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A29104
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A perswasive (sic) to peace and unity a sermon preached before the Lord-Mayor and the aldermen of the city of London ; at the Church of St. Mary le-bow, on Sunday, January 16th 1697/8 / by Samuel Bradford.
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Bradford, Samuel, 1652-1731.
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1698
(1698)
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Wing B4117; ESTC R6286
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17,512
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34
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Nay a kind and amicable demeanor towards each other in our whole Conversation It implys yet more particularly a preserving entire as far as in us lyes the External Communion of the Christian Church To keep the Vnity c implys the maintaining as much as may be an Unity in Judgment especially as to the main and Principal Doctrines of the Christian Faith 1 Cor. â— 10 This is what St. Paul exhorts the Corinthians to Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no Divisions among you but that ye be perfectly joyn'd together in the same Mind and in the same Judgment 'T is true Christians as well as all other Men may be suppos'd and fairly allow'd to differ in some matters which are of no great consequence but there are certain Truths deliver'd down to us in the Scriptures from our blessed Saviour and his Apostles which are to be faithfully adher'd to by all Christians even such as wherein Christianity it self is concern'd and which cannot be denyed without Subverting or at least shaking and endangering the Foundation as there as likewise many others which are necessary to be understood and believ'd if we will form any true Scheme of our Religion or arrive at any competent Knowledge and Understanding in it Why else should St. Paul require Timothy to hold fast the form of sound words which he had heard of him 2. Tim. 1.13 14. And again to keep by the Holy Ghost that good thing which was committed to him Why did he order him to abide at Ephesus on purpose as himself sayes 1. Tim. 1.1.3 Tit. 2.1.2 that he might charge some that they should teach no other Doctrine Why does he command Titus to speak the things that become sound Doctrine And to teach those under his charge to be sound in the Faith And why again does he in the same Epistle set it down as a Qualification of those Bishops whom Titus should ordain that they should hold fast the faithful word as they had been taught Tit. 1.9 10 11. that they might be able by sound Doctrine both to exhort and to convince the gain-sayers and to stop the Mouths of unruly and vain talkers and deceivers And lastly what else can St. Jude mean Jude v. 3. by his exhorting those to whom he writes Earnestly to contend for the Faith which was once deliver'd unto the Saints Now as all the Truths of Christianity which are propos'd to our belief are contain'd in the Holy Scriptures which we Protestants assert to be the compleat Rule of our Faith as well as our Minners So the main and Fundamental Articles of the Christian Faith were at first contain'd in that short Formulary of Confession which was made by Christians at their Baptism This form of sound words was according to the Apostles Expression committed to or deposited with those whom they ordain'd to Officiate in the Church to be by them delivered unto the Saints that is to all Christians at their Baptism And accordingly the profession then made is by the antient Christian Writers commonly call'd the Rule of Faith the Summ of which was that the Person baptized did acknowledge God the Father as the Creator of all together with his only begotten Son as appearing in our Nature and dying for our Redemption rising again and ascending into Heaven and sitting on the right hand of the Father from whence he is expected to come again and judge the World and also the Holy Ghost the Sanctifier the Guide and the Comforter of all True Christians with the Resurrection of the dead and the Life of the World to come This was afterwards drawn up into that Form which we have in the Apostles Creed which as occasion was given came to be farther explain'd in those which we call the Nieene or Constantinopolitan and Athanasian Forms Farther explain'd I say For these last mentioned Forms do contain no more in substance than that which we call the Apostles Creed as that likewise contains the very same in Substance with the antient Forms of Profession made at Baptism So that there are no New Articles contain'd in any of these Creeds but only an explication of the ancient Baptismal Profession according to the Tenor of the Holy Scriptures and agreeable to the declar'd Judgment of the First and best Christian writers extant So that it is in truth the want of a due acquaintance with the holy Scriptures at least the true sence and meaning of them as understood by those who were nearest to the time of their being written and best able to judge in the case that makes some in our days whilst they profess themselves Christians yet so openly and vehemently to inveigh against these Forms in which our Christian Faith is exprest Which I the rather take notice of because there have appear'd of late divers writers who have in a bold and insolent nay rude and Scurrilous manner attackt those Doctrines which have so constantly from the beginning of Christianity been own'd as some of the first Principles of the Christian Religion Nay it is too apparent that under the pretence of opposing the Doctrine of the blessed Trinity all Religion especially that which hath been reveal'd hath been Struck at So that we may in this Age repeat St. Judes complaint that there are certain men crept in ungodly Men Jude ver 4. denying the only Lord God and our Lord Jesus Christ upon which account we ought to exhort one another as he did those to whom he wrote earnestly to contend for the Faith ver 3. which was once delivered unto the Saints and that not only against Socinianism and Arianism but even against gross Scepticism and downright Infidelity Now if we would keep the Vnity of the Spirit in this first sense which I am speaking of we ought strictly to adhere to the Doctrine which we receiv'd when we were baptized in the Name of the Father and of the Son and of the Holy Ghost and thereby dedicated to our great Creator Redeemer and Sanctifier we should seriously consider and endeavour fully to understand the Profession of Faith we were then baptized into settling our Judgments in all the great Articles of our Religion by the careful study of the Holy Scriptures which were indited by men indued with a divine Spirit and which are therefore able to make us wise unto Salvation We should by the daily use of these endeavour to improve our minds not only in the absolutely necessary but in all the other Doctrines of Christianity such as will help us to understand the true Scheme and consequently the great worth and excellency of that Religion which we profess still growing and increasing in all that useful Knowledge which these Books are able to furnish us with To which purpose as we should read them with seriousness and humility so we should make use of all those Methods which
