they bring forth no fruit and these kind of branches soon dye and admit of a cutting off not having the sap of grace ministered unto them from the stock Others are bearing-branches such as are both externally and internally engrafted into Christ and receive sap from him and bring forth fruit in him These shall live and abide for ever And unlesse thou beest such a branch engrafâ—ed into Christ by a true and lively faith and made one with him as the Branch is with the Vine Thou wilt perish eternally for all thy outward Profession How these may be known from the other we shall shew you afterwards Lastly If the Church be as a Vineyard despicable when it hath left bearing Oh! then look unto your selves that you cast not your leaves and become barren Indeed there is no Vine but hath a Winter season but still the sap remaines in the Root and after it is cut and hath bled it recovers it self again and brings forth abundantly as before In case it do not it is good for nothing but for the fire as God shews Ezekiel in that Parable Ezek. 15. Ezek. 15. Hast thou then bin forward and fruitful in works of piety mercy c. but now hast given over bearing make use of God's corrections bleed for thy provocations and recover those things that are ready to dye in thee for fear burning be thy end And so much of the Uses which we may make of the Allegory in general in that the Church is resembled to a Vineyard Now something of the Unity of it and Gods propriety and Interest therein would be said Vineyard Text. It was One not Vineyards many And from hence we may conclude that The Church of Christ is one Doct. and but one My Dove my undefiled is but one saith Christ of his Church and she the only one of her Mother Cant. 6.8 9. And yet there were threescore Queens and fourscore Concubines and Virgins without number Cant. 6.8 9. As if Christ should say There are a great number of people and Nations of Churches and Assemblies Dr. Hall Paraph. in loc which challenge my name and love and seem to plead a great Interest in me and much worth in themselves Yet thou my true and chaff Spouse pure and undefiled in the truth of my Doctrine and the imputation of my holinesse art one in thy self and the onely one in my love Thou art she that Gal. 4.24 Jerusalem which is above us all acknowledgeth for her onely true and dear Daughter Psal 144.15 Psal 87.3 Joh. 10.16 1 Tim. 3.15 1 Cor 12.12 Eph. 1.23 Object Gal. 1.22 Rev. 1.20 and whom all Forraine Assemblies which might seem to be Rivals with tâ—ee of this praise do applaud and blesse in this estate saying Blessed is this people whose God is their Lord. And thus it is termed a City not Cities A Sheepfold not Sheepfolds A House not Houses One body Mystical not many And it is an Article of our Faith to believe the holy Catholique Church not Churches But we read of Churches Paul was unknown by face as he saith unto the Churches of Judea which were in Christ Gal. 1.22 So Revel 1.20 The seven Candlesticks are the seven Churches How then is the Church but one The multiplicity of Particular Churches do not hinder the unity of the Catholique all these are but parts of it Resp Multae Ecclesiae una Ecclesia Aug. as one tree that hath several arms and branches Many stones make but one house many houses one City many Cities one Kingdom so many men one particular Congregation many Congregations one visible Church many Churches one Catholique One. Or as the Ocean-Sea is but one in it self yet running by divers Countries and Coasts hath the name according to the Coast it runs by As the English Sea the Irish Sea the German Sea c. yet all but one Sea So we distinguish of Churches yet all is but one and the same One Catholique Church and no more For it hath one Head and no more Reas Eph. 1.22 2 21. Colos 1.18 2 19. Christ is the alone Head of his Church and can have no other partner to share with him in this Dignity Ephes 1.22 2 21. Colos 1.18 2 19. It is great arrogancy in the Pope to Style himself Caput Ecclesiae the head of the Church But they distinguish of Heads There is a Principal and a Ministerial Head the Pope is onely the Ministerial Christ the Principal But the Prerogative of the Head is not to serve and minister but to command and govern In different respects one may be said to have divers heads for besides the natural head which every man hath he hath a Spiritual Head which is God and a Politick Head which is the Soveraign Magistrate but there is nothing in the World that can have two Heads of the same respect and rank but it is a Monster and so should the Church be if it had both Christ and the Pope for Heads Albeit one be above and another under as they pretend for that their Headships is of one and the same kind Spiritual Secondly It is One for that all the godly are Mystically united into one Body Ephes 4.15 16. Rom. 12.4 5. 1 Cor. 12.12 13 20 27. Gal. 3.28 1 Cor. 10.17 As we are knit to the Head by Faith so are we knit one to another by Love and Charity The members of the body are many some have a higher place and more honourable Office than others yet the Body is but one So is it in the Church Jew and Gentile Bond Free Male Female all one in Christ Gal. 3.28 This is lively testified and expressed in the Use of the Sacrament of the Lords Supper 1 Cor. 10.17 We being many are one bread and one body many graines of wheat go to make one loaf and many members make up the body of Christ And as one body can have but one head so one head but one body Thirdly It is one in respect of the visible profession of the same service to God holding the same entire Doctrine of Fundamental Faith and Religion acknowledging one and the same God believing in one and the same Father even the Father of our Lord Jesus Christ and one Saviour and Mediator betwixt God and Man having one Hope one Faith one Baptisme one Spirit to quicken us Ephes 4.4 5. and one Law to guide and rule us Ephes 4.4 5. Now let us briefly Apply this Basil Reports with astonishment what he found by experience in his travails Ascet p. 186. that when in all Arts and Sciences and Societies he saw peace and agreement yet onely in the Church of Christ for which he died he found discord Vse 1 Needs must their sin be great who break the Churches unity by their heretical opinions and make a rent in her by Schismatical distractions This was the disease of the Church of Corinth she fell asunder
Church wherein salvation is to be had And for further confirmation of this John 10.4 27 8 30. Eph. 2.19 read John 10.4 27 8 30 This mark praised be God is not wanting amongst us We build upon the foundation of the Prophets and Apostles Christ himself being the chief Corner-stone Ephes 2.19 The word is truly and sincerely Preached to the conversion of many Souls The Sacraments administred Vid. Bernard against Seperatists in 80. page 164. the Duty of prayer to God and Love to our Brethren in some good measure conscionably and religiously practised notwithstanding faylings and therefore we are the true Visible Church of God which the Church of Rome wanting is not neither can be Yea but say the Separatists your Assemblies are full of enormities Discipline is wanting amongst you many corruptions are in you Your worship is polluted with mens writings stinted-prayer c. You a Church say they you are a limb of Antichrist We answer them First that there is nothing done in Gods publique worship amongst us but it is done by the Institution and Ordinance of the Lord 1 Tim. 2.1 2. Deut. 31.11 12. Act. 13.15 Act. 15.21 Psal 95.1 2. Mat. 26.30 Col. 3.16 Mat. 3.13 1 Cor. 11.22 23. Numb 6.23 Deut. 10.28 â— 21 5. 1 Cor. 16.23 2 Cor. 13.14 Rom. 9.25.26 1 King 16.2 1 Cor. 1.1 2. 2 Cor. 12.20 21. Rev. 2. 3. It is his Ordinance that whensoever the Congregation assembleth prayer should be used It is his Ordinance that his Word should be publiquely Read It is his Ordinance that his Word should be opened and applyed in our publique Assemblies It is his Ordinance that in our publiquely Assemblies Psalms should be sung It is his Ordinance that the Sacraments should be administred and that in the publique Assembly And it is his Ordinance that the Minister should dismisse the Congregation with a blessing as Scripture doth evidence Secondly All Corruptions that are in a Church do not unchurch her The Ten Tribes after their defection notwithstanding their grosse Corruptions and Idolatry yet because they professed by circumcision and other wayes the true Jehovah they remained still a true Church though a very impure and imperfect Church and were still called the People of God the Beloved of God the Children of the Living God So the state of the Jews was wonderfully corrupt in Christ's time and yet salvation even at that time was from them and they the true Church of God the like might be shewed of the Church of Corinth and the Churches of Asia Great corruptions were to be found in them and yet they were still the true Churches of Christ as we shewed you before when we spake of the Properties of the Vineyard Thirdly Those may be esteemed Corruptions in a Church which are none at all It is no corruption in the preaching of the word to make use of the writings of men so long as God's Word is made the Ground of all the Touch-stone of all and the Judge to determine of all truth Had this been so the Apostles and Prophets themselvs had corrupted the Word in alledging the sayings of others yea of Heathen Writers Dan. 4. 