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
the Lord After seventy years be accomplished at Babylon I will visit you Jer. 29.10 11. and perform my good word towards you in causing you to return to this place For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end But how shall this gracious Promise be brought to full performance Why it is by fervent prayer for so saith God v. 12.13 14. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when ye shall search for me with all your heart and I will be found of you saith the Lord and I will turn away your captivity and I will gather you from all the nations and from all the places whither I have driven you saith the Lord and I will bring you again into the place whence I caused you to be carried away captive This then emboldens the confidence and enlargeth the comfort of our prayers that what we ask is according to Gods will made ours in the promise by which we have a right of grace from our God and may thereby make good our claim by faith in Christ in whom all the Promises are Yea and Amen 2 Cor. 2 20. most sure and firm § 8. And thus whether we look upon the purposes of Gods will or the promises of Gods word this is a requisite condition and means of their execution and performance even our prayers Wherefore though the Decree be past and the time be set for the Churches deliverance yet not to alter to execute that decree not to shotten but to accomplish that time we must be instant in our prayers and then most instant in our prayers when most earnest in our penitence interceding for the Church as David here does when he closeth his devotion with the fervor of this Petition Deliver Israel O God out of all his troubles § 9. 2 The Author of Israels deliverance God Deliver Israel O God As we acknowledg none other Mediator of intercession but Christ none other Master of our requests but the Spirit so none other Author of salvation but God who alone is all sufficient to save Jer. 3.23 Thus the Prophet Truly in vain is salvation hoped for from the hills and from the multitude of mountains truly in the Lord our God is the salvation of Israel Where by hills and multitude of mountains is meant in an Allegory the strongest defence and surest protection which shall certainly betray us to ruine unless Gods strength make that protection strong and his power give safety to that defence O the inconstancy solly weakness and vanity of all worldly supports and carnal succors without God whether it be for salvation temporal or eternal § 10. 1 Salvation temporal O the inconstancy of Popular esteems various as the wind To day Hosanna to morrow Crucifige O the folly of Carnal wisdom whilst the subtilest Achitophelt clash in their counsels Luk. 19 38. 25.21 and become puzzel'd with intricacies hamper'd in different designs and divers interests O the weakness of worldly force The strongest Armies having Reubens sate and character unstable as the water Gen. 49.4 they have their tide and ebbe they sometimes flow to an inundation and then again sink away to nothing And O the vanity of the vastest Treasures more matter of prey to the mighty then means of help to the miserable they betray to ruine rather then protect from danger As all men so all creatures in themselves are lyers Ps 116.11 Lyers either through impotencie or through imposture either through imposture deceiving in what they promise or through impotencie failing in what they undertake This the insufficiencie of all the Creatures for salvation temporal § 11. And 2 much more insufficient are they for salvation eternal Sure we are he who cannot span his own length shall never be able to grasp the heavens He who cannot with Sampson bear away the Gates of Gaza Judg. 16.3 shall never be able with Atlas to support the Universe If the Creatures I mean be all insufficient to work that salvation which is temporal they shall never be able to effect that which is eternal Ps 49 7 8. It is not then the wealth of worldlings nor the merits of Saints no nor the power of Angels that can save a sinner Wherefore when we make the deliverance the Church the subject of our prayers it must be to him who is stiled The God that heareth prayers Ps 44 4. and who alone can command deliverances for his Church § 12. But here some may say Alas I have often prayed for the deliverance of the Church but God either hears not or he answers not yea he rather contradicts by his providence what I importune by prayer involving his Church in greater distress rather then delivering it out of all its troubles But to this I answer The stay of our faith and so the ground or our prayer is the word of Gods promise which word of promise is most certain though the means of performance is not so evident And to measure the truth of Gods word by the strength of our reason is to wrong his power and debase his wisdom And therefore when we eye God in his promises or deliverance to his Church we must look beyond all secendary causes and view his wisdom infinite in contriving and his power omnipotent in effecting the execution of his will and performance of his word § 13. The unbelief of the Churches restauration and the Bodies resurrection are both from one and the same principle of error and misapprehension even a not knowing the Scriptures and power of God Mat. 22.29 And therefore we observe how aptly God speaks concerning Israels deliverance from Babylons Captivity Israel had said that by reason of their desperate estate their bones were dryed their hope lost and they cut off for their parts But now Thus saith the Lord God Ezek. 27.11 Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel v. 12 13. and then ye shall know that I am the Lord. Ye shall know it how why in the experience of mine omnipotent power § 14. Wherefore what St. Augustine speaks concerning the resurrection of the body we may apply to the restauration of the Church Considera Authorem tolle Dubitationem Consider the Author to whom nothing is impossible and this will take away all doubting of what seems incredible Consider the Author it is the Lord Jehovah He is the Original of all being who not only does work but also can command and not only does command but also can create deliverance for his people yea he can bring light and salvation out of darkness and desolation no estate so miserable and no misery to desperate which can either pose
approved may be made manifest among you THE INTRODUCTION The Introduction WHen I see the greatest Lights of Learning have their Mists of Error I cannot think Ignorance shall go free Enter we the Schools and there we have Aquinas Doctor Angelicus Bonaventure Doctor Seraphicus Scotus Doctor Subtilis and Alexander Hales Doctor Irrefragabilis but enter we the Congregation and there instead of Angelical Aquine Seraphical Bonaventure Subtile Scotus and Irrefragable Hales Instead of these we meet with what I blush to tell you the Illuminated Cobler the Sublime Coachman the Profound Skinner the Inspired Waterman and the like And now finding so much Error in the Prophets Schools shall we seek for truth in the Separate Congregations No sure their many new lights what are they but so many antiently exploded Heresies Those very Errors which lay urned and buried with their Founders are raked up by the hand of a proud ignorance and their dust thrown in the eyes of the vulgar to a blinding them with folly that they cannot see the truth Whilest then we view the learned Schools or the illuminated Congregations with those in Melancthons time Quos fugiamus habemus sed quos sequamur non intelligimus We have whom we may flie but understand not whom we may follow Seeing therefore with the travailing woman the Churches embleme seeing with her we are driven into the Wilderness Revel 12.1 2 6. what shall be our guide that we loose not our way where shall we finde our Cynosure our Polestar to direct us in our passage that we miss not of life and salvation by Jesus Christ Why see see I point you to our Book of Articles that Summary of Faith that Star of Truth borrowing its Sacred Light from the Sun of Righteousness in the Gospel of our Jesus This this Commentary of our Creed it hath had the Gospel Testimony that of Martyrdom and being published to the view of the whole world it hath been approved by the judgment of Reformed Churches and justified here at home by the ablest Pens against all the arguments of Popish and Heretical opposers Now then Beloved seeing these are your days of great tryal hold fast to this form of sound Doctrine keep close to this Pillar of saving truth what St. Paul foretold is now come to pass and this Scripture is this day fulfilled in your ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies among you that they which are approved may be made manifest among you 2. The quantity of guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even or also Heresies Explic. Whereby the Apostle doth denote unto us the more hainous guilt of Heresie being above that of Schism for so relating to the former verse whereas the Apostle had heard that there were Schisms among them he receives the report with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I partly believe it Vers 18. And as a Reason of this his facility and easiness of belief he addes this Premonition For there must be also Heresies among you As if he had said That I am so easily perswaded there are Schisms is from hence That I certainly know there shall be Heresies among you even Heresies which are of a more hainous guilt to the Soul and a more destructive danger to the Church And thus this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Gal. 5.12 it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of an Auxesis intimating the aggravation of Heresie from its comparison with Schism Now how horrid a sin Schism is may appear from the judgment of St. Cyprian founded upon the Testimony of St. Paul Cypr. de Uniâ—aâ— Eccles nâ—m 12. Macula ista nec sauguine abluitur gravis haec culpa nec passione purgatur It is a stain upon the Soul not washt of with our blood a guilt upon the Conscience not expiated by Martyrdom And this Cyprians Assertion is founded upon St. Pauls Doctrine in 1 Cor. 13.3 Though I give my body to be burned and have not charity it profiteth me nothing Schism as violating the Bond of Charity destroyes the Churches Unity but Heresie beside the breach of the Churches Unity as violating the Foundation of Faith destroyes the Churches Being the very Essential Form of the Church consists in Union the Bond of which Union is Faith which Faith Heresie destroyes both in the Object and in the Act both as to Doctrine and as to Grace Matth. 18.17 Observe our Saviour He that will not hear the Church let him be to thee Velut Ethnicus as an Heathen that is Let him be excommunicate and cast out of the Church This for the Schismatick but hear Tertullian Tertul. de Pulic c. 19. Apud nos Ethnico par super Ethnicum haereticus habetur With us the Heretick is accounted not onely as but even worse then the Heathen And if we ask Epiphanius the reason his answer is ready Epiphan in Anchorat n. 9. and resolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A perverse faith is worse then Infideiity and so the Heretick is worse then the Heathen Both indeed have their Infidelity onely with this difference the Heathens infidelity is Negative and the Hereticks is Positive Now as sins of Commission exceed in guilt sins of Omission so the Hereticks infidelity which is Positive exceeds in guilt the Infidelity of the Heathen which is Negative Besides open enmity is not so hateful as secret treachery nor a profest adversary so odious as a perjur'd friend If we consult the writings of the sacred Scriptures and of the antient Fathers we finde an holy zeal pursuing Heresie with the blackest characters of guilt and heaviest sentence of doom ask St. Peter and he will tell us 2 Pet. 2.1 2. Heresies they are pernicious destructive damnable Tit. 1.11 Ezek. 22.25 they subvert whole houses they devour souls they seize the heart and life of Religion corrupting the minde and stupifying the Conscience 1 Tim. 4.2 2 Tim. 3.8 Revel 8.11 to a making blinde hardened seard reprobate This the wormwood which makes bitter the waters of the Sanctuary this the leaven that sowres the whole lump Matth. 16.11 the whole Doctrine of the Gospel Matth. 13.38 this the tares which choak the good Wheat in Christs field this the canker that so deeply eats 2 Tim 2.17 the gangreen that so dangerously spreds in the Body of the Church Rev. 9.1 this the smoak of the furnace and of the infernal pit that darkens the Sun and infects the Air that clouds the Truth and corrupts the Word of Grace These the black characters of Heresie in the writings of the sacred Scriptures and the like we finde in the writings of the antient Fathers Cyril in Joan. l. 1. c. 4. Cyril he calls Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils journeymen in the works of destruction Nazian Orat. 42. and gins of death Nazianzen he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satans
you the manner so let me minde you of the end of our Mission and Ministry even the good of your Souls and the chiefest good too that of Life and Salvation The office of the Magistrate intends the establishment of Peace the art of the Physitian the health of the Body the profession of the Lawyer the security of the Estate but the calling of the Minister the salvation of the Soul And therefore St. Paul admonisheth Timothy saying 1 Tim 4 16. Take heed unto thy self and unto the doctrine for in so doing thou shalt save thy self and them that hear thee He then that loves his Soul will prize the Ministry and bless God in making him a partaker of the peculiar priviledge of his vâ—sible Church the publick Ministration of his Word and Sacraments Which gracious privâ—ledge of his visible Church Oh! how near are we to the loosing of it Oh help help to prevent it by your Prayers and that which speaks louder then your Prayers the works of an holy Obedience And O how may God justly take away in wrath what men cast off in contempt the office of his Ministry Which sacred Office however slighted by men yet is it honored of God however esteemed of the world as a mean employment for what more contemptible a disdain 1 Tim. 3.2 then thou Priest yet is it stiled by the Apostle an excellent work And see some part of its excellency The Minister in publick Prayer he is the peoples mouth as their Orator unto God and in publick Preaching he is Gods mouth as his Ambassador unto the people and thus what honor on earth greater then this to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks Naz. Apolog. a Presidentship of Souls and a kinde of Mediatorship betwixt God and Men Behold we the Minister at the Altar and I will not say what Prince on his Throne but what Seraphim in Heaven is employed in a service of more dignity and honor then this to offer unto God the Commemorative Sacrifice of his Sons Body and Blood I might enlarge were it not that I stand before those I know or at least am willing to beleeve not defective in this duty the honorable and reverential esteems of the Gospels Ministry in its several orders and degrees owned by Gods holy Church though despised by men and the wicked world Onely this from the dignity of the Ministration and Office is aggravated the guilt of their usurpation and violence who either thrust themselves into so sacred a function or thrust out others from their lawful Ministry The name of an Ambassador Cicer. in Ver. Non modo inter seciorum jura sed etiam inter hostium tela incolume versetur it is of that reverence and regard that it may not be violated not onely among the rights of confederates but even the weapons of enemies And what are the Ambassadors of earthly Princes sacred and inviolable by the Law of Nations and shall the Ambassadors of the King of Heaven be silenced Numb 16. rejected imprisoned against the Law of God Corah Dathan and Abiram opening their mouths in mutiny against Moses and Aaron the earth opens her mouth in revenge and they sink down quick into the pit Uzziah 2 Chron. 26. King of Judah invading the Priests office he is sequestred from his regal Function being smitten with a Leprosie and so separated from his people And what was God more jealous for the Legal then he is for the Evangelical Ministration did he punish Kings invading the office of the Priest and will he acquit the people usurping the Function of the Minister No sure But know we that under the Law Gods judgments and blessings they were most-what corporal and temporal whereas his judgments and blessings under the Gospel they are most-what spiritual and eternal so that to be given up to a blindness of minde and a reprobate sense which seems to be the judgment of this Nation it is the most dreadful vengeance that can befal a people of which vengeance there can be no surer symptom then this horrid sin even through Schism Heresie Violence Prophaneness and Sacriledge to invade the Function corrupt the Doctrine abuse the Persons debase the honor and spoil the maintenance of that Ministry which Christ hath constituted and constituted here in his Mission and Commission of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. THE SECOND SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye therefore and teach all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. Introduction WHilst I behold the Word and Ministry of Christ to to be amongst men as the Ark and Testament among the Philistines scornfully abus'd as in the Temple of Dagon 1 Sam. 5.2 rather then religiously reverenc'd as in the Church of God The sacred Scriptures the Evidences of our salvation not so much read in Devotion as wrested by Faction Malice or Pride being the venemous Spider which converts the wholsom sweetness of saving Truth into the deadly poison of destructive Heresie And as for the Sacramental Seals of Gods holy Covenant whilst I behold them either pluck'd off by the violent or defac'd by the foul hand of Schism and Profaneness so that a question it is Whether the profane neglecting or the unworthy receiving or the disorderly administring the blessed Sacraments bring greater guilt upon the Nation And no wonder then if our dearest blood hath been spilt in so large a profuseness seeing we have spilt Christs precious blood in so open a profaneness Oh! how how have men come to receive the bread and wine of the blessed Eucharist 1 Cor. 11.29 but have not discern'd Christs body and blood through their profane and unworthy participation And now how many oh too too many how do they go to receive Christs body and blood and alas discern not that it is meer bread and wine through an unlawful and Schismatical administration Of these two so horrid evils I cannot suddenly say which is the greater guilt And as for the Sacrament of Baptism whilst I behold Parents cruel to their tender Infants Joh. 3.5 denying them entrance into Christs kingdom and keeping from them the seal of the Covenant of grace out of which Covenant there is no salvation In which see the just judgment of the righteous God that they who in a blind zeal have been so cruel to their mother the Church to eat out her bowels by Schism they are given up to such a blindness of mind that they become cruel to their own children in not admitting them into the Churches bosom her holy communion by baptism And thus those very persons who did load our Church and Ministry with this reproach and scandal that we would bring up our children in the superstition of
