Scripturis cogantur quaestiones suas sistere Tradition is their Helena and Venus which they so paint and trim up They are modest men amongst them that will afford the Scriptures an equall share of dignity and respect with them for it 's as little as they can give them to be equall with the Scriptures Aequè sunt observandae saith Eckius and pari pietatis affectu In Enchiridio reverentia suscipit c. saith the Council of Trent like him in Nicephorus whom they call Beatus Lib. 16. cap. 33. Theodosius two names too good for such a blasphemer who getting into the Pulpit denounced an Anathema si quis quatuor Synodos quatuor Evangeliis non exaequet pronounced that man accursed who did not make the four first Synods equal with the four Gospels which yet he might better do then the Cardinal Julianus Fox Acts and Mon. Tom. 1. pag 863. in the Council of Basil exhort them to give no less credit to the Council then to the Gospel Or the Council of Trent anathematize all that did not thus equal their vain Traditions with the books of the Old and New Testament But they stay not here it is not enough with them to have their Traditions equalled with the holy Scriptures if they be not much preferred before them 1. For their Antiquity as being Bellarmine de Verbo Dei non Scripto cap. 4. before any Scripture was written and therefore as first born must have the preheminence of primogeniture 2. Hereupon in point of necessity as though the Church had more need of Traditions then of the Scriptures and accordingly Bellarmine in that chapter whose title is Ostenditur Necessitas Traditionum in which he should prove Traditions to be necessary doth take a great deal of more pains to prove that the Scriptures are not necessary 3. In point of authority which they say the Scripture hath onely from the Tradition of the Church without which some of them are not afraid to say it would be of no more authority then Aesops Fables and the same Pighius who durst call it a nose of wax when over shoos over boots and therefore durst go on and say haec Scripta non praeesse nostra religioni sed subesse and as Caranza adds that the Scripture is to be regulaby the Church and not the Church by the Scripture 4. In point of extent Traditions according to them containing much more of the word and will of God then the Scriptures for although Andradius be so modest and that is a wonder for he is not usually wont to be found in that fault as to grant that maxima pars the greatest part of Gods revealed will is contained in Scripture yet others of his Fellows cannot but account him herein to have been over liberal for on the quite contrary Hosius saith that multò maxima pars that the greatest part of it by far is contained in Traditions and others of them say that minima particula it is the very least part of all that is contained in Scripture whilest Traditio omnem veritatem in se habet containeth all the mysteries of faith and Religion if you will beleeve Coster 5. For point of continuance The same Author would have you beleeve that this unwritten word is more safely kept in their hearts and not to be rased out of the Popes their high Priests breast-plate whilest moths and worms may soon consume these written papers and parchments 6. And so also in point of incorrupted certainty whilest the written word is but a dumb letter speaks not its own sense is a nose of wax and leaden rule which every heretick may bend to his purpose on the contrary their Mufti is a live Judge and the Tradition of the Church is safely lockt up in his breast he gives the true authentick sense of it and so preventeth both the Catholicks error and the Hereticks depravation 7. In point of transcendent worth and usefulness The unwritten word is of more moment say some of them and multis partibus superat scripturas saith Coster as much as the fleshly tables of Beleevers hearts in which no doubt their Traditions are written exceed the Tables of stone or papers or parchments in which the Old and New Testament are written And for use Corn. à Lapide from those words of the Covenant of Gods writing his Law in our hearts Jer. 31. 33. would make such weak men and silly Novices as we are beleeve that Traditions are more proper for the N. T. then the Scriptures Hoc si animadverterent Haeretici magis proprias esse N. Testamento Traditiones quà m Scripturas intelligerent Euge Jesuita en pietatem Romanam In this his bold and blasphemous expression we hear the voice of the Beast and see the whores brasen forehead that blusheth not to prefer their own dreams before the visions of God and their lying Cabala before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture of truth which alone is able to make us wise to Salvation 2 Tim. 3. 15. 8. In particular Canus and most of them hold and say that although things of more common nature and concernment were written by Moses and other Pen-men in Scripture yet the Arcana Imperii the higher mysteries those holy things were not to be cast to dogs for so they speak when they mean these rarities of their should not be exposed to publick view as it was with the Heathen with their Abdita in Adytis and as Pythagoras and some other Philosophers and the Dryades would not have their Dictates written for all but onely communicated to their Scholars such mysteria to their Mystae So Christ and his Apostles besides their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their more ordinary and common doctrine which they either spake or wrote to all had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their more secret mysteries of So also our Enthusiasts Castellio vide Beza in 2 Tim. 3. 17. more high and abstruse nature which were onely delivered by word of mouth to their greater Intimates and Confidents To which purpose Canus feareth not blasphemously to apply that 1 Cor. 2. 2. but I determined to know or make known nothing but Christ Jesus and him crucified i. e. to you vulgar and ordinary hearers howbeit we speak wisdome amongst them that are perfect No doubt their high-flown perfectionists Profane Blasphemer as though Christ crucified whom in the foregoing Chapter v. 23. he had said was the wisdome of God and the power of God were but his ordinary and course every day doctrin which he preached to the meaner vulgar but that he had higher speculations which he imparted to those of an higher Form or as our new minted word is dispensation and attainment which our Enthusiasts boast of in their Revelations and the Papists as it seemeth promise us in their Traditions 9. And therefore accordingly Lib. 4. de verbo Dei c. 4. in their practice as the Jewes if you will believe
so a Minister or a Christian even in his forced absence edifieth and that it may be more then his Heb. 11. 4. presence sometimes would This therefore is his duty 2. Hence also take notice of Gods wisdom power faithfulness and mercy who knoweth how to provide for his peoples good by very unlikely means as here for his Churches peace by the absence of those that preached the Gospel of peace It is the absence of God onely which is the certain and necessary cause of his peoples disquiet who whilest he is but present may as here in the Text have rest when best either Men or Ministers are absent How little need hath God of our best help in his work and how all-sufficient is he who can do all for us when all outward helps are wanting He could at the first make the earth bring forth before there Gen. 2 5. was any rain to water it or man to till it and here we find him laying down his people to their rest after Pauls sun-set 4. I adde a 4th time which the Text also affordeth when God after trouble giveth his Churches rest and that is when the persecution and trouble is grown up to the height and the burden of it now proveth insupportable Such was that of this Church which ushered in this peace here mentioned for besides the other Jewes rage little Saul made great havock of the Church Act. 9. 3. and being as he himself confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more exceedingly zealous of the traditions of his fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hyperbolically or beyond measure Gal. 1. 13 14. he persecuted the Church of God and wasted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is and that is quasi grassator praedo as Hierom interpreteth it an unmercifull spoiler and cruel enemy he layd all wast Very many and as sad are the expressions which we meet with in this book of the Acts to this purpose which set out his rage against Christ and his Churches At the Protomartyr Stevens death we read Act. 7. 58. that the witnesses who stoned him laid down their clothes that they might be more ready and nimble at that devilish exploit at his feet who though he was as is conceived by some of the Ancients both coaetaneus cognatus both of the same age and also of the same kindred with Steven his Cousen yet withall Being naturally acris fervidi ingenii as one saith of a quick spirit And also in the heat of his young blood And this yet more heated with zeal for his Jewish traditions yea and as some think with emulation of Stevens eminency which amongst young men of the same rank and age whilest they live together especially is too frequent and ordinary He grew so hot that as he himself confesseth Act. 22. 20. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two very sad words the latter of which signifieth that from his soul he was very well pleased with it and approved it and the other in the proper sense of it telleth you that he was not onely a by-stander looking on and taking content in it but that he was Dux choragus a principal Actor and superintendent in that bloody action so as that although he did not cast one stone at him yet in true Interpretation as Austin observeth he stoned Vt in manibus omnium ipse lapidare videretur Serm. 1. de Sanctis himby their hands Nor was this heat of his or the other Jewes rage quenched with Stephens blood but it flamed out to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a very great persecution of the whole Church Act. 8. 1. so as if Dorotheus say true no fewer then two thousand disciples more were put to death about the time of Stephens Martyrdome that the Scripture saith not but this it doth that all the rest were scattered abroad v. 1. whilest Saul made havock of the Church v. 3. the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Gal. 1. 13. and a both express such a vastation as a wild bore maketh in a vineyard when he rooteth up all or as a cruel enemy when he hath new broken into a besieged town or city who with fire and sword layeth all waste Nor his onely to them that are found in armes or abroad in the streets as is usuall in warre but those whom the savage Souldier spareth this then persecutor Butchereth for he entreth into the houses nay into every house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim the words are and there without pity of age or sex haleth and draggeth men and women into prison vers 3. Nor is this rage yet quieted for chap. 9. you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He still and yet further breathes out threatnings and slaughter against the Disciples of the Lord like some roaring Lion or fiery-breathed Dragon he belcheth and spits out fire v. 1. and gets a blood inquisition Commission of the high Priest to reach as far as Damascus which they compute to be no less then five days journey from Jerusalem How fast and how far do they go whom the devil and their own malice drive that if he might finde any he meant none should escape him of that way whether men or women none it seemeth must be pitied by him he might bring them bound to Jerusalem and why to Jerusalem not onely because there was the chief Judicature of such matters but withall because there the Judges were more enraged and there he had more power and where he had been binding before and delivering them into prison yea and did persecute them even unto the death chap. 22. 4 5. And when they were put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave his voice against them not it may be as a Judge he had not got up to the Bench but as an Informer or by-stander at the barre he earnestly manifested his approbation answerable to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned or as a busie Pursivant or officer who carried the sentence of the Court that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie and looked to it to see it put in execucution Acts 26. 10. To which add onely what there followeth v. 11. And I punished them oft in every synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Every word almost hath a very heavy Accent and Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I punished them and you may be sure it was not lightly he laid on load But you might think to prevent his own wearinesse it was but seldom nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was very often we that are so soon weary in Gods service even when weary are yet unweariable in the Devils drudgery Isa 41. 12. But although it was oft in one place yet that little body could not be every where yes the more nimâ—le to skip up and down and therefore it 's added that