6. Ezra 1. Act. 17.18 1 Cor. 15.33 Tit. 1.12 Daniel recited the Decree of Nebuchadnezar and the Decree of Darius and the Edict of Cyrus King of Persia St. Paul alledged the Sentences of Heathen Poets as of Aratus and of Menander and of Epimenides St. Jude alledgeth the Prophesy of Enoch which both Augustine Jerome with others of our latter Writers conceive to be Apocryphal Whilst humane Learning is made a Handmaid to wait upon Lady Truth it is no dishonour but rather an honour to her Nor is it a corrupting of God's worship to use stinted and sett forms of Prayer in his service It is evident enough in Scripture that the Church hath used and might use them in God's worship In blessing the people it was enjoyned Num. 6.23 24. so at the setting forward of the Ark Numb 6.23 24. Numb 10.35 36. Psal 92. tit 102. tit Numb 10.35 and at the resting of it Ver. 26. Many of David's Psalms were committed to the Church-Musitians to be sung not onely as Meditations and Doctrines for the Instruction of the Church but as Prayers unto God so Psal 92. was penned for the Sabbath and Psal 102. a Prayer for the distressed It is very probable that St. John taught his Disciples a sett-From Luke 11.1 Luk. 11.1 and thereupon our Saviour prescribed to his Disciples a form of Prayer not only to be to them and the whole Church a Rule and Sampler according to which all our prayers should be framed as appears Math. 6.9 but even for them to say using the very words as appears Luk. 11.2 And it is evident that our blessed Saviour himself prayed the same paayer and used the same words in prayer more than Once Mat. 26.42 He used the same words saith the Evangelist nor were they ever the worse for being often used As for that which is objected Of stinting the Spirit and pinnioning the wings of the Dove How is it more a tying of the Spirit up than it is to the Hearer when the Speaker prayes his conceived prayers for to the Hearer that Prayer is a stinted Prayer and as a sett form to him he must keep his mind intent to what is said by him that prayes Secondly Although there are a tye of words yet there is not a tye and restraint of the Spirit for the heart may be enlarged therein and the largenesse of the heart stands not so much in the variety of expression Dr. Prest Saints daily exercise p. 82. as in the extent of the Affection But the newnesse of his opinion saith a Reverend Divine is enough to discover the falshood of it Lastly For that Discipline which they charge this Church of ours to be wanting in and thence inferre that we are a false Church It may be answered that we are not altogether without it albeit we want that Discipline which they pretend 2ly It is an error to make Discipline so essential a property of the Church â—s that that which is without it is no true but a false Church That it is necessary for the beauty and well being of the Church we willingly grant but that it is so essentially and imseperably necessary to the truth and being of the Church cannot be proved by evidence of Scripture Is a houshold having true matter and forme and essential properties a false houshould because Government is wanting or for that they in the Family have not that care as they ought to have one for anothers wellfare or because there is not a Broom in it to ridd out the dust So in this case the utmost that can be made of it is that such a Church is a defective Church a maimed Church by which it is also corrupt and may without great care suddenly come to ruine but that
of her Children Math. 11.19 and she is justified by them Math. 11.19 when they shew forth the fruits of it in their carriage which fruits are laid down by St. James 3.17 to be these Jam 3.17 First Chastity or Purity That is pure which is without mixture and so understanding it it suffers not Light to be mixt with Darknesse Truth with Error Superstition with Religion these cannot stand together 2 Cor. 2.17 2 Cor. 2.17 We are not saith the Apostle as many who corrupt the Word of God the word is taken from Hucksters or deceitful Vintners who mixe their Commodities We do not Huckster it it still retains a pure and chaste mind in out Breasts and pure affections in our Hearts to the Truth so â—hat it will not suffer us to admit of any error or do any thing against the Truth but for the Truth Unity without Verity is no better then Conspiracy if it be joyned with falshood it is not Chastity but execrable Adultery saith Cyprian Hence was it that such care was had in the Primitive times to maintain the Truth and not give way to the smallest Errors where the consequence might prove great In the Councel of Chalcedon there arose a difference about one little word a Monosyllable the question was about Ex and In. The Heretiques condemned then confessed Christ to be ex duabus naturis composed of two natures at first but not to be in duabus naturis not to consist of two natures after and for that In they were thrust out In the Councel of Nice the difference was lesse one would think about a little letter a man would think it but a small difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was but one letter a small Iota and yet as Theodoret witnesseth right Believers could not be brought Parva non sunt parva ex quibus magna proveniunt Damasc Joh. 17.3 either to admit the one or omit the other Nothing is to be neglected as little from which great things may arise So for the placeing of words what difference hath bin and is as betwixt sola fides and fides sola nay very pointings may alter the case as John 17.3 The Arrians in making the Comma after onely would seclude the Attribute the true God from the Son and Holy Ghost It is not Chastity of spirit to have our minds corrupted 2 Cor. 11.3 from the simplicity that is in Christ 2 Cor. 11.3 Corruption in Judgement is the most dangerous corruption of all other Mr. Hild. on Psal 51. worse then corruption in manners saith a grave Divine as the Leprosie in the head was of all other Leprosies the most dangerous and destructive Levit. 13.44 The Priest shall pronounce him utterly unclean his plague is in his head Levit. 13.44 had the Leprosie bin in the hand or feet even that had made him unclean but being in the head he is utterly unclean saith the Text. Secondly Peaceablenesse is a second fruit that proceeds from wisdom from above it causeth us to flye strife and contention what may be and if it be possible to have peace with all men Abraham being indued with this wisdom Rom. 12.18 Gen. 13.8 9. being provoked by Lot's Herdsmen desired Lot that there might be no falling out betwixt them for that they were Brethren and for peace-sake divided the Land and gave Lot the choyce to take which hand he would This will prevail with us to silence our own private opinions if we perceive they tend to the disturbance of the peace of the Church according to the Apostles Ru e Rom. 14 22. Hast thou faith have it to thy self Rom. 14.22 Explained thy particular and private perswasion of the Liberty of all dayes and free use of the Creatures and other things of an indifferent nature keep private to thy self and do not divulge thy opinions they not being absolutely necessary to Salvation whereby the peace of the Church may be troubled and the consciences of others perplexed Better an unnecessary truth should be lost than the publique peace disturbed and the unity of the Church lost The advice of the Trent-Historian is Sometimes to yield to the imperfections of others Hist Trent p. 62. and for pitty to accommodate to that which in rigour is not due yet in equity convenient Thirdly Meeknesse and Gentlenesse is another branch of that Wisdom that comes from above This meeknesse of wisdom will give a Charitable censure of other mens sayings and actions and take things not in the worst but in the best sense it shuns all bitternesse of contention about differences in our reasoning about them If we reason one with another it will cause us to do it in a Brotherly manner and to follow the Truth in Love Ephes 4.1 5. It removes groundlesse jealousies and suspitions Eph. 4.1 5. which we are apt to have one of another which is the cause of many needlesse distempers amongst us and hath bin It will cause us to lay aside all odious Names and Words of Reproach which serve onely to provoke and engender strifes We should sooner be re-united if these new-born Names of Independent and Presbyterian did not keep us at such a distance saith one that knowes much Fourthly Tractablenesse or easinesse to be intreated It causeth a man to hearken to advice and counsel and reverently to yield to Reason and submit to the Judgement of Superious The spirit of the Prophets is subject to the Prophets 1 Cor. 14.32 saith the Apostle 1 Cor. 14.32 Those who reach are subject to the scanning and examining of other Teachers whether their doctrines be sound and good and so to submit to their censure and judgement There are those who will persist in their own conceits and fancies albeit they have no sound ground nor sufficient reason nor evident proof to induce them to their false perswasions yet they will still hold them albeit all the Ministers in the World be contrarily minded These want this Wisdom which is from above which causeth us to be tractable and not willful Fifthly It is full of mercy and good fruits whereby deeds of Charity seem not to be meant for they are not the Subject of that discourse but Mercy towards them that are out of the way and err from the Truth Those who are wise will pitty such and mercifully seek to reduce them to rights by all means of Humanity and Love so Rom. 14.1 2 3. Rom. 14.1 2 3. 14.1 2 3. There must be no despising of him that is weak but a receiving of him in Love If there be difference in Judgment yet should not this sever us in our Affections though they err and cannot see the truth in many matters as we think we do yet God hath received them to mercy and they may be God's dear Children and faithful servants as well as we our selves agreeing in Fundamentals Till the Lord clear those truths to us
