brings in the Directory and sets up Lay Elders and all upon this ground That what they did was conformed to the Doctrine of the Scriptures of whose interpretation themselves would be Judges But at the heels of the Presbyterian follows close the Independent and treading in his steps at last over-teacheth him in his design and carries away his Helena from him he pulls down the Classes and the Synod as humane inventions and remains of Antichrist denying That by the Scripture any Presbyters or persons whatsoever ought to have power over the Churches of Christ which are by Scripture-rule Independent in their Government to any Secular or Ecclesiastical power whatsoever And for this they urge their Scripture Texts with much heat of contention against the Presbytery pleading this their common ground of interpretering Scripture by the Spirit whose inspirations and revelations they pretend to above what the Presbytery dare own or acknowledge As then in joyning the Authority of the Scripture with the judgment of the Church was our Reformation so is it Satans subtlety and the Jesuites design both acting by the Enthusiast That in dividing the judgment of the Church from the authority of the Scriptures may be our ruine To the prevention whereof what God hath joyned together let no man put asunder The Word of God and the Ministry of the Church for so faith Christ in Instruction to his Apostles Go ye disciple all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and teaching Teaching whatsoever I have commandâ—d you 2 Having resolved you the three seasonable Questions we proceed to clear unto you two Vulgar Errors no less dangerous then epidemical as mischievous in their consequents as spreading in their infections First That the sacred Scriptures are the onely rule of all mens actions Secondly That every man may be an Interpreter of sacred Scripture Which two make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grand and primary falshood which laid the ground for all that division and disobedience which hath of late broken forth into violence and blood both in Church and State 1. That the sacred Scriptures are the onely rule of all mens actions 1. Vulgar Error An opinion however made plausible yet is it indeed pernicious To state the case right That the Sacred Scriptures are our perfect rule of direction as to the knowledge of supernatural Truths in the objects of divine Faith and the exercise of supernatural Graces in the duties of Evangelical obedience we willingly acknowledge and therefore reject all humane Traditions urged by the Romanist as supplements to the Doctrine of Faith and Codicils to the Testament of Christ But now that the sacred Scriptures are our onely rule of direction in matters Civil or Natural especially as extended by the Brethren of the Separation to indifferent actions whereas indeed this opinion makes no actions to be indifferent all being commanded by the Word of God This we can by no means admit of it being an opinion which makes an inâ—et to all Schism and Sedition For Beloved upon diligent search and judicious observation you may finde That in the Controversies of this last age since the Reformation they who have so earnestly preached printed and what not for the change of Church Discipline and Government they have certainly made this the head Theorem of all their Pulpit discourse the very Corner stone of all their Babel-argumentation That simply whatsoever we do and are not thereto commanded and directed by the Word of God it is sin As if when God gave his Scriptures he then made null the Law of Nature and of Right Reason which Law of Nature and Right Reason imprinted in our hearts is as truly and indeed the Law and Word of God as that written and printed in our Bibles And therefore Non differet Scripturâ an ratione consistat Tert. de cor Miâ— c. 4. so Tertullian it will not matter much whether our warrant be from Scripture or from Reason both being the Word of God onely with this difference That Humane Reason is subordinate to Divine Revelation Besides if the Scriptures are the onely rule of all our actions then where there is no Scripture there should be no rule and where no rule no Law But to the Gentiles having no Law written in Tables there is a Law written in their hearts Rom. 2.15 and according unto this Law their Consciences do either accuse or excuse them And thus If the Gentiles have a Law then have they a rule of their actions and that to excuse too and so not every thing which is done without direction of the Scriptures is therefore sin nor yet the written Word the onely rule of what is Natural and Civil To say as some do to mitigate the rigidness and harshness of this opinion to say That the Scriptures are the rule of all mens actions in those general maxims dispersedly and occasionally set down of doing unto others Matth. 7.12 as we would they should do unto us and of doing all things decently 1 Cor. 14.40 Rom. 15.2 Phil. 4.8 orderly and to edification and the like especially of doing whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report c. This were indeed to the purpose if those maxims known principles of Nature and Reason had never been heard of but by Scripture Revelation But in that holy Scripture points us expresly to those maxims in general it withal directs us implicitely to the use of Nature and Reason in all ordinary affairs in particular To convince you more fully of the great danger see the evil consequents of this Erroneous opinion which are especially these three 1. An unavoidable guilt of Superstition 2. A vexatious perplexity of Conscience 3. A seditious contempt of Humane Laws whether Civil or Ecclesiastical First An unavoidable guilt of Superstition For that this opinion takes away the indifferency of things and actions making all necessary as commanded or else to be sinful So that it is well observed the Romanist and Separatist as they go upon contrary grounds yet both false so they run into quite contrary errors yet both superstitious The error and superstition Affirmative on the one hand that 's the Romanists who cutting short the Scriptures perfection impose Humane tradition with an opinion of absolute necessity and divine authority The Error and Superstition Negative on the other hand that 's the Separatists who extending too long or rather laying too low the Scriptures perfection they condemn Natural and Civil Actions with a censure of being sinful which yet the Word of God condemneth not And thus to take away what is indifferent in its self by commanding it as absolutely necessary or forbidding it as absolutely unlawful is Superstitious By commanding it as necessary when Gods Word requires it not and by forbidding it as unlawful when Gods Word condemns it not Secondly A vexatious perplexity
