joy the secret whisper of your secret thoughts returning the Church St. Peters answer of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom shall we go Thou hast the words of eternal life O this this is your day of trial as well as of trouble be not then too much offended that there are Heresies amongst us What St. Paul spake to the Church of Corinth it was spoken also to the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies among you that they which are approved may be made manifest among you Division Observe in the words two general parts A Premonition and a Premunition a Fore-warning and a Fore-arming The Premonition and Fore-warning in the former words There must be also Heresies among you The Premunition and Fore-arming in the latter words That they which are approved may be made manifest among you In the first general part the Premunition observe four particulars the evil foretold in its quality of nature its quantity of guilt its certainty of event and its propinquity of danger First Its quality of nature Heresies Secondly Its quantity of guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also or even Heresies Thirdly The certainty of event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be also Heresies Fourthly The propinquity of danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you There must be also Heresies among you In the second general part the Premunition observe two particulars a Fore-arming them with Constancy and with Comfort Constancy in the Faith and comfort in their Tryal First Constancy in the Faith That they be approved Secondly Comfort in their Tryal knowing this to be the end of God's permitting Heresies in the Church That they who are approved may be made manifest Thus There must be also Heresies among you that they which are approved may be made manifest among you Method Explication and Application THe first general part the Premonition Explic. and therein of the first particular The evil foretold in its quality of nature Heresies There must be also Heresies We will consider the name and then the nature 1. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is derived say the best Etymologists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from chusing as being that opinion or sect which a man chuseth to himself At first a word of an indifferent signification till by use in St. Paul's Epistles and Ecclesiastical Writers it became appropriated to signifie that sect or opinion which is opposite to the Truth of Christ and the Faith of his Church From the name then pass we to the nature and joyning the materiale and the formale of Heresie together I conceive we may thus define it to be a Pertinacious error of judgment in the Fundamental Doctrines of Faith Upon which definition we will give you our several Observations As first observe not every Error of Judgment in Doctrines of Observ 1 Faith is Heresie for there are some Doctrines of greater obscurity and some of less moment in which we have the Apostles indulgence Every man to abound in his own sense with this proviso That we violate not the Analogy of Faith Rom. 12.6 and use our liberty without breach of Charity for as there was no noise of Axes or Hammers in the building of the Temple so nor should there be any jars from the difference of Judgment and Opinions in the Edifying of the Church True it is no Instrument was ever so perfectly in tune but the next Artists hand would mend something and so no judgment was ever so perspicaciously knowing but that some fancy or opinion could finde matter of dissent Look we back upon the Primitive times themselves and how do we finde Chrysostome and Epiphanius Basil and Damasus Jerome and Austine Victor and Irenaeus and others though learned and holy men Famous in their Generations yet in matters of some consequence though of less moment differing in their opinions and so necessarily some of them erroneous yet did not their dissention of judgments in which they were excellent Paterns of Humâ—lity and Charity yet dâ—d not I say their dissention of judgments break forth into disunion of hearts but in all things thâ—y held fast the bond of love as Disciples of Christ and sons of the Church Observ 2 Secondly observe The Error of Heresie must be in the Fundamentals of Faith eâ—ther evertendo or concutiendo in direct terms or by necessary consequence either manifestly overthrowing or dangerously shaking the very basis and foundation of our Christian Religion But here is the great quaere What Doctrines of Faith are fundamental in which to erre with pertinacy is Heretical Here not to determine the cause but to give you my judgment For I finde the ablest judgments declining the cause as too weak to determine it 1 Cor. 3.11 To give you I say my judgment observe St. Paul Other foundation saith the Apostle can no man lay then that is laid which is Jesus Christ But how then is Jesus Christ objectivè the foundation of our Faith Why in his one Person his divers Natures his different Estates his several Offices and his inestimable Benefits According to all which me thinks our Church gives us the best Commentary upon the Apostles Text in that Analogy of Faith set forth in the Apostles Creed the Decalogue the Lords Prayer and the Doctrine of the Sacraments of the Sacraments as to their Essentials Observ 3 Thirdly observe Heresie is an Error