be worse that ruines the foundation but vain curious unnecessary doubtfull tending to jangling strife and divisions perhaps true but unprofitable like the Genealogies in the which the Jewes were curious or else erroneous and of ill consequence though not in it self impious Such in a word as suites not with the foundation such as is not like gold silver and precious stones these only are fit for this building suitable to Christ the foundation the Apostle reasons against their bringing such stuffe to Gods building and in this verse bringeth his Argument from the greatnesse of the sin and the certainâ—y of the punishment Their sin is the defiling of Gods Temple their punishment shall be destruction 2. Again his Argument against such ill Church workes lyeth also against Schisme Divisions and Factions in the Church as appeareth to the diligent and intelligent Reader by that in the chap. 1. ver 10. 12. and in this chap. 3. ver 3 4 5. The Apostle is still about the cure of this one disease and this verse we are upon argues against it as a Temple-polluâ—er and destructive to those that are guilty of it 3. To whom he speaks 1. To the Church of Corinth called to be Saints 1 Cor. 1. 2. Consider it 1. He speaks not to them without there were within the Church too many defilers of Gods Temple 2. He speaks not to a party in that Church the house of Cloe a choice party separating from the faulty party making up a new Church lâ—st they should be polluâ—ed in holding Church Fellowship with them that were such sinners The house of Cloe knew how tostand free from partaking with them in their sins and yet retain Gospel Union to seek a Medicine and not make a rupture The Apostle guided by the spirit of Vnion love and a sound minde breathes forth nothing to make Rents but what ever might be to make up breaches He directs not the Epistle to the house of Cloe that stood sound and untoucht though they gave him notice of the evils that infested the Church at Corinth But 1. To the whole company of Professors of Christianity in that great City to the whole society of Christians there 2. And that also to such a society as were enriched in gifts and graces so that he fiâ—st breaks out in the mention of them with solemne Thanksgiving to God they were enriched in every thing by Christ in all utterance in all knowledge they came behinde in no gift as in chap. 1. ver 4. 5. 7. Yet many of â—hese fell into this sin of Schisme these must take heed how they walk on in that sin for they may fall under this destroying judgement of God 2. To the whole and Vniversall Church of God ver 2. of chap. 1. All in every place that call upon the name of Jesus Christ our Lord both theirs and ours One Lord in common of one visible Church in all the world which is one body under that one head parâ—icular visible Churches are not so many Independant Churches those that so teach mâ—ke Jesus Christ monstrous The Papists make Christs Church a Monster in that they hold that Christ is the head of the Church which is most true and yet withall that the Pope is the head of the Church The Church then is a body that hath two heads And those make Christ yet more monstrous that setting up so many Independant Churches as there be Christian Congregations in the world which they call each sâ—verally the mysticall Body of Christ do make Christ a head that hath so many bodies but there is but one Body all particular Churches make up one Church and visible universall society in which Church he saiâ—h not Churches God hath set Apostles Prophets Teachers Miracles gifts of healings helps Governments diversities of Tongues Therefore many of us also must beware of that and such like sins of Divisions that defiled the Church at Corinth for the Ax of this Sentence in this Text is by the Apostle laid also to every of our roots While therefore these words are handled according to the truth Look not on me as if I spake of my self look not off your selves blesse not your selves under the vain thoughts of Gospel-Grace that you will hear and only that or Gospel-graces and gifts wrought in you or your freedom from other grosse-sins as if this of falling into divisions were no sin but consider who speaks How and to whom And the Lord Jesus Christ make all saving to you though for the present it should not savour you The Substance of the Text hath three words to be opened 1. The Temple of God He means not hereby the materiall Temple in Ierusalem first or second nor the Tabernacle built in the wildernesse but the latter end of this verse sheweth clearly he means Christians which Temple are ye every particular Christian every of you and ye the Church of Christians both then at Corinth and also every where not only the Christian that hath truth of grace and is so inwardly as well as outwardly but the Christian by outward calling for to these he wrote also not only every particular member but chiefly the Church the Society This word ye referred to all in Corinth called to be Saints and to all in all the world that call on the name of the Lord Iesus Christ doth fully evince thus much They are called Gods Temple continuing the Metaphor of a building considered severally and in a Church-society with Relation to the typicall Temple to shew that the truth of that type is now remaining 2. Defile Destroy The Greek word is but one in divers tenses it signifieth both to Defile and Destroy to corrupt and violate the Greek is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The translation would render the Originall more naturally if we retained one English word either thus If any man defile the Temple of God him shall God defile or thus If any man destroy the Temple him will God destroy It is an Elegancy and not barely so but pregnant in instruction for it teacheth that the punishment of such offenders