drawes conclusions and determines 3. Sermo prolatus that speech whereby he manifests himself to other men Christ is all three He is Verbum Innatum so he is the Natural or Essential word which God produced out of himself and so he is God He is Verbum Illatum or conceptum the word occasioned by the Fall of Adam which is Gods decree of sending that his Son to be the Redeemer of Mankind He is Verbum Prolatum which is the execution of that decree or the manifestation and application of Christ whereby this word God-man becomes ours That Christ our Jesus he that was anointed our King Priest and Prophet becomes our actual Saviour In neither of these senses can he be said to be a dumb or silent word but we have now to do with the last He was the word manifesting and applying himself unto us for our eternal salvation But how came it then to passe that he stood so often dumb Object Math. 26.62 and said nothing being questioned for his life as before Caiphas when false witnesses gave evidences against him the like before Herod and before Pilate Luk 23.9 Math. 27.14 before these he spake not a word And good Reason there was for his silence before these Being falsly accused before Caiphas he was silent Reas albeit urged to speak First for that he knew he came thither to suffer being sent of his Father for that purpose and not at this time to defend himself Secondly that by his Silence and Patience he might intimate the vanity and falsenesse of their accusations and give us an example how to carry our selves in the like case 1 Pet. 2.21 Thirdly for that he knew he should be condemned albeit he should have cleared his Innocency for his enemies were resolved to have his blood and that hour he knew was now come He held his peace before Herod say some because he had before taken away his voyce in cutting off John the Baptists head who was his voice as we read Mark 1.2 3. and how can one speak that hath lost his voyce Mark 1.2 3. But other reasons may be rendred for that First it might be to abate the pride and vanity of Herod who imagined that Christ would have shewen some miracle before him Luke 23.7 but our Saviour to shew how little he esteemed of his worldly greatnesse Luke 23.7 Isa 53.7 would not so much as answer him a word Secondly he knew he should do no good with him he being a man given up to all Voluptuousness and vitiousness of Life Thirdly for that he knew he was to receive sentence not from Herod a Jew but from Pilate a Romane and that he was to dye by crucifying after the Romane manner And being before Pilate he held his peace First for that in his conscience he was convicted of his Innocency and therefore there needed no Apology before him Secondly he shewed thereby his magnanimity in contemning death had he answered any thing it might have bin thought that he had bin desirous to save his Life which he thirsted to lay down for mans Redemption Thirdly that be might acknowledge our sin-guiltinesse he standing in our stead and being now ready to discharge our debt These may be some reasons of our Saviours silence at those times Then he stood dumb as a sheep before the Shepherd that the Scripture might be fullfilled which had so foretold Isa 53.7 Acts 8.32 But when or where do we read that he stood dumb as a Shepherd before his sheep Isa 53.7 Acts 8.32 and that is the point we have now in hand Let us make a twofold Use of this First seeing Christ was not dumb in speaking to us for our good Vse let not us be dumb in the cause of Christ but find a tongue for Him so as to confesse his name Phil. 2.11 declare his Truth Psal 40.9 10 119.46 172. set forth his praise Phil. 2.11 Psal 40.9 10 119 46 172. Rom. 10 10. Psal 22.22 Psal 108.1 Psal 34.1 35 28 63 5. Vivat regnet Christus said Luther in spight of all adversaries The tongue is the best member that we have for this service so our old English Plalmes do read Psal 108.1 I will sing and give praise with the best member I have even with my glory as our new Translation hath it And why my glory Not onely because it was one of the Excellences and Prerogatives of Man above other Creatures that he is enabled to use his tongue to the expressing of his mind but for that it is the Instrument ordained to the setting forth of Gods glory in the advancement whereof the glory of man as Gods principal Creature doth consist Thence it was that the Devil as it were in spight took away from divers the use of the tongue in the days of our Saviour and possessed them with dumbnesse Luke 11.14 that they might not with the tongue give God that service which was due unto him from it And yet to this day he continues his malice for this dumb Devil is rife every where B. B. Hall Cont. in N. J. saith a Worthy of our times He is on the Bench when the mute or partial Judge speaks not for Truth and Innocency He is in the Pulpit when the Prophets of God smother or halve or adulterate their Master's message c. And whilst he stopps the mouths of Christians from these useful and necessary duties required to be by the tongue performed to God or Man the dumb Devil rageth and reigneth This dumbnesse is of dangerous consequence That standing still of the Sun and Moon which we read of Joshua 10.10 Joshua 10.12 gave an occasion of shedding so much blood of the Ammonites Now in the Original it is not siste sol Sun stand still but sile sol Sun be silent as the Margent of your Bibles will informe you he bids them say nothing make no noyse no motion stirr not suppose the Sun to be the Magistrate and the Moon to be the Minister let it be so in your conceptions at present if these be silent and dumb if they command not pray not maintain not God cause Christ's cause and the Churches cause the Case is dangerous and yet it is to be feared much blood hath bin spilt through such silence It is dangerous in all but in those who are in a more especial manner deputed to set forth Gods name declare his truth and give warning to the people it is deadly Ezek. 3.18 Isa 62.6 Tenuisse silentia clerum Isa 56.10 11. Ezek. 3.18 You that are the Lords Rememberancers be not silent saith the Prophet Isa 62.6 Silence is the basest tenure saith one that a Minister can hold his living by Those Priests of old that did not bark were branded for dumb doggs Isa 56.10 yea they were greedy doggs saith he who can never have enough vers 11. no marvail then that they were dumb A bone you know in a
doggs mouth doth marr his barking that man is such a Lecture's good Benefactor yet he is an Usurer a Drunkard or an Unclean liver But those sins must not be spoken of least so much be lost Quarterly c. here is the mouth of the dogg stopped with a crust Others have attained to some high place and preferment and no sooner are they come to the high place but they make an end of Prophesying 1 Sam. 10.13 as did Saul 1 Sam. 10.13 these likewise are choaked with bones and are gagg'd with preferment A dogg and a Jews trump we say are good for nothing if they have lost their tongues if it please you you may add the third and take a Minister into the number And yet there is a time to speak and a time to keep silence saith Solomon Eccles 3.7 Psal 38.13 39 2. Amos 5.13 Eccles 3.7 David observed it Psal 38.13 39 2. and every prudent man shall keep silence in that time for it is an evil time saith Amos 5.13 when there is danger of doing more hurt then good by speaking when Gods glory is not therein interested the peace of the Church and truth of the Gospel endangered by our silence and our own liberty by speaking hindred then may we stand as Mutes albeit we live in the midst of raging Consonants And so St. Paul at Ephesus forbore exclaiming and crying out against Diana and their grosse Idolatry as may be gathered from the speech of the Town-Clark Acts. 19.37 And why there Acts 19.37 Acts 17.16 more then at Athens his spirit was stirred in him there at Athens when he beheld that Idolatry that was amongst them Acts 17.16 Surely because he saw that such an invective would have done no good but much hurt for it would presently have abridged him of his liberty and have raised up bitter Persecution against him And upon the same ground did our Saviour charge them upon whom he had wrought his miracles not to speak of it to any man Mark 1.44 45. Christian prudence enjoynes silence in evil times Mark 1.44 45. Indeed this is rather true in private persons then in those whom God bath sent to deliver his message unto his people God layes his burthen on his Prophets to burthen all sorts of men with all sorts of sin and to tell the greatest Potentates on Earth that Potentes Potenter the Mighty shall be mightily tormented and where we are commanded to speak we may not hold our peace Ezek. 2.6 3 18. albeit bryars and thornes are with us Ezek. 2.6 3 18. It is safe to hold our faith hold the truth hold our profession and to hold fast the forme of sound words but hold our tongues we may in no case 1 Cor. 9.16 But yet affirmative precepts not binding ad semper to all times only pro hic nunc as the School term is wisdome should be shewed by Ministers as well as others and much rather in reproving and inveying against some corruptions that are either in Church or State And albeit his Text gives him occasion to do it yet if the iniquity of the times be such that they will not indure it and that more hurt in all likelyhood then good will follow thereupon he may without fear of being a Time-server be silent and forbear And this is the first Use we should put this point unto The second is Vse 2 If Christ have a Tongue for us then let us find an Eare for him his goodnesse in speaking implyes an obligation on us to hear him And there is all the reason in the World for it Frist Math. 17.5 God the Father commands us to hear him Math. 17.5 Filius pronunciat quae Deus pater dictat As my Father hath taught me I speak these things saith Christ Joh. 8.26 Shall we hear the Serpent hissing the Schismatique seducing John 8.26 c. and not Him speaking shall not he that made the Eare command the Door he that gave the Hearing be heard before any other calling on us for Attention Secondly He onely is worthy to be heard and that both in respect of his Person Office and message that he brings For his Person he is both God and man 1 Tim. 3.16 1 Tim. 3.16 Phil. 2.6 John 1.1 Rom. 9.5 Act. 11.22 God manifested in the flesh so Phil. 2.6 God he is as is evident John 1.1 Rom. 9.5 and God speaking is worthy to be heard Psal 50.1 It is the voyce of God and not of man said Herod's flattering Subjects Acts 11.22 But we may truly say when he speaks Non vox hominem sonat O deus ille It is the great God that speaks to us ô let us hear him And as he is God so true Man Phil. 2.7 Rom. 1.3 John 1.14 the greastest wisest and eloquentest of all the sons of men Phil. 2.7 Rom. 1.3 John 1.14 and these three sorts of men usually command the ears of their Auditory When great men speak all listen with great attention every man holdeth his tongue Eccles 13.24 Acts 12.22 and look what he saith they praise unto the Skyes saith the Son of Syrach So we read the people applauded Herod Acts 12.22 But who greater than Christ who can compare with him in greatnesse before whom all Kings cast down their Crowns Rev. 4.10 Revel 4.10 He is the wisest of all the sons of men The Queen of the South came from a far Country to hear the wisdome of Solomon and esteemed those happy who stood before him to hear his sayings but behold a wiser then Solomon is here Math. 22.42 He is the wisdome of the Father all treasures of wisdome and knowledge dwell in him Colos 2.3 2 Sam. 16.23 Colos 2.3 Solomon was but a Child to him Achitophel whose words were esteemed as Oracles was to him a fool he maketh foolish the wisdome of the world and taketh the wise in their own craft 1 Cor. 1.20 Nor is any able to come near him for Eloquence St. Paul was excellent that way Tertullus came short of him he was a Master of speech Acts 14.12 Cicero The Eloquence of Demosthenes was more feated by Philip then all the warlike Engines of the Athenians And it is said of Cyneas that he conquered more Cities by his eloquence then his Master Pyrrhus did by puissance but never man spake like Christ John 7.46 Cant. 5.13 John 7.46 His lips like Lyllies dropped sweet Myrrh as we have it in the Canticles the most oylie words are unpleasant the smoothest elocution harsh compared with his Language Thus in respect of his Person he best deserves our best attention Next consider him in reference to his Office so he deserves to be heard of us speaking to us for as He is both God and Man so in both these Natures He was designed and annointed by the Father to be King Priest and Prophet of the Church He was a King and that of
