Scripturis cogantur quaestiones suas sistere Tradition is their Helena and Venus which they so paint and trim up They are modest men amongst them that will afford the Scriptures an equall share of dignity and respect with them for it 's as little as they can give them to be equall with the Scriptures Aequè sunt observandae saith Eckius and pari pietatis affectu In Enchiridio reverentia suscipit c. saith the Council of Trent like him in Nicephorus whom they call Beatus Lib. 16. cap. 33. Theodosius two names too good for such a blasphemer who getting into the Pulpit denounced an Anathema si quis quatuor Synodos quatuor Evangeliis non exaequet pronounced that man accursed who did not make the four first Synods equal with the four Gospels which yet he might better do then the Cardinal Julianus Fox Acts and Mon. Tom. 1. pag 863. in the Council of Basil exhort them to give no less credit to the Council then to the Gospel Or the Council of Trent anathematize all that did not thus equal their vain Traditions with the books of the Old and New Testament But they stay not here it is not enough with them to have their Traditions equalled with the holy Scriptures if they be not much preferred before them 1. For their Antiquity as being Bellarmine de Verbo Dei non Scripto cap. 4. before any Scripture was written and therefore as first born must have the preheminence of primogeniture 2. Hereupon in point of necessity as though the Church had more need of Traditions then of the Scriptures and accordingly Bellarmine in that chapter whose title is Ostenditur Necessitas Traditionum in which he should prove Traditions to be necessary doth take a great deal of more pains to prove that the Scriptures are not necessary 3. In point of authority which they say the Scripture hath onely from the Tradition of the Church without which some of them are not afraid to say it would be of no more authority then Aesops Fables and the same Pighius who durst call it a nose of wax when over shoos over boots and therefore durst go on and say haec Scripta non praeesse nostra religioni sed subesse and as Caranza adds that the Scripture is to be regulaby the Church and not the Church by the Scripture 4. In point of extent Traditions according to them containing much more of the word and will of God then the Scriptures for although Andradius be so modest and that is a wonder for he is not usually wont to be found in that fault as to grant that maxima pars the greatest part of Gods revealed will is contained in Scripture yet others of his Fellows cannot but account him herein to have been over liberal for on the quite contrary Hosius saith that multò maxima pars that the greatest part of it by far is contained in Traditions and others of them say that minima particula it is the very least part of all that is contained in Scripture whilest Traditio omnem veritatem in se habet containeth all the mysteries of faith and Religion if you will beleeve Coster 5. For point of continuance The same Author would have you beleeve that this unwritten word is more safely kept in their hearts and not to be rased out of the Popes their high Priests breast-plate whilest moths and worms may soon consume these written papers and parchments 6. And so also in point of incorrupted certainty whilest the written word is but a dumb letter speaks not its own sense is a nose of wax and leaden rule which every heretick may bend to his purpose on the contrary their Mufti is a live Judge and the Tradition of the Church is safely lockt up in his breast he gives the true authentick sense of it and so preventeth both the Catholicks error and the Hereticks depravation 7. In point of transcendent worth and usefulness The unwritten word is of more moment say some of them and multis partibus superat scripturas saith Coster as much as the fleshly tables of Beleevers hearts in which no doubt their Traditions are written exceed the Tables of stone or papers or parchments in which the Old and New Testament are written And for use Corn. à Lapide from those words of the Covenant of Gods writing his Law in our hearts Jer. 31. 33. would make such weak men and silly Novices as we are beleeve that Traditions are more proper for the N. T. then the Scriptures Hoc si animadverterent Haeretici magis proprias esse N. Testamento Traditiones quà m Scripturas intelligerent Euge Jesuita en pietatem Romanam In this his bold and blasphemous expression we hear the voice of the Beast and see the whores brasen forehead that blusheth not to prefer their own dreams before the visions of God and their lying Cabala before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture of truth which alone is able to make us wise to Salvation 2 Tim. 3. 15. 8. In particular Canus and most of them hold and say that although things of more common nature and concernment were written by Moses and other Pen-men in Scripture yet the Arcana Imperii the higher mysteries those holy things were not to be cast to dogs for so they speak when they mean these rarities of their should not be exposed to publick view as it was with the Heathen with their Abdita in Adytis and as Pythagoras and some other Philosophers and the Dryades would not have their Dictates written for all but onely communicated to their Scholars such mysteria to their Mystae So Christ and his Apostles besides their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their more ordinary and common doctrine which they either spake or wrote to all had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their more secret mysteries of So also our Enthusiasts Castellio vide Beza in 2 Tim. 3. 