what Hierom saith that Scripture truth is in medulla non in superficie non in terminorum foliis sed in radice rationis and say with Synesius that the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though every Title and Iota in it is sacred yet it is the kernel of the doctrine and not so much the shell of the words that we so much stand upon And therefore if any shall conceitedly affect and insist upon any formes of words of their own making as are either meerly leaves or that cover some poysonous toad of error and impiety under them we will very readily call them as Nazianzen Orat. 6. de Spir. S. did his Adversary A. B. C. sophysters and wording Sycophants Such empty shells of Formalities we leave to more empty vain hearts like children to play with and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those formed feigned words which the Apostle speaks of 2 Pet. 2. 3. to those deceitfull Huksters to make merchandise with which some of them who now a dayes decry formes most are most notoriously guilty of and in this kind of all others the most affected Formalists who with their new lights have got a set of new-minted words and phrases a strain of high flown canting in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right out those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 18. even swelling words of vanity which Peter observed and noted in the Seducers of his time and Calvin in the Libertines and Instructio adversus libert cap. 7 Quintinists of his and the Shiboleth of many in ours by which although we cannot understand their language yet we may easily come to know them whilest their form of speech bewraieth them 2. Nor to be onely bare Declarations of what we believe An ecce fidem meam or Apologies and Purgations of our selves from the Aspersions and slanders of others who either misconceive or willfully misreport us For this Prefat ad Confess Atque etiam sit Res propria Remonstrantibus qua ab omnibus aliis in tota Christianitâ—te pâ—aecisis sâ—ctis disernuntur Synod Remonstra cap. 3. use the Remonstrants themselvs wil allow of them and no wonder because when they are deservedly taxed they have need to Apologize But this is all that they will allow them because they do so dearly hugg that Helena of theirs their libertas prophetandi as their main interest and on which they have set their property as being their pâ—câ—lium onely and so become impatient of any such restraint though I cannot but wonder that they should say that the Primitive Churches and Christians intended no more by their Creeds Canons and Confessions Prefat ad confess in libro de fide ad Petrum then by them onely to testifie Non quid credendum esset sed quid ipsi crediderint when they read so often in Austin Firmissimè crede nullatenus dubites and when in their Synods and Councils they did so frequently and I fear too too liberally thunder out their Anathemaes Remonstra in exam praefat Censuâ—ae against those that taught contrary to their determinations and when the Remonstrants themselves do so cry out of Athanasius for pride and in his Quicunque vult salvari c. which he prefixeth before the Articles of his Creed 3. I add therefore in the 3d place that these Formes of sound Words are useful and in some cases are necessary and so have been used as Declarations not onely of what we our selves believe but also of what we judge that all should believe unlesse we could think that others might rightly believe that as true which we in our conscience judge to be false a goodly peece of our ingenuous loving-hearted Arminians charity and also desire and require that all should professe or at least not openly contradict with whom we joyn in nearest Church Communion So it was with the Apostles in their Canons Acts 15. And so it is with particular Churches in their Articles and Confessions to this day and so may it be alwayes Ringantur licet rumpantur Socino-Remonstrantes Notwithstanding all the rage and invectives of Socinians Arminians Libertines and other Sectaries Haec sacra aliter non constant Praefat ad Apologiam who will rather disturb yea and ruine both Churches and States and snap asunder the sacred bond of Peace then be thus hampred 4. They are therefore in the 4th place Communionis Tessarae Judices not onely badges of our Christian Church Communion but also great helps and furtherers of it whereby uncomfortable divisions may be prevented and the peace of the Church the better preserved whilest we all profess the same Truth and speak the same thing being perfectly joyned together in the same minde and the same judgement 1 Cor. 1. 10. The Remonstrants indeed tell us that there are Non pauci pii probi many honest godly men Praefat ad Confess they mean their own sweet selves and their dear party for who so honest and godly as they who dislike such Formes and Confessions as derogatory to the Authority Sufficiency and perspicuity of the Scriptures 2. As a wrong to liberty of conscience and of Prophesying 3. As a great cause of Schismes and Factions in the Church For the first They fear where no fear is No fear of taking from the Authority and Perspicuity of the Scriptures by these confessions which are wholly built upon them and for matter wholly and for Words and Phrases in a great part taken out of them not so much as by a single private Ministers confirming and explaining of them in the course of his Ministry which I hope they are not against unlesse they who are so chary and tender of the liberty of Prophesying will quite take away both the office and gift of Prophesying which when Christ instituted in his Church he sure never intended it should be any blemish or prejudice to the Scriptures Authority or Perspicuity For the 2d let the Papists answer Solum pontificium atque Hispanum regnum videte jumenta ibi sunt non homines quicquid imponitur id portat vulgus ut ascenus Isidi Sacra to God and man for their Tyranny over Gods Peoples Consciences and true liberty The Spanish Inquisition when God makes inquisition for blood there shed in this kinde will be sadly accountable We that have been this way pinched our selves I hope should never have imposed upon others the like yoke of slavery Some indeed that their tongues might be as licentious as their practises lavish it at large speak loud as though they had hired a Tertullus to help them with invectives or some mercinary Lawyer to draw up a bill in chancery with a most horrid charge that hath never a word of truth in it General outcries against an intended acted Tyranny but they should instance in particulars and make them good mean while as long as the skin is whole though they pour vinegar on us it
forth and grow as calves of the stall and Mal. 4. ◠they are planted in the house of the Lord who flourish in the Courts Psal 92. 13 14. of our God and still bring forth fruit even in old age and are fat and flourishing As on the contrary it is but bad soile in which good plants are starved or cankered Is it likely to be wholesome diet which men otherwise well and healthfull do not thrive on But it is no other then heavens shine and showers that make the plants of righteousness grow and bud and flourish and bring forth fruit for I cannot in this respect assent to the Remonstrants dictates Ex fructibus aestimandi sunt homines non semper doctrina it 's a good tree our Saviour Mat. 7. 17. tells us which bringeth forth good fruit and the same may be said of good doctrin too and al though by the corruption of mens hearts good doctrine may not al wayes bring forth good fruit in their lives yet it 's bad doctrine which naturally bringeth forth what is bad and and abominable But wholsome food even the bread of life let us ever esteem that by which the man of God liveth and thriveth cheerfully doth and suffereth Gods will and constantly holdeth on in Gods way and in the strength of it with Elijah 1 King 19. 8. walketh 40. days and 40. nights through the wilderness of this world till he come to the mount of God In a word that is sound doctrine which a sound heart relisheth and thrives by But because man liveth not by bread only Matth. 4. 4. but by every word that cometh out of the mouth of God it is not sufficient that these sound words have mans approbation if not withall Gods institution that as they are acceptable words so also words of truth words of the wise Eccles 12. 10 11. but withall given by one Shepheard Which leads to the 3d. particular 3. Which thou hast heard of me in the Text viz. the Speaker by whom they were delivered in those words which thou hast heard of me Non à quocunque magistro as Lombard and Espencaeus paraphrase it not from every dogmatizing Master but from an Apostle of Christ infallibly directed by the Spirit of Christ Such truths as have been delivered to us by Christ himself the Prophets and Apostles immediately inspired by the Spirit of God and now recorded in the Scriptures of truth either expressed in them or plainly and directly by good and strong consequence drawn from them these are those words and formes of sound words which we are to hold fast and abide by as a light to our feet Psal 119. 105. 2 Pet. 1 19. the rule of our faith and life Gal. 6. 16. and therefore called Canonical the Foundation on which we are to build Ephes 2. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mould of doctrine into which we are to be cast Rom. 6. 17. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Form of knowledge and truth by which we are to be informed No other fallible Land-mark but the holy Scriptures Card and Compass and Pole-star which we are to steer our course by if we would not make shipwrack of faith and a good conscience These these onely are the words of this life Act. 5. 20. what ever therefore either they expressely affirm or is from them soundly and directly gathered and commended to us whether by whole Churches or particular Persons although they be not expressed wholly in Scripture words yet if according to the Analogy of faith for the further clearing of Scripture sense and the better discovering of errors and heresies as they arise we willingly accept and carefully hold fast But what ever Creeds Canons Confessions Constitutions Catechismes c. either of private men or of whole Churches yea of that Church which now nameth it self Catholick shall obtrude upon us any thing directly or by good consequence contrary to the Scripture in any thing yea or but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides what the Gal. 1. 9. 10. Scripture teacheth us in the parts and essentials of Gods worship or in any thing in doctrine or practise pretended as necessary to salvation eadem facilitate contemnitur Hieronym in Matth. qua probatur we stick not easily to reject it and being backed with the Apostles authority to pronounce him whether man or Angel Anathema who shall teach and impose it and in hoc sensu we particularly especially reject 1. All humane unwritten Traditions 2. All feigned Divine Revelations For humane unwritten Traditions Bellarmine indeed applieth Traditions De verbo Dei non scripto cap. 5. to them this Text and maketh them at least a part of that Depositum in the following verse nor can I deny but that Chrysostom upon the Text and other Greek Interpreters after their manner following him run their descant upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast heard as relating to what Paul had delivered to Timothy by word of mouth from which Canus loc com lib. 3. Corn. à Lapide Estius Alii in Textum Popish writers take a rise to cry up their unwritten Traditions which being the strongest stake in their rotten hedge they most highly cry up and most earnestly contend for In their Elogiums which they give them they are their Homericum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Antidote against all infections Lydius Lapis by which they will try all doctrines Sacrum Thesei filum safely to guide you in all Labyrinths and Meanders Gladius Goliath non est similis ei the sword of their Goliah Pope to offend and strike down all opposors Ajacis Clypeus to defend them and to ward off all blows from eheir enemies Nay Fidei fundamentum the very foundation of their Popish faith and the onely foundation of it so far as Popish which if overturned their Babel cometh down and take but away what partly we hold with them agreeable to Scripture and what they maintain only by Tradition and what is besides left of Popery would be a poor thin nothing and therefore here they fight tanquam pro aris focis or if you will we may leave out the tanquam Elabor andum est ut hic locus quà m diligentissimè Loc. com lib. 3. cap 6 ad fiuem explicaretur muniretur saith Canus and good reason when he had before cap. 3. said Traditiones majorem vim habere ad Haereticos refellendos quà m Scripturas good reason that they should so earnestly fight for Traditions because by them they can better confute us whom they call Hereticks then by Scriptures We kindly thank him for this fair acknowledgement they are not so much the Scriptures as their Traditions which they must knock us poor Hereticks down with By which they rather appear to be the Hereticks for of such Tertullian of old said Lib. de Resur carni nec stare se posse si de solis
