his Ascension Only I cannot but wish that Beza had spared his Criticism upon S. Pauls words 1 Cor. 15. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod si vero scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Quinquaginta Non certè mirum est quingentos hic fratres commemorari quum postea coacto universo coetu numerentur duntaxat centum viginti Act. 1. 15. What if it were at first written by the numeral letter◠which signifies fifty and that fifty come after to be made five hundred for we see that all the
ascended And to this purpose we may not unfitly reduce all the words which he spake from his Resurrection till his Ascension to these three heads verba instructionis verba consolationis verba benedictionis words of instruction words of consolation and words of benediction or words of grace mercy and peace For like as Saint Paul said to Saint Timothy whom he called his own son in the Faith Grace Mercy and Peace so did God from the beginning speak to his Apostles and so doth he still speak to all those whom he accepteth as his sons though unworthy to be his servants the words of grace by instruction the words of mercy by consolation and the words of peace by benediction Saint Luke saith our Saviour was full forty dayes with his Apostles after his Resurrection speaking of the things pertaining to the Kingdom of God Act. 1. 3. He had so fervent a desire of teaching them and in them us the right way of salvation that he differred to enter into his own glory which he had so dearly earned by his sufferings till he had fully instructed and confirmed them in that way He was willing to leave the impression of heaven in their hearts before he was willing to take possession of it in his own body Oh that we did imitate our Master in this his unspeakable charity for though it be above our expression yet may it in some sort come under our imitation by truly desiring and zealously promoting one anothers Salvation This would be indeed to shew not to speak our selves Christians This would be indeed not Verbally but Really to put on the Lord Jesus Christ He was unwilling to leave his Apostles before he had given them all manner of Instructions both how to teach and how to govern his Church the one that he might keep all after-ages from heresie the other that he might keep them from schism Oh that all Christians would accordingly consider what a grievous sin it is not to hearken to Christs own Teaching not to obey Christs own Government And what a Severe account he will call them to when he shall come again as Judge of quick and dead for being hereticks against his doctrine put afterwards in writing in his word or for being Schismaticks against his discipline put immediately in practice in his Church For if he kept himself forty dayes from heaven to settle his Church how shall any that is called a Christian think the best way thither is to unsettle it Our blessed Saviour gave instructions and not only so least we should think any thing of Religion to be arbitrary but he also gave commands That we should know and acknowledge all matters of Religion to be necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After he had given commandments unto the Apostles Acts 1. 2. But where are these commands Are they or any of them devolved down unto us only by unwritten Tradition we dare not say so for that were to make the holy Apostles so regardless of Christs instructions as to care to teach them only to those men who had the happiness to live in their dayes since verbal Tradition is as changable as the breath that derives it whereas what is spoken of Abel is much more to be verified of Saint Peter or Saint John God testifying of his gifts and by it that is by his faith he being dead yet speaketh Heb. 11. 4. Nay more yet Preacheth for the reading of the law of Moses is called Preaching Acts 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day and if reading in the Law of Moses was Preaching who dares deny it to be so in the Law of Christ Therefore the books of the New Testament do certainly contain the Instructions and commands which Christ gave to his Apostles by word of mouth during those forty dayes he abode with them And we need go no farther then the written word to know our Saviours mind for it is therein taught us either by Precept or by Promise or by Precedent And consequently what we find not there written for our instruction in one of these three wayes that we must not ascribe either to his dictating or to their Preaching unless we will impute gross forgetfullness to the Registers of Christ as not remembring all things necessary when as our Saviour himself promised them such a Comforter as should bring all things to their remembrance Joh. 14. 26. or supine negligence to the Pen-men of the Holy-Ghost as not writing what was necessary to be remembred For if the words which Job spake concerning Christ were to be engraven with an yron pen lead in a rock for ever Joh. 19. 24. then much more were those words to be so engraven which Christ himself spake to his Apostles words ingraven in a rock with an yron pen are lasting but they are not so legible unless they be also drawn over or coloured with lead to make them conspicuous So Salomon Iarchi glosseth this Text he would have the Characters of his Letters engraven with yron to make a deep impression but after that he would have those same Characters coloured or died with lead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dare litteris aspectum nigrum ut cognoscantur That their black tincture might make them the more legible And without doubt our blessed Saviour took such a course that the main effect of his words should be so engraven as to be both lasting and legible to the worlds end when himself hath said that heaven and earth shall pass away but my words shall not pass away Mat. 24. 35. and amongst the rest sure not his last words Saint Luke records this for one of them that they should not depart from Jerusalem but wait for the promise of the father Acts 1. 4. And this word doth our Saviour Christ still speak to every good Christian saying unto him depart not from Jerusalem though it were in truth what some have made it reputed by their false clamours prophane unclean impure Ierusalem For you may not hope to fare better then Christ and his Apostles whereever you stay and you are sure not to fare worse then they did though you stay in Jerusalem Jerusalem the City of God had been turned into Sodom a cage of unclean birds for its impurity into an Aceldama a field of blood for its cruelty yet here is such a promise annexed to it as makes Christs Disciples willing to bear with the impurities and to bear the cruelties For it is an Elisha promise which signifieth My God saveth And no wonder then if it hath the power of reviving the Soul as Elisha's bones did revive a dead body And when the man was let down and touched the bones of Elisha he revived and stood upon his feet 2 Kings 13. 21. So if the soul be let down never so low into the pit of destruction yet if it touch this Elisha this promise of My God saveth with
's the strength of perswasion And to speak of all thy works in the gates of the daughter of Sion there 's the strength of affection first in the exercise of devotion to speak Secondly in the extent of it of all thy works Thirdly in the profession of it in the gates Fourthly in the integrity or purity of it in the gates of the daughter of Sion What pitty is it that we who out-pass others in the purity of our devotions should come far short of them in the profession extension and exercise of the same That we who are in the daughter of Sion should come short of those who we say are under the Whore of Babylon For this second miracle in Christs ascension The conquest over heaven in his Soul must needs make us conclude concerning our selves that we cannot possess heaven till we have first conquered it Man in his composition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world but in his affection he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great world A conqueror over heaven and earth over neither by himself but over both by his Saviour In all these things we are more then conquerours through him that loved us Rom. 8. 37. and we may see who it was that loved us from ver 35. who shall seperate us from the love of Christ It was he that loved us it is by him that we are more then Conquerours Let me fight the good fight of faith that I may have my Saviours love and though all the Nimrods and mischiefs of this wicked world prevail against me yet none of them shall conquer me SECT II. The time of Christs ascention is particularly named in the Text and the observation of that day is founded upon the practice of the Apostles which in the exercise of Religion is to be embraced as Precept And why the Apostles left not many precepts concerning the circumstances of worship to the Christian Church The place of the Ascention was Bethany in Mount Olivet and what considerations arise from thence LOgicians do tell us that it is the property of verbs to be adsignificant as saith the great scholler of nature and greater master of Art Aristotle in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum est quod adsignificat tempus It is the property of a verb not only to express the thing it self which is to be significant but also to declare the chief circumstances of time and place and person which is to be adsignificant And for this reason it will not be improper to consider in these three verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went he was carried he was received up not only the substance or act of our Saviours Ascention but also the chief circumstances of it to wit the time in which the place from which and the persons before whom he was pleased to ascend into heaven As for the time in which it was exactly the fourtieth day after his resurrection being seen of them fourty dayes saith the Text Acts 1. 3. which doubtless is not set down superfluously and therefore ought to be observed carefully I may justly add conscientiously For though duties and not dayes yet duties upon their own dayes call for a most religious observation God himself having said in express terms to the Jews and consequently by the rule of general equity to the Christians since the reason of his saying is rather moral then typical The man that is clean and is not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sins Num. 9. 13. Whence we may safely conclude not as Jews but as Christians that t is not safe but sinfull meerly out of peevishness or willfullness to neglect the appointed seasons of serving God for such a grievous punishment as being cut off from Gods people would not be threatned but for a grieveous sin such as begins in the contempt of God and ends in the scandal of men Therefore duties are to be most strictly observed upon their own dayes Thus the resurrection is most solemnly to be celebrated on its own day the first day of the week and the Ascention on its own day the fift day of the week for the fourtieth day after a Sunday can be no other then thirsday So that either the fourtieth day after the resurrection of Christ is lawfully consecrated to celebrate his ascention and by consequent is the day appointed for that duty or this particular circumstance was unnecessarily set down in the text and as unlawfully observed by the Apostles who turning from the mount Olivet came into Jerusalem and went up into their upper room when they durst not assemble together in the Temple and prayed there immediately upon their return even on the very same day of Christs Ascension and did not think fit to put off their solemn meeting till the next Sabbath or till the next Lords day after it Wherefore it is reasonably concluded by Judicious men that Apostolical practice is to us Christians what Mosaical precept was to the Jews concerning the observation of dayes places and persons for religious assemblies and therefore our Lords day is as indispensable as was their Sabbath our Churches as inviolable as their Temple and Synagogues our orders of Ministers as unchangeable as their orders of Priests for Apostolical Practice in these circumstances or adjuncts of Religion doth oblige us Christians to conformity as Mosaical precept did the Jewes to obedience I say Comformity because time place person were all essential parts of their ceremonial and typical but cannot be so of our moral worship and therefore obedience was necessary for them but comformity is enough for us So that a willfull neglect and much more a scornfull contempt of any rite observed by the Apostles cannot but be impious in it self dangerous to us and scandalous to our brethren And as this is judiciously concluded by some learned men so it must be couragiously resolved by all good men not to fear superstition in that which the Apostles practised when their practice is declared in the text since all circumstances adjuncts of Religion are derived to us Christians rather by practice then by precept as not being of the Substance of our Religion And indeed they could not well be derived otherwise because types and ceremonies were utterly to be abolished to the Jews and therefore ceremonies though without types could not but with offence to the Jews be particularly prescribed to the Christians consequently were to be left unto them only in example and practice as matter of decency and order which are capable of dispensation not set down in the text by way of command or imposition as matter of Substance which hath alwayes a rigour of Justice and should alwayes have a readiness of obedience both alike indispensable Nay yet more
Apostolical practice recorded in the Text was therefore imbraced by the Catholike Church as if it had been Precept for the time and place and persons of Religious worship because that Practice in all these respects was founded upon the precepts of the old Testament not as they were typical and figurative but as they were solemn and positive and did no less concern the Christian in the publike exercise of his moral then they did concern the Jew in the publike exercise of his ceremonial Worship For publike worship requires the same publike adjuncts of time place and person no less in the Christians then it did in the Jews Religion And therefore we cannot deny but all those precepts in the old Testament that were given about those publike adjuncts do still remain in force as to that intent of the publike exercise of Religion unless we will deny that Christians are obliged to the exercise of Gods publike worship we must then still have our set dayes as Sabbaths our set places as Churches our set Persons as Ministers for the solemn publike worship of God And consequently they who go about to abolish any of these adjuncts or circumstances of publike worship do in effect go about to expunge the fourth commandment out of the Decalogue which was written with Gods own finger as well as the rest commandeth the solemn benediction consecration and conservation of all those adjuncts of time place person as conducing to the Publike service of God and exercise of Religion And as for times and persons they have been since in many respects determined by Apostolical Practice and particularly the Day of our Saviours Ascension seems to have been Annually observed by them as the day of his Resurrection was observed weekly since we find that Festival universally received by the Catholike Church and the Fathers made many admirable Sermons or Homilies upon it long before superstition had infected or Popery had invaded the Church of Christ in so much as Saint Augustine tells us plainly that the feast of the Ascension was observed in the Catholike Church even from the Apostles times Sure we are those primitive Christians well understood that God did not intend to confine but to enlarge his own worship by the fourth Commandment to wit to make that exercise of Religion solemn and publike in the fourth which was private in the other three Commandments not to make that to be only on one day which was before commanded to be all the week For he that saith Thou shalt love the Lord thy God with all thy heart supposeth that as no day thou canst be without thy heart so no day thy heart may be without his love And therefore when we have a publike day set apart to make this our love publikely known if we do wilfully neglect the same we are grievous transgressors and downright plain Sabbath-breakers though not on the Sabbath day and consequently twice sinners in one contempt or profanation for omitting the substance of the duty and for contemning the circumstance of the day Another circumstance in our blessed Saviours Ascension is the place from which he was received up and that was not Hierusalem but Bethany For although the Apostles had been with him in Galilee many dayes where he conversed with them after the first day of his Resurrection yet now they were again returned back to Hierusalem waiting there for the promise of the Father as they had been commanded Act. 1. 4. And he led them out from thence as far as Bethany Luk 24. 50. before he was pleased to ascend into heaven partly because he would not have the people see but rather believe the Mysterie of his Ascension and partly because he would not expose his Apostles to the outrages of those who though they had seen it yet were resolved not to believe but to persecute the true believers And yet in that he led his Apostles out to Bethany he shewed them what was the right use they were to make of this worlds afflictions or persecutions even to have their conversation with him in heaven For Bethany is by interpretation the house of sorrow or affliction and our blessed Saviour Ascending to heaven from thence hath shewed us that then do we make a right use of of our afflictions on earth when they do make our souls ascend up to heaven This is to turn Bethany into Bethel the house of sorrow into the house of God But the place from which our blessed Saviour ascended into heaven is called Mount Olivet Act. 1. 12. And indeed these two were but one and the same place for Bethany stood upon Mount Olivet Christ ascended from a Mount and from this Mount Olivet He ascended from a Mount to shew it was not an easie step from earth to heaven there must be three ladders joyned together to accomplish this ascent scala mentis scala voluntatis scala vitae one ladder of the mind by contemplation another ladder of the will by affection a third ladder of the life by action All three have several rongs or degrees as Jacobs ladder had and God is only at the top Again he ascended from this Mount Olivet where he begun his passion by sweating blood Luk. 22. to shew us the necessity of passive obedience if we desire to go to heaven Moses his Mount Sinai which teacheth the rule of active obedience will not serve the turn we must also go up to Christs Mount Olivet and there learn his passive obedience that by suffering with him we may also reign with him for he humbled himself and became obedient unto death even the death of the Cross and therefore God highly exalted him Phil. 2. Can you drink of his cup without fear it may overcome your weak Stomack since the fear of it made him offer up prayers and supplications with strong crying and tears Heb. 5. 7. If you can then may you find some pretence though little cause to take that for granted to you which the sons of Zebedee only requested for themselves to sit with him in his Kingdom But if your frailty and humility bid you fear you may stick at the dregs in drinking of his cup much more should your frailty and modesty bid you blush that you are so exceeding unworthy of comming to his Kingdom and of sitting in it together with him that so you may not turn your own Churchwarden to appoint your own place in heaven but may wholly relie upon him for your place upon whom you must relie for your worthiness SECT III. The persons before whom our Saviour Christ ascended were 1. Angels 2. Men yet men only not Angels appointed by him as witnesses of his ascension though not all men And that the disturbers of these witnesses that is of the orders of Christs Ministers in his Church do sin against this article of Christs ascension which however is it self and puts all true believers above all disturbances THE persons before whom or in whose
vilifie but to confute their preaching immediatly shew how Christ is more peculiarly communicated by the Spirit of adoption and the rather because his being communicated in Word and Sacraments would not be available to salvation unless he were also communicated to us by the coming of the Holy Ghost Concerning which Alensis hath befriended us with a most comfortable and a most Christian-like position in these words Lâ—quendo proprie de missione non dicitur mitti Filius vel Spiritus Sanctus nisi ratione alicujus effectus pertinentis ad gratiam gratum facientem Nam in missione illorum non solum dona ipsorum sunt nostra sed ipsi quia Inhabitant animum sunt ibi modo specialiori quà m prius Alen. par 1. qu. 73. m. 4. art 2. To speak properly concerning the mission or communication of the Son and Spirit of God neither of them is communicated but only in some effect of saving grace though in general terms either may be said to be communicated in the gift of any grace For when they are communicated unto us not only their gifts are ours but also themselves to inhabit and to dwell in us and to be in us more specially or peculiarly then they were before And why then should not every Christian take up Holy Davids most holy Resolution and say I will not suffer mine eyes to sleep nor mine eye-lids to slumber untill I find out a place even mine own soul for the Temple of the Lord and an Habitation for the mighty God of Jacob Psal 132. 4 5. For indeed the Lord and the mighty God Christ and his Spirit are communicated both together according to that of John 6. 53. Except ye eat the flesh of the Son of man and drink his blood you have no life in you As there is a communication and distribution of the nourishment to the body that it may live so is there of Christ to the soul or it cannot live And he is communicated by the Spirit For no man can eat his flesh nor drink his blood who is at the right hand of God by corporal but only by spiritual manducation and there can be no spiritual eating of Christ but by the assistance of his Spirit So that Christ and the Spirit of Christ are communicated to us both together and we have alike need of both For as Christ is our Advocate to bring us to the Father so is the Holy Ghost our Advocate to bring us unto Christ And as Christ revealed to us the will of his Father so doth the holy Spirit reveal to us the will of Christ making us in the right use of his Word and Sacraments to receive instruction from him to enjoy communion with him and to find immortal joy and comfort in him This is that Spirit the Apostle speaketh of when he saith For ye have not received the spirit of bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father Rom. 8. 15. The Apostle would have us Christians see the happiness of our own condition above the Jews that we might accordingly shew our thankfulness above them For they being under the terrours of the Law could not but have the Spirit of bondage because they saw nothing in the Law but what was exceeding formidable the flames of Mount Sinai before it and the flames of Hell fire after it But we Christians being under the promises of the Gospel which discharge all that truly repent and unfeignedly believe from the curse of the Law and from the guilt of their sins have the spirit of liberty whereby we can with great confidence and with greater comfort draw near to the throne of grace The Jews had the Spirit of Adoption as well as Christians though not in the same degree but not from the Law but from so much of the Gospel as was revealed to them And the Christians have also the spirit of bondage as well as the Jews though not in the same degree but not from the Gospel but from so much of the Law as is still in force to scourge them unto Christ The same spirit of Adoption was to them a spirit of bondage yet with some hopes and shew of liberty To us it is a spirit of liberty and yet with some fear and shew of bondage They could say unto God Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not Isa 63. 16. but we can say moreover Abba Father that is we can call upon God as our Father with greater fervency and earnestness with greater assurance and confidence and with greater joy and comfort then they could For this Abba Father is vox clamantis vox exclamantis vox acclamantis The voice of one crying out the voice of one crying out for help the voice of one crying out for joy First The voice of one crying out there 's the greater earnestness they did say to God our Father but we do cry it not coldly and remissely least our prayers should be congealed in the middle Region of the air before they get up to heaven but zealously and earnestly They said it with zeal but we say it with greater zeal Secondly The voice of one crying out for help there 's the greater confidence The Jew could say Father but the Christian saith Abba Father that is Father Father with greater confidence and assurance of Gods paternal affection Lastly The voice of one crying out for joy there 's the greater comfort The Jew could rejoyce in God as his Father by Creation but the Christian rejoyceth in God as his Father by Redemption The joy of the creation had an allay because of the sin and sorrow which we had brought upon our selves but the joy of our Redemption hath no allay because our blessed Saviour hath taken away our sins and with our sins our sorrows CAP. II. Of the coming of the Holy Ghost where Christ is communicated SECT I. That the Holy Ghost is the Spirit of Christ that is the Spirit of the Son as well as of the Father And that the Greeks were unjustly and uncharitably rejected by some of the Latines as Hereticks concerning the Procession of the Holy Ghost Of the Addition of Filioque to the Constantinopolitan Creed and that the Pope hath no Authority to change any article of faith The Greek Church agreed with the Latine about this controversie in sense though not in words therefore not anathematized by the Western Churches which use the Athanasian Creed Bellarmines heavy doom concerning the Greek Church fitter for a Souldier then a Divine IT is not the part of any Christian to deny the Holy Ghost to be the Spirit of Christ since that were not only to deny the Word of Christ but also to deny the greatest and chiefest comfort of Christianity It were to deny the Word of Christ for Saint Paul taketh the Spirit of God and the Spirit of Christ for one and the same saying If so
be the Spirit of God dwell in you and if any man have not the Spirit of Christ Rom. 8. 9. The Spirit of God and the Spirit of Christ are one and the same Spirit for Christ is God And it were also to deny the greatest and chiefest comfort of Christianity which is this That the Spirit of Christ dwelleth in us to revive our souls now from the death of sin to revive our bodies hereafter from the death of the grave the Apostle plainly attributeth thr Resurrection of the soul from sin and of the body from death only to the dwelling of Christs Spirit in us Rom. 8. 10. And if Christ be in you the body is dead because of sin but the spirit is life because of righeeousness there 's the resurrection of the soul from sin and again ver 11. If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you There 's the resurrection of the body from death And this is also from the Spirit that dwelleth in us as well as the other the Spirit of Christ raiseth the soul from sin the Spirit of Christ raiseth the body from death so that to deny the Holy Ghost to be the Spirit of Christ is to deny both our Regeneration and our Resurrection Wherefore this being of so dangerous a consequence The Master of the sentences would not impute this Tenent to the Greek Church as if they denyed the procession of the Holy Ghost from the Son though they would not say in their Creed I believe in the Holy Ghost the Lord and giver of life who proceedeth from the Father and the Son but only who proceedeth from the Father who with the Father and the Son together is worshipped and glorified But he saith plainly that the Greek Church did agree with the Latine Church concerning that Article of Faith in sense though not in words Sensu nobis conveniunt dum aiunt Spiritum Sanctum esse Patris Filii They agree with us in the sense whilst they say that the Holy Ghost is the Spirit of the Father and of the Son only we speak a little more plainly saying who proceedeth from the Father and the Son nor are we to be blamed saith he for adding to the Creed much less to be anathematized because our addition is not of a contrary assertion but of a necessary interpretation Nos enim non praedicamus contrarium sed addimus quod deerat ideoque non subjecti anathemati Lomb. 1. Sent. Dist 11. He is more careful to justifie his own Church for adding to the Creed then to condemn the Greek Church for not allowing that addition But his Scholars are not so moderate for Aquinas taxes Damascene of Nestorianism in the case and saith he was carried away with the Schism of the Greeks Damascenus sequitur errorem Nestorii Quod Sp. S. non procedit à Filio quia fuit tempore quo incepit illud Schisma Graecorum Aqu. 3. par qu. 36. art 2. ad 3. And Bonaventure is yet much mor fierce when he saith that the Greek Church denyed this article out of ignorance pride and perverseness Graecos negâsse hunc articulum ex ignorantiâ superbiâ pertinaciâ Bonav in lib. 1. sent dist 11. Three unmerciful words from a Church-mans mouth against a whole Church and surely altogether underserved For the Greek Church always acknowledged the Holy Ghost to be consubstantial with the Son as well as with the Father as appears by the Confession of Faith exhibited by Charisius in the Council of Ephesus in the sixth Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of truth the comforter being of the same essence or substance with the Father and the Son which plainly shews the Greek Church did not deny the article though they were loth to change their Creed wherein they found it was thus expressed Who proceedeth from the Father no mention at all made of the Son For this is their own profession in the Council of Florence in the 25. Session 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have our Creed from seven general Councils and weneither add thereto nor take therefrom And t is evident that the Latine Church it self did a long time demurr about this addition of Filioque to the Greek Creeds Nay Leo the third did strongly oppose it and that not only Papally in his Chair but also Episcopally in his Chancel for he did absolutely refuse this addition when he was thereto intreated by Charles the great and did set up the Creed over the Altar at Rome without it nor did Filioque get into the Article till the time of Benedict the seventh saith Binius in Syn. Constant which was above nine hundred and fifty years after Christ and about six hundred years after the divulging of that Creed But without doubt the Addition it self is to be justified for it was not Additio corrumpentium Symbolum sed perficientium as saith Bonaventure not an addition to corrupt the Creed but to perfect it or rather an explication not an addition as Bellarmine seems to distinguish Explicatio Doctrine non additio contrarii but the manner of maintaining it seems altogether unjustifiable For those of the Latine Church shewed little temper and as little charity in rejecting the Greek Church for hereticks which was trampled on enough by Turks and needed not Christians to help tread it more under foot for not admitting the same addition meerly because they thought themselves under the curse which the Latines are willing to put off by a distinction if they should recede but one tittle or syllable from the language of their own Creeds But this it seems was the fault of the Greek Church which hath been ever since accounted damnable Schism in all other Churches they could not swallow much less digest that crude position Ad summum Pontificem pertinet fidei Symbolum ordinare It belongs to the Pope to order and dispose of the Creeds A position so unreasonable that Aquinas himself the greatest Master of reason among all the Schoolmen is fain to fly to Gratians decree to fetch a proof for it and that proof depends altogether upon the Authority of some few Popes who were very partial Judges in their own cause This is clear that the objection about Athanasius his Creed doth so puzzle him that he is fain in effect to say his Creed is no Creed because he cannot find the Popes hand was in the making of it Athanasius non composuit manifestationem fidei per modum Symboli sed per modum cuiusdam Doctrin◠Athanasius did not set out this manifestation of the faith as a Creed but as a Doctrinal institution notwithstanding the very title of it in Greek is the same which is prefixed to the Apostles Creed and the Latine Church calleth it Symbolum Athanasii unto this day It is not suitable with my purpose and much less with my desire
that the more it busieth the head the less it setleth and establisheth the heart wherefore if that benediction was Apostolical The Lord Jesus Christ himself stablish you in every good word 2 Thes 2. 17 Then this practice must be Apostatical which doth unstablish and unsettle the People in their Prayers the very best words Then was Egypt in a sad case when the locusts did eat up what the hail and thunder had left Exod. 10. And is it not so with Israel when locusts out of the bottomless pit devour that small pittance of Religion which the hail that is their own chill and frozen dispositions or the thunder and lightning that is the tempestuous terrours and troubles of war had left in the Peoples hearts When God suffers such devourers of piety and Religion to come into a land he either looks upon it as Egypt or t is to be feared he intends to make it so The death of the first born is then sure not far off and the drowning of all the rest is not like to belong after it For what can we expect but that the read sea even a sea of blood should cover us all when we persecute the Israel of God for desiring to serve him and say unto those who are zealous for such prayers as they know are either in Gods word or agreeable with it ye are idle ye are idle therefore ye say Let us go and do sacrifice to the Lord Exod. 5. 17. as if Praying in known and approved forms were rather a pretence for idleness then a help to devotion This is not only to reproach the Church for teaching us to pray by her Liturgies but also to reproach God himself for teaching the Church to pray by his Scriptures and by this argument we may throw away not only the dictates of the Church but also the dictates of the Spirit of God Sure this is not the part of Christians by one and the same wicked practice to oppose both the authority and the doctrine of Christ the authority of Christ in his Church the doctrine of Christ in his word They pretend to have the spirit of God but yet contemn the word of God They will needs have the spirit of his Son in their hearts and yet care not to have the language of his Son in their mouths giving their Pater noster a quietus est a writ of ease as if the Holy spirit had supplied the servants above the son and taught us better prayers then it had taught our Saviour or as if it were not one and the same spirit that once directed him and still directeth us to call upon the Father Doubless such men cannot take it unkindly that we abstain from communicating with their prayers since they by rejecting the Lords own holy prayer do at the same time reject commnnion not only with all the servants but also with the Spirit and with the Son of God for the Servants of God alwayes used it the Spirit of God indited it the Son of God commanded it T is no wonder if such men be not only Sacrilegious but also perswade themselves there is no such sin as sacriledge and consequently that whatsoever hath been consecrated to Gods Holy name is still unholy and prophane though it hath been conscrated according to Gods own express command in the fourth commandment which is the commandment of consecrations and requires the sanctification of place and of persons and of our substance to Gods publike worship as well as of time Time cannot be sanctified or kept holy to Gods publick worship without these And besides we find these also expresly commanded in other parts of the Bible and since they are all commanded for one and the same end we must reduce the Texts concerning them to one and the same commandment for the ten commandments are Decem summa genera as it were ten predicaments or ten general heads to which is to be reduced whatsoever is commanded as a moral duty in the whole word of God wherefore since it is a moral duty that men should publikely and solemnly call upon the name of God and time alone without place and persons and the maintenance of these cannot serve for the discharge of that duty we must allow the rest of these outward requisites to be commanded in this of time And consequently what of all these alike was common and unholy before it was sanctified to Gods publike worship being once sanctified thereunto is made peculiar and proper to God and therefore to rob or pillage or take away any of these is sacrilegiously to invade Gods property which is a sin of so heavy a burden to press down the soul that the Apostle hath put it in the scale against Idolatry and seems to make this at least to balance if not to out-weigh the other Thou that abhorrest Idols dost thou commit Sacriledge Rom. 2. 22. The argument would be of little consequence if Sacriledge were not a sin at least equal to Idolatry And truly so it is whatever we please to think or to make of it For whereas there are two kinds of Idolatry the one to take an Idol for God the other to make God himself for an Idol the sacrilegious person is in effect guilty of them both For it is impossible that any man should rob God if he did not make money his God there 's taking the Idol for God or if he did not take God for one to be mocked rather then worshipped there 's taking God for an Idol And t is no wonder if they can do all this who can contemn the Lords most holy prayer for the three first petitions of that prayer contain all the Duty of the first table and the least part we can shew of dutifullness is to pray that we may be dutifull and consequently he that will not say Our father which art in heaven hallowed be thy name cannot be troubled at that Sin of Sacriledge whose property it is to invade and profane all that is dedicated to the hallowing of the name of God For they that can swallow the Camel have little reason to strain at the gnat they that can be guilty of the greater cannot stick at the lesser Sacriledge they that can rob God of his publike worship cannot easily make any scruple of robbing his Church and to take away such publike prayers as do undoubtedly glorifie the name of God what is it else but to rob God of his worship or of the honour due unto his name For he that doth forbid us to take his name in vain doth withall command us to glorifie his name and consequently to make use of such forms of prayer and of praise as we are sure do most glorifie him These forms being accordingly made for the honour of God after the rule of the two first and in obedience to the third Commandment are set apart for this use in obedience to the fourth and to take away these forms is in effect to