17. more high and abstruse nature which were onely delivered by word of mouth to their greater Intimates and Confidents To which purpose Canus feareth not blasphemously to apply that 1 Cor. 2. 2. but I determined to know or make known nothing but Christ Jesus and him crucified i. e. to you vulgar and ordinary hearers howbeit we speak wisdome amongst them that are perfect No doubt their high-flown perfectionists Profane Blasphemer as though Christ crucified whom in the foregoing Chapter v. 23. he had said was the wisdome of God and the power of God were but his ordinary and course every day doctrin which he preached to the meaner vulgar but that he had higher speculations which he imparted to those of an higher Form or as our new minted word is dispensation and attainment which our Enthusiasts boast of in their Revelations and the Papists as it seemeth promise us in their Traditions 9. And therefore accordingly Lib. 4. de verbo Dei c. 4. in their practice as the Jewes if you will believe
so a Minister or a Christian even in his forced absence edifieth and that it may be more then his Heb. 11. 4. presence sometimes would This therefore is his duty 2. Hence also take notice of Gods wisdom power faithfulness and mercy who knoweth how to provide for his peoples good by very unlikely means as here for his Churches peace by the absence of those that preached the Gospel of peace It is the absence of God onely which is the certain and necessary cause of his peoples disquiet who whilest he is but present may as here in the Text have rest when best either Men or Ministers are absent How little need hath God of our best help in his work and how all-sufficient is he who can do all for us when all outward helps are wanting He could at the first make the earth bring forth before there Gen. 2 5. was any rain to water it or man to till it and here we find him laying down his people to their rest after Pauls sun-set 4. I adde a 4th time which the Text also affordeth when God after trouble giveth his Churches rest and that is when the persecution and trouble is grown up to the height and the burden of it now proveth insupportable Such was that of this Church which ushered in this peace here mentioned for besides the other Jewes rage little Saul made great havock of the Church Act. 9. 3. and being as he himself confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more exceedingly zealous of the traditions of his fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hyperbolically or beyond measure Gal. 1. 13 14. he persecuted the Church of God and wasted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is and that is quasi grassator praedo as Hierom interpreteth it an unmercifull spoiler and cruel enemy he layd all wast Very many and as sad are the expressions which we meet with in this book of the Acts to this purpose which set out his rage against Christ and his Churches At the Protomartyr Stevens death we read Act. 7. 58. that the witnesses who stoned him laid down their clothes that they might be more ready and nimble at that devilish exploit at his feet who though he was as is conceived by some of the Ancients both coaetaneus cognatus both of the same age and also of the same kindred with Steven his Cousen yet withall Being naturally acris fervidi ingenii as one saith of a quick spirit And also in the heat of his young blood And this yet more heated with zeal for his Jewish traditions yea and as some think with emulation of Stevens eminency which amongst young men of the same rank and age whilest they live together especially is too frequent and ordinary He grew so hot that as he himself confesseth Act. 22. 20. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two very sad words the latter of which signifieth that from his soul he was very well pleased with it and approved it and the other in the proper sense of it telleth you that he was not onely a by-stander looking on and taking content in it but that he was Dux choragus a principal Actor and superintendent in that bloody action so as that although he did not cast one stone at him yet in true Interpretation as Austin observeth he stoned Vt in manibus omnium ipse lapidare videretur Serm. 1. de Sanctis himby their hands Nor was this heat of his or the other Jewes rage quenched with Stephens blood but it flamed out to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a very great persecution of the whole Church Act. 8. 1. so as if Dorotheus say true no fewer then two thousand disciples more were put to death about the time of Stephens Martyrdome that the Scripture saith not but this it doth that all the rest were scattered abroad v. 1. whilest Saul made havock of the Church v. 3. the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Gal. 1. 13. and a both express such a vastation as a wild bore maketh in a vineyard when he rooteth up all or as a cruel enemy when he hath new broken into a besieged town or city who with fire and sword layeth all waste Nor his onely to them that are found in armes or abroad in the streets as is usuall in warre but those whom the savage Souldier spareth this then persecutor Butchereth for he entreth into the houses nay into every house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim the words are and there without pity of age or sex haleth and draggeth men and women into prison vers 3. Nor is this rage yet quieted for chap. 9. you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He still and yet further breathes out threatnings and slaughter against the Disciples of the Lord like some roaring Lion or fiery-breathed Dragon he belcheth and spits out fire v. 1. and gets a blood inquisition Commission of the high Priest to reach as far as Damascus which they compute to be no less then five days journey from Jerusalem How fast and how far do they go whom the devil and their own malice drive that if he might finde any he meant none should escape him of that way whether men or women none it seemeth must be pitied by him he might bring them bound to Jerusalem and why to Jerusalem not onely because there was the chief Judicature of such matters but withall because there the Judges were more enraged and there he had more power and where he had been binding before and delivering them into prison yea and did persecute them even unto the death chap. 22. 