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
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
Religions they not knowing which to chuse think it best to be of no Religion and whilst they behold the eager opposition of Churches all professing Christ they are ready to question whether indeed Christ hath now any Church But to stop the mouths of Atheists and confirm the Faith of true Christians I shall resolve unto you this Quare Whether the Church of Christ on Earth may totally fall away To which I answer Answ Some particular and visible Churches of Christ have and still may fall away but the universal and invisible Church the Body of Christ cannot And this stability of Christs Church is founded upon the immutability of Gods Covenant his promise cannot fail and therefore his Church cannot perish In all her variety of states and conditions Non mutat voluntatem sed vult mutationem so the Schools from the Master of the Sentences and he from St. Augustine When God alters his work he changeth not his will but wills those changes so as to establish his promises Amongst which promises to his Church Matth 16.18 observe that The Gates of Hell shall not prevail against her And again Lo I am with you saith our Saviour what onely for a short time Matth. 28.20 No it is for a long date alway even unto the end of the world Indeed to suppose the Church to fall totally from grace were to separate Christ from being Head and to divide him from the Body Eph. 1.23 and so make him who is the fulness of perfection to be himself imperfect Of particular visible Churches indeed we say That they have and may fall away so did the Church of Israel in the time of Elijah so hath the Church of Ephesus of Antioch of Jerusalem and many other particular Churches they have faln away yet the Universal hath not But still in the height of Heresie there have been some to profess the truth in the deepest Apostacy some to hold fast unto Christ and the purity of his worship Thus in the time of Arianism when as St. Hierom tells us Ingemuit totus orbis se Arianum esse miratus est The whole World groaned and wondered to see it self become Arian yet then there was an Athanasius to be Arianorum Malleus the Hammer and Hammerer of the Arians yea there were stout Professors of the Truth in the several parts of the Earth true Propugnatores fidei the Churches Champions for the Faiths defence Rev. 13.5 Yea see when the whole World wonders after the Beast even the Princes of the Earth dread his power court his friendship adore his greatness yet even then God hath a remnant left A remnant which worship him in Spirit and in Truth But further yet I observe The old Adversaries of the Protestant Faith the Papists they take advantage of our present distractions and whilst our Church labors under an Eclipse they seek to gain Proselytes by this Argument viz. Necessary it is to be of some Church for it is a truth received on all hands That out of the Church there is no Salvation and now as for the Church of England say they where is it or what is it That hath ceased to be but the Church of Rome that continues in her ancient glory So that unless now you will be Roman Catholicks you can be of no Church and if you be of no Church you can expect no Salvation Wherefore to discover the subtlety and overthrow the strength of Quest 2 this Argument I shall resolve this Second Quaere What is meant by this ancient truth and common saying That out of the Church there is no Salvation Answ Answer It is meant of the Church Universal not of this or that or any other particular Church There is no particular Church on Earth but may under a cloud of persecution cease to be any longer visible in respect of the outward Ministry of the Word and Sacraments and yet continue to be of the Church Universal the Body of Christ in the inward sanctification of the Spirit and Grace So that when we say Out of the Church there is no Salvation it is not spoken of the Church of Rome any more then of the Church of France or of the Church of England or of any other particular and National Church on Earth But it is spoken of that Una Sancta Catholica Ecclesia That one holy and Catholick Church the Body of Christ for that out of it indeed there is no Salvation And therefore do the Ancients make Noahs Ark Gen. 6.16 17 18. a Type of the Church for that as all within the Ark so all within this Church are saved and as all without the Ark so all without the Church are destroyed Per portam Ecclesiae intramus in portam Paradisi so St. Augustine through the door of the Church we enter the Gate of Paradise and as the same St. Augustine observes well He that hath not the Church for his Mother cannot have God for his Father and he that hath not God for his Father cannot have Christ for his Saviour and without Christ there is no Salvation For as that which is not of the Body does not receive life Natural from the Head so he that is not of the Church does