A GOOD DAY VVell Improved OR FIVE SERMONS Upon Acts 9. 31. Two of which were Preached at Pauls and Ordered to be Printed To which is annexed a Sermon on 2 Tim. 1. 13. Preached at St. Maries in Cambridge on the Commencement Sabbath June 30. 1650. By ANTHONY TUCKNEY D. D. and Master of St Johns College in Cambridge The land had rest and he had no war in those years because the Lord had given him rest Therefore he said unto Judah Let us build c. So they built and prospered 2 Chron. 14. 6 7. LONDON Printed by J. F. for I. Rothwell 1656. To the Right Honorable Sr CHRISTOPHER PACK Knight Lord Major together with the Honourable Court of Aldermen of the Famous City of LONDON Ever Honored THe ordinary excuse which many usually make for publishing their Writings by laying the fault upon the importunity of friends is grown so threed-bare that it is now almost past wearing and yet such is my poverty that I have nothing else wherewith to cover my nakedness in the putting forth of this poor piece now presented to you It containes a few Sermons all first preached in the Universitie but two of them afterwards at Pauls before You and the rest of that Honorable Audience which by the Order of your Court sent to me I was desired to Print how unwillingly I best know who should best know my own weaknesse and what course I took to avoid it My Lord you can very wel witness But seeing by your Honours Command they must come forth be pleased to understand that He who hath Naomies field must Ruth 4. 5. have Ruth also Those two which you are pleased to call for had their Fellows which they cannot part with And therefore as when Gehazi asked one talent of Naaman he bad him 1 King 5. 22 23. be content and take two So when you ask but for two I am more liberall and desire you to be content to take five or six not to patronize the Truth in them that is Gods which He will own and maintain but to expresse the sense of those obligations which your Honour hath by many favours laid upon me which have forcibly drawn me to this from which otherwise I had a very great aversation and if by the blessing of God hereby any further service may be done to him or his Church it will be the rejoicing of Your servant in the Work of the Gospel ANTHONY TUCKNEY Cambridge Oct. 10. 1655. A GOOD DAY WELL IMPROVED Act. 9. 31. Then had the Churches rest throughout all Judea and Galilee and Samaria and were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied IT is accounted to be a bad 1. Sermon preached in Pauls July 16. 1654. sign if the sick man grow more sick after sleep but if better there are then some hopes of his recovery So here The Churches of Christ as to outward respects had been brought to a very low weak and sick condition by that Calenture or fiery tryall which had dispatch'd Steven Chap. 7. and afterward brake out and spread further to the persecution and scattering of the whole Church at Jerusalem Chap. 8. 1. And Saul still breathing out threatnings and slaughter did blow the coal to carry the flame as far as Damascus in the beginning of this Chapter but his Spirit was happily cooled in the sequele of it and with it the heat of that persecution and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the like are called Chap. 3. 19. cooling refreshing times came from the presence of the Lord and so we finde the heat of the fever abated and the sick spouse fallen to her rest Then had the Churches rest and then if He sleep the Disciples concluded he would do well especially if upon it all proved better John 11. 12. as here it did for when they had rest they were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied And so in the Text we may observe these three particulars 1. The formerly afflicted and wearied Churches rest Then had the Churches rest c. 2. This crowned with two most happy Concomitants or consequents They were edified they were multiplied 3 Both these set out by two as happy means and causes of them viz. Their walking in the fear of the Lord and in the comfort of the holy Ghost Blessed flocks of Christs sheep that thus come up Cant. 4. 2. from the washing in the waters of affliction None barren whilest they are thus multiplied and all bearing twins in these two lovely pares walking in the fear of the Lord and in the comfort of the holy Ghost and so were both edified and multiplied And happy we if we could go in the footsteps of those flocks that Cant. 1. 8. seeing God in mercy hath begun to give us as he did them rest or as the word is Peace this peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not make us proud and petulant but that with them we may now more then ever walk in Gods fear and that fear not dis-spirit us but may be sweetned and animated with the comforts of the holy Spirit that so in stead of those many ruines and pullings down in our former blusters now in this fair weather we may begin to think of building up and edifying our selves and others in faith and love and whereas in our former wars men have been minished and sins and factions and furies have swarmed the true Churches of Christ and true Saints in those Churches and true Graces in those Saints may be now increased and multiplied This indeed would be even an heaven upon earth a new Rev. 21. 2. Jerusalem the vision of peace coming down from heaven A blessed remembrance of what was in those best and primitive Churches in the beginning of the Gospel and a more happy first fruits and pledge of what is now hastning on in the most glorious Churches in the end of it yea of what shall never be ended but perfected in glory I begin with the first blessing in those first words Then had the Churches rest throughout all Judea and Galilee and Samaria which need not much explication Then or therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvin Beza Piscato◠Tyndal Numero plurativo quòd tum c. Erasm The Churches which some read Congregations in the plural number the Church in the first verse of this Chap. which was at Jerusalem upon the dispersion there mentioned became Churches one multiplying into many Had rest the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius in locum de jure belli c. lib. 1◠cap. 2. Peace for so they called the rest they then had from persecution as the Psalmist phraseth it rest from the dayes of adversity Psal 94. 13. Throughout all Judea and Galilee and Samaria That is throughout the whole compasse of Israels inheritance and
in so warm a bosome What great cause therefore have we according to the Apostles 1 Tim. 2. 1 2. exhortation to quicken our prayers and praises for such that under them we may lead a quiet and peaceable life in all godlinesse and honesty otherwise the body will not take its rest whiles the head akes and is troubled with hot and fiery vapours Let Governors be Zamzummims i. e. boisterous wicked ones though they call themselves Rephaims i. e. Healers or See the English Annot on Deu. 2. 20. See Manasseh ben Israel concil in Num. quaest 15. pag. 215. Physitians little health or ease is to be expected from them But the Jewish writers say that Israel was beholden to Moses for Manna to Miriam for Water to Aaron for the Cloud for such blessings of refection and protection we must be beholden to God in his blessing of good Governours which we are therefore to seek to him and bless him for And if Lam. 4. 20. Judah under Josiahs shadow might comfortably live even among the heathen how much more may we under such Solomons whilest we sit at home under our own vines and fig-tree When magistrates are Abimelecks not so much Kings as Fathers of the Church the house God is in safety and when Melchisedeks Heb. 7. â— are kings of Salem i. e. kings of peace Jerusalem will make good its own name and prove a vision of peace Jerusalem will be inhabited in Jerusalem as it is Zech. 12. 6. 2. When persecutors prove preachers So here in the two foregoing chapters and in the beginning of this you had read of Sauls persecution and afterward of his conversion and in the close of that relation cometh in my Text and telleth us that then the Churches had rest Rest when both such a restless adversary as he was for his part was taken off and quieted As also when others though as much inraged yet from his strange change were much stounded and discouraged It is promised to Gods Israel that they shall dwell safely in the wilderness and sleep in the woods expressions of greatest peace and security but it is when the evil beasts cease out of the land Ezek. 34. 25. especially if Wolves become Lambs and Leopards Kids then none hurts or destroys in Gods holy mountain Isa 11. 6 7 8 9. Of later years we have with the prophet cryed Habak 1. 2. out of violence and confusion but it was when the Ministers and people of God had as sadly complained that although too many were Sainted yet too too few were savingly converted But how firmely after all our woefull disturbances might our begun peace be established if our great disturbers of it being indeed turned home to God with Paul did preach and maintain Gal. 1. 23. the faith which hitherto they have destroyed Did such in this way make their peace with God we might more certainly expect to have more peace one with another How speedily was Egypt freed from the plague of Locusts Exod. 10. 13. with 19. which an East winde brought when a contrary West winde took them all away but as long as they swarm expect though as there with some respites a continuance and increase of further plagues which after an Egyptian darkness may at last end in a Red sea of blood 3. But Calvin and before him Theophylact and Chrysostom refer this peace of the Church in the Text not to Pauls conversion but to his departure from those parts it being said in the verse before the Text that when the Greek Jewes went about to slay him the Brethren brought him down to Cesarea and sent him forth to Tarsus and then immediately follow the words of the Text Then or therefore had the Churches rest throughout all Judea c. For although other of the Apostles continued there still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl yet the Jewes were less troubled with them as having had their mad rage something abated towards them by their longer continuance with them and often appearing before them and for that the people magnified them But this new upstart Paul who laboured more abundantly then them all troubled them more then all the rest so that they could not be quiet for him nor the Churches for them till they were rid of his company and then they being quiet the Churches had rest Nor was this any imputation to Paul as though he had been a trumpet of Sedition and a 2 Sam. 20. 1. 1 King 18. 17. troubler of Israel but rather a cleer conviction that they had fore eyes which would not endure so great a light and that on the contrary he was the sweet 2 Cor. 2. savour of life even in them that perished quòd solo propinquitatis suae odore impios â—gerit in rabiem as Calvin well expresseth it He was not a guilty fugitive Jonah Jonah 1. 12. 15. who must be cast over-board that the boistrous sea may be calmed but they were like a woefully distempered Patient who raveth at the sight of his Physician as we know the Devil Mark 9. 25 26. raged and rent the man when Christ came to cast him out of him Now the good Lord keep ours and all the rest of his Churches peace from ever being founded in such a Solitude pacem vocant solitudinem faciunt from being like the Sybariteâ— rest that cannot endure the noise of the Cockes crow or the Smiths hammer lest it should awaken them such a peace would be built upon a very sandy foundation as Theirs amongst us was who accounted not themselves quiet and safe till they had driven thousands of the godly from amongst us into a remote wilderness which I doubt was one thing amongst others by which they hastned their own overthrow However this by the way teacheth 1. Even the best both Ministers and Christians to prefer the Churches publick peace before their own private convenience and when their presence cannot consist with the Churches quiet even to sacrifice if it be onely their own interest that the people of God may have a peace-offering with Jonah to be content to be cast over-board that the sea may be quiet and with Paul not to Act. 19. 31. adventure into the Theater who was here willing to be sent away to Tarsus when he and the Disciples of Christ through the malice of his enemies for his sake could not continue quiet together in Jerusalem In this case Athanasius goeth and Chrysostom is sent into exile and Clemens Epist ad Corinth 1. pag. 69. Romanus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. makes account that every generously minded and compassionate Christian will readily say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Schisme and contention and sedition arise for my sake I 'le be gone whither ever you will have me onely let the flock of Christ be in peace and safety And thus as Abel by his faith even being dead speaketh