4 5. And when they were put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave his voice against them not it may be as a Judge he had not got up to the Bench but as an Informer or by-stander at the barre he earnestly manifested his approbation answerable to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned or as a busie Pursivant or officer who carried the sentence of the Court that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie and looked to it to see it put in execucution Acts 26. 10. To which add onely what there followeth v. 11. And I punished them oft in every synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Every word almost hath a very heavy Accent and Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I punished them and you may be sure it was not lightly he laid on load But you might think to prevent his own wearinesse it was but seldom nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was very often we that are so soon weary in Gods service even when weary are yet unweariable in the Devils drudgery Isa 41. 12. But although it was oft in one place yet that little body could not be every where yes the more nimâ—le to skip up and down and therefore it 's added that
exercises and so it may be with the latter days of particular Churches or Christians for outward matters the last of their way may prove the foulest and deepest yea in which some of them have met with greatest exercises of the inward man as well as the outward much variety herein is in Gods severall dispensations with his pâ—rticular servants but in the generall we may conclude That it is in the grave where the weary Isa 57. 2. are for altogether at rest Job 3. 17. and in Heaven only which was typed out by Canaans rest that a perfect and everlasting Sabbatisme or rest remaineth for the people of God Heb. 4. 9. Ruth Ruth 1. 9. was to find rest in her husbands house and so must the spouse of Christ onely in her husbands and that 's heaven where onely it is that we shall never be troubled more The world to come is the world say the Rabbines where all is well There then the Churches once for all shall have rest and therefore take we not up our rest till we get thither and meanwhile in this our distance and absence let this be the frequently reiterated wish and voice of every one of our Souls Vtinam domi essem as it is in the proverb although through Gods mercy sometimes here I may not be very ill at ease yet I would that I were at home though I am sure I shall there be perfectly well in mine everlasting rest here sometimes wee See Z ' ne by in loucium may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 28. less sorrowfull then at some other times we are but never altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly without all touch of grief and disquiet and therefore to that man who takes up his rest on earth me thinks Drexelius propounds a very fit question An coelum desperasti Hoâ—olog pâ—â—t t. 2. in Epilogo vain man but dost thou wholly despair of heaven that thou takest up thy statioÌ„ here on earth for shame up and be stirring look and walk pant and breath after heaven what ever outward rest God sendeth thee let it only refresh and inable thee to unwearied restless motions towards thy best home where thou mayest rest in thy dearest Fathers and Husbands warm bosoms never more to be disturbed or disquieted Long for heaven that is the first And be looking long after some Vse 2 better days of peace and rest which God hath promised his Church even in this world yet expected but not as yet come It is true that after the ceasing of the primitive persecutions the Churches of Christ under Constantine and other Christian Emperors enjoyed many joyfull Sabbaths of rest but yet they have not been without their soar working days Pope and Turk and other enemies have proved such cruel Talkmasters that the Church hath too sad occasion to take up again the old Lamentation Our necks are under persecution Lam. 5. 5. we labour and have no rest and that other Woe is me Jer. 4. 31. now for my soul is wearied because of murderers But yet after all this God promiseth a time when his people shall dwell in a peaceable habitation and in quiet resting places Isa 32. 17 18. when the work of righteousness shall be peace and the effect of Finch in locum righteousness quietness and assurance for ever And after that both the Beast and false Prophet and Gog and Revel 19. 20. 20. 9 10. Magog and together with them the Devil that deceived them shall be cast into the lake of fire we read of a new heaven and a Revel 22. 1 2. 4. new earth and of a new Jerusalem a vision of peace that shall come down from God out of Heaven and therefore is to be on earth when God shall wipe away all teares from his peoples eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their Brightman very eyes so to dry up the spring that as there shall be no outward occasion so no inward ability of weeping and there shall be no death neither sorrow nor crying nor any more pain all such former things being passed away This indeed the Scripture Dan. 12. 