truth and holiness thou shalt recover the favour of thy God and renew thy communion with Christ a communion of grace and life conveyed and seal'd thee in thy Baptism Concerning which our Lord and Saviour gave in commission and instruction to his Apostles and in them to all the Ministers of his Gospel Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. THE FIFTH SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye Disciple all Nations Teaching them to observe whatsoever I have commanded you GOD as he is Alpha so is he Omega too Introduction as he is the efficient so is he the final cause of all his Creatures especially of Angels and Men Rev. 1.11 endued with Understanding and Will who as they issue from God the product of his power so do they return to God the complement of their happiness And therefore whilst the Soul of Man winged with desires hovers over the surface of this Worlds changes like Noahs Dove Gen. 8.9 it findes no footing till it center its restless motions upon this sure Ark of the Almighties fruition But now what is the way which leads to his rest what the path of truth which conducts us safe to the Lord of Life whilst we all stand under one starry roof as Men as Christians our desires tend to the same Heaven yet we seek not to ascend by the same Ladder we all aim at the same Goal yet run not all in the same race In this we agree That God is our rest that happiness is our end yea that truth is the way and Christ is the Truth John 14.6 Yet when we come to the profession of the Truth and Faith of Christ how do we presently part hands and dividing our selves into several Sects we chuse to our selves several paths and all pretend the right way Now what is the reason of all our distraction and division but this That what God hath joyned men put asunder even the Authority of the Scriptures and the Doctrine of the Church Both which are established by Christ in the Commission and Instruction he here gives his Apostles Go ye disciple all Nations teaching them to observe whatsoever I have commanded you Having done with the former part of our Saviours Instruction the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our admitting into the School and Church of Christ by Baptism we proceed to the latter part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our tutoring and training up by Doctrine which doctrine is prescribed as to the extent of its object to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whatsoever Christ hath commanded Here then as the subject matter of our ensuing discourse we will insist upon these two particulars First The object of our Faith the Word of God in which we have Whatsoever hath been commanded of Christ to be taught Secondly The means of communicating this object and preaching this Word the Ministry of the Church by which we are taught whatsoever Christ hath commanded Explic. 1. The object of our Faith the Word of God in which we have Whatsoever hath been commanded of Christ to be taught That there is a natural Theology we willingly acknowledge but that there can possibly be any natural Christianity we utterly deny and therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.20 that which may be known of God in the visible things of the world it is not his infinite grace and love as a Redeemer but hi◠eternal power and Godhead as a Creator True it is then that a natural knowledge will serve us to understand the Creatures Dialect which loudly and plainly speaks the presence and power of a Deity but Psal 29 2. how to worship this Deity in a beauty of Holiness and so enjoy him in a communion of love must needs be the dictate of a supernatural Revelation especially and eminently called the Word of God Which Word of God the word of life and grace hath been delivered to the Church by the mouth of Moses and the Prophets of Christ and his Apostles registred and recorded in the several Books of the sacred Scriptures both of the Old Testament and of the New The Books of the Old Testament we receive transmitted to us from the Jews by an especial providence and divine appointment made faithful Registers and Bibliothists to the Christian Church for unto them were committed the Oracles of God Rom. 3.2 But now under the New Testament Heb. 1.1 2. God who at sundry times and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in different measures of light and divers manners of revelation spake in times past to the Fathers by the Prophets hath in these last days in which the Church shall receive no more alteration or innovation from God as to the general form of his Worship and Truth but after this state follows eternity even in these last days God hath spoken unto us by his Son who being the onely begotten in the Bosom of the Father John 1.18 that is most intimately one with him not in a meer conjunction of love but in a near union of Nature and communion of Attributes he hath declared yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath by divine Revelation expounded the Mysteries of the Godhead in his Communications of Grace unto his Church The Service then of God in the Old Testament Heb 9.1 that of the first Tabernacle and worldly Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary earthly and material this did stand in meats and drinks Vers 10. and divers washings and carnal Ordinances imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid as a burden upon the Jews till the times of the New Testament the time of Reformation the coming of the Messiah who should reform the Ecclesiastical state by abolishing what was earthly and carnal and by establishing what is heavenly and spiritual So that now Joh. 4.24 now God being a Spirit they that worship him must worship him in Spirit and in Truth in Spirit that 's in opposition to the carnal Ordinances and in Truth that 's in opposition to the typical Sacrifices or in Spirit for the purity and in Truth for the sincerity of his Worship which must neither be Superstitious nor Hypocritical Having then shewed you where it is that we have the Word of God even in the Books of sacred Scriptures I shall proceed to describe this Word unto you in its inherent Attributes and its transient operations 1. In its inherent Attributes especially its full sufficiency and its self authority 1. It s full sufficiency The holy Scriptures they are the heavenly store-house from whence the Church of Christ is furnished with all spiritual provision of heavenly Doctrine whether it be of Faith or of manners They are the full treasury in which are laid up for the Church her inestimable riches of divine Promises and spiritual Blessings Profitable they are First
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
then that will intrust his liberty or estate to the judgment of a few puny Novices rather then the sage Baristers of the Law And what shall we intrust our Faith and in that our Souls to the opinions of Fanatick Enthusiasts and not rather to the Religious Pastors of the Church and faithful Preachers of the Gospel Yea let me propose it to the judicature of your own reason whether it be equal when any ware hath been judged warrantable or sophisticate by any of your companies that then the judgment of some puny Journeymen should be preferred The like case is in the Controversies of the Church and what will you have more regard to your wares then to your Faith to your commodities then to your Salvations and allow that in the Church which you will not admit of in your shop I urge this the rather because though we may say of our Church what Lyrinensis does of Origens family Vincent Ly◠cont Donat. c. 23. that it is illustrata mantyrio made glorious by Martyrdom such Martyrdom as no Church in the World can out-vy in its Crown of Glory yea beautified with the richest and most magnificent furniture of all kinde of learning yet as Iraeneus tells us of the Hereticks of old Iren. l. 3 c. 1. That they took upon them to be Emendatores Apostolorum Reformers of the Apostles so since that the Romanists have took upon them to be Emendatores Patrum Reformers of the Fathers witness their Index Expurgatorius yea we have them rose up amongst us who will be Emendatores Reformatorum such as reform our Reformers calling into question that Gold which the whole Company of Goldsmiths have tryed by the Touchstone Those Doctrines our Church hath examined and determined according to Gods Word and given Testimony too to those Truths sealing them with their blood Wherefore seeing in the publick ruptures of our Church Heresies and Schisms as in the broken Walls of a Palace Adders and Serpents do breed and multiply that you may avoid their infection and sting 1 John 4.1 Believe not every Spirit Non omni quia omni Believe not every Spirit because it will be every thing any thing but what it ought to be Eph. 4.4 believe that Spirit which is but one but one Spirit as but one Truth One truth delivered us by the faithful Pastors of the Church as by one mouth whereas the factious and heretical they are divided in their spirits Tert. de praescript c. 42. and their opinions so that Schisma est unitas ipsis as Tertullian tells us their unity is that of Schism not of Faith not of Faith for that hearkens to the voice and Ministry of the Church delivering the Word and Truth of God in which we are taught whatsoever Christ hath commanded In the farther prosecution of the two parts of our Saviours Instruction establishing to us the Authority of the Scriptures and the Doctrine of his Church we will resolve you three seasonable questions and clear unto you two vulgar Errors 1. Resolve you three seasonable questions which are these 1. What is the Authority of the Church compared with the Scriptures 2. How do we come to believe that the Scriptures are the Word of God 3. In doubtful cases how may we best interpret the Scriptures First What is the Authority of the Church compared with the Quest 1 Scriptures I answer Answ The Church of England keeps the middle path betwixt two extreams both by ways of Error she gives due honor to the Catholick Church but cheif honor to the sacred Scriptures whereas the Romanist exalting the Churches dignity debaseth the Scriptures Authority and the Sectary advancing the Scriptures Authority debaseth the Churches dignity Avoiding then the Errors of Papism and Faction we acknowledge with St. Paul Eph. 2.20 Quippè illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam de doctrina quà m de persona intelligendum Ambros de Fid. l. 1. c. 4. That the Church hath its Foundation fixt upon the Scriptures and from thence we infer infallibly the Scriptures cannot have their Authority derived from the Church And therefore St. Ambrose makes his challenge to the Emperor Gratian Nolo argumento credas sancte Imperator nostrae disputationi Scripturas interrogemus in terrogemus Apostolos interrogemus Prophetas interrogemus Christum quod multum Patrem interrogemus cujus honori studere se dicunt I desire not O sacred Emperor that thou shouldst believe our Argument and Dispute let us ask the question of the Apostles of the Prophets of Christ What shall I say more Let us ask the Father whose honor they say being Arians they contend for And we hearken with consent of judgment to that known resolution of Faith given by St. Augustine Audi non dicit Donatus hear Aug. ep 48. it is not said Thus saith Donatus thus saith Rogatus or thus saith Vincentius or thus saith Hilarius or thus saith Austine no but Thus saith the Lord. It is the Authority then of the Scripture which gives firmness of truth to the Doctrines of the Church Yet again we acknowledge what St. Paul affirms 1 Tim. 3.15 That the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and stay of truth in that as the Edicts of Kings are fastned unto Pillars so the Word of Truth the Gospel of Christ is committed unto the Church to be held forth in its genuine sense and proper interpretation to the view of all as the sole object of Faith So that the seat of saving Truth the custody of the Gospels promises the treasury of spiritual riches in a word the faithful depositary of Gods Word is to be found in Sion the City of the living God the Church of Jesus Christ And thus the Church does not give Authority to the Scriptures yet declares the Authority of the Scriptures she doth not impose a sense but expounds it So that the Church is the Heavenly Orbe in which the glorious light of saving Truth and Gospel Mysteries shines forth unto the Faithful Secondly How do we come to believe that the Scriptures are the Quest 2 Word of God In answer to this observe Answ Ep◠3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mysteries of the Gospel contain such a manifold wisdom as is the Angels astonishment so that needs must they be the Council of Gods Bosom not the invention of mans brain However then the Grammatical sense and Logical connexion of words and phrases be discerned by the common light of Humane Reason yet that of our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conviction of the Spirit John 16.8 1 Cor. 2.4 2 Cor. 4.2 and St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration and manifestation of the Spirit is a work transcending the skill a wonder surpassing the discovery of natural men here Omnis Platonicorum caligavit subtilit as Cypr. de Sp. Sancto All the subtlety of Plato's School is put to silence A Deo then
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