deeper and at last will break out and then be more incurable or like a smothered fire which burnes more cruelly and in the issue bursts out more violently when once the train is laid and takes like Absoloms long concealing and disguising his malice against his brother Amnon till he could meet with a fit opportunity to discover it and then he did it to purpose 2 Sam. 13. 20 22. with 23. 24 c. 3. If we have peace in the state and Commonwealth I pray let it be our answerable care and endeavour that as it is in the Text the Churches may have rest also that we may have an Ecclesiasticall peace as well as a Civil for sometimes when the Common-wealth is in greatest quiet the Church hath least rest from enemies Zech. 1. 11. with 12. And sometimes the more rest they have from persecutions from without the more leasure they have had for brangling contentions among themselves for prevention whereof take we care to lay aside parties and factions private opinions and interests which redound to the prejudice of truth and the publick peace all vain janglings 1 Tim. 1. 6. 1 Tim. 6. 5. and perverse disputings of men of corrupt mindes and destitute of the truth either for Niceties or against received especially if fundamental truths that it may not be I am of Paul and I of Cephas and I of Apollo I am for this Minister and I for that till at last another steppeth out and saith and I am of Christ i. e. for 1 Cor. 1. 12. no minister at all but am so caught up in the spirit that I am now above all Ordinances At non sic ab initio we see it was not so from the beginning but those Churches that are here said to have rest in the 4th chapter v. 32. are said to have been of one heart and one soul and happy we if we were so too that once at last we may prove indeed so happy as either to attain to that unity of faith which the Apostle speakes of Ephes 4. 13. or at least in the mean time to that unity of Spirit which you read of in v. 3. of that chapter that either we may not differ from one another in judgement or at least pity and with meekness bear with one another in those things wherein at present we cannot fully agree otherwise it will be 1. Both very unworthy and unseemly for us to shed the blood of war in peace as the Scriptures phrase is 1 King 2. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the depth of civil peace to continue in the height of Church contests and so the peace of the State should onely in a manner build a Scaffold for the children of the Church to fight upon whilest strangers and enemies sit by looking on and laughing and it may be plotting their destruction for 2. It will also be very unlikely that the peace of the State should continue long in such disquiets of the Church the Temple using to be a bulwark for the Town-house and therefore that earthquake which shakes the one will be very likely in time if not suddenly to overturn the other It hath been no strange thing in the world to see Church-heats bursting out into State-combustions Tantum Religio c. zeal upon the account of Religion when once fiered hath oft proved wild-fire Stories relate what the Jewish Zelotes in this kind did in Ierusalem and what flames such like Incendiaries in the former Age kindled in Germany may never such red lines hereafter be read in our Chronicles or Calendar 4. And because the Prophet telleth us that quietness and assurance for ever is the effect of Isa 32. 17. righteousnes let it be the joynt endeavour of us all that in our practice and pursuite of it it may Isa 33. 6. prove the stability of our times Let Daniels counsel therefore to Nebuchadnezzar be mine to my self and to every one here present Now break off your sins by righteousness and your iniquities by shewing mercy to the poor if it may be the lengthning of our tranquillity Dan. 4. 27. Otherwise our sins may soon disturb all so as that even Halcyon days may but breed and usher in a greater storm and some short warm gleames may onely serve to make an after cold blast more piercing A few drops in a drought helps the more to burn up the grass and a little water cast into a great fire makes it afterward burn more fiercely the Lord grant that our former and still continued sins may not make this Interim of our present peace even the fewel of an after combustion Oh that we might so keep our selves in Gods way that our feet may stand fixed within See Calvin in Psal 132. 2. the gates of Ierusalem or vision of peace Psal 132. 2. 5. And because it is the increase of Christs government and peace of which it 's said there shall be no end Isa 9. 7. To our utmost labour we to advance it that he may confirme us that the stablishment of his Government may be the setlement of our peace and that as his goings out to us have been wonderfull so his rest may be glorious Isa 71. 10. Do Cant. 7. 4. not we stir up and disquiet him and we may sit quietly and long enough under our vines and fig-trees In sum the way long long to continue our rest is rightly to improve it as the Churches here did who when they had rest were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied And were edified HAving in the handling of 2. Sermon preached at Whitehall July 23. 1654. the first part of the Text dispatched the first great blessing the Churches rest I come now to close with the two most happy concomitants or consequents of it that upon it they were edified and multiplied and first of the former of them the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most properly are to be rendred thus They had peace being edified which reading may admit of a twofold Interpretation Either that their edification was a means of their peace they being edified had peace as the Syriack rendreth it as though their edification went before and so their peace followed upon it Or that their edification was a consequent and effect of their peace and so Beza rendreth the words habentes pacem aedificabantur having peace they were edified to which agree our Translators who read it they had rest and were edified as limiting their edification to have followed upon their rest Both readings may hold forth a wholsome Truth to us The former this That our edifying maketh way Doct. 1 for our rest and our profiting by means to our continued peaceable enjoyment of them For although sometimes Jerusalems Dan. 9. 25. wall is built in a troublesome time and the more that some of Gods people are edified and thrive by the
word the less peace and rest but the more trouble and persecution they suffer for it Matth. 13. 21. Yet it is pity that grace peace should be parted and therefore it is the sweetness of Gods goodness when we have as it 's said Nehem. 4. 6. a mind to work and to edify our selves and his Church to grant us fair weather to build in So Solomon while he was building the Temple had peace and Israel in Canaan when they thrice a year left their houses to come up to the Temple were not Exod. 34. 24. assaulted by enemies as at their first entrance into it when they set upon that intermitted ordinance of Circumcision which how Josh 5. painfull it was and how it exposed them to danger when they were soar of it the Instance of the Schechemites tells us when Gen. 34. 25. two men Simeon and Levi could come on a whole city and destroy it but God secured them that in that time none of the Nations of Canaan set upon them whilest they had been so unable to have resisted them and all this because God delighteth not to pluck the child from the breast when it thriveth by it nor to send nipping May frosts to blast a growing and forward spring It is certainly the best way to keep our candle light to do our work by it Take we but care of our edification and building up in faith and grace and then let us trust God for our rest and setlement in either inward or outward peace This the former Reading of the words affordeth But I rather pitch upon the latter which maketh their being edified a fruit and consequent of their having rest that was their happinesse and it is our duty to improve our peace to our edification Doct. 2 It were well that our material Churches which were battered and demolished in our late wars might be repaired and rebuilt now in times of peace but how much better if the spirituall true Churches of Christ were indeed savingly edified in their holy faith now that there are foundations layd of our outward peace God I know can lay the beams of his Chambers in the waters Psal 104. 3. a strange foundation you would think of any firme building He can build up his Church in the midst of stormes and tempests but as for us it is ill to lay our foundations or to build upon quick-sands or in an Earth-quake fair weather is the fittest time for us to build in which whilest God for the present sends us and hath built our Scaffold for us it 's best for us to get the trowell into our hand and to ply our work for although David in his trouble may prepare much for the house 1 Chr. 22. 14. of the Lord and desired to find him a Tabernacle yet a peaceable Solomon built him an house Act. 7. 46 47. what therefore David said to Solomon let me to you now when as in Solomons time God hath given you rest almost on every side so that there is neither Adversary 1 King 5. 4. 1 Chr. 22. 16. nor evill occurrent Arise and be doing and the Lord will be with you In the prosecuting of this particular I shall endeavour to clear those two things 1. What it is to be edified 2. What great reason there What 's to be edified is now that God hath given us peace and rest that we should so be First then for this Phrase of being edified all know it is a Metaphor taken from materiall buildings in which upon a foundation first laid the superstructure is laid on and carried up till the top-stone added compleat all So in this our Spiritual Architecture Christ being first laid for the foundation there can and therefore must be no other 1 Cor. 3. 11. and we being spiritually but really united to him we come to be setled on him and in him to grow up in grace and peace to everlasting life For edification in general importeth Indicat augmertum stabilimentum Camer Genev. setlement and growth establishment and increase Setlement as when our Saviour saith On this rock I will build my Church there is edification so as the gates of hell shall not prevaile against it Matth. 16. 18. there is setlement Growth and Setlement together we have in Col. 2. 7. in those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built up and established not onely established or setled but built up built and built upon as the word is i. e. the whole building upon the foundation and one grace and degree of grace upon another that at length we come to be built up even to everlasting life when thus confirmed and improved then in the general we may be said to be edified But more particularly this Edification is Either of the whole Church Or of particular beleevers The Church is Gods house 1 Tim. 3. 15. and so he is said to build it Matth. 16. 18. And Beleevers are Gods Temple 1 Cor. 3. 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods building 1 Cor. 3. 9. and accordingly they as lively stones are said to be built up a Spirituall house 1 Pet. 2. 5. And accordingly The Church is said to be built up and edified when either in the first founding and erecting or in after repairing and reforming 1. His word is purely and orderly dispensed when upon Christ 1 Cor. 3. 11 12. the foundation is built no wood hay stubble of false or frothy Doctrines but gold silver and precious stones of solid and spiritual Ephes 4. 21. truth as it is in Jesus So we finde true instruction to be called edification as 1 Cor. 14. 4. where he that Prophesieth i. e. instructeth the people is said to edify the Church 2. Sacraments and Church Censures are duly administred and as is in a true wrought building Col. 2 5. a due order and Symmetry kept and observed 3. In a word when the Church in all the Ordinances and outward constitution and state of it is set up and held up enlarged and setled as we have it fitly to our present purpose expressed of the Temple in Joash his time 2 Chron. 24. 15. where it is said that the work was perfected by them or healing went up upon the work when all the ruines and breaches were repaired and they set the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God in his state or forme or upon his firm basis or foundation and strengthened it So now when the Church of Christ shall prove so unhappy as to have the breaches and decayes of it made up shall be firmly setled on its true foundation and raised up to its just stature and constitution then it is more compleatly built up and edified And the like proportionably is to be said of particular Believers the true members of the Church for they also are edified when by the Word and other Ordinances by which the Church it self was before said to be built up they are 1.