1 2. seemeth to express may be ushered in with greatest troubles as usually greatest births of Gods bounty are wont to be and should those happier times as some are ready to think be now nearer and faster coming on our present days and tempers or distempers are such as may make a very sad preface to so happy a work but yet this dark stormy night shall not hinder Sun-rise and that clear morning and bright day in which the Churches shall injoy more rest then hitherto they have attained But what I have thus said I desire may not be so understood and interpreted as though 1. Either I hereby intend with many now adays to cry up a fifth Monarchy to introduce confusion and Anarchy for even in those happy days the Prophet speaks of Kings that shall be nursing Fathers and of Queens as nursing Mothers to the Church of God Isa 49. 23. 2. Or that I either think or wish that what David saith of Dan. 7. 22. the Saints possessing the kingdome should be the lot of many such as in our days have monopolized the Title of Saints which is made of late a term of Art and a very juggle and assumed by Quakers Ranters Adamites and other most abominable Sectaries Saints per Antiphrasin As the unnaturall Sodomites in the old Testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth Saints or holy ones they were Saint Sodomites and ours are Saint Ranters which hath made the very name of a Saint and much more the persons of those that are truely such to profane Souls odious Should such Saints as these are once have the rule it is to be feared the Churches would have little of this rest which the Text speaketh of However their frenzies should not prejudice the truth of God w th sober-spirited Christians who upon their best thoughts shall in the Scripture especially in the Prophets finde many promises of such peaceable days not as yet fully accomplished which therefore it is our duty to look and pray and prepare for as the sweet close of the Churches troubles in this world and a most joyfull both pledge and praeludium of the Saints everlasting rest in heaven Mean while in the last place Vse 3 let it minde us of this Nation both of Gods mercy and our duty in reference to his present dispensations Some years since it was but little rest and peace which the Churches and servants of Christ among us had either of conscience or outward man through some mens restlesness That quarrell of Gods Covenant when those Disturbers sat still and were at Zech. 1. 11. rest he undertook in the late wars that he might at the last as the prophet speaketh give rest Jer. 50. 34. to the land and disquiet the inhabitants of Babylon
deeper and at last will break out and then be more incurable or like a smothered fire which burnes more cruelly and in the issue bursts out more violently when once the train is laid and takes like Absoloms long concealing and disguising his malice against his brother Amnon till he could meet with a fit opportunity to discover it and then he did it to purpose 2 Sam. 13. 20 22. with 23. 24 c. 3. If we have peace in the state and Commonwealth I pray let it be our answerable care and endeavour that as it is in the Text the Churches may have rest also that we may have an Ecclesiasticall peace as well as a Civil for sometimes when the Common-wealth is in greatest quiet the Church hath least rest from enemies Zech. 1. 11. with 12. And sometimes the more rest they have from persecutions from without the more leasure they have had for brangling contentions among themselves for prevention whereof take we care to lay aside parties and factions private opinions and interests which redound to the prejudice of truth and the publick peace all vain janglings 1 Tim. 1. 6. 1 Tim. 6. 5. and perverse disputings of men of corrupt mindes and destitute of the truth either for Niceties or against received especially if fundamental truths that it may not be I am of Paul and I of Cephas and I of Apollo I am for this Minister and I for that till at last another steppeth out and saith and I am of Christ i. e. for 1 Cor. 1. 12. no minister at all but am so caught up in the spirit that I am now above all Ordinances At non sic ab initio we see it was not so from the beginning but those Churches that are here said to have rest in the 4th chapter v. 32. are said to have been of one heart and one soul and happy we if we were so too that once at last we may prove indeed so happy as either to attain to that unity of faith which the Apostle speakes of Ephes 4. 13. or at least in the mean time to that unity of Spirit which you read of in v. 3. of that chapter that either we may not differ from one another in judgement or at least pity and with meekness bear with one another in those things wherein at present we cannot fully agree otherwise it will be 1. Both very unworthy and unseemly for us to shed the blood of war in peace as the Scriptures phrase is 1 King 2. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the depth of civil peace to continue in the height of Church contests and so the peace of the State should onely in a manner build a Scaffold for the children of the Church to fight upon whilest strangers and enemies sit by looking on and laughing and it may be plotting their destruction for 2. It will also be very unlikely that the peace of the State should continue long in such disquiets of the Church the Temple using to be a bulwark for the Town-house and therefore that earthquake which shakes the one will be very likely in time if not suddenly to overturn the other It hath been no strange thing in the world to see Church-heats bursting out into State-combustions Tantum Religio c. zeal upon the account of Religion when once fiered hath oft proved wild-fire Stories relate what the Jewish Zelotes in this kind did in Ierusalem and what flames such like Incendiaries in the former Age kindled in Germany may never such red lines hereafter be read in our Chronicles or Calendar 4. And because the Prophet telleth us that quietness and assurance for ever is the effect of Isa 32. 