Gods own making and appointing Psal 2.6 such a King as hath the Law of all truth and goodnesse in his own breast Psal 2.6 the onely Law-maker whose Laws are of such power as that they bind conscinece which no humane Law of it self can do He had the Office of a Priest as well as of a King Psal 110.4 He was the High-Priest of our Profession Psal 110.4 and it was one of the principal works of the Priest under the Law as the Type to teach men knowledge from his mouth they were to seek it Mal. 2.7 Mal. 2.7 But this is the Dignity of Christ alone under the Gospel as the truth to that Type He is the Messenger of the Lord of Hosts which he hath sent Luk. 4.18 Luke 4.18 And he was the Prophet of the Church whom God raised up unto us of our Brethren Acts 3.22 Acts 3.22 like unto Moses in that he was Man but unlike to Moses in being God-man Glorious Mysteries and hidden truths were by him revealed unto us from the Father And thus in respect of Office he above all is worthy to be heard Lastly He is worthy to be heard in regard of the Message that he brings unto us which is the onely worthy Message to be received with all acceptation 1 Tim. 1.15 1 Tim. 1.15 His errand was to save us and that not from a temporal but from eternal death and damnation Luke 4.18 Luke 4.18 Yet more Particularly if we take notice both of the matter and manner of His Preaching we cannot but confesse he is worthy the hearing For the Matter He speaks Sublimia high and heavenly Mysteries Psal 49.1 5. Math. 13.11 appertaining to the Kingdom of Heaven Psal 49.1 5. Math. 13.12 Now strange and unheard of things usually we lend an ear unto He speaks Suaviae that which is sweet and comfortable to us all he speaks words in season to those that are weary Isa 50.4 Isa 50.4 and milk's out to his people consolations and abundance of glory Isa 66.11 14. Math 11.28 Isa 66.11 14. Come unto me all you that are weary and heavy laden saith Christ Math. 11.28 and I will ease you Oh comfortable and sweet Sweeter to the taste than the honey or honey comb He speaks Vtilia of what is profitable for us as well as pleasant unto us He tells us of a treasure hid in a field Math. 13.44 which field and treasure being found and purchased will make us eternally happy And of an Orient pearle Vers 45 which may be had at an easie rare and is wotth the buying and withall directs us what to do that we may purchase these Math. 25. yea Vers 54 he acquaints us with a Kingdome that is prepared for us Now matter of profit commands the ear He speaks Vera nothing but the Truth all that He speaks is true Prov. 8.7 8. Prov. 8.7 8. John 14.6 The two Testaments are the two lips of Christ and the opening of those lips are right things Wickednesse is an abomination unto them Not a word in them but is the word of Truth I am the Truth saith Christ Now for the manner of Preaching and delivering of his Message it may very well command Attention for He speaks Familiariter familiarly unto us as a Mother doth teach and instruct her Child at home Cant. 8.2 and as one Friend speaks unto another Cant. 8.2 John 15.15 John 15.15 He speaks Amantér Lovingly and compassionately with singular tendernesse fitting himself to every naâ—ure and ability Isa 40.11 Isa 40.11 He feeds his flock like a Shepherd He gathers his lambs with his arme and carries them in his bosome and guides them with young c. And as the Eagle bears her young ones upon her wings and teacheth them to fly So he traineth us up bearing with our infirmities Deut. 32.11 Deut. 32.11 He speaks unto us Gloriose Gloriously with a marvellous shining light of knowledge that may ravish our hearts and much affect us 2 Cor. 3.18 2 Cor. 4.6 John 5.25 1 John 2.27 2 Cor. 3.18 and 2 Cor. 4.6 He speaks to us Efficaciter Effectually so as if our hearts were dead within us yet he will revive them John 5.25 To this end he hath given us the annointing even his spirit in our hearts to teach us all things 1 John 2.27 You see then what great reason we have to hear him speaking in all these respects See then that you hear him speaking and despise him not for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven saith the Apostle Heb. 12.25 Heb. 10.28 Numb 15.32 Numb 16.49 Heb. 12.25 they that despised Moses Ministery escaped not Heb. 10.28 The man that gathered sticks on the Sabbath day contrary to Moses Law was stoned to death Corah Dathan and Abiram that murmured against him were swallowed up by the Earth and they that took their parts were destroyed and can you think to escape if you despise the Ministery of the Son of God and turn a deaf ear to Him when he speaks to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to it therefore saith the Apostle for it is as much as your souls are worth This is a heinous crime indeed Object you 'l say but we are none such It is well if you be not Resp but let me tell you Many will be found despisers of Christ who yet have a good opinion of themselves It may be that thou art no open despiser of him none of those that send after him Luke 19.14 Luke 16.14 to tell him plainly that they will none of him to Reign over them nor of the number of those who hear but deride his sayings as did the covetous Pharisees but art thou not one of those that when he speaks and calls for attention putt'st him off with frivolous pretences and excuses as did those Recusant Guests who were invited to the wedding Feast I have bought a yoke of Oxen saith one hired a Farme Luke 14.18 saith another am new marryed saith the third and must be excused So I have this businesse in hand such a way to go I cannot to Church to day to hear Christ Or if thou dost hear dost thou not hear dully and drowsily negligently and carelesly entertaining his Doctrine like a tale that is told of no concernment If so then a beit you be not found in the former rank of Despisers amongst open and prophane ones yet you will be found in the other amongst secret and close despisers of him and it will be required at thy hands But Christ is now in Heaven he speaks not to us Object How then do we despise him He that heareth you heareth me Resp Luke 10.16 and he that despiseth you despiseth me saith Christ to his Disciples and in them to all the Faithful Ministeâ—s of the Gospel when any of
power Luke 4.32 But however undoubredly he gained a reverend esteem among the people by this his manner of Preaching insomuch that they held him at least to be some great and excellent Prophet More special Mat. 13.10 28. and particular reasons are rendered by Christ himself why he thus taught Math. 3.10 28. To the Elect it was in mercy and made for their Edification But it was for Judgment unto the wicked that the Mysteries of Gods Kingdome might not be revealed unto the scornful Psal 78.2 Isa 6.9 Mat. 13.34 See my Exposition on Luk. 15. v. 3. Besides the Scripture must be fulfilled which was foretold Psal 78.2 Isa 6.9 Math. 13.34 Of this we have said more on another Parable wherefore the lesse here may suffice Now to the Use Vse 1 When the Prophet Ezekiel had according as he was commanded denounced Judgment against Jerusalem under some obscure Types and dark Allegories the perverse people took exception against him and quarrelled with him for the obscurity of his Prophesies and of this the Prophet makes complaint Ezek. 20.49 Ah Lord God Eze. 20.49 they say of me Doth he not speake Parables that is he speaks Riddles as it were to us we know not his meaning Thus apt are we to object against Gods Ministers for their Allegorical expressions Parabolical Illustrations similitudinary Amplifications of their Doctrines as if we for want of other matter stuffed our Sermons with Fables Fictions Lyes and we know not what But when Jotham propounded that Parable of the Trees choosing themselves a King whereby he convicted the Sichemites of their unthankfulnesse towards him and his Fathers house Judg. 9.8 was that a Lye And when Jehoash the King of Israel propounded a Parable of the Thistle in Lebanon 2 King 14.9 which sent to the Cedar in Lebanon about a marriage for his Daughter will you terme that a falshood fictions they were indeed but lyes and falshoods they cannot be called in as much as they were not propounded to deceive but rather to discover the truth in a familiar and unfeigned manner the mind and the tongue agreeing together and the same end aimed at And the like might be said of Tropical Judg. 20.16 Joh. 21.15 Metaphorical and Hyperbolical speeches wherewith the Scripture doth abound Were it unlawful for Ministers to Illustrate their Doctrines by such Allegorical and Parabolical expressions we may well think that God would not have commanded his servants to have done it as he did Ezek. 17.2 24 3. Nor would Gods Prophets have used it as they did Nathan he comes to David Ezek. 17.2 24 3. 