Brought to Christ and built upon him as the onely true Foundation 1 Pet. 2. 4 5. and in reference onely to him upon the doctrinall foundation of the Prophets and Apostles Christ mean while continuing the corner-stone Eph. 2. 20. 2. And thereupon are confirmed and grow up in grace both in themselves and with one another as it 's added Eph. 2. 21. in whom all the building fitly framed together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. groweth unto an holy Temple in the Lord. And thus we are said to be edified in knowledge 1 Cor. 14. 4. in faith Jude v. 20. in love 1 Cor. 8. 1. Eph. 4. 16. and the like may be said of all other gaces 3. So that a good life as the topstone is laid upon good doctrine an outward holy conversation is added to all our inward grace and holy profession then and truly not till then may we cry Grace grace to it as in the building of the second Temple Zechariah 4. 7. 4. And when we are thus converted and edified we further labour to strengthen and build up our Brethren Luke 22. 32. 1 Thes 5. 11. And therefore now for the applying Vse of this to our selves In the forementioned particulars we have our work cut out to our hand and laid before us we now have rest as these here had it concerneth us therefore not now to be negligent 2 Chron. 29. 11. and idle but to get up and be doing that we may be edified as they were And here our first great care must be that Christ in all be laid for the only foundation You may possibly think this a strange lesson to be taught them who already professe themselves Christians as though we had need to lay again the foundation as the Apostle speaketh Heb. 6. 1. but that our unhappy times are most unhappily become like those which the Psalmist in his dayes spake of in which Psal 11. 3. Foundations were destroyed For now that I may use the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very principles of the doctrine of Christ the most Fundamental Scripture-truths such I mean as are not onely sufficient to build us up in a good life as some now Dr H. of Fundam cap. 1. mince it but such as are absolutely to be believed and practised to salvation are not onely doubted of but boldly and blasphemously denyed and impugned and this for the most part impunè and without controul Whilest the Papist robs Christ of his offices the Socinian spoileth him of his Deity the Antiscripturist of the Scepter of his Kingdom and others blaspheme him into a Notion a Forme a very Impostor Lord is thy Church edified when foundations are thus overturned and what can what should the righteous now do But the more that others pull down the more they should labour to build up both themselves and others in their most holy faith upon the foundations of the Apostles and Prophets Jesus Jude 20. Eph. 2. 20. Christ himself being the corner-stone with whom whosoever gathereth Math. 12. 30. not scattereth and on whom whosoever be he othrewise never so great a master builder buildeth not besides what he doth to others is certain to ruine himself unavoidably irrecoverably we know to this purpose what became of those Builders that rejected this precious Corner-stone Matth. 24. 42 43. and still and ever that will prove true which followeth v. 44. That whosoever falleth on this stone shall be broken but on whomsoever it shall fall it will grinde him to powder He is sure to build a Babel of confusion who layeth not Christ first for the onely foundation It is said Luke 17 28. that in the dayes of Lot they planted they builded but fire and brimstone from heaven soon consumed all those buildings and in this busie age of ours we are as intent to raise up Fabricks of our own both in our opinions and judgements and in our other designes and practises thereby to advance our estates or esteemes and because Christ and his Truth and Grace will not cannot square with them with those Builders we leave him out and lay him aside as not for our turn But what Castle-come-downs will all such buildings prove that are daub'd with such Ezek. 13. 10 11. untempered morter Certainly such wood hay and stubble will burn Such buildings will not stand that are built upon the sand Mat. 7. 24 25 26 27. and not on this rock In the close it will be found that this is not to edification but to destruction let our first care therefore be to make Christ our ground-work and foundation And then the second should be that the Ordinances of Christ be set up and kept up in their purity and power This is Gods building up of Zion when he Psal 102. 16. builds a Tower a Temple in the midst of his vineyard Isa 5 2. and setleth all the Formes Ordinances Ezech. 43. 11. and offices of his house This is the building of the Church both in reference to the generall constitution of the whole as also to the saving edification of the severall members of it When the wholesome word of God is dispensed according to his will for it is able to build us up Acts 20. 32. And when Sacraments and Censures are administred according to his Word for in the stedfast continuance and communion in these Ordinances the first and best Believers grew up increased and multiplied Acts 2. 41 42 c. And from hence take we notice of our sin and duty 1. Our sin in this particular is Our sin very great for although through Gods mercy the State hath some rest yet the Church according to those particulars is very far from being edified We are still on the pulling-down hand or if building up it is of Babels in which we cannot agree or understand one another nay of Temples and Altars to Idols which was not only Manassehs sin 2 Chron. 33. 3 4 5. but even Solomons 1 Kings 11. 7. which the Prophets up and down cry out of in Israel and Judah and in the mean while of the neglect and ruine of Gods Temple a sin which we are sadly and deeply guilty of whilest 1. The Fanatick Enthusiast is caught up so high in the Spirit that he now is gotten above all Ordinances and doth tanquam ex alto despicere undervalue and despise them as poor empty Formes and weak beggerly Rudiments and elements for those of lower Attainments as they in their gibberish are pleased to phrase them to be trained up with The Lord humble the blasphemous pride of these self-conceited men who thus attempt to spurn down as much below them Christs own Institutions which he hath appointed as fit and able by his blessing to build up his people in faith and love and by an humble and faithful improvement whereof many of their betters both dead and alive have attained to so much inward settlement and peace and far
more real and substantiall holinesse and the power of godlinesse than ever any of these our Transcendents in their high-flown way either have really attained or can truly so much as pretend to Constant observation and too sad experience have taught us that the Church of God hath been poorly edified by these who have daubed up their Babel with such untempered morter whilest Gods Temple and Ordinances are thus despised and trampled upon by these Enthusiasts 2. Whilest by our Atheisticall Politicians and other prophane sinners both those Ordinances and the desires and endevours of all such as would advance them are either openly opposed and hindred or at least inwardly maligned and derided as weak attempts of silly people to set and hold up sorry Bug-beares which which were at first onely inventions of more crafty men to keep Inferiors in aw and blinde obedience Thus Calvins course in the Reformation of Geneva hath with some but a little better interpretation And so Tobiah of old jeared R. H. Nehemiahs building Jerusalems wals Nehem. 4. 3. and Michal despised David in her heart for dancing before the Ark in its ascent to Zion 2 Sam. 6. 16. Now the Lord grant that such scornfull malicious opposers and ruiners of the Church of Christ may in due time be as much cast down in their own eyes as they were Nehem. 6. 16. when they shall see this work to be wrought of God and as much then dejected as they have been exceedingly grieved that there were or are any that seriously endevour it like them Nehem. 2. 10. 3. But the Church is the more slowly edified not onely by reason of such enemies malice and opposition but also by other mens neglect through sloath and self-seeking for with the returned Jews we are so eager on building of our own houses that mean while Hag. 1. 2 4. we let the house of God lye waste and with them perswade our selves that it is not yet time to build it many other fair houses we may see every day almost every where going up apace whiles Churches lye ruined and shut up or not frequented Do not some of us build our own houses upon the ruines of Gods To such the Prophets Jer. 22. 13 word is very heavy whilest he cryeth Wo to him that buildeth his house by unrighteousnesse and his chambers by wrong against such Hab. 2. 11 12. the stone out of the wal wil cry and the beam out of the Timber Such Eagles feathers will consume all such mens stately plumes which they so feather their nests with when they shall see them set on fire with such coals from the Altar which they dreamed not of but I leave them And desire that all of us even the best of us may be humbled for our remissenesse in setting upon and carrying on this building up of the Church of Christ which as other Church-work is wont goeth on very slowly and may complain as the Criple who lay so John 5 7. long at the pool of Bethesda that while it is sometimes getting on and in some forwardnesse alwayes some business or other and usually of our own steppeth in before it But better men in Scripture have written us a better copy David now chosen to be King and therefore had businesse enough with what speed he could to settle his own house yet in the first place takes care of Gods would not enter into his princely palace nor lye down on his soft bed nor sleep nay not so much as slumber till he had found out a place for the Lord an habitation for the mighty God of Jacob Psal 132. 3 4 5. The Lord pardon us that whilest for these many years we have been about this work at least have seemed to have been God knoweth what from the heart we at first and since have really intended we have been so often nodding and slumbering that at last as to this businesse we seem to be fallen fast asleep and He in mercy grant that some terrible judgement do not at last awake us But David we see had a more watchfull eye upon it And Solomon in his first and best dayes trode in his fathers steps builds Gods house before his own and although he was longer in building the latter yet it may be it was because he imployed more workmen and more care and diligence about the former that he might the sooner dispatch it when he was more desirous and earnest to injoy it And afterward in Judahs return from Babylon Ezra layeth the foundations of the Temple before Nehemiah raiseth up the City walls and truly if the Prophet would be first served of the widow of Zareptahs provisions 1 King 17. 13. before her self is it fit that we should serve our selves before our God this is our Sin 2. And therefore the contrary Our Duty is our Duty that with one shoulder with all our heart and utmost endevour we would set about this great good work that Gods Church at last may be edified It is said of Baruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flagranti animo instauravit that he earnestly repaired Jerusalems wall Nehem. 3. 20. and truly we have need As of much wisdom when we are now to build a Tower to sit down and to account the cost Luke 14. 28. So of much courage and zeal to carry on and to go through with this work for we may make account Ezr. 4. 1 2. 5. 3. Nehem. 2. 19. 4 3. 7. 6. 1 2. c. with Zerubbabel Ezra and Nehemiah to meet with all that scorn and opposition that either man or devil can help us with to hinder us that we have need of Baruchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warmth heat the more to quicken us and to burn their cords asunder the zeal of Gods house should even Joh. 2. 7. eat us up as it did our Saviour so as to consume and break through all such obstacles that that word may never be said of us those men begun to build but Luke 14. 30. were not able to finish but that we may still advance and go through with it as it is often repeated in that story of their repairing of Jerusalem that they did not onely build the walls and lay the beams but also set up the doors thereof the locks thereof and the bars thereof i. e. they rested not till they had compleated all Nehem. 3. 3. 6. 15. In which chapter from the example of those builders of Jerusalems walls we have many usefull directions in this like work of edifying the Church of Christ and out of diverse others I make choice to instance only in two for our better direction in it 1. That all are to be imployed in this good work 2. But every one according to his own rank and calling This is a boon work which none must be exempted from but all of all ages sexes degrees and conditions are to have their share and accordingly to be engaged in As