17. righteousnes let it be the joynt endeavour of us all that in our practice and pursuite of it it may Isa 33. 6. prove the stability of our times Let Daniels counsel therefore to Nebuchadnezzar be mine to my self and to every one here present Now break off your sins by righteousness and your iniquities by shewing mercy to the poor if it may be the lengthning of our tranquillity Dan. 4. 27. Otherwise our sins may soon disturb all so as that even Halcyon days may but breed and usher in a greater storm and some short warm gleames may onely serve to make an after cold blast more piercing A few drops in a drought helps the more to burn up the grass and a little water cast into a great fire makes it afterward burn more fiercely the Lord grant that our former and still continued sins may not make this Interim of our present peace even the fewel of an after combustion Oh that we might so keep our selves in Gods way that our feet may stand fixed within See Calvin in Psal 132. 2. the gates of Ierusalem or vision of peace Psal 132. 2. 5. And because it is the increase of Christs government and peace of which it 's said there shall be no end Isa 9. 7. To our utmost labour we to advance it that he may confirme us that the stablishment of his Government may be the setlement of our peace and that as his goings out to us have been wonderfull so his rest may be glorious Isa 71. 10. Do Cant. 7. 4. not we stir up and disquiet him and we may sit quietly and long enough under our vines and fig-trees In sum the way long long to continue our rest is rightly to improve it as the Churches here did who when they had rest were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied And were edified HAving in the handling of 2. Sermon preached at Whitehall July 23. 1654. the first part of the Text dispatched the first great blessing the Churches rest I come now to close with the two most happy concomitants or consequents of it that upon it they were edified and multiplied and first of the former of them the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most properly are to be rendred thus They had peace being edified which reading may admit of a twofold Interpretation Either that their edification was a means of their peace they being edified had peace as the Syriack rendreth it as though their edification went before and so their peace followed upon it Or that their edification was a consequent and effect of their peace and so Beza rendreth the words habentes pacem aedificabantur having peace they were edified to which agree our Translators who read it they had rest and were edified as limiting their edification to have followed upon their rest Both readings may hold forth a wholsome Truth to us The former this That our edifying maketh way Doct. 1 for our rest and our profiting by means to our continued peaceable enjoyment of them For although sometimes Jerusalems Dan. 9. 25. wall is built in a troublesome time and the more that some of Gods people are edified and thrive by the
ever therefore we would according to the square of the word edify the Church we must take care to build up our selves in our most holy faith as Iude exhorteth us v. 20. that by faith coming to Christ the living stone we also as lively stones may be built up a Spiritual house an holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 4 5. Otherwise we may gather Churches as many now do and build material Churches as in and after Constantines time both He and many others did and yet for all this the Church of God may be but a very little edified They do very ill who cry down all Formes although of Gods own making and institution and they do little better who make them indeed but bare Formes like painted Churches in a Lantskip So the Iewes of old made a charme of the Temple of the Lord The Temple of the Lord The Temple of the Lord Ier. 7. 4. as before they made the Ark of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bug-bear to fright enemies which they themselves so long played with that at last both They and It were carried away captive 1 Sam. 4. 3 4 5. It is not the crying up Holy Church with Papists or Reformed Churches in the most refined Formes of them with Protestants these rested in are but Names and Notions Names indeed of God by which in our walking answerable to them he is known but horribly taken in vain whilest rested in and will do us no more good then Gehezies laying the staff on the dead 2 King 4. 31. 1 King 1. 1. child could bring life into it or Davids cloathes warmth to his spent body nay we shall prove worse by them as they say the Cypress tree the more it 's watred the more barren it groweth worst men have often been found under best Ordinances So in Penuel which signifieth the face and presence of God we meet with scornfull Neuters Iudg. 8. 8. and in Bethel the house of God with scoffing Idolaters 2 King 2. 23. Bethel proveth Beth-aven Hos 10. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumcision the Concision Philip. 3. 2. and the nearer we are to the Church the further from God and nearer to a curse and our end is to be burnt when after all shoures and Sunshines we bring forth onely bryars and thornes Heb. 6. 7. 8. The Church is indeed then built when the members of it are truely and savingly edified and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as lively or living stones which do not onely lye in the wall but grow in the building When inward grace thrives according to outward meanes and when our communication and whole conversation is good to the use of edifying as the Apostle speaketh Eph. 4. 