unto me saith Christ not go from me there 's the temper of charity to invite and embrace not to repell and reject others for I am meek and lowly in heart there 's the temper of humility lowly in heart and cannot be of that pride as to forget my self meek in heart and cannot be of that presumption as to disdain and reproach my brother where you find not this temper there you may not seek for Christ where you do find the contrary distemper in the forenamed works of the flesh there you are sure not to find the Spirit of Christ and therefore must come with your libera nos Domine though you care not to have the Letanie and say Good Lord deliver me from such professors and from such a profession of the Christian Religion where I can neither find the temper nor the Spirit of Christ SECT IV. Vnsetledness in Religion shews we have not learned it from our heavenly Master or from Gods Exapostole The Holy Ghost being given us from the Father by the Son sheweth there is no salvation to them who believe not the Trinity The mixture of Praises with Prayers in the Psalms was the Abba Father of the Old Testament and proceeded from joy in the Holy Ghost which is a Joy both unsequestrable and unspeakable The Sacrifices and Hymns answerable to that joy IT is very easie for a man to depart and fall away from God but not so easie to return and to cleave unto him No man can come to me except the Father which hath sent me draw him saith our blessed Saviour John 6. 44. The Father draws us before we go unto his Son and he draws us with loving-kindness Jer. 31. 3. with bands of love Hos 11. 4. that is by the power of the Holy Ghost who is the Spirit of love The Father draws by his Spirit to his Son He that believes not the Trinity cannot hope to be thus drawn and he that is not thus drawn cannot hope to come unto God which is plainly shewed by the Apostle when he saith God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 4. 6. The Greek word is very observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for here 's another Exapostle even God the Holy Ghost as in the fourth verse we had before one Exapostle God the Son There it was God sent forth his Son here it is God hath sent forth the Spirit of his Son that is He sent such a Messenger as was not only an Apostle one sent from God but also an Exapostle One sent out of God There was one Exapostle to plant the Christian Religion in the world God sent forth his Son and there is another Exapostle to plant it in our hearts God hath sent forth the Spirit of his son into your hearts the same word is used in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made use of Exapostles as well as of Apostles for the planting of the true Religion Messengers sent from God would not have served the turn to make men believe the truth much less to love and practise it unless there had been also Messengers sent out of God Therefore God sent forth his Son and the Spirit of his Son that he might settle and stablish our hearts in the Christian faith So that if we be unsettled in our Religion and carried away with every blast of vain Doctrine as being not firmly established in the truth of the holy Gospel it is a plain case we have not inclined our ears and much less our hearts to those two Messengers who came immediately out of God even his own Son and his own Spirit and therefore it is no wonder if we slightly esteem of all Gods other Messengers God the Father hath sent out God the Son And God the Father and Son hath sent out God the Holy Ghost The salvation of one is the work of three the salvation of one sinful soul is the work of all three persons of the blessed Trinity The Father sending the Son the Father and Son sending the Holy Ghost which of these three persons can we lose or let go and not withall lose or let go our own Salvation which of these three needs not work as God a work of All-mighty power of All seeing wisdom of All-sufficient and All-saving goodness to turn us from our evil waies that we may be sanctified and to keep us in the waies of righteousness that we may be saved God the Son sent out of the Father into your flesh and God the Holy Ghost sent out of the Father and the Son into your hearts His Son and your flesh his Spirit and your hearts both certainly most miraculous conjunctions the one the cause of the other For his Spirit and your hearts could never have met in man had not his Son your flesh met together in God And this produceth yet another miraculous conjunction a conjunction of Prayer and of praise both together in the same mouth and from the same heart and at the same time that a righteous man cannot be so over-burdened with sorrow in himself as not to be relieved and refreshed with joy in his Saviour Thus Hannah was was in bitterness of soul and prayed unto the Lord and wept sore but she found that joy and comfort in her prayer that the Text saith She went her way and did eat and her countenance was no more sad So that in effect she was so of a sorrowful Spirit as also of a joyful Spirit and as her sorrow afforded matter of Prayer so her joy afforded matter of Praise Her own spirit made her sorrowful but Gods Spirit made her joyful And this was indeed the Abba Father of those in the Old Testament who had but dark promises of a Saviour yet did with joy draw water out of the wells of salvation Isa 12. 3. who had scarce any knowledge or revelation of the person yet were very well acquainted with the joyes of the Holy Ghost Hence it is that most of the Psalms as they are exceeding devout prayers wherein Gods own Spirit teacheth us to pray and helpeth our infirmities in praying so they are also most thankful praises wherein the same spirit teacheth us to rejoyce in God for hearing our prayers They are not only prayers but they are also praises concerning the same deliverance whether it be corporal or spiritual whether it be from bodily or from Ghostly enemies as for example The 30. Psalm is a prayer to be delivered from sickness and death and damnation as that noble Champion of Christ both for his Church and for his Truth and for his Authority hath piously and judiciously stated it in his Book of Collects upon the Psalms which should never be out of the hands of good Christians till it be fully imprinted in their hearts I say the 30. Psalm is a Prayer to be delivered from sickness and death and damnation three such sad considerations as were enough to make
and therefore when we have the greatest joyes we should also have the greatest sacrifices For the analogie or proportion is not only historical but also causal which we find set forth betwixt the joy of Gods people and their Sacrifices Nehem. 12. 43. Also that day they offered great sacrifices and rejoyced for God hath made them rejoyce with great joy Because their joy was great their sacrifice also was great God had made them rejoyce with great joy on that day and therefore also on that day they offered great sacrifices And this is the reason why the Church of Christ recommendeth to us solemn Festivals as daies wherein the Lord hath made us rejoyce with great joy and as solemn sacrifices for those festivals particularly the receiving the holy Eucharist and the giving of alms the two proper sacrifices of Christians that our sacrifices may be in some sort answerable to our joy For all the sacrifices we can offer unto God cannot be answerable to the joy we have in him and from him and much less answerable to the joy which we hope to have with him And will you see the reason of this joy it is by reason of the comfort and consolation that good men have in and from God when they cannot have it in or from the world They have comfort from the Comforter and may well have joy with their comfort This made Saint Paul bless God for all the troubles and tribulations he had from men because the more they troubled him the more his God comforted him and enabled him to comfort others 2 Cor. 1. 3 4. Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God that is with internal and spiritual comfort which proceedeth from the Spirit of God q. d. I will not repine for mens cruelties but bless God the Father of mercies whiles the more man is my Persecutor the more God is my Comforter enabling me to comfort both my self and others with such comforts as this world is not able to give and therefore sure is not able to take away And the same way doth God please to comfort the soul as the Prophet describes him comforting of Zion for what is Zion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an illuminated or enlightened soul For the Lord shall comfort Zion He will comfort all her wast places and he will make her wilderness like Eden and her desart like the garden of the Lord joy and gladness shall be found therein thanksgiving and the voice of melody Isa 51. 3. What an immense an immortal comfort is this that the wast places of the soul are comforted and that her wilderness is made like Eden and her desart like the garden of the Lord for the waste place of the soul that needs be comforted is the conscience which is wasted by sin the wilderness or desart of the soul is the same conscience overgrown with cares as a wilderness is with thorns and over-awed with fears and terrours as with so many wild beasts and overcome with drouth and barrenness like the desarts of those hot Countries that starve their inhabitants This wast place this wilderness this desart must be quite changed before it can be comforted The Lord makes this wilderness like Eden a place of pleasure this desart like a garden of the Lord a place of fruitfulness before joy and gladness can be found therein thanksgiving and the voice of melody Till the conscience is purged from dead works it is like a wilderness unlovely and unfruitful unlovely it makes the man out of love with himself and much more his God out of love with him unfruitful it brings forth no fruits either of righteousness or of repentance But after it is purged from sin then it is like an Eden or a Paradise a place of pleasure and of plenty of loveliness and of fruitfulness Saint Paul joyns them both together That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work Col. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all pleasing of God of your neighbours and of your selves there 's the pleasure and the loveliness for no man truly pleaseth himself whiles he displeaseth his God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing forth fruit in every good work or bringing forth the fruit of every good work there 's the plenty and the fruitfulness for no man walketh worthy of God but he that is fruitful in every good work that is to say fruitful in the works of piety of temperance and of charity of piety towards God of temperance towards himself of charity towards his neighbour He that thus walks worthy of God cannot but exceedingly rejoyce in God For he cannot but say with the Psalmist And now shall he list up mine head above mine enemies round about me Psalm 27. 6. Hoc erit lentum est nimis He shall lift up mine head would make him stay too long for his joy He may therefore say He hath already lifted up mine head even my blessed Saviour above all mine and above all his enemies that I should not fear them and he is daily lifting me up to my head that I should not fear my self Therefore will I offer in his dwelling an oblation with great gladness I will sing and speak praises unto the Lord ver 7. Hoc erit lentum est nimis I will sing keeps him too long from his duty he therefore doth sing and say Praised be the Lord for he hath heard the voice of my humble petitions The Lord is my strength and my shield my strength to support me when I am not assaulted my shield to defend me when I am my heart hath trusted in him and I am helped therefore my heart danceth for joy and in my song will I praise him Psal 28. 7 8. All this and much more then this is set down to express the joy of the Holy Ghost and it is nothing but Abba Father in the language of those under the Law who though they did not see God in his Son and in his Spirit so clearly as we do under the Gospel yet they praised him as loud both for his Son and for his Spirit as we can praise him for though in some sort they came short of us in the Object of Faith because the Son and the Holy Ghost were not so fully revealed unto them yet they came not short of us in the Act of faith whether exercised in prayers or in praises for they prayed in the mediation of the Son and they praised in the joy of the Holy Ghost SECT V. Fâ—lly and Filiation are together in Gods best adopted children whiles they are in this world The three priviledges of the Saints of Gods not of their own making because of the Spirit of Adoption First
to devour his Pastor then to follow him one more ready to scatter and tear the flock then to associate and joyn with them I must take heed of being a Wolf towards my Brother If I desire to be a Sheep towards my Saviour Homo homini lupus Christo agâ—â—â— were a strange proverb and more strange Divinitâ— That he who is a Wolf to man should be a Lamb to Christ It was an evil Spirit that made Saul a Wolf to David 1 Sam. 19. 9. And the same evil spirit shewed him to be none of Gods sheep He watches to catch David but to lose himself and whiles he seeks to destroy Gods servant he doth indeed destroy his own soul This makes the spirit of God look upon him as a heathen not as an Israelite as appears from Psal 59. 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen This Psalm was made upon that occasion that Saul had sent and watched Davids house to kill him and we must expound these words according to that occasion So Tremelius Ad visitandum omnes gentes ist as i. e. Copias Saulis quae eodem animo Davidem persequebantur quo gentes aliene à populo Dei facturae fuissent Awake to visit the heathen that is the Armies of Saul which did persecute David with as malicious a Spirit as the very heatheÌ„ who knew not God would have persecuted him Thou which laughest the heathen to scorn saith Isacides wilt also laugh those men to scorn And Ezra shews how he is able to do it saying that he is the Lord of hosts of the Armies of Angels that are above in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less then of the armies of Israel that are below on the earth God is not said to laugh any to scorn but only heathen as in this Psal ver 8. And in the second Psalm v. 4 or such as make themselves like heathen by raging as furiously as they against the Church of Christ and the ministers of his Gospel as appears Acts 4. where the Apostles being persecuted for preaching Christ make use of this very Psalm in their prayer Why did the heathen rage and the people imagine vain things For such men whether they be Jews or Christians are no better then heathen in Gods account and accordingly he that dwelleth in heaven shall laugh them to scorn the Lord shall have them in derision He laughs them to scorn because of their vain imaginations of opposition against Christ and much more because of their vain endeavours in opposing him and his laughing ends in their weeping and their weeping ends as their cruelty began in gnashing of teeth They gnashed on him with their teeth Acts 5. 54. there 's their sin which shewed them be men little better then Wolves and again there shall be weeping and gnashing of teeth Mat. 8. 12. there 's their punishment which will shew them to be men worse then nothing The first gnashing of teeth was from the fierceness the last shall be from the anguish of their hearts And the spirit of God seemeth to pray that it may be so saying and be not mercifull unto them that offend of malicious wickedness Psal 59. v. 5. So that we need not wonder why so many Christians now a dayes come not to the state of true Christianity which alone puts them in a capacity of mercy for the reason is plain t is because they sin out of malicious wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not mercifull to any wicked prevaricator Selah Tremelius renders the words thus Ne gratiam facias ullis perfidè agentibus iniquitatem summe He finds a new signification for Selah to shew he had found a new Selah for their sin that is a new hight or exaltation in the sin of those men who are praevaricatores iniquitatis who do not only continue but also prevaricate in their iniquity Qui Deum cultu honore Davidem prosequi simulantes perfidè ea perpetrabant quae sequuntur saith he who pretending to fear God and to honour David did perfidiously act all that follows in the Psalm against them both How are such men like to come to Salvation when the Son of God will not preach for it and the Spirit of God doth pray against it Be not mercifull unto them that offend of malicious wickedness Surely OLord mercy is thy delight no less then it is our desire It is above all thy works and shall it not much more be above all ours shall there be any sin which is properly our work of so vast an extent as to reach beyond thy mercy or of so loud a cry as to make thee stop thine ears against the prayer of a distressed sinner Oh no t is not iniquity but prevaricating in iniquity that makes man not care to pray T is not sin but impenitency in sin that makes God not hear his prayers Your iniquit es have separated betwixt you and your God Isa 59. 2. that is your multiplied your malicious sins committed wth a shameless face with a stiff neck with a high hand and with a hard heart which first fill your Souls with iniquity and then with impeniteney such iniquities as these whiles unrepented and t is like they will be unrepented whiles they would be unreproved do separate betwixt you and your God For froward thoughts separate from God there 's the separation of a perverse sinner from God the Father who is God of himself and again into a malicious soul wisdom will not enter there 's his Separation from God the Son who is the wisdom of the Father And lastly wisdom is a loving spirit there 's his separation from God the Holy Ghost who is the Spirit of the Father and of the Son the spirit of love Wisdom 1. 3 4 6. This is the reason why not Iscariot is annexed to that Judas who spake to our blessed Saviour and whom our Saviour Christ was pleased to answer God the Son did not answer such an Apostate such a Traitor as Iscariot was and God the Holy Ghost would not have us think that he did answer him he that once thought it better to be a Traitor then to be a Disciple doth now think it better not to be then to have been a traytor He that once was willing from an Apostle to become a Divel is now much more willing from a Divel to become nothing He then would not hear the voice of Christ and now he cannot hear it unless it be that voice which hath already filled his heart with the horror though it shall not till the last day fill his ears with the noise of it Depart from me ye cursed into everlasting fire Mat 25. 41. A voice that Christ hath reserved as a Judge for those who would not hear him as a Saviour A voice which he will utter to the goates on his left hand not to the sheep on his right hand Lord make me consider in
due time which is best for my soul either now to hear thy voice as a sheep to my salvation or hereafter to hear it as a goat to my condemnation Thou hast said My sheep hear my voice and I know them and they follow me John 10. 27. Which is thy voice Lord that we may hear it And where wilt thou be that we may follow thee Is not thy voice in thy Word art not thou in thy Church How then do those men hear thy voice that neglect thy word How do they follow thee that run away from thy Church Surely he is no good sheep that doth this and therefore Christ is none of his shepherd He careth not to answer one that is either a Wolf or a Divel either a Wolf for his bloody cruelty or a Divel for his continued Apostacy or if he do answer such a one it shall be only as he did once answer Judas Iscariot who was both a Wolf and a Divel with a Tu dixisti Thou hast said Mat. 26. 25. An answer tending to nothing but to his conviction or to his condemnation He that hath persecuted or betrayed his Saviour if he say unto him Master is it I shall soon find such an answer returned to him in his own guilty conscience Thou hast said an answer tending only to his conviction or to his condemnation But the answer which our blessed Saviour was pleased to return to Saint Jude the Confessor was of another strain for it was a gracious answer for his instruction a satisfactory answer for his contentation If Christ made so great a distinction betwixt two of the same communion and of the same order no wonder if he still make so great a distinction betwixt those that will not be of the same Church who regard neither the Doctrine of Christ nor the communion of Christians Judas the traytor had not yet forsaken Christs Communion yet was not benefited by his teaching because he regarded not his Doctrine Judas the Confessor that he might be sure to be well taught by him readily embraced his Doctrine and resolved never to forsake his Communion And hence it was that our Saviour Christ returned to him a gracious answer for his instruction teaching him that great Mysterie of the manifestation of the Son of God in the soul of man Nay yet more a satisfactory answer for his contentation assuring him that he would thus manifest himself unto him The manifestation of Christ unto the soul is a great mysterie and a greater mercy the mysterie instructs the soul but the mercy contents it And well it may for t is no less then eternal life In qua quidem manifestatione vita aeterna consistit as saith Aquinas in which manifestation of Christ unto the soul consisteth eternal life and he proveth his saying from John 17. 3. And this is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Aquin. 22. qu. 24. art 12. So then if I will enjoy eternal life I must first know it if I will know eternal life I must know Christ If I will know Christ I must not disesteem his Doctrine or discountenance his communion for if I do either though I live never so long among Christians yet I am like never to come to the state of true Christianity SECT II. Many Christians not so careful of their spiritual as of their temporal estate or condition The State of true Christianity is not external in the profession but internal in the love of Christ which will make us hate all sin No malicious man can be in the state of true Christianity The ground of true Christian charity generally abused to most unchristian uncharitableness charity is more safely mistaken then not maintained IF men were as zealous to look after their spiritual as they are to look after their temporal state the earth would be less filled with sin and heaven would be more filled with Saints But we are generally careless to know the state and condition of our souls because we are generally careless to make it such as might be worth our knowing Hence that sad Epiphonema from our Saviours own mouth so is he that layeth up treasure for himself and is not rich towards God Luke 12. 21. That is so very a fool is he in the account of the eternal wisdom though perhaps he be wise in his own account who is carefull of his Mammon and careless of his God who takes so much pains about his body so little about his soul who is so busie in contriving of his temporal but thinks not at all of his eternal welfare Hence it is that men so easily betake themselves to that profession of the Chrisâ—ian Religion which makes most for their temporal advantages though it much disadvantage them in their spiritual condition and thereby declare themselves not to be in the state of true Christianity for that would make them prefer the love of Christ above all worldly interest whatsoever But we need not have to do with the several professions of the Christian Religion in this case for the state of true Christianity is not to profess but to love Christ and we are then truly in the state of salvation when we truly love our Saviour And this plainly appears by Saint Pauls exhortation to the Ephesians and in them to us where he saith Be ye therefore followers of God as dear children and walk in love as Christ also hath loved us Ephes 5. 1 2. To be followers of God and to be his dear children and to walk in love are put for one and the ame thing And what love is here meant but the love of Christ who so dearly loved us as to give himself for us and therefore may justly require our entirest love And if we entirely love him we will be sure not to love what he hateth nor to hate what he loveth and consequently not to abide in any sin either of commission or of omission for to be wilfully guilty of a sin of commission is to love what Christ hateth and to be wilfully guilty of a sin of omission is to hate what Christ loveth and either of these is enough to keep a man from being a good Christian Therefore saith the Psalmist O ye that love the Lord see that ye hate the thing which is evil Psalm 97. 10. For ye cannot love him unless ye hate what he hateth he hateth every thing that is evil whether it be evil by omission or by commission The state of salvation consists so much of love that t is not possible for an uncharitable and much less for a malicious man to be in that state but either he must forgoe his malice or he must forgoe his salvation for God is love and he that dwelleth in love dwelleth in God and God in him John 4. 16. No man can be in the state of salvation who hath not communion with God and there is no having communion with
have applied unto Christ proving he was that Prophet to whom Moses had bid them hearken Act. 3. 22. Act. 7 37. so that the Jews themselves were no longer to hearken to Moses by Moses his own appointment then till the comming of Christ 2. That the Jews who would not believe Moses his writings concerning Christ were not like to believe any other Prophets words concerning him which is still a good proof that no man can possibly reject the authority of the Scripture and yet truly beleive in Christ from the authority of the Church for if the writings of Moses or of the Old Testament then much more the writings of the Apostles or of the New Testament must needs be above any other Prophets words since these writings as well as those are looked upon as the undoubted word of God And therefore if the Church hath not found Christ in the Scriptures how shall we hope to find Christ in the Church and by consequent if we will be good Christians we must above all things take heed of cavilling or rather blaspheming against the word of Christ for that is in effect to say that we will have a state of Christianity not of Gods but of our own making we question not but the Christian Religion as it hath an excellency above all other religions so it hath a certainty agreeable to its excellency And this Certainty is grounded meerly on the written word in the judgement of Saint Peter who tels us indeed that there came such a voice from the most excellent glory This is my beloved Son in whom I am well pleased and that he and some others heard this voice when they were with Christ in the holy mount but yet that the Scriptures were a more certain ground of the Christian Faith then was this Voice for so he saith after all We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a lâ—ght that shineth in a dark place untill the day dawn and the day-star arise in your hearts 2 Pet. 1. 17 18 19. The voice from heaven was sure but yet the word of Prophecy was more sure for notwithstanding that voice did say Hear ye him Mat. 17. 5. yet they would have suspended their hearing but for the word of Prophecy which had said before Vnto him ye shall hearken Deut. 18. 15. So that the voice from heaven had in effect all its certainty from the word of Prophecy Therefore he said we have also a more sure word of Prophecy His full intent was to make us seek after Christ in the Old Testament much more in the New He saith we shall do well to take heed unto that much more unto this that will guide us unto Christ as a light that shineth in a dark place but this will guide us to him as a morning Star that ushereth in the day And this is no more then our Saviour himself had said before Blessed are the eyes which see the things that ye see For I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Luke 10. 23 24. The comparison is betwixt those under the Law and those under the Gospel and they under the Gospel are declared the more blessed For they under the Law had but a dim light which made them see Christ so imperfectly as if they had not seen him But we that are under the Gospel have a clear shining light clearly and perfectly to see our Saviour Christ and therefore are much more blessed then they if we can but see our own blessedness and will be heartily thankfull for it therefore saith Saint John The Law was given by Moses but Grace and Truth came by Jesus Christ John 1. 17. whereby he excludes the Law both from Grace and Truth from Grace absolutely but from Truth only comparatively The Law did neither teach Grace nor give Grace it only gave a rule of righteousness but not grace to keep it and therefore only shewed our want of a Redeemer but shewed not the way of our redemption Thus the Law was opposed to grace absolutely and left that to come wholly and entirely by Christ and it was also opposed to Truth comparatively for many truths were but obscurely and figuratively propounded in the Law which are plainly and substantially revealed in the Gospel as the doctrine of the blessed Trinity of the incarnation passion resurrection and ascension of the Son of God and indeed all the other articles of our Christian faith So that Truth substantially or compleatly that is in its full revelation and accomplishment came only by Jesus Christ Wherefore if our Saviour Christ himself who without doubt best understood the state of true Christianity sent the Jews to the Law of Moses to be assured of the truth of the Christian Religion much more doth he send us Christians to his own holy Gospel to be assured of the same truth And as Moses his writings were then so the Apostles writings are now a greater ground of assurance to us then any Prophets words can be for as Moses wished That all the Lords People were Prophets so am I willing to believe that his Church is to be accounted as a Prophet so that it commonly fareth with Christians in their coming unto Christ as it did with the Samaritans John 4. who first believed on our blessed Saviour for the saying of the woman but afterwards believed because of his own word So do we generally first believe in Christ by the testimony of the Church which he hath in mercy appointed to lead us to his Word for else it were impossible we should ever come neer it But when once we come to see and understand his Word then we believe in Christ not for his Church but for himself and may justly say to the Church as the Samaritans said to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world John 4. 42. This may we justly say not to the undervaluing of the Church to which we are so much obliged for bringing us to the knowledge of the Word for had not she preserved and translated it we could never have known it but rather to the overvaluing of the word above the Church to shew we are infinitely more obliged to God for giving his word then we can be to his Church either for preserving or for expounding it Therefore we cannot but prefer the word above the Church and we know this may be done without either undutifulness or unthankfulness since God hath appointed that his Church should wholly rely upon his word and prove her self to be his Church from the Testimony of his Word as appears plainly in the case of the Bereans who are commended for searching the Scriptures and believing the Word
preached by Paul and Silas because they found it agreeable with the written Word These were more noble in that they searched the Scriptures whether those things were so therefore many of them believed Acts 17. 11 12. And sure we are to go in the same way they did go unless we can prove that either the Scripture is now less Dogmatical then it was in those days or the Church more Apostolical And there is great Reason for it as well as great Religion For we plainly see that the Church is much ordered according to the will of man but weare sure the word was wholy ordered according to the will of God For the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1. 21. We must say the same of the New what he saith of the Old Testament for as came the Prophecy of old time so also came the Gospel in the latter times not by the will of man but holy men of God spake as they were moved by the holy Ghost And from hence we must conclude the Authority of the Scripture to be the highest authority that can be in setling and establishing the Christian Religion For if the Prophets and Apostles did not only speak but also write as they were moved by the Holy Ghost it must needs follow that the doctrine of the Church must have its force and weight from their doctrine but their doctrine from it self as that which came directly and immediately from the Holy Ghost the infallible Spirit of God which best knew his mind as being his own Spirit and hath most truly derived his mind and meaning to us as being his infallible Spirit So it is evident The Scripture is no less to teach the Church then the Church is to teach the People according to that irrefragable determination of their irrefragable Doctor Si enim aliquis asserit aliquid quod non sit determinatum in sacra Scriptura vel quod non sequatur directe ex fide mortaliter peccat quia se constieuit supra Deum Judex enim est supra id de quo debet judicare Qui ergo suâ authoritate asserit aliquid de Deo ponit se supra Deum quia judicat de Deo Haec est superbia Intellectus quam prohibet Apostolus Rom. 12. Non plus sapere quà m oportet sapere sed sapere ad sobrietatem Alensis par 1. qu. 68. mem 1. ar 2. If any Doctor and consequently if any Church which is but a company of Doctors doth positively affirm any thing as matter of Faith or Religion which is is not directly determined in the holy Scriptures or doth not inevitably follow from the Faith therein revealed he sinneth mortally because he exalteth himself above God For the Judge is above that of which he is to judge Therefore he who without warrant from God positively asserteth any thing of God putteth himself above God in that he judgeth of God which is the Spiritual pride forbidden by the Apostle Rom. 12. 3. Be not wise above what is required but be wise to Sobriety Therefore surely the Church cannot teach that as a Doctrine of Christianity which she hath not learned of Christ and where hath she learned of Christ but in his Word SECT IV. That the state of true Christianity is to be learned only in the Church of Christ for there only doth Christ teach by his word which the Church is bound to translate that the People may understand it and by his spirit which teacheth both infallibly and irresistibly That the state of true Christianity is not confined to any one particular Church for that Christ teacheth more or less in all Christian Churches and yet this is no ground for Sectaries to run from the Church THE state of Christianity as it came by our Saviour Christ in being so also in knowing It hath its being from his merit its knowing from his word whence it follows by undeniable consequence that the state of true Christianity is to be learned only in the Church of Christ for there only is the word of Christ by which he teacheth to mens conviction there only is the Spirit of Christ by which he teacheth to mens Conversion For the voice must needs proceed from the body and the Church is his body Col. 1. 24. therefore it is to be feared that those who care not to be of the body either do not hear his voice or do not much profit by hearing it For it is not to be doubted but Christ hath intrusted his Church with his word as appears Rom 3. 2. Vnto them were commited the oracles of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were intrusted with the oracles of God The Jewish Church with the Oracles of the Old Testament and the Christian Church with the oracles of the new And this precious Talent was intrusted with the Church not to be wrapped up in a Napkin but to be imployed to Gods glory the peoples good for so we find that the law and the Prophets were read in the Synagogues every Sabbath day Acts 13. 15. 27. And by the same reason the Christian Church is still bound to take care that the Gospel or New Testament be also read in our Churches which because it cannot in the original tongue wherein it was written to the Edification of the people the Church is bound to translate it into such languages as the people do understand that she may not be defective in her trust which is to use the word of God most for Gods glory and for his peoples good And that Church doth in this particular best discharge her trust which sets forth the word of God in the truest and fittest translation not rigidly according to the words in all places but yet exactly according to the sense for neither doth Christ himself nor his holy Apostles cite the Old Testament so much according to the words as according to the sense And if men had no other obligation to their Church but only this That they could not know what God had said in his holy word unless their Church had taught them yet this alone if rightly weighed would keep them both from Heresie and from Schism from Heresie in receding from that doctrine which came from God and from Schism in receding from that communion wherein they were first made partakers of that doctrine This is certain the Text saith plainly The Lord added to the Church daily such as should be saved Acts 2. 47. which would never have been written if to depart from the doctrine or to be out of the communion of the Church were the ready way of Salvation Therefore as S. Peter once said to our blessed Saviour so ought all good Christians still to say unto his Church for rightly translating the word of Christ Lord to whom shall we go thou hast the words of eternal life John 6. 68. for without question God did
Rom. 10. 12. as if it were as absurd to think God not rich unto all that call upon him as to think him not Lord over all wherefore as no Christian Church can doubt of his being Lord over them so neither of his being rich towards them unless we will say that Saint Paul did by this argument take away the difference betwixt the Jew and the Gentile that he might set it up betwixt Christians That he took it away betwixt men of two different Religions to set it up betwixt men of one and the same Religion whereas the contrary is evident from his doctrine for though he said explicitely yet he said not exclusively To all that be in Rome Grace to you and peace from God our Father and the Lord Jesus Christ Rom. 1. 7. for he extended the same benediction to all that in every place call upon the name of Jesus Christ our Lord 1 Cor. 1. 2. not thinking it so little as to be confined to one place Let us observe his words Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours Grace be unto you and peace from God our Father and from the Lord Jesus Christ 1 Cor. 1. 2 3. He tells us of a Church of God in Corinth as well as in Rome and in other places as well as in Corinth which are sanctified and called to be Saints the one as well as the other and he proves it because the Lord Jesus whose name they call on is both theirs and ours therefore have they Grace and peace from him as well as we And the like is Saint Peters doctrine when he saith Of a truth I perceive that God is no respecter of persons but in every Nation he that feareth him and worketh righteousness is accepted with him Acts 10. 34 35. He saith of a truth I perceive that God is no respecter of persons not that he had first perceived it for Moses had perceived the same before and had told the Jews so For the Lord your God is God of Gods which regardeth not persons Deut. 10. 17. But S. Peter perceived it better then Moses For Moses did only see that God would not overvalue the Jew because of his being circumcised in the flesh if in his heart he remained uncircumcised But Saint Peter did moreover see and t is a wonder his Successors will not see it after him That God would not undervalue the Gentiles confining them all to the dictates and documents of one particular Church But that in every nation they who would fear him and work righteousness should be accepted with him Nor is this indefinite manner of speech he that feareth him a warrant for every Schismatick and Sectary to set up a new Church of his own making for such men do neither truly fear God because not in his Authority nor work righteousness because not according to his commands For if they work for righteousness in the first Table by renouncing superstition they work against righteousness in the Second Table by setting up sedition And working against righteousness in the second Table they cannot either truly or rightly work for righteousness in the first Table So saith Saint James who soever shall keep the whole law and yet offend in one point he is guilty of all James 2. 10. The reason is because he that can despise the authority of the Law-giver by a voluntary breach or violation of any one of his commandments cannot observe the rest out of duty or obedience for the same Authority commanding all requires the same duty and obedience to all And therefore he that willfully rejects but one embraceth the rest more out of conveniency then out of conscience more for his own then for Gods sake more for his self-interest then or his Saviours glory SECT V. That the certainty in true Christianity or the state thereof is from the Word and Spirit of Christ The uncertainty from our selves and of doubtings in good Christians concerning their state that some are by way of admiration others by way of infirmity but none by way of infidelity THE certainty that is in true Christianity or the state thereof is wholly from the word and Spirit of Christ the uncertainty is wholly from our selves For what shall we be sure of if not of our Religion What certainty can we have but of truth What truth can we have so certain as the truth of Christian Religion grounded upon the word of truth and testified by the spirit of truth Therefore doubtless the state of true Christianity cannot be capable of any doubt in it self but only in regard of us that profess to be Christians For Saint Paul tells the Colossians of a full assurance of understanding in the knowledge of Christ Colossians 2. 2 And Christian faith is in its own nature more sure and certain then any humane science whatsoever though in us it often hath a less proportion of certainty For Faith in it self looks wholly on Gods infallibility though in us it partake of and sympathize with mans infirmity Therefore the doubt the uncertainty is not in the Religion but in the professor of it T is not in the thing but in the person as for example t is without all doubt that true Christianity is to love Christ the doubt is only whether we that are Christians do truly love him But is it lawful for us to make this doubt of our selves who by our inordinate self-love have caused all the world besides to make it of us Doth not the Apostle bid us receive him that is weak in the faith not to doubtful disputations Rom. 14. 1. And shall we think he would have us oppress a weak faith in our own selves by doubting I answer out of Bonaventures words in 3. sent dist 25. Quod triplex est modus duâ—itandi Est enim quaedam dubitatio proveniens ex infidelitate sicut dubitaverunt Iudaei est dubitatio proveniens ex tarditate sicut dubitaverunt Discipuli quibus dicitur Lucae ultimo O stulti tardi corde ad credendum est dubitatio proveniens ex pietate sicut quam aliquis ex magna admiratione ad modum dubitantes se habet There is a threefold manner of doubting one that proceedeth from infidelity so the Jews doubted of Christ and of his Doctrine Another that proceedeth from infirmity so the two Disciples that went to Emmaus doubted of Christs Resurrection to whom it was therefore said O fools and slow of heart to believe all that the Prophets have spoken Luke 24. 25. A third doubting there is that proceedeth from piety because of astonishment and admiration which makes a man to seem to doubt what he doth most stedfastly believe And such a doubting we read of in the blessed Virgin Then said Mary unto the Angel How shall this thing be seeing I