shall be in justice proportioned to their offence Defiling for defiling violence for violence degree for degree if they 'le be dilapidating and corrupting Gods house they shall have enough of it God will dilapidate and corrupt them 3. If any man him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any do it that same man shall feel it whoever he be Teacher or hearer of high esteem for place in the Church or for gifts and graces this man God will certainly meet withall this his sin shall finde him out Now from hence arise three Doctrines worth our through perusall and attention 1. Doct. Every Christian professing the true Faith much more every true Professor of that true Faith is the Temple of God And every particular visible Church or Society of these Professors and the whole Church or universall society of Christians professing the true faith are the Temple of God
This from the word Temple in the sense here used 2. Doct. Many there are yea many within the visible Church that are defilers and Violaters of this Temple of God 3. Doct. God will certainly punish every and all the defilers and violaters of this his Temple with punishments proportionable to their sin in violating and defiling the same For the first of these Note the difference I put between a Professor of the true Faith and a true professor of that true Faith One may professe the truth and not truly professe it he may be a hypocrite in his profession A Professor is visible and profession of the Faith may be discerned by men from profession of falshood but a true Professor and the truth of his profession is to be desired and prayed for but is not so easily discerned God onely that searches the heart can infallibly judge of this Again I use the word Society as the Genus of a Church not an Assembly for a Church is no lesse a Church when the Assembly is dismissed then when they are Assembled in the use of any Ordinance of God Nor a Congregation that word is too narrow it agreeth not to all the kindes but the word Society that agrees to a particular visible Church and to the whole visible Church to the Church in a house the Church in a Village of one Congregation the Church in a City consisting of many Congregations as the Church of Ierusalem of Ephesus of Corinth the Church in a Kingdom or Nation committed to the profession of the Faith of Christ the Church in the whole world the Church in her Officers gathered together to hear complaints the Church in her Members assembled to worship and serve the Lord according to the Gospel of Christ It is weak and a poor quarrell my opinion is it is so to deny a National Church under the New Testament for under the old its beyond all question and to plead there is no other visible Church then Congregationall The Church at Ierusalem was not Congregationall in that sense that is it did not consist of one Congregation that could meet in one place all the Members of it have one Pastor preach to them at one time and use other Ordinances of Worship as the Sacrament of the Lords-Supper Baptisme Publique Prayer and fellowship together twelve Apostles were not able to discharge to them the duty that belonged to the word and Prayer without the help of seven Deacons to take off them the care of distributing of the Church-Almes Act. 6. 1 2 3 4. It is hard to make clear proof that the word Church in all the History of the New Testament is given to a Congregation I desire to see it And why may not a Nation professing the Faith be called a Church as well as all the world of Professors be called a Church Why not now as well as under the Old Testament The word Church is applicable to every Society of men that professe the faith of our Lord Jesus Christ We read of Churches in the New-Testament because we have severall Societies and Nations of men converted and become the people of God And whereas I hear of some that say did ye ever hear of Nations converted in the Scripture those be strange conversions the conversions of whole Nations I answer did you ever read the Scripture and yet passe by those famous prophesies concerning the Church under the New Testament All Nations whom thou hast made shall come and worship before thee O Lord And shall glorifie thy name Psa 86. 9. Again In the last dayes the mountain of the Lords house shall be established in the top of the mountains c. Isa 2. 2 3 4. And all nations shall flâ—w unto it and many people shall go and say Come ye and let us go up c. And he shall judge among the Nations And again Zac. 8. 20 21 22. There shall come people and the inhabitants of many Cities and the inhabitants of one City shall go to another saying Let us go speedily to pray before the Lord and to seek the Lord of Hosts I will go also Yea many people and strong Nations shall come to seek the Lord and pray before him It is a strange thing you say The Lord speaks of it indeed as a strange work Who hath heard such a thing Who hath seen such things Shall a Nation be born at once Esa 66. 