29. When a good life is built upon good Doctrine then is the Church indeed edified But so as in the last place that we labour to do as much for others as that last mentioned place intimateth That we edifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one another Singuli singulos 1 Thes 5. 11. and this mutually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 19. that by our miscarriages we do not edifie them in sin for such 1 Cor. 8. 10 a kinde of untoward edifying the Scripture somewhere speaks of but by pious admonitions and holy examples and all other good meanes we endevour to bring men to Christ the foundation and that then they may be settled upon him and grow up in him and this also is held out unto us in that former expression of living stones which do not onely live and grow our selves but are also lively and active to draw on others to the building such a care the Apostles had of any where they found any hopes or beginnings and therefore as soon as ever they heard that Samaria had received the word of God they presently sent unto them Peter and John further to bring them on and build them up Acts 8. 14 15. which is excellently set down in that place of the Canticles where Chap. 8. 9. we see what tender care the elder Churches had of their little sister in this holy Oecodomy If she were a wall they would build upon her a palace of silver If a door they would inclose her with boards of cedar If a door that See Merce in locum had opened to Christ their inclosing her with boards or barres of Cedar which never rotteth expresseth what care they had in confirming and strengthning her If a wall i. e. more confirmed and settled their building upon her a palace of silver holds forth their further endevour for her continued growth ornament and perfection and these two take up what before I said was generally contained in this duty of edification and in particular 1. When Christ as the foundation is first laid 2. His Ordinances are set up and setled according to his Word 3. We in the injoyment of them established and grow in grace our selves 4. And are means and instruments busily imployed for the effecting of the like in others then in the sense of the Text and other Scriptures the Church is edified Which should the more earnestly be desired and endevoured by us 1. As knowing the time as the Apostle speaketh Rom. 13. 11. Motive 1. for it is a duty very much incumbent on us in these last Ages to be indevoured because it is on Gods part a mercy frequently promised to these latter dayes If you look into the severall books of the Isa 58. 12. 61. 4. Ier. 31. 4 Ezech. 36. 36. Prophets in the end of many if not of most of them you shall finde many gracious and glorious promises made of the then building of the Church In this respect it is the work of the day and therefore I hope we will not stand all the day idle but that it may be our happinesse that these Prophesies and promises may be most happily fulfilled not onely upon us but also by us whilest we thus diligently act for their accomplishments But in two other respects it is the work of this our day in England according to the two readings of the Text which I before mentioned Either they then had rest and thereupon were edified Or they were edified and thereupon had rest and accordingly we have two strong arguments yet further to presse this duty We have already through Gods mercy some rest and therefore there is all reason that we should now be edified according to the first reading And again we have need to be edified that so we may have our rest confirmed and our begun peace continued according to the second reading We have with them attained Motive 2 to some rest and therefore in point of ingenuous gratitude and that we may answer Gods gracious providence we are now in so fit a season to endevour that we may be edified For
what Hierom saith that Scripture truth is in medulla non in superficie non in terminorum foliis sed in radice rationis and say with Synesius that the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though every Title and Iota in it is sacred yet it is the kernel of the doctrine and not so much the shell of the words that we so much stand upon And therefore if any shall conceitedly affect and insist upon any formes of words of their own making as are either meerly leaves or that cover some poysonous toad of error and impiety under them we will very readily call them as Nazianzen Orat. 6. de Spir. S. did his Adversary A. B. C. sophysters and wording Sycophants Such empty shells of Formalities we leave to more empty vain hearts like children to play with and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those formed feigned words which the Apostle speaks of 2 Pet. 2. 3. to those deceitfull Huksters to make merchandise with which some of them who now a dayes decry formes most are most notoriously guilty of and in this kind of all others the most affected Formalists who with their new lights have got a set of new-minted words and phrases a strain of high flown canting in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right out those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 18. even swelling words of vanity which Peter observed and noted in the Seducers of his time and Calvin in the Libertines and Instructio adversus libert cap. 7 Quintinists of his and the Shiboleth of many in ours by which although we cannot understand their language yet we may easily come to know them whilest their form of speech bewraieth them 2. Nor to be onely bare Declarations of what we believe An ecce fidem meam or Apologies and Purgations of our selves