yet he will not forsake us for ever The Psalmist that asks the question Will the Lord absent himself for ever and will he be no more intreated Is his mercy clean gone for ever and is his promise come utterly to an end for evermore Hath God forgotten to be gracious and will he shut up his loving kindness in displeasure Answers it negatively in that he checks himself for asking it saying It is mine own infirmity Psalm 77. 8 9 10. And agreeable to this Doctrine is that distinction of the Schools desertio explorationis Poenae There is a twofold spiritual desertion a Desertion of tryal and of punishment by the first God may and often doth withdraw his presence from his best servants to prove them but not by the second to punish them taking punishment properly not as the chastisement of a loving Father but as the vengeance of an angry Judge Thus saith the Evangelist Jesus having loved his own which were in the world he loved them unto the end John 13. 1. If he had not loved them he would never have come to them and loving them to the end how shall he depart from them And lest we should think this peculiarly spoken of the Apostles contrary to that rule of Rom. 4. 23 24. Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed where we may plainly see that the Scripture though it often is but particular in the occasion yet is alwayes universal in the instruction I say lest we should think this occasionally spoken of the Apostles Saint Paul saith it also Doctrinally of all others whom God hath been pleased to call to his communion Who shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ 1 Cor. 1. 8. And he gives the reason of his Doctrine in the next verse God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ our Lord as if he had said he hath converted you and he will confirm you not for a while but unto the end and the reason is because he is faithful He hath called you to the fellowship or the communion of his Son Jesus Christ and he will keep and confirm you in it unto the end He forsakes not the fellowship which himself hath ordained for he is faithful He hath ordained that you should have fellowship with him in his Son and he is so faithful to his own ordination that he gives his Holy Spirit to call you to and keep you in that fellowship to the intent you may be joyned with him in the communion of grace till he bring you to the communion of glory So that the fault is wholly our own if God make not his perpetual abode with us after once he is come unto us T is because either we do not stick to our Saviour the Son of his love or because we do stick to our sins which he cannot love For he will not constantly abide either with an unfaithful or with an unfruitful soul The unfaithfull soul forsakes his communion the unfrui tfll soul forgets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle Children are the bond of Wedlock Nay God saith so too Now this time will my husband be joyned unto me because I have born him three sons Gen. 29. 34. Therefore was his name called Levi The Levite had his name from conjunction for shame let him not be the author of separation And again yet more fully God hath endued me with a good dowry now will my husband dwell with me because I have born him six sons and she called his name Zebulon Gen. 30. 20. Zebulon id est donum cohabitationis saith Tremelius Donatum filium ad conciliandam cohabitationem viri a pledge or pawn of the husbands dwelling with his wife and delighting in her society So is it also in the Spiritual Matrimony in the Marriage of the soul with Christ That he may betroth us unto himself for ever he doth betroth us in righteousness and judgement in loving-kindness and in mercies and in faithfulness Hos 2. There is righteousness and faithfulness as well as there is loving-kindness and mercy in this blessed wedlock Righteousness and faithfulness required on our parts as well as loving-kindness and mercies on his part and we must take heed of losing the righteousness and the faithfulness for fear we should lose the loving-kindness and the mercies Gratia est habitus mentis totius vit◠ordinativus Grace is a habit of the mind ordering the whole life saith Alensis par 3. qu. 61. m. 2. In what but in righteousness Grace ordereth the whole life in righteousness will not suffer any part of it to be spent in unrighteousness so likewise saith Saint Paul Grace reigneth through righteousness to eternal life Rom. 5. 21. Take away the righteousness take away the reign of grace take away the reign of grace and farewell to the reign of glory unless you will look for glory without eternal life O blessed Jesus who art the only guest and joy of religious souls I confess that I am not worthy thou shouldest once come under my roof yet I beseech thee to make me fit for thine everlasting abode That I being faithfull and fruitfull in all righteousness unto the death may receive of thee a Crown of life who didst dye for my sins and rise again for my Justification and now sittest on the right hand of God making intercession for me Thou hast been the Mediator of this blessed communion betwixt God and my soul O be thou also the preserver of it that in it and for it I may bless and praise thee with the Father and the Holy Ghost one God world without end Amen Christ reteined in the true Christian Communion Now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them for they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Rom. 16. 17 18. Nec Haereticus pertinet ad Ecclesiam Catholicam quae diligit Deum Nec Schismaticus quoniam diligit Proximum Aug. de fide Symbolo cap. 10. Neither doth a Heretick belong to the Catholick Church because she loves God nor a Schismatick because she loves her neighbour The Prooem Christian Communion is to be considered in its Authority in its Excellency and in its Sincerity GReat are the divisions of wicked and ungodly men whilst at first they run away from God and as great are their distractions when at last they run away from one another It is their sin that they will needs be at enmity with God it is their punishment that they cannot but be at enmity among themselves This small Treatise endeavours either to keep us from this great misery or to recover us out of
it either to prevent it from coming upon us or to redress it when it is come For it calleth us to unity against division to constancy against distraction since there can be no constancy where there is no unity It calleth us to a communion with Christ and with his Church which communion must have unity from the nature and constancy from the author of it For our Saviour Christ is the same yesterday to day and for ever Heb. 13. 8. and as he is unchangeable in himself so he desires to be found unchangeable in his members He will have them the same yesterday and to day and for ever And indeed so they are for they do partake of the constancy who were real partakers of the unity in the Christian communion which is betwixt Christ and his Church Those Christians do shew forth a kind of immutability or unchangeableness by their constancy in religion who truly have communion with Christ in the unity of his Church For they cannot run a gadding after other mens phansies who are really established in their own consciences They know they have met with the true Christ already and therefore look not after false Christs and regard not them who say loe he is here or loe he is there They have found him in his Church and will not look for him in the desert or in the secret chambers For Christ having said to his Church Loe I am with you alwayès even to the end of the world would not have us think that we can be with him if we will not be with his Church Therefore we must look for Christian communion in Christs Church though we must not look for it only in his Church but also much rather in himself For in truth Christ and his Church do make but one true Christian communion Accordingly it will be necessary to consider this communion first in its authority for that Christ calleth us thereto by his own authority as the head and the Church calleth us thereto by the authority of Christ as his body After that we shall consider the same communion in its excellency for authority and excellency are reciprocal in Gods commands He commonly commaning that with the greatest authority on which he hath bestowed the greatest excellency And lastly we shall consider the same Christian communion in its sincerity for in spiritual exercises or duties of the soul such as is the desire and practice of this communion the greatest part of the excellency consisteth in the sincerity for God the seer and searcher and judge of hearts accounteth nothing excellent in his service but what proceeds from the heart Lord make me earnestly desire this Christian communion for its authority as proceeding from Christ the eternal Son of God make me highly admire this communion for its excellency as continuing with Christ make me cordially embrace this communion for its sincerity as wholly ending in Christ A true Christian communion indeed which hath its beginning from Christ its continuance with Christ its end in Christ which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex ipso per ipsum in ipsum which is of him and through him and to him as the Apostle speaks Rom. 11. 36. Because it is of him it hath great authority because it is with him it hath great excellency because it is to him it hath great sincerity CAP. I. Of Christian Communion in its Authority SECT I. Christ requires our Communion by his own authority as our Head which hath the most noble and most powerfull influence upon the members The nature the reasons the cause the proofs of our communion with Christ COmmunion with Christ is the only way to Salvation by Christ for if we embrace not his Communion here we shall not enjoy his Salvation hereafter For Christ as man is the head of our Christian Communion though as God he be not only the commander of it by his word but also the defender and maintainer of it by his power so that the gates of hell are not able to prevail against it And this is Saint Augustines Judgement upon those words of our blessed Saviour John 1. 5. I am the true Vine That our Saviour spake those words Secundum quod caput Ecclesiae as he was the Head of the Church that is according to his humanity whereby he is of the same nature with us men as a Vine is of the same nature with its branches Nor can there be a fitter similitude to express the communion of Christ with his Church then is this of a Vine with its branches For as a Vine in the winter is without its branches so was Christ in his passion without his disciples for they all forsook him and fled Mark 14. 50. And as a Vine when it is without its branches is without it is beauty so it is said of Christ whiles he was yet without its disciples hanging upon his cross He hath no form nor comeliness and when we shall see him there is no beauty that we should desire him Isa 53. 2. And as a Vine is first planted in the earth before it brings forth branches So was our Saviour first laid in the earth before his Church was increased and multiplied And as the Vine is the basis and foundation which sustaineth the branches so is Christ the foundation of his Church Other foundation can no man lay then that is laied which is Jesus Christ 1 Cor. 3. 11. The fellow-labourers with God spoken of in the ninth verse may help under prop the branches but t is only the Vine that can sustain them And as the branches have all their greeness and growth and fruit from the Vine So hath the Church all its beauty and nourishment and increase from Christ and as the Vine doth transfuse its nature and therewith its vertue into the branches so doth Christ communicate to his members his name whereby they are called Christians his vertue whereby they are made Christians nay the very nature and being of his filiation or Son-ship as far as it is communicable in that he makes them the Sons of God with himself though not by nature yet by adoption and Grace Lastly which is Saint Augustines observation As the branches are the most contemptible of all sorts of wood when they are off from the Vine but the most glorious whiles they are on it so is it with men whiles they are without Christ they are most base and contemptible Saint Peter can liken them to nothing but to dogs or swine But it is hapned to them according to the true proverb the Dog is turned to his own vomit again and the Sow that was washed to her wallowing in the mire 2 Pet. 2. 22. But whiles they are in Christ they are glorious and excellent above all others the same Saint Pteer labours for variety of titles to express their excellency But ye are a chosen generation a royall Priesthood an holy Nation a peculiar People 1. Pet. 2. 9 Nay yet more
words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concord part agreement which are in effect so many pledges to us and testimonials to others of our internal communion with our blessed Saviour for that causeth us to have concord part and agreement with him Concord as being united with Christ in the same affections Part as being united with him in the same promises Agreement as being united with him in the same professions Wherefore this rule as it may increase our knowledge so it must increase our comfort as it may be for our instruction so it must be for our consolation that as far as we partake of Christ so far we communicate with him and as far as we communicate with Christ so far we partake of him If our participation of Christ be only external as is that of hypocrites who draw neer him with their lips but their heart is far from him who hear his Word and receive his Sacraments meerly for custom or for curiosity or for some other external consideration then is our communion with Christ only external and we only do help to make up that visible body whereof man is the Head But if our participation of Christ be internal as is that of good Christians who hear his Word and receive his Sacraments out of conscience that they may hear him speaking to them in his Word and find him nourishing them in his Sacraments then is our communion with Christ not only external but also and much rather internal and we do help make up that mystical body whereof Christ alone is the Head For t is our heart makes our Head as we are Christians if our heart be with man more then with God in our religion then man is our head in it but if our heart be with Christ more then with man in our religion then Christ is our Head in it And hence it comes to pass that some men are better Christians under a more corrupt then others are under a more incorrupt form of doctrine and discipline because it is not communion with the Church but with Christ in the Church that makes the good Christian He that looks more after Christ then after his Church in the profession of Christianity may haply be a good Christian in a bad Church for Christ is able to make him a good Christian without his Church nay indeed against it He that looks more after his Church then after Christ must needs be a bad Christian in a good Church for his Church cannot make him a good Christian without Christ Accordingly a man may be a better Christian in an unreformed Church if his religion be above his faction then in a reformed Church if his faction be above his religion and I had much rather have a Christian mind in an unchristian or antichristian Church then an unchristian mind in the purest Christian Church that is For though Christ be never so much in my Church yet that will do me no good unless he be also in my heart And if Christ be in my heart t is not my Churches being Antichristian or unchristian in some particulars which I do lament but cannot help that can drive him out of it or deprive me of the state and comfort of true Christianity T is sin if Christ be not in mine heart whiles I profess my self to be a Christian T is my misery if Christ be not in all the professions and practices of my Church by which I have been brought to Christianity Let me keep my self from being sinful by making sure of Christ in my heart and my God will keep me from being miserable because of some mistakes or defects of Christianity in my Church Saint Paul saith to the Corinthians but of him are ye in Christ Jesus notwithstanding at that time there was both heresie and schism in the Church of Corinth Heresie for some denied the resurrection 1 Cor. 15. 12. Schism for some said they were of Paul others of Apollos others of Cephas 1 Cor. 1. 12. Their communion with a bad Church when they could not help it did not hinder their communion with Christ and their communion with Christ did make them partakers of Christ for he was made unto them wisdom and righteousness and sanctification and redemption 1 Cor. 1. 30. wisdom to direct them righteousness to acquit them sanctification to purge them and redemption to save them Thus was Christ made unto them either externally in his Word and Sacraments or internally in his Spirit and graces accordingly as they did communicate with him and participate of him If they brought only an outside to him they received only an outside from him such a wisdom and righteousness and sanctification and redemption as did only shew them to be Christians not make them good Christians But if they brought their inner man to Christ he perfected their inner man by an internal communion with and participation of his wisdom and righteousness and sanctification and redemption Wherefore if our communion with Christ or participation of Christ be only external and not also internal we ought to quarrel with our selves not with our Church and much less with our God for without doubt God is faithful who offers us Christ by his Church in his word and Sacraments For is the Spirit of the Lord straitned do not his words do good to him that walketh uprightly Mich. 2. 7. is a question as unanswerable now as it was then and it is meerly from our own unfaithfulness if we receive not Christ when he is offered or retein him not when he is received SECT III. That our internal communion with Christ is through his Spirit and our faith which may not be a phansie or fiction much less a faction but a faith knowing by evidence approving by adherence applying by affection and working by practice That such a faith will make our communion with Christ real and substantial in the thing it self though in the manner it be only spiritual and mystical THE union of two extreams is necessarily by some other third thing betwixt them both which brings the said extreams together and that in regard of Christ is his spirit which brings him down to us in regard of us is our faith which carries us up to Christ Both are alike required in our internal communion with Christ For though his Spirit be never so powerfully with his own ordinances that to resist the one is to resist the other as saith Saint Stephen ye stiffnecked and uncircumcised in hearts and ears ye do alwayes resist the Holy Ghost Acts 7. 51. Yet if our faith be not with his Spirit we cannot have communion with him in his word For so is the same truth spoken by anothers mouth But the word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. Their not being profited was not for want of Gods Spirit with his word but for want of their faith with Gods Spirit The spirit was not is not wanting to
the word for the word of God is quick and powerful sharper then any two edgedsword peircing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discoverer of the thoughts and intents of the heart ver 12. All which force and activity cannot be from the dead letter which constitutes the word but from the quick spirit which accompanies and enlivens it But their faith was and our faith is wanting to the Spirit of God which brings us all under that sharp reproof of our blessed Saviour O fools and slow of heart to believe all that the Prophets have spoken Luke 24. 25. For if we be not slow to believe yet generally we believe by an historical faith proceeding from the conviction of the understanding meerly through the evidence of truth as the Devils believe and tremble not by a justifying faith proceeding from the conversion of the will through the love of truth And hence it is that though the cheif corner stone be rightly laid in all Christian Churches all alike confessing Christ to be the eternal Son of God and the Mediator betwixt God and man for if any deny this they are neither to be thought nor to be called Christians yet the building is not rightly raised in many Churches the reason is because there be many mockers in these last times who walk after their own ungodly lusts separating themselves sensual not having the Spirit as Saint Jude admonisheth But in no wise building up themselves in their most holy faith or praying in the Holy Ghost or keeping themselves in the love of God as Saint Jude adviseth No wonder if such a faith as this came far short of its proper object Christ with all the blessings and mercies of God since indeed it comes far short of it self For a faith that maketh men not build up but pull down the practice of religion and pray not in Gods Holy Spirit but in their own perverse spirits and keep themselves not in the love of God and consequently of his Church but in the love of their own self-interests and advantages such a faith or rather such a phansie or fiction and faction as this is and must be called comes far short of faith and therefore cannot but come far short of Christ the proper object of faith Saint Paul tells us of another kind of faith which to them under the Law was the evidence of things not seen and must be so to us under the Gospel saying these all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth Heb. 11. 13. They died in that faith in the which we ought to live and dye though the object of it be more clearly revealed to us then it was to them a faith which is the substance of things hoped for the evidence of things not seen A faith knowing by evidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did see the promises a faith approving by adherence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were perswaded of them A faith applying by affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they embraced them and lastly a faith working and persevering by profession practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they confessed the same promises not only in their words but also in their deeds in their life and conversation accounting themselves strangers and Pilgrims on earth when they considered those heavenly promises And that made them like Pilgrims earnestly to long after their own country and not do or desire any thing for love of earth which might hinder or delay their passage to heaven So that a faith thus seeing thus applying thus approving thus confessing the promises of salvation by Christ is the faith which our Apostle defineth to be the substance of things hoped for the evidence of things not seen that is to say a faith that now maketh Christ present with the soul by the communion of his grace and will hereafter make the soul present with Christ in the communion of his glory Oh for such a faith to bring my Saviour into my soul and to keep him there till faith it self be no longer faith but be turned into vision A faith that engageth the whole man in all his powers and faculties both of soul and body For only such a faith as taketh up the whole man in his understanding will affections actions can take a right and lay a fast hold on Christ such a faith though it cannot miraculously now open the heavens as it did once to Saint Stephen yet it can and will pierce the heavens and there see the son of man standing on the right hand of God ready to defend us on earth and as ready to receive us into heaven Whence we may very well conclude that this communion of good Christians with Christ or of the body with the head though at so great a distance is in the thing it self most real and substantial though in the manner it be only spiritual and mystical Christ and his Church nay every true member of his Church are as substantially united together as man and wife Husbands love your wives as Christ loved the Church Ephes 5. 25. that is to say his wife And therefore as no distance can keep the man and his wife from being one flesh so neither Christ and his Church from being one spirit He that is joined to the Lord is one Spirit 1 Cor. 6. 17. And to put us out of doubt that we whilst we live here on earth if we live unto him are thus joyned unto him Saint John saith plainly Hereby we know that he abideth in us by the spirit which he hath given us 1 John 3. 24. There cannot be a more substantial union then is of the soul with the body because the soul abideth in the body and the same union is of Christ with the soul because he abideth in the soul and as we know the soul abideth in the body by the spirit or breath which it giveth to the body so we know that Christ abideth in the soul by the spirit which he giveth to the soul Yet is this union of Christ with his body not carnal but spiritual not to be discerned by the strength of the outer but of the inner man such an union as Saint Paul describeth to all but wisheth only to good Christians for though he might wish the Son of righteousness to shine upon a dunghill yet he might not wish him to be joyned to it that God would grant you to be strengthned with might by his spirit in the inner man that Christ may dwell in your heart by faith Ephes 3. 16 17 Here is a most real and substantial union and communion betwixt Christ and good Christians for the spirit strengtheneth them and Christ dwelleth in them but t is only spiritual for the spirit strengtheneth their inner man and mystical for Christ dwelleth
in their hearts And he dwelleth in their hearts by faith not a faith that commeth from their own Spirits but a faith that commeth from Gods Spirit A faith that cometh from our own spirits strengthneth only the outer man but a faith that cometh from Gods spirit strengthneth the inner man That faith is strong only in perswasion but this faith is strong in affection That faith is strong in phansie but this faith is strong in love even in that love which is the fulfilling of the Law loving the body for the heads sake loving the head for his own sake loving the Church for Christ and loving Christ for himself such a faith as this proceeding from the Spirit of God cannot but afford us a real communion with the Son of God and having a real communion with Christ as with our head we shall never delight in separations and divisions from the Church which is his body SECT IV. Christian communion beginneth with the Church but endeth with Christ both in the word and Sacraments and Prayers and that the Church is bound in all these to advance not to hinder our Communion with Christ either by denying the people the use of the Scriptures or by teaching them superstitious prayers as to Saints and Angels wherein Christ neither can nor will communicate with men The ready way to have communion with Christ is by peace and holiness and wherein that communion chiefly consisteth TRue Christian communion beginneth with the Church as with the body of Christ but endeth with Christ himself as with the head God hath joyned those two together let not man put them asunder Nor is it the intent of this discourse to divide this Christian communion into two several communions by reason determining or defining ratione ratiocinata because the body cannot subsist without the head but only by reason discussing or debating ratione ratiocinante because the head is different from the body And every good Christian is to take notice that though he may consider this communion severally yet he may not persue and embrace it so For he cannot have actual communion with Christ unless he have actual communion with his Church no more then he can have communion with the head unless he have also communion with the body yet may he not rest satisfied in his communion with the body the Church of Christ till they come thereby to have communion with the head even with Christ himself For our Christian communion is much like Jacobs ladder the lower part whereof was set upon the earth but the top of it reached up to heaven And behold the Lord stood above at the top of it Gen. 28. 12 13. So is our Christian communion The lower part of it is with the Church the body of Christ here on earth but the upper part or top of it is with Christ in heaven And we cannot say that our Christian communion is a true communion unless Christ be at the end of it as for example in hearing the word read and preached we at first communicate with the Church which speaketh to the outward man but we hear it not profitably to our salvation unless we at last communicate also with Christ speaking by his Spirit unto our souls or to the inward man Paedogogus est Jesus Our teacher is Jesus was thought by Clemens of Alexandria a fit subject both to fill and to name his books of Christian Institutions v. lib. 1. Paedag. cap. 9. For as the Church teacheth the people so also Christ teacheth them much more and the Churches paedagogy iâ— or should be to bring them unto Christ not to make them rest only upon their own teaching for soul-saving truths nor is this Doctrine any disparagement to the Church no more then Saint Pauls was to the Law when he said The Law was our School-Master to bring us unto Christ Gal. 3. 24. Nay indeed it is the greatest honour of the Church as it was of the Law that God is pleased to use her teaching as a means or instrument to bring us unto Christ That as the Church teacheth us by explaining saving truths to our understandings so Christ may teach us by imprinting the same truths in our wills and affections therefore the Church should above all things take heed of offering those truths in her explanations which she cannot believe nor wish that Christ should ratifie by his impressions such as are all those Doctrines which are the inventions of men and not the institutions of Christ And forasmuch as it cannot be denied that Christ teacheth more powerfully by his own word then by ours it is evident that the Holy Scriptures may not be denied to the people in their own tongue by that Church which will labour to advance their communion with Christ and as evident that the people are not bound to communicate with that Church which will not labour to advance this the highest and greatest part of their Christian communion Again in receiving the holy Eucharist we must not only communicate with the Priest exhibiting unto us the bread and wine but also and much rather with Christ himself exhibiting unto us his most precious body blood or we shall receive but half a Sacrament and enjoy but a half communion This is Saint Pauls Divinity The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ 1 Co. 10. 16. We bless the Cup and we break the bread therefore you must communicate with us which we could not say if we did refuse to do either for we could not desire you to relinquish your communion with Christs institution to follow ours But the Cup which we bless and the bread which we break is the communion of the blood and body of Christ therefore you must not communicate chiefly and much less only with us but also and much rather with Christ himself Lastly Thus is it also in our prayers we are bound in our praying to communicate not only with the Church as the body but also with Christ as the head and consequently the Church is bound to use no other prayers then such as may be agreeable with Christs communion and available by Christs intercession For if we pray out of his communion we cannot hope to obtain what we pray for by virtue of his intercession And this I conceive was one main reason why publick Liturgies were at first established in the Church that Christians might know before hand the terms of their communion and be assured in their own hearts that no other prayers should be offered unto them then such wherein Christ himself would joyn with them in intercession which assurance during the extraordinary effusions of the Spirit was grounded upon the infallibility of their persons who prayed but when it could no longer be grounded upon the infallibility of the persons that prayed then it was thought fit it should be
consequently if the Scriptures have in any wise lost their authority they have lost it by the Church and it were a wonder if the Church should cause the Scriptures to lose their authority and yet keep her own We will then take it for granted that the Catholick Church cannot be fully and infallibly proved to be Christian but only by the Holy Scriptures and that she her self seeks for no other and cannot find a better proof And from hence it must neede follow that every particular Church as far as it is truly Christian is willing to submit it self to be tryed by the written Word of God and that if nothing but true Cbristianity had gotten into the Church men would never have withdrawn their necks and much less their hearts from that known and certain tryal for that all the world is not able to prove any thing that is unwritten whether it be Tradition or Revelation to be the undoubted Word of God but only as far as it is agreeable with what is written according to that admirable Rule delivered by Saint Athanasius who having been vexed by the Arrian hereticks above forty years together hath taught us how best to confute that and all other heresie saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius in Epist de decretis Nic. Synodi ad finem There are much more exact and perfect proofs of the divine truth to be taken from the Scripture alone then all the whole world beside is able to afford us wherefore it must needs follow again that the best way for a particular Church to keep communion with the Catholick Church is to keep close to the Scriptures wherein alone are revealed those Truths the bare profession whereof makes a Church and the entire profession whereof makes it truly Catholick That Curch which hath the written Word of God for the foundation of her faith and practice is sure to have communion with all good Christians in what she truly believeth and practiseth according to that word And in case she deviate through humane error or infirmity in some particular deductions yet that deviation or mistake shall not overthrow her faith because it is sure and certain in the foundation and consequently shall not break off her communion with Christ the head nor with the Catholick Church his body because that same holy Spirit on whose dictates she relies is the sole author and maintainer of that communion whereas if a Church should believe all the Articles of the Christian faith upon any other ground then that of Divine revelation which we cannot now be assured of but only from the written Word of God as she could not have a true Divine saith not being grounded upon a Divine foundation so she could not in that faith have communion with those Christian Churches who allowed no other ground of their belief And such were all the Christian Churches of the Primitive times for though Saint Athanasius in the place fore-alledged doth on the Arrians behalf bring in an objection against the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not being used in the Text and therefore not to be used concerning Christ for that we may not speak otherwise of him then he in his word hath spoken of himself yet he alloweth this very objection to be according to his own heart and sure he was a very good Chatholike and enforceth it with the reason afore cited That the most exact proofs of Divine truths were to be taken from the Scriptures and withal avoweth that those about Eusebius who was a chief upholder of the Arrians were such egregious turn-cotes and cavillers that the Bishops assembled in the Council of Nice were in a manner compelled more clearly to expound those words of the text which did immediately strike at the root of their heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereby it appears that the Nicene Fathers did assume to themselves only the power of Exposition in matters of faith not of Addition or of Invention They did expound that more clearly which they found in the Scriptures and in the Apostles Creed they did not ad or invent that which they found not As they were expounders they might and did hold communion with the Catholike Church whereof they were then the Representative which did wholly rely up-the word of God for all the Doctrines of faith whereas if they had taken upon them to be Inventers they must have forsaken the main ground of Christian communion the undoubted word of Christ and have been the authors of a faction and of a division And for this cause we see that in that famous Council of Chalcedon wherein were assembled six hundred Christian Bishops The Holy Gospel was placed in the midst of them as that on which they relyed and to which they appealed in all their determinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words found in the first action of that Council The most holy and most pure Gospel being set before them And Baronius tells us that the same had been done before in the Council of Nice and gives the reason why it was done out of Saint Cyril who saith thus concerning the Council of Ephesus Christum assessorem capitis loco adjunxit venerandum enim Evangelium in throno collocavit tantum non in aures sacerdotum clamans Justum judicium judicate Liber igitur ille in sede regia collocatus divinam prae se ferebat personam secundum illud Psalmi Deus stetit in synagoga Deorum in medio autem Deos dijudicat They looked upon Christ as head or president of their assembly for they placed his holy Gospel on a throne amongst them that it might represent the person of God the Judge of all men and they placed it in the midst that all might cast their eyes upon it and be afraid in the presence of their Judge to pass an unrighteous judgement Thus saith the Psalmist God stood in the midst of the congregation of Gods and he that was in the midst judged the other Gods Baron An. 325. num 66. And the same saith Binius in his notes upon the Council of Ephesus In medio Patrum consessu sedem enm Evangelio collocarunt cujus intuitu omnes admonerentur Christum omnium inspectorem ac judicem adesse Synodique praesidem agere In the midst of the fathers of the Ephesine Council was the Holy Gospel placed on a throne that all the Fathers seeing it might be admonished of Christs own presence to overlook them as their Judge and to overawe them as president of their Council and he saith no more then is truth for that form of adjuration mentioned by Fidus the Bishop of Joppe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom we beseech and adjure by the Holy Gospel here set before us Council Eph. par 2. act 1. doth plainly witness as much although at the first session of the Bishops there is no mention of the Holy Gospels being placed among them as was afterwards at the first session of the Council of Chalcedon But
that spirit in the bond of peace Whence we may gather this Negative definition of a true Catholick that he is such a one who is neither Heretick nor Schismatick nor Hypocrite and this positive definition of a the Catholick Church that it is such a number Christians as profess the faith of Christ in Verity Unity and Sincerity in verity and so are distinguished from Hereticks in unity and so are distinguished from Schismaticks in sincerity and so are distinguished from Hypocrites And this is the Catholick Church perfectly and properly so called And of this Catholick Church are those words of Epiphanius to be understood at the end of Colorbasii or his thirty-fifth heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My dove my undefiledis but one saith Christ Cant. 6. 9. that is his holy spouse the Catholick Church called a dove for her mildness innocency and purity and called undefiled for the perfect grace and knowledge she hath received from God through our Saviour Christ by the holy Ghost But yet we must acknowledge that the Catholick Church commonly so called is of a larger signification then to express and of a larger extension then to comprize only these choice and selected Christians For all that outwardly embrace the truth and worship of Christ do make but one Catholick Church for as much as they all concur in the outward profession of faith in the same common Saviour and in the outward use of those means of Salvation which he hath appointed though they neither profess the faith so incorruptly as it was taught nor use the means so inoffensively as they were appointed And this Divinity That all Christians are incorporated into one body of Christ or one Catholick Church hath been taught us by Saint Paul who saith That he might reconcile both Jew and Gentiles unto God in one body Eph. 2 16. and again That the Gentiles should be of the same body Eph. 3. 6. that is to say of the same body externally by the same word and Sacraments and of the same body internally by the same spirit of Christ Wherefore the unity of this body of Christians as t is a visible body is from one thing and as t is a mystical body is from another For the unity of the Mystical body of Christ is only from the Holy-Ghost joining all the members together and each particular member to the Head But the unity of the visible body of Christ is from one Lord one Faith one Baptism all the members of the Church as t is visible being to be discerned and known by this character even by the outward profession of that truth and by the outward use of those means which Christ their common Lord and Saviour hath instituted and ordained for their Salvation Wherefore all men that have the profession of Christs saving truth and do practice the means of salvation must be acknowledged to belong to one Christian or to one Catholick Church as being sanctified by the profession of that truth and the use of those means though their ptofession be not so entire nor their practice so exact as it ought to be Whence the Apostle writing to the Corinthians though much over run with Heresie and Schism yet writeth on this manner Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus 1 Cor. 1. 2. For in that they were of the Christian Church by the outward profession of Christs truth and the practice of his commands they were sanctified in Christ Jesus though some of them were Hereticks and denied the resurrection others were Schismaticks and denied the Apostles authority For even Hereticks and Schismaticks though they do not hold in verity and in unity the entire profession of Christs Truth yet are they of the Christian Church generally so called for that truth which they do hold and as far as they remain parts of the true Christian Church so far they may be a means of saving others either by preaching the word or administring the Sacraments though by reason of their Heresie and Schism they themselves without repentance are not in the state of Salvation And surely we cannot reasonably think that there were neither Hereticks nor Schismaticks in the Churches of Ephesus Philippi and Colosse and yet the same Apostle saith To the Saints which are at Ephesus Ephes 1. 1 To all the Saints which are at Philippi Phil. 1. 1. and to the Saints and faithfull brethren in Christ which are at Colosse Col. 1. 2. In all which Epistles doubtless Saint Paul writ to the visible body of the several Churches and sent his letters to the visible head of that body as Saint John did his epistles to the Angels of the several Churches Rev. 2. 13 and yet he called them Saints and faithfull brethren not that they were all really such but that they were indeed called of God to be such and if they were not so in their own inward affection t was their own fault He was sure they were so in their outward profession and therefore might justly be so called It was their parts to make good that glorious title not his part to forbear it for they were indeed sanctified through the outward profession of Christs saving Name and Truth and therefore he could not in charity but think and say they were also sanctified by the inward affection of the same Nor may any man suppose that the Apostle did send his directions and instructions to the mystical but to the Visible body of Christ unless he will say that the Apostle intended to bring confusion into the Church which for its singular order is called acies ordinata a well ordered army wherein not one man is suffered to be out of rank or that he intended to gratifie some proud contentious spirits by laying such grounds of schism and faction as might breed strifes and quarrels about the right of Church Government unto the worlds end For who can tell by looking in a mans forehead that he is one of the mystical body of Christ having communion with him through the Holy-Ghost whence it will follow that those who are best conceited of themselves will violently invade at least readily usurp the government of others and consequently pride and presumption will challenge universal jurisdiction for they who have so much pride as to say they are more neerly linked in communion with Christ then their brethren have seldome so much piety as to make good that saying Wherefore it is safest for men to believe that though the promises of grace chiefly concern the mystical yet the precepts chiefly concern the visible Church for as much as Christ hath intrusted that both with the doctrine and with the means of salvation with the ministry both of his Word and Sacraments For these are without question deposited with the visible Church though none are benefited by them so far as to attain Salvation but only those that are of the invisible Church or the mystical body of Christ But