2 Sam. 12.1 1 King 20.39 Isa 5.1 Jer. 17.11 Hos 7.11 1 Cor. 15.36 39 40 41. and teacheth him by a Parable Ahab is reproved by the Prophet under the Parable of a Prisoner Israel is taught under a Parable of the Vine And the other Prophets as Jeremiah Ezekiel c. abound therewith in all their Prophesies The like might be shewed was the practise of Christ's Apostles under the new Testament So St. Paul preaching of the Resurrection illustrateth it by many natural Similitudes What shall I say more if we peruse the writings of the antient Fathers especially Chrysostome and of latter writers we shall find that they make use of Parables very frequently and to very good purpose Nor do any writings more abound therewith than sacred There we find a whole book of them bound up together termed the Parables or Proverbs of Solomon He set in order three thousand of them as we read 1 Kings 4.32 They were the chosen Rules of his divine Art some of which even so many as God saw expedient for the good of his Church 1 King 4.32 he hath left us as a rich treasury being full of wisdome and divine truth Questionlesse the spirit of God would not have suffered the leaves of Scripture to have bin fowled with so many Apologues Riddles Parables Proverbs Allegories as are therein recorded nor would our blessed Saviour in whose mouth was never found any deceit or guile have spoken so many might they not lawfully and profitably have bin used of us but in so doing he gives us to understanst the liberty that his servants have in their Ministerial function not onely barely and nakedly to propound their Doctrines but to use the help of Invention and Art for the Illustration of them Provided First That the Majesty of the Word be carefully preserved and that no occasion be given to any to think unreverently of so high a Mysterie by propounding any base and sordid stuffe unto the Auditory in a Parabolicall or similitudinary way The Rule is Cant. 5.10 Inspeaking of things Excellent Comparisons would be fetched from things that are excellent as Cant. 5.10 c. But if of things vile and base 2 Pet. 2.22 the Comparison would be taken accordingly as 2 Pet. 2.22 Yet in speaking of things most base nothing would be said unbeseeming the Majesty of the Pulpit All we speak must become sound Doctrine Secondly Comparisons and Similitudes that are brought for Illustration of Doctrine should be fetcht from such things as are most familiar and best known unto our Hearers When the Prophets had to deal with the Aegyptiaens Isa 19.4 Ezek. 27.10 21 26 12. they alluded to fishers and fishing when with the Arabians they took their Comparisons from flocks and herds when with the Tyrians and Sidonians from Merchandize and Navigation And thus did Christ as Theophylact observes Math. 13. He took every man in his own trade and applyed himself to that which they best understood in all his Parables Bodin Aug. in Psal 138. Melius est ut nâ—s reprehendant Grammatici quà m non intelligant populi Heraâ—litus for his obscurities was styled the dark Doctor and he was so affected with that way of teaching that he would often will his Schollars to deliver themselves darkly But Gods Ministers are studiously to shun obscurity So Austin being more desirous of his peoples profit than his own credit professeth that he had rather Grammarians should reprove him than that the simplest should not understand him It was Origens fault to turn all into Allegories and so by destroying the letter he made plain things obscure this may not bâ— Should our Allusions and Comparisons be of things unknown unto the Hearer what Plato sometimes said of an obscure Example may in this case be spoken Exemplum ô hospes eget exemplo Another example had need to be brought to iâ—suâ—rate your example by Thirdly That we use them not for ostentation of wit Hierom. Epist ad Marcel but for edification and profit Hierom taxeth those women who were nimio candore deformes they deformed their native beauty by painting themselves too white No lesse worthy of blame are such as fill their Sermons with Allegories and poeticall Fictions and take more paines to preach art and wit than to preach Christ There is a good use
He had that was his Inheritance in general and a Figg-tree of note thereon growing which was his His after a more peculiar manner By this Vineyard we are not to understand any terrestrial Possession such a one as Noah planted Gen. 9.20 and Nabal possessed 1 Kings 21.1 but Vineam Intelligibilem an Intellectual Mystical Celestial Vineyard Doct. Psal 80.8 9 15. Cant. 8.11 12. Isa 5.1 7. Jer. 2.21 Math. 20.1 21 28. Quest Mark 12.1 Resp Luke 20.10 Heb. 3.2 5 6. Cant. 4. 12 13. 1 Cor. 3.9 Math. 3.12 which is the Church of God on earth And that The Church is a spiritual Vineyard is a truth that hath strong confirmation from Scripture In the old Testament we find it so styled Psal 80.8 9 15. Cant. 8.11 12. Isa 5.1 7. Jer. 2.21 The like in the New Math. 20.1 2 21 28 33. Mark 12.1 Luke 20.10 But why is it resembled to a Vineyard rather than to another thing It is compared to many other things in Scripture besides a Vineyard as to a house to an Orchard to a Garden enclosed to a Field in tillage to a threshing floor c. But of all other resemblances of earthly things none doth so fully express and set forth the nature and condition of the Church as this of a Vineyard which that it may appear the better let us take notice of some particulars wherein this spiritual Vineyard the Church doth hold resemblance with the other First A Vineyard is a place seperated and enclosed from other grounds No Vineyard is naturally a Vineyard See my Expos on Isa 5.1 Pag. 73. Levit. 20.24 26. Numb 23.9 Deut. 14.2 Joh. 15.19 hand and art must go to make it so The Church is called and seperated from the world both in life and conversation as appears Levit. 20.24 26. Numb 23.9 Deut. 14.2 John 15.19 Secondly No Vineyard is in its perfect glory so soon as it is taken in Her plants being set come not presently to perfection and growth but by degrees So it is with the Church Ephes 4.11 12. Divers Workmen and Labourers are ordained to be imployed about it for the perfection of it Ephes 4.11 12. even after it is planted The Apostles took great paines in planting Churches but had not Evangelists followed after and watered what they had planted with a diligent hand all had bin lost And for this purpose St. Paul left Titus at Creta after he had planted the Church there to redresse things that were defective or to straiten things that were aptto grow crooked amongst them T it 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to perfect his work And hereto tends that prayer of Peter 1 Epist 5.10 Thirdly A Vineyard when it flourisheth 1 Pet. 5.10 and is come to some perfection is a place of great delight both in respect of the pleasant smell that it yieldeth and comfortable shadow that it affordeth So is the Church Hos 14.6 7. The smell of it is like unto a field that the Lord hath blessed Hos 14.6 7. Gen. 27.27 Cant. 2.13 14. Cant. 4.13 14. Isa 4.6 Exod. 9.27 28. Her graces are compared to things most sweet Cant. 4.13 14. And it affoards a Refrigerium a comfortable shadow and Arbour against extreamity of heat according to that Isa 4.6 There shall be a Tabernacle for a shadow in the day time from the heat and for a place of Refuge and for a covert from storms and rain The very enemies of the Church have found this to be true Pharoah flyes to Moses and Aaron and begs their prayers So did Marcus Antonius of the Christians in the time of his distresse and was with his whole Army delivered from that danger that he was in through their powerful prayers Fourthly To a Vineyard it may be compared in inspect of the Fertility or fruitfulnesse thereof It beares much fruit and fruit of the best kind A Vineyard is stored with divers plants one plant maketh not a Vineyard and those planâ—s are loaden with fruits they bring forth in bunches and clusters and not a berry here and another there but the load is such that the branches bear that it seems many times to exceed the strength of the branch that bears them The Church is fertile of Children there are multitudes of them that believe Acts 4.32 5 14. So fruitful is the Church of Children as that she wonders at her own encrease and saith The place is too straite for me give place to me that I may dwell Isa 49.19 20. Cap. 54.1 Rom. 15.14 Phil. 1.11 Acts 9.33 2 Cor. 8.7 Who hath begotten me these seeing I have lost my Children and am left desolate Isa 49.19 20 54 1. which is to be understood of the calling of the Gentiles after the casting off of the Jews And every member of the Church every branch of the Vine is loaden with good fâ—uit they abound in every thing in faith in utterance in knowledge in the works of Charity 2 Cor. 8.7 and therein beyond their power they are willing of themselves vers 3. they do all that ever they can do Luke 21.4 and indeed many times more then they seem able to do in the service of God and love to man as did the poor widdow that cast in all that ever she had into the treasury And as a Vineyard is more fruitful then any other plantation so it yieldeth the best fruit of any other No fruit is more delectable to the taste Judg. 9.13 nor more comfortable to the heart then that which comes from the Grape Let the Vine it self be heard speaking in Jothams parable My wine cheareth both God and Man Math. 26.29 It is an high Hyperbole yet seconded by the God of truth Math. 26.29 It must needs be an excellent Liquor saith a Learned Divine which is used to resemble the joyes of Heaven And what fruit can be compared with the fruit that a Christian beats all other fruit that grows without this fence is but soure and bitter seem it never so fair and glorious to the eye yet it is but hedge fruit or like unto the grapes of Sodom and clusters of Gomorrah Deut. 30.32 Deut. 32.32 Extra Ecclesiam nulla salus without the Church no salvation is to be expected Fifthly A Vineyard is a well ordered place there the Hillocks may be seen equally swelling the Stakes pitched in a good height and distance the Vines handsomely pruned the ground cleanlily kept and well howed all things are well ordered in it And so is it in the Church insomuch that Balaam himself could not but admire at it and in a rapture cry out How goodly are thy Tents O Jacob and thy Tabernacles O Israel Numb 24.5 6. Expounded as the Vallies are they spread forth as gardens by the Rivers side c. Numb 24.5 6. as if he should have said I see in this people the Church of God a most goodly order in the pitching of their
