first publishing to the world Because the Law was then given by writing though afterwards preached it is called the ministration of the Letter So the Gospel though afterwards written yet because it was then only preached by revelation of the Holy Ghost it is call'd the ministration of the Spirit That likewise which St. Paul speaks of the hearing of Faith and of saving men by the foolishness of preaching hath a peculiar relation to Christianity in the manner of founding it at first For certainly Preaching in it self was not in the eye of humane wisdom a foolish way to perswade but such as the wisest of them all used when they would perswade the people any thing they did it by orations and speeches which are of the same kind with preaching But if we look at that preaching by which the Christian Religion was at first introduced it had in the eye of humane wisdom something of folly in it For to introduce a Law or Religion to any people these two things among others are necessary That they give it in Writing that they might more certainly know what they had to do and that it be by such as have authority and power And this way God himself took in giving the Jews a Law for first he wrote it with his own fingers and then published it by the Ministry of Moses who was their leader and governour But for the introduction of the Gospel it pleased God to take a far different course that is to commit all to the preaching of a few poor despicable Fisher-men who were only private men of no authority and of whose Gospel they had no knowledge but from what was to be taken from their mouths And that when first preached was by some esteemed no better than a distemper yea plain drunkenness yet thus it pleased God to put the words of eternal life into these earthen vessels and by that means to make his own power known and by that folly to confound the wisdom of the world But for our preaching though it may have many times too good a title to foolishness in preaching yet not to the foolishness of preaching for those obstacles remov'd it is the ordinary way by which all knowledge humane as well as divine is communicated My meaning is that hearing now is to be looked upon as the common natural instrument to receive instruction and therefore no benefit to be reckon'd on from it but what is common to all other learning and knowledge that is by serious studying and diligently pondering the things we hear for if we trust to any secret sacramental mystical vertue in hearing that profit we should get by the Word we may lose by the Hearing Therefore take heed how you hear for this is a second way of putting Gods word under a Bushel There is another way which in part at least puts under the Bushel too when we confine it to the Sermon whereas that is of little use if Gods word be not in it they say The word is of as little if it be not in a Sermon which is a derogation to the goodness and bounty of Almighty God who hath dispensed his Divine Truth so many ways besides as First by Reading for though when Gods Word was preached only it could be only heard yet when it was a Scripture it might be known as all other Writings by reading also for this reason St. Paul sets Timothy to his Book Till I come give attendance to reading Search the Scriptures for therein you think you have eternal life and search we cannot unless we read them that by reading we may find the way to eternal life yea though all were to be done by preaching Reading is that too For Moses had in old time them that preached him being read in the Synagogues every Sabbath-day Acts 15. 21. Secondly By writing Gods Word works Faith in us if S. John was not mistaken when he said These things have I written unto you that ye may know ye have eternal life and that ye may believe in the name of the Son of God Good writers are in their kind good Preachers Why then should any be scandalized at the Preacher that looks upon his Book where his Sermon is written Indeed if men now were to speak as the Apostles did as the Spirit gave them utterance it were a great mistake to look for him in a Book But if we as all must take Gods Word out of the Scripture and every Preacher if he be not too bold with God and his Auditors that he may speak from thence what is both true and seasonable prepares by writing that which he is to preach the Sermon is the same in the Pulpit that it was in the study and though the Preacher that looks in his Book be the worse the Sermon I am sure is not Thirdly We may receive the fruit of God's Word in the virtuous life and example of others for this St. Paul calls the holding forth the VVord of Life Phil. 2. 16. That ye may be blameless the Sons of God without rebuke holding forth the VVord of Life i. e. it is visible and legible in all our actions and demeanour Thus a Man may be a Preacher of God's Word though he be not in Orders Yea Women that are forbidden to speak in the Church may thus convert their Husbands at home Likewise ye VVives be in subjection to your Husbands that if any obey not the Word that is when it is preached they also may without the Word be won by the conversation of the Wife So powerful and effectual is God's Word that it works by example though in the weakest Vessels There be divers ways of preaching in the more proper sense besides the Sermon for preaching is either publick or private as we learn from St. Paul Acts 20. 20. where he gives account to the Elders of Ephesus of himself That he had taught them publickly and from house to house Sure he did not make a formal Sermon in every house he came into but as occasion and opportunity was given by Conference he made known to them the Will of God Again Publick preaching is not all of a kind for that may be either by laying the Foundation the Principles of the Doctrine of Christ as the Apostle calls them Heb. 6. 1. which we call Catechizing If this be not Preaching if laying the Foundation be not edifying we shall make but a sorry Building If this Foundation of Faith be not well laid every new wind of Doctrine that rises blows it straight down again In these several ways besides the Sermon is God's Word effectual Now if we put all these under the bushel and set up the Sermon only we had need take heed how we hear that for if that wherein all our hope and confidence lies should go under the bushel too we are in a sad case It will therefore neerly concern us to take heed That God's Word be not lost in the Sermon