hard to finde a Christian among Christians a Protestant among Protestants each Sect condemns the other And amidst those divisions which are so many where shall we finde truth which is but one Indeed we must confess there is too much of truth though too little of Charity in the Objection We cannot but own our unhappiness yet as an object of compassion not as a subject of exprobration To acquit our selves then of the Calumny of our Adversaries though we cannot but bewail the misery of our Brethren know if rightly considered so far is any Church from being Heretical because there Heresies spring up against the truth that it is therefore Orthodox because even then the truth is maintained against Heresies And this is the present condition of the distressed Church of England But we further return upon our Adversaries That the Church of Rome is not therefore the true Church because they suffer not amongst them the Heresies that are amongst us for they have their Errors and those Heretical too onely they maintain and defend what they should acknowledge and reform at least oppose and disclaim The Jesuite indeed he thinks he hath set a sufficient guard upon St. Pauls Oportet And whereas the Apostle says to every Church what he says to that of Corinth There must be also Heresies among you The Jesuite says There shall be no Heresie in Rome and the Popes pretended infallibility shall be their protection But what Do not we know that those very Churches which were as so many Golden Candlesticks Rev. 1. 2. and had Christ walking in the midst of them do not we know that those very Churches had then their blasphemous Heresies and prophane enormities amongst them Which Heresies and enormities did not unchurch those Cities till there ceased to be an holy Seed a remnant of Orthodox Ministers to preach and profess against them Indeed where grow the Tares but in the Lords field where spring up Heresies but in the Church It is not then that the Church of Rome hath no Heresies but wants truth to discover and faithfulness to exterminate them Would they begin to weed their field the Tares would soon appear would they begin to cleanse their Floore the Chaff would easily be discovered Let it then be candidly considered whether does more Christianly and ingenuous we who confess we have Heresies yet publickly profess the truâ—h or they who profess they have the truth yet will not confess their Heresies If they will own themselves a Church as Corinth was they must subscribe to St. Pauls Oportet as our Church does That there must be also Heresies and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you 3. By way of Comfort And blessed be God that as he foretels us of Heresies for our Caution so he prescribes us remedies for our comfort And amongst those remedies what more soveraign then the truth of his Word well digested by Prayer and Meditation This is a sure preservative for though all Heresies plead Scripture yet I like not that opinion and prescription of taking away the Scriptures from the people least they become Heretical This is a remedy like that of famishing the children because the Dogs eat their Bread or of plucking up the flowers from the Bees because the Spider sucks out poyson or taking away the pasture from the Sheep because the Wolves devour many of the flock This prescription we leave to those of the Roman Church as suitable to their Roman not to our Christian Faith Tert. de Resur Carn c. 47. For our parts we are no Lucifugae Scripturarum as Tertullian speaks of some we shun not the light of Scripture but are willing to bring our Gold to the Touchstone our Line to the Rule our Doctrines of Faith to the Word of God We know well those Gyant-Heresies of Sabellius Arius Nestorius Eutyches Apollinaris and others we know well those Gyant-Heresies were overâ—hrown by the holy Fathers in the General and Provincial Councils with stones from Davids sling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Athanasius with Arguments drawn from the sacred Scriptures Athan. cont Arian Orat. 2. We like not then to forbid all Coyn because much is counterfeit nor quite to take away the Scriptures because much is perverted Indeed the Patrons of Heresies are not always nor for the most part of the Plebeian rank but rather of the Ministerial Order they are not such as have not enough of knowledge but such as have too much of perversness True the Heresies of the Anabaptists I think are all the peoples Brats Errors of their bringing forth and nursing up they are the Births of a Proud ignorance And seeing these are now the most infesting the Church I would have all her Sons and Daughters so experienced by the help of a faithful Guide in the Doctrine of the Scriptures that they might be able in their Conference with Hereticks Matth. 4.6 7. to imitate our Saviour in his combate with Satan to repel the Error of Scripture misinterpreted by the Truth of Scripture rightly understood and aptly applied For sure to this end that we should be prepared did the Apostle here premonish saying There must be also Heresies among you 4. Exhortation To joyn to our profession of Faith an holiness of life for the Mysteries of Grace are Mysteries of Godliness 1 Tim. 3.16 they have their holiness as well as their truth And what thinkest thou then O man that thou canst be a fit Judge of the Truth when thou art not acquainted with the holiness of Gospel Mysteries No sure for to instance in some particulars Art thou fit to determine what concerns the dispute of Free-will Rom. 6.20 who art thy self a Servant unto sin a slave unto thy lusts Art thou fit to decide what is the use and efficacy of Grace Jude 4. who thy self dost turn the Grace of God into wantonness Art thou fit to state the nature and necessity of good Works who art thy self to every good work reprobate Tit. 1.16 Art thou fit to prove the Divinity of Christ who thy self feelest nothing of the power of his Divine Spirit Art thou fit to judge what is Truth in doctrine and purity of Faith who dost stain and dishonor the Truth by thy conversation and impurity of life Whosoever of you then Beloved that desire to avoid the guilt that is so great the danger that is so near even Heresies among you do you joyn to your profession of Faith an holiness of life and then though there must be Heresies among you yet shall you be of the number of those who are approved and made manifest among you THE FOURTH SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION Introduction THe Church of Christ is the House and Temple of the living God yea the Pillar and ground of sacred Truth 1 Tim. 3.15 even as the Edicts of Kings