there nothing more hateful to Gods nature and what Gods soul perfectly hates his hand will most severely punish however it may seem to prosper for the present Let David's advice then be as acceptable as it is seasonable Fret not thy self because of evil doers Ps 37.1 neither be thou envious against the workers of iniquity v. 2. And the reason is good for they shall be cut down like the grass and wither as the green herb Sometimes the wicked like the green herb they wither in their spring they fall in their rise they perish in the beginnings of their mischievous designs but if they do come to a full growth they grow but to harvest the fit season of their cutting off See another Simile very emphatical The w cked shall perish v. 20. and the enemies of the Lord shall be as the fat of lambs they shall consume into smoke shall they consume away The Metaphor is very expressive and full The thriving worldlings like the fatted lambs God reserves them for the sacrifices of his vengeance and they shall consume even as the smoke so shall they consume away as the smoke when it is at its highest ascent so the wicked when at their highest advancement they then suddenly vanish and come to nothing The wicked of the world though ne'r so high and mighty they shall be written in the earth Jer. 17 13. Luk. 10.20 Ps 17.14 opposite directly to that of the godly though ne'r so low and weak whose names are written in heaven The men of this world they have their portion in this life but as for the Citizens of heaven their inheritance is eternal As the godly then are made blessed in an heavenly happiness so sometimes the wicked in an earthly But as the men of the world are said to have their names written in the earth for their temporal felicitie so also for their certain instability yea their sudden destruction For how suddenly are their names wip'd out by the hand of Providence who are only written in the earth whose foundation of felicity is no more then vanity yea is sin it self Further yet what we prize and would preserve in memory we engrave in marble or in brass but what we lightly esteem Prov. 10 7 quasi per lusum as it were in a sport we write it in the dust or upon the ground Thus the godly shall be had in everlasting remembrance but the memory of the wicked shall rot The former are written in heaven the latter in the earth The godly though temporally miserable yet shall they be eternally happy the wicked though temporally happy yet shall they be eternally miserable Away then with all envious repinings or murmuring impatience at the flourishing prosperity of the wicked What! dost thou wonder that so just a God should suffer so horrid injustice to go unpunâ—shed Know'st thou not that God oft-times deals with men of a reprobate sense as the Physitian with his Patient in a desperate sickness He gives them over and permits them to have whatsoever they desire A condition this sure not to be envied at in thy worst of enemies And thus Magna yea maxima ira est Hier. ep 33 in Ps 140. quando peccantibus non irascitur Deus God is most severe when being provoked by sin he withholds from punishing and is then most angry when he least discovers his wrath leaving men to their own wills and so to work their own perdition by their own profaneness The liberty of lust is the greatest bondage and uncontroll'd prosperity the sorest plague which made Tertullian say Tert. de pat c. 11. O servum illum beatum cujus emendationi Dominus instat cui dignatur irasci O blessed is that servant with whom the Lord will vouchsafe to be angry that he may amend him 2. The Churches assured preservation notwithstanding her present persecution Which assurance is founded upon Gods promise and her own experience 1. This assurance is founded upon Gods promise and that confirm'd by oath when speaking of the Royal Prophet as a Type of Christ who alone in person and kingdom is eternal of him saith God once and that once for all Ps 89 35 36. yea for ever once have I sworn by my holiness that I will not fail David but his seed shall endure for ever and his throne as the sun before me His seed that is Christ and Christ in his Saints begotten of God through the Spirit they shall endure for ever And however the throne of Christ in his Church like the body of the Sun in the heavens may sometimes be clouded yet is not the power of Christ any more then the light of the Sun extinguished but at length He shall arise and the enemies of the Lord shall be scattered Ps 68.1 like clouds before the sun they shall suddenly vanish and utterly be dispel'd And as we have heard the promise of God unto Christ so hear we the promise of Christ unto his Church That the gates of hell shall not prevail against her The gates For the understanding of this Mat. 16.18 it is easie to observe even in Scripture how of old in the gate was held the Court and the Guard the Judgment and the defence of the City there the Soldier kept his watch his guard for defence and there the Judge had his Tribunal his Court for Judgment So that by the gates of hell is meant in a Figure all the power and policie of hell all which saith Christ of his Church they shall not prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non superabunt eam so Beza they shall not overcome her yea they shall be overcome by her for so the word as Scultetus observes it is verbum bellicum a warlike word which signifies the combat and contest of enemies till one party be subdued and overthrown The power and policie then of Satan and hell they may valere but they cannot praevalere they may vertere but they cannot subvertere they may shake the Church but being founded upon the rock Christ Jesus they cannot throw her down they cannot do with the Church as with her Temples rase her foundation no Christ will preserve her from levelling We may observe the Fabrick of the Universe was not fram'd but that the Church might be constituted and therefore God did not rest from his works of creation till he came to a Church to worship him the Creator Seeing then the end of forming the world was to constitute a Church easier it is to shatter in pieces the frame of Nature then bring to ruine the Church of God 2. The Churches assurance of preservation founded upon her own experience 2 Cor. 1.10 The Church frames her argument of faith with S. Paul God hath deliver'd me and doth deliver me and I trust also he will deliver me And therefore if we be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks Naz. stilit 1. Ps
Rom. 6.6 Col. 2.11 but in the whole body not reserving any lust which we are not willing to sacrifice on his Cross Thus is our repentance sincere when free when full and thereby to mortifie sin is the readiest way to remove wrath and abate the prosperity of the Church's enemies 3. Let not the calamities of the Church deter thee or the prosperity of her enemies seduce thee from the stedfastness of thy faith the integrity of her cause and the innocency of thy sufferings Innocency is the surest guard Goliah fenc'd with brass is not so safe as a naked man arm'd with innocency and whilst we hold fast our innocency in all our tribulation God sets us forth not as Malefactors to suffer but as Champions to conquer and after conquest follows a crown The way of the Lord is our surest path and safest walk in this the Lord will be our stay and strength and his Angels our guardians He shall give his Angels charge over us Ps 91 11. to keep us in all our ways Observe it is in viis non in praecipitiis in our lawful actions not our unlawful presumptions we have no promise of support or protection unless we retain our innocency and uprightness Being beaten then with the storms and distrest with the tempest of Gods judgments take we heed how we offer to land at any shore of carnal interest or worldly policy This is dangerous to the soul lest it shipwrack its faith and its self Rather as is best prudence as well as piety keep we in the Main though pursued with the storm God will at last rebuke the wind and the sea and so still the tempest and save the ship cease his judgments and deliver his Church To wind our selves out of worldly troubles by entangling our selves in sinful courses is such a folly or madness rather as is like his who thinks to heal his wound by an invenom'd plaister or cure his disease with a poison'd potion or indeed to quench the flame by pouring in oil And as a sure testimony of our greater integrity do we with much zeal mortifie that corrupt root of all sinful desires our self-love From hence not only come many mens Apostacies but also most mens complaints yea all mens impatiencies How many in a self love are griev'd for publique calamities out of a respect to their private interest Whereas the upright heart is griev'd for the contempt of Gods ordinances and truth the profanation of his Sanctuary and service These these should be the subject of our complaint and the matter of our mourning But alas Ps 78 34.37 P◠147.9 how many with the Israelites when God smites them then they seek him but their heart is not right with him They call upon God as the Ravens because hunger-bitten or as the gaping Earth because parcht with heat Their devotion is from an impulse of nature weary of pain and seeking for ease not from a principle of grace griev'd for sin and suing for holiness Such men could they enjoy their corn and their wine their peace and their plenty their full trade and their full stock their full barns and their full purse they would neither regard the Sanctuary nor the Service neither the Ordinances nor the Worship no neither the truth nor the faith of Christian religion and righteousness Wherefore O thou afflicted soul do thou mortifie self-love to keep sound thine integrity that so neither the calamities of the Church may deter nor the prosperity of her enemies seduce thee from the stedfastness of thy faith the uprightness of her cause and the innocencie of thy sufferings 4. By how much God does the more increase his temporal blessings upon the wicked by so much the more do thou implore his spiritual graces upon his Church and her temporal deliverance out of troubles And thus the greater conformity thy prayers have unto Gods will the easier access shall they find to his ear and the readier acceptance at his hand What can give peace if God withhold grace what can bring succor if he refuse favor All wealth honor pleasure Scepters Crowns the whole World with its fulness or rather its vanity and emptiness cannot speak comfort where God strikes terror they cannot give rest if he refrain love But if the peace of God dwell in us Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall keep our hearts yea praesidio custodiet so Beza it shall keep them as with a Guard So that amidst all outward distractions and distresses all temporal troubles and trials Gods wing of providence shall be our shield of protection the comforts of his promises the encouragements of our faith and the secret of his presence the safety of our souls Indeed Gods grace is the only refuge from Gods anger And therefore as to get within him that strikes at us is the way to avoid the force of his blow so by a communion of prayer to close with God that corrects us is the way to escape the judgment of his wrath And to encourage us in the duty of prayer for the restoring of the Church and the subduing of her enemies know there is no power of earth or hell that is able to withstand the force of prayer Rev. 12.9 1 Pet. 5.8 Rev. 20.2 The Scriptures represent Satan unto us in a threefold resemblance of a Serpent a Lyon and a Dragon a Serpent for the wiliness of his subtlety a Lyon for the mightiness of his strength and a Dragon for the fierceness of his malice Now what is the Churches safest guard to repell and her surest weapon to overthrow this malice might and subtlety of Satan what but the importunity of fervent prayer See it in David Asa and Esther By prayer David befools the counsel of Achitophel 2 Sam. 15.31 2 Chro. 14.11 and therein defeats his and Satans subtlety Again by prayer Asa vanquisheth the Aethiopian host consisting of a Thousand thousand Esth 4.16 and therein he quells theirs and Satans might Lastly by prayer Esther disappoints the design of Haman and therein overthrows his and Satans malice And no wonder if prayer do overthrow the greatest malice might and subtlety of Satan and the world seeing it does fetch in the infinite grace power and wisdom of God and of Christ Yea prayer does besiege heaven and takes it by force Exod. 32.10 and puts God himself to a Dimitte me Let me alone yea such is the prevailing importunity of fervent prayer as breaks through a repulse and is not denied with a denial I will deliver you no more Judg. 10.13 14 15. saith God to Israel yet which shews what stock they came of right Israelites indeed they wrestle with God and conquer him before they conquer their enemies they first overcome God by the importunity of prayer and then through God they overcome the Ammonites by force of arms When God goes on in a resolved wrath and purposed desolation he stops the mouth of prayer
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
are fastned unto Pillars so the Word of Truth the Gospel of Christ is committed to the Church to be held forth to the veiw and proposed to the faith of all 1 John 4.6 Wherefore St. John he gives this infallible note of true Doctrine that it holds fast a conformity to and a communion with the Church of Christ Hereby says the Apostle hereby know we the Spirit of truth and the spirit of error the spirit of error that seeks a separation from and the Spirit of truth that holds a communion with the holy men of God in the several parts of the World and the several ages of the Church both as to the practise of Holiness and Doctrines of Faith To establish us then against those Impostures which withdrawing us from the Church Seduce us into Heresie To establish us I say against those impostures observe we the Apostles seasonable admonition That we be not soon shaken in minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes â— 2 not removed from our judgement and faith in the Scriptures to which we have been directed in which we have been instructed by the Church of Christ not thus removed by Spirit or Word however pretended to be Apostolical and Holy yea however asserted to be Angelical and Divine 2 Cor. 11.14 for that Satan the Prince of Darkness is oftentimes transformed in the Hypocritical pretences of truth and holiness into an Angel of light But O Beloved that which heightens the sin and shall heighten the condemnation of our days Apostates is this That they joyn themselves to those works and workers of darkness which have not so much as the appearance and shew of light For that now wicked men they have fronted themselves with Judah s impudence They declare their sin as Sodom they hide it not Isa 3.9 And though Heresie and Schism with their so inseparable concomitants Sacriledge and Prophaneness though they have put of their mask of truth and holiness yet are not men affrighted with their ugliness but as if the Hellish deformity were some heavenly beauty they are woed and won to an embracing those Doctrines and a pursuing those practises which even startle and amaze the souls and mindes of the truly religious Rev. 12.4 But blessed be God the Dragons Tail is not so long as to sweep away all the Stars of Heaven amidst the thickest of Heresies and Schisms God does and will preserve himself a remnant John 4 24. to worship him in spirit and in truth a remnant approved in the faith and manifest by their works For so says our Apostle There must be also Heresies among you but by the wisdom of Gods providence ordered to this end That they which are approved may be made manifest among you 2. General part the Premunition Explic. and therein of the first particular the Apostles fore-arming them with constancy in the Faith that they be approved Mercy and Justice they are the two Pillars of Gods Throne of Majesty whereon he sits as King in the Supremacy of his will to govern by the wisdom and power of his providence all things in Heaven and in Earth So that of all humane actions God he is no bare spectator but an All-powerful and an All-wise disposer what is good he working it by his grace rewards it with his bounty and what is evil he permitting it with patience he revengeth it by his justice but whether good or evil as he sways all by his power so he disposeth all by his wisdom ordering it to these sacred ends his peoples spiritual advantage and his own eternal glory Wherefore that Heresies permitted of God do spring up spread themselvs in the Church Chrysost in Act. Apost Hom 33 Aug Eâ—chirid c. 61 de Cor. Grat. c. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of St Chrysostome it comes to pass by Providential dispensation The wisdom of God having determined it more suitable to the glory of his providence ex malis hona elicere quam nulla esse permittere as St. Augustine more suitable to the glory of his providence to bring good out of evil then not to suffer evil at all to be And therefore the Schools in their Tracts of Gods providence tell us aright That if God did not suffer some evil we should want much good Aquin. 1. q. 21. art 2. Non enim esset vita Leonis si non esset occisio animalium If there were no slaughter of Beasts there would be no life of the Lyon and so were there no persecution of Tyrants there would be no patience of Martyrs were there no opposition of Heresie there would be no honor or reward in the approbation of the truth Now as Persecution doth exercise the Patience so does Heresie try the Faith of Gods chosen and to this end doth God order this That Faith having its tentation and tryal Vt fides habendo tentationem haberet etiam probationem Tert. de Praescript Aug Serm. 98. de temp may have its approbation and reward Yea as St. Augustine speaks God suffers the Catholick Faith to be impugned and opposed by Heretical Doctrine Ut fides nostra non otio Torpescat sed multis exercitationibus Elimetur That our Faith may not grow sluggish and rusty with ease but become more quickened and polished by exercise And hereby indeed are exercised all the edifying gifts and sanctifying graces of the Orthodox their edifying gifts of knowledge of prophecy of tongues c. Their sanctifying graces of humility meekness charity c. All which as they are opposed so are they exercised and as they are exercised so are they improved by the subtleties hypocrisies and pertinacies of the Heretical As for the Doctrine of Faith Chrysost in Act. Apost hom 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Trees shaken with the winds more firmly fix their Roots in the Earth so the doctrines of Faith discussed by the oppositions of Heresie more deeply fix their truth in the Church But what is it not a seeming Paradox that the doctrines of Faith should be the more clean for the foul hands of Heresie Why for this know it is as Brass Inscriptions appear the better by foul feet not from the dirt but from the rubbing Thus the doctrines of Faith become the more dilucide and clear not from the Error but from the examinations of Heresie For whilst the subtlety and pertinacy of Hereticks do stir up the wisdom and industry of the Orthodox Theological Verities and Gospel Mysteries Aug. de Civiâ— Dei l. 16. c. â— Et considerantur diligentius intelliguntur clariùs They are more strictly examined and more clearly understood And therefore does St. Augustine the Hammerer of Hereticks whose Pen was of all the Fathers the most imployed against Heresies and Schisms even he professeth himself to be of the number of those Qui proficiendo scribunt scribendo proficiunt Aug. ep 7. ad Marcel who in improving their