make some testification and acknowledgment of it by Sacrifice To these we may joyn the whole Herd of SECTARIES who are but a kind of godly Atheists When the late storm that raged amongst us brought with it those Locusts that over-spread the Nation though their whole business was to destroy yet of all most virulently the Publick Service of the Church And hence it is that in the practice of their devotions you shall find nothing that looks like the offering of a Sacrifice of praise for the honor of God But their meeting together is only to tell one another their dreams and ridiculous phansies belying the holy Spirit an hour or two and then depart And so I leave them And come to another sort of enemies whom I intend more particularly to call to an account and the rather because they seem to allow of a Publick Sacrifice of praise as far as a free Directory will go but for a set and stinted Liturgie as they call it they have it in abomination as appears by the heap of accusations they bring against it 1. That it is a polluted unclean thing 2. That it is a dead Sacrifice 3. A Book-service of the Letter and not of the Spirit 4. A Childish 5. Confused 6. Improper impertinent service 7. A tedious service 8. A lame sacrifice full of defects And lastly A blinde one that edifies not All this dirt and filth they cast upon it is easily wiped off with a right understanding of this only general Doctrine of the Text That it is a sacrifice of praise to God for the honour of His Name First They say it is a polluted unclean thing taken out of the Popish Missal and Breviary But if it be truly according to the patern in the Text as ye have heard a Sacrifice of praise to God we need not be troubled through what hands it passed before it came to us For as we are not ashamed to confess that our Religion is not a new but Reform'd Religion so nor need we be ashamed to say We worship God not by a new but Reform'd Liturgie And so our Faith and Worship are both of a piece and both as old as the Text. Secondly They say it is a dead Sacrifice made up of empty Forms and Ceremonies void of that life and affection which is necessary in Gods service If there be that want of affection in our Prayers it is a fault lie where it may But certainly the Forms are not guilty of it It is injustice to require that in a Sacrifice which belongs only to him that offers it The Church that composed the Forms cannot create affection If we come to this Sacrifice and leave our hearts behind us I know where the blame must lie But you will say you do not accuse Set Forms for want of life in themselves but that by the continual repetition of the same things they be-dead affection in those that should have it And how I pray should that be If the sense of real wants and blessings which are always the same cannot keep up our affections how should a new set of words do it Can we imagine that God should be taken with variety and shift of phrases or that the affection that takes heat from them will render the service more acceptable to God And therefore when they complain that their devotion is tired with nothing but Almighty and most merciful Father in the Morning and Almighty and most merciful Father in the Evening and the same over and over again every day That complaint did never lie against the Jews daily Sacrifice which was a type of ours that there was a Lamb in the morning and a Lamb again at evening and the same over again every day in the year When our Saviour at his last agony in the Garden three times retired himself from his Disciples to pray he used still the same form of words without any change St. Matth. 26. 44. And who dares say he wanted ability to vary his prayer or can say he wanted affection though he did not For as St. Luke relates it He prayed so earnestly that his swet was as it were great drops of blood falling down to the ground and then sure there was no want of affection for when our zeal is at the hottest we do not use to swet at our prayers I go on to a third charge That Set forms instead of helping us hinder the Spirit by which we should pray The truth is Such as the Spirit may be and too often useth to be it ought rather to be bound with chains than left at liberty under a Form of Praying to Libel their Governors or whom or what they please to bring into hatred with the people But for the true Spirit of Prayer that cannot be tyed with words For they are utterly mistaken that think the Spirit of Prayer supplies any defect of words or phrases for that very Text of St. Paul whereon they ground it confutes them Rom. 8. 26. The Spirit helpeth our infirmities But in what not in words for what the Spirit supplies are there said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not spoken at all or as we translate it which cannot be uttered What then doth it supply It maketh intercession for us with groans which cannot be uttered The true Spirit of Prayer consists in groans in zeal and fervency and that where it is will animate and put life into any Form of Prayer They who call Forms of their own making or borrowing con'd without Book Praying by the Spirit do both cheat the people and blaspheme the Holy Ghost A Fourth Objection is That it is but a Book-Sacrifice a Reading-Service which any child may do They complain it seems of ease If God should require a harder thing of us as no doubt there are many harder things to be done do them we must The easiness lays the greater obligation upon us How ridiculous would this exception appear against the Legal Sacrifices A Butcher could kill and dress a Lamb as well as a Priest This is a false deceitful weight Gods service is not to be weighed by the labor of doing but by the relation to him for whom it is done And therefore King Solomon when by the advice of his Father upon his death-bed he call'd to account the chief Leaders in the rebellion of Adoniah as Joab that commanded in chief and Abiathar the High Priest made no question of putting Adoniah and Joab to death but for Abiathar though he deprived him of his office yet he spared his life And why he gives no other reason but this Because he bore the Ark before his Father David But was that a work of such merit and difficulty Could not any Porter do as much it was but carrying of a Chest Solomon did not take his measure by that That Sacred Chest the Ark was a Symbol of Gods presence it had relation to his Service and that he preferred before his own for Adoniah