God the searcher of hearts hath reserved the knowledge of the invisible Church only to himself and requireth all Christians to join in communion with that visible Church wherein they live if so be that therein is preserved the outward sincere profession of Gods truth and worship and the right administration of his Sacraments which is a condition not to be excepted against unles we will deny men the use of reason there only where they most want it in the choice of their religion and yet allow it in the choice of their Church and think it enough for them to serve God according to the dictates of others consciences when we are sure they shall be acquitted or condemned in the last judgement according to the dictates of their own Wherefore we must allow an outward sincere profession of Gods truth and word and a right administration of his Sacraments to the constitution of that visible Church which obligeth us to her communion as a member of the true Catholick Church And if we cannot make it appear out of the written Word of God that our own Church is faulty in either of these we may not forsake her communion since by vertue of these she is to us instead of the Catholick Church and by authority of the Catholick Church bindeth us to her communion For if we acknowledge our Church to be Catholick in her profession which we are bound to do unless we can prove the contrary we must also acknowledge her to be Catholick in her obligation because where is unquestionable purity there must be unquestionable Authority unless we will say that Religion is a matter of indifferency and leaves men at their liberty either to practice or to despise it as they please This was not the opinion of the Primitive Christians of whom it is said And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Acts 2. 42. They thought themselves bound to continue stedâ—astly in that communion wherein was a sincere profession of Gods truth and worship here expressed by doctrine and Prayers and a right administration of the Sacraments here expressed by breaking of bread And so must we likewise think our selves bound to continue stedfastly in their Communion who succeed the Apostles in the publick exercise of the same religious duties or deny that this Scripture was written for our learning So that unless it be evident to us that the Church wherein we live is faulty either in doctrine or in Prayers or in administration of the Sacraments we may not recede from her communion without being guilty of schism and faction and then Saint Augustine unless you will say Fulgentius was the author of that book will tell us our doom in these words Firmissime tene nullatenus dubites non solùm omnes Paganos sed etiam omnes Judaeos Haereticos atque Schismaticos qui extra Ecclesiam Catholicam praesentem finiunt vitam in ignem aeternum ituros qui paratus est diabolo angelis ejus Aug. de fide ad Patr. Daph. c. 38. You must firmly believe and in no wise doubt that not only all Pagans but also all Jews and Hereticks and Schismaticks who end this present life out of the communion of the Catholick Church shall go into that eternal fire which was prepared for the Devil and his Angels For he that willfully lives and dies out of the communion of his own Church being a true member of the Catholick lives and dies at least in the perverse disposition of his soul out of the communion of the Catholick Church and consequently lives and dies in the state of damnation so neerly doth it concern every Christian not to break communion with his own Church unadvisedly and undeservedly for that is in effect to break communion with the Catholick Church but to try the Spirits whether they are of God and to know there is no warrantable disobedience of that command Keep the unity of the Spirit in the bond of Peace unless it be evident That the Spirit is not of God And yet even in that case men ought to be very cautelous and wary that they so forsake the communion of the Church as not to disturb the peace of it for that was all that those seven thousand did who bowed not their knee to Baal in the general defection of the Church of Israel 1 King 19. 18. And that is all we are bound to do in the like case if we will have Gods mark set upon us to preserve us from wrath in the day of wrath for so saith the Prophet Ezekiel Set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof sc of Jerusalem Ezech. 9. 4. Sighing and crying for those abominations we cannot help is enough to discharge us from the guilt of them and this may be done if not without making of a noise yet sure without making of any tumult And this is according to Saint Augustines advice Misericorditer corripiat homo quod potest quod autem non potest patienter ferat dilectione gemat atque lugeat donec aut ille desuper emen det corrigat aut usque ad mâ—ssem differat eradicare zizania palâ—am ventilare ut tamen securi de salute sua bonae spei Christiani inter desperatos quos corripere non valent in unitate versentur auferant malum à seipsis id est ut in ipsis non inveniatur quod in moribus aliorum eis displicet Aug. lib. 3. contra Parmen cap. 2. Let every man correct what he can with mildness and what he cannot let him bear with patience And let him sigh and mourn in love till God from above amend what is amiss or at the harvest pluck up the tares and blow away the chaff yet that Christians who have a good hope may without danger of their own salvation live in unity among those desperate wretches whom they cannot amend let every man reform one that he may not find that in himself which he dislikes in another This is the safest way for every particular man to be sure not to be out of the communion of the Catholick Church and yet not to be in the corruptions of his own Church For he that sighs for the abominations shews he loves Gods truth and he that only sighs shews he loves his neighbours peace His love to Gods truth will keep him in the actual communion of the Catholick Church his love to his neighbours peace will not let him violate the communion of his own Church although he refuse to communicate in its corruptions It is not to be doubted but holy David all the while he lived in Sauls house or was afterwards driven from Jerusalem was under the affliction and temptation of evil company yet he saith of himself I have walked in my integrity I have not sate with vain persons neither will I go
in with dissemblers I have hated the congregation of evil doers and will not sit with the wicked and he thus makes good that saying For thy loving kindness is ever before mine eyes and I have walked in thy truth Psalm 26. His communion with God kept him from the corruptions of those unrighteous men he could not avoid and kept him in the communion of those righteous men he could not enjoy Though his conversation might be in Gath or Ascalon yet his communion was in Jerusalem when the Ark was there as it is said ver 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Therefore make sure of thy communion with God by faith and repentance and holiness of life and doubt not of thy communion with his Catholick Church though thou live amongst Infidels or amongst such Christians as are fallen into Infidelity and so having denyed the faith are worse then those who never embraced it For no private man is entrusted with the external communion of his own Church nor shall he be called to an account for the sins of it if he partake not in those sins but he is intrusted with the internal communion of his own soul and for that he must look to give a strict account to the maker and lover and Judge of souls But this admonition which only concerns private men may not be extended to whole national Churches which have power given them of God to rectifie what is amiss among themselves either in Doctrine or worship or Sacraments and are accountable to God for not rectifying it so that if there be any notorious defect in either much more in all of these they that are not bound to obey other men have no pretence of excuse if they obey not God in ordering themselves exactly according to his known and undoubted word And this is evident by Saint Pauls Epistles to particular Churches and Saint Johns orders to the seven several Churches of Asia to all which were sent distinct instructions and reproofs which sheweth that every one of them was bound to follow those instructions they had received from God without expecting new orders from some general Superintendent over them all and was justly reproved for not following them And this is the Judgement of the Catholick Church in the first Council of Nice in the sixth Canon which will have the priviledges and dignities and authorities of all Churches inviolably preserved for so much is comprized in these few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Judgemen is again repeated and reinforced in the first Council of Constantinople Can. 2. which forbids the confounding of Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and leaves every several proviâ—ce by a Synod in it self to administer and order its own â—…s The same is again more fully repeated and reinforced in the first Council of Ephesus Can. 8. which will have particular Churches keep their own rights and priviledges lest they should unawares lose the liberty purchased for them by the blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Council of Chalcedon Can. 19 enjoyns provincial Synods twice a year to rectifie and dispose all emergencies whatsoever in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find this is the judgement of the Catholick Church in the four first general Councils and therefore all the world is not able to prove this practice of our Church to be Anticatholick For I willingly pass by other Churches in the case with whom I am not bound to keep external communion and plead only for this Church where of God in mercy hath made me a happy member though an unworthy Minister For if Saint Paul would not judge those men that were without much less may any of us judge those Churches that are within And truly it is enough for our satisfaction and too much for our desert that though other Churches pretend more some to the purity others to the practice of Religion yet generally they have performed less Though some rigid Zelots press nothing so much as a circumcision of all rites and ceremonies other Pharisaical professors can boast of the yoke which they have put upon the neck of their Disciples which neither we nor our fathers were able to bear yet we cannot find any sufficient reason why we should not answer them both in Saint Peters words we believe that through the grace of our Lord Jesus Christ we shall be saved even as they Act. 15. 11. For we have this reason of our belief because the grace of our Lord Jesus Christ is truly and clearly set forth in the Doctrine of this our Church t is our shame and sin not our Churches if it be not also in our practice and Saint Paul hath taught us that this is the doctrine which most constituteth and therefore most edifieth a Christian Church For thus much do those words import to the Colossians And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable aâ—d unreproveable in his sight if ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard Col. 1. 21 22 2â— T is the Churches part to preach unto us the hope of the Gospel or the Doctrine of our being reconciled to God in Christ where this Doctrine is rightly published accepted and maintained there is without doubt a true Christian Church there is communion with Christ and if he will present us holy unblameable unreproveable in his sight for continuing in this faith grounded and setled we can have little cause but no excuse for leaving that Church whereinis the profession of this faith for as every particular Christian Church may lawfully preserve its own liberty against the incroachment of other Chuuches so it must necessarily preserve its authority against the insolencies of its own people The case is notorious concerning Vzziah when he went into the Temple of the Lord to burn incense upon the Altar of incense that Azariah with the Priests withstood him saying it pertaineth not to thee Uzziah to burn incense unto the Lord but to the Priests the sons of Aaron that are consecrated to burn incense Go out of the sanctuary for thou hast trespassed neither shall it be for thine honour from the Lord God 2 Chron. 27. 17 18. And great is the approbation which the Spirit of God giveth to this Azariah for so doing saying He it is that hath executed the Priests office in the Temple 1 Chron. 6. 10. As if none had been high Priest but he who so couragiously maintained the authority of the Priest-hood and this is R. Davids gloss upon the words He was not the first Priest of Solomons Temple for that was Zadok nor was he the only high Priest for there were many others both before and after him but our Rabbies say because
he gave his mind to the holiness of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would not let Uzziah offer incense therefore it is said he it is that executed the Priests office because he was most zealous for the glory of the Priest-hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Kimchi it seems by the Text that officiating in the Priests office without being a Priest was a profanation under the Law and why should we think otherwise under the Gospel since those who now succeed them in the administration of publick worship have obtained a more excellent ministry by how much they are the Mediators of a better Covenant Heb. 8. 6. For those words though spoken directly of Christ yet are proportionably true of the Ministry instituted by him who are surely the Mediators of a better Covenant therefore have obtained a more excellent Ministry consequently to invade their office must needs be a more dangerous profanation and we see those who are guilty of it are commonly even to this day struck as Vzziah was though not with a corporal yet with a spiritual leprosie that infects more dangerously though less discernably And if their office may not be invaded without profanation then much less may it be despised opposed without irreligion For God gave all the authority belonging to the Ministry of the New Testament to our Saviour Christ and he gave the same to his Apostles with power and command of giving it to others after them to the worlds end so saith the Text John 20. 24. As my father hath sent me Therrs the authority of the Ministry given unto Christ even so I send you there 's the same authority given by him to his Apostles not only for themselves but also for others for as Christ was sent that he might send them so were they sent that they might send others after them Thus Saint Paul saith for himself According to the glorious Gospel of the blessed God which was committed to my trust 1 Tim. 1. 11. And he saith no less for Saint Timothy I besought thee to abide still at Ephesus that thou mightest charge some that they teach no other Doctrine And again This charge I commit unto thee 1 Tim 1. 3. 18. Thereby acknowledging that he had received this trust not only to discharge it himself but also to commit it to others that should discharge it after him For this calling of Ministers having been instituted for the perfection of the Saints for the work of the Ministry for the edifying of the body of Christ Ephes 4. 12. t is evident it must be continued as long as there shall be any Saints to be perfected or the work of the Ministry to be performed or the body of Christ to be edified and as evident that it may not be despised or opposed by any who will not put himself out of the communion of Saints or cut himself off from the body of Christ For the Text is as plain as if it had been written with a Sun beam which saith He that heareth you heareth me and he that despiseth you dispiseth me and he that despiseth me dispiseth him that sent me Luke 10. 16. He that despiseth you that are sent by me despiseth me that sent you and he that despiseth me that am sent of my Father despiseth him that sent me nor may we say that our Ministers are not sent of God for how shall they preach except they be sent doth now infer as well as then that if there be no sending there can be no preaching either we must say that preaching and consequently praying and administring the Sacraments for there is the same reason of all is not Gods work or that those who lawfully do it have Gods authority for what they do And if they have Gods authority how shall they not have my obedience Saint Pauls saith not only for himself and his assistants but also for all that were to succeed him in his Ministry We were allowed of God to be put in trust with the Gospel 1 Thes 2. 4. They have Gods allowance or approbation and may lawfully undertake the Ministry of the Gospel nay more they have Gods command or trust and must necessarily discharge what they have undertaken so the same Saint Paul Necessity is laid upon me yea woe is unto me if I preach not the Gospel 1 Cor. 9 16. Not speaking the words occasionally concerning his person we must betray the authority of the Scripture to say so making it an imperfect rule to give us only momentary or occasional directions but doctrinally concerning his calling and therefore this woe lieth upon all those that succeed him in the Ministry binding them to use their utmost endeavours both by their preaching and by their living and by their dying to advance the Gospel of Christ or if they do not their duty this woe lieth upon them and consequently if they do it lâ—eeth upon those that oppose or hinder them For it is a clear case that our Saviour Christ hath in every Nation of Christendom entrusted his worship and Word and Sacraments and what ever else directly concerns the salvation of souls with some peculiar men who must rather forgoe their lives then forsake their trust to whom he still saith as he did to his Apostles when he first gave them his commission Fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell Mat. 10. 28. They were not to fear mens killing if they did their duty but Gods killing if they did it not And least the world should think them hated of God because they were by him exposed to all dangers in another place where he still deterreth them from fearfulness in discharging this trust he calleth them his friends And I say unto you my friends be not afraid of them that kill the body and after that have no more that they can do But I will fore-warn you whom you shall fear fear him that after he hath killed hath power to cast into hell yea I say unto you fear him Luke 12. 4 5. They are to prefer the discharge of their Trust above their lives and shall not I prefer it above my humour Shall I think that my Saviour who hath bid me take him for an heathen or a publican that neglects to hear the Church will take me for a good Christian if I my self be guilty of that neglect Mat. 18. 17. I will then willingly acknowledge that those only to whom Christ hath given the power of loosing and binding in heaven are in this respect called the Church for so the sequele of the context there requires and that if I hear not these I shall be in his account but as a heathen or a publican For this is the Church which God hath in this Nation entrusted with the blood of his Son with the dictates of his Spirit and with the souls of his
the Truth into their minds as they are able to receive it 2. In the object of it every man excluding none from the benefit of their Ministry who desire to be taught or to be warned though more particularly including those of their own Pastoral charge in which respect Clemens Alexandrinus his gloss may be admitted who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warning and teaching the whole man that he may be purified both in his body and in his soul 3. In the manner of it with all assiduity and industry for so the Participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do set forth not only continued but also multiplyed acts 4. And lastly in the end of scope of it which is to bring men to the communion of Christ that so they may be presented to God as perfect having that perfection in their Saviour which they have not in themselves Wherefore we cannot deny but as we still need the warning so we still need the watchmen and we must confess that watchmen of Gods own setting up may not be disturbed or displaced till himself be pleased to put them away or to pull them down and sure we are that will not be till we shall no longer need them And if the watchmen are bound to give the warning then questionless the people are bound to take it when it is given For it is plain the Text said Obey them that watch for your souls Heb. 13. 17. before the civil Magistrate was yet Christian to force men to that obedience Nay indeed while he was yet Heathen to deterre them from it and to persecute them for it So that the fifth Commandment obligeth me to obey those whom God hath set over me in spirituals no less then those whom he hath set over me in temporals And I may no more forsake the Church to set up a new Religion then I may forsake the State to set up a new Government For my obedience is due to both as a moral debt by the necessity of Justice since I am as much obliged to my spiritual Father for the care of my soul as I am to my civil Father for the care of my body and therefore I can no more withdraw my duty from the Church then I can from the Common-wealth Nor may I go out of my Nation to look for a Head of the Church any more then to look for a Head of the State since the fifth Commandment obligeth me equally to the Church and to the State And I ought to be as much afraid of Schism which is a sedition against the Church as of Sedition which is a schism against the State Sure I am if I will be a true Gospeller I must see that my conversation be such as becometh the Gospel of Christ and that 's a conversation which requires Unity no less then Verity Unity of Spirit no less then Verity of Faith So the Apostle advising the Philippians that their conversation should be as becometh the Gospel of Christ sheweth them in the next words wherein consisteth that conversation saying That ye stand fast in one Spirit with one mind there 's the Vnity striving together for the faith of the Gospel there 's the Verity Phil. 1. 27. He permitteth not the pretence of Verity to break the bonds of Unity for he saith striving together not striving one with or against another for the faith of the Gospel Their concord and communion was to be the credit of their Religion not the pretence of Religion to be the bane of their communion He accounts it as necessary to their salvation that they should stand fast in the same Unity as that they should strive for the same Verity that they should stand fast in one spirit with one mind as that they should strive for the faith of the Gospel This is the true way to set up Christs Discipline for himself hath said By this shall all men know that ye are my Disciples if ye have love one to another John 13. 35. As we are made Christs Disciples by the Verity of our Faith so we are known to be his Disciples by the Unity of our Love and if we desire to set up his Discipline we must take a course that men may know we are his Disciples which they cannot do unless we have love one to another and surely factions divisions strifes contentions are very ill arguments and worse evidences of love So that I cannot be a Schismatick in with-drawing my love from Christs Church but I must be a piece of an Atheist in withdrawing my love from Christ himself as refusing to be accounted his Disciple This makes Saint Paul come like clypei Dominus septemplicis Ajax holding out a Buckler with no less then seven folds in it to keep off all the assaults of schism saying 1. There is one Body that is one Catholick Church of Christ whereof we are all members that profess our selves to be Christians 2. One Spirit to quicken and enliven that body 3. One hope of immortality to comfort and confirm it 4. One Lord to wit our Saviour Christ that hath purchased and doth claim it 5. One faith to feed and nourish it 6. One Baptism to wash and cleanse it 7. One God and Father of all to rule and govern it Eph. 4. 4 5 6. So that I dare no more be a Schismatick then I dare think to divide this one body to multiply this one Spirit to falsifie this one hope to renounce this one Lord to forsake this one faith to despise this one Baptism to deny this one God for I must be zealous to maintain this Christian Communion in its authority that I may be so happy as to enjoy it in its excellency CAP. II. Christian Communion in its excellency SECT I. The excellency of Christian Communion because of its large extent as reaching to all Christians though of different perswasions and professions THE Christian Church is truly Catholick in that it comprizeth all true Believers of what nation sex age or condition soever for God acknowledgeth them all for his children by faith in Christ Jesus So saith Saint Paul Gal. 3. 26 27. For ye are all the children of God by faith in Christ Jesus for as many of you as have been baptized into Christ have put on Christ So that whosoever believeth in Christ and is baptized in his name must be acknowledged a member of the Christian Church whether he be Jew or Greek bond or free which was not so before Christs coming in the flesh for then it was said only of the Jews ye shall be my people and I will be your God Jer. 30. 22. But since our blessed Saviour hath broken down the partition wall God hath called to himself a people not of the Jews only but also of the Gentiles and it hath come to pass that in the place where it was said unto them ye are not my people there they are now called the children of the living God Rom. 9. 24 26. Those whom
such a truth as no Christian can deny and therefore none should contemn yet is this truth most of all contemned by Christians whiles each particular Church more stomachs at a man for not being one of her members then she rejoyces for his being a member of Christ Hence those outragious invectives and impious calumnies of one Christian Church against another whiles they all had rather contribute to their own unnecessary differences as men then to their necessary concord and agreement as Christians Each particular Church so labouring to advance and enlarge her own Communion as in effect neglecting and confining the communion of Christs Catholick Church Whereas it is most evident by Saint Paul that there is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and all Col. 3. 11. That is All true Believers promiscuously without any distinction or exception of place or person do belong to the communion of Christs Catholick Church And accordingly the same Apostle sets all Christians a rule how infallibly to compass and inviolably to hold this communion saying Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye ver 12 13. How many vertues are here joyned together the least whereof if put on in bowels that is sincerely and without hypocrisie will not let us break communion with any Christian For here is mercy to pitty him kindness to recall him humbleness to yeild to him meekness not to provoke him long suffering to forbear and to forgive him when we have a just quarrel and therefore much more not to make a quarrel against him when we have none And all this is enjoined as we would be the Elect and beloved of God or thought zealous to follow the example of Christ who hath forborn and forgiven us much more then we can for his sake forbear or forgive our brethren These virtues will make us zealous in compassing our Christian communion and one more follows these which will make us as zealous in keeping it And that is charity of which it is said And above all these things put on charity which is the bond of perfectness ver 14. Charity is the bond of perfection in regard of our souls in regard of our operations and in regard of our communion making our souls perfect by uniting and binding them together in Christ that every one may enjoy the perfections of all making our operations perfect by uniting binding them together for Christ that all may tend to his glory as if they were but one and making our communion perfect by uniting and binding both our operations and our souls together with Christ for our communion in neither is perfect till both be joyned with him who is the author of all perfection For as in the natural body of man the perfection thereof consisteth very much in the communion which the several members have with themselves but much more in the communion which they all have with the soul so in the mystical body of Christ the perfection thereof consisteth very much in the communion which good Christians have with one another but much more in the communion which they all have with Christ It is their great glory and bliss that they all have in effect one common soul but their far greater glory and bliss that they all have in truth one common Saviour And indeed they first meet in him before they meet in one another Quae in aliquo tertio conveniunt ea inter se conveniunt is not only consequently but also causally true not only if two or more agree in a third they agree in themselves but also because they agree in a third therefore they agree in themselves Thus the two extreams in a syllogism are joyned both together in the conclusion because they were both joyned before with the same middle term in the premises so is it with men of different and disagreeing perswasions because they rightly agree in medio termino in one and the same Mediator they cannot but agree among themselves And as it is a rule in Logick or in reason Si medium in premissis rite collocatur duo alii termini non possunt aliter quà m recte disponi If the medium be rightly placed the two extreams cannot be placed amiss so is it in religion if our Mediator may but have his due place and order amongst us there will be no fear of our own being out of order amongst our selves Hence that Eulogie of the first Christians And all that believed were together and had all things common Act. 2. 44. They were not so together in their persons as to be asunder in their affections and therefore we must interpret this verse from the first and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were all with one accord in one place or with one mind and soul They were unanimously met together as well as personally they were in one mind as well as in one place And so will all true believers to the worlds end Nay they will meet in one mind when they cannot meet in one place for they are all joyned together as it were in one common soul though not as men according to Averrois his phansie who said there was but one numerical intelligent soul which assisted all mankind Yet as Christians according to Saint Pauls Divinity with one mind and one mouth glorifie God Rom. 15 6. or perfectly joyned together in the same mind and the same judgement 1 Cor. 1. 10. or being of one accord of one mind Phil. 2. 2. And in this respect they have also all things common for though we may not allow an external community of goods and bodies to the confusion of humane property and society yet we must allow an internal community of affections and souls to the exercise of Christian love and charity For if that rule be true of the outward or carnal man Homo sum humani à me nihil alienum puto I am a man and think nothing belongs to a man but belongs to me then much more is it true of the inward and spiritual man I am a Christian and think no prosperity or adversity can happen to any Christian but the same happens to my self For this is according to the example of Christ who said unto Saul I am Jesus whom thou persecutest Act. 9. 5. Thinking the injuries done unto his members as done unto himself Nay it is according to the precept of Christ commanding us to think so to wherefore he saith Rejoyce with them that do rejoyce and weep with them that weep Be of the same mind one towards another Rom. 12. 15 16. Bidding us be of the same mind that we might be of the same affections and have the same joyes and the same sorrows This contemplation should
but to have an Anticatholick Spirit in a Catholick Church will make me a Schismatick even in the communion of Saints Therefore Christianus Catholicus Christian Catholick is the Title I desire to assume and will labour to justifie the one may be as my proper the other as my common name the one shewing what I am in my person the other shewing what I am in my communion For I cannot but think Lactantius his pen borrowed inke from heaven when it dropped down this admirable observation Christiani esse desierunt qui Christi nomine amisso humana externa vocabula induerunt Lact. de vera sap cap. 30. They have left off to be Christians who have left off the name of Christ that they may call themselves by other mens external names For indeed all other names are Notes and causes of division t is only the name of Christ is the note and cause of communion amongst Christians This is truely the voice of a dove that hath no gall and me thinks I see the Holy Ghost still appearing in this Dove Sure I am there is none other name under heaven given among men whereby we must be saved but only the name of Christ Acts 4. 12. and why should I then either desire a name that cannot shew my Religion or desire a Religion that cannot bring me salvation SECT II. The excellency of Christian communion as holding of Christ and fom him having Immortality piety verity and charity and of the proper place company and author of this communion THE Communion of men is frequently broken off by faction in their life or necessarily broken off by dissolution in their death But the communion of Christians is altogether indissolvable for it endures no faction to separate the members from the body it incurs no dissolution to separate the body from the Head Other communions are cut off and destroyed by by death but this is confirmed and enlarged by it and the reason is because he is the Head of this communion who is the first born from the dead So saith Saint Paul He is the head of the body the Church who is the beginning the first born from the dead Col. 1. 18. And indeed this is the greatest excellency of our Christian communion that it not only begins but also continues with Christ and that in his twofold exaâ—tation in his exaltation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had by nature as the beginning coaeternal and coaequal with his Father and in his exaltation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had by dispensation as the first born from the dead Col. 1. 18. An excellent communion indeed that is grounded upon eternity both à parte ante for he is the beginning and à parte post for he is the first born from the dead Col. 1. 18. And such is the communion of all good Christians with Christ and surely no other can have communion with him for they were joined with Christ in one election before the beginning of the world as he hath chosen us in him before the foundation of the world Eph. 1. 4. and shall be joined with him in one Salvation after the end of it Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me John 17. 24. The first communion we have with our Saviour as he is the beginning the second as he is the first born from the dead Hence it is that the Apostle Saint Paul so exceedingly labours in all his Epistles first to make us sensible of then to make us thankfull for this great mercy For this Method he observes in all his Epistles making it his business first to shew us the blessings we have in Christ then to exhort us to the practice of true Christianity But more particularly in those Epistles which he writ in his captivity at Rome immediately before his death which he purposely divideth as it were into these two parts one of doctrine another of application As for example In his Epistle to the Ephesians he spends the three first chapters wholly in doctrine declaring the benefits we have by Christ and the three last chapters wholly in application exhorting us to shew our selves dutifull and thankfull Christians So again in his Epistle to the Colossians all his labour in the two first chapters is to shew us what blessings we have in Christ what prepared in our election what exhibited in our redemption what consummated in our salvation and in the two last chapters what thankfulness we are obliged to for so great blessings exhorting us accordingly by all holiness of life that we may approve our selves to be truly thankfull In both which arguments he is so zealous that he takes many whole sentences out of his Epistle to the Ephesians and repeats them again though a little shorter in his Epistle to the Colossians as neither afraid to pen his Sermons though he preached by the spirit nor yet to preach the same Sermon twice for in truth his Epistle to the Colossians is little other then an Epitome or compendium of that to the Ephesians He had heard by Epaphras that the Colossians were setled and established in the communion of Christ cap. 1. vers 8. and that made him write this Epistle to keep them still in that communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sain Chrysost Saint Paul writ three Epistles to those Churches which he had not then seen that to the Romans that to the Hebrews and this to the Colossians which Church it is probable he never saw at all and accordingly professeth he had a great conflict for them because they had not seen his face in the flesh Col. 2. 1. His intent was to shew he would be with them in his affection though he could not be with them in his person accordingly he gives this reason for his writing to the Colossians which may likewise serve for his writing to those other Churches that though he was not one of their company yet he was one of their Communion saying For though I be absent in the flesh yet am I with you in the spirit joying and beholding your order and the stedfastness of your faith in Christ Col. 2. 5. He openly professeth himself one of their communion yet I am with you in the spirit and sheweth the cause why he was so willing to communicate with them because of their order and the stedfastness of their faith in Christ Good God what a strange course have we taken of late to make all good Christians which are and must be of Saint Pauls mind to abhor our communion who neither care for order nor for stedfastness but instead of order do embrace confusion instead of stedfastness do eagerly pursue inconstancy who neither have order in the practice nor stedfastness in the profession of our religion who pretend to faith in Christ but shew no stedfastness in our faith So that t is much to