81. Yet Zion doth so To what purpose were that command Go teach all Nations and Baptize if a Nation might not receive the Gospel and Baptisme or can any doubt of such an effect of Preaching the Gospel when Christ hath promised to his Ministers preaching to Nations that He will be with them to the end of the world Who can deny whole Nations imbracing the Gospel that have not lost their senses the Nation of England at this day and the Nation of Scotland professe the truth of Christ and now in their representative bodies are all for Reformation for the power of godlinesse for the rooting out of Popery Heresie Schisme Prelacy Prophanenesse and in this work count not their lives and livelyhoods dear unto them Moreover since I am upon this point let me propose this Argument for a Nationall Church He that hath all power given to him of God in Heaven and earth and out of the fulnesse of that power saith Teach all Nations and Baptize them and promiseth his presence to the World and to make the Nations obedient to the Faith and to receive the Gospel and Baptisme doth in so doing set up properly one Church of all the Nations in the world that receive the Gospel and Baptisme and make Nationall Churches of the severall Nations that receive the Gospel and Baptisme But Jesus Christ hath all power given him of God in Heaven and Earth and out of the fulnesse of that power saith Teach all Nations and Baptize them and promiseth his presence to the worlds end to make the Nations obedient and to receive the Gospel and Baptisme Therefore IESVS CHRIST doth in so doing set up one Church of all Nations that receive the Gospel and Baptisme and make Nationall Churches of the severall Nations that receive the Gospel and Baptisme I have degressed somewhat but let it passe Whether there be a Nationall or Congregationall Church or no this is sure every Society of Christians professing the true Faith is a Church and the Temple of God which now we come to prove for that is requisite that both branches of the first Doctrine be made good by clear Scripture The fiâ—st that every Christian professing the true Faith especially the true Professor is Gods Temple read the 16. verse of this Chapter and chap. 6. 6. 19. Where the Apostle saith Know ye not that ye are the Temple of God What know you not this Every Christian profession answereth our outward call is called to this honour to be Gods Temple this is the dignity to which ye are
called Christians this is your high and holy calling And the true Christian is so indeed For the second Branch of the Doctrine That the visible Church is Gods house besides this Text the ninth verse of this Chapter is full We are labourers together with God speaking of Gods Mâ—â—isters and then of the Hearers and Professors ye are Gods building The whole Church and every particular Church is Gods Temple as is most apparant by that in Ephes 2. 21 22. in ver 21. Speaking of the whole Church boâ—h of Iewes and Gentiles he saith In whom that is in Iesus Châ—â—st all the building fuly framed together groweth unto an holy Temple in the Lord in ver 22. Speaking of the visible Church at Ephesus he proceeds and saith In whom that is in Christ Iesuâ— you also are builded together for an habitation of God through the Spirit To unfold this a little The Temple Materiall had a double use a Morall and a Ceremoniall the Morall Use was this it was the place of Publique Assemblies the place of Publique Prayer and Preaching of the word so the Synagogues in severall Towns among the Iewes were the houses of God The Psalmist complains They have burnt up all the Synagogues of God in the land Psa 74. 8. Our blessed Saviour and the Apostles taught the word in the Temple and Synagogues The Gospel was there on mount Zion to take its beginning And thus there be and ought to be in every sâ—tled Christian State Houses for Publique worship and theâ— are the houses of God they may be called Churches the Apostle calls the Publique place of Christian Assemblies the Church saying When you come together in the Church and again What have ye not Houses to eat and to drink in Or despise ye the Church of God and shame them that have not The Church is opposed to their private houses the use of which was to eat and drink in but the use of the Church was to worship God in What sense can there be in these words if place be not opposed to place The word Synogogu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Assembly Iam. 2. 2. yet the publique places where the Assemblies of the Iewes met for the Word and Prayer The holy Ghost calls Synagogues the Christian Assembly is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church and the publique place of such an Assembly is by the same spirit and rightly by true Christians called a Church It is base and from a spirit of foul-tonguednesse to call it a steeple-house it is a familiar trophe and most significant to call the thing containing by the name of the thing contained And on the contrary do you not say significantly the Pot boiles when you meane the Broth in the Pot And you have not bread to finde your house And we call those publique places of Iudicature where publique Courts use to be kept by the names of those Courts as the Common-Pleas the Chancery the Court of Wards it is no abusive or improper speech That Place is Publique whereunto any one may resort without leave of any and without danger of being a trespasser and liable to an action of Trespasse Such is this place we are now in but such is not this or that mans House Parlour or Barne Christ requireth and loveth the publike Wisdom cries without in the streets in the chief place of concourse in the opening of the gaâ—es Prov. 1. 20. 21. Though the private meetings of Christians used Christianly have a promise yet Gods glory and power was never so seen there as in the publique Psa 63. 2. nor have they such a promise Mat. 28 20 21 And publique Ordinances are for the publique not for the private thus of the Morall use of the Temple The Ceremoniall use was for Sacrifice for receiving all the instruments and furniture of the worldly Sanctuary in all it was for signification and for shadow so the thing signified the truth remains though there be no Temple God hath now four Temples Heaven the Heaven of the blessed Heb. 8. and 9. Heb. 9. 11. Christ Ioh. 2. 