nature so the desires of the Soul are unsatisfied here the eye is not satisfied with seeing nor the ear with hearing nor the understanding with knowledg nor the heart with the best and choicest delights of it We are soon wearied and tir'd with what we have and are as thirsty of that we have not In our plenty as craving as others in their greatest wants The goods of this world are Hydropick all quo plus bibuntar plus sitiuntur They that have the greatest share and portion in them of Wealth of Honour of Power do not sleep the better nor are their bodies less comber'd with diseases nor their minds freer from vexations and troubles And therefore as the Saints I nam'd before did by what they willingly suffer'd here shew plainly that they sought another Countrey so by this is shewn as plainly that they had cause to do so Now here lies the fatal necessity of erring they seek a Countrey and City that is invisible and unknown to nature either what the state of that Countrey is or by what laws the Citizens thereof are to be govern'd And when we walk in the dark it is not strange we should lose our way A chief part of that way lies first in the knowledg and worship of that God who had prepar'd for them a City by what Sacrifices Rites and Ceremonies he will be serv'd How much of that may be had by nature we learn by those who were most likely to know but did not who were the masters of knowledge to most other Nations for of such S. Paaul speaks Rom. 1. Who when they profess'd themselves to be wise as well they might in many other things yet in this of Gods worship they became fools For they turned the glory of the uncorruptible God into the similitude and image of corruptible Man and of birds and fourfooted beasts and of creeping things The right way of worshipping God since reveal'd to us to be by Jesus Christ was not only unknown to them but to those to whom God had more peculiarly imparted himself The mysterie of Christ Ephes 3. 5. in other ages was not made known to the Sons of men untill he was reveal'd unto his holy Apostles and Prophets by his Spirit Yea it was unknown to the very Angels who when it was first reveal'd in a kind of admiration and curiosity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desir'd to look the word signifies earnestly to pry into And that which the Angels of Heaven did not know certainly the sons of men could not The other part of the way to that heavenly Countrey in which we may naturally seem to have some skill the way of vertue that is in the stile of Scripture to live godly righteously and soberly in this present world appeared to the very Heathen to be the only way to happiness Yet these natural impressions were so dim and imperfect both through Original corruption and the over-ruling power of passion and lust that of those things they knew they held the truth in unrighteousness even to the very perverting of the course of nature as the Apostle observes of them in the same place Rom. 1. Besides many vertues they knew not which are the glory of Christianity as Humility Denying our selves Taking up the Cross Forgiving and Loving our enemies in their eyes looked more like follies then vertues and so they would have done in ours too if we had had no better guide then our selves to lead us By this we may see the necessity we have of Leading let us now see the accommodation we have for it in the Leader Our blessed Lord Jesus Christ a person every way fitted for the purpose both for his skill and good will He knew best the Heavenly Countrey whither we are going and the way to it for he came from thence from the bosom of his Father And for his good will to his own we cannot doubt they are the Sheep which he had purchased with his blood and by that had a just title to govern in what Lordly way of Secular domination he pleased yet chose that easie gentle way as Shepherds use to lead their Sheep And such he professed himself to be I am the good Shepherd the good Shepherd giveth his life for the Sheep and He made it good in every point while he was upon earth He went about doing good preaching the Gospel healing the diseases of the Sheep forgiving their sins till he came to the last and hardest work of a good Shepherd He laid down his life for his Sheep Yet his Pastoral care died not with him As he was a Priest for ever so he was a Shepherd for ever for after he had in person ascended into Heaven he took care for his flock that he left behind Him that they might not be as Sheep without a Shepherd And from thence gave gifts unto men some Apostles some Prophets some Pastors and Teachers c. to continue still his Pastoral charge upon earth and they were the same persons which before he went he had designed for it and for the same reason that the Father sent Him to seek and save the Sheep that were lost as appears in the preamble to the commission given to the Apostles Mat. 9. 36. When he saw the multitude he had compassion on them because they were dispersed and scattered abroad like Sheep having no Shepherd This commission indeed was only to the lost Sheep of the house of Israel while he was alive but when he rose again from the dead He renewed and enlarged it to the lost Sheep of all the world Go and teach all Nations And as he assigned the persons sicut misit me Pater As the Father sent me so send I you He Instituted likewise the office it self in all the points and parts of it 1. Go and teach all Nations baptizing c. there he gave the power of preaching and baptizing 2. He commands a perpetual memorial of his death in the Sacrament of his blessed body and blood Hoc facite c. 3. He gave them at the same time the power of the Keyes Whose sins ye remit they are remitted c. 4. And before that in case of contumacy he gave power to excommunicate offenders If he will not hear the Church let him be as a heathen and publican 5. He ordered them how and what to pray VVhen ye pray say c. 6. He gave them power and jurisdiction over false Shepherds to expel them from the flock Beware of false Prophets which come to you in Sheeps cloathing but inwardly are ravening VVolves These and the like are the parts of the Shepherds office And to all these in the third place he gave besides a divine vertue and efficacy to work supernatural effects upon the Soul Not only the institution but the power also is from him And therefore by S. Paul he is called the great Shepherd