〈◊〉 〈◊〉 〈◊〉 That in all things he might be first or that in all things he might have the preheminence Col. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith his most faithful interpreter Saint Chrysostom The first in heaven as the beginning the first in earth as Head of the Church the first under the earth as the first born from the dead Thus hath God ordained that our Saviour Christ should have the preheminence in all things and in all places from whence we must conclude that the same is the duty and ought to be the work of all that profess godliness even to give all honour and glory to this Son of man whom the King of Kings is pleased to honour And in this respect those Christians like Mary have chosen the better part though the other like Martha trouble themselves and all the world besides about many unnecessary things who carefully observe all those anniversary Festivals which have been instituted entirely for the honour of Christ and consequently observe our weekly festival rather as a Lords day then as a Sabbath For these sit quietly and orderly at Jesus his feet hearing his Word and place him at their head promoting his honour according to the Apostles example and advice To God only wise be glory through Jesus Christ for ever Rom. 16. 27. They look upon this festival as instituted for Gods glory and think it neither safe nor fit for Christians to glorifie God through Moses but through Christ And therefore desire to honour him not by a Sabbath but by a Lords day for that the Sabbath was a type of Christs rest in the grave who rested there only that whole day as it were to bury it with himself but the Lords day is an undoubted memorial of his resurrection So that the one carries in its name if not in its nature a false protestation concerning the Christian faith and may possibly in time make us turn Jews The other carries in its name and nature a true profession of our faith and can only help to make and to keep us good Christians as immediately directing our thoughts and our thankfulness to our Saviour Christ which alone is the way to make us true Evangelical professors this being the summe of the whole Gospel That he was delivered for our offences and rose again for our Iustification Rom. 4 26. And it is plain that the whole Gospel doth so directly tend to the Article of Christs resurrection that Saint Paul saith expresly it can neither be rightly preached nor professed without it If Christ be not risen then is our preaching vain and your faith also is vain 1 Cor. 15. 14. It nearly concerns all Christian Ministers to abandon those tenents which may either directly or indirectly make vain their own preaching or the peoples faith And it is to be feared the Sabbatarian Doctrine may tend to this for it is to be avowed that the turning those solemn festivals out of the Church which peculiarly commemorate the Incarnation Nativity Resurrection and Ascension of Christ and teach us to bless God for the same that the Sabbath may be set up as Lady paramount and Queen Regent to controule and confine all our publick worship can in no case make for the honour of Christ and therefore not for the truth of Christianity For Saint Paul saith expresly that in all things he must have the preheminence and if in all things then surely both in duties and in daies and if in duties then much more in daies for if the worship be not acceptable to God but in him then sure the day cannot be acceptable but for him T is proper for the Jew to keep a Sabbath who thinks himself still bound to worship God through Moses but t is proper for the Christian to keep a Lords day who knows himself bound to worship and glorifie God only through Christ Jesus the Lord of glory And Saint Paul readeth this Lecture to the Jews themselves and much more to us Christians in those words to the Hebrews Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13. 20 21. Where he briefly declares the summe not only of that whole Epistle but also of the whole Christian Faith and that by way of benediction to shew we cannot have the blessing of Christians unless we have the faith of Christians And that faith teacheth us to believe and confess 1. That God is reconciled to us Now the God of peace 2. That our Saviour Christ alone hath wrought for us and offereth to us this reconciliation as our King our Lord Jesus as our Prophet the great Shepherd and as our Priest through the blood of the everlasting Covenant 3. That he hath given us sufficient proof of his great work that he is brought again from the dead 4. That he is ready to give us the superabundant fruits of all by making us perfect in every good work to do his will working in us that which is well-pleasing in his sight In all these inestimable and undeserved mercies it is Christ alone that is all in all wherefore it follows in the next words through Christ Jesus and consequently he in himself and the Father in him is to be glorified for all as it is said To whom be glory for ever and ever Amen God is the God of peace to us men in that he brought again from the dead the Lord Jesus so that we cannot rightly glorifie him for the reconciliation unless we glorifie him for the resurrection And for this cause happily it was that the Church did antiently interpose Halleluiah in the midst of those sentences of the Text which she chose for her publick service in celebrating the memory of Christs resurrection not to interrupt the words or sense of the Scriptures but rather to explain them teaching us that good Christians should not read or hear any part of the Text without thinking of Christ and that they should not think of Christ without praising God in him and for him and that praising God in and for their Saviour Christ they can never be zealous enough in their praises nor rejoyce too much in his salvation Therefore they intermingled Hallelujah not only in the Hymns of the Text where it might be thought a natural appendix but also in the Doctrines of it where at first sight it might seem altogether an unnecessary addition As for example thus they recite that Hymn of the Psalmist He brought forth his people with joy Halleluiah and his chosen with gladness Psalm 105. ver 42. And thus also that doctrine of Saint Peter As new born babes Halleluiah desire the sincere milk of the Word 1 Pet. 2. 2. Where
of Religion to be true doth require my assent by the authority of the first truth and whatsoever appears to me to be good doth require my love and obedience by the authority of the cheifest good So that if I cannot but confess my Churches sincerity woe will be unto me if I deny much more if I withstand her authority For if I cannot justly find fault with her Religion I must be irreligious if I forsake her communion God have mercy upon those Christians who on the one side are so zealous for their Church as not to be scrupulous about their Religion or who on the other side are so scrupulous about their religion as not to be zealous for their Church the one sinning against the verity the other against the unity of faith and therefore neither but hath a spice of infidelity in their sin and since God hath made me a Christian why should I make my self an Infidel either by superstition sinning against my God or by faction sinning against his Church I will therefore take the best care I can both about my Religion and about my communion though I will first take care of my Religion and then of my communion SECT III. The sincerity of Christian communion comprehendeth both the purity and the solemnity of Religion And is the whole duty of the first table The purity and substance of Religion being enjoynd in the three first commandments The solemnity and publick exercise of it with the adjuncts thereto belonging being enjoyned in the Fourth the one from the end the other from the letter of the Law The Sabbatarian the greatest opposer of the fourth Commandment who cryes up the day but beats down the other adjuncts and also the very duty of the Sabbath That duty being to glorifie God in Christ by publick worship for the Redemption of the world whereas they discountenance Liturgie and Festivals though both instituted in honour of our Redeemer EVery man is born an enemy to the true Christian communion because his corrupt nature filleth him with vain fears to make him superstitious and with outragious malice to make him factious And the true Christian communion is equally opposed by superstition which corrupts the sincerity and by faction which destroys the solemnity of Gods publick worship Wherefore God hath given us a Law which taketh care not only for the Religion of his Church against superstition but also for the Communion of his Church against faction though it first take care for the Religion and after that for the communion For Religion knits and unites us immediately to God But communion knits and unites us one to the other Religion is the very knowledge and worship of God communion is only the agreement in that knowledge and worship Religion makes the Saints communion only shews and declares them Religion makes true worship communion makes publick worship Accordingly God first provided for the duty then for the solemnity first for the Religion then for the communion Thus in the three first precepts of the decalogue he requires the true knowledge and worship of God which constitute our Religion and in the fourth he requires the publick profession of that knowledge and exercise of that worship which constitute our communion For the first commandment requires us to have right apprehensions and affections concerning God by the internal acts of our souls in trusting believing loving him above all things The second and third require us to testifie those our inward apprehensions and affections concerning him by our outward adoration or reverence and by our outward confessing or glorifying his holy name Then follows the fourth requiring us to muster up our apprehensions and affections adorations and glorifications altogether in one publick entire and holy communion So that the fourth Commandment is little other then a new ratification or establishment of the three first all in one to be observed or performed solemnly and publickly enjoyning us to do those holy duties on some set dayes openly and joyntly in one communion which were before enjoyned every day severally and privately in one Religion And consequent the 4th Commandment is in effect an establishment of the Church as the three first are an establishment of Religion For the consecration of times places persons maintenance and forms of worship is here commanded though time only be named and all for this end that God may be publickly glorified and our souls edified in the communion of Saint Wherefore those that prophane the places oppose the persons rob the maintenance and reproach the forms consecrated to the publick worship of God are as great Sabbath-breakers as those that prophane the time nor is there in truth a greater enemy to the Sabbath then the Sabbatarian as not a greater enemy to faith then the Solifidean the one crying up the Sabbath in the day but beating it down in the duty advancing the circumstance of time but depressing and debasing not only other circumstances but also the very substance of worship The other making a noise of faith which fils the phansie with strong perswasions but neglecting the work of faith which fils the soul with holy affections What do we think our Saviour Christ said in vain Father glorifie thy name or that God himself answered in vain by a voyce from heaven saying I have both glorified it and will glorifie it again John 12. 28. If not let us acknowledge this to be the main end of our Christian Religion to glorifie the name of God and then we shall be afraid to oppose any thing directly conducing to his praise and glory For certainly those words are never to grow out of date This voice came not because of me but for your sakes John 12. 30. We know it was the whole work of Christ to glorifie God and what else can we think is the work of the Christian Religion Let this then I mean the glory of God be taken for the ballance of the Sanctuary wherein to weigh all our Tenents and all our practices and we shall never put a parsimonious much less an envious gloss upon the fourth Commandment as if it had taken care only for one circumstance of publick worship but neglected all the rest that 's a parsimonious gloss or as if it had provided for the circumstances alone and not much more for the substance of Gods publick worship and service that 's an envious irreligious gloss For in truth as in the Creed every subsequent Article of faith presupposeth the belief of all before it that it self may be rightly believed the same truth being first in the order of nature which is there put first in the order of Revelation So also in the decalogue especially in the first table every subsequent commandment presupposeth the obedience of all before it that it self may be rightly obeyed the same duty being first in the order of nature which is there put first in the order of injunction God in his very Method of revealing truths and
the Lords prayer all joyntly agreeing together in this the one commanding it to be done the other believing it is done perfectly in heaven the third praying it may be done perfectly on earth And in this sense it is evident that keeping of the Sabbath is a moral duty not to end with time but to last to all eternity as becometh Righteousness which is immortal not temporary and that so intrinsecally and essentially that if it be not Immortal it cannot be righteousness Thus did Adam and Seth with his righteous posterity keep the Sabbath long before the Law was given by Moses to appoint the day as we read Gen. 4. 26. Then began men to call upon the name of the Lord which words clearly set forth the first exercise of publick worship in the first communion of Saints upon the earth so Junius upon the place Sensus est Adam Seth in cujus posteris mansura erat Ecclesia c. The meaning is that Adam and Seth in whose posterities the Church was to be continued observing that their families were in danger of being corrupted by the ungodly conversation of the wicked Cainites and consequently that the worship of God whereof they were the Ministers and therefore the Trustees was like speedily to decay did from that time assemble their children together into one congregation or into one body of a Church and by their preaching and their praying and their exercises of piety and Religion did labour to convert the wicked and to confirm the righteous from which their religious observations they did purchase to themselves the title or appellation of the Sons of God Nam prius quidem invocavit Adam sed in familia tunc verò invocarunt multi sed in ecclesiam velut in caulam recepti à mundi peccantis seducentis consortio For Adam had indeed before that called upon the name of the Lord in his own family But at that time many families called upon God together being gathered into the Church as into a fold and separating themselves from the sinners and seducers of the world Thus in effect saith Junius And we cannot but say that this was a moral duty suggested to them by the Law written in their hearts which teacheth men to enter into a society or communion to serve themselves and much more to serve their God Drusius goes yet further saying thus Eo tempore ritus certos colendi Deum institutos fuisse quos observarent filii Dei At that time were instituted some certain rites and ceremonies of worshipping God which the Sons of God were bound to observe But Aquinas had said the same long before him for after this objection how could Enos first begin to call upon the Name of the Lord for that were to say that the Church began not till his time he gives this answer Non incepit divinum cultum sed invenit aliquem modum singularem colendi velorandi Deum He did not first begin to worship God but found out a new way of solemnly worshipping him which new way Junius tells us was of assembling many families together whereas before for want of Communicants Adam had served God only in his own family But now that the Church was further enlarged and spread in several families it was necessary that all those families should assemble together to do their homage to their leige Lord and maker And the Chaldee Paraphrase did before him give the same exposition of that Text for though the words of that Paraphrase be different in Buxtorfs and Montanus his Hebrew Bibles which is very usual whilst the Hebrew Text in both is alwayes the same the Church not thinking her self bound to the same care in keeping of Translations as of the Originals yet the sense is not different but one and the same of either Paraphrase and that is this then began men to pray in the name of the Lord that is then they began to pray altogether in one congregation whereas before they had prayed only in several families So then this is the true keeping of the Sabbath to Hallow Gods most holy name for its own sake and to hallow the things conducting or belonging thereto for his names sake according to that command Be ye holy for I am holy which though found four several times in Leviticus Lev. 11. 44. 11. 45. Lev. 19. 2. Lev. 20. 7. yet is not a precept of the Levitical but of the Moral Law as Saint Peter plainly shews us alledging these very words as an invincible demonstration that it is our bounden duty to be holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 15 16. Where this is the force of the argumentation such as I am such must all they be who will have relation to me or communion with me but I am holy therefore must they be holy And this argumentation though it most properly belong to persons yet may it not be confined only to them but is also to be extended to things and Actions Person◠Res Actiones Persons Things and Actions must be all holy or they must not come into the beauty of holiness And if they be all holy they must come in thither and may not be kept or cast out thence ungodly profaning of dayes and Churches unworthy reviling or robbing of Ministers consecrated to the service of Almighty God unjust excommunicating of Orthodox Christians undeserved ejecting of Catholick rites of unblameable Liturgies are all sins against this fourth Commandment and so many breaches or violations of the Sabbath all of these directly opposing that communion of Saints which ought to be in the publick worship of God or the exercise of Religion and all of them grievously sinning against that command which came to Saint Peter in a voice from heaven before it came to us in the written word What God hath cleansed or purified that call not thou common or unclean Act. 10. 15. We generally do look upon the profanation of consecrated time as the breach of the Sabbath and we do well for so it is But we look not far enough for profanation is of as large an extent as consecration and we are to know that persons and Things and Actions are all alike consecrated to Gods publick worship by virtue of the fourth Commandment Thus saith the Psalmist Give thanks O Israel to God the Lord in the congregation Psalm 68. 26. Which are the words saith Sol. Jarchi that Miriam and the Damosels with her playing on the timbrels mentioned in the verse before had said in their song of praises to God at the drowning of the Egyptians so that in the judgement of this great Doctor blessing God in the congregations was a duty that belonged to Israel by the Law of nature for the Law of Moses was not then given when Miriam was supposed to say so Though it was also included in the positive Law concerning the Sabbath which we find set down in
Genesis as if it had been given immediately after the Creation but are sure it was written with the finger of God among the rest of the Moral Law which is a strong proof that the substance of it was written in mans heart before it was writ in Moses his Tables And what can be the substance of it but this that God ought to be publickly worshipped in the congregations and therefore all those things are made and are to be reputed holy which necessarily belong to his publick worship For sure that was no will-worship in the Jews which we find recorded for our example Nehem. 8. And all the people gathered themselves together as one man I ask by what Commandment if not by the fourth so it is apparent that communion in Gods worship is a duty of the fourth Commandment And Saint Peter will have this communion extend it self to the whole body of Christians wheresoever dispersed for he writes to the strangers scattered abroad in several Countries when he saith But ye are a chosen generation a royal Priesthood an holy Nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light 1 Pet. 2. 9. Be good Christians never so far asunder in time and place yet they are all joyned together in one chosen generation in one royal Priest-hood in one holy Nation in one peculiar people and the reason why they are so joyned together is to shew forth the praises of him who hath called them out of darkness into his marvelous light And this as far as may be they must all do together as one man no less then did the Jews according to that of Saint Paul Now I beseech you brethren by the name of our Lord Jesus Christ as you desire to be thought and called Christians that ye all speak the same thing and that there be no schisms or divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement 1 Cor. 1 10. as if he had said I beseech you altogether to make but one man amongst you all in the business of Religion but one outward man whilst you all speak the same thing and there be no schisms or divisions among you which is best done by having a set and known form of prayer and but one inward man whilst you are perfectly joyned together in the same mind and in the same judgement heâ—e is not only a most powerful exhortation but also as it were a most powerful exorcism By the name of our Lord Jesus Christ to cast out from us all the evil spirit of schism Now I beseech you brethren by the name of our Lord Jesus Christ nor can the Church of Christ now use a more powerful exorcism against Schismaticks then that which was once used by the vagabond Jews such as Schismaticks now strive to make their Ministers and the more to make them vagabonds because they cannot make them Jews saying We adjure you by Jesus whom Paul preacheth Acts 19. 13. For there cannot be a stronger adjuration to unity and concord then the name of Jesus who joyned God and man together and therefore will not suffer man and man to be asunder nor can we more powerfully adjure by that Jesus then as Paul preached him or in the words of Saint Paul that they would all speak the same thing all have one confession of faith all have one form of prayer and praise who are of one and the same communion and not be like that confused assembly of the Ephesians wherein some cryed one thing and some another and the more part knew not wherefore they were come together Acts 19. 32. That 's for their external union and communion And again that they would all be perfectly joyned together in the same mind and in the same judgement In the same mind by unity of love in the same judgement by unity of faith in the same mind in regard of their affections in the same judgement in regard of their opinions that 's for their internal union and communion To speak the same thing is the ready way to be of the same mind and the same judgement and consequently to break off external communion in worship is to break off internal communion in faith and charity for worship is the profession of faith and the exercise of charity Here Saint Paul preacheth communion in Christ so as to have it begin in the mouth and to end in the mind they should first speak the same thing and after that be of the same mind and of the same judgement But in his Epistle to the Romans he will have this communion in Christ begin in the mind and end in the mouth Rom. 15. 5 6. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ He first prays that they may have one mind in Doctrine and then that they may have one mouth in prayer They both so much conduce to each other that t is indifferent to him which he names first whether the mind or the mouth for Hierusalem is a City that is at unity in it self as well in Mouth as in mind and if Babel if Confusion once get into the Tongue it will from thence easily get into the Heart And now tell me ye that are possessed with the evil spirit of Schism is not this word of adjuration being by the holy Apostle made the word of God quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit in you whiles you procèed to the dividing asunder of soul and spirit in Christs Church we adjure you by Jesus whom Paul preacheth thus plainly thus powerfully that you will endeavour to keep the unity of the Spirit in the bond of peace not violating that internal Communion which ought to be among Christians in the unity of the Spirit nor that external communion which ought to be among them in the bond of peace Nay more we adjure by Jesus by whom Paul adjureth you when he saith I beseech you brethren by the name of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecùmenius I commanding or exhorting in mine own name perchance am not sufficent to perswade you therefore I command and exhort you in the name of Christ that is to say Christ himself who is injured by you doth by me command and exhort you to unity and concord in his worship The words in themselves are no more then a pathetical exhortation but in regard of the evil spirits of some men they may be taken for an Adjuration Saint Paul as it were leaving the Apostle and taking the Exorcist to allay the furious outrages and distempers of those who make it their work not only to rend Christs coat which yet the
but also as a prayer fit to pour out his complaint before the Lord And t is clear our blessed Saviour hath said concerning his own most holy prayer not only after this manner therefore pray Mat. 6. 9. commending it for our direction but also when ye pray say Our Father Luke 11. 2. commanding it for our use not only giving this prayer to his Church as a pattern for Liturgie or publick worship but also as a part of it which is also true of the whole Book of God since those words being a part of the Scripture cannot be of any private interpretation 2 Pet. 1. 20. So that God hath provided for himself a Lamb for a burnt offering in giving his Scriptures to his Church for in them are not only rules of worshipping but also forms of worship such rules as equally oblige all such forms as equally concern all the Christians in the world Secondly publick worship must also be publick in its adjuncts not only in one adjunct of Time though that happily be more particularly named because it is the most universal or common adjunct wherein all the habitable world can at once communicate together but also in the other adjuncts of place and person God will have his publick places to be worshipped in his publick persons to be worshipded by as well as his publick day and all those Texts in the Old and New Testament which speak of places or persons deputed to Gods publick worship do belong to the letter of this fourth Commandment as well as those which speak of the day Thus hath God himself said Ye shall keep my Sabbaths and reverence my sanctuary I am the Lord Lev. 19. 30. Here is the same reason given for reverencing the Sanctuary as for keeping the Sabbath and not to do the one as well as the other is a contempt of God And lest we should think this injunction did only concern the Tabernacle or the Temple of the Jews the reverence is evidently communicated to more then one Sanctuary Lev. 21. 23. That he prophane not my Sanctuaries for I the Lord do sanctifie them God owns the sanctification of Place as well as of time for his worship and forbids us to prophane the one as well as the other Thus as we find many complaints in the Prophets against those that prophaned the Day so we find many in the Psalms against those that prophaned the place of Gods publick worship as Psalm 74. 8. They have set fire upon thy holy places and have defiled the dwelling place of thy name and ver 9. They have burnt up all the houses of God in the land and they that did this are called Gods enemies foolish people and blasphemers verse 19. Remember this O Lord how the enemy hath rebuked and how the foolish people have blasphemed thy name God owneth to have houses as well as days and if our Saviours example may prevail with us we shall be as zealous for his Houses as for his Days He would not suffer that any man should carry any vessel through the Temple Mark 11. 16. and yet he here excused his Disciples for plucking the ears of corn on the Sabbath day Mark 2. and he gives a reason for it that concerns Christians who are of all Nations and not only Jews who were but of one Nation for he saith Is it not written my house shall be called of all Nations the house of prayer Which words plainly shew that all Nations are to set apart Houses of prayer and that God hath an interest or propriety in those Houses so set apart they are his houses which caused Saint Paul to say to the Corinthians What have ye not houses to eat and to drink or despise ye the Church of God 1 Cor. 11. 22. Where is a plain contradistinction betwixt mens houses and Gods House they may not do the same offices in both Their corporal food they must take in their own houses their spiritual food only in Gods house and they who do otherwise are said to despise the Church of God which is here put as a term convertible with the House of God or is imporperly opposed to their own houses And indeed the context requires this exposition when ye come together in the Church ver 18. Is thus afterwards explained when ye come together in one place ver 20. For it is evident that if the place of their meeting had not been first determined and known they could never have met together and what is the determining of a place to holy meetings but the exempting or separating it from prophane or common uses Therefore the Canon Law saith expresly that all men know there was a consecration of places from the beginning who know the precepts of the Old and New Testament de consecr dist 1. cap. 1. and accordingly proves it was so among the Jews and ought to be so among the Christians Iudaei ergo loca in quibus sacrificabant Domino Divinis habebant supplicationibus consecrata nec in aliis quam Deo dicatis locis munera Domino offerebant si enim Iudaei qui nmbrae legis deserviebant haec faciebant multo magis nos c. The Jews did consecrate those places by prayers and supplications in which they offered their sacrifices And if they who had only the shadow of the Law were so zealous and carefull about the places of their worship how much more ought we so to be who enjoy the substance of the Gospel and the very Sun-shine of Grace For sure our worship being more holy then theirs cannot have less claim to the beauty of holiness And the same was also the Judgement of the Greek Church in the purest ages of it as appears by Athanasius his Apology to the Emperour Constantius making many excuses for himself that he had held a religious Assembly in the great Church newly builded by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it had been consecrated And the Council of Gangre saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour and highly esteem the Houses of God not speaking of his spiritual but of his material Temples which this prophane age blasphemously nick-nameth steeple-houses for so it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 21. Honouring every place that is built to the name or for the worship of God But why should we insist upon the practice of the servants when the master himself did no less who honoured the Feast of the Dedication of the Temple with his own presence John 10. 22. Thereby shewing it was not superstition but true Religion which first taught men to perform holy duties not only on Holy-days but also in holy Places And yet we have not quite explained the letter of this Commandment for it also requires holy persons as well as times and places for a holy worship Nay we find Gods publick worship performed in a common or unholy place Nehem. 8. 1. In the street before the water-gate but not by a common or unholy person for it
non eodem Anathemate inclusisse Arianos Quartodecimanos That the Nicene fathers did not include the Quartodecimans under the same Anathema with the Arrians And we may gather the reason of this from the Synodical Epistle of the Council of Sardice wherein it is accouted all one to be Anathema and to be separated from the Catholick Church or not to be reckoned among Christians For so those Fathers declare their sentence against the Arrian Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have judged them not only to be unworthy of their Bishopricks but also of the communion of the faithful For they which do separate the son from the father are to be separated from the Catholick Church as unworthy of the name of Christians Therefore let them be to you as Anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why are they to be Anathema Because they have corrupted the word of truth say the same Fathers This being the Apostles command If any man preach any other Gospel unto you then that ye have received let him be Anathema or accursed Gal. 1. 9. Therefore be sure not to communicate with any of them for there is no communion of light with darkness but put them all far from you for there is no concord of Christ with Belial Thus far in effect those holy Fathers accursing only those whom God himself had accursed So doth the Council of Ephesus Anathematize Nestorius in this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Eph. par 2. Act. 1. The true Orthodox Faith doth accurse this man the holy Synod doth accurse him shewing plainly that if the true Faith had not excommunicated him they would not easily have denyed him their communion I will pass by the Acclamations of the Bishops in the Council of Chalcedon in the first action saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself hath deposed Dioscorus this is a just sentence this is a righteous Synod and their great exultations in the Nicene and Constantinopolitane Faith after the recital of those two Creeds in the second action of the same Council and I will hasten to some instances of after-ages to shew how tender the Primitive Christians were in rejecting others from their communion the first shall be of the fifth general Council which was not till the year of Christ five hundred and fifty And that Council at the end of its fourth collation hath these words Sancta Synodus dixit multitudo blasphemiarum quas contra magnum Deum Salvatorem nostrum Jesum Christum imo magis contra suam animam Theodorus Mopsuestenus evomuit justam ejus facit condemnationem The holy Synod avowed that the multitude of the blasphemies which Theodorus of Mopsuestia had belched or vomited out against the great God and our Saviour Jesus Christ or rather against his own soul had made his condemnation just or necessary as if they had professed they did not come by their own authority to make him a Heretick but by the authority of Christ to declare him so My second instance shall be out of the sixth general Council which was against the Monothelites For there the Fathers at the end of the fifteenth action pronounce their sentence of excommunication against Polychronius the Monothelite in these words For as much as Polychronius the Monk hath persisted in his erroneous and wicked opinion even to his old age we have therefore put his soul under the curse denounced by Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praedicto à Sancto Apostolo Paulo Anathemati jam hunc secundum animam subjecimus what curse that was the Council nameth not but we may suppose they meant that denounced in 2 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha They looked upon this man as one that loved not the Lord Jesus Christ for in that he was a Monothelite and said there was but one will in Christ he did in effect deny his humane nature whilst he denyed his humane will as themselves profess in their seventeenth action That the Monothelites Tenent did by a new subdolous invention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour to overthrow the perfection of Christs humanity I say they looked upon this man as one that loved not the Lord Jesus Christ in that he opposed the perfection of his humane nature and consequently as one that had involved himself in that Anathema denounced by Saint Paul If any man love not the Lord Jesus Christ let him be Anathema Maranatha This is the Anathema that truly strikes the soul which the Spirit of God denounceth against our Spirits for not cleaving stedfastly to the Son of God or for not loving our Lord Jesus Christ he that is thus bound in heaven can never think himself a freeman though he be not bound in earth He that is thus excommunicated by the sentence of the Law cannot but think himself in a very ill condition though happily he may be absolved by the sentence of his Judge So saith Saint Chrysostom upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this one word hath the Apostle frighted all the impenitent sinners of Corinth whether guilty of fornication or of scandal or of faction or of infidelity for some of them also denyed the resurrection he first shews them the greatness of their sin that they loved not the Lord Jesus Christ then the greatness of their punishment that they were Anathema Maranatha could not but tremble at the coming of that Lord whom they did not love Such men as are in truth excommunicated by God himself are most justly excommunicated by his Church and t is apparent that this Council looked upon the Monothelites as such for it follows afterwards at the end of the Sentence Anathema to Macarius Stephanus and Polychronius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Trinity hath deposed these three miscreants I need not look after any more Instances since this Council was held full six hundred and eighty years after Christ This is enough to shew the Moderation of the Primitive Christians that they did not care to break communion with them in the Christian Faith who had not broken Communion with Christ and they did not think those had broken communion with Christ who professed the Christian Faith as it had been delivered in the Creeds of the four first general Councils indeed they thought the Constantinopolitans Creed alone a full and sufficient explication of the Christian faith so say the Fathers of this Council Action 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sufficiebat quidem ad perfectam Orthodoxae Fidei cognitionem atque confirmationem pium atque orthodoxum hoc divinae Gratiae Symbolum This pious and orthodox Creed of the Divine Grace was sufficient for the perfect knowledge and confirmation of the orthodox faith The Council of Chalcedon had given the same Judgement before concerning that Creed but in different words Action 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sufficiebat quidem ad plenam cognitionem confirmationem pietatis hoc sapiens salutare
bind If we break one of those bonds asunder how shall we be held by the other If we cast away Religion what do we talk of communion it is more just to call it a conspiracy If we cast away communion what do we pretend Religion it is more just to call it an apostacy Let both Religion and Communion be truely for the honour of Christ or let neither be called Christian For indeed this is the only true touchstone whereby we may try which Churches are the dross of Christendom and which are the gold of it they who most labour to glorifie Christ are the best Christians according that short but pithy prayer of the Latine Church Et quia tuum est quod credimus tuum sit omne quod vivimus Orat. in Sabbato quatuor temporum quadragesimae And because that all our Faith is from thee grant that all our Life may be for thee and to thee All our faith is from Christ all our life must be to Christ or we shall live infidels though in belief Christians Therefore they who most labour to glorifie Christ both by their Faith and by their life are undoubtedly the best Christians They who most labour to glorifie him as King to be ruled by his government as Prophet to be guided by his Word as Priest to be reconciled by his satisfaction they are clearly the best Christians and they who are defective in any of these as they less glorifie Christ so have they less the purity and truth of Christianity Great is the preeminence of Christians above other men that they know Christ but greater is their preeminence above other Christians that they glorifie him agreeably to their knowledge such are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The faithful in Saint Chrysostomes sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians are called the Faithful not only for trusting in God but also for being trusted by him in that they have been entrusted with those mysteries of Christ which not the Angels themselves did know before them They were accordingly best take heed they do not betray that trust which they did not could not deserve and they will certainly betray it if once they seek to take the preeminence to themselves and not give it to their Saviour We may not judge some of the antient Churches for so doing because they were swallowed up by an Earth-quake soon after they had received Christianity as Coloss Laodicea and Hâ—erapolis in the reign of Nero saith Orasius But we most look carefully to our selves that we may not do so who dayly hear many amongst us saying We are of Paul others we are of Cephas others we are of Apollos meerly to divide the Church and others saying We are of Christ meerly to contemn it For they intend not to advance our Saviour but to debase his Ministers not to come neerer Christ but only to run further from his Church I say we must look carefully to our selves leâ—t some such dreadful Earthquake swallow us up also who have provoked heaven wearied earth and therefore may justly go down quick into hell or lest we be swallowed up by the Earth without an Earth quake as were Corah Dathan and Abiram who were the first notorious authors of divisions in the people of God and themselves perished by a strange division for saith the Text The ground clave asunder that was under them Numb 16. 31. And the ground is still cleaving asunder under us in so much that it is to be feared That the Earth the sons of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii terrae as the Text calls them Psalm 49. 2. the lowest and meanest of the people will at last quite swallow up both Moses and Aaron that is all authority and preeminence both Civil and Ecclesiastical This we are sure of the only way for the Kings and Potentates of this world to keep their own authority is by it to defend and maintain the authority of Christ who is the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6. 15. nor is it just they should look to have any preeminence without and much less against him whose proper right it is in all things to have the preeminence Col. 1. 18. Therefore give glory to the Lord your God before he cause darkness in despite of all your new lights and before your feet stumble upon the dark mountains and while ye look for light he turn it into the shadow of death and make it gross darkness But if ye will not hear it my soul shall weep in secret places for your pride and mine eye shall weep sore and run down with tears because the Lords flock is carried away captive Jer. 13. 16 17. Carried away captive from the communion of the Lord to the divisions and distractions of his enemies A captivity beyond that of Babylon because of a confusion beyond that of Babel for there only tongues but here minds and spirits also are confounded O sweet Jesus restore again to thy communion those that have departed from it retain and confirm those that still abide and continue in it Thou blessed Mediator betwixt God and Angels and men and by that thy mediation the blessed author to the Angels of union to men of reunion to both Angels and men of communion with the everliving God be pleased so to joyn all Christians in one communion here on earth that thou mayst joyn them all in one communion hereafter in heaven even that eternal and most blessed communion wherein thou our Head now livest and reignest with the Father and the Holy Ghost one God world without end Amen Deo Trin-uni gloria THE IVSTIFICATION OF THE Church of England According to the true principles of Christian Religion and Communion consisting of three Chapters The first Chapter sheweth that the Church of England is Gods Trustee for the Christian Religion as to the people of this Nation The second Chapter sheweth that the same Church of England hath carefully discharged that Trust as a most Christian or most Catholick Church The third Chapter sheweth that the Communion of the said Church of England is conscionably embraced and reteined by all the people of that Nation but unconscionably declined or deserted by any of them I marvel that you are so soon removed from him that called you into the Grace of Christ unto another Gospel which is not another but there be some that trouble you and would pervert the Gospel of Christ Gal. 1. 6 7. I would they were even cut off which trouble you Gal. 5. 12. LONDON Printed Anno Domini 1658. The Preface to the Iudicious and unprejudicate Reader I Hope it will not be said I seek to justifie a Church which is not for the truth and righteousness whereby it was a Church are the same they ever were or that I seek to justifie a Church which ought not to be for no man can shew a better truth and righteousness whereby to make a better Church Till