21. the Christian the Church The two last are meant in this Text. See beloved your calling your dignity it is no small moment to preserve from all manner of sin if we knew our dignity we would not debase our selves we would avoid all unworthy acts all carriage that is below us this is your dignity every Christian is Gods Temple the true Temple the substance of that shadowish Temple The Temple had four things considerable 1. The Fabricke 2. The Furniture 3. The Glory 4. The Ministery that served there 1. For the Fabricke 1. There were the doors or Porch the gates very glorious These signified the hearts of the faithfull made glorious by faith to receive Iesus Christ Psa 24. 8 9. Rev. 3. 20. 2. There was the holy place and the holy of holies answerably 1. The bodies of Christians are Gods Temples his holy place 1 Cor. 6. 19. 2. The Soules of the humble and poor in spirit that tremble at Gods word are the holy of holies or the most holy place Isa 66. 1 2. 2. For the Furniture 1. The mercy-Seat or propitiatory is Christ and his blood apprehended by faith as the Apostle saith Rom. 3. 25. God set forth Iesus Christ to be a Propitiatory “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Properly notes the instrument of propitiation and fitly agrees to Christ by whom God is appeased and pacified through faith in his blood by faith is Christ brought into and dwells in our hearts Faith in Christs blood is that which sets up this Mercy-seat in the Temple of every particular Christians heart Christ by Faith in his blood is the Propitiatory he that believeth in Christ to have Redemption Remission and salvation only through his blood sprinkled and applied to his soul and conscience by Faith and therefore draweth near layeth hold on Christ and applyeth his death and sacrifice unto himself he hath the Mercy-seat set up in his soul otherwise though there be a Christ though there be blood for expiation though both Christ and his blood be proposed of God yet there is no Temple nor Mercy-seat set up to thee or me because thou hast not or I have not this Faith in Christs Blood This Propitiatorie Ex. 25. 17. 1 Kin. 8. 9. Heb. 9. 4. or Golden Cover was put above upon the Ark of the Testimony which Ark was a Coffer in which was put the two Tables of stone in which the Law was written this Ark was the Symbole of Gods gracious presence among the people of the Iews it was made of Shittim-wood overlaid within and without of pure gold Two Cherubims covering the Mercy-seat with their wings were set on the two ends of the Mercy-sea from above this Mercy-seat from between these Cherubims God gave his Oracles Answers and he was known and prayed unto under this name and notion O thou that dwellest between the Cherubims Ps 80. 1.
this signified God in Christ reconciling the world to himself not imputing the transgressions â—respassâ—s against his holy Law but accepting their persons imperfect obedience to his Commandments presented to him through Christ the Mediator and in Chrâ—st beholding them with favour acceptation passing by their sins as expiated covered in whom also their Prayers are heard answers are given to them their hearts find feel him teaching â—uling them the holy Angels attend on theÌ„ guard them are their ministers now in the believer this presence of God in Christ on a throne of grace is set up in his heart 2. The Altar of incense placed before the vaile that was by the Ark before the Mercy-seat Ex. 30. 1. 6. 2. This signified Christs intercâ—ssion and the Golden Censer and Odours of his meritorious sacrifice with which he appears before God as our high Priest Rev. 8. 3. this Altar Censer Odours and high Priest the Believer through the word of Faith even the Gospel receiving and imbracing presents himself and all he doth to God therewith that God may smell a savour of rest towards him he offereth all to God in Christs name in the hands of this consecrated Priest and on this Altar that can sanctifie his gift he puts his prayers into this Golden Censer The vertue also of Christs intercession is in him in the spirit of Prayer 3. The Altar of burnt-offering signified Christ bearing our sins and making reconciliation in whose sacrifice of himself a whole burnt-offering is found ful satisfaction a perfect ransom and price plentuous and eternall Redemption This Altar Heb. 13 10. 10 5. 8 9 10. is set up in the Christian who by Faith presents before God this Lamb and his Redemption for his Iustification and while he apprehends this Redemption in his soul offers through Chrâ—st himself a whole bhrut offering to God and all other his spirituall sacrifices 4. The Table of shew bread on which were set new every Sabbath weekly twelve Cakes with pure incense representing the twelve Tribes of Iâ—raâ—l which stood on the Table continually before the Mercy-seat in the presence of God which as it signifieth the gracious favour and the eyes of God in Christ over the righteous so also how the Christian liveth continuâ—lly as in the presence of God reconciled and reconciling him to him through Christ his heart saith with David Thy loving kindnesse is before mine eyes Psa 26. 3. and I have walked in thy truth And this constant presence as before God reconciled only through the blood of his Son raiseth the incense and sweet odours of holy motions presented also before God in Christ continually and look as God feedeth him with Christ the bread of life and furnisheth a Table beâ—ore â—â—m so the Believer keeps a furnâ—shed Table Cart. 1. 12. 7. 12 8. 2. of the fruits of the Spirit in which God in Christ is delighted this Table stood on the North-side in the Tabernacle 5. The Candlestâ—ck of pure Gold with seven Lampes burning was on the South-side right against the Table of Shew bread This is the Word of God written in the heart of the true Christian burning and shining in saving knowledge with the seven lampes of his spirit even manifold gifts and graces in the light of this Word ingrafted by which the Holy Ghost dwels in them they serve God in Christ with their spirits in the Gospel 6. The Brâ—zen Laver to wâ—sh in is the very fountaine of godly sorrow and of renewing grace Esa 1. 