the benefit we have by it nor the authority and commission we have for it nor the gentle conduct we have in it lay it aside as a thing of no use and that God hath provided other means to lead us many and more certain then any Shepherds can be We have first our own Reason to lead us 2. We have Scripture a surer guide then that 3. We have the Spirit besides and that will lead us into all truth Lastly we have our own Consciences which in the commission of Leading is of the Quorum nothing can be done without it We cannot deny but that all these have a part and share in the guiding of our souls But as no one of them doth exclude or bar the other so nor do all of them the Shepherds For allowing to every of these that which is peculiar to them there will be still found something to remain which is proper for the Shepherds to do I am now I confess in a discourse not so smooth and easie as best befits popular Sermons yet because many whom it concerns to weaken the hands and power of Church-governors do with their importunate clamours fill the Pulpit you will be pleased to allow of a short Answer from thence too AND first for REASON It is not to be denied that it ought to be admitted even in matters of Religion where it hath least to do for Religion is the object and imployment of Faith and not of Reasoning and yet naturally no man will believe any thing unless he sees Reason for it But how not a Reason of the thing that he believes for that works Knowledge not Faith but yet a reason of believing it for the credit of the Author that relates it for nothing can be more unreasonable then not to believe God that cannot ly But to admit reason in matters of Faith for any other use then that is to set up a Religion without Faith which would be as strange a thing as to have a Religion with nothing else There are in Religion some things to be known as well as believed and to these Reason and Discourse is proper for though the Articles of Faith and whatsoever shall appear to be contained in Scripture are without all doubt and reasoning to be received because God hath revealed them yet that this or that Article or Proposition is contained in Scripture is a thing to be known and lyes within the compass of sense we may see whether it be there or no that is for the words And for the meaning of those words we must understand the language in which they are written the proper import and idiom of the phrase the force and consequence of the discourse the coherence and consent it hath with other points better known We must besides discover the fallacies and inconsequences of those that would obtrude a different sense from that we receive All these difficulties though in matter of Religion are within the conduct of Reason but it is Reason so exalted with skill of Arts and Languages with Prudence and Diligence that we shall be forced to find work for the Shepherds too The greatest part of Christs flock I am sure must perish if they may not trust others in those things to which their natural inabilities or course of life hath made them incapable And for the best of the flock whom both Nature and Art hath fitted to master the greatest difficulties of themselves if they shall seriously consider how much and how oft Prejudice Education Custom Passion and Interest doth corrupt our Reason we would in prudence sometimes suspect our own and seek better security from the Church where though we shall not infallibly find the truth we may alwayes safely presume it This will serve to reconcile our obedience with Reason THE next pretender against the Shepherds leading is the SCRIPTURE I confess the Scripture to be a surer guide then Reason for the Authors sake and yet by what ye heard even now it works little without it but yet surer for all that The ignorance of Scripture is a cause of erring Ye erre saith our Saviour not knowing the Scriptures And to keep us right in our way Gods Word is a lantern to our feet and a light unto our paths We cannot say too much of the excellency and benefit of it It is a perfect record of all that concerns Heaven or the way to it It hath all the perfections that a law or rule can have to guide us yet those perfections are confin'd within the limits and nature of a law to do no more then is proper for a law to do which is very little without a Judge to apply it Though the rule be sufficiently straight perfect yet it measures nothing out of the hand of him that hath skill to use it Bring what controversy you will to the laws they pronounce nothing either for the Plaintiff or Defendant This is the true reason why though all sects pretend to Scripture there is yet no end of controversies because there is no common Judge to end them And the reason why every sect for all that seems to rest satisfied they are guided by the Scripture is because they carry their Judge a-long with them themselves So as if together with the Scriptures there be not a Shepherd too or some as little to be trusted our selves I mean it cannot lead at all It is indeed a two-edged sword but cuts nothing but in the hand of him that useth it A Third pretender to avoid the Shepherds is the SPIRIT That without question will lead us into all truth But for the manner of the Spirits leading the Scripture points out two wayes The one Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other may be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as it led the Prophets of old by revealing to them the truth and matter of the Prophesy the object And by this way it led all the Apostles to whom the whole doctrine of the Gospel and mystery of salvation by Christ was reveal'd And thus holy men of God spake as they were moved by the Holy Ghost To this way of leading none can pretend that doth not prove his commission from God by a miracle who sends none of such an errand that cannot make it appear some way that he came from him If the Enthusiastick would have his dreams believed to be the dictates and revelations of the Spirit let him shew his letters of Credence from Heaven seal'd with a miracle and I shall not doubt to set him above all the Doctors and Shepherds of the Church Otherwise he may deceive himself by his spirit he shall not deceive me The other way of the Spirits leading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. not by revealing any thing to us but by co-operating with us by fortifying the soul and the faculties of it to all supernatural actions by assistance of grace to inlighten the understanding to comprehend divine