men can establish a better Religion then Gods word hath established they cannot find they should not seek a better Church then such as most entirely professeth that Religion For a Church which hath the Religion God commands must needs have the Communion God approves This smal piece seeks to justifie such a Church and hopes to be the confirmation of your faith and not only the Account of mine Wherein I profess my self an Accountant not as a Politician but as a Divine For without doubt so many pious Ministers scandalous chiefly for this that they durst be true to their Oaths and to their Trust in such a perfidious and false age have not lost themselves for nothing in this present world But they have a good conscience to comfort them against their losses and a good cause to countenance them against the world However this can be no immodest assertion to say that he which values the Communion of his Church above his living is most likely to value the Religion of his Church above his life and God make me such a scandalous Minister For I may not forsake the true Christian Religion without being a againstâ—…y â—…y God nor the true Christian Communion without being a Separation from Him And if such a Religion and such a Communion be in the Church I seek to justifie I shall fall under the curse of Meroz if I do not my best to justifie it For this is not to come to the help of the Lord to the help of the Lord against the mighty Judges 5. 23. unless we ought rather to say they have lost their might by opposing the Lord who have lost their Innocency by opposing his Church If you be Unchristian you may perchance think I seek to justifie a Church that is not to be regarded If Antichristian A Church that is to be oppressed But if truly Christian you know I seek to justifie a Church which conscience doth bid you to regard and God doth forbid others to oppress A Church which doth most entirely set forth Gods glory without the falsities of a superstitious or the novelties of a factious worship and in that it doth most entirely set forth Gods glory it cannot but most entirely promote Mans salvation And this being the proper End of Religion is also the proper work of a Church which though it may be a company from the multitude of worshippers yet is it not a Communion but from the verity and unity of worship O thou who art the way the truth and the life the way for us to walk in the truth to direct our goings the life to reward us at our journeys end forgive us our many strayings out of thy way our fierce oppositions against thy truth that thou mayst give us the happy enjoyments of thy life O thou eternal Sun of righteousness who hast enlightned the Christian Church by thy Holy word and holy example and multiplied illuminations of thy holy Spirit be pleased also to enlighten our wandring souls that thy holy word may instruct us thy holy example may guide us thy holy Spirit may rule and govern us that we may not love darkness more then light because our deeds are evil But may love thee who hast given us thy heavenly light may love thy Church to whom thou hast given it may love thy Ministers by whom thou hast given it may love our own souls for which thou hast given it and dost still continue it So shall we be preserved from that inner darkness which will not see thee here and from that outer darkness which shall not see thee hereafter and also be preserved in the unity of thy Church to be ever with thee by a Holy Communion in Earth and by a blessed fruition in Heaven Amen Amen The Justification of the Church of England according to the true principles of Christian Religion and Communion consisting of three Chapters CAP. I. That the Church of England is Gods Trustee for the Christian Religion as to the people of this Nation SECT I. Christ delivered the trust of his Word and Sacraments to his Apostles they delivered the same to Bishops and Presbyters their Successors but the Apostles had an illimited their Successors have a limited trust The necessity of the succession of these Trustees to the worlds end yet is the succession of Doctrine more necessary then the succession of Persons DID Christian Churches more consider the obligation and the charge then the priviledges and the honour of being God's Trustees none of them would arrogantly claim much less tyrannically invade anothers trust But each would timorously undertake carefully manage and conscionably discharge her own T is evident that our blessed Saviour trusted all his Apostles equally with the teaching of his Word Administring his Sacraments and governing of his People because he gave to each Apostle an infallible Judgement and an illimited commission the one enabling the other authorizing each of them to guide and govern the whole world though for the better expediting of their work every one of them betook himself as it were to his own peculiar Diocess according to that of Paul For we stretch not our selves beyond our measure 1 Cor. 10. 14. But t is easie to distinguish betwixt their Power and their use of it For surely if we consider the Power only of each Apostle none of them by taking care of all Christian People could usurp anothers authority or intrude himself into anothers Trust Thus that commission and command given to Saint Peter immediately by and from our blessed Saviours own mouth Feed my sheep Feed my lambs John 21. though we suppose those sheep and lambs did comprize all Christs Flock that then was or ever should be which is as much as the words can bear and more then they do claim or will justifie yet even that large Commission taken in a larger sense then it was given was no supersedeas to Saint Paul for taking care of all the Churches 2 Cor. 11. 28. Instantia mea quotidiana solicitudo omnium Ecclesiarum He calleth the care of all Churches his daily instance that is his daily work and labour even in the Judgement of the Latine Church at the time of the Vulgar Translation For Saint Paul as well as Saint Peter and the rest of the Apostles as well as Saint Paul had an universal commission to teach and baptize all Nations Mat. 28. and by consequent an universal Trust concerning all those Nations who should be taught and baptized for else they might both teach and baptize in vain And this universal trust he that commanded them to undertake enabled them to discharge for the holy Spirit of God leading every one of them into all truth fitted every one of them to lead all the world besides But we dare not say it was so with the successors of the Apostles For they neither had an infallible Judgement that they might have an illimited authority nor had they an illimited authority that they might
man in general neither as lame nor as blind nor as perverse nor as ignorant nor as false but an excellent creature made to know and enjoy his maker So though I see many defects and imperfections in particular Churches for in many things we offend all men and Churches too yet I consider the Catholick Church or the Church in general neither as defective nor as imperfect but as the body and Spouse of Christ holy and undefiled without spot called to the knowledge of God here in this world and to the enjoyment of him hereafter in the world to come And if all men would look more upon the perfections then upon the defects of the Churches wherein they live if they would rather look upon what Christ hath made them then what they have made themselves the world would be more given to devotion then now it is to disputes and would be more filled with Religion then it is now with faction For Christ is so well preached in every true Christian Church notwithstanding the great corruptions and divisions of Christendom that if he were but half so well practised we should most of us soon become very good Christians And truly we can scarce give a better reason why State policy and self-interest hath not generally corrupted the principles as it hath the Practise of Christians but only that those who sit in Moses his chair think themselves concerned in Moses his Trust which was this Thou shalt speak all that I command thee Exod. 7. 2. Hence it is they commonly speak as they ought though they seldom do as they speak their tongues are sanctified though not their lives they remain holy and innocent in their Functions though not in their Actions circumcised in their lips though uncircumcised in their hearts Their Persons unregenerated but their calling such as worketh regeneration Therefore said Truth himself concerning them Mat. 23. 3. All whatsoever they bid you observe that observe and do for they speak with Moses but do not ye after their works for they say and do not they act with Jannes and Jambres They speak they teach according to their Trust but they act they do according to their lusts it being much easier to talk by Rule then to walk by it God often giving to his Ministers the grace of â—â—iâ—ication for his names sake that they may preserve his Truth when yet he denyeth them the grace of Regeneration for their own sakes because they will not obey his truth Gratia gratis data may be given to the calling when Gratia gratum faciens is denyed to the Person we find that God threatneth the wicked Priests saying I will curse your Blessings Mal. 2. 2. What is their Blessing but their calling and how is that cursed but when it is blessed to all men save only to themselves When the Ministers shall be like so many statues in a doubtful Road directing the travellers in the right way but themselves not moving therein at all The comparison is not much amiss For as it is not from the substance of the statue but from its office or employment that men are directed by it so is it also in the Ministers t is not from their persons but from their calling that they are so highly qualified as to be our guides to heaven And as men can make a stock so much more God can make a man discharge the office of a faithful guide And as the rottenness of the statue hinders not the soundness of its directions so a Minister that hath a false and a rotten heart may have a true and a sound mouth And as the traveller thanks not the statue for his good directions but those that set it there so we are not to thank such a Minister for his good directions but God that set him over us For if the efficacity and operation of a good Instrument be ascribed to the efficient cause then much more of a bad instrument And if such holy Apostles as Saint Peter and Saint John rebuked the amazed Jews after this manner Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk Act. 3. 12. then we may be sure that when words of power or of truth proceed from the mouth of a wicked Caiaphas That he spake not this of himself but being High Priest that year he prophesied John 11. 51. And as Caiaphas though he was not a true man yet he was a true Prophet because in that respect he was Gods Trustee for the propagation of that truth which he then prophesied So is it still with many Christian Ministers and Churches as they are Gods Trustees for preserving and propagating the saving truths of the Gospel so they are enabled by his Spirit to discharge that Trust in so much that we may take it for granted that God hath entrusted them because we cannot deny but God hath enabled them For if he had not given them a Trust why should he either give them Authority to undertake it or ability to perform it Therefore since we cannot deny the Authority nor the Ability we may not deny the Trust And indeed the Trust is too palpable to be denyed by any that will not shut his eyes against the truth lest he should see it or that will not open his mouth against the truth that he may oppose it for so saith Saint Paul 1 Cor. 9. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dispensatio mihi credita est I am entrusted with a dispensation sc of the Holy Gospel And t is evident he spake not this in regard of his person that the Trust should die with himself but in regard of his Calling to shew the same trust was to remain with his Successors for ever And if we will look upon all his Epistles we may there see accordingly that he hath derived this Trust to particular Churches after him that is to those Bishops and Presbyters that were set over the people For as the Epistles that were sent to the seven Churches of Asia were directed and sent to the Angels that is to the Bishops and Ministers of those Churches and not to the common people Apoc. 2. 3. So was it in all Saint Pauls Epistles they were sent not to the people but to the Ministers that were set over them God entrusting them with his saving Truth whom he had entrusted to bring others to salvation nor are we beholding to the Citizens of Rome or to the Burgers of Corinth but to the Ministry of both those Churches and of other Churches since them that we now enjoy the true Copies of Saint Pauls Epistles the like is to be said concerning all the other parts of the New Testament For as the Books of the Old Testament were known to have come from God because they were deposited in the Ark and committed to the custody of the Priests whence Damascene saith concerning the Wisdom of Solomon and of the son of Sirach 〈◊〉 〈◊〉
Religion if all Churches would agree in the sense as they do agree in the Letter of Gods holy Word To let pass the Old Testament wherein all Protestant Churches are as willing to be tryed by the King of Spains as by Buxtorses Hebrew Bibles I know Bezaes Greek Testament is censured by some as a most bold piece of Scripture but upon comparing his Text with that of Pope Sixtus Quintus I find very little ground for that censure and less Truth in it Because both Texts generally agree in the very same words and that even in those very places wherein both disagree from the Vulgar Latine And I believe the same may be said concerning the Greek Text that is received in all other Churches That they all agree in the same Original Texts evinceth they have been faithful in their Trust of keeping the Holy Scriptures That many of them disagree in their glosses upon and translations of that Text only sheweth that each particular Church is willing to discharge its own particular Trust in expounding the Holy Scriptures That they all labour not to continue and increase their disagreement but to end or to diminish it for so the Churches do though the men do not is also a good sign that no one of them is willing to be faulty in their Trust of observing and obeying the holy Scriptures And therefore though it must be confessed that the Church like Queen Vasthi hath not performed the commandment of her King so readily and so entirely as she ought yet may not any rigid Memucan suppose that there shall ever go forth a royal commandment that she come no more before the King Ahasuerus for though she may unhappily have been peccant in her obedience she hath not been peccant in her faith though she may have failed in her behaviour she hath not failed in her Trust though she hath been undutiful yet she hath not been false she hath not been unfaithful to her King that he should seek a divorce and give her royall estate unto another that is better then she Let no man think that our blessed Saviour the Prince of peace the King of Saints will so easily part with his Spouse concerning whom he hath said I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgement and in loving kindness and in mercies I will betroth thee unto me in faithfulness and thou shalt know the Lord Hos 2. 19 20. And since Christ will not so easily be parted from his Church how is it that we do so easily part and depart from her If we did rightly distinguish betwixt the Church and the Men we would soon all bless God for the Truth and Faith of his Church though we should blame one another for our own falseness and unfaithfulness we would find that the Church hath been true to her trust in keeping in expounding in obeying Gods word and that only the Men have been faulty Thus Saint Paul blamed the Men not the Church at Corinth for their factions and schisms It hath been declared to me of you my brethren that there are contentions among you 1 Cor. 1. 11. He said they were contentious he said not the Church was so For as they were a Church so they were sanctified in Christ Jesus called to be Saints and calling upon the name of Jesus Christ our Lord ver 2. The men were sinners the Church were Saints the men were contentious the Church was Religious Truth and peace were in the Church whilst errours and schisms were in the men The treasure was heavenly though the vessels which held it were earthly We have this treasure in earthen vessels that the excellency of the power may be of God not of us 2 Cor. 4. 7. Will you reject the Treasure because of the Vessel you were as good to say you would have the excellency of the power in converting and saving souls to be of men not of God The Vessel is certainly brittle and may possibly be foul but the treasure is neither brittle nor foul that 's a lasting treasure for Truth is so that 's a pure Treasure for holiness is so As a Treasure it will enrich your soul as a pure Treasure it will purge your soul as a pure and lasting Treasure it will purge and enrich your soul not for a moment but for ever T is confessed that this Treasure was at first in much better Vessels then now it is when neither perversness sought to sophisticate the truth nor prophaneness to corrupt the holiness of the Christian Religion but the Treasure it self is still the same it first was For Jesus Christ is the same yesterday and to day and for ever Heb. 13. 8. The wickedness of man hath not destroyed cannot destroy the goodness of God He hath still his communion of Saints amongst these great divisions of sinners he hath still one Catholick and Apostolical Church amongst our many divided and distracted Churches And blessed be his name he first provided against our divisions and distractions before he suffered us to make them For it was from his singular providence that the Romans Emperours should keep entire their dominion over all the Christian world till they had called those general Councils wherein was the confutation of the grand heresies and the establishment of the true Christian Faith in the first ages of the Church whilst the greatest part of the Ministry in all Churches rightly understood and zealously maintained the Faith of the Catholick Church For else it is much to be feared that these after-ages of Christians which have been so much wedded to State Policy and so resolved on self-interest would have been much to seek for the truly antient Catholick and Apostolick Faith now briefly summed up in those Creeds which as they are undeniable proofs of the Apostles assertion that the Church is the ground and pillar of truth so they are also the infallible guides of particular Churches to retain and follow that Truth to the worlds end Wherefore God having left us his own undoubted word and such incomparable summs of the saving Truths therein contained as is the Apostles Creed and those other antient Creeds of the Church there is now no particular Church in the world which hath these helps and will carefully and conscionably make use of them but may be sure of believing the Catholick Faith and consequently of professing the true Christian Religion whereby to know Christ and of persisting in the true Christian Communion whereby to enjoy him though perchance the factions of men may be so great and the Judgement of God because of those factions may be so just as never again to let the Church enjoy the happiness of a true general Council And without doubt every particular Church which professeth the Christian Faith according to the Scriptures and those Creeds and hath a practice agreeable to her profession may justly be called the ground and pillar of truth and may
nor be Judged by him Where we may safely enough admit of Baronius his own gloss An. 258. nu 42. out of Saint Augustine and yet not enervate the Validity of the Text Opinor inquit utique in his questionibus quae nondum eliquantissima perspectione discussa sunt id sc concessum esse I suppose they had such power and liberty only in those questions as were not yet fully discussed or determined And again Liberum faciebat quaerendi arbitrium ut examinata veritas penderetur Saint Cyprian therefore allowed them this liberty and power in common That the Truth might be the better discovered amongst them Take either or both Glosses t is evident that neither Saint Cyprian nor Saint Augustine did think That God had shut up all Truth in one Bishops breast or put all power into one Bishops hand But that the several Bishops of several Churches had by the blessing of God both ability to discern the Truth and Authority to publish and to establish it And this was the deliberate determination of the whole Council of Carthage in the year four hundred eighty five to which not only two hundered and thirty Affrican Bishops subscribed but also three Legates from the Bishop of Rome Faustinus Philippus and Asellus in these numerical words Prudentissime justissimeque Niceni Patres providerunt quaecunque negotia in suis locis ubi â—rta essent finienda nec unicuique Provinciae gratiam spiritus sancti defuturam quâ aequitas à Christi Sacerdotibus prudenter videatur constantissime teneatur The Nicene fathers did most judiciously and most justly provide that all controversies should be ended where they were begun For that the Grace of the Holy Ghost would be wanting to no Christian province whereby the Ministers of Christ belonging to that same Province should be enabled beth wisely to see what was just and equall and constantly to hold and to maintain it This Canon saith Goldastus was subscribed by three of the Popes own Legates but sure we are it was subscribed by all the Africane Bishops then present and sent in a letter to Pope Celestine which letter is inserted by Binius as the 105. Chapter of the Africane Council under Boniface and Celestine Tom. 1. Concil par 1. p. 757. edit Colon. Accordingly the same Council in 92. Canon constituteth and ordaineth That a Presbyter or Deacon being aggrieved by his own Bshop should appeal to the neighbouring Bishops or to the Primate or to an Africane Council but by no means to any Bishop out of their own Territories Ad transmarina autem qui putaverit appellandum à nullo intra Africam in communionem suscipiatur But if any shall appeal to countries abroad or beyond the Seas for his redress let no Bishop in Africa admit him to his communion The most reasonable Canon that could be made if particular Churches had their authority immediately from God to appoint those who were aggrieved their remedy at home But if not the most unreasonable to deny them to seek for remedy abroad Surely if we examine the Text we shall find very much spoken in the behalf of particular Churches For even our Saviour Christ himself appointed each particular Church to be judge of every person that lived within its Jurisdiction If thy brother shall trespass against thee tell it unto the Church Mat. 18. 15 17. What Church but that wherein thy brother liveth with thee not another Church wherein he liveth not for then our Saviour would certainly have named that other Church which since he hath not done we must understand this injured man 's own Church or else leave the peace of Christians under very great difficulties and greater uncertainties to this proof taken out of the first let us add another out of the last book of the new Testament Our blessed Saviour sends to the seven Churches which are in Asia Rev. 1. 11 and blames the Angels of them all severally for the several misdemeanors which he had seen in them which plainly shews that those several Angels had their several Trusts and as plainly proves that the doctrine concerning the Trust of particular Churches doth in no wise canton or dismember or disunite the Catholick Church for it is of Christs own teaching who is the head and may not be thought to canton or dismember or disunite his own body Saint Paul likewise sent seven several Epistles to seven several particular Christian Churches as to the Church of Rome Corinth Galatia Ephesus Philippi Colosse and Thessalonica allowing and confirming the particular authority and Trust of those several particular Churches and yet by no means dividing or disjointing the Catholick Church Whence we may justly infer that what Trust God at first gave to the particular Church of Rome Corinth Galatia and the rest the same he still giveth to other particular Churches and yet without the least division or disunion of this Catholick Church They were all several particular Churches in regard of their trust and jurisdiction they were all but one Catholick Church in regard of their Faith communion neither of them was opposed against the other in that they were accounted as so many several Churches neither of them was advanced above the other that they should all be united into one Church As it was said of the Church of Rome That your faith is spoken of throughout the whole world Rom. 1. 8. so it was likewise said of the Church of Thessalonica In every place your faith to God-ward is spread abroad 1 Thes 1. 8. So that this argument can give no more Supremacy to the one Church then to the other and since there cannot possibly be two supreams this Text is very ill urged to prove the Church of Romes supremacy For ought then that can be gathered from these Epistles all the seven Churches were equally Gods Trustees and by consequent all others as well as they not one of them entruâ—ed above the rest and much less with the rest Each to give an account both to God and men for it self not one for All Nay Saint Paul hath taught us a reproof which may justly be used against any particular Church that will needs make it self too authentical above other Churches in that he saith to the Corinthians What came the word of God out from you or came it unto you only 1 Cor. 14. 36. Were you the first founders of the Christian Religion or are you the only Partakers of it was all Religion from you or is there no Religion but with you unless you can make good either one or both of these you may not take upon you to be the only Masters in Gods Israel but must allow others also to be taught of God to have their Religion from him and to have their Communion with him and what is that else but to be a true Christian Church to be called out of the world to Christ the Son of God by Religion to abide and dwell with him by
Bishops and Presbyters in Italy shall give an account for souls in England and as much against reason to say or think that souls in England shall not give an account for their disobedience And as this Position concerning the Authority of our own particular Church is reasonable so is it also religious For this is Saint Pauls own argument to the Corinthians Though you have ten thousand instructers in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel Wherefore I beseech you be ye followers of me 1 Cor. 4. 15 16. Whence we cannot but collect this dogmatical conclusion That this Church which hath begotten us in Christ claimeth our obedience in Christ and to renounce that obedience is in effect to renounce our being made Christians And as no other Church can truly say to us I have begotten you through the Gospel so no other Church can justly say unto us Wherefore I beseech you be ye followers of me To sum up all in one word This Doctrine concerning the acknowledging and obeying the authority of mine own Church being both rational and religious I dare not wilfully oppose it for fear of sinning against the God within me that is to say mine own conscience which will certainly by a most terrible and just remorse vindicate the violated dictates of Reason And much more for fear of sinning against the God without me Father Son and Holy Ghost which will certainly by a more terrible and just vengeance at the last day vindicate the violated dictates of Religion CAP. II. That the Church of England hath most carefully discharged her Trust concerning Religion as a most Christian or most Catholick Church SECT I. Gods intent in trusting his Church with Religion was her honour and happiness which should cause our thankfulness to God and our reverend esteem of his Church IT is a great honour to be trusted and as great a happiness to discharge a Trust Accordingly God entrusting his Church with Religion did intend her both honour and happiness Honour with men happiness with himself Honour in earth and happiness in heaven wherein we cannot but admire the goodness and Justice and liberality and mercy of God His Goodness in that he communicateth to his Church his own most excellent property even a will and desire that all men should be saved and come unto the knowledge of the Truth 1. Tim. 2. 4. His Justice in that he giveth abilities proportionable to that desire enabling his Church to promote the salvation of men and to bring them unto that heavenly knowledge his Liberality in that he giveth this desire and those abilities meerly of his free grace to enrich our souls not himself And lastly his Mercy in that by giving this desire these abilities and these riches he expelleth our natural defects arising from errour and ignorance whereby we do walk in the false and cannot find out the true way and prepareth us for that bliss and glory which is above nature who can think of this goodness of this Justice of this liberality of this mercy and not say with the Psalmist Praise the Lord O my soul and all that is withâ—n me praise his holy Name Praise the Lord O my soul and forget not all his benefits which forgiveth all thy sin and healeth all thine infirmities which saveth thy life from destruction and crowneth thee with mercy and loving kindness Psalm 103. 1 2 3 4. For it is his goodness that he forgiveth sin and healeth infirmities his Justice that he forgiveth only the penitent sinners and healeth only those who are broken in heart His mercy that he saveth our life from destruction and his liberality that he crowneth us with mercy and loving-kindness Accordingly he hath commanded his Church to teach especially the Doctrine of Faith to set forth his goodness by which he is reconciled The Doctrine of Repentance to set forth his Justice which hath been satisfied The Doctrine of Free Grace to set forth his mercy in saving us from destruction The Doctrine of eternal glory to set forth his liberality in crowning us with loving kindness O my soul consider the immortal comfort of these heavenly Truths and look upon thy Church which teacheth them as the daughter of immortality as the mother of comfort and as the Bride of the King of Heaven Then wilt thou no more be contentedly without thy Church then thou canst be comfortably without these Doctrines Then wilt thou say with the Psalmist I am fearfully and wonderfully made but with thy self I am more fearfully and wonderfully saved Marvellous are thy works and that my soul knoweth right well Psalm 139. 13. I am much amazed at thy great care and providence over my body but much more at thy great care and providence over my soul Thou madest use of my carnal Parents to make me communicating to them as far as they were capable the honour of my Creation Thou makest use of my spiritual Parents to save me communicating to them as far as they are capable the honour of my salvation should I be a monster of nature if I dishonoured the one and shall I not be a monster of grace if I dishonour the other Didst thou confer on them the Dignity of Causality by thy goodness that I should cast upon them the indignity of contumacy by my undutifulness Can I indeed truly honour thee the Principal and dishonour thy Church the instrumental cause of my salvation Thou laid'st thine hand upon me to make me but thou laid'st thine heart upon me to save me O make me wholly to fix my heart upon thee my Saviour and upon thy salvation Thine eyes did see my substance yet being unperfect and in thy book were all my members written wstilst thou madest my Body But thine eyes would not see my sinfulness nor my imperfections and thou didst blot all my transgressions out of thy Book that thou mightst save my soul Therefore I cannot but say How dear are thy counsels unto me O God Psalm 139. 17. Dear are thy counsels about my Creation much dearer are thy counsels about my Redemption Counsels they were till thou wert pleased to reveal them by thy Church Since therefore I cannot but say How dear are thy counsels I beseech thee suffer me not to say How cheap is thy Counsellor SECT II. The Churches Trust concerning Religion is to see there be right Preaching Praying and Administring the holy Sacraments That preaching belongs rather to the knowledge then to the worship of God and ought not to thrust out Praying which is the chiefest act of Gods worship and most regarded by him especially when many pray in one communion CHristian Religion teacheth us to know and worship God as is agreeable to his Glory and profitable for our salvation So that the Churches trust concerning the Christian Religion is reducible to these two heads the knowledge and the worship of God And because the Church is trusted with the
it is most strictly commanded by the word of God what can be said more for the excellency of it Then that it is most highly commended by the Son of God I shall only crave leave to add that our own Church rightly judged of this necessity and excellency and as rightly conformed her practice to her Judgement in taking so great care that we should have an exact Translation of the Holy Scriptures and many eminent Expositions of the same so that no People in the world have greater means of knowing God then we have which is the first work of the Christian Religion to teach us to know God All our fault is we have not Affections and Actions answerable to our knowledge which is the second work of Christian Religion to teach us to love and honour God and if our Church hath as faithfully discharged her Trust in this as in the other we shall have great reason to bless God and not the least reason to dislike our Church For what can she teach us more then Christ and the Christian Religion hath taught her which is to know and to worship God If our Church hath thus been our Mistress to bring us unto Piety then much more ought she to be our Mother to keep us in our Duty So shall we not be ungodly without being Monsters of Christians nor undutifull without being Monsters of Men and much less shall we easily suffer our Undutifulness to be the cause of our Ungodliness for we cannot be Undutifull in kicking and spurning against the true Christian communion wherein we are taught to know and worship God but we must also be ungodly in kicking and spurning against the true Christian Religion which consisteth in that knowledge and worship though much more in the worship then in the knowledge and accordingly we hope it will appear that our own Church which hath been so carefull to teach us to know God hath been much more carefull to teach us to worship him for as in the knowledge of him standeth our eternal life so in the worship of him is indeed the very inchoation and anticipation of eternity SECT IV. Praying a greater part of the Churches Trust then preaching The Church hath God the Fathers Precedent and Precept for making set forms of prayer and shall answer for all the blemishes that may be in publick prayers for want of a set form THE Church teacheth us to know God by Preaching but she teacheth us to worship God by praying And accordingly we cannot but think praying a much greater part of her Trust then preaching because though it be a very great happiness truly to know God yet is it a much greater happiness truly to worship him And if the Church be bound to take care that there be no false doctrine in the Pulpit much more there be no absurd prayers at the Desque For the Sermons men naturally hear as Judges letting their discretion go before their Affection But prayers men naturally hear as Communicants letting their affection go before their discretion so that false worship in praying is much more dangerous and may be much more mischievous then false Doctrine in preaching for it is like an unsuspected infection most probable to spread further to sink deeper and to tarry longer Again false worship in praying doth infinitely more dishonour God then false Doctrine in preaching because it more immediately dishonoreth him that is to say not only in his truth by heresie but also in his very nature and essence by blasphemy For though a man may preach blasphemy as well as pray it yet he that preacheth blasphemy blasphemeth God only to men but he that prayeth blasphemy blasphemeth God to his own face Wherefore the Church must needs take a most special care of prayer if she desire to discharge her trust either in regard of God or Man in regard of God as she is obliged to shew forth his glory in regard of men as she is obliged to promote their salvation And indeed for so doing the Church hath very good Precedent and Precept and Promise Her Precedent is God her Precept and Promise are from God Her Precedent is God who having taught so many heavenly forms of prayer in his holy word did in the very act of teaching them as it were cry out to his Church Vade fac similiter Go then and do likewise For if the Jews examples of sin were registred for our instruction as the Apostle plainly affirmeth 1 Cor. 10 11. then much more Gods example of Righteousness And he that commanded Moses to do all things exactly according to the pattern shewed in the Mount when as yet he shewed him but only the out side and the out-works of the Tabernacle doth much more command his Church exactly to follow his example since he hath been pleased to shew her the very inside and marrow of Religion aad therefore if the Tabernable then surely much more the service of the Tabernacle is to be framed and ordered according to his pattern Thus much for Precedent but for Precept we have much more First in the Old Testament God commanded the children of Israel to bring pure Oyl Olive beaten for the light to cause the lamps to burn continually Lev. 24. 2. This command reacheth us for he that would have well beaten Oyl for his lamp will not be contented with extempore effusions but will have well studied and elaborated expressions for his homage unless we will say he did more regard their Typical then he doth our real worship Again God threatned the children of Israel That if they walked at all adventures with him he would bring plagues upon them according to their sins Lev. 26. 21. For so it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri for Bekari in Accidente If you walk with me by chance or by accident and so Tremelius renders it Si ambulaveritis mecum temere If ye walk with me rashly or unadvisedly This threat likewise reacheth us and then especially when we most walk with God that is in the exercise of our Religion we must there be sure to do nothing at adventures nothing rashly nothing unadvisedly for unadvisedness in this case is ungodliness and if our prayers be turned into Provocations what shall we have left to make our Atonement But you will say these are rather consequents then arguments I answer if they were so yet they ought to be regarded for God forbiddeth those actions which are sinfull in their consequences and not only in their concomitances but indeed we have choice enough of direct Arguments for so Moses is commanded to speak to Aaron and his sons saying On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace Numb 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coh tebaracu sic benedicatis so ye