16. Psal 26. 6. Act. 26. 18. the spirit of sanctification which is opened in the heart of a beleever it is the sanctification in them by faith which is in Iesus Christ whereby their soules are sprinklâ—d from an evill conscience and their bodies washed with cleane water that so they may draw neare with a true heart in full assurance of faith Heb. 10. 20. This is the furniture of Gods house 3. For the Glory The Glory that fills this house of God is God in the presence of his Grace as the Apostle saith Ye are the Temple of the living God as God hath said I will dwell in them and walke in them and I will be their God and they shall be my people 2 Cor. 6. 16. 4. For the Ministers The Ministers that serve in this house they are beleevers they are both the Temple and the Priests as the Apostle Peter saith coming unto Christ Ye are built up a spirituall house an holy Priesthood to offer up spirituall sacrifice acceptable to God by Iesus Christ 1 Pet. 2. 4 5. In these foure respects is the beleever the Temple of God and every one that is called though but outwardly is called that he might be a partaker of this heavenly honour of which honour unbeliefe and impenitency doe deprive him Who can sufficiently expresse the Dignity of the true beleever who can sufficiently bewaile the state of the Christian that is so only in profession who while he seemes to give himself to God in words keepes his heart a stye for Sathan keeps open house for the Devill Thus we see how every Christian is Gods Temple The Church is also Gods Temple even the Church visible It is true that as the Temple and Tabernacle had three parts the outer Court for the people the Holy Place where the Priests did their Office and the Holy of Holies into which the High Priest only entred so they did type out the visible Church as the outer Court where are good and bad the Holy Place the true Saints and Beleevers and Heaven the Holy of Holies But here the visible Church in the whole and in every particular visible Church is called the Temple of God 1. For the generall qualities or adjuncts 1. Vnity There was but one Temple so the Church is one Cant. 6. 9. There is but one body 1 Cor. 12. 12. though there be diversities of gifts of operations and of administrations though there be divers members this diversity makes for Unity for if they were all one member where were the body 1 Cor. 12. 19. unto every one is given some measure of Grace from Christ the Head which being improved in our fit and proper place in the body according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it selfe in love Ephes 4. 4. 7. 16. Diversity of gifts makes for growth as well as for unity if love with lowlinesse and meeknesse doe act and carry us 2. Sanctity The Temple of God is holy so the Church are a society or community separated from the world they are without we have nothing to doe to judge them that is to proceed with them that are the fornicators of this world or the covetous or the like with Church-censures These are within these that are called Brethren and are yet fornicators or covetous or Idolaterâ— or drunkards or such like these that are
the Prophets 2 King 2. 3. 7. which some think took their beginning in the times of Eli and Samuel The Levites had their Schooles instituted by Moses and Aaron preserved by the Iudges and Kings continued in the Babylonish Captivity propagated to the daies of our Saviour and an end put to them by the destruction of Jerusalem by the Romans Out of these Schooles came their learned Rabbies and their Scribes and others 1. Paul was brought up at the feete of Gamaliel Christ had his Schoole in which were the Apostles and seventy two Disciples The Apostles opposed the Schooles of the Libertines Cyrenians and Alexandrians Act. 6. 9. they instituted Schooles in Antioch and Alexandria and other Provinces These opinionative persons say that the Apostles were unlearned Fisher-men We answer that part of that power from on high which the Apostles were commanded to expect and to tarry at Ierusalem till they were indued with it Luk. 24. 49. was the gift of the Holy Ghost inabling them to speak all Languages Act. 2. this supplied abundantly from heaven that defect of learning and did make them learned above all that can be attained in Schooles and Universities they had their Commission before to go and teach all Nations but were not to set out upon the execution of their Commission untill they were fitted in this manner he that can shew the like gift of the holy Ghost we say no Schools are required for the help of such but if from Heaven the Holy Ghost be not thus given let them use the ordinary helpes which God affordeth if any refuse shew such gifts and we shall blesse God The Languages the Greek and Hebrew are needed to understand the originall tâ—xâ— and derive our Doctrine from the fresh and pure fountaines the Latine is also needfull that we may not only the better receive the benefit of the giâ—ts given to the Fathers and Writers of former ages for all gifts are given of God to profit the Church withall but also be acquainâ—ed with the Liberall Arts and Sciences that the Arâ—s are needfull in a Minister is cleare hereby the Minister ought to be able to convince and confute errours and to maintaine the truth by disputation as well as to teach it and to comfort exhort and rebuke he is to stop the mouthes of Hereticks and Deceivers this he cannot doe without the helpe of the Arts especially of Logick whereby he discernes the fallacies of seducers and can open the truth out of the Scriptures which are delivered in a rationall discourse Who have been the famous Instruments of God to confute all the Hereticks of old Who have cut the sinewes of Harding Staplâ—ton Bellarmine and other Popish Writers not any other save men famous for Learning Did you ever heare of such service done for the Church of God by any of the illiterate Anabaptists and Sectaries though they have boasted of the Spirit yet I say not that Learning gives Ministeriall gifts much lesse Grace but without Learning the Ministery would be but lame in many respects therefore the enemies of a learned Ministery are the friends of Popery and all Heresies of ignorance and blindnesse and the enemies of the truth and Gospell of the light and comfort of the Church of Iesus Christ 5. Novices newly converted ones at the best taking upon them to Preach and permitted so to doe this is to defile Gods House by prophaning the Ministery Holy Paul saith not a novice 1 Tim. 3. 