Ministers of Error and Schisms Teachers of Heresie and Blasphemy They go before they are sent Jer. 14.14 23.21 they will run before they are bid go But stop we them here in their haste and question we their Commission Dear Brethren ye that are so hasty to be Preachers tell us by what hand are you sent You will say by the Spirits Mission I ask then What is the outward Testimony and Warrant You answer You look not further then the inward call Strange that men dare pretend to a call beyond that of Timothy and Titus yea of Paul and Barnabas who though inwardly called yea extraordinarily immediately yet they had their outward Testimony their Ecclesiastical Warrant Acts 13.2 3. their Apostolical Mission and this by imposition of hands But further Some others there are who will not go but as sent and sent by Ordination too but tell us Dear Brethren by what hands are you ordained by what authority are you sent The former go without Mission you go but is it not by a forged Mission Those usurpe the Office Ministerial in execution do not you in execution and ordination too And where then is the greater guilt of iniquity but in the greater violation of the Ministry Wherefore to give you our Explication full I have three particulars to insist upon First That our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Secondly That there is no admission into this Ministry but by imposition of hands in Ordination Thirdly That this admission into the Ministry by imposition of hands in Ordination was * Viz For the space of above 500 years after Christ never in the power of any meer Presbyter And these being proved it will easily appear from what hand to receive Ordination our lawful Mission into the Ministry our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye 1. Our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Our Lord and Saviour as it was prophesied of him so it was performed by him the Government was upon his shoulder Isa 9.6 He the founder of Ecclesiastical polity the constitutor of Order and Government in his Church as being our Apostle sent from God our Prophet our great High Priest the Shepherd and Bishop of our souls the Head and King of his Church whose Ministerial Government shall continue 1 Cor. 15.24 till he come to give up the Kingdom unto his Father and God be all in all Now as the Father sent Christ Joh. 20.21 so Christ hath sent his Apostles and sent them to be a standing Ministry by a communicated power not seated in the people but in the Pastors of the Church who are to continue unto the end of the World even to the fulness of Christ and his Church as in the close of my Text and in the Epistle to the Ephesians Eph. 4.11 12 13. is most plain and evident If a Gospel Ministry was not established successive in the Church to what purpose did the Apostles themselves ordain and leave in charge to those Apostolick-men which came after them that they should ordain For so St. Paul left in charge with Titus for Creet and Timothy for Ephesus yea to what purpose hath the Spirit dictated St. Paul penned and the Church preserved the particular instructions who are to be admitted to Ordination if none were to be ordained How frivolous and useless were the Apostles setting down the Deacons and Bishops qualifications 1 Tim. 3. Tit. 1. Rev. 2.1 if they were to receive no Ordination And sure the Angels of those Churches were approved in their Ministry by Christ who held them as Stars in his right hand And that of the Psalmist Psal 45.16 St. Hierom. in loc Instead of thy Fathers shall be thy children St. Hierome applies to the Apostolical prefecture and presidency in Bishops Quia Apostolis à mundo recessis habes pro illis Episcopos filios Because the Apostles as Fathers being dead the Church hath her Bishops as Sons surviving in their stead 2. No admission into this Ministry but by imposition of hands in Ordination We read of Paul and Barnabas Acts 14.23 that they ordained Elders in every Church And for this purpose Tit. 1.5 St. Paul left Titus in Creet that he should ordain Elders in every City And that this Ordination had its outward ceremony of Imposition of hands nothing is more plain from Apostolical practise in Scripture and the continued custom of Christs Church But because men little regard the Churches custom we will wave that to insist upon the Apostolical practice Act. 6.6 Thus those seven persons commonly called the seven Deacons they are ordained to their intended Ministration by the Apostles And how Why by Prayer and Imposition of hands Acts 13.3 Again Paul and Barnabas are separated to the work of the Ministry and how with Fasting and Prayer and laying on of hands Again Timothy is received into the Ministry and though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy 1 Tim. 4.14 yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the laying on of hands Object 1 But some may say True as to the higher acts and offices of the Ministry as Baptism and the Lords Supper to be admitted to the dispensing of these Ordination may be requisite but not to the Preaching of the Word Answ I answer If Commission and Ordination be required for Baptism much more for Preaching the Word 1 Cor. 1.17 for this St. Pauls prefers before Baptism as being the more honorable and more weighty part of the Ministry And indeed most needful it is that none be admitted to publick Teaching but he that can declare his lawful Call and Ordination seeing upon this depends so very much the truth and peace the life and health the being and the welbeing of the Church yea of Christianity it self For if the office of publick Teaching lie open to all invaders and who pretends to the Spirit may take upon him to Minister the Word it will soon appear what Harvest we shall reap from such Seedsmen what mischiefs and miseries what Heresies and Schisms shall arise from such Teachers whose ignorance and boldness qualifies them for nothing more then Errors and Impieties Such as is the Teaching such will be the Church a Synagogue of Satan if taught by a spirit of Error and the spirit of Error still accompanies the spirit of Pride and a broaching of Heresie attends an invading the Ministry I ask the question then Is Publick Teaching a proper office of the Ministry that it is so sacred Scripture the Churches authority and divine Reason all prove and evidence St. Pauls testimony is plain and full when he tells us of publick offices given by Christ unto the Church Eph. 4.11 12. amongst which are Pastors and Teachers and these For the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ Now if
publick Teaching be a proper office may any enter it without Admission To do this were an absurdity against the very light of nature and Law of Nations which will have no man to admit himself into office but he must receive his admission from some intrusted with power and authority and in this case of publick Teaching the power and authority is intrusted with those who admit not but by Imposition of hands in Ordination Object 2 But it may be further objected That the Brethren dispersed upon the persecution raised about Stephen Acts 8.4 11.19 they are said To go about preaching the Word To this I give a twofold answer Answ and either of them full and satisfactory 1 I say they were such as had received the Holy Ghost Chap. 3 31. and so their call as well as their work was extraordinary and this witnessed by their gift of healing intimated in Chap. 11. 21. where it is said The hand of the Lord was with them to which some Copies adde says learned Diodate for to heal them Or 2 observe What is here said of these scattered Brethren extends not to publick Teaching in the Church which publick Teaching is peculiarly Ministerial but to publish declare divulge the Gospel where Christ was not yet known no Church yet gathered no Disciples yet made And this we deny not to be lawful to any man yea we acknowledge it a duty where God so gives the opportunity To declare the Gospel then to unbelievers is common to all as Christians but to make Disciples by Baptism and to instruct the discipled and baptized by publick Doctrine is proper to the Minister of the Word by vertue of his Mission and Commission from Christ the same which he gave here to his Apostles Go ye disciple all Nations Baptising them c. Again one Objection more there is which appears big Object 3 but its strengths but small 1 Cor. 14.31 viz. The Apostle seems to tell the whole Corinthian Congregation That they may all prophesie one by one I answer True indeed all may prophesie Answ yet can it not then be understood but of those that were Prophets Vers 6. as he instanceth in himself that he speaks in the Church as by knowledge so by prophesying Knowledge that is doctrine obtained by premeditation Prophesying here is doctrine delivered by sudden inspiration as appears Vers 30. Prophesying was of old Preaching moved by divine rapture now Preaching is prophesying attained by diligent study Even by attending unto reading and to meditation 1 Tim. 4.13 15. as St. Paul exhorts Timothy These Prophets St. Paul speaks of were a peculiar office in the Church so reckoned with Apostles and Evangelists Eph 4.11 and of those there were many at Corinth as we finde many at Antioch Acts 13.2 and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too Ministring unto the Lord. Now to these Prophets saith the Apostle to preserve order in the Church Ye may all prophecy one by one And thus is the Giant slain the great Argument and Objection cleared from what some would pretend to a liberty of prophesying to all in the publick Congregation 3. To admit into the Ministry By Imposition of hands in Ordination was never in the power of any meer Presbyter Our Lord and Saviour did constitute Twelve Apostles Matth. 10.1 2. Luke 10 1. in degree and office above the Seventy Disciâ—les Which holy Apostles that they were to have their Successors is evident from the promise here of Christ Behold I am with you unto the end of the World Which promise extends to the whole Ministry of the Church the Apostles having all authority Ecclesiastical and every office Ministerial virtually and eminently in themselves Most certain and plain it is our Saviours promise could not be meant of the Apostles persons it must be then interpreted of their Function And of their Function not in its extraordinary priviledges but its ordinary Ministrations not in its extraordinary Priviledges as that their Mission was immediate from Christ their operations miraculous by the Spirit and their jurisdiction unlimitted as to place These were all temporary expiring with their persons being necessary onely to the planting not the perpetuating of the Church But the sacred Apostleship in its ordinary Ministrations as Preaching the Word Discipling by Baptism Consecrating the Eucharist Excommunicating the Scandalous Absolving the Penitent Governing by Discipline and Ordaining to the Priesthood These even all these received by Commission from Christ were to be continued by Succession in the Church as without which the welbeing of the Church in its Ministry and Government could not stand Successors then there must be to the Apostles invested with the Authority and Office of the foregoing Ministrations Now our inquiry then is who these Successors are And for this we finde in Scripture Acts 12.17 15.13 21.28 1 Tim. 1.3 3.15 2 Tim. 1.6 Tit. 1.5 Rev. 2. 3. James Bishop of Jerusalem Timothy of Ephesus Titus of Creet yea the seven Angels Presidents and Bishops of the seven Churches spoken of in the Revelations Besides these we finde in the undoubted History of the Church Mark Bishop of Alexandria Epaphroditus of Philippi Archippus of Coloss Clemens of Rome Ignatius of Antioch these and others too in the Apostles times and ordained by the Apostles hands were the received Successors in the ordinary Ministry of the Apostleship And that this was so Theodor. in Phil. 2â—25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident from that which is given us by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those very persons were called Apostles whom by usage of speech the Church now calls Bishops And why was this but because they were generally owned by the Church as the Apostles Successors in the ordinary Ministrations of their Apostleship But now Time the great mint and master of words least community of names should beget a confusion in things Time I say did appropriate the name of Apostle to the immediate Apostles of Christ and the name of Bishop to their Successors whose particular Succession in their full Ministry and Office incommunicable to any meer Presbyters though of never so eminent abilities and high esteems is upon undeniable record in the Churches Histories And though I might heap up the unquestionable testimonies of the Ancients yet that one full witness and quaint expression of Tertullian may be here sufficient Who writing within one hundred years after St. John and so the Succession of Ministry not very long setled in the Church after the Apostles he tells us Tert. de Praescript c. 32. speaking of some Metropolitan Churches Exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent They exhibite and produce those persons constituted by the Apostles to be Bishops who by vertue of an Apostolical Seed do transmit a Succession of Ministry in the Church And thus Episcopacy becomes what Epiphanius elegantly stiles it Epiph Haeres 75. cont
Aerium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That order which is Generative of Fathers Presbyters may beget Sons by Baptism but not Fathers by Ordination and Consecration This is the Bishops peculiar as Successor to the Apostles in that full Ministry which is perpetuated in the Church That the Seventy Disciples had not this full Ministry nor Presbyters the Successors to those Disciples who have power to Preach to Baptize and Consecrate the Eucharist that they have not this full Ministry is the evidence of sacred Scripture and Church History And we will now make the evidence clear as to that main particular the power of Ordination in which we have the Doctrine of the Scriptures to approve the practise of the Church and the practise of the Church to interpret the Doctrine of the Scriptures Consult we then 1 The Sacred Scriptures And the first Ordination we meet with is that of those Seven Acts 6. commonly called Deacons and here we finde no hands but those of the Apostles The second Ordination is that of Presbyters Acts 14.23 and this we finde to be by the hands of Barnabas and Paul Which two when separated to the work of the Ministry if we may call it an Ordination it is by the hands of Simeon Lucius and Manaen Apostolick-men Acts 13.1 2 3. Prophets ministring to the Lord who as Church History tells us were Bishops of Syria The last Ordination we meet with in Scripture actually executed it is that of Timothy 1 Tim 4 14. which though by the hands of the Presbytery yet is not that Presbytery without an Apostle even the laying on of the hands of St. Paul 1 Tim. 1.6 From Scripture practise pass we on to Scripture precept and for this consult we the Epistles to Timothy and Titus in which we have the exact platform of the Churches Ministry as communicated and perpetuated from the Apostles Behold we then the Church of Ephesus and the Churches of Creet in them we finde many Presbyters and above those Presbyters in dignity and office Timothy and Titus and that Timothy and Titus were in dignity and office above those Presbyters appears plainly by that power they had of enacting Ecclesiastical Laws of passing Church censures and of ordaining by imposition of hands in which is the work and the office proper and peculiar to Timothy and Titus above those Presbyters which were in their Churches And observe those instructions given by St. Paul to Timothy and Titus in their particular persons have been and yet are continued in the Church as sacred Rules to regulate for ever the Function and Office of an Episcopal presidency 1 Tim. 5.22 Tit. 1.5 1 Tim. 5.19 Tit. 3.10 which Function and Office extends it self not onely to the ordaining of Presbyters but also to the exercising a Disciplinary power and an Ecclesiastical Jurisdiction over them as appears by many plain Texts given by the Apostle But 2 from the Scriptures Authority pass we on to take a short view of the Churches History Which History from the most sacred and inviolable Records tells us of many Bishops seated by the Apostles yea many successively continued during the lives of the Apostles And strange it were that St. John who tells us of so many Antichrists 1 Joh. 2.18 should not tell us of Episcopacy being Antichristian if he had had the Spirit of our present times to have believed it such which â—rer l. 3. c 3. sure we are he did not believe for that Irenaeus assures