Dogmatical not Practical of judgment in Doctrines of Faith not of manners in actions of life For that Murder Adultery Theft and the like though they be sins of an hainous nature yet are they not of an Heretical guilt to act those sins forbidden by Gods Word is Prophaneness but to deny those acts to be sins and Gods Word to have forbidden them that is Heresie So then dogmatically to deny any Article of our Creed any Command of the Decalogue any Petition of the Lords Prayer any Essential part of the Sacraments is Heretical Observ 4 Fourthly observe It is not the Error of Judgment but the pertinacy of will which does formally constitute the Heretick For so St. Augustine was wont to say Errare possum Haereticus esse nolo I may erre but I will not be an Heretick not be pertinacious in Error wilfully opposing the light and evidence of Divine Truth And it is Bellarmin's Apology which he makes for Durand Bellarm de Euchar. l. 3. c. 13. That though his opinion in some things was Heretical yet was he not himself an Heretick And why Quia paratus fuit Ecclesiae Judicio acquiescere Because he was ready to acquiesce in the Churches judgment Indeed Humility and Charity preserves from Heresie as being formally pertinacious though not as materially erroneous We see it in St. Cyprian in the case of Rebaptization to whom the Church of Christ hath given a general approbation of his Person and Gifts yet an Universal condemnation of his Opinion and Error And it is Vincentius his observation
Christian will reject the Scriptures authority and no man that is a peaceable man will despise the Churches judgment And therefore from this confidence and encouragement that I stand here before Christians of sober and peaceable minds I shall go on to speak for them who cannot speak for themselves our tender Infants pleading their right to Baptism from the words of my Text in which our Saviour gives Commission and Instructions to his Apostles saying Go ye disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. Explic. 3. The particular Instructions given by our Saviour to his Apostles for the exercising their Commission viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and Teaching 1. Baptising which Baptism is instituted as to the form of its administration to be in the Name of the Father and of the Son and of the Holy Ghost Wherefore we have here two things especially to insist upon 1. The Institution 2. The Administration of Baptism both applied unto Infants 1. Baptisms Institution In the Explication whereof we shall consider the original and use of Baptism together with its benefits and effects Know then to make Disciples by Baptism was ordinary among the Jews and nothing more commonly known in Scripture then the Baptism of John And as the Baptism of John denotes his authority and doctrine so the baptized of John must signifie the Disciples which submitted to his doctrine and authority in his Baptism Now as John made Disciples so Christ sends his Apostles and his Ministers to make Disciples too and what by teaching no but by baptising though not without teaching so John and so the Jews made Disciples So that as before the Flood there was a Rainbow in the Clouds which after by a divine appointment becomes the sign and seal of a promise Gen. 9.12 13 c. Thus Baptism was before Christ ordinary but by his sacred Institution made the sign and seal of his Covenant onely observe it is not baptising meerly but baptising in the Name of the Father and of the Son and of the Holy Ghost which is Christs Institution To be thus baptized then is to be discipled and therefore did the Ancients call Baptism sometimes Sacramentum initiationis the Sacrament of our initiation and admittance into Christs School sometimes Ecclesiae janua the door whereby we enter the Communion of the Church sometimes Investitura Christianismi the badge and livery of Christs service sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Key of Christs Kingdom Mark 10.14 for so says our Saviour to little children belongs the Kingdom of God and how then do they enter this Kingdom John 3.5 but in being born again of Water and of the Spirit that is by Baptism so saith our Saviour expresly Joh. 3.5 Now if we enquire into the original use of Baptism we finde it as a Ceremony though not as a Sacrament of greatest antiquity in the Church Gen. 7. deriving its original from Noahs flood when the sinful world was purged with the Water of a deluge But because without shedding of blood there is no remission Heb. 9.22 therefore God separating a people peculiar to himself he constitutes them a Sacrament of initiation and that Sacrament is Circumcision to signifie that his Covenant of Grace and Peace was established in the blood of the Mediator Now in the Church of the Jews whilst Circumcision was the Covenanting Seal Baptism was the purifying Ceremony yea the Females of the Jews not being capable of Circumcision were initiated by Baptism and the Proselyte Parents with their children were adopted into the Family of the Church admitted into holy Communion with the Jews by Baptism as well as by Circumcision And that Baptism was in our Saviours time a known Ceremony of initiating into Mysterious Institutions and Religious Discipline appears as by the Jews Talmud and other Traditions so by the sacred Scriptures especially in that quaere which our Saviour