6. lest puffed up with pride he fall into the condemnation of the Devill these five waies our Novellists strike the pillar of the Ministery thus of a fifth sort of Temple-defilers 6. I proceed to others which though they might be cast many of them under the head of Schisme yet because they are now late-sprung and trouble the Church of God I shall let them beare a distinct numeration as so many severall orders of Defilers though not distinct sorts and kinds therefore sixthly those that keep out of the Church any of the Ordinances of Christ those that keep Gods Houshold-stuffe in any part of it out of his Temple as those that deny Paedo-Baptisme or the Baptizing of the Infants of those that professe the faith of Iesus Christ the Scripture for Baptizing of such Infants beside many others urged by many is that in Acts 2. 39. For the Promise is unto you and to your children from these words with the former ariseth this Argument To whomsoever the Promise belongs to them Baptisme doth belong the truth of this is in the reasoning of the Apostle who requires them to receive Baptisme upon their Repentance professed because the Promise is to them this ground is Apostolicall and Divine But to the children of Professors of the Faith doth the Promise belong this is the very sense of the words of the 39. verse therefore to the children of the Professors of the Faith doth Baptisme belong those that deny these infants Baptisme call them common whom God calls holy 1 Cor. 7. 14. 7. Those that keepe out the members of Christ not admitting Saints every way as gracious as themselves unto the fellowship of the Church unlesse they will yeeld to their Church-way not admitting Professors of the true Religion that have knowledge are not scandalous are not refractory to any the Holy Ordinances of Christs Worship because they see not in them truth of Grace or that which may savour to the sense of Christians that the worke of Grace in the New-birth is truely begun in them so farre as man can conceive Where is the Rule given for this visible grace as they call it by which rule the non-admitted may see that he is justly proceeded withall according to the Word of God that so though he have no Grace yet all that will use their reason may see by vertue of such cleare Texts of the Word their power is rightly used for his non-admission that the use of it may be to edification not to destruction 2 Cor. 13. 10. for which end all Church-power is given of Christ 8. They that Dis-church the true Churches of Iesus Christ because they are faulty in Discipline or in Government and chiefly to dischurch them when they thirst after pray for use all meanes God affords them for Reformation 9. Those that would introduce into a Christian Church and State a Toleration of all sorts of Religions or all sorts of Opinions in Religion under the name of Liberty of Conscience These Scriptures are fully against it The Angel of the Church of Ephesus is commended by our Lord Jesus for his patience Rev. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he could not bear them which were evill and tried those that â—aid they were Apostles and were noâ— and found them lyars It is condemned in the Angel of the Church of Thyatira that he suffered or tolerated that woman Iezebell to teach c. And Christ saith to the Angel of the Church in Pergamos I have a few things
that concern holinesse and righteousnesse there is the true Church Ephes 2. 19 20. What ever Society of men associating in a religious way do hold Christ and the Prophets and the Apostles Doctrine for faith and holinesse that Society is a particular visible Church Ephes 2. 22. 2. In what ever particular Society religious there is to be found all the furniture of the Temple all the glory the Mercy-seat the two Altars the Table of Shewbread the Candlestick the Laver that is a true particular visible Church It is the Temple of God therefore the Church of God Who can deny that that is Zion where it can be truly said the Tabernacle of God is with these men Behold he dwelleth with you you of Kingstone for of you it may truely be said Behold the Tabernacle of God is with men And to remove all things that may mislead your judgements let us looke upon that Prophesie in Rev. 11. 1. and forwards to v. 14. It concernes the state of the Church during the reigne of Antichrist in which Prophesie so farre as pertaineth to our present purpose two things are beyond all doubt and the more to be heeded First that the outer Court and the Holy City that is the Church visible is given to the Gentiles even the Antichristian or Popish Gentiles and they shall tread it under foot forty and two moneths which is one thousand two hundred and sixty daies Propheticall that is so many yeares this is the time of Antichrists reigne Secondly that this is the time and space in which the two witnesses that is the small but sufficient number for testimony to confirme any truth I say the small number of Christs faithfull Ministers for these two witnesses are expresly called two Prophets v. 10. and their worke is expresly and precisely named to be Prophecying v. 3. Now the Magistrate and his worke by the sword and Edicts is never in all the Bible called by these names the Scripture appropriates this manner of witnessing to the Gospell and against errours to the Ministers and their worke alone which is Preaching of the Gospell Mark 16. 