us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his yonger years he saw Polycarpe Bishop of Smyrna whom he knew to be so constituted by the Apostles and amongst those Apostles Tertullian Tert. de P aescript c. 32. is express that St. John himself was one After Tertullian consult we St. Basil and he calls Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostolical prefecture and presidency August Ep. 44. yea St. Augustine he informs us That Radix Christianae societatis per sedes Apostolorum successiones Episcoporum certa per orbem propagatione diffunditur the Root of Christian communion hath branched and spread it self in a certain propagation throughout the world by the Apostolical Seats and Episcopal Successions which propagation to the spreading Church-fellowship and communion how hath it been transmitted but by Ministerial Ordination Which Ordination was so universally and assuredly owned and acknowledged to be proper to the Episcopal order that Aerius pertinaciously asserting the contrary was by St. Augustine yea by the Catholick Church says Epiphanius condemned of Heresie Further they are known examples which we have of Musaeus and Eutychianus two Grecian Presbyters who having ordained without the Bishop and themselves not being Bishops their Ordination is declared by the Council of Sardis about eleven years after Constantine the Great to be null Concil Sard. can 19. and those they had ordained are reduced to the state and condition of Laicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such who had dissembled and forged their Ordination Again we read of Ischyras ordained by Colluthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who strongly yet vainly fancied himself a Bishop being indeed a meer Presbyter But as concerning Ischyras the Synod of Alexandria reduceth him to Lay-communion and determines concerning Colluthus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever Ordinations he had made they should be all void and invalid To close then we have made good unto you by infallible proofs that imposition of hands in Ordination so plain and evident in the planting is requisit and necessary in the propagating the Church of Christ as being productive of issue and succession in the Ministry which Ministry shall continue in the Church whilest the Church continues in the world And now seeing that onely Apostles and Apostolick-men did ordain and that no meer Presbyters in all the Scriptures are exprest nor in all Church History allowed we see by what Ordination we receive our Saviours Mission here of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Disciple all Nations Baptising them c. But before we pass this point it will be some further confirmation and much more illustration of the truth that we give you some plea of Divine Reason to make good the equity of our present assertion Know then in the Apostles times and Infant-state of the Church Parishes were not divided nor Congregations with their particular Ministers fixt and setled but in one City there were many Presbyters and still as Believers increased their Meetings and Assemblies being in several places they had several persons assigned them for the service of the Ministry which how could it be well ordered without confusion but by the Authority and Presidency of some one above the rest Which Presidency the Apostles during their over-sight over the Churches they retained in themselves but upon their remove they committed to some Apostolick-men as their Successors And indeed it is most agreeable to right reason that that office should not expire whose end did continue
and such is the end of the Apostolical Presidency even the preventing Schism and the preserving Order and Unity in the Church A Prudential Experience doth tell us it is with Christs Church as with Davids Harp in all a parity of office is as far from peace as the unison of strings is from harmony subordination in some and superiority in others is as requisit to Ecclesiastical as Civil Polity without which Schism becomes as fatal to the Church as Rebellion is to the State So that we must subscribe to the grave sentence and judgment of St. Hierome unless the Episcopal pre-eminence of Authority and Office be preserved Hieron Dialog Adv. Luciferian Tot in Ecclesiis efficientur Schismata quot Sacerdotes There will be as many Schisms in the Church as there are Presbyters especially if every Presbyter hath power of Ordination intrinsecal to his Office by the Divine Right of Apostolical Institution For what then would be the use of Ordination but chiefly to propagate Schism But some may say to prevent this Though the power of Ordination be common to all yet the act of ordaining is restrained to a few Presbyters But I ask by what Authority of Scripture they do it and what Primitive patteâ—n they have for their practise Besides to exclude their Brethren from the exercise of what they acknowledge is proper and intrinsecal to their office is a manifest injury and violation and if all should exercise what is their right of office and cannot be taken from them this would be a strange disorder and confusion Wherefore Beloved in what we have asserted the Apostolick Constitution and the Churches practise doth engage our consent of judgment and conformity of obedience upon a double tye of Reason and of Religion So that if we be either prudent men or pious Christians we must submit to the truth of this assertition That by imposition of hands to ordain into the Ministry is not in the power nor belongs to the office of any meer Presbyter Acts 20.17 28. Phil. 1.1 But what do we not finde that frequently in sacred Scripture Presbyters are called Bishops and are they not therefore one in office being one in name and not to be differenced in the Church not being distinguished in the Scripture To this so specious an Argument we answer our adversaries That as we are not so ignorant as from the name to prove the office of Bishop so nor should they be so erroneous as from the community of name to prove the identity of office in Bishop and Presbyter We finde in the Acts and Epistles those sacred Records which give us the first path of Ecclesiastical Government not so obvious to the eye as when Church practise had trod it out into a beaten road we finde I say in the Acts and Epistles the same persons sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops so that by the signification of name it is clear we have not the distinction of office 1 Pet. 5.1 2 John 1. And therefore Presbyter being spoken of the Apostles as well as Bishop of Presbyters As from hence That the Apostles were called Presbyters we may not conclude That Presbyters are no less then Apostles so nor from this That Presbyters were called Bishops may we conclude That Bishops are no more then Presbyters It is easie to observe how words common at the first became appropriate in their use and so in some process of time even within one Century of years after Christ the distinction of office became commonly known by distinction of name Bishop being appropriate unto him who had an Apostolical presidency of Ordination and Jurisdiction in the Church We close then with this sure inference from the premisses That this late Schism in our Church of meer Presbyters ordaining to the Ministry as it hath not any clear Text of Scripture to warrant it nor any allowed practise of the Church to approve it so nor hath it any argument of Reason to abet it as being contrary to that Mission constituted by our Saviour in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye disciple all Nations Baptising them in the Name of the Father and of the Son and of thy Holy Ghost teaching them to observe all things whatsoever I have commanded you Applic. 1 Cor. 9.16 1. You see Beloved what is our Mission Christ hath bid us go and a necessity is laid upon us Wo unto us if we preach not the Gospel But then much more wo unto them who stop our mouths that we cannot preach or that binde our feet that we cannot go Let such dread Jeroboams judgment their arm withering 1 King 13.4 their power shrinking and wasting with a curse God did bear long with Judah but when they came to this That they mocked the Messengers of God 2 Chron 36.16 17 c. despised his words and misused his Prophets then there was no remedy his mercy had borne so long that his justice could bear no longer but wrath does arise against his people to captivity and to desolation Oh Beloved the Ministers souls lie at stake for the peoples if we warn you not your perishing through our default is a default whereby we perish Oh the blood of Souls how loud does it cry for vengeance when spilt by the hand of ignorance error slothfulness or cowardice in the Minister See in the course of our Ministry Christ gives us our Mission to go O let us not through your perversness and obstinacy in sin go upon thorns and bryars finde torture and trouble of Soul in our service but in your obedience of Faith to the Gospel of Christ O make beautiful our feet make pleasant our paths Sure there is no greater joy and blessed even thrice blessed be God I can call it much my joy there is no greater joy in the service of our Ministry then to preach the Gospel to a willing and reverent Auditory But oh Beloved and my dearly beloved in the Lord this this is too too much the disparagement of your profession and the discouragement of my Ministry that your holiness of life and righteousness in the world answers not your reverence in the Church your zeal for the Church O that he who gave me my Mission to preach would give you his Grace to practise 2 Cor. 3.3 that I might say of you what St. Paul says of his Corinthians Ye are the Epistle of Christ ministred by us known and read of all men The Epistle of Christ such in whom he hath imprinted the truth and holiness of his Gospel which hath been preached unto you This this would very much seal the lawfulness of my Ministry even its efficacy in your lives which though it is not the most infallible yet is it the more comfortable seal of Christs Mission in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye disciple all Nations c. 2. As I have shewed
in the Ceremonial ordinances being abolished the Gentiles are receiv'd into communion with the Jews Eph. 3.6 being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-heirs of the same eternal inheritance heaven yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-members of the same mystical body the Church lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-partakers of the same gracious promise that made to Abraham Gal. 3.8 when the Gospel was preached unto him that in his seed should all the nations of earth be blessed Thus we have done with the first particular what it is to disciple it is to receive into the communion of the Church 2. Who they are that are to be discipled who they are that are to be receiv'd into the Churches communion even of all Nations as many as believe and the believing Parents bringing in with them their Infant-children Of believing parents we have no doubt of the Infant-children is all the question Wherefore how come they to have any right to or share in the communion of the Church To resolve this grand Quaere I will first prove that Infants of believing parents they have a right and interest in the communion of the Church Secondly give you the reason of that interest and right First prove that Infants of believing parents have a right and interest in the communion of the Church from three Arguments 1. Because the Jews infants were members of the visible Church therefore are the Christians 2. Because our Saviour testifies that to them belongs the kingdom of God Mar. 10.14 1 Cor. 7.14 3. Because S. Paul affirms them to be holy 1. Arg. Because the Jews infants were members of the visible Church therefore are the Christians That infants were accounted members of Christs visible Church under the Law and before the Law if not from Adam as it is probable yet from Abraham as it is infallible Ger. 17.11 12. Circumcision the then initiating seal of Church-communion is our argument and proof invincible Now that infants should be within the communion of the Church under the Old Testament and not under the New under the Law and not under the Gospel is repugnant to Gods mercy and inconsistent with the Gospels fulness in the dispensations of grace Besides observe the state of Church-communion is not chang'd in its nature and essence by the access of the Gentiles For some of the natural branches being broken off Rom. 11.17 we of the wild Olive are ingraffed in and made to partake with them of the root and fatness of the good Olive-tree As with the Jews they and their children are broken off so with the Gentiles they and their children are graffed in yea with the natural branches the ingraffed Gentiles partake of the root and fatness of the Olive that is they partake with the Jews of the promises and priviledges of the Church of which priviledges this is a chief one That the infants of believing parents are members of the visible Church If it were not so the Jews children which were in Church-communion before their parents became Christians they should lose the priviledge they before enjoyed and become so far from being bettered in their estate by their parents believing in Christ come in the flesh that their estate is made very much worse And if this be so that children lose the benefit and blessing under the Gospel which they enjoyed under the Law shew us what guilt in infants forfeited it or what act of Christ repeal'd it Sure we are infants were members of the Jewish Church and that of our Saviour Mar. 10.14 Suffer little children to come unto me we shall hereafter prove confirms them members of the Christian To enlarge a little further When Jews and Gentiles are united we find in Scripture Eph. 2.14 it is by taking down the partition-wall not taking away the Churches communion If there were any change in this sure we are it were for the better not for the worse even such as might advance the grace and riches of the Gospel so that the Jews should not lose though the Gentiles gain not they have less priviledge though the Gentiles more in being one Church with them Wherefore that children should be in Church-communion before Christ's and not after Christ's coming in the flesh is so absurd a Tenent and opinion as deserves none other confutation then to be hist out of the Church Yet for your clearer satisfaction I thus plainly and fully argue the cause When the Jews were converted to the faith of Christ did their children which were before Church-members then cease to be of the Churches communion If so I ask what cast them out If the repealing of that priviledge give testimony of that repeal if the forfeiting that blessing give witness of that forfeiture On the contrary did the Infant-children of the believing Jews retain and shall not then the Infant-children of believing Gentiles receive this priviledge of the Churches communion Sure had it been the doctrine or practice of Christ or his Apostles to exclude Infants from the communion of the Church we should have heard on 't and that loudly too from the unbelieving Jews complaints and clamors though the Apostles pens and tongues had been ne'r so silent Yea doubtless had this so dearly priz'd this so long enjoy'd priviledge been either prohibited or omitted so great a change of so great a concernment would have had some special precept to warrant it or even amongst believers themselves some notable dispute if not disturbance rais'd about it 2. Arg. Our Saviours testifying that to little children belongs the kingdom of God And his testimony we have from S. Mark s Gospel Mar. 10.14 where we find some zealously devoted bringing young children unto Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sucking children Sure we are they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas speaks of some children borne in arms for so it is implied in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adferebant non adducebant Apud Scap. in Lex graec they brought them in their arms not led them in their hands and Christ receives them as they brought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He embraced them in his arms So that it is apparent beyond all contradiction they were little children very babes or infants v. 16. And these they bring to Christ as a great Prophet sent of God or the Messiah in whom they believed and to this end they bring them that he might bless them But the Apostles for what reason we know not they forbid them whose imprudent or sinful act moves our Saviour's just displeasure yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was much displeased saying Suffer little children to come unto me and forbid them not Where the negative command is the stronger enforcement of the affirmative precept Of both which if we enquire the reason our Saviour answers Of such is the kingdom of God that is they have a right and interest in the communion of the Church and the Covenant of grace