not receive life Spiritual from Christ We proceed then to the resolution of our Third Quaere Quest 3 What we have to answer those who say we have no Church viz. That a Church does not then cease to be Answ when she ceaseth to be glorious but is visible in her constant sufferings when not visible in her publick Ministry Be it so then that we cannot shew the rich Plate on the Cubbard yet we can shew it cast into the Furnace and do but wait the Artists time and it shall come out more refined and beautiful The Church is the Kings Daughter Psal 45 13. though clothed in Raggs though covered with contempt yet all glorious within Tell me is not the Church then most truly eminent when most eminently suffering for the Truth Innocency is more illustrious upon a Dunghil then injustice on the Throne Fa th and Truth more honorable in a Dungeon then Schism and Superstit on in the Temple wherefore theâ—e Christ hath his Church where Truth hath her Martyrs And let not then any insulting Romanist say Where is your Church in contempt and scorn whilst we can point him to those who give Testimony to the Faith by their innocency and sufferings To close with the Fourth Quaere Seeing we are to hold Communion Quest 4 with the Church how may we know which is a true Church with which we may hold communion Answ Answer By these inseparable and infallible Notes a sincere Preaching of the Word a right Administration of the Sacraments and a firm Profession of the Faith All which by how much they are the more or the less perfect by so much is the Church the more or the less pure And now blessed be God even for ever
of fears but the Light of the Spirit brings comfort of soul in a discovery of Gods love in Christ which discovery being permanent our comforts shall not be transient Whereas cursory views and passing glances of divine objects leave the heart unsatisfied being more troubled for their absence then pleased with their sweetness It is the rising then of the Sun of righteousness Mal. 4 2. which gives day to the inward man and his continued beams bring the soul its renewed joys Wherefore then let the deserted soul present its self in all its languishings and thus bespeak God and Christ in this blessed Sacrament O my God! my soul seeks what it has lost oh let it find what it seeks even comfortable communion with thee in the Lord Jesus For this for this it is that I here call and cry Turn thee unto me § 17. 2. To the secret anguish is applied a soveraign balm Have mercy upon me Such are the wounds of an afflicted soul as no balm can cure but that of a compassionating mercy Misericordia â—eliaâ—uata mercy which melts to supple and to heal Though then the deserted soul hath the same promises the same Mediator the same God which it had before its desertion yet it does not find comfort till it have the same mercy And therefore does St. Paul happily joyn the Father of mercies and the God of all consolations 2 Cor. 1.3 For that indeed God were not the God of consolation were he not the Father of mercies all remission of sins all power of grace all manifestations of love yea the earnest of glory are all the of-spring of mercy brought forth of her womb brought up in her lap yea nourished with the milk of her breasts and cherished with the warmth of her bosom § 18. Who art thou now that languishest in desertions Know the door of mercy is not shut because thou shouldst not enter but because thou shouldst knock if thou wouldst obtain mercy then it must be by prayer and that through Faith in the promise Faith I say in the promise for how know we Gods good will but by his holy Word So that the truth of his promise presents us the sweetness of his mercy and seeing the fathers mercies melts at the Sons mediation Heb. 2.17 Bern. de grad hum go unto God by Christ by Christ as a merciful and faithful High Priest a merciful High Priest compassiâ— cum impossibilitate perdurat though Christ be now gloriously impâ—ssible yet is he still graciously compassionate yea he is one that proportions his pitty to our misery Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his compassion to our affliction such compassion as is a Soveraign balm to cure the secret anguish of a deserted soul applied here by David when he cries unto God in prayer Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are inlarged c. § 19. 