the Church of God is the onely soyl for plants to thrive in And being so Have we not great cause to blesse God Vse for that the lot of our Inheritance is fallen in so good a soyle and to sing with David The Lines are fallen unto me in pleasant places Psal 16.6 yea I have a goodly heritage This was that One thing which he did with so much earnestneâ—s desire of God Psal 27.4 that he might dwell in God's house for ever Psal 24.4 The happinesse of such as have that priviledge he doth highly magnifie and set forth Psal 24.4 Psal 84.4 10. Psal 84.4 preferring a door-keeper's place in Gods house to all worldly pomp and dignity out of the bounds of the Church vers 10. It was not for nothing Gen. 9.27 that when Noah blest his Son Japhet for his filial affection and goodness in covering his nakedness he prayed onely that God would perswade Japhet to dwell in the Tents of Sem for in desiring that he desired the salvation of him and his posterity Out of the Church there is no salvation ordinarily to be had but salvation is in it The Tree of Life grew no where but in the midst of Paradise Nor is Christ to be found nor life eternal to be had other where than in the true Catholique Church of Christ His promises are only made unto his Church His Covenants only drawn up betwixt Him and the Church to be out of the Church is to be without the Promise Eph. 2.12 without the Covenant without Christ without God in the World and without these without happinesse without Salvation But the Papists say that they are the Catholique Church and that all others being out of their Church and communion Object must needs perish eternally Schismatiques and Seperatists they say that the true Church is amongst them and them only and that all other are but limbs of Antichrist false Churches and not the true one Indeed the Church of Christ whereof we confidently averr that we are members is crucified as Christ the head thereof betwixt two Theeves Resp Papists on the one hand and Schismatiques on the other and it stands us much upon and is of great concernment that we be able to justifie our standing and that we are indeed the true Church of God and that this is the true grace of God wherein we stand 1 Pet. 5.12 The safest and onely infallible way to find out the true Church is by the Scriptures as Austin shews The question is saith he Aug. de unit Eccl. c. 2. speaking of the Donatists who held their heretical and particular faction to be the true Catholique Church as the Papists at this day do theirs Where the Church should be What then shall we do shall we seek it in our own words or in the words of our Lord Jesus In my Judgment we ought rather to seek the Church in his own words for thaâ— He is the truth and knowes his own body Now we read John 4.22 in that conference that was betwixt Christ and the Woman of Samaria John 4.22 that our blessed Saviour thus determines that Question which was betwixt the Jews and the Samaritans viz. Which was the true Church of the two and who had the true worship Ye worship ye know not what saith Christ we know what we worship for salvation is of the Jews The reason that He brings to prove the Jewish worship true was this They had the word of God amongst them the doctrine of salvation giving them direction how to worship God savingly and that by salvation there is meant the word of God and the Ministery thereof appears in that it was the chief Prerogative which the Jew had above others as appears Psal 147.19 Psal 147.19 20. Rom. 3 2. 20. Rom. 3.2 and so is mentioned there by our Saviour besides it was that whereby the Jews knew how to worship God aright else there had bin no consequence in this Reason We worship that we know for salvation is of the Jews And Lastly The salvation spoken of is that which was to be derived from them to Gods people of all Nations the very same in effect with that of the Prophet Isaiah Chap. 2.3 Isa 2.3 The Law shall go from Zion and the word of the Lord from Jerusalem before Christ's coming in the flesh the Jews were the onely Church and all that professed the true Religion of God Est 8.7 Rom. 9.4 Math. 15.24 Luke 24.47 Acts 11.19 Rom. 1.16 Acts 2.41.44 Rom. 15.26 11 24. received it from them and joyned themselves unto them for to them pertained the giving of the Law Rom. 9.4 After Christ's coming in the flesh the Gospel was first Preached unto them Math. 15.24 Luke 24.47 Acts 11.19 And though many rejected the word yet many amongst them were the first that embraced it Rom. 1.16 Acts 2.41.44 And all Churches of the Gentiles gave special honour and respect unto the Church of the Jews as to their Mother Church Rom. 15.26 and were grafted into that stock Rom. 11.24 So then we cannot doubt but by Salvation in that place the Doctrine and means of salvation must be meant as it is in other places of Scripture Heb. 2.5 And from hence it is evident Heb. 2.5 that the Profession and Preaching of true Doctrine in all fundamental points is the onely proper and certain note of a true Church They of the Roman Church give us many Notes whereby the true Church may be known which they bring as Arguments to prove themselves to be the true Church and no other as Universality Antiquity Succession c. to the number of fifteen are given by Bellarmine De notis Ecclesiae supposing to do that with number which he could not do by weight but Christ doth not determine the question in the place before quoted nor else where by any of those marks but by this Note the Doctrine of salvation which was amongst the people It was a Church wherein salvation might be had and therefore the true Church of Christ This was the chief Badge and Cognizance of the Old Church whereby it was known to be the Church of God Rom. 3.2 Rom. 3.2 And this is the Cognizance of the true Church under the Gospel as appears AAs 2.42.47 Acts 2.42 47. where the Holy Ghost gives an exact pattern of a true Visible Church for all succeeding Ages to be examined by and conformed unto that if our state and standing in the Church were questioned true Believers might be able to justifie themselves and convince all false Churches whatsoever And that from the prime of the Primitive Church the first visible Church after our Saviour's Ascension and so a fit pattern for other Churches to be censured by Where the word of God is soundly and truly Preached Sacraments administred the Duties of Prayer to God and Love to our Brethren Religiously and conscionably practised there is a true Visible
this defect can make it either no Church or a false Church cannot be maintained In a word then this know That the profession of Christ in the right use of those sacred Ordinances which the Lord hath ordained and instituted to be parts of his worship as Preaching of the word administration of the Sacraments and Prayer is that which doth constitute a true visible Church and differenceth it from all other societies It is no visible Church that is without these and that is a true visible Church that hath these And these I suppose none of you but are convinced in your conscience to be found in this your Mother Church of England These we have and in having of them we are the true Church of Christ having Him for our Head Ministers and People for the body of it and that our standing in this Church is warrantable safe and good In the Communion of which Church let us stay our selves and not heaâ—ken to those seducing spirits which would intice you from us Christ forewarnes of such in these last times who shall say Lo here is Christ and lo there is Christ for he that tells us of a new Church may as well tell us of a new Christ Math. 24.23 but believe them not saith our Saviour so I say unto you give no ear unto these go not after them stand fast in that Christian resolution of Christ's Disciples who when they were asked will you also forsake me answered whither shall we go Joh. 6.68 Thou hast the words of eternal life You live in a Church which through God's mercy hath a womb to beâ—r you and papps to give you suck say â—en whither shall we go Thou O blessed Mother haâ—â— the words of eterral life Thou art the Pillar and ground of truth Oh! make use of this happinesse of being in this Nursery and of this Society praying the Lord earnessly to continue is Ordinances amongst us that for our unfruitfulnesse we may not be deprived of them for if they be taken from us farewell Church farewell Salvation 1 Sam. 4.21 The Glory is departed from England Use 2 If this be God's Nursery c. then it may inform us of the sad condition of two sorts of Persons First of such as are Aliens and Strangers from the Common-wealth of Israel Ephes 2. without the Pale as all Heathen and Pagans are It is a Maxim of the Fathers Extra Ecclesiam non est salus and Qui non habet Ecclesiam matrem non habet Deum patrem but this must be understood of the Church Invisible and Catholique and not of any visible Church When the visible Church was confined to Abraham's seed we cannot say No other of the sons of men were saved What were Job Jethro and such others A man may be a true member of the invisible Church who is not actually otherwise than in Vow a member of the Church visible Potter's Charity mistaken p. 4.7 Secondly of such as have bin members of the Church-visible yet keep not within the fence Either Actively by a voluntary seperation they excommunicate themselves out of it The imperswasible Recusant doth so the negligent Libertine doth so the froward Phantastick separatist doth so These are self excommunicators and keep themselves out of this Nursery Jude 19. and fat soyle The mark that St. Jude hath put upon them before spoken of would not be forgotten Sooner shall the Vine of Sodom and the grape of Gomorrah yield a liquor to refresh the heart of God and Man then such please God by their rash and furious zeal these sort of Persons we have met withall before Oâ— such as Passively by exclusion or ejection are justly cast out of the Church for their wickednesse and misdemeanors by Excommunication which is the soarest and severest sentence that the Church hath and is not to be inflicted rashly but upon serious deliberation nor by one alone but by the Church or such as have power by the Church put into their hand not upon every offender but such as are offenders in a high nature nor upon â—ucâ—â— suddenly but after other means have bin used to being them to repentance and they continue obstinate 1 Cor. 5.4 Math. 18.17 nor out of by-respects but for this end that God may be glorified the Church edified and their own souls saved in the day of the Lord Jesus It is a sentence of the Church When you are gathered together in the name of Christ saith the Apostâ—e 1 Cor. 5.4 So our Saviour wills Tell the Church Mat. 18.17 that is those who have the managing of the publique censures of the Church anâ— not all the Congregation but such as were to speak to the party that he might hear these were a few to whom the Authority was given Verse 19. as appears verse 19. these were to passe sentence as appears St. Paul did 1 Cor. 5.3 1 Cor. 5.3 and the sentence past to be executed in the open Congregation Secondly it is to be inflicted on him that is a member of the Church that is on such Persons as professe themselves to be members of the Visible Church and have given up their names to Christ and have submitted themselves to the doctrine and discipline of the Church as for others hear what the Apostle saith 1 Cor. 5.11 12. 1 Cor. 5.11 12. What have I to do to judge them that are without Thirdly It is to be inflicted for some grievous crime The causes are generally mentioned Math. 18.17 Then in special Math. 18.17 2 Thes 3.6 1 Cor. 5.11 2 Epist John 10. 1 Cor. 6.9 2 Thes 3.6 1 Cor. 5.11 2 Epist. John 10. It is not to be in inflicted for matters trivial light and petty but in such cases as more expresly shut out of Heaven mentioned 1 Cor. 6.9 But whilst these things are secret Excommunication hath no place but they must be publique and minifest and the Church acquainted with it Fourthly It stretcheth not to all such but to those that cannot otherwise be brought to repentance Obstinacy and impenitency is the cause why the Church is compelled to proceed so severely with any of her members The Chirurgion coming to a Patient and finding swellings and soares in the body doth not presently proceâ—d to the cutting off an arme or legg he useth all other meanes to save that member Mat. 18.16 if he can before he sâ—ver it from the body So must it be in this Case First Admonition â—econdly Suspersion If that serves not then Excommunication follows Mat. 18.16 Fifthly it cuts off from the Communion and fellowship of the faithful 2 Tim. 1.20 it drives out of the Church and so delivers up unto Sathan forasmuch as he Reigneth over those that are without the Church and there sets up his Throne yet this must be understood with some Cautions First Dr Taylor on Tit. c. 3. Vers 18. p. 709. Baldwin Cas Cons p. 1132. This censure infringeth not