condition the godly make it their duty of obedience that their children be given up unto God and tutour'd to fear him Thus apparent it is that our infant-children have an interest in the covenant of grace for that the tenor of the covenant in promise and condition so takes in the children with the parents that the parents cannot covenant either excluding or not including their children This then remains as a firm ground and sure reason of infants being parties in the communion of the Church that they are parties in the covenant of grace And thus we have done with the second particular of the Text the Apostles Commission Disciple all nations Where we have shewed you what it is to disciple and who they are that are to be discipled What it is to disciple even to receive into Church communion and Who they are that are to be discipled and receiv'd into the communion of the Church evâ—n all Nations as many as believe and the believing parents bringing in with them their infant-children We proceed to Application Applic. 1. Do we here sharply reprove and seriously admonish those who deny Infants Church communion whereby as much as in them lies they do separate them from Christ and as it were pluck them out of his arms offering them greater injury then to dash them against the stones Know ye not vain men that either Infants are Christs disciples and servants or the Devils pupils and slaves That they are Christs disciples and servants you loudly deny That they are the Devils pupils and slaves you are loth to declare Can you then tell us a medium 2 Cor. 6.14 15. No sure for what communion hath light and darkness Christ and Belial Certainly to deny Infants Church-communion is to deprive us of all sound hope of their salvation For where can we find a sacred promise and therefore how can we have any found hope of any being saved that are not of the Church the Church the treasury of Christs promises and blessings to which God is said to adde such as shall be saved Act. 2 47. not saved without the Church but in being added to the Church so that without her communion we know no salvation On how do the Anabaptists in cutting off Infants from the Church how do they like those which in their heat cut off a tribe from Israel Judg. 20 21. And though with Benjamin this be the youngest tribe yet it is not the least the Infant age making up a chief part of the body of Christ For this Oh that our Brethren would with Israel sit down and weep yet at length repenting of their indiscreet and blind if not malicious and proud zeal drenching themselves with a baptism of tears for denying the Church the baptism of Infants 2. Comfort we those parents whose children God shall please to pass ab utero ad uterum from the womb to the grave yea that shall make their grave in the womb the place of conception the place of dissolution Here O ye afflicted parents mourning over the untimely deaths of your tender babes know ye that our Lord Jesus Christ owns your Infants as parties in the Covenant of grace and thereby partakers of his fulness in a communion with his Church And though they have not the seal they have the promise yea though not the outward sign as to the visible ministration yet the inward grace as to the invisible dispensation Though they have not actual baptism yet they have intentional in voto parentum Ecclesiae Eph. 1.22 23. in that desire and devotion of their parents and the Church which is accepted of God to account them as Disciples of Christ who took upon him the several states of humane being was conceived and lay in the womb was born and nurs'd up an Infant did grow up to youth and manhood Mat. 18.3 And thus did he take upon himself every age that he might sanctifie every age unto himself Even he when an Infant was Head of the Church that Infants might be members of that Church whereof He is Head 3. See we to our duty as Disciples of Christ and this by imitating our pattern even little children without which our Saviour is express we cannot enter the kingdom of heaven Except ye be converted and become as little children How is this why by self-denial in being harmless without malice innocent without guile humble without haughtiness contented without murmurings Yea in this imitate we our pattern as children submitting our understanding and judgment unto God Ps 131.3 in the mysteries of his grace and the truth of his promises Submit we our wills and affections unto him in the precepts of his Word and the dispensations of his Providence Yea further as Infants and tender Babes ordered by the Nurses hand in the day and by the same hand got to bed at night do neither question nor quarrel at the time or place or manner of their disposal but quietly fall asleep in the Nurses lap Ps 131 3. Thus O that we could with David we an our affections from the world that we might become as Children resigning up our selves to our heavenly Father submitting with all contentedness of humility and faith to the order of his wisdom and providence whether for day or for night for life or for death And when we go to bed and hasten to the grave O that we could fall asleep in Christs lap depart this life in his arms in his love as being of the number of his Disciples by vertue of his Commission here given his Apostles Go ye Disciple all Nations c. THE THIRD SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. THough they are not the dictates of men Introduction nor the definitions of Councils no nor the Revelations of Angels but the Word of God and of Christ into which we make the ultimate resolution of our Faith yet sure I am in Controversies of Religion we have most reason next Christ to trust his Spouse his Church Universal and next her or rather with her our Mother this Church National Whose judgment and practise is most Orthodox and Religious in that great question and dispute of our present times the doctrine and duty of Infants Baptism And to justifie the judgment and practise of our Church into whose communion we have been baptised when Infants I shall keep me to the matter and method I have begun in giving you the evidence of divine Reason the authority of sacred Scripture and the consent of the Universal Church Remembring that sure rule of St. Austines Aug. de Trin. l 4 c. 6. Contra rationem nemo sobrius contra Scripturam nemo Christianus contra Ecclesiam nemo pacificus senserit No man that is a sober man will oppose reasons evidence no man that is a
Christian will reject the Scriptures authority and no man that is a peaceable man will despise the Churches judgment And therefore from this confidence and encouragement that I stand here before Christians of sober and peaceable minds I shall go on to speak for them who cannot speak for themselves our tender Infants pleading their right to Baptism from the words of my Text in which our Saviour gives Commission and Instructions to his Apostles saying Go ye disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. Explic. 3. The particular Instructions given by our Saviour to his Apostles for the exercising their Commission viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and Teaching 1. Baptising which Baptism is instituted as to the form of its administration to be in the Name of the Father and of the Son and of the Holy Ghost Wherefore we have here two things especially to insist upon 1. The Institution 2. The Administration of Baptism both applied unto Infants 1. Baptisms Institution In the Explication whereof we shall consider the original and use of Baptism together with its benefits and effects Know then to make Disciples by Baptism was ordinary among the Jews and nothing more commonly known in Scripture then the Baptism of John And as the Baptism of John denotes his authority and doctrine so the baptized of John must signifie the Disciples which submitted to his doctrine and authority in his Baptism Now as John made Disciples so Christ sends his Apostles and his Ministers to make Disciples too and what by teaching no but by baptising though not without teaching so John and so the Jews made Disciples So that as before the Flood there was a Rainbow in the Clouds which after by a divine appointment becomes the sign and seal of a promise Gen. 9.12 13 c. Thus Baptism was before Christ ordinary but by his sacred Institution made the sign and seal of his Covenant onely observe it is not baptising meerly but baptising in the Name of the Father and of the Son and of the Holy Ghost which is Christs Institution To be thus baptized then is to be discipled and therefore did the Ancients call Baptism sometimes Sacramentum initiationis the Sacrament of our initiation and admittance into Christs School sometimes Ecclesiae janua the door whereby we enter the Communion of the Church sometimes Investitura Christianismi the badge and livery of Christs service sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Key of Christs Kingdom Mark 10.14 for so says our Saviour to little children belongs the Kingdom of God and how then do they enter this Kingdom John 3.5 but in being born again of Water and of the Spirit that is by Baptism so saith our Saviour expresly Joh. 3.5 Now if we enquire into the original use of Baptism we finde it as a Ceremony though not as a Sacrament of greatest antiquity in the Church Gen. 7. deriving its original from Noahs flood when the sinful world was purged with the Water of a deluge But because without shedding of blood there is no remission Heb. 9.22 therefore God separating a people peculiar to himself he constitutes them a Sacrament of initiation and that Sacrament is Circumcision to signifie that his Covenant of Grace and Peace was established in the blood of the Mediator Now in the Church of the Jews whilst Circumcision was the Covenanting Seal Baptism was the purifying Ceremony yea the Females of the Jews not being capable of Circumcision were initiated by Baptism and the Proselyte Parents with their children were adopted into the Family of the Church admitted into holy Communion with the Jews by Baptism as well as by Circumcision And that Baptism was in our Saviours time a known Ceremony of initiating into Mysterious Institutions and Religious Discipline appears as by the Jews Talmud and other Traditions so by the sacred Scriptures especially in that quaere which our Saviour proposes to the chief Priests and Elders concerning John Matth 21.25 Whether his Baptism was from Heaven or of Men Had there not been Baptisms from men known among the Jews either the question had been vain or the answer easie Besides the Jews wondred not at the use of Baptism but why John baptized he denying himself to be Christ John 1.25 Elias or that Prophet Now the way being prepared by John in his Ministry closing the Law and ushering in the Gospel our Saviour changeth some of the Jewish Ceremonies into Gospel Sacraments That Ecclesiastical Rite of the Postcaenium when in the close of the Passover the Master of the House did distribute Bread and Wine unto his Family this Christ by an holy Institution converts into the blessed Sacrament of his last Supper Likewise that Ceremony of initiating Proselytes he converts into an holy Sacrament of initiating Disciples even by Baptism For so it is said of Jesus that John 4.1 He made and baptized more Disciples then John he made and baptized spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Emphasis and Explication he made and made them by Baptism even by solemn institution and admission into his School John 3.2 as a great Doctor and Teacher come from God so esteemed of by his followers thus admitted and instituted to be his Disciples Look then as it was the custom of the Jews to baptize Parents and their Infants when discipled unto Moses so must it be the practice of the Church to baptize Parents and their Infants when discipled unto Christ For that Baptism being commonly known and discipling by Baptism too when our Saviour gives in Commission Disciple all Nations Baptising them his command is to be observed according to the common usage and known practice of discipling and baptising even as to the persons in general he not expressing much less exempting any in particular To close then If some Prince should give out his Royal Grant to make a City free would any be so imprudent as to think the Royal Grant did not intend the children as well as the Parents And because the children are not exprest would any be so vain Justin Instit l. 1. Acts 22.28 as to say they are excluded Seeing it is the known manner of conferring liberty to give it to the Parents and their children And the like is to be said of the liberty of the Gospel by discipling Joh 8 36. Gal. 5.1 which consists in the promises and priviledges contained in the sacred Charter and Royal Patent of the Covenant of Grace which is sealed by Baptism Having then given you the grounds of Infants Baptism so plain and permanent so reasonable and inviolable even that interest they have in the Covenant of Grace that right they have in the Communion of the Church and that hold they have in the Institution of Christ To all this Let me now adde the practice of the Apostles to which we
have the conformity of the Universal Church and I know not what more can be required 1. As for the Apostles practice we can have no surer testimony then St. Pauls Argument 1 Cor. 7.14 Therefore are your children holy Holy in a known and common account of the Church which could be none other then that of Church Communion admitted thereunto by Baptism For observe This of the children being holy the Apostle makes a convincing argument That the unbelieving Parent is sanctified by the believing Wherefore this of the childrens holiness must be a known holiness otherwise the Apostles argument were no argument And whereby was the childrens holiness known but in order to Church Communion Into which Communion there is no known entrance and visible admission but by Baptism 2. Pass we from the Scriptures and consult we the very next ages after the Apostles Orig. l. 5. ad Rom. c. 6. in Luc. Hom. 8. For the usage of the Church And here Origen witnesseth That Traditionem ab Apostolis suscepit etiam parvulis dare Baptismum the Church received a Tradition from the Apostles to give Baptism even to children About the next age after Origen for later he could not be the Author of the Ecclesiastical Hierarchy attributed to Dionysius the Areopagite he pleads for Infants Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Eccles Hier. c. 7. as being of those things which the divine Ministers the Apostles from the beginning had delivered down to the Church I might give you the testimony of those first Fathers and Doctors both of the Greek and Latin Churches Irenaeus Tertullian Nazianzen Basil and others but we will insist awhile upon two Testimonies most full and convincing the one of St. Cyprian the other of St. Augustine Cypr. Epist ad Fid. Presbyt That of St. Cyprian we have in his Epistle to Fidus the Presbyter who propounds the Question Whether Infants might be baptized before the Eighth day urging the Instance and Analogy of Circumcision Cyprian gives his own judgment and that of a Council of Sixty six Bishops for the resolution resolving That Baptism be not deferred any long time and yet not confined to any certain time and if necessity required That there be a present Administration Now St. Cyprian lived within few years more then a hundred of St. John so that he and a Council of Sixty six Bishops could not be ignorant of what was the Apostolical practise as to Infants Baptism seeing some of their Fathers and many of their Grandfathers in all probability yea without all doubt did live in the Apostles times and were baptized by some Apostolical hands Now as for the testimony of St. Augustine it is of the more credit and esteem being spoken against his profest Adversaries the Pelagians who wanted neither wit nor will to have retorted the Error if he had not delivered the truth when he sayes of them Aug. de peccâ—t mer. rem l. 1. Parvulos Baptizandos esse concedunt qui contra authoritatem Universae Ecclesiae proeuldubio per Dominum Apostolos traditam venire non possunt They grant children ought to be baptized because they cannot go against the Authority of the Universal Church without all doubt delivered by Christ and his Apostles The Non-Baptism of Infants had been a strong argument for Pelagianism as their Baptism was an invincible argument against it so that either to defend themselves or offend the Orthodox certainly the Pelagians would have denied Infants Baptism had they not well known the practise of the Universal Church was warranted by the Authority of Christ and the Ministry of his holy Apostles I might yet further enlarge and give you infinite Testimonies for Infants Baptism as to the constant practise of the Universal Church for above these One thousand six hundred years that of the Prophet being perfectly fulfilled Isa 49.22 That God having lift up his hand to the Gentiles and set up a standard to the people they have brought unto the Church her sons in their arms she having few Members of her Communion but who were admitted in their Infant-Baptism So that certainly our Saviour was so far from excluding Infants that he chiefly intended them in the commission and instructions he gives his Apostles and in them all the Ministers of his Church saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye disciple all Nations baptising them c. Having given you the original and use of Baptism we proceed to the benefits and effects thereof all applicatory to Infants Know then the Sacraments are no empty and bare signs to signifie but they are sacred and moral Instruments to convey real and effectual Seals to confirm yea gracious and Evangelical pledges to assure For so we are catechised by the Church if we have not forgot our Church-Catechism in which we have this most clear most full definition of a Sacrament That it is an outward visible sign of an inward invisible grace which grace is given and which sign is ordained ordained by Christ himself as a means whereby we receive that grace and a pledge to assure us thereof So that in Baptism then where the subject and person baptized does not ponere obicem put a bar and hinderance as the School speaks from St. Augustine as of Infants we are assured they do not In their Baptism then as the Water gives the outward sign so the Spirit gives the inward grace and when the Minister pronounceth saying I baptize thee in the Name of the Father and of the Son and of the Holy Ghost then is the power and vertue of the Blessed Trinity present to justifie and to sanctifie to cleanse and renew the inward man as sure as the Sacramental Water is present to sprinkle and to wash to cleanse and to purifie the outward man And now that the Sacraments are thus effectual is not by any natural causality or physical operation in themselves but by vertue of the gracious promise and voluntary institution of Christ whose Spirit still accompanies his Word to the quickning sanctifying and saving of his Church and chosen Tert. de Bapt. c. 8. Very aptly then does Tertullian call the waters Pristinam sedem Spiritus Sancti the ancient Seat of the Holy Ghost by whose quickning power they become prolifical both in nature and in grace For that the renovation of the Church was typified in the Creation of the World as in the Creation The Spirit moved upon the waters Gen. 1.2 and by a quickning power did produce the living Creatures so now in the renovation the Spirit moves upon the waters still in that by a quickning power of the Holy Ghost Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are renewed by Baptism that Laver of Regeneration to become an holy and heavenly Off-spring alive unto God in Christ Jesus St. Cyril of Jerusalem calls Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Antitype of Christs sufferings the Water indeed that represents the Image of Death receiving the