2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation For Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Mercy and Blessedness For Argument and Conviction in discovering and refuting Errors in discerning and confirming Truth For Correction and Reformation in what concerns minde and manners the inward and the outward man in thoughts in words and in works And of these three does consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Form of Institution in Righteousness That the Man of God even the Preacher of the Gospel may be perfect yea thorowly furnished unto all good works especially that of his Ministry And needs must the Scriptures be abundantly sufficient for the people if such for the Preacher Acts 20.27 whose office it is to declare unto them the whole Councel of God 2. It s sacred Authority this especially for the proving deciding and determining all Controversies in Doctrines of Faith And therefore to the Law and to the Testimony is the challenge of the Prophet Isa 8.20 from the command of God and they Who speak not according to this Word have no Light of truth and righteousness in them From this full sufficiency and self authority it is That the Word of God is the Canon and Rule of Faith The Canon I say and Rule for seeing we are commanded to prove the doctrines 1 John 4.1 whether they be of truth and try the Spirits whether they are of God and seeing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove by tryal as the Goldsmith does his Gold by the Touchstone or the Carpenter his work by the Rule if thus prove and try some Touchstone and Rule there must be of tryal and proof Gal. 1.8 and what is this but the Word of God For If any man or an Angel from Heaven preach any other Gospel then that which we the Apostles of the Lord have preached let him be accursed is that dreadful Anathema pronounced by St. Paul And thus the holy Scriptures being the Rule of Faith as a Rule hath its just measure inherent in its self not depending upon the hand of the Artificer so the Scriptures have their infallible truth in themselves not depending upon the judgment of the Church Yet we must know withal that though the Church does not give yet does she declare the authority of the Scriptures and so by â—er testimony with John Baptist points us unto Christ in the infallible truth of his Word 1 Tim. 1.15 Thus that Jesus Christ came into the world to save sinners we come to hear it because the Church doth so teach us but we believe it because the Scriptures so teach the Church And this is right the Apostles determination against Papist and Sectary both Rom. 10.17 That Faith cometh by hearing and hearing by the Word of God We are to hear the Church but the Word of God is the object of our Faith and this the Church proposeth to be believed to be believed upon this ground of Faith Dominus dixit the Lord hath said or Christus mandavit Christ hath commanded it This for the inherent attributes of Gods Word full sufficiency and self authority 2. It s transient operations viz. By a divine light and sacred power 1. It s divine Light the Word like the Sun it carries with it that brightness whereby it enlightens and that influence whereby it quickens the inward man As light it discovers the hidden things of darkness the Souls guilt the hearts deceitfulness Satans subtleties sins enormities As light it distinguisheth betwixt good and evil truth and falshood faith and heresie Yea as a light it guides and directs the whole man Psal 119.105 Thy word is a lamp unto my feet and a lanthorn to my paths a lamp unto my feet for the instructing my minde and ordering my affections and a lanthorn to my paths for the leading my judgment and the directing my conversation 2. It s sacred power either governing what is under its command or subduing what is against its dominion First Governing what is under its command Jam. 2.8 Therefore a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal a soveraign a supream Law regulating the affections restraining the lusts conforming each faculty of the Soul to its self Secondly Subduing what is against its dominion Discomfiting Satan in his assaults 2 Cor. 10.4 5. overthrowing sin in its strong holds breaking down the Bulwarks of the flesh and leading into captivity the corruptions of nature Such such the light and power of the Word through the Spirit as convinceth man of sin in himself humbling him in repentance and withal discovering righteousness in Christ by Faith by Faith to believe and in believing to finde rest unto his Soul However then rational discourses rhetorical flourishes Scholastical disputes may please the fancy raise admiration astonish the minde yet in this is the vigor and life of Religion and Faith to quiet the Conscience and give rest to the Soul the sole property and power of Gods Word This the first particular chiefly considerable in our Saviours instruction the object of our Faith the Word of God in which we have whatsoever hath been commanded of Christ to be taught 2. The means of communicating this object and declaring this word the Ministry of the Church by which we are taught whatsoever Christ hath commanded And therefore saith our Saviour expresly to his Disciples and in them Luke 10.16 to the whole Ministry of his Church he that heareth you heareth me And by this St. John gives us to know the Spirit of Truth from the Spirit of Error 1 John 4.6 even by a conformity to the doctrine of Christs Church He who is of God heareth us In which Church Christ hath given some Apostles some Prophets some Evangelists Eph. 4.11 14. and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and all to this end to preserve the unity of the Faith Where observe to a confutation of the Popes infallibility on the one hand and the factious Enthusiasm on the other the Apostle does not say as doubtless he would had he been of the Jesuites belief that for the preserving of the one Faith Christ had given one Head and so with some Apostles had ordained St. Peter the chief Apostle and with some Pastors had ordained one Universal Pastor to whom all Doctors and Teachers yea all Nations and Languages should repair for the resolutions of Faith and ultimate determinations of the Truth Again the Apostle does not say as doubtless he would had he been of the factious humor that for the work of the Ministry and perfecting the Saints he had ordained as some Pastors and Doctors so distinct from them some gifted Tradesmen some illuminated Mechanicks Who is it