like or dislike It is not simple hearing the Sense it self is not capable of advice but mix'd St. Paul gives the reason why the Gospel being preach'd to the Jews did not profit them because not mix'd with Faith in them that heard it It is not simple hearing but mix'd with a more noble part of the Soul that guides it And so to take heed what you hear is in effect to take heed what Faith and Credit you give to that you hear for so it follows in the Verse VVith what measure you mete it shall be measur'd to you the benefit will answer to the care measure for measure But what different measure can there be of that which differs not Gods Word is from everlasting unchangeable The grass may wither and the flower thereof may fade away saith St. Peter but the word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you 1 Pet. 1. ult Though Gods word be one in it self yet that one hath been made known to the world in different ways and Degrees and so requires a hearing proportionable to them God who at sundry times and in divers manners spake in times past to the Fathers by the Prophets hath in these last days spoken by his Son And likewise that which the Son spake in those last days the days of the Gospel was in divers manners For first he spake by himself in person The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor That which he preached was certainly Gods word And when he left the world to go to his Father he sent the Holy Ghost from Heaven who in the mouth of the Apostles preached the same Gospel for those holy men spake not by the will of man but as they were mov'd by the Holy Ghost And therefore this also was truly the word of God And when the Church was thus founded by the preaching of the Holy Ghost for the propagation of it to all times after it pleased God to give it in VVriting in a Scripture and that by inspiration of the same Spirit which before preached it So as now we need not ascend to Heaven to fetch Christ down nor the Holy Ghost as some pretend to do to know Gods will but to receive it only from that Scripture Thus far we have the Word of God in Proper i. e. immediately out of the mouth of God and our hearing must be absolute for the matter we must say with Samuel Speak Lord for thy servant heareth But when it pleased God to commit the dispensing of that word to the Pastors of the Church for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Ephes 4. 12. Now the word of God was come into the hands of men subject to infirmities and error who may both deceive themselves and others And here our Saviours advice comes in season Take heed what you hear Before Gods word was in the Original but here only in the Transcript or Copy and some Copyings are more happy than others and come nearer the Original and therefore not all of the same value and esteem All Preachers are not to be heard alike nor all Sermons The word of God in them is so the water of Life that it often tastes of the mineral through which it runs and hath a tincture from the earthen Vessel that brings it and therefore not to be receiv'd with that measure of trust which belongs to the pure and proper word of God For take a Sermon at the best the most you can make of it is that it is Gods word only in a qualified sense because the Church intends it should be so and it is the Preachers judgment and opinion that it is so and possibly it may be so indeed But then because possibly it may not be so we had need take heed what we hear We learn from St. Paul that it was more than possible it was truly so then for he warns Timothy of Preachers that will strive about words to no purpose but to the subversion of the hearers 2 Tim. 2. 14. And verse 16. By prophane and vain bablings do increase to more ungodliness And verse 17. Their word will eat as doth a Canker or a Gangrain for so the Greek word is and that 's a dangerous Disease and by all means possible to be avoided and especially to be taken heed of Thus it was in the early times of the Church we have reason then to look for worse after and so we of late times found it by sad experience Not only profane and vain bablings but Sedition Treason Rebellion were drest up and appear'd in the likeness of Sermons It is too plain we have but too much need of caution to take heed But alas what should private men do must they or can they call all Preachers and Doctrines to account The Scriptures indeed which are the undoubted Word of God would do it if well manag'd but how can that be hoped from every hand wherein wise that is learned men are mistaken and from whence every Sect seeks Patronage and perswades it self to have it What means is there then left by the help whereof we may take heed what we hear Truly none that I know but this still the Scriptures are the only insallible rule But how Not left loose to the prejudices and fancies of every man for then it will fall out as with those that look in a Glass in which every one sees his own face though not anothers the reason is because he brings his face to the Glass not because it was there before So every Sect sees the face of his own Religion in the Scripture not because it was there before but because his strong fancy and prejudice brought it thither he thinks he sees that in the Scripture which in truth is only in his own imagination But how then can we have any help from the Scriptures to take heed what we hear Not as Gods word lies diffus'd through the whole body of them but as prepar'd and â—itted up in a summary and short form of wholsom words by such to whom the care of the Church is committed If any shall think this a humane invention derogatory to the sufficiency of the Scriptures Let him implead St. Paul first who made the same use of it finding what mischief false Teachers had done charges Timothy with the care of it 2 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the form of sound words which thou hast heard of me This form he calls in the last verse of the former Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a depositum committed to his trust and for that very purpose that he might avoid profane and vain bablings and oppositions of Science falsly so called and that is plainly that they might take heed what they hear The same course was