from the Aspersions and slanders of others who either misconceive or willfully misreport us For this Prefat ad Confess Atque etiam sit Res propria Remonstrantibus qua ab omnibus aliis in tota Christianitâ—te pâ—aecisis sâ—ctis disernuntur Synod Remonstra cap. 3. use the Remonstrants themselvs wil allow of them and no wonder because when they are deservedly taxed they have need to Apologize But this is all that they will allow them because they do so dearly hugg that Helena of theirs their libertas prophetandi as their main interest and on which they have set their property as being their pâ—câ—lium onely and so become impatient of any such restraint though I cannot but wonder that they should say that the Primitive Churches and Christians intended no more by their Creeds Canons and Confessions Prefat ad confess in libro de fide ad Petrum then by them onely to testifie Non quid credendum esset sed quid ipsi crediderint when they read so often in Austin Firmissimè crede nullatenus dubites and when in their Synods and Councils they did so frequently and I fear too too liberally thunder out their Anathemaes Remonstra in exam praefat Censuâ—ae against those that taught contrary to their determinations and when the Remonstrants themselves do so cry out of Athanasius for pride and in his Quicunque vult salvari c. which he prefixeth before the Articles of his Creed 3. I add therefore in the 3d place that these Formes of sound Words are useful and in some cases are necessary and so have been used as Declarations not onely of what we our selves believe but also of what we judge that all should believe unlesse we could think that others might rightly believe that as true which we in our conscience judge to be false a goodly peece of our ingenuous loving-hearted Arminians charity and also desire and require that all should professe or at least not openly contradict with whom we joyn in nearest Church Communion So it was with the Apostles in their Canons Acts 15. And so it is with particular Churches in their Articles and Confessions to this day and so may it be alwayes Ringantur licet rumpantur Socino-Remonstrantes Notwithstanding all the rage and invectives of Socinians Arminians Libertines and other Sectaries Haec sacra aliter non constant Praefat ad Apologiam who will rather disturb yea and ruine both Churches and States and snap asunder the sacred bond of Peace then be thus hampred 4. They are therefore in the 4th place Communionis Tessarae Judices not onely badges of our Christian Church Communion but also great helps and furtherers of it whereby uncomfortable divisions may be prevented and the peace of the Church the better preserved whilest we all profess the same Truth and speak the same thing being perfectly joyned together in the same minde and the same judgement 1 Cor. 1. 10. The Remonstrants indeed tell us that there are Non pauci pii probi many honest godly men Praefat ad Confess they mean their own sweet selves and their dear party for who so honest and godly as they who dislike such Formes and Confessions as derogatory to the Authority Sufficiency and perspicuity of the Scriptures 2. As a wrong to liberty of conscience and of Prophesying 3. As a great cause of Schismes and Factions in the Church For the first They fear where no fear is No fear of taking from the Authority and Perspicuity of the Scriptures by these confessions which are wholly built upon them and for matter wholly and for Words and Phrases in a great part taken out of them not so much as by a single private Ministers confirming and explaining of them in the course of his Ministry which I hope they are not against unlesse they who are so chary and tender of the liberty of Prophesying will quite take away both the office and gift of Prophesying which when Christ instituted in his Church he sure never intended it should be any blemish or prejudice to the Scriptures Authority or Perspicuity For the 2d let the Papists answer Solum pontificium atque Hispanum regnum videte jumenta ibi sunt non homines quicquid imponitur id portat vulgus ut ascenus Isidi Sacra to God and man for their Tyranny over Gods Peoples Consciences and true liberty The Spanish Inquisition when God makes inquisition for blood there shed in this kinde will be sadly accountable We that have been this way pinched our selves I hope should never have imposed upon others the like yoke of slavery Some indeed that their tongues might be as licentious as their practises lavish it at large speak loud as though they had hired a Tertullus to help them with invectives or some mercinary Lawyer to draw up a bill in chancery with a most horrid charge that hath never a word of truth in it General outcries against an intended acted Tyranny but they should instance in particulars and make them good mean while as long as the skin is whole though they pour vinegar on us it