discendum quod de Deo intelligendum as Hilary speaks we must learn from God what we may understand of God even as we discover the Body of the Sun by the light of its own beams yea God it is who prepares the eye of the practical judgment and proportions the palate of the rectified will to discern the evidence and rellish the sweetness of supernatural Truths and he does it in this order The Church by a Ministerial Manuduction and Ecclesiastical dispensation to those matriculated by Baptism born in her Lap and bred in her Bosom tutored to a reverend esteem of her Maternal Authority to them she transmits this indubitate principle of Christian Verity That the sacred Scriptures are the Word of God But to them who are without the Infidel and Heathen the Church hath her arma praelusoria her preparatory Arguments of Right Reason to fit the minde for a candid reception and diligent examination of the Scriptures And upon this the Spirit of Truth comes in with Conviction to the Conscience perswading the Soul to this assent of Faith that they are the Word of God Wherefore besides the Ministry and Manuduction of the Church there must be an illuminating power of the Spirit yea a power rectifying and raising the minde to a capacity of supernatural light otherwise the Mysteries of Grace to the Natural man will be as the varieties of colours to the blinde the colours are not discerned till the faculty be restored nor are those Mysteries understood till the minde be healed And when thus by the Spirit of God the minde is fitted to the Word and the Word revealed unto the minde then does the Soul discern an excellency in the sacred Scriptures above what is in Humane Writings with as sure a distinction though not so clear an evidence as the eye does discern a beam of the Sun from the blaze of a Candle Quest 3 Thirdly In doubtful cases how may we best interpret the sacred Scriptures Answ I answer That Interpretation of Scripture is best which holds conformity to the Analogy of Faith and consent with the judgment of the Church two sure rules of Scripture interpretation approved and observed by the ablest Expositors of Gods Word 1. Which holds conformity to the Analogy of Faith Rom 12 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Analogy of Faith is none other thing then that summary and fit proportion which is in the general principles of Christianity and cheif mysteries of Grace plainly set down in the sacred Scriptures A sum whereof we have in our publick Confessions of Faith the Decalogue the Lords Prayer and the Doctrine of the Sacraments seeing then it is the Scripture phrase to be built up in our holy Faith As that stone Jud. 20. which holds not proportion with the rest of the building is either fitted or rejected by the Architect so that interpretation of Scripture which holds not Analogy with the received Doctrines of Faith it must be either amended or cast away by the Religious And in doing this the Faithful of Christs Church they shall according to St. Pauls precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3 16. walk orderly by one and the same rule and so preserve the unity and peace of the Church in being of one and the same minde 2. Consent with the Judgment of the Church For that no Scripture is of private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.20 to be interpreted by a mans own wit fancy or reason but by the enlightning power of the Spirit of Truth for as the Scriptures came not by the proper will Vers 21. so nor are they to be interpreted by the private judgment of men but the same Spirit who is the Author must also be the Interpreter And where may we with more confidence rest assured that this holy Spirit is then where Christ did expresly promise he should ever be with his Church Matth. 28.20 John 16.13 And especially with the Pastors of his Church to whom our Lord gives the promise that His Spirit should lead them into all truth But here it may be demanded what I call the Judgment of the Church I answer The antient perpetual and universal consent of holy Doctrine received at all times in all places and of all the faithful But especially do we fix upon that judgment of the Church in the antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils For that without controversie even by confession of all parties in that time were the most Eminent Saints for holiness of life excellency of learning purity of doctrine and constancy of martyrdom And he that will think to go to Heaven in any other path then what these blessed Saints have trod before him I say to him as Constantine to Acesius Erige scalam ascende solus Raise thy self O man a Ladder and climb up alone Now this antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils This is that we may call in the language of St. Ambrose Liber Sacerdotalis Ambr. de fid ad Grat. l. 3. c. 7. That Sacerdotal Book signatus a confessoribus multorum Martyrio consecratus signed by the confessions of the most eminent Saints and consecrated by the blood of the holiest Martyrs As then the Authority of the sacred Scriptures gives us the sure rule of Faith so the judgment of the Universal Church gives us the right line of interpretation according to which two it is well worthy our observation the Church of England did exactly draw the platform of her Reformation And this is evident in her Doctrine and Practice 1 In her Doctrine Art 20. amongst many other instances see it in her Book of Articles expresly acknowledging the Church to be the witness and keeper of the sacred Oracles and in her Book of Canons as expresly denying any doctrine necessary to be religiously held and believed which the Catholick Fathers and old Bishops of the Primitive Church have not collected out of the Scriptures And 2 that her practice is suitable to her Doctrine appears by her owning the four General Councils the Apostles Nicen and Athanasian Creeds And in all her disputes against the now silent adversary otherwise too busily employed the Jesuite justifying her reformed estate as conformed to the Primitive Church within the first five Centuries of years And here give me leave to observe unto you how the Presbytery laid the way to their own and our Churches ruine even by setting up private interpretation of Scripture in opposition to the received judgment of the Universal Church For do not the Brownists the Anabaptists under the name and notion of Independents presently beat them with their own weapon The Presbyterian abolisheth the Publick Liturgy and takes away Regular Ordination