3 To the high aggravation is applied a full deliverance O bring thou me out of my distresses Now the soul begins to recover her former taste of heavenly sweetness now she begins to feel the warmth of those sweet imbraces from the everlasting arms of her dearest Jesus And therefore does she pursue this begun recovery to a full deliverance even a deliverance from all her distresses of doubts and fears and terros which deliverance from those distresses is by the sacred testimony of Christs spirit evidencing the sincerity and truth of grace and thereby a personal interest in the promises of life and love Joh. 14.26 § 20. To make it appear how the Spirit is the Comforter and by his testimony to the soul free 's it from its distress observe this gradation 1. The Gospel proposeth salvation through Christ in the free promise and now press this grape examine this truth and the wine of comfort is no more but this that salvation may be mine if I beleeve But then 2. A further progress is made by faith in casting the soul upon Christ for salvation according to this promise and in this the foundation of comfort is laid firm the root is fixt yet the fruit is not grown this is sufficient to life and salvation in the end but is not effectual yet to peace and consolation in the way wherefore to all this that salvation through Christ is offered in the promise and that the promise of Christ for salvation is received through faith to all this must be added this testimony of the Spirit that that faith is sincere and so that salvation sure And this testimony it is that confirms the souls peace and gives inlargement to its sweetest comforts § 21. Thus Faith in the habit it is medium incognitum say the Schools it is often hid in the soul and the quickenings of the Spirit it is which bring it into act And by the actings of faith come the renewings of comfort thorow communion with Christ When the Sun of righteousness then appears with healing in his wings Mal. 4 2. the clouds of fears are scattered the storms of terrors cease the night of unbelief doth vanish yea Psal 24.8 when Christ the King of glory sets up his Throne in the heart and rules with the golden Scepter of his grace then do proud lusts stoop then do the powers of darkness fly and so the deserted and afflicted soul is brought out of all its distresses Thus have we seen the case and the cure of a deserted soul the case rightly stated and the cure fitly applied the case rightly stated I am desolate and afflicted the troubles of mine heart are inlarged the cure fitly applied Turn thee unto me have mercy upon me O bring thou me out of my distresses § 22. Who art thou now that looks upon what is said of spiritual desertion as strange doctrine Let me tell thee thou hast had little acquaintance with God if thou knowest not yet what it is to lose him to lose him in the comforts of his Spirit thou hast room I question not for profit for pleasure for sin for Satan but no room for God for Christ and so not having injoyed the comforts of the divine presence thou knowest not the discomfort of his absence O what is it that we see daily some men lose their Estates and they grieve heavily some men lose their Friends and they go mournfully some men lose their Health and live sadly But how many lose their God their Saviour their soules and yet neither grieve nor mourn nor are heavy for it Oh ye who are guilty of this self and soul-murder did the day break upon your souls 2 Pet. 1.19 the Spirit of truth enlighten and awaken your consciences Oh how would amazement seize you and the terrors of death fall upon you § 23. But who is it that having Sions sorrow in his heart and her tears in his eyes comes unto me with her complaint in his mouth Oh my God hath forsaken
Anabaptists subtleties with which we find him to puzzle some of his eminent opposers In that the Apostle says then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unbelieving husband hath been sanctified by the wife and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unbelieving wife hath been sanctified by the husband the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Praeter-tense hath been sanctified the Apostle speaks of what had been experienc'd that the wife had been a means to sanctifie the unbelieving husband and the husband of sanctifying the unbelieving wife in their converting to the faith of Christ A good reason this why the believer should not separate from the unbelieving upon this hope of gaining him or her unto the Church And this interpretation is apt to what the Apostle subjoins to confirm his judgment and opinion v. 16. What knowest thou O wife whether thou shalt save thy husband or what knowest thou O man whether thou shalt save thy wife Which saving answers so pat to the former sanctifying that to be sanctified seems plainly to be a converting to the faith and so bringing in to the communion of the Church in respect of which communion says the Apostle your children are holy which otherwise were unclean Act. 10.14 And that this is so S. Peter's Vision will resolve us where by unclean is meant not fit to be received into the communion of the Church and so by holy opposite to unclean must be interpreted one already received or fitted to be received into the Churches communion So that from these three Arguments 1. That Infants of believing parents were members of the visible Church under the Jews and that this priviledge is not repealed 2. That our Lord and Saviour hath testified that to such Infants belongs the kingdom of God 3. That S. Paul