forth and grow as calves of the stall and Mal. 4. ◠they are planted in the house of the Lord who flourish in the Courts Psal 92. 13 14. of our God and still bring forth fruit even in old age and are fat and flourishing As on the contrary it is but bad soile in which good plants are starved or cankered Is it likely to be wholesome diet which men otherwise well and healthfull do not thrive on But it is no other then heavens shine and showers that make the plants of righteousness grow and bud and flourish and bring forth fruit for I cannot in this respect assent to the Remonstrants dictates Ex fructibus aestimandi sunt homines non semper doctrina it 's a good tree our Saviour Mat. 7. 17. tells us which bringeth forth good fruit and the same may be said of good doctrin too and al though by the corruption of mens hearts good doctrine may not al wayes bring forth good fruit in their lives yet it 's bad doctrine which naturally bringeth forth what is bad and and abominable But wholsome food even the bread of life let us ever esteem that by which the man of God liveth and thriveth cheerfully doth and suffereth Gods will and constantly holdeth on in Gods way and in the strength of it with Elijah 1 King 19. 8. walketh 40. days and 40. nights through the wilderness of this world till he come to the mount of God In a word that is sound doctrine which a sound heart relisheth and thrives by But because man liveth not by bread only Matth. 4. 4. but by every word that cometh out of the mouth of God it is not sufficient that these sound words have mans approbation if not withall Gods institution that as they are acceptable words so also words of truth words of the wise Eccles 12. 10 11. but withall given by one Shepheard Which leads to the 3d. particular 3. Which thou hast heard of me in the Text viz. the Speaker by whom they were delivered in those words which thou hast heard of me Non à quocunque magistro as Lombard and Espencaeus paraphrase it not from every dogmatizing Master but from an Apostle of Christ infallibly directed by the Spirit of Christ Such truths as have been delivered to us by Christ himself the Prophets and Apostles immediately inspired by the Spirit of God and now recorded in the Scriptures of truth either expressed in them or plainly and directly by good and strong consequence drawn from them these are those words and formes of sound words which we are to hold fast and abide by as a light to our feet Psal 119. 105. 2 Pet. 1 19. the rule of our faith and life Gal. 6. 16. and therefore called Canonical the Foundation on which we are to build Ephes 2. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mould of doctrine into which we are to be cast Rom. 6. 17. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Form of knowledge and truth by which we are to be informed No other fallible Land-mark but the holy Scriptures Card and Compass and Pole-star which we are to steer our course by if we would not make shipwrack of faith and a good conscience These these onely are the words of this life Act. 5. 20. what ever therefore either they expressely affirm or is from them soundly and directly gathered and commended to us whether by whole Churches or particular Persons although they be not expressed wholly in Scripture words yet if according to the Analogy of faith for the further clearing of Scripture sense and the better discovering of errors and heresies as they arise we willingly accept and carefully hold fast But what ever Creeds Canons Confessions Constitutions Catechismes c. either of private men or of whole Churches yea of that Church which now nameth it self Catholick shall obtrude upon us any thing directly or by good consequence contrary to the Scripture in any thing yea or but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides what the Gal. 1. 9. 10. Scripture teacheth us in the parts and essentials of Gods worship or in any thing in doctrine or practise pretended as necessary to salvation eadem facilitate contemnitur Hieronym in Matth. qua probatur we stick not easily to reject it and being backed with the Apostles authority to pronounce him whether man or Angel Anathema who shall teach and impose it and in hoc sensu we particularly especially reject 1. All humane unwritten Traditions 2. All feigned Divine Revelations For humane unwritten Traditions Bellarmine indeed applieth Traditions De verbo Dei non scripto cap. 5. to them this Text and maketh them at least a part of that Depositum in the following verse nor can I deny but that Chrysostom upon the Text and other Greek Interpreters after their manner following him run their descant upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast heard as relating to what Paul had delivered to Timothy by word of mouth from which Canus loc com lib. 3. Corn. à Lapide Estius Alii in Textum Popish writers take a rise to cry up their unwritten Traditions which being the strongest stake in their rotten hedge they most highly cry up and most earnestly contend for In their Elogiums which they give them they are their Homericum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Antidote against all infections Lydius Lapis by which they will try all doctrines Sacrum Thesei filum safely to guide you in all Labyrinths and Meanders Gladius Goliath non est similis ei the sword of their Goliah Pope to offend and strike down all opposors Ajacis Clypeus to defend them and to ward off all blows from eheir enemies Nay Fidei fundamentum the very foundation of their Popish faith and the onely foundation of it so far as Popish which if overturned their Babel cometh down and take but away what partly we hold with them agreeable to Scripture and what they maintain only by Tradition and what is besides left of Popery would be a poor thin nothing and therefore here they fight tanquam pro aris focis or if you will we may leave out the tanquam Elabor andum est ut hic locus quà m diligentissimè Loc. com lib. 3. cap 6 ad fiuem explicaretur muniretur saith Canus and good reason when he had before cap. 3. said Traditiones majorem vim habere ad Haereticos refellendos quà m Scripturas good reason that they should so earnestly fight for Traditions because by them they can better confute us whom they call Hereticks then by Scriptures We kindly thank him for this fair acknowledgement they are not so much the Scriptures as their Traditions which they must knock us poor Hereticks down with By which they rather appear to be the Hereticks for of such Tertullian of old said Lib. de Resur carni nec stare se posse si de solis