Not onely yearly or monethly but even daily new Doctrines of Faith and all from the pretended new Revelations and new discoveries of the Spirit Yea from the influence of this Vulgar Error it is That the meanest Artisans become the chief Preachers the Day-laborer in the Brick a Master builder of the Temple from hence it is That Sacriledge is expunged the Decalogue the Lords Prayer and the Creed banished the Church and all disorder and confusion breaks in like a flood That you may know then we heartily desire to preserve your common right and special blessing of reading the sacred Scriptures against the Papists as well as prevent the particular abuse and fatal mischief of corrupting the holy Word by the Factious Observe We acknowledge that the holy Scriptures in Truths absolutely necessary to Salvation they are plain and easie but 2 Pet. 3.16 in Mysteries excellently profitable for edification they are in many places dubious and difficult to be understood Wherefore we allow every private person a Judgment of Discretion to apply what is easie and plain but not a Power of Interpretation to expound what is difficult and dubious Certainly John 5.39 2 Pet 3.18 every man is bound to search the Scriptures that he may know and improve that knowledge too of Gods will Yea bound he is to apply what he reads and reading understands for the ordering his conversation in Truth and Holiness in Faith and obedience Thus then you see we by no means like that Popish stupidity that you should live like Horse and Mule without understanding No more then we like that factious frenzy that every man should think himself more then Doctor of the Chair to interpret Scripture by his private Spirit Wherefore for the true Interpretation of Scripture observe We admit the Judgment of the Church as a Trusty Guide and the Opinion of the Learned as a Rational Argument but we approve the Scripture it self as an Infallible Rule clearing those Texts which are dark and doubtful by those places which are more plain evident being still careful to keep close to the Analogy of Faith consisting in those principles of Christianity which are clearly set forth in Scripture and generally receiv'd of the Church What think you now then Beloved he who is not acquainted with the Judgment of the Church and so wants his Trusty Guide he who is not acquainted with the Opinions of the Learned and so wants his Rational Argument he who is not well instructed in the Principles of Religion and so knows not the Analogy of Faith he who is not skilled in the Language and Phrase and Method of the Scripture and so wants his Infallible Rule is such a person however he may pretend to the Spirit is such a person think you fit to be an Interpreter of the Word Wherefore to interpret Scriptures by the Spirit not being qualified as to the use of means for right Interpretation it is certainly most certainly plain Enthusiasm A phanatick presumption the greatest evidence of the Spirit of Error being so opposit in act and operation to the order and method of the Spirit of Truth Object But here the Enthusiast to prove his interpeting Scripture by the Spirit to be lawful and right he urgeth that of St. Paul as his Herculean Argument 1 Cor. 2.14 That the Spiritual man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligit ac discernit as Beza renders it he understands and discerns Judicat as the Vulgar Latin and our English he judgeth and that all things in matters of Faith and of Manners of Doctrine and of Conversation So that what needs more to interpret Scripture then to have the Spirit the case seems clear if St. Paul may decide the Question Answ But stay no Triumph before Victory To this I answer The same Apostle who saith The spiritual man judgeth all things says also 1 Cor. 14.32 The Spirits of the Prophets are subject to the Prophets where by Prophets are especially intended the Interpreters of the Scriptures and that the Enthusiast himself will readily acknowledge Now then observe If the Spiritual man will interpret Scripture by the Spirit he must remember That his spirit must be subject to the Prophets submit unto the Judgment of the Church in those holy Interpreters which have gone before him or which are now surviving with him Otherwise he is not spiritual but carnal carnally puft up with the pride of his own spirit which he blasphemously calls the Motion of Gods Spirit Thus then to interpret Scripture by the Spirit according to St. Pauls direction taking the Church for our Guide holy Expositors for our Instruction there can be no just quarrel at our Interpretation For that we keep to the right Rule and Line to the Polar Star and the skilful Pilot the happy Union of what the Text hath joyned the Word of God and the Ministry of the Church for so is the Instruction of our Saviour in his Commission to his Apostles Go ye disciple all Nations Teaching them to observe whatsoever I have commanded you 1. By vertue of our Ministerial charge we do here Applic. in foro Conscientiae in the Court of Conscience arraign and condemn the Heresies and Schisms of our present times of that so horrid though so common sin of Scripture-Sacriledge men surreptitiously stealing away the true meaning or prophanely corrupting the proper phrase of Gods Word thereby making the Delphick Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Scriptures I mean to speak that sense which the Spirit of Error hath imposed not the Spirit of Truth revealed Church-Sacriledge and Scripture-Sacriledge they commonly go together they who will prophane the House of God will not stick to corrupt the Word of Christ and they who will not spare to defile his Worship will not care to pervert his Truth Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz oâ—at 36. Rev. 22.18 19. as for the Sacrilegious invaders of the Holy Scriptures whether they be such as violate the Letter or such as pervert the Sense let them see the guilt of their sin in the horror of its punishment denounced by St. John saying I testifie unto everyman that heareth the words of the Prophecy of this Book If any man shall adde unto these things God shall add unto him the plagues that are written in this Book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book O dreadful Commination God will assuredly cut him off from benefit by the Testament of Christ who shall by Heretical forgery either detract or corrupt it The Gospel of Christ is his Testament and if it be but a Mans Testament how much more when it is The Testament of God being confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by Legal Authority ratified and declared Authentick No man disannulleth Gal.