15. 1 Cor. 1 17. if this be not the work of their Office they have no work Christ sends them to Preach and in comparison of this not to Baptize this small number is to Prophesie in sack-cloth Now this time being not expired for Antichrist is not yet destroyed the seven Vâ—â—ls are but in pouring out the state of the visible Church is this to be infâ—sted and polluted diveâ—sly with many Gentiles as we see by wofull experiencâ— there is no Protestant Church in the christian world but is miserably trodden upon at this day by Papists their bloudy rage their errours and superstitious inventions the errours of other Hereticks and Schismaticks all which are appertaining unto and are of the frye of Antichrist as the Apostle Iohn said of the errours of his time there are many Antichrists already toâ—tered â—nd torn and soyled will be the face of the visible Church untill Antichrist be down Againe the number of faithfull Ministers will not be very great nor their estate any other then a state of mourning they shall yet Prophesie in sack-cloth even so long till the one thousand two hundred and sixty daies or yeares be accomplished they that say otherwise shift as they can they will feele this to be a truth for the time of this burden is not yet expired Is Antichrists reigne expired when Papists so swarme so prevaile with many Kings that are Protestant that they waste Germany Ireland Scotland England besides other parts and yet the Pope sits in Rome I shall adde here but that of learned and godly Chemnitius in his Common Places “ Chemnit Loc. Theol. De Eccles loco cap. 3. Sect. 3. Miser caetus in quâ— multae sunt infirmitates quoque non tantum persecutionibus cruce premitu sed etiam offendiculis scandalis deformatur That the Church may be a miserable Society or company in which there are many infirmities and which is not only pressed with Persecutions and the Crosse but also is deformed with stumbling-blocks and scandals of which we ought not to judge by the outward shew but by and according to the Word The Church Visible is the company of those that imbrace Christs Gospell and rightly use his Sacraments in which company God by the Ministery of the Word workes powerfully and regenerates many to life eternall in which society notwithstanding there are many “ Et Sect. 5. 2 Tim. 2. 20. In Ecclesiae caetu multi sunt non sancti Non-sancti not holy but yet consenting with the godly in the point of true Doctrine Thus of the first Doctrine The â—econd Doctrine is this That there are many yea many within the visible Church that are defilers and violaters of this Temple of God If it had not been so in vaine had been the Apostles reasoning if it would not be so in vaine were this sentence written and left registred in the Canon of the New Testament The Apostle did not deale this blow in the ayre and fight with shadowes and that we may not so doe and only beate the ayre and lose our labour let us inquire who are they that stand guilty of this sin the thing is filthy and odious and no man will willingly owne it though he will not be taken off but will willingly doe it To come then to charge the guilt of this great siâ— upon the particular offenders 1. All scandalous Christians I begin with you for though you are not the first intended by the Apostle in this Text yet you deservedly goe in the front you make and cause others to defile and wrong the Church by Schismes The offence you give makes them forsake the fellowship of the Church of God to which you doe belong you are many waies guilty of this Temple-pollution for the present you may be ranked into three sorts 1. Fornicators Adulterers â—ffeminate and uncleane persons these defile their owne bodies 1 Cor. 6. 15 18 19. they take the member of Christ and make it the member of an Harlot these defile the Church of God this is a Leaven a little of which leaveneth the whole lumpe 1 Cor. 5. 6. it is a leaven to be purged ouâ— by Church-censures 2. The Covetous Raylers Exâ—ortioners Drunkards Theeves Swearers that feare not an Oâ—â—h the prophane unholy malicious and all unrighteous persons these make Gods house a dâ—nne of Theeves they that live in these and the like sins against the holy Law of God and yet come before him as his people and cry The Temple of the Lord and rest in the name and priviledges of Christâ—ans these live as if they were delivered to doe those abominations Iâ—r 7. 4 8. they are abominable polluters of Gods Temple 3. The Phâ—riâ—â—â—câ—ll Hypocrites â—hat pretend the glory of God and good of the Church but under that colour drive a trade Ioh. 2. 14 15. of the Publiqâ—e
and of godlinesse make a mâ—rchandize for their own filthy lucre Such aâ—e those pretenders to Reformation now among us that make up their private estates out of the Publique being carried with self-seeking they dread not the exâ—mples of Councellors Nobles Iudges Prelates Gentry that now before their eyes lye under Gods avenging hand their carcases for they are cast out and nought of them remaines but their dead contemned bulkes and on them their Worme feedes and dyes not and the fire is not quenched these their miserable carcases they may goe out and see and looke upon the contempt that God hath and doth poure upon them for the abusing of their power to their owne lusts and for making a prey of the Publique and yet they greedily follow the way of such Balaamites All that are intrusted and imployed for the publique in this great service of seeking Reformation set them feare lest if found in the like sinne they should fall into greater condemnation The Lord is a jealous God 2. All that make Schismes and divisions in the Church the context sheweth this these are properly and directly intended here by the Holy Ghost In the Church of Corinth many stood guilty of this sin their factious studies rented them into Sects 1. By contentious siding falling into parties according to their Teachers whom they affected 1 Cor. 1. 