should not dishonour Gods Name when they met to honour it For that were doubly to take his Name in vain not only as men but also as Christians not only as sinners but also as Saints Not only as offenders but also as worshippers Therefore the Church thought her self bound in duty and conscience to provide such a form of prayer as she was sure had no blemish in it but had holy expressions exactly agreeable with holy affections and holy apprehensions that Gods holy name might be certainly glorified and her own Trust carefully discharged For it neerly concerned the Church to take great care there should be no blaspheming instead of publick praying when she was like to answer for all those blasphemies which through her default should be vented in publick prayers SECT V. The Church hath God the Sons precedent and precept for making set forms of prayer and is accordingly obliged both to make and to use them IT was an unsufferable malice in the Jews to cry out upon the Christians as Hereticks when they proved their Religion by the holy Scriptures But it was an unpardonable madness in them to cry out upon the Christians as Atheists when they practised their Religion by continual and incessant prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heresie of the Christians was a calumny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heresie of the Atheistical Christians was a meer Phrensie for there could be no greater confutation of Atheism then that which was constantly used by the Christians even daily and lowly addresses to God by prayer and supplication And it were to be wished that we who can easily clear our selves from Heresie by proving our Religion did as zealously seek to clear our selves from Atheism by practising it For without doubt it well becometh Christians to follow the example of Christ and if we will so do we must above all things seek to follow his example in praying Justine Martyr in Quest Resp ad Orthodoxos qu. 105. hath this excellent contemplation Since prayer is a necessary help or remedy against the infirmities of our humane nature and our blessed Saviour as Lord of all had from himself power against those infirmities what is the reason that he is recorded to have been so often at his prayers even oftner then any of his Apostles Surely for this reason saith he because in after-ages some would doubt of the truth of his being a Man whereas none would make that doubt about his Apostles therefore is he so often described at his prayers to remove or answer all doubts concerning the truth of his humane nature For if some Hereticks have questioned the truth of Christs being made man notwithstanding he took upon him all our infirmities how would they not have thought they might have turned that question into a demonstration if they had never read of his making prayers to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often praying was an irrefragable proof that Christ was the Son of Man often praying is an irrefragable proof that Christians are the Sons of God This was the reason the Apostles were so desirous to imitate him in his praying and desired him to teach them how to pray that they might not be mistaken in their imitation Luke 11. 1. And it came to pass that as he was praying in a certain place when he ceased one of his Disciples said unto him Lord teach us to pray as John also taught his Disciples And he said unto them when ye pray say Our Father c. Where we have both the precedent and the precept of God the Son for making set forms of Prayer His precedent in that he made this form Our Father which art in Heaven His precept in that he commanded his Disciples to use it When ye pray say Our Father from whence naturally flow these three dogmatical conclusions 1. That the people are bound to desire the Church to teach them to pray unless they will profess themselves not Disciples but Masters so far ought they to be from scoffing or rejecting thier Churches prayers 2. That the Church is bound to teach the people to pray after a set form for so our Saviour Christ taught his Disciples 3. That the Church is bound to command the people to use that set form for so our Saviour Christ commanded his Disciples to use his Prayer When ye pray say Our Father c. If any man shall make light of these deductions concerning praying in a set form he may with as great a pretence of reason but must with as great a scorn of piety make light of praying on a set day and so by consequence either undervalue or overthrow the whole publick exercise of Religion For from this place alone may as much be pleaded for the Duty of publick worship as from all other places of the New Testament for the day of it Ex. gr Vpon the first day of the week when the Disciples came together to break bread Acts 20. 7. is alledged as a pregnant place for our solemn meetings on the Lords day and the like to this is that of 1 Cor. 16. 2. yet that proof concerning the day is not so full and clear as this concerning the duty for that may seem to be short in the precedent because there is mention made in the second of the Acts of meetingâ—…y â—…y and breaking bread from house to house Act. 2. 40. Whereby it is evident that if breaking bread were confined to the holy Eucharist yet the holy Eucharist was not confined to a set day But sure it is short in the Precept for it hath no command annexed which bids us assemble more on the first day of the week then another But this proof concerning the duty is not short in the precedent for the Disciples desired to be taught to pray as Johns were that is by a set form and Christ accordingly so teacheth them Nor is it short in the precept for our blessed Saviour commands them to use the set form which he had taught them If you will further alledge that other Text I was in the spirit on the Lords day Rev. 1. 10. you will thence righly plead for the day of publick worship because those words plainly infer that particular day to have been consecrated to the Lord since no better reason can be given why it should be called the Lords Day But yet still this our Text of Saint Luke will be a stronger proof for the duty of publick worship All to use a set form of Prayer then that Text of Saint John for the day of it all to meet on a set day because this hath precedent as well as that and moreover hath precept which that hath not And it is not to be imagined that any can easily come to that depth of sottishness or height of impudence and impiety as to say the Lords day is a means to put him in the Spirit but the Lords prayer is a means to put him out of it Or that a
Communion in the same way that Christ himself had promoted it which was by not changing any good prayers he found in publick use at his coming for even in his own most holy prayer wherein he taught his Apostles and in them all Christians how to pray till the worlds end he made choice of such laudable forms as he then found used by the Jews In so much that there is not one petition in this most Christian prayer which was not before some piece of a prayer in the Jewish Synagogue which hath been largely and fully proved by Mr. John Gregory of Christ-Church and needs no other proof after so compleat an Artist Yet I will add the Testimony of one more beyond all exception both for his learning and for his Religion and that was the most learned and most judicious Hugo Grotius who in his Annotations on Mat. 6. 9. hath these words Docent autem nos ea quae ex Hebraeorum libris ab aliis sunt citata non tam formulam hanc à Christo suis verbis conceptam quam in eam congestum quicquid in Hebraeorum precibus erat laudabile sicut in admonitionibus passim utitur notis eo saeculo proverbiis Tam longe abfuit ipse Dominus Ecclesiae ab omni affectatione non necessariae novitatis Those things which have been cited by others out of the Jews writings do plainly shew that our Saviour Christ did not so truly make this form of prayer new of himself as he did take it out of the Jews laudable prayers which he found ready made to his hands even as in his Sermons he did commonly use such Proverbs as that age was best acquainted with So far was he that was Lord of the Church from all affectation of unnecessary novelty An excellent Epiphonema which hath in it a manifest document for all Christian Churches that they ought to follow the example of their Lord in being far from affectation of unnecessary novelty in those prayers which they teach and practise And a tacit approbation of the Church of England because in that particular she had so exactly followed her Lords example she had made her Liturgy punctually according to the Lords most holy prayer as in all other respects so also in this that she would not have it guilty of unnecessary novelty which if she had not done she must have tempted others to schism and separation and have tempted her self to pride and presumption Therefore she was willing to leave the Church of Rome as to her corruption but not as to her Communion nor did Calvin himself desire she should do more in his Epistle to the English at Frankford wherein he was only troubled that some of our Nation were still too much immersed in the dregs of Popery Quid sibi velint nescio quos faecis Papisticae reliquiae tantopere delectant So that t is an injury to that learned man to say he would have the Church of England make no distinction between the good wine of Christianity and the dregs or lees of Popery which they in effect do say who are so ready to quote him for abolishing any thing that was truly Christian in the reformation of our Liturgy But let us particularly examine the excellencies of the Lords most holy prayer that we may from thence the more easily discern the excellencies of our own prayers which can have no excellency but as they follow the pattern of this and if they follow this need look after no other excellency For this prayer hath Christ in all its four causes and is therefore most peculiarly entitled unto him 1. Ratione efficientis in regard of its efficient cause because he was the composer of it there 's Christ in his authority 2. Ratione Formae in regard of its formal cause because it is the most pious and most pithy form that ever was composed there 's Christ in his piety 3. Ratione materiae in regard of its material cause because it containeth all that we do want or can desire as Christians either belonging to this or a better life there 's Christ in his Fruition 4. Ratione finis in regard of its final cause because it intendeth one connexion of all Christians with Christ and in Christ for teaching all to say to God Our Father it joyneth all Christians with Christ who said so and in Christ who bids them say so there 's Christ in his Communion Willing all to agree as Brethren especially in their prayers wherein they invocate one common Father that so none may go without his blessing but that even he who cannot ask it in the righteousness of his person may both ask and have it in the righteousness of his Communion according to that of Saint Ambrose whilst each one saith Our Father every one prayeth for all and all pray for every one And these four excellencies were as much communicated to the Liturgy of our Church as they are communicable to any Liturgy and Christ with them For the efficient cause of it was Christ in his office as King or Christ commanding in his authority Civil and Ecclesiastical both concurring to make the Liturgy though not the prayers The formal cause of it was Christ in his office as Priest or Christ praying in his piety The material cause of it was Christ in his office as Prophet or Christ preaching in his Doctrine The final cause of it was Christ in the result of all his three offices as King and Priest and Prophet or Christ reconciling and gathering in his Communion I cannot be too plain or too punctual in a thing which once so neerly concerned my calling and still so neerly concerneth my conscience and therefore that I may speak the more plainly and the more punctually I must crave leave to speak a little historically In the first year of King Edward the sixth was this heavenly book framed and compiled by a most learned and Religious Synod And after that so again mended and corrected that Mr. Fox witnesseth it was then called by most men The work of God Yet some restless Spirits were then as now we have legions of them who took occasion of quarrel at some particulars Hereupon that learned Arch-Bishop Cranmer turned the book into Latine and sent it to Bucer to crave his Judgement concerning it Bucer approved all generally to be either contained in or at least not to be repugnant to or dissonant from the word of God but yet with a si commode acciperetur if it were fairly taken otherwise saith he Quarrelsome men will thence pick out matter of contention Hereupon this book was the third time corrected and amended and all those particulars either expunged or changed which had before been misinterpreted or were thought liable to misinterpretation Afterwards in the reign of Queen Mary when the Mass was again re-assumed and this prayer-book expulsed the Churches as schismatical and heretical the same learned Cranmer undertook with the Queens leave that himself and
Christians in their protestations There is a great distance betwixt superstition and Atheism False-Liturgy is Superstitious but no Liturgy is Atheistical For it must bring Religion to uncertainties may bring it to impieties Uncertainties are as nothing Impieties are worse then nothing Uncertainties cannot honour God as God Impieties must dishonour him may defie him tell me what can Atheism do more No Liturgy in effect bids Christians do like the Mariners in Jonah Cry every man unto his God nay it leaves every man to make his God for it leaves every man to make his Religion and he that hath a Religion of his own making must also have a God of his own making For the true God cannot be worshipped as men please to phansie him but as he hath revealed himself And therefore it is the high way to Atheism for men to be left to their own phansies in the exercise of Religion which must needs be where the exercise of Religion is not under a set form that so it may be compared with the word of God and accordingly not embraced till it be found agreeable with his word Will you think to convert a Papist by inviting him to no Liturgy you may as well think to convert him by inviting him to no Religion for with him t is No Liturgy no Religion Will you think to confirm a Protestant by inviting him to no Liturgy you may as well think to confirm him by inviting him to no Communion for with him it must be No Liturgy no Communion since he did not depart from a corrupt Liturgy to have none but to have a better and justifies his departure from the Church of Rome that leaving her he might come to the Catholick Church so his business was not only to protest against a false but also to protest for a true publick worship unless you will say he was only careful not to be a Schismatick in having good grounds of his separation but not careful not to be a Heretick in not having as good grounds of his Communion Some things were in the Church of Rome as a local or national Church some things were in it as a member of the Catholick Church There is no wilfull receding from these without being Anti-Catholick and that is all one with being Anti Christian Liturgy was one of these so truly and undoubtedly Christian that Hâ—ppolytus an antient Bishop and Martyr saith of Antichrist In those days shall be no Liturgy In diebus illis Liturgia extinguetur Orat de consummatione mundi ac de Antichristo in Bibliotheca Patrum Tom. 2. And sure we are that there was never yet any Christian Church in the world either national or provincial which had not its Liturgy which Cassanders Liturgicks doth sufficiently manifest without any other tedious way of proof the whole business whereof is to shew the several forms and rites of administring in several Churches So that to deny Liturgy to be Christian is in effect to deny the Catholick Church to be Christian and to blot a whole article of faith out of the Apostles Creed as also to affirm that there is will-worship in having Liturgy is in effect to affirm that the whole Catholick Church hath for 1500. years together been guilty of wil-worship and consequently hath not had the true Religion such a negative must needs be dangerous which thrusts the Catholick Church out of the Creed But such an affirmative must needs be damnable which thrusts the Christian Religion out of the Catholick Church For the whole Church having placed the publick practice of Religion in Liturgy if that be indeed wil-worship t is palpable Religion as to its publick practice or exercise hath been hitherto out of the Church unless we will allow wil-worship to be Religion However sure we are that God hath not given any Church power to abolish Liturgy because the power God hath given his Church is for edification and not for destruction 2 Cor. 10. 8. But the abolishing of Liturgy is nothing at all for edification but wholly for destruction T is nothing at all for edification neither in regard of the weak for it helps not their infirmities but takes away those helps God in mercy hath afforded them neither in regard of the strong for it must put them upon uncertainties may put them upon impieties And t is altogether for destruction because it destroyes Religion because it destroyes Communion It destroyes Religion in the learned making a way for them to run into any heresies in the unlearned not making a way for them to come out of Ignorance It destroyes Communion in the most setled times of the Church by disturbing it but in unsetled times by distracting it teaching men when they are at best not to be of one Communion but when they are at worst to be of many divisions of as many divisions as of interests of as many interests as of minds and of as many minds as men This is proof enough that God hath not given any Church power to abolish Liturgy It remains in the next place to be proved that no Church ought to assume that power For it is not for any Christian Church to assume such a power as directly tends to the destruction either of Christian Religion or of Christian Communion and abolishing of Liturgy directly tends to both these as hath been said Again It is not for any Christian Church to assume such a power as to abolish any thing which directly tends to the fulfilling of any of Gods Commandments for our Saviour Christ hath said If ye love me keep my Commandments John 14. 15. But a true laudable form of prayer directly tends to the fulfilling of two of Gods Commandments to wit the third and the fourth It directly tends to the fulfilling of the third Commandment in that it keeps some from taking Gods name in vain and teaches others truly to glorifie his name And it directly tends to the fulfilling of the fourth Commandment in that it provides for the duty of the Sabbath to wit the service of the Sanctuary the publick worship of God which is the end of the fourth Commandment and therefore the fittest rule by which to expound and observe the letter of it For the letter of the Law being subservient to the end of the Law we cannot rightly observe the day according to the letter unless we rightly observe the duty according to the end of this Commandment For by the reason of our blessed Saviours own Logick Mat. 23. If the Altar sanctifie the gift then much more the service sanctifies the Altar If the Temple sanctifie the Gold then much more the Glory of God sanctifies the Temple If the Day was appointed for the sanctification of man much more was the Duty appointed for the sanctification of the Day The Jews were commanded to keep the Sabbath that they might remember God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine Martyr to Trypho so that the end wherefore the Sabbath was
ordained is the Remembrance of God And consequently they best keep the Sabbath who best remember God and without doubt they remember him best who serve him best who have an established publick worship most befitting his glorious Majesty Others though they make never so much noise of God yet if they remember his name they forget his nature The Seraphims durst not do so when they came to praise him They agreed before hand what should be the set form of their Praise for one cryed unto another and said Holy Holy Holy is the Lord of Hosts the whole earth is full of his glory Isaiah 6. 3. They cryed one unto another to shew they all were agreed upon the same anthymn that they had prepared their song of praise before they came to sing it And Saint Ambrose tells us they still continue the same song To thee Cherubims and Seraphims continually do cry Holy Holy Holy Lord God of Sabbath There is no true singing Holy Holy Holy unto God without preparing the song before hand and a song that is well prepared is as well continued Let us imitate the Seraphims in our care of preparation that we may imitate them in our ardency of affection for we shall little less then lye to God if we say The whole earth is full of his glory whiles our own hearts are empty SECT X. Certainty is more to be regarded in the publick exercise of Religion then Variety Hence the Creed the Lords Prayer and the Decalogue righteously taken into our Liturgie but unrighteously omitted by Innovators who vainly obtrude Variety to mens consciences instead of Certainty THE ready way to make men irreligious is to bring them to an uncertainty in Religion For Constancy is founded upon Certainty and therefore those men who are most uncertain what to do must needs be most unconstant in their doings For this cause the Church which is Gods Trustee for Religion thinks it a great part of her trust to deal therein altogether upon Certainties not upon Varieties and to have such a publick worship of God as should first make the people certain of their Religion then zealous and constant in it Hence was the Creed the Lords Prayer and the Ten Commandments taken in as parts of our Liturgie because they are not only the compleat summes but also the certain rules of all those duties of Faith Hope and Charity in which consists the very body and substance of Religion For as they are the compleat summes of those Religious duties so they must fully declare the glory of God These short abridgements of Gods own making shewing more of the Truth then all the copious enlargements which we can make And as they are the certain rules of those duties so they most readily advance the edification of men whose souls are more truly edified by adhering to these fundamental certainties then by cleaving to all our additional varieties which are but additions of hay and â—tubble unless they be grounded upon these Wherefore those men who are so furiously bent against the publick use of these in our Liturgies were best seriously to consider whether or no they do not grosly oppose the glory of God in rejecting such unparalleld summes of Piety but surely they do grievously oppose the edification of men in rejecting such undoubted rules of certainty For their work is though I hope their aim be not to bring all the world to an uncertainty in Religion To an uncertainty in Believing for all Doctrine to novelty to an uncertainty in Praying for all Devotion to Phancie to an uncertainty in Doing for all practice to Inconstancy Hence that heavenly Creed which was the Rule of the Apostles Preaching is willingly if not purposely omitted in their Assemblies lest it should discover the nakedness and novelty of their Doctrine Hence the Lords most holy Prayer which was not only the Rule but also the chiefest part of antient Liturgies as willingly omitted by them lest it should discover the emptiness the levity the uncharitableness the irregularity and in one word the phantasticalness of their Prayers Lastly Hence the Decalogue which is the short rule of life and morality as willingly omitted as the rest lest it should discover the impiety and check the inconstancy of their doings for this is the readiest if not the best reason we can give why they should quarrel with Gods own hand-writing in our Liturgy denying us to repeat each Commandment with a solemn invocation for mercy testifying our repentance the best part of our innocency and as solemn an invocation for Grace imploring the amendment of our sinful lives the best part of our repentance This is too too palpable That they generally preach such Doctrines vent I cannot say make such prayers and use such practises as are not agreeable with these rules and therefore they may judiciously if not justly be thought to leave out the rules lest they should be checked from their own mouths and thereby awaken the yet sleeping checks of their hearts for such Preachings such Prayings and such Doings And if any of them take this for an uncharitable gloss let him know it is more charitable for us to question their superstructions then for them to condemn our foundations For if one man sin against another the Judge shall judge him but if a man sin against God who shall intreat for him 1 Sam. 2. 25. As if the good old Priest had said No man ought to speak the least word for him that sins against God with an high hand and no man can speak too much against him But I hear a great noise of Variety making more then ample amends for that Certainty in the publick exercise of Religion which we think is diminished if not destroyed but they say is only changed and by its change augmented I could easily answer Quid verba audio dum facta videam To what purpose do men offer good words in excuse for bad deeds As if they could prove that others eyes are shut because they say their own are opened Or as if men came to Church rather for curiosity then for conscience rather like Athenians only to hear and to hear some new things to please their curiosities then like Christians to pray for so it was in Christs time Two men went up into the Temple to pray Luke 18. 10. Or if to hear yet not to hear such solid Truths as might nourish their souls and such fundamental Truths as might establish their consciences But because they will needs say with Saul I have performed the commandment of the Lord I have done nothing but according to his Holy Word I will also answer with Samuel What meaneth then this bleating of sheep in mine cars and the lowing of the Oxen which I hear 1 Sam. 15. What meaneth this Bleating and Lowing instead of Praying and Preaching not bleating of sheep and lowing of Oxen for thence might come an acceptable sacrifice at last though nothing but an hideous noise at first but
bleating of unprepared boyes and lowing of unhallowed men which must needs be all for noise and nothing for sacrifice unless they will say That God will accept of vain babling instead of Praying and of prating instead of Preaching for some such answer they must provide or give none who are resolved to turn all Praying into Preaching and to allow every one that listeth to turn Preacher SECT XI That Prayer as a Duty is above Prayer as a Gift The Gift of Prayer examined That it is not a Gift of Sanctifying Grace That the Spirit of Prayer is often without the Gift of Prayer and yet the Gift of Prayer is not perfect without the Spirit of it Those Christians who have obtained the Gift of Prayer most compleatly that is jointly with the Spirit of it are not thereby qualified to be the mouths of the Congregation Those Ministers who have not attained that Gift are not for that reason to be despised as not sufficiently qualified for the Ministry And those Ministers who have attained it may not for the exercising thereof be allowed to reject set forms of Prayer in their Congregations because set forms in publick are more for the Ministers and the peoples good more for Gods glory and more agreeable with Gods command HE that bids us examine our own Hearts lest we should deceive our selves doth much more bid us examine other mens mouths that they should not deceive us and he that commands us to try the Spirits doth much more command us to try the Gifts Upon this ground we come now to try and examine the Gift of Prayer which hath of late so filled the heads of men with Phancies the mouthes of men with Pretences the ears of men with Clamours the hearts of men with Anxieties and which is worst of all the Devotions of men with impertinencies if not with Impieties whiles they forsake the Prayers which Gods Spirit and Gods Church hath made for them that they may exercise their own either acquired or pretended Gifts And we have reason to be very impartial in this examination because some men have been so bold to teach and others have been so credulous to believe That all Christians are bound to attain this Gift and that none are true members of Christ or ought to be his Ministers who have not attained it with many other such unwarrantable assertions which tend directly to 〈…〉 â—eaking of the Peace and not at all to the establishing of the Truth to the destruction of Charity and not at all to the edification of Piety For all the world is not able to prove that the Gift of prayer is either a means of engrafting a man in Christ or a testimony that he is ingrafted in him so that either they should much rejoyce though they commonly do glory in their preheminence who have it or they should be dismayed for their defects who have it not For that holy communion which is exercised with God by Prayer is altogether heavenly and spiritual in an holy attention and affection which belongs to the Spirit of Prayer not at all earthly or carnal in a ready apprehension or a voluble expression which two alone properly belong to the Gift of Prayer For as concerning supernatural assistance as was heretofore in Miracles and in Tongues there is little reason to suppose or mention it in the Gift of Prayer 1. Because those men amongst us who most have it have it not in any other language but only in that which is to them most natural even in their own mother-tongue 2. Because those men who have it do so much blame and revile those who have it not which sure they would not do if they themselves thought it supernatural For in the Gift of Continency they are contented to consult with humane infirmity for an allay of any harsh censures in those that want it And why not so also in the Gift of Prayer if both were alike in their conceits supernatural And yet if we should suppose a supernatural assistance in the Gift of Prayer it would little advantage either it or them For we see the Spirit of God did over-rule the tongue of Balaam when he uttered that most heavenly Prayer Let me die the death of the righteous and let my last end be like his Numb 23. 10. though the same Spirit did not sanctifie his heart for he loved the waies of unrighteousness 2 Pet. 2. 15. Wherefore it is plain A man may be a member of Christ without the Gift of Prayer because it is not a Gift that immediately flows from the grace of Sanctification And as plain that a man may lawfully and laudably be a Minister of Christ without it as well as without the Gift of Continency because it is not a Gift that either principally or necessarily tends to edification Not principally for set forms of Prayer taken out of the holy Scriptures or made agreeable to them do edifie much more as having more suitable expressions both to engage and to enlarge holy â—…ns Not necessarily because the Jews under the Law were and Christians under the Gospel may be and are daily edified without it I know I am fallen upon a subject that hath a great noise and a greater form of godliness but not the power of it answerable either to the noise or form and therefore I will not make any apologie for the plainness and almost rudeness of speech I shall be forced to use in unmasking their hypocrisie who abuse this Gift since our blessed Saviour by denouncing a terrible woe against those Hypocrites who for a pretence made long Prayers that they might devour widows houses Mat. 23. 14. hath declared it not only fit but also necessary for his Ministers to shew to all the world the great danger and greater crime of those hypocrites which for a pretence make long prayers that they may devoure Gods own house that is to say not only his Church but also his Religion For when Prayer as a Gift shall dare to oppose it self against nay to exalt it self above Prayer as a Duty it is high time to undeceive the world and to shew that God hath placed Duties above Gifts giving Gifts only to enable men to perform Duties so that Gifts must give place to Duties and not Duties give place to Gifts And consequently Prayer as a Gift must give place to Prayer as a Duty even in our private and much more in our publick Devotions He that hath not the Gift of Prayer may not for that reason neglect the duty of prayer in private And he that hath the gift of prayer may not for that reason disturb the Duty of Prayer in publick Wherefore since publick Prayer is a Duty that no more belongs to One then to All no more belongs to the Minister then to the People for the fourth Commandement obligeth them to Gods publick worship as well as him in acknowledgement of and homage for the redemption of mankind it is manifest
For if any reason may be given why ungifted men should be thought not sufficiently qualified for the Ministry or set Prayers not sufficiently qualified for gifted men That reason must relate either to God or to the People or to the Ministers But they who consult with their consciences before they speak and then speak according to the result of those consultations are not afraid to averr That in all these respects it is most requisite that the publick worship of God should not rely upon the personal abilities of the Ministers in praying but should be performed and discharged by constant set forms of Prayer not by uncertain and much less by premeditated effusions 1. In respect of God whose name is by set forms glorified more truly because they are deliberate and judicious more zealously because they are propper and efficacious more univerly because they are known to all both as judicious and as efficacious And what can be desired more in Gods publick worship then that it be truly Christian in it self without heresie truly Christian in us without hypocrisie and truly Christian in us all without singularity For if it be so it will certainly not be defective either for want of truth and verity or for want of zeal and sincerity which are both to be in it as it is a duty of Christian Religion Nor yet for want of extent or universality which is to be in it as it is a duty of Christian Communion 2. It is requisite that the publick worship of God should not rely upon the personal abilities of the Ministers in praying but should be performed by constant set forms of prayer in regard of the people because they are thereby more truly edified being edified in their understandings not led on hood-winckt by an implicite saith to blind obedience in the greatest performances of Religion Being edified in their wills not distracted by attention when they should be united in affection for the soul being finite cannot be wholly busied in the one but it must partly neglect the other And also being edified in their memories for by often hearing the same prayers they are taught to pray when their occasions will not permit them to resort to the house of prayer In a word being edified in their consciences in that they are taught and inured to come to the holy work of Religion not as Judges to make them proud and censorious nor as spies to make them peevish and captious but as communicants to make them devout and Religious For whilst the Minister is praying what the people know not beforehand they are in truth but as Judges unless you will have them resign their souls upon uncertainties But whilst they are praying with him in a known form of prayer they are certainly as Communicants Therefore it is an unsufferable injury to the people to be tied to speak to God in prayer only by the mouth of their Minister First because it doth not satisfie their consciences which cannot be satisfied but with certainty as well as piety for though the will or affection may assent to a desire in a prayer not known before yet not with the same full assent as if it had been known partly because the soul is assenting whilst it is praying and so what it bestows upon one act it takes from the other and partly because the soul cannot assent so fully nor so firmly upon the suddain as it can upon deliberation not so fully because not upon the same evidence not so firmly because not upon the same assurance of faith Secondly because it doth disturb if not destroy their Communion with Christ which is the chief end that Christians ought to aim at in all their prayers For not being sure that their prayer will be such as to joyn their Saviour with them in the same intercession they cannot be sure it will be such as to joyn them with their Saviour in the same Communion and so they are in danger of losing both the benefit and the comfort of all their publick prayers for the benefit of them depends altogether upon Christs intercession the comfort of them depends altogether upon Christs Communion Thirdly because it doth disturb if not destroy their Communion one with another which destructive way ought to be most carefully avoided and most hatefully detested by all good Christians For next to the breach of piety in Religion they ought to abominate the breach of charity in Communion For love and concord is the very soul of Christianity By this shall all men know that ye are my Disciples if ye have love one to another Joh. 13. 35. And it was the Characteristical note of the first and best Christians And the multitude of them that believed were of one heart and of one soul Act. 4. 32. And doubtless nothing doth more immediately nor more powerfully conduce to unity in affection then unity in Religion Wherefore since the same common devotions are the most effectual means to produce and to preserve this unity they who are implacable enemies to the one cannot be cordial friends to the other It is reported of Julian the Apostate that after he had conceived an inveterate hatred against the Christians he had no readier way to execute his hatred against them but by endeavouring to make them hate one another And so gathering the most dissenting Christian Bishops and the most factious of the people into his own Palace he advised them to lay aside all Civil discords and to keep the peace of the State but every one securely to follow his own Religion without any regard to the peace of the Church Vt civilibus discordiis consopitis suae quisque Religioni sâ—rviret intrepidus saith Ammianâ—s Marcellinus But what his intent was by this advice Saint Augustine as a Divine more clearly explaineth then their Historian Eo modo â—â—â—abat Christianorum nomen posse perire de terris si unitati Ecclesiae de qua lapsus fuerat inâ—ideret sacrilegas dissensiones liberas esse permitteret He thought that by this means the very name of Christians would perish from the earth if according to his envy against the Church from which he had fallen he should permit the Priests and the people a free liberty of sacrilegious dissentions If we turn this Thesis into an Hypothesis it may not be amiss to say that a free liberty of maintaining what doctrines and of exercising what Devotions every man thinks fit is a liberty of sacrilegious dissentions for consent in Doctrine and in devotion commonly go together and this is indeed a sacrilegious liberty because it robs God of his chiefest glory even of his publick worship and Gods Church of her best Patrimony even of her truth and peace Which may be a liberty of mans taking but sure not of Gods giving for Gods intent in giving us a written word was that all Christians might have the grounds of One Religion And his intent in giving so many patterns of prayer in