able to save unto the uttermost all those that come unto God by him Let thy Conscience then O dejected Penitent object the hainousness of thy sins and raise them to the greatest height by all aggravating circumstances as being committed against the dictate of reason and the light of knowledge as being reiterated again and again after solemn resolutions and the gracious enlightenings of the Spirit here thou being truly sensible of thy sin mayst not despair of mercy seeing Christ is not only able Heb 2.17 but also willing to save those who come unto God by him Rev. 12.10 even unto the utmost of what their Consciences can accuse or Satans malice aggravate The Rules of Direction 1. Raise thy faith and this by a frequent meditation upon the promises of grace and life By which meditation the soul shall the better suck out the sweetness and digest the nourishment of Gods mercy and truth And because Pattern prevails above Precept take this Instance for thy imitation Suppose thou fixest thine eye and thoughts upon that blessed truth and comfortable Text of S. Paul's This is a faithful saying 1 Tim. 1.15 and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Upon this let thy soul dwell a while by serious meditation and in these or the like expostulating thoughts let thy faith gather strength and renew its vigor How Jesus Christ came into the world to save sinners What was this the very end and purpose of Christs coming in the flesh and suffering on the Cross that he might bring men sinful men to salvation O divine Cordial to an afflicted soul O sweet comfort to a penitent Sinner I am convinc'd the words are gracious but how shall I be assured the saying is true Why it is the Word of God and shall I then distrust its truth Vain heart be not so deceitful it is a faithful saying this a saying as firm as God is holy as true as Truth it self But what right have I I so vile a Wretch to so divine a Truth Why my right lies in Gods mercy which here extends to all That Jesus Christ came into the world to save sinners it is a saying worthy of all men to be received Of all men sure then in that all I am included my particular is involv'd in this general Ps 78.41 Isa 59.1 for who shall limit the Holy one of Israel Ay but will God have respect to so hainous a sinner Have not my grievous sins made me unworthy of so gracious mercy Jam. 2 13. Yes unworthy but not uncapable It is the glory of Gods mercy to forgive sins the greater then my sins the greater his glory in their forgiveness Though then I be the chief of sinners I will rely upon my God in my Jesus for his chief of mercies and so resolve to apply the truth and comfort of this Evangelical doctrine delivered by the Apostle that this is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Thus in thy greatest dejections endevour to raise thy faith by meditation on the Promises to the greatness of thy sins opposing the riches of Gods mercy to the horror of thy guilt the fulness of Christs merits both unmeasurably infinite and gracious And as the skill of a Physician is the more eminent in curing a dangerous sickness Rom. 5.20 so is the goodness of Gods mercy more glorious in pardoning and the power of his grace more evident in healing hamous sins Bonitas invicta non vincitur infinita misericordia non finitur Gods invincible goodness is not by sin conquered nor his boundless mercy by guilt limited And therefore may he alone despair of pardon who can be more wicked then God is gracious And as for the merit of Christ it is a superabundant merit Though the purity of all the Heavenly Host is not able to wipe off the stain nor their death sufficient to expiate the guilt of the least transgression Joh. 1 29. 1 Joh. 1.7 2.2 yet is the least drop of the blood of the Son of God an expiatory sacrifice for the whole World how much more then shall these his streams of blood be sufficient in their fulness of merit for the most hainous sins of a relapsed Saint There may be then some disease of body which is opprobriū medicorū past the Physicians skil to cure but no wound no distemper of soul can pose or puzzle the mercy of God or merits of Christ to heal We cannot then dishonor Christ more then to distrust his grace and love to undervalue his merits and blood Joh. 15.13 Rom. 5.8 especially he having given so great a testimony of his love by his death and made so firm a Conveyance of the merits of his death in his promises yea and vouchsafed so sure a seal of those promises and of that merit in his Sacraments Be it so then O thou dejected and afflicted soul be it so that thy troubled Conscience does rage as the sea with uncessant accusations be it so that sin and hell besiege thee round with the bitter terrors of everlasting death and that now the waves and surges of temptations swell and overflow thee yet shalt thou not faint not sink not perish 1 Pet. 1.5 whilst the Son of God supports thee through faith in his merits a faith fixt upon the promises of grace and life in which promises thou mayst behold thy sins thy hainous sins thy mountain-sins swallowed up in the Sea of his blood yea thou mayst behold thy guilt thy horrid guilt long since cancell'd on Golgotha Col. 2.14 and expiated by the death of thy Redeemer 2. Renew thy Repentance and this in a deep contrition of heart and sincere humiliation of soul There being no flying from God but by flying to him no flying from his wrath but by flying to his mercy for which we have the comfort and encouragement of a gracious Advocate of a perfect Mediator 1 Joh. 2 1. 1 Tim. 2.5 Christ Jesus blessed for ever This of Contrition and Humiliation is that God calls for from revolting Judah Joel 2.12 and which he requires of all backsliding children even that they turn unto him with all their heart with fasting weeping and mourning Sighs and tears they are the Penitents best oratory for so saith David Ps 6.8 The Lord hath heard the voice of my weeping Know then O thou afflicted soul though thy relapses into sin may hide Gods countenance yet upon repentance renewed they shall not banish thee from his presence though they beget a strangeness for a time yet shall they not beget a parting for ever And so however Satan aggravating thy sin may cloud the Joy yet shall he not take away the God of thy salvation Now to further thy raising thy faith and renewing thy repentance look upon the