Bishops saith Eusebius And two hundred thousand people were slain in the garboyle which followed upon the Schisms of Popes saith Walsingham Fourthly Whilst the Guides of God's People Amphisbena-like strive one against another which should be the Master-head the Body is in danger It is impossible to follow our Leaders when their Faces look a contrary way and their backs are to each to other Quem fugiam scio quem sequar nescio as Cicero sometimes said of the faction betwixt Caesar and Pompey Our peâ—ple know not what to do when their guides call them contrary waies and they are so distracted that many times they put on a resolution to fly all and follow none These are some of the evills which Sathan knows will follow upon our discords and contention And these in a great measure we have found to be the effects of our discords and contentions which we have reason to bewail and not onely so but in the second place Use 2 To pray earnestly to God that he would be pleased to compound those differences that are amongst us and work a holy concord amongst his Servants and blesse and prosper all pious and lawful undertakings this way and to guide his Servants that go about that work that it may be successeful so far as it may make for his Glory and the Churches good It is no easy task that is undertaken It had not need to be a shaking hand that drawes strait so small a line far more comfortable would it be if God so please to take away the Subject of the Quâ—stion saith one that those who are of one Family may be of one heart and mind Let us pray for this so far as may stand with God's good Will and let us endeavour in our several Callings and places to procure it Such was the desire of Mr. Calvin of the Churches peace that he professed he would willingly travail over all the Seas in the World to put an end to the differences of the Church Blessed are the Peace-makers Math. 5.9 Math. 5.9 And so this Doctrine is of Particular Use both to Magistrates and Ministers to Ministers and all the people of God Use 3 If the Dressers should be as one in the Service of their Master then far be it for Magistrates and Ministers to counter-work one against the other seeing the Magistrate is as you have heard the Minister of God as well as the other Both are employed to do service for one Master These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Ezek. 37.18 19. Ruth 4.11 like those two Sticks or tallies mentioned Ezek. 37.16 19. are to be one Both together like Rachel and Leah will better build up the House of Israel the Church of God then asunder when Magistrates Christ's Substitutes in his Kingly Office and Ministers Christ's Substitutes in his Priestly Office stay one another as Butterâ—sses below or Spars above then all stands film but if dâ—scord arise betwixt these both Callings suffer by it As Sampson herefore said unto his Bâ—ethren of Judah Swear unto me that you will not fall upon meyour selves Judg. 15.12 Judg. 15.12 so may the Minister say unto the Magistrate and the Magistrate unto the Minister for if contentions arise be wixt theâ—e and one seeks to pull the Sword out of the others hand we may say as Jocasta sometimes said weeping over the malice of her two sons Eteocles and Polynices Senec. in Thebard Tu times illum ille te ego utrumque sed pro utroque Thou fearest him and he feareth thee I fear you both because I fear the destruction of you both Yet more Particularly God's Ministers of the Word are especially interessed in this businesse and to be exhorted seeing they are as one that with one heart and hand they give themselves to the Lord's work Mark 9.49 Aug. Epist Hier. inter opera Hier. and be at peace amongst themselves Augustine passionately lamented the differences that were betwixt Hierom and Ruffinus two famous Pillars of the Church and dressers of God's Vineyard Wo is me saith he that I cannot find you both together how am I moved how am I greived how willing would I be to fall down at your Feet I would weep according to my Power and begg according to my Love now of the one for the other and then of both for both and for others also who with great perilland scandal see you that you would not suffer these great dissentions to spread And great cause we have to do so for First It would be remembred that all our Labours should meet in that one term the edifying of the Body of Christ that is his Church Eph. 4.12 Ephes 4.12 Now the Church of Christ is not built up with blowes and noise The Matter of the Temple was framed in Lebanon 1 King 6.7 at the setting of it up in Zion no stroak was heard neither of Axe nor Hammer Confusion of Languages hindred the building of the Tower of Babel Gen. 11.5 so variety of opinions and strife of tongues is a great lett to Temple-work whilst our Languages are so variable that we cannot understand each other or for our Impatiency will not the progresse of the Church is hindered Our contentions are a scandal to those that are without and a great hinderance to those that are within It keeps many from us opens the mouths of many against us weakens the hands of such as remain with us and encourageth others to forsake and leave us when as by Unity and Concord the credit of our Ministry would be greatly strengthened our Doctrine more regarded and become more fruitful and powerful in the hearts of our people as appears by that we read 1 Cor. 14.25 1 Cor. 14.25 Where the consent and agreement that was found amongst God's Servants in their Ministry is rendred as the reason of that ignorant man's falling down on his face and worshipping this extorted from him an acknowledgment that God was in them indeed Secondly The great advantage that we give unto the enemies and adversaries of the Truth would not be forgotten Melancthon a man famous in his Generation perswading the Protestants in his time to be at peace and unity propounded to them a Parable of the Wolves and Dogs who were marching to fight the one against the other the Wolves sent out their Scout to know the strength of their Adversary the Scout returns and tells the Wolves that indeed the Dogs exceeded them in number but yet they needed not to fear them for he had observed that the Dogs were not one like another Besides he had observed in them that they did march as though they were offended rather with themselves than with their enemies grinning and snarling yea biting and tearing one another as if they would save their enemies a labour nor did they keep their ranks nor observe any order in their march wherefore let us not be discouraged said the Scout to the Wolves but
him that gives the offence yet there is a lamenting a condoling wo that belongs to them that take the offence and to these our Saviour intends the former part of his speech Wo to the World because of offences that is to the better part of the World who are apt to take offence and to be turned out of the way of holinesse by reason of such offence as is given Indeed it is a great stumbling block to many and the Devil takes great advantage by it to see God's Ministers to dissent and differ in Judgement in Affection c. And Wo to such as are the cause thereof But yet Wo to us if we are easily scandalized at this considering First That we are foretold of it by our Saviour It must needs be that offences come Needs in respect of man's frailty Sathans malice and God's providence who knoweth well how to make a wholesome treacle of the poysonful Viper permits it should be so And so St. Paul tells us that there must be differences in Opinions Errors Heresies that the approved may be known 1 Cor. 11.19 1 Cor. 11.19 The most wise God will keep his Children in breath and exercise their graces and try his own by these fires of contradiction yea and purifie his truth it may be thereby How many excellent truths have bin brought to light at least better cleared by oppositions Austin by occasion of the error of Pelagius examined more diligently so propounded more clearely the truth in the points of Predestinntion and Free will than others his Antients If Arrius had not held a Trinity of substances with a Trinity of Persons and Sabellius an Unity of Persons with an Unity of Essences that Mystery of the Trinity had not bin so clearly explained by those great Lights of the Church Wormewood is bitter to the taste yet it is good to clear the eyes We may say with the Hebrew sentence Nisi ipse elevâsset lapidem non fuisset inventa sub eo haec margarita If the stone had not bin lifted the pearl had not bin found under it the striking together of the flint and steel sends forth many lightsome sparks to enkind'e many a shining Taper Now he is willful that will stumble at a stone that he is before hand warned of Secondly The best of God's servants in this life do but see in part 1 Cor. 13.9 and know in part Whilst we live here it cannot be expected that God's Servants should agree in all points Perfect Unity is not to be found in the Church of God till