of God will appear terrible when it is become like an army with banners Cant. 6. 4. 10. 3. Hence also more comfort and joy to the godly for here the more the merrier and the better cheer too thus the Jewes who had returned from Babylon prayed for thereturn of the test that stayed behind whose accession to them to fill up their number they accounted would be as rivers in the South i. e. most refreshing and comfortable Psal 126. 4. and so before it was with the voice of joy and praise when David went to the house of God with a multitude Psa 42. 4. as elsewhere he greatly praiseth God when it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psal 109. 30. Psal 22. 25 the midst of the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the great congregation if there be a full number of them the Communion of Saints is more full and their joy in it more joy to them 4. And which is the greatest blessing of all more glory to God when he is praised and blessed and served by so many as a King in the midst of his army or Iob 29. 25. a great Lord incompassed with a great retinue of his servants and followers This his praise will be most fully sounded out when the whole Chorus in Heaven shall all together joyn in their Hallelujah's A praeludium to which even an heaven upon earth is when many Churches from all quarters of the world shall sing their severall parts as well as they can to make up the Consort Abundant grace 2 Cor. 9. 12. through the thanksgiving of many redounds much to the glory of God 2 Cor. 4. 15. But it will be a most royal found which the Trumpet of the 7th Angel will make and will fill the whole earth with the glorious praises of God when there shall be great voices in heaven saying All the Kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reign for ever Revel 11. 15. And thus we see that in the multiplication of Churches and true Beleevers in them is contained a multiplyed blessing we may then say with Leah when such a Gad is born that a Troop Gen. 30. 11. cometh And which was the second thing to be cleared this blessing of Multiplication cometh upon the Churches peace and edification Peace breeds plenty as in other cases so in this The Churches the Text saith had peace and thereupon it is added that they were multiplied Not but that God may and often doth improve affliction and persecution to the enlargement of his Church and the multiplying Beleevers in it as sickness make's some young ones grow tall and cold Northerly climes use to be more prolificall So Israel in Egypt most multiplied after Iosephs death Exod. 1. 7. 12. and so had lost their best friend to support them and when most burdned and afflicted And the scattering of the Disciples mentioned Act. 8. 1. appears from the 4th verse following but to have been a sowing of the seed of the word and the Preachers as seeds-men for a following more plenfull harvest as after times made Tertullians word true Semen est Apologet. cap. 50. sanguis Christianorum that the Christians blood became seed to beget many to Christ such trees of righteousness grow fast in winter whose cold blasts and blusters do not so much blow out as like bellowes blow up this divine flame times of persecution by Gods happy improvement of them have proved times of the Churches multiplication But yet as you use to say it's pity that fair weather should do any hurt nay it 's pity if it do not a great deal of good And if in it vermine swarm it is some bodies fault if something better also do not thrive that the Churches of God be not multiplied 1. When they have fewer and less discouragements and hinderances which naturally and too usually like cold blasts nip and check an out-putting spring It was a very low Ebb when there was no Smith found in all Israel 1 Sam. 13. 19. and as low when there are few or no Ministers left in the Church very low it was when five horses 2 King 7. 13. were as all the multitude of Israel and yet lower when they are brought down to the like number who are the Charrets of Israel 2 King 2. 12 2 King 13. 14. and the horsemen thereof 2. When on the contrary they have many encouragements and furtherances viz. When Ministers with Paul Act. 28. 31. may Preach not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man forbidding and hindring but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all confidence and boldness whilest Christian Magistrates command maintain and countenance them in so doing And Christian professors have the like vacancy and freâ—dome that they may be as good as they will for any thing which they meet with coming cross either from God or man This freedome I acknowledge through our corruption and perversness may breed many hypocrites yet it helpeth to nourish and cherish multitudes of sincere hearted Christians as the same fair weather which makes bad weeds grow helpeth more wholesome hearbs to flourish and multiply Foule weather in the Church make's invenomed enemies like Snailes and Frogges and Toades to creep out of their holes in abundance but fairer and calmer dayes give the people of God opportunity and invite them to appear abroad in greater numbers as the men of Israel who had before hid themselves when they heard that the Philistines fled came forth and increased the hoste 1 Sam. 14. 22. as afterward in Solomons reign when the land had peace and every man dwelt safely under his vine and figge tree the Pomoeria of the City of God were so inlarged and the number of its Citizens so much increased that it was from Dan to Beersheba 1 King 4. 24 25. Churches are multiplyed first when their peace is setled And therefore all that I shall Vse say for the Application of this is in the word of the Psalmist O pray for the peace of Jerusalem and say Peace be within thy wals and plenteousness within thy palaces even plenty of all other blessings and above all of blessed Beleevers which then either do or should increase and multiply for whereas warre inlargeth the Territories of other Tyrants a godly peace helpeth in a great measure to inlarge the Kingdome of the Prince of peace therefore all the sons of peace pray for peace that the Gospel of peace may be all over preached and the Churches of Christ thereby multiplyed 2. But that with their peace they may be also edified for so in the Text it 's said first they were edified and then and thereupon it 's added that they were multiplied The true edification of the Church maketh much for the right and orderly multiplication of it And this according to the double edification of it before mentioned 1. Whether we mean the edification of the whole
Church which was when the Ordinances of Christ are set and held up in power and purity the word being purely preached the Sacraments and other holy things of God duly dispensed and administred For as when God had at first created and set all creatures in their severall rankes and orders He then said Increase and multiply Gen. 1. 22. So when all things in his house are duely ordered and dispensed then we may expect a multiplied increase for the Ordinances are Christs bed of love Cant. 3. 1. in which many are begotten to him and when that Mariage feast is made ready and guests are invited then the house is filled and the mariage furnished with guests Matth. 22. 10. So it was in the first preaching of the Gospel there went out Jerusalem and all Judea and all the Regions about to John Baptist Matth. 3. 5 6. Matth. 11. 12. Luke 16. 16. and in that crowd the Kingdome of Heaven suffered violence and every one pressed into it and afterward Christ said that when He should be lifted up as on the Cross so in the ministry of the Gospel He would draw all men John 12. 32. unto him which was fully made good in that wonderfull confluence of numberless numbers of Beleevers which all the world over even upon the swords point crowded in to Christ and to martyrdome together when once in the ministry of the Gospel He was lifted up as an Ensigne to Isa 11. 10. 12. Gen. 49. 10. this our Shiloh were then the gatherings of the people as of Souldiers to the colours of the Captain of their Salvation Peters net was then full and he taketh 153 great fishes at one Iohn 21 6. 11. Act. 2. 41. draught nay some thousands of Souls at one Sermon when Ordinances were rightly dispensed But as Peter at an other time Luke 5. 5. toiled all the night and took nothing So now with us while the word and Ordinances of Christ have so wofully been either corrupted or despised and trampled upon and so the house of God rather ruinated then built up and edified we have had Professors enow but how few sincere ones but thin congregations and but slender account of any saving conversion and coming on to Christ in those few the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been of another way Multitudes have been and are the badge of Mahomets heard and the Popes Synagogue and with us of such as have been the frequent followers of greatest Seducers and Corrupters as where the Carion is there the Kytes are gathered together And therefore the greater is our Vse sin and matter of our moan and should be of all our cares and endevours especially of such with whom God hath betrusted the care of his Church and People that his house may once be built and at length better frequented and filled and that not by flights of Kytes to the Carion but of Eagles to that dead body that saw no corruption and of Doves Isa 60. 8. to the windowes for such promises there are made and yet in part nay it may be in a great measure if not wholly to be accomplished that all Nations shall come flying and slowing into Christ when the mountain of the Isa 2. 2. Lords house shall be establâ—shed in the top of the mountains They then shall be multiplied when in this sense the whole Church shall be thus edified 2. As also when the particular members of the Church shall themselves hereby come savingly to be edified in faith and love then and thereby Churches and Beleevers come to be multiplied For as it is their duty so it will be their care and indevour with Peter when converted to strengthen their brethren and Luke 22. 32. when they themselves are once edified and built upon Christ to do what they can as we heard out of 1 Thes 5. 11. mutually to edify one another for they come to Christ as before we shewed out of 1 Pet. 2. 4 5. as living stones not to lye still as in a dead wall no nor onely to live and grow themselves but also to draw on others to the building as in the place of Isaiah 2. when all Nations are promised to flow to the house of the Lord v. 2. it is added v. 3. And many people shall go and say Come ye and let us go up to the mountain of the Lord as before it was said of Zebulun and Issachar Deut. 33. 19. that they should call the people to the mountain i. e. those two Tribes being in the utmost Coasts and so at a far distance from the Ark and Temple shall yet through their own pains and diligence in coming to it by their example invite and shew others that dwell nearer to do the like yea and call on other Nations with whom by reason of their situation on the Sea coast they had occasion to traffique to bear them company so studious were they and so carefull should we be when we have acquaintance with Christ to draw on others to like communion with him Our Saviour saith that the Scribes and Pharisees compassed Matth. 23 15. sea and land to make Proselytes to themselves and Paul foretold Act. 20. 30. that after his departure Seducers would be studious to speak perverse things to draw away Disciples after them and what Quoy-ducks Jesuites and other Popish Emissaries now are and how busy to bring whole Sholes and flights into their Nets we in part see and I wish that we here were more aware of their present practises But all that they do is only to fill the Synagogue of Satan by the emptying what they can the Church of Christ O that we might once prove as wise and faithfull and diligent for God and Christ as they are for Satan and Antichrist that by building up our selves and one another the Churches of God may be so edified that at last they may be more multiplied But this tendeth to the 3d part of the Text in these words Walking in the fear of the Lord c. VVHich words have a double aspect and 4. Sermon preached in Pauls April 1655. look either 1. To the peace they had as the happy fruit of it having rest they walked in the fear of the Lord c. 2. Or to their edification and multiplication as the cause or means of them so as the whole verse may be thus expressed Having peace they upon it walked in the fear of the Lord and in the comfort of the holy Ghost and thereupon it came to passe that they were edified and multiplied which double respect that these words bear as coming between their peace and their edification and multiplication as the effect of the one and the cause or means of the other in the handling of them will hold out unto us 1. Our duty viz. that upon our injoying of peace and rest we then especially then if ever then more then ever should labour to walk in the