of faith in sincere desires after Christ which are the breathings of the Spirit have a good hope thou art regenerated and as the mother waits for an assurance of her quickening in the childs stronger motions so do thou wait for an assurance of thy regenerating in Faiths stronger enlargements The strongest Believer 2 Pet. 1.1 and the weakest of the Faithful have all obtain'd like precious faith like precious in quality of nature though not in degree of perfection Wherefore in thy doubts and fears let thy fears diminish thy doubts For know Satan doth not winnow where there is no corn he doth not perplex with doubtings but where he knows there is some faith And let this be thy comfort Phil. 1.6 He who hath begun a good work in thee will perfect the same unto the day of the Lord Jesus He who recovered the Apostles from their fall shall restore thee from thy dejections healing thy broken heart Ps 147.3 and binding up thy wounds dispelling thy cloud of temptations with the light of his countenance yea sealing thee with his holy Spirit of promise Eph. 1.13 14 and giving thee the sure earnest of the heavenly inheritance even peace of conscience and joy in the Holy Ghost The Rules of Direction 1. Cleer thy judgment from that too common error which asserts Faith of assurance that our sins are pardoned to be the only justifying and saving faith For this error consented to in the judgment hath this ill effect upon the soul that thereby it still languisheth in fears and is affrighted with terrors labouring under the horror of this apprehension that there is no remission of sins because no faith in Christ and no faith iâ— Christ because no assurance of being in him accepted of God to justification To clear this error O thou afflicted soul know Faith hath a threefold act of Assent of Reliance and of Assurance of Assent which is before Justification of Reliance which is in Justification and of Assurance which is after Justification As thus Joh. 3.16 Rom. 3.25 Luk. 24.47 Thou readest in Scripture God promiseth to all remission of sins through faith in the blood of Christ Now thou first assentest to this as a certain and sacred truth acknowledging it the free promise and wise dispensation of the all gracious and holy God Jam. 2.19 This thou mayst do and yet not be justified But when further to this assent of Faith thou dost add the act of Reliance even a casting thy self and resting thy soul upon the love and mercy of thy God for the remission of sins according to the truth of his promise by the blood of Jesus Christ Act. 5.31 this accompanied with repentance can never be without justification But now after this upon some gracious experiences it is of Gods love in Christ in the sweet communions and comforts of his Spirit that thou comest to find a third act of holy Faith even this humble assurance that God according to his word of promise Eph. 1 13. 1 Thess 1.5 hath graciously pardoned thy sin and accepted thee in thy Jesus Observe then many millions of Gods Saints there may be yea doubtless are justified through faith who yet have not an assurance that their sins are pardon'd I say yet have not for that an assurance of Gods love accepting them in Christ is not the real essence but rather the sweet effect not the proper being Rom. 5.1 but rather the happy consequent of a justifying faith which is seldom vouchsafed of God even to his dearest children but upon frequent experiences of spiritual communions So that in times of temptation to deny our faith because we feel not our assurance is an error much like his who in time of winter cuts down his tree because he finds not its fruit whereas the root being firm the tree is safe So our reliance being fixt our faith is sound and as a firm root as a sound faith Col. â— 7 Gal. 5.22 it shall in due time bring forth its sweet fruits of righteousness peace joy c. 2. Understand aright how to discern that thou hast faith which is done by an experimental act of adherence unto Christ when thou canst cordially say with S. Peter that there is none other name under heaven given among men whereby they may be saved Act. 4.12 but the name of the Lord Jesus And therefore relying upon him in his mercy and in his merits in his passion and in his intercession thou seeks and sues for life and salvation in and by him alone Thus Faith is like the Light which discovers not only other things but it self too wherefore as by the light thou dost discern the object and by the eye withal discover the light so by faith thou dost apprehend Christ to be thy Saviour and withal 2 Cor. 13.5 1 Joh. 4.12 by the understanding mayst apprehend that faith whereby thou art saved But here thou wilt object Obj. That sure we cannot by any reflect act or inward experience certainly discern we have faith For that how many do we know daily deceived and what more common amongst men then to think yea to be confident they have faith when they have it not and amongst the most profanely wicked who will not say I believe To this I answer Shall we therefore conclude the Godly man is deceiv'd because the Hypocrite is Answ shall we say the faithful man cannot truly discern because the carnal man does not The sleeping man indeed oftentimes dreams he is awake and what shall we therefore have the waking man distrust himself and fear he is asleep who would not condemn this conceit of folly Wherefore as the waking man does discern he is awake so may the Believer discern he does believe and this by an experimental act of secret desire after Christ and a sincere reliance upon him of which no man can be Judge but his own Conscience So that as when we are awake our senses being perfect we discern we are awake and do not dream so when we believe our understanding being clear we discern we do believe and do not presume But now if any man awake shall strongly conceit he is in a dream we may not conclude it is because he hath no sense but because he hath an over-mastering passion of Melancholy And thus if any Believer shall strongly perswade himself he doth not believe we may not say it is because he hath no faith but because he hath an overpowering Temptation of Satan As therefore in the former we use Physical remedies to cure the passion so in the latter we must use Spiritual helps to overcome the temptation 3. Endeavour to prove the sincerity and strengthen the weakness of thy faith by devoutly meditating upon the mysteries of Godliness and humbly applying the promises of life 1. Devoutly meditating upon the mysteries of Godliness the large series of which mysteries linkt together in the long chain of mans redemption