the number of all the Elect be fulfilled and the Church be come to her Perfection Ephes 4.13 Eph. 4.13 The light whereby we see in this State of mortality is very feeble and very different in regard of the Spirit 's illumination the Capacities of men and their diligence in Study Prayer and other meanes of attaining knowledge Whence it is that Unity of opinion in the Church is very contingent now greater now lesse never absolute in all Particulars Barnabas was a good man Acts 15.38 39. and yet Sâ— Paul saw more then he and clearer then he He saw how unfit it was to take John and Mark with them who before had given great offence by departing from them as Pamphylia This Barnabas saw not Samuel was surprised with a little sleep in the Temple and did not answer God at the first and second call but ran to a dim-sighted Eli but at the third Call he made answer So some Ministers who are the dear Children of God may not perceive God speaking in his lawful Magistrates nor be able for a time to distinguish betwixt God's voyce and Man's in things of an indifferent nature which they may in God's time and then they will contend no more about them I am now going to a place said Grynaeus Ubi Lutherus Calvino benè convenit on his death bed where Calvi and Luther now agree well together In Heaven we shall agree though not on Earth Thildly The differences that are amongst God's Ministers concern not Fundamentals but Circumstantials not the Primitive Articles of Faith which are necessarily to be believed But concerning other Secundary points of Theological conclusions fit for discourse of a Divine Indeed there are hose in the Church that hold damnable tenets but they are not of this Church Faithful Ministers differ not in matters of Faith but in matters of opinion as about Ceremonies Administrations and the like Such is their difference as was betwixt Paul and Bernabas before mentioned not like that which was betwixt Simon Peter and Simon Magus And therefore let not any stumble and take offence at the Different Judgments that are amongst them seeing all agree in that which is necessarily required for thee to do if thou wouldst be saved Thirdly If there be difference amongst God's Ministers be not thou one of those that make the breach wider but endeavour what lyes in thee that they may accord Hearers are many times too factiously inclined as the Apostle shews 1 Cor. 1.11 12 3 3. 1 Cor. 1.11 12. 3.3 they made a choyce to themselves of this or that Preacher whom they would follow with contempt of the rest albeit God's faithful Servants So is it amongst us at this day as hath been shewed before Some affect those onely that are of the same Judgment with them it may be Episcoparian or Independent or Presbyterian for so now we use to distinguish them albeit all teach the same fundamental truâ—hs and the same Christ and those that are of another Judgment than they are of they utterly dislike and will not afford them the hearing Others affect those onely that are most eminent for gifts with a neglect yea a contempt of others As that Frenchman of whom Zanchy speaks who being advised sometimes to hear Mr. Viret as well as Mr. Calvin answered that if St. Paul himself should be upon the earth and preach at the same time when Mr. Calvin preached he would not leave him to hear Paul It is true Christians may acknowledge a difference of Gifts in Teachers and prefer one before another and esteem best of that Ministry by which he hath received most good and got most profit yet ought we to esteem all that are good hear all as occasion is offered reverence all and bless God for all This factious disposition in the Hearers of the Word hath been a great cause of dissention amongst Ministers for when People have ingaged their affections for their Pastors and have swelled one against another in their quarrel as the Apostle intimates by that speech of his they are apt to do 1 Cor. 4.6 Joh. 3.26 1 Cor. 4.6 then they come and endeavour to engage their Teachers for their Affections You have an Instance of this Joh. 3.26 John's Disciples fall a daring of Christ's Disciples about purifying and as it seemâ— receiving the foyl they come to John and would engage him in
of his purpose and ordination for they do nothing but what God purposed before hand to have done as the Church acknowledgeth in the Case of Christ Act. 4.27 28. Acts 4.27 28. Of a truth against thy Holy Child Jesus whom thou hast annoynted both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together for to do whatsoever thy Hand and thy Counsel determined before to be done All these Enemies of Christ notwithstanding all their plotting and maliciousnesse did nothing nor could they do any thing against him but that which God in his eternal Counsel had both foreseen and decreed to permit for the Salvation of his Church Thus St. Paul preventing that temptation which might arise from his sufferings puts the Thessalonians in mind of this that God had appointed them thereunto 1 Thes 3.3 Dr. Sclat in loc 1 Thes 3.3 where the Argument lyeth not so much in the inevitable necessity saith a Learned Expositor as in the conformity that should be in us to every will and appoyntment of God Secondly In respect of the Executing of that his Decree according to his purpose and therein is God's hand evident as we have shewed you in the proof of the poynt It is Ambrose his Observation that in all Afflictions God's hand and the Devil's hand are but one hand Stretch out thy hand saith Sathan to God concerning Job and touch all that he hath Job 1.11 12. Job 1.11 Behold all that he hath is in thy hand or power replyed God to Sathan verse 12. Put forth thy hand now and touch his boâ—es and his flesh saith Sathan to God Job 2.5 6. Job 2.5 Behold he is in thine hand saith God but touch not his Life verse 6. And that holy man Job in all his tryals and temptations saw Gods hand therein Job 1.21 Job 1.21 Thirdly In his ordering and disposing of all his Judgments that are inflicted with all Circumstances that belong unto them by his most wise and powerful providence You thought evil against me but God meant it unto good sayd Joseph to his Brethren Gen. 51.20 Gen. 51.20 and God turned it to good not onely good to Joseph who was no partaker in the evil but good even to them who meant nothing but evil they shot at him with their arrows of envy and hatred and sorely grieved him Gen. 49.23 2 King 13.17 Gen. 49.23 But as we read in that Story 2 King 13.17 when Joash shot the Prophet's hand was upon the King's hand so God's hand was upon the hand of those Archers that shot at Joseph From what hand soever Affliction comes from whose Bow soever that Arrow flyes yet God's hand is upon that hand that shoots it and albeit it may hitt the mark according to their purpose that shot the arrow yet it hath the effect and working both on good and bad according to his hand that orders all for his glory and his Churches good Obj. 2 But if it be thus How comes it about that God doth punish the enemies of his Church seeing they are but his Agents and Instruments and his hand is principal therein in ordering and disposing The secret will of God is not the Rule for us to be guided by Resp but that which is revealed to us neither the Devil nor damned can crosse that they must do it whether they will or no but running against the revealed will of God their condemnation is just and this they do most usually Secondly Put case the Act be enjoyned by God and they do therein what God enjoyned them to do yet they do it not in that manner that they should nor do they aim at the right end in doing of it Instance in Jehu who was commanded by God to smite the House of Ahab his Master and to avenge the blood of his Servants the Prophets at the hand of Jezabel 2 King 9 6 7 8. which he did accordingly 2 King 9.6 7 8. 2 King 10.30 and was commended by God for so doing 2 King 10.30 But in that he did not this in the sincerity and uprightnesse of his heart but with a corrupt mind poysoned with ambition as appears Verse 31. 2 King 10.31 God threatens to avenge the blood of Jezreel that is the blood of Ahab's posterity which he in his cruelty and ambition shed in the Valley of Jezreel upon the House of Jehu Hos 1.4 Hos 1.4 The like we read of the King of Ashur whom God sent against his People to afflict them for their Hypocrisie and Idolatry but he had other ends and aims He meaneth not so saith Goâ— neither doth he think so but it is in his heart to destroy and cut off Nations not a few Isa 10.7 And for that God threatens to punish him Isa 10.7 Obj. 3 It may be yet further objected Every Agent produceth the like unto it self Omne Agent agit sibi simile God being absolutely good both in se and extra se good in himself and good to all his Creatures cannot but produce a like Act Now punishments and afflictions are evil and so termed Isa 45.7 Amos 3.6 How then can God be the Author of them Isa 75.7 Amos 2.6 Resp Revengements and Punishments are called Evil in Scripture Non quod per se mala sunt not because they are of themselves Evil sed quod patientibus mala esse videantur but because they seem evil to those that suffer them saith one of the Antient Heir lib. 4. Com. in Jer. Irenaeus ad Haeres lib. 4. c. 77. Nay the very â—orments of Hell saith another are not indeed and of their nature evil but mala sunt his qui incidunt in ea they are evil to such as fall into them but bona ex Justitia Dei good they are as they proceed from God's Justice and tend to his Glory And Augustine being demanded by the Manichees Vnde Malum If there were not an ill God as well as a good God from whence proceeded all that ill which was in the World replyed Vnde malum quid malum From whence comes evil Why what is there in the World that you can call evil I know no such thing But the ordinary and safer answer to this Objection is That evil as Scripture styleth them being the punishments of sin the fruits of God's just displeasure and flashes of hellish torments Yet not so simply and absolutely evil but that there is some respect of good in them As they proceed from God the chief good they are good whether they are inflicted as punishments by a righteous Judge or as Chastisements from the hand of a merciful Father As He willeth them they must be good for that His will is the chief Rule of all good yea the evil of sin is so far good as it is willed by God and as it is a punishment of former sins And as they are over-ruled by God's Wisdom and Power they are