fear of the Lord and in the comfort of the holy Ghost 2. An effectual argument to inforce it because thus doing will be the most effectual way and means to have the Churches of Christ edified and multiplyed I begin with the duty and first with the first part of it in those words walking in the fear of the Lord and the Note thence is this That when God vouchsafeth to Doct. his Churches rest and peace it is their duty then especially to walk in his fear And here I shall not need by way of explication to hint that 1. By walking is meant their diligent and constant practise and course of life 2. And by Gods fear Primarily and most properly is meant that sanctified affection or sanctifying grace both in the habit and act of it whereby out of a filial and ingenuous awfulness we are afraid to offend God by sinning against him And Tropically the whole Eccles 12. 13. Deut. 6. 2. 13. See Cartwright on Prov. 1. 7. worship and service of God of which this fear as it is one great and especial part so also it awfully commandeth and putteth us upon all the rest and withholds us from the contrary So that this their walking in the fear of the Lord was their diligent and constant course of obedience and service out of an awfull and reverential respect to him and an ingenuous and filial fear to offend him This was their practise when God had given them rest and it is the duty incumbent now on us when the like mercy is vouchsafed to us viz. now upon consideration of it to Heb. 12. 28. serve him with reverence and godly fear indeed it must be without unbeleeving and slavish fear of man Luke 1. 74. but with as much nay with more Reverential fear of God then ever for although perfect love casteth out fear 1 John 4. 18. yet in true filial fear there is as much nay more love then fear and so they who are said to fear God Psal 145. 19. are in the 20th verse immediately following styled such as love him To have fear and joy meet is a riddle to a carnal heart yet to rejoyce with Psal 2. 11. trembling is a peece of the mystery of godliness which Grace teacheth and a godly heart is acquainted with And especially upon the receipt of any greater mercy as at the Resurrection of our Saviour it is said of the two Maries that they departed from the Sepulchre with fear and great joy Matth. 28. 8. So in any other kinde of Resurrection wherein God pleaseth to raise us as it were from the grave such a sweet mixture of those seemingly contrary graces should be felt in our hearts and expressed in our carriages so as at the same time to rejoyce in his goodness Nehe. 9. 25. yet to fear him and his goodness Hos 3. 5. Slavish spirits may fear his greatness but a good heart will fear him for his goodness will fear when inlarged Isa 60. 5. and with such a Systole and Diastole doth it breathe and live This being a great part of that Tribute which our Soveraign Lord requireth for all his bounty and blessings And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God c. Deut. 10. 12. and which a soul truly subjected to Christ doth most freely pay from mercy takes an argument of fear There is forgiveness with thee that thou mayest be feared Psal 130. 4. it saith Let us fear the Lord who giveth unto us rain and reserveth to us the appointed weeks of the harvest Jer. 5. 24. fear's him for plenty and fear's him for peace as in a peaceable Solomons reign when the mountains shall bring peace to the people Psal 72. 3. and so you might think to find them most secure it is added that they shall fear him as long as the Sun and Moon indure v. 5. the less that in their peace they fear their enemies the more they fear their peaceable King That in Solomon as a type fore-prophesied what should be under the more peaceable government of Jesus Christ and in this Text that prophecy was fulfilled for when these his best subjects had rest and were still even then they trembled walking in the fear of the Lord. But you will say Is fear consistent Quest with the security of peace or rather is it not an aguish distemper to stand quaking and trembling in the Summers warm Sunshine The Psalmist saith when the Sea-man when he Psal 107. 27. is tossed and reeleth to and fro and staggers in a tempest is like a drunken man but is it not right out drunkenness or rather madness to do so in a calme and when gotten on the shoare To which I answer It is so Answ indeed to do so out of a slavish or unbelieving distraction or despondency which yet the best of Gods servants are sometimes overtaken with yea and that sometimes when both for inward and outward man they have all cause of joy and an holy confidence and security But as the Schoole observeth Biel. there is a double act of a chast and filial fear 1. One when we avoid sin for fear of offending God and so of being in any measure separated or estranged from him and thereby of losing of any either measure or manifestation of that good which we injoy through communion with him And thus Austin Tractat. in Johan defineth fear to be Fuga animi ne perdat quod diligit 2. The other is an awfull Reverence of God not as to any fear in us of our loss of him but onely as in himself he is the most perfect and absolute good and so most worthy of all humble observance The first of these they truly say is only here in via whilest we are here travellers in our way because when we come to our journies end and confirmed in glory there will be no danger and therefore no fear of any such offence and loss and disjunction But the latter abideth yea is perfected in heaven and so is both of in via and in Patria I am sure both of them are or at least should be found in us whilest we are here in the way and that not only in the foulest but even in the fairest plat of it where we should not onely be afraid of Gods judgements Psal 119. 120. but also of his tenderest mercies not only in the time of our danger and trouble but of our greatest rest and security even then we should walk in the fear of the Lord and that upon a twofold ground answerable to that forementioned double act of this godly fear 1. In the time of our rest and peace we have great need to put forth the first Aâ—t of it in taking heed of offending God and so of being estranged from him because Then we are in the greatest danger of it 2. And as great cause we have Then also to put forth that second
for Exod. 15. 11. peace and deliverance vouchsafed to his people as for vengeance taken on his enemies Never should an ingenuous and heavenly spirited Christian be more in the fear of the Lord as Prov. 23. 17. Solomons Phrase is or as in the Phrase of the Text walk in it then when we most walk in his Sunshine never maintain a more reverential awe of him then when we receive most mercy from him when we are most freed loosed from the fears of men we are then most ingaged and obliged to God He well said In magna fortuna minima licentia est what ever a loose heart doth yet a gracious spirit in greatest freedome taketh least liberty to prove licentious as looking at himself by such cords of love bound the faster to a most awfull observance And therefore seeing we now are in the very same case and circumstances should we not joyn with Nehemiah in saying with him the very same words and happy we were it with the same spirit and they are the very words of this Text Ought we not to walk in the fear Nehem. 5. 9. of the Lord if we well consider all but ought we not If Danger escaped thoughts of it though past naturally and usually are wont to strike us with trembling If mercies and deliverances vouchsafed as we should fear God that it may be well Deut. 5. 29. so much more when and because it is well with us we should not with the Disciples fear only when we are entring into the cloud Luke 9. 34. but it will be most ingenuous if we fear God most when we are got out of it If I be a Father where is my honour saith God and if I be a Master especially if Mal. 1. 6. so good a Master as thus to protect deliver and maintain you where is my fear Servatus should be Servus let every such birth of Gods goodness be named Obed i. e. a servant a Gotteschalck i. e. a servant of God Beneficium officium let every mercy be an obligation to duty and let every prodigal Son received into favour make good Absaloms name but not practise his Rebellion but when not worthy to be called a Son let him Luke 15. 19. desire his Father to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of his hired servants not as a mercenary slave to serve for hire but to be wholly at his dispose though in the lowest place or imployment as those hired servants were wont to be And in a word when God hath showen us so much grace let us have grace to serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—e on Gods Heb. 12. 28. part so as that we may please him and on ours with an holy shamefacedness as the word is to blush at the least unseemlyness and unworthiness and with godly fear With a cautelous fear of losing and forfeiting that mercy we have received But especially with an holy godly fear of offending that God who hath vouchsafed it And therefore with an answerable care to walk worthy of it which would be a greater mercy then the peace it self vouchsafed to us And therefore when ever such a gift proveth a blessing indeed you shall find these two meet both in Gods gifts and his peoples desire and indevour 1. When God in mercy giveth the one he also addeth the other as 2 Chron. 32. 22. He did not only deliver Hezekiah and Jerusalem from their enemies but it is also added that He guided them on every side Nor did he only bring up David out of the horrible pit and set his feet on a rock but also then ordered his goings Psal 40. 2. Guiding mercy is as necessary as delivering mercy to make the blessing complete and therefore in that case God giveth it 2 And his servants do as much desire and indevour after it So David when he prayeth that God would deliver him from the oppression of man promiseth then to keep his precepts Psal 119. 134. and when God had kept his feet from falling Psal 116. 8. he will not stumble again more dangerously as sometimes after a recovery both we and our horses do but he will then walk uprightly and therefore immediately adde's in v. 9. I will walk before the Lord in the land of the living Now the Lord who hath upheld us of this Nation in so many foul and dangerous stumbles and to this day hath kept us on out feet keep us from proudly strutting it with Nebuchadnezzar standing stifly on our own leggs and saying Is not this great Babel c. lest Dan. 4. 30. it prove a Babel indeed and at last end in confusion But He help us with David there to walk humbly and uprightly before God and with these here in the Text who when they had peace walked in the fear of the Lord. And in the Comfort of the Holy Ghost VVHich is the last particular 5. Sermon preached at St Maries in Cambridge June 17. 1655. to be observed in the Text and is as the 2d effect of their peace so the 2d cause or means of their being edified and multiplied for so the right method is God gave them rest upon it they walked as in the fear of the Lord so also in the comfort of the holy Ghost and so they happily came to be edified and multiplied so that in handling of this I shall much what follow the same order that I did in the former particular and labour to declare 1. What is here meant by this comfort of the holy Ghost 2. That it should be a consequent and concomitant of our outward peace and rest 3. That so it will be a speciall means of the Churches edifying and multiplying For the first the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Comfort answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name given to the Holy Ghost John 14 16. and there and elsewhere rendred by our Translators See Dr. Hammond on John 14. 16. 16. 7. Comforter I acknowledge the word signifieth an exhorter a pleader or an Advocate as well as a Comforter And this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text in diverse places of the New Testament signifieth Act. 13. 15. Rom. 12. 8 Heb. 13. 22. Exhortation and accordingly some referring these words to the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were multiplyed make this the meaning of the whole They were multiplied See Dr. Hammond on the Text. by the Admonition or Exhorting of the holy Ghost i. e. many were converted by the Apostles discharging their office and duty in Exhortation c. to which they were designed by the coming of the holy Ghost the true Paraclete which Paraphrase and Exposition holdeth forth a sober sense but yet me thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is something too harshly translated The exhortation of the holy Ghost And therefore hath need of that Paraphrase to smooth it whereas if we read it