hath asserted it of all such Infants that they are holy From these three arguments the surest and soundest we can fix upon to plead the Infants cause against the Anabaptists from these I say I may make my infallible inference of holy truth That the Infants of believing parents have a right and interest in the communion of the Church as the Disciples of Christ This I have been the more large in because I intend this my sure foundation whereon according to the method of my Text to build the structure of Infants baptism according to our Saviours commission and instruction Go disciple all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost c. 2 Having proved that Infants of believing parents as Disciples of Christ have a right and interest in the communion of the Church I shall now give you the ground and reason of that interest and right which ground and reason is this most sure and firm Their being parties in the same Covenant of grace with their parents upon which Covenant of Grace is founded the Communion of the Church and therefore they who are parties in that Covenant must needs be partakers of this Communion And that children are parties in Covenant with their Parents is most plain from the express words of the Covenant first made with Abraham Gen. 17 7. I will establish my Covenant between me and thee and thy Seed after thee in their Generations for an everlasting Covenant to be a God unto thee and to thy Seed after thee and that this thy Seed after thee doth relate to the Infant posterity of all Believers as well as of Abraham is not onely evident from the Seal of the Covenant-Circumcision Deut. 29.10 11. but also from that renewing of the Covenant to Israel where are present before the Lord to enter into his Covenant not onely the men of Israel but also their wives and their little ones Now this same Covenant which God made with Abraham Jere. 31.31 and established with Israel we finde renewed by the Prophet which is therefore called the New Covenant and as renewed by the Prophet so published and declared by the Apostle Indeed God had told Abraham Heb. 8.10 that he did establish with him an Everlasting Covenant and such as is the Covenant such must be the Communion both Everlasting and therefore Infants admitted in the Jewish Church must not be excluded the Christian And further That children of believing Parents do retain their interest in the Covenant of Grace is confirmed by the doctrine of St. Peter in that his powerful Sermon where he tells the Jews Acts 2.38 39. The promise is to them and to their children as if the Apostle had said Now God hath remembred his Covenant unto Abraham and performed it he hath sent that blessed Seed the promised Messiah in whom all Nations of the Earth are blessed Deprive not then your selves of the Blessing of Grace and Life through obstinacy and unbelief for according to the tenor of the Covenant so runs the promise of the Gospel To you and to your children And that what is here said unto the Jews does also reach the Gentiles and what is spoken to those then present does extend to all that shall come after is fully implied if not plainly exprest in that the Apostle addes And to all that are afar off even as many as the Lord our God shall call Which clause As many as the Lord our God shall call no ways excludes Infants they being called in their Parents And observe the Apostles argument is purposely framed in a regard to that benefit which their children should receive under the Gospels administration of the Covenant by Baptism And if this sense be not purposely intended children will seem but needlesly exprest But the Adversaries urge None but Believers ever had Object or shall have a right to the Covenant of Grace I answer True Answ none but Believers ever had or shall have a right in themselves yet this excludes not Infants for it is the Parents right who is a believer that brings in the infant by vertue of the promise Herein then is the ground of error that men imagine we affirm the childs right to the blessing of the promise is in himself as a child whereas it is in the believing parent who conveys the right in this relation to the infant that it is his child his to whom God hath oblig'd himself by the promise of his covenant that he will be his God and the God of his seed Indeed it is worth our observing that in the right manner of entring covenant with God no parent can enter single but he must stipulate for himself and his children And this is plain both from the condition on mans part and the promise on God's On God's part the promise runs to us and our children that he will be our God and on our part the condition runs from us and our children that we will be his people That as by vertue of the promise God makes it his act of grace that the seed of the godly be blessed so by vertue of the
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
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