taken by the whole Church after considering how hard or rather impossible it was for every one out of the Scriptures to work out to himself an assurance of the knowledge of as much as was necessary to salvation and with that a consent with the rest of the faithful who are commanded to speak and think the same things which cannot be done but in a certain form of words Such a form if not the same with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Apostles Creed the use whereof hath ever since continued in the Church to be a help to take heed what we believe The same course was of later times held by divers particular National Churches who weary with the insolence and domineering of their Sister at Rome did suo jure uti and provide for themselves which fell out in a time when the world was filled with Controversies and Disputes of Religion That the people might not be carried about with every wind of doctrine that blew from all corners it was their care and wisdom to compose a form of wholsome words in their several Confessions to be a rule what to hear Now following our Saviours advice you have reason to ask With what measure of Faith are these confessions to be received for Quis custodiet ipsum custodem What credit must be given to that which must be a rule how far we credit others That we mistake not They are not to be received with that faith which is due to Gods word or any thing out of it as necessary to salvation but with such as wise men would give to the means of setling unity and consent in matters controverted as the title of our Confession imports that is That they are Articles of Peace not Articles of Faith They make no new Religion or new Faith This by the way gives an easie Answer to the Papists hard Question as they think Where was your Religion before Luther Where was your Church before the 39. Articles We do not date our Religion from those Articles The Church of England I grant is call'd so from their Confession but by an accidental denomination i. e. It is that Church which for preservation of unity and peace in it injoyns nothing to be taught or heard for God's Word which is repugnant to them in the particulars there mentioned But for the essential denomination of our Faith whereon Salvation depends it is the Faith of God's Word summ'd up in the ancient Catholick and Apostolick Forms as is evident from our Constitutions and Practice For when any is received as a Member into the Church by Baptism the Laver of Regeneration no other Faith is required but that which is comprised in the Apostles Creed And when by a confession of our Faith and Sins we prepare to receive the other Sacrament of the Body and Blood of our Lord our Faith is that according to the ancient Nicene Creed And in the Office of Visiting the Sick the Absolution a comfort at all times and most of all when we give up our Souls into the Hands of God is not to be administred but to those that make confession as well of their Faith as of their Sins and that Faith is only according to the Apostles Creed Thus are we born nourish'd and dissolv'd by the same Faith according to the ancient Catholick and Apostolick Forms A Faith of this age neither ought they to reproach nor we to be asham'd of To return to our particular Church Confession it hath another end and use they are Articles of peace and consent in certain Controversies to instruct and help us to take heed what we hear But it will not be so taken by all for the Churches Remedy is the Sectaries Disease who complain That by this means the liberty of the Spirit and of the Conscience are penn'd up in those Forms and which is a worse mischief if it were true a binding of God's Word which ought to be free But for that God's Word neither is nor can be bound The Forms are no more but the gathering together some of those Waters which flow all over the Scriptures into a stream to fit them for the ease and use of all But they say they take a better course to fetch all from the Fountain The Fountain indeed is purer but I see no reason why the Water should be purer in their Pitchers than in the Churches Stream seeing both claim immediately to the same Fountain They say again That these Forms are no better than snares to hinder many a painful Preacher of the Gospel They would seem careful to unbind God's Word but I see it is to set themselves at liberty As for painfulness in Preaching if it be not to some good purpose I shall not much reckon upon The Pharisees compassed Sea and Land but it was to make Pharisees Proselytes of their Faction not of Religion Nay but they preach the Gospel The Gospel is a glorious Word but what Gospel A Gospel you may perhaps have enough of and too much S. Paul informs Timothy of perilous times to come when men will be lovers of their own selves covetous boasters proud blasphemers without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors heady high-minded How think you comes it to pass that there should be such a general Apostacy was it not for want of preaching They had no Sermons or perhaps no great affection for them they were some cold hearers that were content with one Sermon a day No that was not the matter if we read on to the next Chapter we shall find they had hearing enough for they were such as heap'd to themselves Teachers and so had heaps of Sermons and affection for them too for they had itching ears What was it then They could not away with sound Doctrine but would have Teachers after their own lusts they had the Gospel in plenty but it was Evangelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after their own lusts not of sound Doctrine But what is sound Doctrine S. Paul doth not say here because a little before he had given Timothy a form of it Keep the Form of sound words which thou hast heard from me and because their Gospel did not agree to that he chargeth him to avoid it So should we do too with such a Gospel as will not stand within our form of wholesom words Or if it be such as was preached here for twenty years together we have little reason to be fond of it or any pains that is taken about it If they will not hear the Churches Gospel what reason hath the Church to hear theirs To end my first point If it was wisdom in St. Paul to commend a form of words and in the whole Catholick Church to use one if the same was practis'd by every reformed Church and all that people might with peace and security know what to hear I do not
understand what wisdom it can be to lay all common again for any mans pleasure for this is to legitimate Schism and entail division to the Church for ever As you love your selves your quiet and look to receive benefit by the immortal seed of Gods Word if you would be good Christians that is be advised by Christ and in that way which all Christians have used to Take heed what you hear WE come now to the second point of our care Take heed how you hear and this no less necessary than the former for when we have provided for the Matter what we hear we may yet offend in the Manner how and so lose the benefit of both That which is here set down in proper words is by our Saviour illustrated in a Similitude verse 21. Is a candle brought to be put under a bushel or under a bed and not to be set on a Candlestick that is and so St. Luke expresses it A candle is not brought to be put under a Bushel but to be set on a Candlestick This makes two points in the manner of our hearing one negative that we do not so hear Gods