will not smart and we think Paul was a sufficient answer Neither can they prove the things whereof they now accuse me I only here add Acts 24. 13 that whilest this liberty of conscience and Prophesying is so tendred in this particular by those honest holy men the Remonstrants spake of we may conclude that they themselves were those holy men they meant because as I shewed before they have impropriated this plea for this liberty to themselves and therefore we onely bring home these stray goods from the common to the true owners inclosure But to return from this digression the 3d danger of Schismes and Factions which they suggest wil be the fruit of those Formes and Confessions is that which in this particular I am especially to take notice of and all that I shall now say to it is that when they have put the pen into an Episcopius his hand He knoweth how to flant and flourish it make a great letter of it and make a terrible Gorgons head in it and his pen and tongue here runs riot To all which it will be sufficient onely to say Verba quid audio facta quum videam Whatever either He or any of His may in umbra Philosophare vel Rhetoricare either write in his study or talk to them that will believe him I suppose they that will believe him are such as are blinde and so cannot see what is done in the world and so cannot disprove him but that confessions breed Schismes and Divisions whilest that liberty and Toleration which they so much plead for will conjoyn all in peace and Christian union yet the sad experience of the whole Church in several Ages we might put them in minde of their own we are too sure that Ours in these wofully distracted times doth too sadly inform us of the contrary cryeth aloud that the not keeping more close to such Formes of sound Words which our Church was sometimes famous for in point of Doctrine but every one may speake and write the vain Phansies of his own heart and impunè spread foulest heresies and blasphemies hath miserably torn us in pieces and divided us in semper divisibilia The Lord in mercy speedily heal these gashes and ruptures Of which cure this will be one special meanes of holding fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of sound and wholsome words for so 5. That is a further spiritual end and use of it that by the help thereof present controversies as they arise may be the better understood and determined So Acts 15. 6. And so also they may be as memorials to posterity of their forefathers faith and be left as depositums as they are called in the verse following the Text to be kept as their legacies or inheritances and so to be intailed as to be transmitted from father to son ad natos natorum qui nascuntur Psal 78. 2 3 4. ab illis in all successions to the preventing of after innovations and corruptions But more particularly they are especially usefull 1. To weak ones it was in relief to such the Apostles that first framed their Cannons Acts 15. 24. whilest what is more diffusedly scattered up and down in the whole Scripture is gathered together in a Synopsis for their better view and what may be there by reason of some Words or Phrases which we now are lesse acquainted with more obscurely expressed is here more familiarly presented to their weaker understanding a right and fit closing of such weak infants heads as a Festuke in their hand to help them to spell and pronounce right Such fluid mettall hath need of a mould to bring it to a consistent forme such weak lambs and silly sheep need to be put into such inclosures which loose heads and hearts will call and esteem pinfolds which otherwise will be ready to wander and go astray in the broad Common 2. To discover and repulse Seducers and subverters of the souls of Gods people Acts 15. 24. As the same pale which keeps in the Deer keeps out the ravenous wilde beast and therefore although we do not make them either first or second rules of faith as the Remonstrants are ready to asperse us yet for Them to allow them ne quidem ullum quantumvis infimum in Ecclesia locum as their Vbi prius words are we cannot but think is too too illiberal at least in Clemens Alexandrinus his phrase with their good leave let them be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fence to the vineyard and so they will be in some place in the Church and of some very good use too indeed of more then they would willingly have them and hinc illae lachrymae Because the foot is swoln it therefore complains of the shoo as too strait and so none more cry out of these Formes then they who have formed to themselves some deformed monsters in opinion or practise and then the crooked piece of timber would have the square and straight rule cast away as the painter drave away the true Cock that it might not discover the fillinesse of his painted one There are few but know what made the Remonstrants such enemies to Synods and their determinations whilest they cryed up the liberty of Prophesying And with us when times were fast hasting to Popery the word Institutions because Calvins was scorned as proud with more pride and of late since Church affairs have been in a confusion we here have had Confessions of Faith and such like Formes at every turn so taken up and flurted and all upon the same account which will make me like Formes never the worse because men of corrupt judgements and such as make Grace and Scripture yea Christ himself but Formes think and speak slightly of them but rather the better because they who would manifestly bring in corruption and all confusion are against them because indeed such Formes are against them The dam stops and checks the violent stream and that is it which makes it swell and murmur The eye is sore and therefore cannot endure the Light the wares they would put off are sophisticate and therefore like not too light a shop It 's a sign of the better physick and that it meets with the peccant humour if it makes the distempered Patient sick of it and the foul stomack ready to cast it up with loathing But then the Physick must in it self be wholesome Which is the second particular 2. Sound Words in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of words we would have but then they must be sound ones A word which our Apostle oft makes use of twice in the former Epistle Chap. 1. 10. and 6. 3. and twice in this here in the Text and Chap. 4. 3. and four times in that to Titus Chap. 1. 9. 13. and Chap. 2. 2. 8. in all which that we may be sound in the faith He calleth for sound words Sani and Sanantes Sound and
Endlesse Genealogies 1 Tim. 1. 4. like some of our hot disputes about some Punctilio in Chronologie Jewish and profane old wives fables 1 Tim. 1. 4. 4. 7. Tit. 1. 14. It may be not much worse then the dust that is raised about some old Legend or some doubtfull or false passage in Church History strife about words and Logomachies 1 Tim. 6. 4. 2 Tim. 2. 14. Such Tully saith made up the greatest part of the sage Stoicks disputations and how much better are the high and proud contests of those who account themselves the greatest Scholars about their verball Criticismes Oppositions of science falsly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. 20. answerable to the ancient and our now present Gnosticks high flown sublimated speculations Foolish and unlearned questions and perverse disputations and contentions about the Law 2 Tim. 2. 23. 1 Tim. 6. 5. Tit. 3. 9. paralleled by our busie Questionists and Querists with whom all that should prove fruit runs up into the blade the power of godlinesse evaporating into debates debates indeed in more senses then one who study to dispute more then to live and that usually about doubtfull Queries whilest they deny confessed and grounded even fundamentall truths or about the Mint and Anise of Church Discipline Mat. 23. 23. and Ceremonies and such Accessories with the neglect of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law more solid and substantiall truths and such as contain in them the life and power of godlinesse Quantum est in rebus inane O the vanity of corrupt mindes and destitute of the 1 Tim. 6. 5. truth that kindle such fires in chips and straw to set all in a combustion Our Apostle in one 1 Tim. 6. 4. place calleth it a disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our times are very sick of in another an Itch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as that is seated in the outward parts of the body so this in the tongues and fancies of superficiall Christians who after their own lusts heap to themselves teachers not being able to endure sound doctrine But it is firm ground that a wise man treads hard on good food that a good stomach feeds heartily on that which the faithfull soul must hold fast is the faithful word Tit. 1. 9. The Form of sound Words as here in the Text. First Sani in themselves Sound and not trash Sanantes in their use wholsom 2 and not poison for too many such destructive words and doctrines there are which eat like a canker and subvert the hearers 2 Tim. 2. 14. 17. make them erre from the faith yea so as to make shipwrack of it 1 Tim. 1. 19. 6. 21. Trent Canons are a Form of words but so far from sound ones that some have not amiss expounded Brightman that in Revel 16. 3. of them that they made the sea become as the blood of a dead man that every living thing died in it H. Nichols his Evangelium Regni A Raccovian Catechism the Remonstrants Confession are formes of words too but many of them dangerous ones Many such Formes are in these times of Deformation rather then Reformation minted daily which He would ingage very far who should give his word that they are such words of truth and sobernesse that the soul which hungers Act. 26. 26. after Christ may have wholsome food or Physick from them Some of them swelling the soul with the proud doctrines of perfection and self-exaltation Others nay some of the same 2 Pet. 2. 19 rendring it very caryon and rottennesse with their ranting Principles and answerable practises of Libertinisme and loosnesse Some starving it by corrupting or denying the food of it the holy Scriptures and Sacraments All so poysoning it that you may see those of this diet like Amnon 2 Sam. 13. or some other man who hath some foul disease upon him ill thriving colour fading hair shedding flesh decaying and putrifying even his bones and marrow consuming the very outward profession of godlinesse blasted and the inward power of it not so much neglected as despised witnesses from Heaven against such corrupt doctrines and saddest evidences of Gods wrath from heaven Rom. 1. 18 against such wretched men whilest he thus sends leannesse into Psal 106. 15. their souls But is this wholesome food that they no better thrive by No but such as 1. A true savoury spirit relisheth for although some poyson be so subtile as it 's hardly at first discovered yet as the ear tryeth words and the mouth tastes its meat so Job 12. 1◠34. 3. the sheep of Christs pasture even by a divine instinct discern what food is wholesom and what is otherwise and not onely they who have their senses exercised to discern good and evil but even the Heb. 5. 14. new-born babe hath such a taste as soon as it 's made partaker of the divine nature that it can tell 2 Pet. 1. 4. 1 Pet. 2. 3 4. when the sincere milk of the word is adulterated though it may be it cannot tell wherein or wherewith as that godly Christian who had a better heart then head had his spirit rising against something which he heard in a Sermon but he could not tell why which afterward was made out to him to be very corrupt doctrine and I think He said not amisse who said that in judging doctrines and practises he gave much though not to vain Enthusiasmes yet to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propension of the spirits of sober believers for although the Scripture be the Rule or the Pole-starre yet the spirits of the faithfull savingly touched from heaven point to it so that it is likely to be an unsavoury or poysonous weed which the flock of Christs sheep generally will let stand and not feed on and I should much suspect that either Doctrine or practise which the hearts of the godly universally have an inward Antipathy against as on the contrary It seemed good to the holy Ghost and us was the ground and tenor of a Synodical decision in the best times Act. 15. 28. and proportionably the hearty complacential closing of those who have the Spirit of God though not in the same kind or measure which those had is a great help and a good guide to a right judgment of discretion and to this conclusion that it 's like to be wholsome food which healthfull sound men do generally and in a manner naturally relish and feed on 2. Especially that which they recover and gain health and strength and so thrive by It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere milke which the new-born babe batten's and growe's by 1 Pet. 2. 2. Jerichoes waters were healed when the 2 King 2◠21. Lands barrenness was removed and the Sun of righteousnenss is then risen with healing in his wings when they who are under his beams and influence go