of Conscience Oh how is a conscientious man intangled in a snare of perplexities surrounded with a maze of distractions Who cannot in his ordinary affairs of life be quieted in his Conscience in the resolution of things lawful and expedient without Scripture proofs to determine it The rule of Reason That is readily applied by a man of ordinary prudence but the rule of Scripture is not to be applied to every action by the ablest Textuary in the World he stands in need to carry a Concordance in his hand who makes the Scripture the onely rule of all his actions and yet not avoid perplexity of Conscience neither Thirdly A seditious contempt of Humane Laws whether Civil or Ecclesiastical This opinion is that which will break the bonds of all subjection and temporal obedience both of children to Parents of servants to Masters and of subjects to Soveraigns who will by influence of this Error question when they should obey and call into dispute when they should put in practice the lawful commands of their Superiors As for these kinde of men who will not obey Magistrates forsooth but in a Gospel-way upon a Scripture proof for every Law I call the whole World to witness whether ever yet they proved themselves good subjects and sure we are according to that maxim of antient and known experience Qui nescit servire nescit imperare He that knows not how to serve knows not how to govern they will never make good Masters who themselves never were good servants Thus having discovered to you the dangerous falshood and evil consequents of this Vulgar Error That the sacred Scriptures are the onely rule of all our actions give me leave to answer the Objections urged by the Brethren of the Separation the first broachers and the continued abettors of this Error Their main Arguments and Objections are drawn from that of the Apostle Whatsoever ye do 1 Cor. 10.21 do all to the glory of God And again that Whatsoever is not of Faith Rom. 14.23 is sin The first Argument is framed thus We must do all to Gods glory but Object 1 that cannot tend to his glory which is not directed by his Law and therefore in every thing we must be directed by his Law seeing in every thing we are to aim at his glory Answer All this is true and yet the Error remains which is this Answ That the sacred Scripture alone is this Law whereas God in his providence hath ordained several Laws distinct in nature and degree but in subordination the lower to the higher and all to him the supream Lawgiver So that to measure all mens actions by one kinde of Law were to confound that sacred Order of divine Providence in which his Government of the World is so eminently glorious Some actions are within the bounds of nature as we are Creatures for these we have a Law natural some are within the limits of Reason as we are men and for these we have a Law rational Some within the verge of Secular community as we are Subjects for these we have a Law politick some within the sphere of Faith as we are Christians and for these we have a Law divine Lastly some within the orbe of External communion as we are visible Members of the Church and for these we have a Law Ecclesiastical And such is the sweet order of these several Laws in the constitution of Providence that neither opposeth other but all consent in an harmonious subordination unto God and Christ in the Government of the World and of the Church So that we may say of Law Mr. Hoâ—ker Eccles Polit. she is sacred her seat is the Throne of God her voice the Harmony of the World all things in Heaven and in Earth do her homage the very least as feeling her care and the greatest as not exempted from her power Angels and men and the whole number of the Universe though in different manner yet in uniform consent they reverence and admire her they obey and extol her as the Mother and Nurse as the Queen and Patroness of their Peace and Joy Object 2 The second Argument is framed thus Whatsoever is not of Faith is sin Rom. 14.23 but where there is no Word there can be no Faith and therefore whatsoever action hath not warrant from the written Word of God commanding it it must needs be sinful Answ Answer This Argument however it may seem to set forth the perfection of Gods sacred Law yet does it indeed destroy much of Gods sacred Truth For what St. Paul means by Faith we see plainly from the context is neither fides quae creditur nor fides quá credimus neither the object nor the act neither the doctrine nor the belief of Supernatural Revelation Which Revelation we acknowledge perfect in order to eternal life in the sacred Scriptures But by Faith most evident it is the Apostle means an inward perswasion of minde believing That what we do may lawfully be done whereas to do any thing of which we are not thus perswaded it is sin So that by Faith here the Apostle does not mean the doctrine of Scripture but the dictate of Conscience and most certain it is Let the light and information of Conscience be from Reason as well as from Scripture the dictate of Conscience cannot be resisted without sin against God whose Vicegerent it is in the Soul of Man In things then ordinary quotidianae incursionis of daily incursion yea in matters Civil debitae subjectionis of due subjection Our warrant is sufficient as to Conscience if we know no Law of Scripture to contradict it though we know none in particular to confirm it So that it is the inverted order of right Argumentation to say this or that we may not do because Gods Word does not command it whereas we should rather say this or that we may do because Gods Word does not forbid it For observe What things are indifferent in their own nature as being neither directly expressed in the Word nor necessarily deduced from it nor any way opposit to the Word or inconsistent with it those things we acknowledge left to the prudence of Governors for the preservation of order and unity in the Church which things indifferent in their nature do by the command of lawful Authority become necessary in their use And upon this firm ground upon this sure basis are fixt those Ecclesiastical Laws and Ceremonies of our Church which have been so loudly decryed and so hotly pursued 2. 2. Vulgar Error That every private person who pretends to the Spirit may be a fit Interpreter of sacred Scripture From this evil principle it is that as Hilary complained of of old Annuas atque menstuas fides habemus Every year every moneth produceth some new Doctrine of Faith This is somewhat modest and fair to our Factions and Frenzies in which we have Non modo annuas aut menstruas sed vel diurnas fides
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.
3.15 or addeth thereto No man disannulleth or addeth that is No man ought to disannul or adde under peril of hainous impiety and shameful punishment And let not any think St. John seals up onely the Book of Revelations but that guided by the Spirit of Truth he seals up the whole Books of the New Testament with that dreadful Commination against all Violators of the sacred Scriptures And this whether it be in the Letter or the Sense of Christs holy Word for that of Tertullian is most firmly true Tert. de Praescript c. 17. Tantum veritati obstrepit adulter sensus quantum corruptor stilus To impose an adulterate sense is as much injury to the Word of Truth as to violate the proper phrase And therefore Valentinus and so the Heresies of our times do as much damage to the Scriptures verity in misinterpreting the Sense though they spare the Letter as Marcion did by mangling the sentences and chopping off the words Hear then and tremble O ye seduced Souls who through some carnal prejudice and temporal interest involve your selves in this so horrid sin of Scripture-Sacriledge for that perverting the sense or corrupting the Letter of Christs holy Word of Truth 2 Pet. 3.16 ye do it to your own destruction 2. Observe Beloved these two sure Rules of Instruction and Exhortation 1. Keep close to the Doctrine of the Scriptures 2. Hold fast to the Judgment of the Church Keep close to the doctrine of the Scriptures that will keep you from the seductions of the Romanist Hold fast to the Judgment of the Church that will preserve you from the Errors of the Separatist For so hath God been pleased to make the Militant State of our Mother the Church of England to be betwixt the eager opposition of two enraged Enemies the Church of Rome and the Brethren of the Separation against whom she thus makes good the combate from the Authority of the sacred Scriptures and the Judgment of the Primitive Church Urging the Authority of the Scriptures the Romanist flies at the point of that weapon and would soon be beat out of the field were it not some return he makes by pretending the Church Again Urging the Judgment of the Church the Separatist staggers at that blow and would soon fall to the ground were it not some hold he catcheth by wresting the Scriptures To close then That ye may continue firm and sound in the Faith be careful that in the Epidemical distempers of the times ye change not the dyet of your Souls least what you think to make your food prove your poyson Feed on your Mothers Milk keep to that sum of our Churches Doctrine Worship Discipline and Government which is contained in the Publick Liturgy in the Thirty nine Articles the Books of Homilies and Ordination all consenting with the Word of God and Truth of Christ Withal see that to the confession of a true Faith Aquin. ye joyn the confession of an holy life Confitetur qui nulla parte diffitetur He confesses truly who confesseth thorowly Confess we with the mouth and with the hand in our words and in our works This is the best Harmony of Confessions And thus Matth. 10.32 Confess we Christ before men and he will confess us before his Father which is in Heaven Own we him in this Truâ—h and he will own us in his Glory hear we his Word and do we his Will so shall we receive his Reward and this in an eternal Rest unto our Souls Thus have we done with the Explication and the Application of what concerns the Mission and Commission together with the several Instructions given by our Saviour to his Apostles in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe whatsoever I have commanded you Halleluiah THE FIRST SERMON UPON Coloss 1. v. 18 19. And he is the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence for it pleased the Father that in him should all fulness dwell OUR Lord Jesus Christ being ascended into the highest Heavens Introduct and there sate down on the right hand of God Rom 8.34 Heb. 7.25 he ever lives to make intercession for us From which exaltation and intercession the Apostle draws his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ being able to save unto the utmost all that come unto God by him Able to save unto the utmost for that in his intercession is applied unto the Church for her salvation the utmost efficacie of the richest price the fullest power and the highest favour that humanity can receive from God or Divinity communicate to man For it is worth our observing That our blessed Lord to make our salvation sure he saves us by all means possible for salvation to be secur'd He saves us by ransom by rescue and by request by way of price by way of power and by way of favour Christs Resurrection that gives testimony to the sufficiencie of price laid down in his Passion his Ascension that gives testimony to the sufficiencie of power which he exercised in his Resurrection his sitting at Gods right hand that gives testimony to the sufficiencie of favour whereby he is exalted in his Ascension and lastly the Intercession of Christ that is applicatory of all these for the full and final redemption of his chosen In his Intercession he pleads the merit of his Passion as the full paiment he pleads the efficacie of his Resurrection as his clear acquittance he pleads the benefit of his Ascension as giving actual possession Eph. 1.6 Mat. 17.5 Heb. 1.2 and pleads the vertue of his Session at the right hand of the Father as thereby declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Son of God and lawful Heir of Heaven Yea our holy Jesus and blessed Mediator being sate down at the right hand of God he is not only by a gracious decree appointed by an holy unction consecrated but also by a glorious investiture from the Father he is established in the spiritual oeconomy Act. 2.36 Rom. 14.9 Mat. 28.18 and actual administration of that soveraign authority whereby he is constituted and declared to be Lord and Christ Judge of quick and dead King of heaven and earth and as S. Paul here gives us the description Head of the body the Church the beginning the first-born from the dead c. Connexion Before we give you the Division of the words we must give you their Dependance to which we are directed by the Copulative and And he is the Head of the body the Church which Copulative does join what we must not separate the Context and the Text. If then we do but look three Verses back we find how the Apostle having set forth the benefits of Redemption he presently subjoins a description of the