Word that we put it under a Bushel another affirmative that we set it on a Candlestick For the first Gods Word is a light we can do nothing more contrary to light than to hide it to put it under a Bushel i. e. to do any thing that will intercept the light and benefit of it Now this may be done several ways First By perverting the proper end and use of hearing Hearing Gods word is certainly a good point of Religion for it is a duty commanded verse 23. If any man have ears to hear let him hear yet if he hear as he should he must not mistake one kind of duty for another Duties are of divers kinds some essential parts of Religion some instrumental and some both The two chief duties of this time fasting and hearing are instrumental onely That Fasting is so we learn from St. Paul The Kingdom of Heaven is not meat and drink i. e. consists not in it yet if well used is a help to it Instrumenti vis in usu consistit If fasting attains not the end and use of it it is good for nothing not to be reckon'd in the order of Religious duties So hearing Gods Word if it work no amendment in us is but a Cypher alone that stands for nothing no better than a Candle under a Bushel When hearing is not it self doth not the own duty we are extreamly mistaken if we make it serve for any other Hearing doth edifie help to the building but as an Instrument not as Stone and Timber the essential parts of it The Ax and the Hammer the Square and the Level are instruments without which there can be no building but we would think him mad that should therefore lay them in the Walls or the Foundation They are as much guilty of folly who make their ordinary worship of God to be nothing but to go hear the Sermon yea and the extraordinary a solemn Fast and Humiliation to hear a Sermon A publick Thanksgiving to hear a Sermon and that is all If any business extraordinary fall out whereunto we think fit by our Devotion to ingage Gods blessing and protection all we do for his sake we sit and hear a Sermon If the Sermon doth the work of an instrument it is well to fit and enable us to perform those duties it self is neither stick nor stone in the Building We must not think all is done when the Sermon is done Instruments are of an indifferent nature may be well or ill used so are not essentials as Faith Repentance and Charity are constantly the same Fasting I said was an instrumental duty and so was as well us'd for strife and debate as for Humiliation and Repentance We may remember many of those fighting Fasts He that hew'd Timber before out of the thick Trees was known to bring it to an excellent work but now they break down all the carved works thereof with Axes and Hammers that is with the same tools that built it As Sermons are instruments to build up at another time they pull down as fast It is therefore very necessary we take heed how we hear them As we must not mistake in the kind of the duty an instrumental for an essential so nor in the kind of the Instrument for some are natural as the eye is of seeing the ear of hearing these naturally do their work Others positive of Divine Institution which have no vertue or power but from that and such are the Sacraments I confess I never heard any say that hearing of Gods Word was a Sacrament of Faith yet I know there is more vertue ascrib'd to it than natural and by some more than Sacramental for no Sacrament they think effectual without a Sermon If there be a mistake in the manner and kind of operation in the Instrument it will prove another putting the Candle under a Bushel I hope you will not think it a fruitless curiosity to enquire a little farther into it Hearing and Preaching both for they always go together are so proper to the Gospel that by them it is distinguished from the Law for St. Paul arguing for the Christian Faith against the Jewish calls it the Hearing of Faith Gal. 3. 2. He that ministreth to the spirit and worketh miracles among you doth he it by the works of the Law or by the hearing of Faith The like propriety in the Gospel hath preaching for whatsoever way the wisdom of the world may take It pleased God by the foolishness of preaching to save them that believe 1 Cor. 1. 21. And thus by way of distinction the Gospel is call'd the ministration of the Spirit because preached by inspiration of the Spirit and the Law the ministration of the Letter because given in writing 2 Cor. 3. 6. Who hath made us Ministers of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the Letter but of the Spirit But was there then no hearing nor preaching under the Law That cannot be said neither They have Moses and the Prophets saith Abraham to Dives let them hear them And the Priest's lips could not preserve knowledge unless it were received from his mouth by hearing It was commonly practised in the Synagogues after the reading of the Law in the time of the Apostles to exhort the people When St. Paul and his company went into the Synagogue at Antioch in Pisidia they were desired to give the people a word of exhortation How then comes it to pass that by hearing and preaching the Christian Religion is distinguished from the Jews which are common to both And why is the Law call'd the ministration of the Letter by way of distinction seeing the Gospel is written as well as the Law 'T is plain that these things are spoken not simply and universally of either but in relation to their beginning and
we have nothing to shew that either of them have been particularly committed to us we may safely and certainly conclude it is none of our business Every Student must observe a good method in his study whereof one Rule is To proceed a manifestis ad obscuriora Let him begin at that which is without question his own business Hath he done all that belongs to his proper place and Function which is certainly his own Or hath he a Family at home to govern that no doubt is his too Are his Wife and Children and Servants well ordered all as they should be S. Paul gives a charge to Timothy not to set a Bishop over the Church who hath not governed his own Family well Though some have not a Family without yet every one hath a Family within and a large one too To rule his passions and inordinate desires only ask a world of work and they will find it so when ever they set themselves upon it What a preposterous method and course is it to hunt eagerly after Liberty from some imaginary Pressure in Government or some poor Ceremony in the Church while in the mean time we are true slaves to some base vile lust within us Here we should begin to set our selves at liberty from our selves