glory to reward their constancie Be it so then O afflicted soul that thou liest under heavy pressures length of time adding to their weight of misery yet that neither the burden nor continuance of thy trouble may bear down thy patience or break off thy constancie here is a Center of rest for thy soul a ground of comfort to establish thy faith even the firm assurance Christ gives us in his Word of his indulgent care over his Church and chosen 2. Our Lord Jesus Christ in his indulgent care over his Church and chosen he makes thine afflictions the longer that thine humiliations may be the deeper and by how much thou art the more firmly rooted in humility by so much shalt thou be the more fully established in grace 2 Cor. 12. Thus S. Paul he is no sooner stept out of heaven but he is presently set upon by hâ—ll he hath no sooner done conversing with the Angels v. 7. but he is presently buffeted by Satan and his temptation is still continued v. 8. notwithstanding his supplications are so often renewed And wherefore was it but that he might be the more fully humbled That he was wrapt up to the third heaven could not secure him from the danger of sin or hell O the vanity of mans mind and the deceitfulness of his heart S. Paul so holy so humble yet is he in danger of spiritual pride of being exalted above measure even puffed up in conceit above what he was lift up in exstasie Wherefore it must be a strong buffeting and of long continuance to beat down this pride and quell this haughtiness Thus it would be a matter of much support to the faithful in their affliction to discern aright also what is the good in temporal distresses as well as in spiritual temptations what is the good to comfort as well as what is the evil to afflict For that both the adversities and prosperities of this life they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their bitter-sweets In every worldly good there is some vexing evil and in every worldly evil there is some comforting good And therefore in all our afflictions we should rather exercise our patience then our passion our grace of humility and meekness rather then our affections of grief and anger unless it be that we turn the stream into the right channel by mourning for sin and a penitential indignation against our iniquity This this is to master our passions in making our temporal troubles become serviceable to our spiritual advantage This the practice and profession of the faithful in the Prophets hymn Isa 26.8 In the way of thy judgments O Lord have we waited for thee In the dispensing of which judgments it is Gods method to put in the sickle when the harvest is ripe Joel 3.13 Isa 63.6 Gen. 15.16 Jer. 51.13 to tread out the grapes when the wine-press is full to cut off a people when the measure of their iniquity is made up Thus the end of Babylons peace and the measure of her sin meet together And It is time Lord saith David to put to thy hand for men have made void thy law Ps 119.126 Such is the rage of the wicked in their impiety and such the impudence of their sin that they seek to rase the very Ordinances of God and cancel the very Records of Heaven in casting out the name and worship the fear and service of the Lord out of his Church And when it is thus with men then is it time for God to put to his hand in the fury and vengeance of his wrath then is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fixt and set time Ps 102.13 which his wisdom and justice hath preordain'd and constituted in which notwithstanding the low expectations and small preparations notwithstanding the seeming impossibility of the means and real improbability of the act he shall wound and strike through his and the Churches enemies Ps 110.5 Ps 16 8. Ps 100.5 And therefore is he said to be at her right hand emphatically declaring his readiness of presence and of power for her protection and deliverance Now in this way and method of his judgments it is that the faithful wait for him whilst worldly men and carnal minds murmure and complain quarrel and repine grudge and blaspheme They wait even till the measure of others sins and their own sufferings be full knowing well that Gods chastisements upon his Church they are not to consume and destroy but to purifie and refine Isa 1.25 Mal. 3.2 3. Isa 27.9 And therefore shall there not be one degree of heat more in the fire nor one moments continuance more in the furnace then the metals refining requires not one dram or minute more of affliction then the Church's purifying calls for And for this reason the faithful in all humility submit unto Gods will thereby making it appear that the desire of their soul is to his name that he may be glorified rather then that they may be delivered preferring suffering before sin affliction before transgression a continuing in distress before an engaging in what is wicked and rebellious 3. When God answers not prayer by enlargements of comfort Isa 50.10 he then does it by strength of support composing the soul to the purest and perfectest act of obedience upon earth even to rely upon God in his promises by faith when there is no sensible testimony of his love To depend and rest upon God under clouds and desertions Job 19.20 21.25 c. 2 Cor. 1.8 9 10 is a secret martyrdom of the soul advancing Gods glory in its deep affliction and preferring the truth and faithfulness of Gods promise above all Satans suggestions or its own fears Be it so then O thou afflicted soul be it so that God does delay yet does he not deny the returns of his love in the refreshings of his Spirit but he is therefore the longer absent that thou mayst be the more eagerly longing and thereby the better prepar'd to receive his blessings of love and to prise them Spiritual enlargements as all other good things they are more prised in their want then in their enjoyment Sol nisi cùm deficit spectatorem non habet says Seneca Men most look after the Sun when his light is eclypsed and so do our souls after Christ when his favour is clouded his face hid Thus how often is it that God does put grace in the soul when yet he does not publish it in the conscience And so it is with the faithful as with Moses Exod. 34.29 Moses his face shines to the Jews when yet he knew not of its lustre himself Thus many times the faithful have their graces eminent in others observation when yet they discern them not in their own apprehension God giving supporting strength when he withholds enlarging comforts The Rules of Direction 1. Keep faith and a good conscience For as a ship tossed with contrary winds such