professing or complying with any thing contrary to the precepts of Christianity I can see no just reason for separation in such a case Shall the meer pretence of prefering some confessedly indifferent modes or Circumstances of worship and discipline excuse a Christian from holding Communion with that Church to which he otherwise of right belongs But where then will be any end of Division What bounds or limits can be fixt to it How is it possible there should be any order any Peace in the Christian Church if every one is at Liberty to break the Unity of the Body meerly for this reason because he could better approve of some other Modes or Circumstances whilst yet he allows those which are in present use to be Lawful Who is it in all other Bodys and Societies of Men that orders such matters but the Governours of each society And who in a Christian Nation should likewise order them but the Governours in Church and State And when they are so order'd what has any private Member of the Christian Body farther to do but to consider whether he can comply with a good Conscience or not And if he can surely the Peace of the Church the keeping the Unity of the Body of Christ the promoting concord and Charity and Edification amongst its Members are strong obligations upon him to do it If any thing plainly unlawful be requir'd then that reply of the Apostles to the Sanhedrim takes place Acts. 4.19 whether it be right in the sight of God to hearken unto you more than unto God judge ye But if nothing unlawful by Gods Word nothing unlawful according to our own Judgment and Confession be made a condition of Communion I dare appeal to your selves in a like form of words Whether it be right in the Sight of God to break the Vnity of the Church of Christ Judge ye I should now according to the Method I propos'd go on to consider the Obligation all Christians are under to practice the Duty of the Text. But that I may not exceed the limits of my Time I shall confine my self to what our Apostle himself hath laid down to this purpose in the Context which is indeed so full and emphatical that a very short Paraphrase upon his Words may well suffice The Word he uses in the Text it self is very observable Endeavouring we render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it denotes as is well known no slight and ordinary Endeavour but a very diligent one a studious and Earnest care to keep the Vnity of the Spirit which plainly shews the weight of the Duty and the strict Obligation which lyes upon all Christians to practice it And no less can be infer'd from what immediately goes before and follows the words In the First verse of this Chapter as I have already observ'd the Apostle intimates that it is a walking worthy of our Christian Vocation that is 't is a behaving our selves Suitably to the design and Nature of the profession we make 't is what Christianity requires of us and that it is so appears more particularly by what immediately follows the Text ver 4.5 6. There is one Body and one Spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all What can be offer'd more perswasive than this Let us take a short View of each particular There is one Body that is as I said before the Christian Church throughout the world is but one Society Distributed into Several particular Churches as its parts of which particular Churches if sound in Doctrine and worship and imposing no unlawful Terms of Communion each single Christian is of right a Member in the place in which Providence hath cast his Lot and consequently is bound to maintain and promote the Unity and Peace of the particular Church of which he is a Member in order to preserving the Unity and peace of the whole Body One Spirit every sound part of the Christian Church and every genuine Member of it is under the Influence and Conduct of the Holy Spirit of God to which if he yields himself tractable using all those means which he hath appointed for the attaining his Assistance he will not fail to have his Judgment duly Settled and his mind inspired with a sincere Love to all who are under the Influence of the same Spirit the effect of which will certainly be a Peaceable Conversation and especially a readiness to joyn with all his fellow Christians in every part of the worship of God and his Redeemer It follows As ye are called in one hope of your Calling We all expect the same reward even the Resurrection of our Bodys at the last day and the everlasting Happiness of the Life to come we all hope to meet in the same Region of Bliss and to joyn and live together for ever in one Body in Heaven How then can we fall out in the way thither or refuse to walk together in the same path of Life One Lord whose Authority we all equally own whose Laws we profess to submit to and consequently have the same Rule to walk by and the same obligation to make us observe it As fellow servants we cannot disagree without disowning the Authority of our Common Master As fellow-Members we cannot be disunited without relinquishing so far our common Head One Faith One Baptism We all profess to adhere to that Faith which was once delivered unto the Saints agreeing at least in the fundamental and necessary Articles of it this profession we undertook at our Baptism when we were all initiated into the society of Christians in the same manner being washed with water in the Name of the Father the Son and the Holy Ghost declaring our belief in and our resignation to these three Divine Persons And how then can we afterwards be excused if we fall out and divide about inconsiderable and indifferent matters which neither relate to the foundation of our Faith nor contradict the Design of our Baptism And to conclude One God and Father of all who is above all and through all and in you all We are children of the same Heavenly Father and Consequently ought to live in Brotherly Love and Charity in perfect concord and agreement thinking and speaking and Acting the very same things as those who are under the same paternal Government and Authority who are taken care of provided for and directed by the same Providence and the same Grace These are the Arguments by which the Apostle inforceth the Duty of the Text the summe of all which is that the whole Scheme and Frame of our Religion its Author its Rule its Model its end do all oblige us to the keeping of unity so that we cannot any way contribute towards contention or division in the Church of Christ without going Directly cross to our Profession and walking altogether