And this the method of Charity requires as well as the method of Art Charity begins always at home at our own business Tantumne ab re tua otii est tibi was well said in the Comedy Aliena ut Cures True Charity will find no leisure for other's work till her own be done If this method were carefully observ'd the world would be a great deal quieter then it is Study will be therefore needful in this case because otherwise unconsidering men are apt to be carried away with the fair shew of Zeal and Religion in reforming others they take it for a wrong from any that think not so of it But by considering well they will find they are disappointed of that hope for whatsoever sets them on work it cannot be true Religion that is not contrary to it self All Students know that One truth is not repugnant to another nor one vertue to another Religion doth not make men fools to employ themselves in that whereof there comes no good All we do in other mens business runs wast S. Paul 2 Thess 3. 11. calls it idleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all but are busie-bodies busie and yet not work at all He says the same of his Widows of pleasure 1 Tim. 5. 3. That they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and busie-bodies both He thinks that not worthy to be call'd business which is not our own And yet Secondly There is a worse matter in it than idleness It charges our account more than needs and there is no Wisdom in that for when the Conscience brings us in more work than either God or Man particularly requires though it be not our own of Duty here it will be our own in Account hereafter For the conscience of doing it makes it ours howsoever and so guilty both of it and all the mischeif that comes by it 'T is against Justice That doth suum cuique tribuere Justice lets every man enjoy his own He that takes upon him another mans business because he can do it better for that 's the great pretence to do that which is best may as well take another mans Purse because he will spend the money better I think we will hardly allow of that Justice 'T is against Hope that Christian hope which supports us in all our Sufferings and Afflictions Whereof when S. Peter 1 Ep. 4. c. had for the consolation of his Countrey-men scattered abroad pour'd out a plentiful measure v. 13. 14. Rejoice in as much ye are partakers of Christs sufferings that when his glory shall be reveal'd ye may be glad also with exceeding joy Ver. 14. If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you But presently in the very next words ver 15. he puts in an exception to busie-bodies they have no part or share in that consolation Let none of you suffer as a Murtherer or a Thief or a Busie-body They have as little right to the comfort in suffering as they had to the business for which they suffer Lastly As it disappoints them of the hope of that Mercy from God so it casts them into the snare of the Devil It was safe and wise Counsel the Apostle gives Eph. 4. 27. Not to give place to the Devil He whose busie thoughts carries him abroad to pry into and meddle in others business gives place to the Devil in the mean time to enter in ransack and disorder all at home where there is none to resist him There is no better sence against the Devil than this si invenerit occupatos if he finds us diligently employ'd at home in our own business If for all this the medling Reformers of others would be thought the men of Religion and of the first rate too Let them know That it is of such a Religion as hath neither Prudence in it nor Charity nor Justice nor Hope nor Safety And when he hath weigh'd all these mischiefs that follow the breaking this Rule Let him in the next place consider the benefit that comes by keeping it At that I began and with that I will conclude This Lesson was set us of purpose by the Apostle to second and enforce the other of Peace and Quiet The best way to be quiet with others is to be busie with our selves It is the natural and genuine effect of it All discord and dissention must be between two either persons or parties and that which commonly kindles the fire is envy or some supposed injury now he that intends his own business only can give no occasion to others of either envy or complaint and so in recompence of keeping to his own business he shall quietly sit under his own Vine and under his own Fig tree he shall have own for own Lastly Besides this outward quiet with others it will produce another within us the quiet and tranquillity of the Conscience without which outward peace may prove to some but a quiet passage here to eternal misery hereafter But this makes it a thorough quiet both sides alike within and without for it layes those busie unsatisfied thoughts within us which otherwise gives trouble both to our selves and others That when we see not or think we see not all things so well carried in the Church and Government as we could wish yet having gone as far to mend it as the line of our own business will reach and the farthest end of that is having peaceably mov'd for it and heartily pray'd for it we may with a safe and quiet Conscience leave the rest to God and those to whom he hath committed that Care and Charge whose proper business it is And as many as walk according to this Rule Peace be on them and Mercy from the God of Peace and Mercy To whom be all honour glory and praise for ever Amen FINIS Rom. 1. Rom. 1. 23 Ephes 3. 5. 1 Pet. 1. 12. Tit. 2. 12. Rom. 1. John 10. 11 Ephes 4. Mat. 15. 24 Mat. 9. 36. Mat. 28. 19 Joh. 20. 21 Mat. 28. 19 1 Cor. 11. 24. Joh. 20. 23 Mat. 18. 17 Mat. 6. 9. Mat. 7. 19. 1 Pet. 5. 4. Mat. 28. 20 Ephes 4. Joh. 20. Heb. 13. 17 Joh. 10. 27. Ezek. 33. 31. Verse 32. Luk. 13. 26 Joh. 16. 13. Mat. 22. 29 Psal 119. 105. Heb. 4. 12. Joh. 16. 13. 2 Pet. 1. 21. Acts 15. 7. Verse 28. Gal. 5. 1. Gal. 3. 3. Gal. 5. 2. 1 Pet. 2. Acts 5. 4. Num. 30. 2 1 Cor. 1. 3. Verse 5. 1 Pet. 4. 15 Luk. 12. 19 Luk. 16. 9. 1 Cor. 15. 54. 1 Pet. 5. 4. Art 31. Acts 13. Verse 2. Verse 3. Acts 14. 15. Psal 49. Deut. 26. 3. St. John 16. 24. St. Luke 22. 44. Rom. 15. 8. Ecclus 35. 1. Psalm 4. 5. Verse 16. Psal 107. 34. Jam. 3. 6. Heb. 4. 2. 1 Pet. 1. ult Heb. 1. 2. Luke 4. 18. 2 Pet. 1. 24. 1 Cor. 1. 10. Mat. 23. 13. 2 Tim. 3. 1. Psal 74. Acts 13. 15. 1 Tim. 4. 13. 1 Joh. 5. 13. 1 Pet. 1. 1. Tim. 3. 1. Psal 51. 6. Heb. 4. 12. Col. 3. 14. Phil. 4. 11. Rom. 14. 10. Luk. 14. 23 Rom. 16. 17. 1 Tim. 5. 19. 1 Pet. 3. 11. 1 Tim. 2. 2. S. Joh. 14. 27. Matt. 5. 9. Eccles 3. 9. 2 Thes 3. 11. 1 Tim. 5. 6. 1 Cor. 16. 9. Psal 115. 16. 1 Pet. 2. 13. 1 Pet. 4. 15. 1 Pet. 3. 13.