belonging to the holy Communion be carefully maintained cap. 12. art 12. and upon this ground doth our Church think it fit to maintain kneeling rather then standing at the holy Communion the better to maintain and to improve that due reverence In a word we make that profession concerning this blessed Sacrament which the Primitive Christians made as it is recorded by Iustine Martyr towards the end of his second Apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For we receive not these elements as common bread or as common wine But as by the Word of God Iesus Christ our Saviour being incarnate had both flesh and blood for our salvation So that food over which the Word that came from God hath prayed and given thanks whence our flesh and blood are nourished after it is changed we are taught in the flesh and blood of that Incarnate Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incarnati illius Iesu carnem sanguinem esse edocti sumus These words have been much urged both for Transubstantiation and for Consubstantiation but since they have been urged to prove both we may safely conclude they can prove neither Two proofs are taken from them The first is That he saith we receive it not as common bread but that proves it is bread though not common bread The second that he saith The bread is the flesh of the incarnate Jesus that is such flesh as Christ took in his incarnation But that proves it is not flesh under the appearance of bread or in conjunction with bread besides he saith Our flesh and blood are nourished by it but sure our flesh is nourished by bread not by the body of Christ that is only the nourishment of our souls And yet still though we embrace neither of these opinions we do most willingly profess with that holy Martyr That we receive these elements not as common bread nor as common wine but as the very flesh and blood of our incarnate Iesus And therefore we desire to use such reverence in receiving this holy Eucharist as may be suitable with this profession For what Saint Paul said would come to pass among the Corinthians upon a right use of Preaching will we hope much more come to pass amongst us upon a right use of Administring If there comes in one that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report That God is in you of a Truth 1 Cor. 14. 24 25. He is not like to fall on his face whiles he seeth us either sit or stand Our outward reverence if used may convince and condemn him if not used will convince and condemn our selves For if he seeth us not true worshippers he will not think us true Believers We will therefore kneel that we may worship and we will therefore worship that we may make an Alient a true Believer and much more shew our selves to be true Believers CAP. III. That the Communion of the Church of England is conscionably embraced and retained by All the people of this Nation and not rejected much less renounced by any of them but against the Rules of Conscience SECT I. Every particular man ought to labour to be of such a Communion as he is sure is truly Christian both in Doctrine and in Devotion The Rule whereby to choose such a Christian Communion the Proofs whereby to maintain it THAT man cannot be truly said to believe the Communion of Saints who doth not labour to make himself one of that Communion This he cannot attempt without joyning himself to those who profess to know and to worship God in Christ and this he cannot attain without joyning himself to those who do truly so know and rightly so worship God So that although the Communion of Saints may be sought among all sorts of Christians yet is it not to be found but only among good Christians such as are publickly known to be true believers and right worshippers For Christian Communion is founded both in Doctrine and in Devotion In Doctrine to make men of one mind in Devotion to make men of one mouth And since Doctrine and Devotion are the two integral Parts of Religion the one â—anctifying the understanding the other sanctifying the will that so Religion may fully do its work in knitting or binding the whole soul unto God it is manifest that Christian Communion is founded in Christian Religion and the truest Christian Communion in the truest Christian Religion Accordingly every particular man is bound to joyn himself to that Church which doth profess the truest Christian Religion both in Doctrine and in Devotion that so he may embrace the truest Christian Communion And because all Churches do alike magnifie themselves and vilifie others it is necessary that in the choice of our Christian Communion we observe the Apostles general Axiom Not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10. 18. In the business of Religion and of eternal Salvation we may not rely upon our own judgements or the judgements of any other men but only upon the judgement and approbation of God who is the Author of Religion and the Giver of Salvation Therefore it is not for any man to be of this or that Church because it commendeth it self but because God commendeth it And where should we seek where can we find Gods commendation but in his word So it is plain I must choose my Church from Gods word or I can never be sure that God doth commend my choice and this consideration alone must needs make a conscientious man afraid of choosing that Church for the guide of his Communion which refuseth to take Gods word for the guide of her Religion For the Churches power concerning Religion in the Apostles times was but ministerial and how should it come in our times to be magisterial For so it is said Who is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave to every man 1 Cor. 3. 5. They are Ministers of your faith not Lords and Masters of it Nay in that they are Ministers it is evident they cannot be Masters of your Faith for there is a direct opposition between a Minister and a Master you are bound to have a special regard to their Ministry that you may believe but not to depend or rely upon their authority in your belief For thus hath Christ our Lord appointed That your Faith should come by the Churches Ministry but from his own Authority 〈…〉 And therefore you must go to his Church for your Communion that you may go to himself for your Religion Christs Church hath not a co-ordinate authority that she may command with Christ in matters of Religion for so she might also command against him but only a subordinace Authority to command in and for him in his name and for his
glory Thus Aristotle lib. 6. Eth. cap. ult ingeniously answereth their objection who would make Prudence to be above Sapience because Prudence commandeth Sapience and he answereth it by this distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illius causa praecipit non autem illi Prudence commands for Sapience but not over her we are willing to look upon Christs Church as upon the best Prudence in the world but withall we must look upon Christ himself as the only Sapience the only true and eternal wisdom and accordingly say That the Church commandeth for Christ but not over him He that commandeth over another is certainly his superiour but he that commandeth for another is not so but rather his inferiour As Physick commandeth or prescribeth for health and therefore in that regard is not superiour but inferiour to health being made subservient to its recovery or continuance And if we will not allow this distinction we must according to Aristotle affirm the state or Common-wealth to be above God himself for she prescribeth his worship and if we will allow it we may not deny the Church to be under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle wherefore if it be absurd in the judgement of a heathen to allow the civil state a power eminent above or equal with the false Gods because she commandeth their worship Then much more ought it to be absurd in the judgement of a Christian to allow the Ecclesiastical State a power eminent above or equal with the true God meerly upon the ground and reason of the same command Yet on the other side as Prudence ought to prescribe for Sapience so the Church ought to prescribe for Christ And as he that neglecteth the particular prescriptions of Prudence is the further from attaining the general dictates of Sapience So he that neglecteth the particular directions of Christs Church is the farther from apprehending the General instructions of Christs Word I must then take both Christs Word and Christs Church for my guides in the choice of my Christian Communion His Word for my guide that I be not guilty of superstition His Church for my guide that I be not guilty of Faction And having taken these two guides either I shall meet with no objections from mine own conscience and it is no matter what I meet with from other mens tongues against my Religion or I shall meet with very good solutions to answer them As for example Let this be the Catechism concerning my Religion Quest 1. Vpon what authority do you profess your Religion Answ Upon the highest authority in heaven and in earth the authority of God and of his Church The authority of God for 't is consonant to his word as my Rule The authority of Gods Church for 't is consonant to her Practice as my Example Quest 2. Do you think that you are bound to ground your Religion upon this twofold authority Answ I do especially as to the publick exercise or profession of it For without the first I shall have superstition instead of Religion without the second I shall have faction instead of Communion Quest 3. How can you prove that your particular Church hath authority from God to order you in the outward exercise of Religion Answ By the same proofs of the Text which prove any Church whatsoever to have that authority For Christs commission to Saint Peter Feed my sheep John 20. 16. is by him derived unto other Pastors Feed the Flock of God which is among you 1 Pet. 5. 2. He saith not Feed that part of my flock which is among you to help or to assist me but Feed the Flock of God to honour and obey him And he saith the flock of God which is among you to shew that the flocks needed no more look abroad for their Pastors then the Pastors needed look abroad for their flocks since they were actually one among the other And yet if the words had been less punctual they had not been less prevalent For feed the flock of God must alike concern all Churches since no prophesie or command of the Scripture is of any private interpretation 2 Pet. 1. 20. and therefore this command must alike concern all Churches Quest 4. What need you look after the Authority of God in the choice or practice of your Religion is not his Church allotted you for your only guide Answ No it is not for my Religion though it be for my Communion For if I serve God with a blind obedience I cannot serve him with my conscience and that is no other then a blind obedience to serve him upon anothers not upon his own command They that would perswade me to this should make the ninth Article of the Apostles Creed the First and teach me to say I believe the holy Catholick Church before I say I believe in God the Father Son and Holy Ghost For all the world cannot deny but my belief in God is the only ground of all my Faith even as my love of God is the only ground of all my obedience And since all Religion consists in faith and obedience well I may look upon my Church as the conveyance but I must look upon God only as the Donor and Giver or the Author of my Religion SECT II. That the Communion of the Church of England is truly Christian in Doctrine free from Heresie and from the necessary cause thereof a false ground or foundation of Faith that is Believing upon the Authority of man instead of God I had little Reason and should have less Religion to be true to my Church if my Church were not true to my Saviour the eternal Truth Therefore I must needs acquit my Church from Heresie that I may keep my self from Apostasie For if she hath fallen away from Christ I might lawfully fall away from her at least internally by with-drawing my affection which ought to be fixed upon Gods Truth if not externally by with-drawing my person which ought not to disturb the Churches Peace Let me see then how my Church hath kept Gods Truth that I may learn how to keep my Church And herein I cannot but perswade my self that what our blessed Saviour once spake to those Jews which believed on him he still speaketh to us Christians who profess the same belief If ye continue in my word then are ye my Disciples indeed And ye shall know the Truth and the Truth shall make you free John 8. 31 32. And by the rule of contraries If we continue not in his word then are we not his Disciples in deed but only in shew and we shall not know the Truth and the Truth shall not make us free Therefore no Church can boast of being his Disciple which doth not continue in his Word that she may continue in his Truth And in this respect I cannot but continue in my Church that I may continue both in his Word and in his Truth because I see she hath continued in both so that the Truth
mente super Altare offero quam in primo publico consistorio solenniter repetam Concil Basil sess 40. I made this digression only to shew That unless the Holy Scriptures be taken for the foundation of our faith we are like to have none For a general Council is not this foundation saith Bellarmine The Pope is not say these two Councils and the Pope himself swears on their side So Bellarmine defines against the Councils the Councils define against the Pope and the Pope not only defines but also swears against himself And we conceive that Saint Paul defined against them all when he said He that glorieth let him glory in the Lord 1 Cor. 1. 31. and again That your faith should not stand in the wisdom of men but in the power of God 1 Cor. 2. 5. T is only Gods truth which can be the foundation of our faith whether propounded by the Scriptures or by the Church as saith Aquinas Formale objectum Fidei est veritas prima secundum quod manifestatur in Scripturis sacris Doctrina Ecclesiae quae procedit ex veritate prima The formal object of faith is the first truth according as it is manifested in the holy Scriptures and in the doctrine of the Church which proceedeth from the first truth He is willing to take in the Church but he is not willing to leave out the Scriptures nay indeed he preferreth the Scriptures above the Church in the manifestation of Gods truth when he saith Doctrina Ecclesiae quae procedit ex veritate prima in Scripturis sacris manifestata 22ae qu. 5. art 3. c. The Doctrine of the Church which proceedeth from the first truth manifested in the holy Scriptures So that according to Aquinas Gods truth first cometh to the Scriptures from them to the Church That truth the Scriptures propound to the Church by way of definition That same truth the Church propoundeth to us by way of declaration Shall we think the declaration may overthrow the definition of truth or the Church may overthrow the Scripture This were in effect to allow that we as Christians do glory in men more then in God and that our faith in Christ doth more stand in the wisdom of man then in the power of God Such a foundation of faith as this which relyes upon man is laid upon the sand or upon grass For all flesh is grass But the foundation of faith which relyes upon the Scriptures is laid upon a Rock The word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you 1 Pet. 1. 24 25. This foundation which is laid upon Gods word is as firm and as infallible as God himself for all Scripture is given by inspiration of God 2. Tim. 3. 16. And this is the foundation of our faith not as Protestants but as Christians we vindicate it as Protestants but we hold it as Christians For no Christian Church or Council did lay any other foundation of faith before that unhappy Council of Trent which began not till the year of our Lord 1545. and ended not till the year 1563. All the cavils that have been raised against the holy Scriptures have been raised since that time to the great dishonour of Christ the great disturbance of Christendom the great discontent of good Christians the great disadvantage of the Christian Faith For the foundation cannot possibly give that firmness to the building which is not in it self therefore there cannot be a greater disadvantage to the Christian Faith then to ground it upon an infirm and an unsure foundation And such a foundation is the word of man instead of the word of God For he that believeth the most Divine truths only upon humane authority can have but an humane an infirm an uncertain Faith Therefore Divine truths must be believed upon Divine authority that we may have a Divine faith concerning them For t is absurd in Reason impious in Religion to have but a humane faith of Divine Truths because the habit and act are infinitely unproportionable to the Object For there may be a twofold errour in our faith the one materially when we believe what God hath not revealed And so they only are erroneous in the faith who believe falsities or uncertainties The other formally when we believe what God hath revealed but not upon the authority of his revelation and so they also may be erroneous in the faith who believe the most sure and certain Truths The ready way to avoid both these errors is to take the written word of God for the foundation of our faith wherein we are sure to meet with Gods truth or verity for the matter of our belief and with Gods Authority or Testimony for the cause of our believing And since our Church teacheth this and no other faith no man can say she is guilty of Heresie that will not make himself guilty of Blasphemy For the Communion of our Church is free from Heresie not only Materially in that she believes no untruths or uncertainties but also Formally in that she believeth Gods truths upon Gods own authority So that to call such a faith Heresie which is wholly of God and through God must needs be blasphemy For my part I confess that I do not see how I can be sufficiently thankful to God for making me a member of such a Communion and therefore am sure I cannot be too zealous for it nor too constant in it A Communion which neither hath Heresie in the Doctrine of faith nor the cause of Heresie in the foundation of faith And truly to be rid of Heresie in its self and in its cause are both very great blessing but yet the latter is the greater of the two For a true reason of believing which rids us from Heresie in its cause may partly excuse even a falsity in the belief when a man believes what is not true because he thinks God hath revealed it But a false reason of believing can scarce justifie a truth in the belief when a man believes what is true but not upon the authority of Gods revelation The one desires to be a true believer in a false article the other resolves to be a false believer in a true article of faith The one in the cause of his faith believes the truth whilst in the doctrine of it he believes an errour the other in the cause of his faith believes an errour for every man is a lyar and may suggest a lye whilst in the Doctrine of it he believes a truth the one in the uprightness of his heart cleaves to God when in his mouth he departs from him the other in the perversness of his heart departs from God when in his lips he draws neer unto him The uprightness of heart makes the one a true man in his errour as S. Cyprian in his false Tenent of rebaptiz ation the perversness of heart makes the other a false man in his truth as
Tertullian in any true doctrine which he maintained after he attributed more to Montanus then to the Holy Ghost A faith which is unsound in its Doctrine but sound in its foundation is so explicitely false in its profession as that t is implicitely true in its affection and the truth which is in its affection may recover must restrain the untruth which is in its profession So that such a man may say with Saint Augustine Errare possum Haereticus esse nolo I may be erroneous I will not be an Heretick but a faith which is unsound in its foundation though it be sound in Doctrine is so explicitely true in its profession as that t is implicitely false in its affection the falseness which is in its affection may destroy must diminish the truth which is in its profession so that we may justly say of such a man he may not be erroneous and yet he must be an Heretick because he believes truth not upon the authority of the first truth but upon that authority which may teach him a lye instead of truth that is upon that authority which is not in fallible and therefore must beget in him a fallible may beget in him a false faith SECT III. That the communion of the Church of England is truly Christian in devotion free from impiety either by corrupt Invocation or Adoration THE choice as well as the Duty of Religion being enjoined in the three first commandments concerning its internal acts in the first concerning its external reverence in the second concerning its external profession in the third and the choice as well as the Duty of communion being enjoyned in the fourth Commandment t is evident that every man is bound first to make choice of his Religion then of his Communion first to make sure that his worship of God be true and right before he communicate in the publick exercise of that worship This is the Method Saint Paul commended in the Macedonians and therefore commandeth in us saying They first gave their own selves to the Lord and unto us by the will of God 2 Cor. 8. 5. They gave themselves first to the Lord in the choice of their Religion then to us his Church in the choice of their Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostome fulfilling the Laws of God and also by charity being linked and joyned to us So that in his gloss the faith is before the charity the Law of Religion before the bond of Communion And so he explaineth these words by the will of God to shew they gave themselves unto him not for his own sake but for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They gave themselves to us not through any humane affection but for the Divine command therein following Gods will not their own If this were the Method they observed in giving of their substance then much more in giving of their souls they gave themselves first to God then to his Church so must we And consequently we must be sure the Communion of our Church is truly Christian in devotion as well as in Doctrine that we may give our selves to our Church and conscionably joyn in her Communion And when we are sure of this we must give our selves to our Church and to her Communion by the will of God For it is the will of God that we should keep his Commandments in that order which he hath given them and consequently nothing but the apparent breach of the three first Commandments concerning Religion can enervate the obligation of the fourth concerning Communion or of the fifth concerning Obedience And I am clearly bound to my Church both by the fourth Commandment to embrace her Communion and by the fifth Commandment to obey her authority unless I can prove that she hath disobeyed God in setting up a false Religion against the three first Commandments For truly there can scarce be a false or superstitious publick worship without the united breach of all the three first Commandments for what prayer is against the first Commandment in the Object invocated is against the second Commandment in the gesture accompanying against the third in the words expressing that invocation For as with the heart man believeth according to the first so with the body man worshippeth according to the second and with the tongue man confesseth according to the third Commandment Wherefore if the faith be false the adoration and the confession cannot be true As for example in that prayer to the blessed Virgin Tuspes certa miserorum Verè mater orphanorum Tu levamen oppressorum medicamen infirmorum Omnibus es Omnia Te rogamus voto pari laude digna singulari ut errantes in hoc mari nos in portu salutari Tâ—asistat gratia Amen Sequentia in conceptione B. Mariae There is a false faith in believing that of the blessed Virgin which is true only of God particularly that she is all in all which the Apostle peculiarly saith of God 1 Cor. 15. 28. and reason it self bids us say of him only for what is it to be all in all but to be wisdom righteousness sanctification redemption and salvation which are the immediate effects or effluencies and emanations of omnisciency omnipotency and al-sufficiency And as there is in this superstitious prayer a false faith against the first so there is also a false adoration against the second a false profession against the third Commandment and we can do no less in right to Religion then charge such prayers as these both with idolatry and with blasphemy and till those that use them can justifie their Religion and t is palpable from their very composures such prayers have been of no long use in the Church they cannot in justice claim our Communion Therefore it is a singular blessing which we enjoy that we have no other object of our publick prayers but God alone in whom we may must believe as our Almighty Creator and Al-merciful Saviour for there is no other way to keep us from idolatry and from blasphemy in praying since the Apostles question is so propounded as to be declared unanswerable How shall they call on him in whom they have not believed Rom. 10. 14. Where it is evident that faith is made the only ground of invocation and consequently since we can believe only in God we ought to pray only to God For when the Apostle speaks only of God saying The same Lord over all is rich unto all that call upon him for whosoever shall call upon the name of the Lord shall be saved How then shall they call upon him in whom they have not believed t is rather for Sophisters then for Divines to bring in the Saints as his fellow-sharers either in the faith or in the invocation unless we could also bring them in to be his fellow-sharers in the Lordship for because men have faith in God as Lord over all and as rich unto all that call upon him that is because
indear it self withall Christians to remember and much more to practice it for then all outrages in words and deeds which are now so scandalously heightned would be peaceably composed because every one would look upon anothers injury as his own and consequently would be afraid of wronging his brother that he might not wrong himself Thus would the peace of God rule in all our hands and tongues if it did first rule in all our hearts which is also required as the cheifest means whereby to preserve Christian communion and let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankful ver 15. Where the Apostle exhorteth us to Christian unity and concord for three reasons First because God is the author and lover of it whence it is called the peace of God and we may be amazed to see that men should say in their dayly prayers Deus author pacis amator O God which art the author of peace and lover of concord and yet not love it themselves Secondly because it is a badge or rather an ingredient and part of our Christian calling whence it is said To the which also ye are called in one body that as there is no schism in the body but the members have the same care one for another and whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it so it might also be with us now we are the body of Christ and members in particular 1 Cor. 12. 27. For Christ hath called us to be of one body and how then shall we not be of one mind Thirdly because it is an expression of that thankfulness which we owe to God for giving us that peace which this world were it never so quiet could not give and be it never so quarrelsome cannot take away whence it is said and be ye thankful to wit for that peace of a good conscience here and a blessed eternity hereafter which Christ hath purchased for you of which the same Apostle speaketh Rom. 5. 1. Therefore being justified by faith we have peace with God through our Lord Jesus Christ We can never be truly thankful for that peace of God which our blessed Saviour hath purchased for us unless we labour earnestly to have peace one with another Nor may we pretend that the love of truth makes us to have but little regard of peace for the Apostle supposeth that peace and truth may very well be joyned together in our conversation in that after the command for peace he giveth the command for truth and first saith Let the peace of God rule in your hearts and after that Let the word of Christ dwell in you richly in all wisdom He first requireth the peace and then the truth inverting the order by confirming the authority of the Prophet Zachariah who first requireth the truth and then the peace therefore love the truth and peace Zach. 8. 19. For as it is an undeniable argument that the tenth Commandment of the decalogue cannot fitly be divided into two several precepts because the order of the words being changed in Exodus and in Deuteronomy it could not be known which of the two precepts were to be set down first for Exod. 20. 17. first is forbidden the desire of our neighbours house but Deut. 5. 21. First is forbidden the desire of our neighbours wife so that in both places is forbidden but one inordinate desire in regard of the act though two in regard of the object and consequently both inordinate desires come under one and the same precept or we must be posed to shew which of the two prohibitions makes the ninth which makes the tenth commandment So is it in this command of loving peace and truth the Prophet first names the Truth the Apostle first names the Peace that we not knowing which of the two we are bound to follow first might be the more industrious to follow both being as much afraid of forsaking the peace to follow the truth as of forsaking the truth to follow the peace for that we can do neither but we must invert the order and pervert the intent of Gods command which yet more plainly appears from the words of the same Apostle Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 15. Speaking the truth in love or doing the truth in love for so the Vulgar Latine veritatem facientes in charitate we may render the words Be ye true in love shew your selves true men in that you are charitable men for here is plainly but one precept for the exercise of both virtues to shew we cannot be defective in the love but we must also be defective in the truth I will then be as zealous for Christian love as for Christian truth and not think I can do my Saviour good service whilst I am so intent upon the truth of his Religion as not to regard the peace of his communion Communicant and Christian must be to me terms convertible as far as reacheth the Christianity so far also reacheth the communion For he that is a good Christian doth communicate with Christ and how can I exclude the one without excluding the other out of my communion What is truly Christian in the worst of Christians is lovely for Christs sake and though I exceedingly rejoyce in old Simeons happiness to take my Saviour from the arms of a pure Virgin Church as he did from the arms of his pure Virgin Mother Luke 2. yet I will not run from him if I find him talking with a woman of Samaria revealing himself to her that liveth in the state of incontinency John 4. It shall be my desire to meet with him dayly in mine own Church that is not defiled either with superstition or with faction but it shall be my joy to meet with him in any other Church though she be actually defiled with both and run a whoring after her own inventions For I may not refuse to communicate with any Church in that wherein she is truely Christian unless I will venter to divide and separate from Christ himself Wherefore I will communicate with all Christian Churches as far as they are so in the disposition of my soul though I cannot in the presence of my body so shall I be sure neither to be a schismatick in a Church that is truly Catholick and moreover I shall be a Catholick in a Church that may be guilty of schism Animus Catholicus in Ecclesia Schismatica is in my account a better temper then Animus schismaticus in Ecclesia Catholica I had rather have a Catholick spirit in a schismatical Church then a schismatical spirit in a Catholick Church for the one is an antidote to allay the poyson I meet withall the other is able to turn an antidote into poyson To have a Catholick Spirit in an Anticatholick Church may keep me a true Catholick in the communion of Schismaticks
and idle and did not suffer them to exercise their gifts do we think the Levites would have so readily and so gladly obeyed them or that they would have forsaken the words of David and of Asaph the Seer to cleave to their own words or that God would have been well pleased with the Kingand Princes for giving such questions grounded upon a Text of holy Scripture as may well stumble if not frighten our consciences therefore Tutior pars must be our solution t is best chosing the safer part that which puts no questions admits no scruples that which we are sure pleaseth God and therefore cannot disturb much less distress our consciences Solomon Jarchi upon this place tells us the very Psalm which the Levites were commanded to sing which he quoteth by the first words of it as the Jews do all parts of the Hebrew Text and they are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodu leadonai kirau bishemo Confitemini Domino invocate in nomen ejus O give thanks unto the Lord and call upon his name and he alledgeth for his assertion that he finds it so written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut scriptum est supra which is the best allegation that Divines can bring and t is a shame that herein the Jewish have out-gone the Christian Divines citing that place of 1 Chron. 16. 7. Then on that day David delivered first this Psalm to thank the Lord into the hand of Asaph and his brethren And that Psalm is nothing else but a great part of the 105. Psalm the whole 96. Psalm the first verse of the 107. and the two last verses of the 106. Psalm which is a very good precedent for the making of Liturgies out of several parts of the Text but must be a precept to make no other Liturgies save such as may be justified by the Text and indeed such Liturgies need no other justification which can alledge for themselves the precedent and the precept of God the Holy Ghost SECT VII The Church hath Gods promise for his blessing upon set forms of prayer T IS not to be imagined that God who hath exalted his written word above the Revelations of Angels Gal. 1. 8. will endure it to be brought under the imaginations of men If not their Revelations then surely not our imaginations can be a sufficient ground of Christian certainty in any point of Doctrine and much less in any practice of Devotion All must be reduced to the written word or all will be reduced to uncertainties Therefore when I go to Church I must be so sure of my going on Gods Errand that not a Prophets saying An Angel spake unto me by the word of the Lord saying bring him back with thee into thine house that he may eat bread and drink water 1 King 13. 18. ought to divert me out of my way unless I will venture to be slain by that roaring lion which goeth up and down seeking whom he may devour Sure I am that a form of prayer prescribed by Gods Church exactly according to Gods word is from God and as sure that whilst I am using that I am going on Gods Errand therefore I may not hearken to any Prophet that will offer to bring me into his own house that I may eat of his bread which may fill my mouth with gravel or drink of his water which is but in some broken cistern I may not depart from Gods house to go into his house nor leave that bread which I am sure is substantial wholesome food to eat of his dow-baked unleavened cake nor leave the waters of life to drink of his puddle water And though I will hope better things yet I may not leave a certainty for an uncertainty and not fear lest a promise being left of entring into his rest I should seem to come short of it for want of faith in my journey or for want of truth at my Journies end which doubtless is the case of all those who go upon uncertainties in matters of Religion who rather think they do God good service then are sure of it and gad about to change their way because they do not know assuredly they are in the right way For my part I must desire to be sure of the practical as well as of the speculative part of my Religion of what I do as well as of what I believe of my Churches devotions as well as of my Churches doctrine For if I lose my certainty I cannot keep my faith and if I do not keep my faith I cannot well lay hold of Gods promises and much less shall I attain them For his promises are made only to believers and believers are only such as go upon certainties Some uncertainty may be in opinion but none in Faith and may I not be ashamed to say I serve God in opinion and how can I serve him in Faith when I go to joyn in such a prayer as I cannot be sure will be directed to God and much less will be accepted of him But what do I speak of my shame in going without Faith to Gods publick worship is it not rather my Churches shame to which God hath committed the charge of his worship and the care of my faith Is not this promise made to the Church Where two or three are gathered together in my name there am I in the midst of them Mat. 18. 20. And doth not this promise directly concern common or publick prayer Surely Saint Chrysostome so understood it in that excellent prayer of his which our Church hath borrowed from him as indeed it hath borrowed the true devotions both of Greek and Latine Church but the superstitions of neither Almighty God which hast given us grace at this time with one accord to make our common supplications unto thee and dost promise that when two or three be gathered together in thy name thou wilt grant their requests c. It is of thy grace that we meet together with one accord to make our common supplications or prayers but it is upon thy promise that we pray for the comfort of our meeting that thou wilt grant us our requests for thou dost promise that when two or three be gathered together in thy name thou wilt grant their requests We must be sure that we have obeyed thy precept in being gathered together in thy name or we cannot be sure we shall obtain thy promise that thou wilt be in the midst of us and grant us our requests Upon the certainty of the precept depends the certainty of the promise upon our being met in thy name depends thy being present at our meeting So we must be sure of thy Name or we cannot be sure of thy presence and we cannot well be sure of thy name unless we be first sure of our prayers and consequently it is necessary for us to make sure of our prayers if we desire to make sure of Gods Promises according to that heavenly prayer of our own Church
10. Sund. after Trin. Let thy merciful ears O Lord be open to the prayers of thy humble servants and that they may obtain their petitions make them to ask such things as shall please thee No Congregation of Christians can pray in faith of obtaining their petitions unless they pray in faith of asking such things as please God and they cannot well do this unless they know before-hand what they shall ask of him in their prayers and in what words they shall ask it because else for ought they know they shall ask such things as may not please him or ask in such a sort as may displease him SECT VIII The Church is obliged to make set forms of prayer according to the pattern of the Lords most holy prayer that there be no peccancy neither concerning the object nor the matter nor the manner of publick prayer that our Church hath exactly followed that pattern in Hers and that other Churches ought to follow the same in their Liturgies A short historical narration concerning our Common prayer Book and the Anti-prayer Book set up against it REligion is the motion of the reasonable soul to God as to its first beginning and to its last end but Christ alone is the way by and in which the soul doth make this motion so that to have a Religion without Christ is to have a Religion without God that is to have no Religion For the soul of man being finite cannot be joyned to God who is infinite but by the help of a Mediator nor can any be a Mediator betwixt finite and infinite but he that partakes of both which is only our Saviour Christ who partaketh of finite as man of infinite as God He alone is able to joyn finite and infinite in one Communion who hath joyned them in one person and therefore to him alone we must repair as often as we desire to be joyned with God Our Religion without him were nothing for it could not bring us unto God and since our prayers are the chiefest part of our Religion they also would be nothing without him Therefore it neerly concerns the Church to make sure of such prayers wherein Christ may joyn with her for else she will pray in vain because without his intercession nay indeed she will pray in sin because against his command Accordingly hath Christs own most holy Prayer been looked upon in all Ages of the Church as the ground and platform of Liturgy to make other set forms of prayer from it as a warrant by it as a pattern This was the judgement of the Church in Saint Augustines time delivered by himself in his Epistle to Proba Si recte congruenter oramus nihil aliud dicere possuneus quam quod in ista oratione Dominica positum est If we pray rightly and fitly rightly in the object fitly in the matter and manner of our prayers We can say nothing else but what is already briefly said in the Lords Prayer And this was likewise the judgement of the Church in Aquinas his time as it is also delivered by himself In oratione Dominica non solum petuntur omnia quae recte desiderare possumus sed etiam eo ordine quo desideranda sunt ut sic haec oratio non solum instruat postulare sed etiam sit informativa totius nostri affectus 22ae qu. 83. art 9. c. In the Lords most holy prayer are not only desired all things which are truly desirable but also in that Method and order in which we must desire them So that this prayer doth not only regulate our expression teaching us of whom and what to ask but also our affection teaching in what Method to ask it For this prayer teacheth us to pray unto God only Our Father which art in heaven and in our prayers first to desire God for himself and after that all other things for God God for himself as he is in himself Hallowed be thy name God for himself as he may be enjoyed by us Thy Kingdom come God for himself as he ought to rule and reign over us Thy will be done in earth as it is in heaven And it teacheth us to desire all other things for God whether they concern our present subsistence Give us this day our daily bread or our present deliverance from the guilt of sin and forgive us our trespasses as we forgive them that trespass against us or our future deliverance from the guilt of sin and lead us not into temptation or our present and future deliverance from the punishment of sin But deliver us from evil Even all these deliverances are prayed for in relation to God for as much as the guilt of sin doth immediately separate from his holiness the punishment of sin doth immediately separate from his blesedness much more is our present subsistence prayed for in relation to him that we may not subsist in and for our selves who are worse then nothing but in and for our God who is all in all And all these things are prayed for in a right order first God for himself as he is in himself Then God for himself as he is in his Church Triumphant by his Glory after that as he is in his Church Militant by his Grace Then we pray for all other things in relation to God and amongst them first we desire desire him to give those things which may be as instruments to bring us to him as our corporal and much more our spiritual food after that we desire him to remove those things which are as impediments to keep us from him our sins our temptations our punishments We cannot answer it to God or men if we refuse to pray with those who thus pray with Christ for such men cannot be peccant either in the object or in the matter or in the manner of their prayers wherein the Liturgy of the Church of England hath a singular pre-eminence which maketh her prayers only to God and such prayers as are only for God Prayers exciting holy affections agreeable with a holy God Prayers affording holy expressions agreeable with holy affections Prayers least defective either in religious affections or in religious expressions and therefore prayers most befitting the publick exercise of Religion which will not endure either of these defects Prayers which no man doth say cordially but he is assured of his hearts being with his God Prayers which every man should say cordially because when he is assured of his hearts being with his God he may be ashamed of his tongues not being with his heart As for that objection which some make against our Liturgy that it cometh too neer the Popish Mass book t is in truth its vertue 1. Because thereby our Reformers intended the promotion of true Christian Communion by not making a needless much less a scandalous separation from other Christians in those devotions wherein they had not separated from Christ 2. Because they intended to promote true Christian