12. 2. By affectation of humane wisdome and foolish admiration thereof in the Preaching of the Gospell Ch. 17. 2. 1. 4. 3. By building Heterogeneall stuffe of a divers kind and unsuitable as wood hay and stubble upon the foundation Ch. 3. 12. 4. By undervaluing their faithfull Teachers Ch. 4. 1. and neglecting their spirituall Father that had begotten them in Christ Iesus through the Gospell ver 15. of Chap. 4. had you saith the Apostle ten thousand instructers yet I am your Father you have not many fathers this unnaturalnesse in matters of Grace is found in some of this place that Minister that begot you you cast off he continuing in his integrity and you heap to you instructers yet I thinke not so many as yet that we should reckon them by the thousands 5. By over-valuing themselves Ch. 4. 8. 10. in their owne conceit they were full rich and reigned as Kings without their faithfull Teachers they were wise strong and honourable now they were in the right now their joyes and light abounded but without us saith the Apostle I would saith he yee did reigne this their happy estate was but in their conceit These things made them be puffed up one against another 1 Corinthians 4. 6. Of this sin are they also guilty that fall under that admonition in Rom. 16. 17. that make divisions and offences contrary to the Doctrine of the Apostles the Greek Preposition signifieth both contrary and besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat praeter contra the peace of the Church and the purity of Doctrine is sinfully violated by those that divide and lay stumbling blocks in the waies of Christians by contending for any thing that is against or besides Scripture-truth The Scripture is the Rule by which we discerne of Division and offence-makers Schisme is a sin that stickes fast the Apostle spends in one Letter foure Chapters uâ—on it for this discourse begun in the first is continued to the fifth Chapter The greatnesse of this sin the Apostle sheweth many wayes 1. Schismes divide Christ so this sin is parricide Is Christ divided 2. Schisme giveth Christs honour to another so it is Sacriledge Was Paul crucified for you 3. It breakes our faith in Baptisme so it is perfidiousnesse Were yee Baptized in the name of Paul Chap. 1. v. 13. 4. It is a glorying in men Chap. 3. 21. and to glory in men that first proves men câ—â—nall for it fills men with envying and strife and divisions and thaâ— is to walk as men not as christians Ch. 3. v. 3 4. Ob. Some of them were ready to say Why spend you your time about this matter why come you not to us with meat we are strong we are spirituall teach us some deep Mysteries and higâ—er Doctrines Sol. The Apostle prevents this and layes it upon themselves their Rudity their rawnesse required his plainesse they kept him to be laying of the Principles his faithfulnesse and Pastorall discretion and wisdome kept him fast to this way of dispensing the Truth to them Were they spirituall that thus strove and stood divided They were carnall they were babes the spoone was fitter for them then the knife they were not fit to be their owne carvers v. 1 2 3. Secondly this glorying in men makes as if the Ministers were Lords of our Faith whereas they are but Ministers v. 5. Thirdly it makes as if our profiting did depend on the Ministers whereas they are only planters and waterers it is Gods giving the increase that doth the deed v. 6 7. Fourthly all Ministers are but one though some are gifted above others some labour more than others they are all but Servants in one Worke imployed in Tilling Gods Field in building Gods House v. 8 9. 5. Schismes are of our owne spirit the Spirit of God is not factious Ch. 3. v. 16. 6. They wrong Gods Temple as in the text in hand dividing it when it is but one prophaning it when it is holy 7. Schisme is the bad effect of two evill causes 1. Self-confidence Anthadie and boasting as the Apostles words shew Let no man deceive himselfe if any man thinke he is wise Acts 8 9. 2. Vaine admiration upon vaine wisedome ver 18. every one with Simon Magus would faine be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one 8. It is derogatory both to the Christians honour and to Gods order v. 21. All is the Christians he is Christs and Christ is Gods Thus Paul here sets out the greatnesse of the sin of Schisme and Divisions to which I shall adde but that one word of the same Paul in Gal. 5. 19 20. that it is a manifest worke of the flesh the workes of the flesh are manifest which are divisions Their waies of deceit in sowing divisions are excellently deciphered in Rom. 16. v. 18. they are not easily discerned for they paint with two colours 1. They glory they are the Servants of our Lord Iesus Christ 2. They use good words and faire speeches their tongues meere sugar blessing Grace goodnesse in their lips with such sobernesse gentlenesse meeknesse lowlinesse insinuations of faire speech as one would not thinke but God and goodnesse were confined to that sort of people these catch the simple but indeed they serve their owne bellies they have the teeth of Lions with those Locusts Rev. 9. 8. though they have the hair of women Now this schismaticall spirit is in all things most dangerous because it agrees every way and takes wonderfully with corrupt nature which is full of self-love pride and dotage 3. All Hereticks these ruine the foundation those before mentioned make rents in