shall come in Who is the King of Glory The Lord strong and mighty the Lord mighty in Battel Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in Who is the King of Glory The Lord of Hosts Jesus the Son of God he is the King of Glory Now the King of Glory Christ Jesus blessed for ever he being entred behold the Father entertaining him with a plenary grant of his Petition in that consecratory Prayer before his Passion John 17.45 Father says he I have glorified thee on Earth I have finished the work which thou gavest me to do And now O Father glorifie me with thine own self with the glory which I had with thee before the world was In full answer to this Petition says the Father unto Christ when entred into glory Sit thou on my right hand Psal 110.1 until I make thine enemies thy footstool And our Lord and Saviour being thus exalted All the Angels of God all the Host of Heaven they pay him homage they acknowledge him their King they fall down and worship him Heb. 1.6 worship him as the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the pre-eminence for it pleased the Father that in him should all fulness dwell Having done with the first branch of Divine Mysteries How Christ is said to be the Head of the Church we proceed to the second What the Church is of which Christ is said to be the Head And for the Explication of this we shall speak of the Church in these three particulars its larger acception it s nearer relation and its different adjuncts 1. It s larger acception as the Church of the Elect. 2. It s nearer relation as the Church of the Redeemed 3. It s different adjuncts as visible and invisible 1. What the Church is of which Christ is said to be the Head Explic. in its larger acception as the Church of the Elect. In this extended sense the Church compriseth the heavenly orders of the Angelical Hierarchy who being of the Elect of God 1 Tim. 5.21 Col. 2.10 are also of the Church of Christ who is therefore called The Head of all principality and power The Elect Angels receiving their confirmation as the Elect. Saints their Redemption by Jesus the Mediator True it is as concerning the Angels that Christ he assumed not their nature in his Conception and so neither did he sustain their person in his Passion He took not on him the nature of Angels Heb. 2.16 but the seed of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold on Angels a Metaphor signifying an eager following after and laying hold on one running away to bring him back or a catching him that is faln to recover him from the pit This Christ did do for men this this he did not do for Angels but as those which fell sinned without a tempter Ambr. Ser. 8. in Psal 119. so they perish in their sin without a Saviour But as for the Elect Angels St. Ambrose tells us that they needed Christ to preserve them from falling into sin as men did need him to free them from sin into which they were faln and in this St. Bernard joyns issue with St. Ambrose Bern. Tract de dilig D. affirming Qui hominibus subvenit in tali necessitate Angelos servavit a tali necessitate He that succored men in such a necessity saved the Angels from the like necessity Aug. Enchir. c 62. To all this add we that of St. Augustine Quod in Angelis lapsum ex hominibus redditum the number of those Angels which are faln shall be made up by those men whom Christ hath redeemed all which expressions and opinions are several descants and glosses upon the Apostles words in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us Eph. 1.10 Of all things gathered together in one even in Christ the Head of all Excellency and the Center of all Unity Angels and Men were indeed created happy in that natural blessedness of Spiritual contemplation but not in that supernatural bliss of the beatifical Vision Which beatifical Vision being the last end of the rational and intellectual Creature could not be attained by any ordinary work of nature but by some extraordinary act of grace for to be and to be blessed is one and the same in none but God And therefore to be is from nature but to be perfectly blessed is from grace as the last end of being in a perfect communion with God through Christ by love So that it is consonant to the Analogy of Faith to believe and affirm That the estate of the now blessed Angels was at the first mutable and subject to alteration and that presently by the supererogating grace of God thorow Christ they became no longer subject to mutability and change now inseparably adhering to God and so possessing perfect happiness Matth. 18.10 of whom our Saviour hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They always behold the face of his Father which is in Heaven This benefit then the Angels have by Christ that they are confirmed in their full and perfect union with God Heb 1.6 Wherefore Let all the Angels of God worship him yea and joyn we too with the Angels in that worship as having communion with them in the same Head even Jesus the Mediator who is the beginning the first-born from the dead that in all things he might have the pre-eminence c. 2. What the Church is of which Christ is said to be head in its nearer relation as the Church of the redeemed and redeemed not onely in the infinite sufficiency but also in the actual efficacy of his merit yea and effectual sanctification of his grace For observe Christ he is according to the promise Gen. 3.15 the Seed of the woman not in a common and carnal generation but in a proper and spiritual conception conceived by the Holy Ghost And therefore Christ is not properly the Head of all mankinde but of that part which is regenerated by the same Spirit by which he was conceived So that 1 Cor 1.2 Rom. 8 30. it is effectual calling which constitutes the Church of Christ in actual being as to its internal and essential form Which Church is diversly defined and described by divers men according to the difference of their faiths or fancies To omit then the needless and avoid the curious we may thus define the Church of Christ to be The whole company of Gods Saints called of God in Christ out of the state of sin and death into the state of grace and glory And this in the Language of the sacred Scriptures this is Christs Spouse this the Kings Daughter this the Mount Sion this the Heavenly Jerusalem this the Mother of us all Virgo virtute mater prole so St. Ambrose a Virgin indeed for purity
Many there are then who bear the name of Christians ay and of Catholicks too who yet are in Christ John 15.2 6 but as withered branches in the Vine yea they are in the Church as Wens in the Body not in a vital and internal communion but in a formal and external profession Thus speaking of the Authors of Heresie and Heads of Faction which separated themselves from the communion of the Church They went out from us says the Apostle but they were not of us 1 John 2.19 for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us They went out from us as to the external and accidental form of the Church as it is the visible company of Professors but they were not of us as to the internal and essential form of the Church as it is the invisible Body of Christ Very fitly then is the visible Church compared in Scripture unto a field in which there grows up together Wheat and Tares Matth. 13.29 30. Matth 3.12 Matth. 13 47. to a floor on which there lies together Corn and Chaff to a draw not in which are contained good Fish and bad for that in the Church as it is visible there are Hypocrites mixt with true Believers the wicked with the godly And therefore the Apostle compares the visible Church to a great house 2 Tim. 2.20 where there are not onely Vessels of Gold and of Silver but also of Wood and of Earth yea Some to honor and some to dishonor Thus in the visible Church there are not onely strong Believers but also weak Christians not onely those who are more eminent in the gifts and graces of the Spirit but also those who are weaklings and of less spiritual abilities then others Yea further as there are some to honor that is some who through the Election of Grace shall at last inherit eternal glory so some to dishonor Rom. 2.5 that is some who through their impenitence and hardness of heart treasure up to themselves wrath against the day of wrath and shall be plunged in eternal misery And thus ye have seen in its several particulars What the Church is of which Christ is said to be the Head 3. How the Church of which Christ is the Head is said to be a Body viz. Especially from the communion of the faithful as Members Eph. 4.4 a communion so near that they are all said to have but one Spirit Acts 4.32 yea one heart and one soul and all this from the efficacy of love Col. 3.14 that bond of perfectness and knot of unity A Sacramental representation of this Mystical Communion 1 Cor 10.17 is given us in the holy Eucharist according to that of the Apostle We being many are one Bread and one Body for we are all partakers of that one Bread That Bread which exhibites to us the flesh of Christ our quickning and enlivening Food Food not which we convert by any carnal digestion into the nature of our body but which converts us by a spiritual operation into the nature of Christs Body making us to be heavenly and spiritual as he is spiritual and heavenly We change not it but it changeth us for so is the powerful operation of spiritual Food to convert into the nature of its self action still following the stronger force and spirituals are more powerful then corporals grace more active then nature By vertue of this communion of the Faithful the Church is said to be Corpus compactum connexum Eph. 4.16 a Body fitly joyned together and compacted no rents of Schism but every member hath its proper place Vers 13. and its peculiar connexion in the whole and this Till we all meet in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Unto a perfect man this does intimate the near and full communion of Christs Church all the Faithful being as one political person in Christ Gal. 3.28 according to that There is neither Jew nor Greek there is neither bond nor free there is neither male nor female but all are one in Christ Jesus and it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one Body but one Person Now to grow up to a perfect man according to the measure of the stature of the fulness of Christ is the increase of the Church till consummate in its communion of Members and fulness of perfection which shall be at the last day when the whole number of the Elect is gathered and so Christ in the Church and the Church in Christ have mutually their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their compleat growth like that of the Head in the Body and the Body in the Head and all in one political person and perfect man To close then such is the communion of the Faithful one with another as Members and all in Christ as their Head that he who by Schism separates from the Church though never so seeming a Saint he cuts himself off from Christ and in the prosecution of this separation though he should zealously give up his life unto death his goods unto the spoil his body unto the fire 1 Cor. 13.2 3. yet all this would not be fidei corona Cypr. de Unit Eccles n. 12. but paena perfidia as St. Cyprian speaks not a crown of Faith but a punishment of unfaithfulness the suffering not of a Martyr but of a Malefactor For let the cause be what it will to die in Schism without the Pale of the Church is to perish in sin without the Gate of Heaven Indeed as the Branch withers which is broken off from the Root the River dries up which is cut off from the Fountain so the Soul shall perish which is divided from Christ And that Soul is certainly divided from Christ the Head which separates from the Church which is his Body His Body in a communion of the faithful as Members Here it will be a seasonable service to resolve you these four Questions 1. Whether the Church of Christ on Earth may totally fall away 2. What is meant by that common saying That out of the Church there is no Salvation 3. What have we to answer those who say We have no Church 4. Seeing we are to hold communion with the Church how may we know which is a true Church with which we may hold communion First Whether the Church of Christ on Earth may totally fall Quest 1 away We see in the World such a general defection from truth and holiness that some may haply propose this Question as well worthy our present resolution Indeed Polutheism a worshipping many gods hath ever been an argument for Atheism a not worshipping any God And in these our days whilst men see so many
manifestation of himself to his Saints In this Sanctuary is the Golden Pot of Manna even an abundant fulness of Divine Joy whose sweetness is incorruptible and everlasting yea here is Aarons Rod which being withered after budded flowred and brought forth ripe Almonds that is the dead bodies of Gods Saints raised to life are cloathed with immortality and glory Or further By the Tabernacle and Sanctuary was represented not onely the Mystical but also the Natural Body of Christ not onely his Church but also himself He the Ark of the Testament as the Word of the Father placed in the Tabernacle as cloathed with flesh He the Table of Shew-bread as our Life and Food in the Eucharist he the Candlestick as our Spiritual Light he the Incense in the sweet savor of his Merits he the Sacrifice in the sufferings of his Cross he the Altar in the efficacy of his Mediation by which ouâ— persons and our Prayers our selves and our services become accepted of the Father Further yet The Tabernacle and Sanctuary was a Map of the Universe the greater World and of Man the lesser World 1. A Map of the Universe the greater World the outward Court representing the outmost Creation the holy Place the Church of Christ and the Holy of Holies the Heavenly Presence 2. A Map of Man the lesser World consisting of Body Soul and Spirit the outward Court that 's the Body 1 Thess 5.23 the inward Tabernacle that 's the Soul and the holy Sanctuary that 's the Spirit by which Spirit we have our communion yea and our communication too with our God And well may the Temple of God be compared unto man 1 Cor. 3.16 1 Cor. 6.16 seeing man so often in Scripture is called The Temple of God Now how well might David in all these Representations of the Sanctuary contemplate a Beauty and that Beauty divine even the Beauty of the Lord No wonder then if David be so importunate in his suit to have his dwelling in so pleasant a seat as the House of the Lord an Habitation which hath Heaven for its prospect the beauty of the Lord for the object of the eye and delight of the Soul But however David doth behold the beauty of the Lord in the Sanctuary yet where is that beauty in our Churches what is that glory of his presence as may denominate them his Houses Why see it in our Churches sacred Liturgy both as to the decency and order of her daily Service and Sacramental Administrations First As to the decency and order of her daily Service There being nothing in Devotion nothing in Doctrine nothing in Substance nothing in Circumstance but what Gods Word either explicitely commands or implicitely allows O lovely Order of holy Worship right a form of Divine Service as being a continued Exercise of all the parts of holy Worship taking up the whole minde and soul of the Spiritual man In this Divine service the Church by an orderly progress of Piety and performance of Devotion sometimes makes confession of sin sometimes deprecations of wrath sometimes Petitions of mercy sometimes intercessions for all men even all estates and conditions of men whatsoever from the highest Prince to the meanest Peasant from the holiest Saint to the vilest sinners Turks and Infidels not excepted Yea in this Form of Divine service and Publick worship see how the Church of Christ doth sometimes adore Gods sacred Majesty sometimes extol his glorious attributes sometimes commemorate his famous acts sometimes recount his gracious blessings sometimes denounce his severe judgments sometimes declare his Fatherly promises sometimes set forth his heavenly praises Sometimes the Church makes profession of her Faith sometimes she publisheth the commands of her God sometimes she is humbled in larger yet not long winded supplications sometimes she is exercised in shorter yet piercing and pathetical ejaculations All which hang together not as mens extemporary non-sense like ropes of Sand but in an orderly composure like a chain of Gold one part still linkt within another to become a fit ornament to set off the Churches beauty whereby she is the more comely and fair in the eyes of her beloved Secondly View we the Beauty of holy Worship in the Churches Publick Administrations to instance in that one of the blessed Sacrament of the Eucharist O how does Divine Order Reverence and Devotion mutually contend which shall give greatest lustre to the Beauty of this solemnity First the judgment is rightly informed from sacred Scripture in the Mysteries of that blessed Sacrament And the judgment being rightly informed by instruction the affections are divinely raised by exhortation set on with that perswasive argument and inforcing motive the riches of grace and promises of life which God hath vouchsafed unto his chosen through Christ This done the Church proceeds to an oral confession of sins and upon that a Ministerial absolution of the penitent and after with heart and hands and eyes lift up to Heaven all joyn together in the devout Harmony of Prayers and Praises Then the Faithful Pastor of the Flock having offered unto God the Sacrifice of his own Rev. 8.3 and others Devotion ascending up before the Throne of Grace as sacred Odors made acceptable through the Incense of Christs merits he proceeds with fear and reverence to the Consecration of the Sacramental Elements and how is this why observe It is with a most pathetical commemoration of Gods love of Christs passion and of mans redemption yea with an obediential and Eucharistical acknowledgement of Christs holy Institution with the Order and End of the blessed Sacrament Upon which is pronounced the Word of blessing with Prayer consecrating the Bread and Wine to be the Sacramental signs and seal of Christs Body and Blood The Consecration ended View we the Administration in which the dearest pledges of Divine love are delivered with a Summary Recapitulation of the whole Sacraments mystery That so the Soul of the receiver may have a present impression of renewed Devotion in the very act of receiving This Ministration being performed the close of the whole service is applicatory of the whole solemnity in most devout and pathetical Prayers with Heavenly and Evangelical praises which being ended the Congregation is dismist with a Ministerial Benediction Now ex pede Herculem know ye the Eagle by its Feather the Diamond by its spark the excellency of the Churches Liturgy by this one part of her Publick service the solemnity of the Eucharist of which Sacraments administring I may say what St. Paul said of the Corinthians prophesying 1 Cor. 14.25 That if an unbeliever or any one except a pertinacious Separatist come into the Congregation of Gods people while they are exercised in this solemn service of Divine Order Reverence and Devotion he will be ready to fall down upon his face and worship God reporting that God is in them of a truth I may confidently affirm That so lovely is the Beauty of the Churches Order