proposes to the chief Priests and Elders concerning John Matth 21.25 Whether his Baptism was from Heaven or of Men Had there not been Baptisms from men known among the Jews either the question had been vain or the answer easie Besides the Jews wondred not at the use of Baptism but why John baptized he denying himself to be Christ John 1.25 Elias or that Prophet Now the way being prepared by John in his Ministry closing the Law and ushering in the Gospel our Saviour changeth some of the Jewish Ceremonies into Gospel Sacraments That Ecclesiastical Rite of the Postcaenium when in the close of the Passover the Master of the House did distribute Bread and Wine unto his Family this Christ by an holy Institution converts into the blessed Sacrament of his last Supper Likewise that Ceremony of initiating Proselytes he converts into an holy Sacrament of initiating Disciples even by Baptism For so it is said of Jesus that John 4.1 He made and baptized more Disciples then John he made and baptized spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Emphasis and Explication he made and made them by Baptism even by solemn institution and admission into his School John 3.2 as a great Doctor and Teacher come from God so esteemed of by his followers thus admitted and instituted to be his Disciples Look then as it was the custom of the Jews to baptize Parents and their Infants when discipled unto Moses so must it be the practice of the Church to baptize Parents and their Infants when discipled unto Christ For that Baptism being commonly known and discipling by Baptism too when our Saviour gives in Commission Disciple all Nations Baptising them his command is to be observed according to the common usage and known practice of discipling and baptising even as to the persons in general he not expressing much less exempting any in particular To close then If some Prince should give out his Royal Grant to make a City free would any be so imprudent as to think the Royal Grant did not intend the children as well as the Parents And because the children are not exprest would any be so vain Justin Instit l. 1. Acts 22.28 as to say they are excluded Seeing it is the known manner of conferring liberty to give it to the Parents and their children And the like is to be said of the liberty of the Gospel by discipling Joh 8 36. Gal. 5.1 which consists in the promises and priviledges contained in the sacred Charter and Royal Patent of the Covenant of Grace which is sealed by Baptism Having then given you the grounds of Infants Baptism so plain and permanent so reasonable and inviolable even that interest they have in the Covenant of Grace that right they have in the Communion of the Church and that hold they have in the Institution of Christ To all this Let me now adde the practice of the Apostles to which we
brings in the Directory and sets up Lay Elders and all upon this ground That what they did was conformed to the Doctrine of the Scriptures of whose interpretation themselves would be Judges But at the heels of the Presbyterian follows close the Independent and treading in his steps at last over-teacheth him in his design and carries away his Helena from him he pulls down the Classes and the Synod as humane inventions and remains of Antichrist denying That by the Scripture any Presbyters or persons whatsoever ought to have power over the Churches of Christ which are by Scripture-rule Independent in their Government to any Secular or Ecclesiastical power whatsoever And for this they urge their Scripture Texts with much heat of contention against the Presbytery pleading this their common ground of interpretering Scripture by the Spirit whose inspirations and revelations they pretend to above what the Presbytery dare own or acknowledge As then in joyning the Authority of the Scripture with the judgment of the Church was our Reformation so is it Satans subtlety and the Jesuites design both acting by the Enthusiast That in dividing the judgment of the Church from the authority of the Scriptures may be our ruine To the prevention whereof what God hath joyned together let no man put asunder The Word of God and the Ministry of the Church for so faith Christ in Instruction to his Apostles Go ye disciple all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and teaching Teaching whatsoever I have commandâ—d you 2 Having resolved you the three seasonable Questions we proceed to clear unto you two Vulgar Errors no less dangerous then epidemical as mischievous in their consequents as spreading in their infections First That the sacred Scriptures are the onely rule of all mens actions Secondly That every man may be an Interpreter of sacred Scripture Which two make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grand and primary falshood which laid the ground for all that division and disobedience which hath of late broken forth into violence and blood both in Church and State 1. That the sacred Scriptures are the onely rule of all mens actions 1. Vulgar Error An opinion however made plausible yet is it indeed pernicious To state the case right That the Sacred Scriptures are our perfect rule of direction as to the knowledge of supernatural Truths in the objects of divine Faith and the exercise of supernatural Graces in the duties of Evangelical obedience we willingly acknowledge and therefore reject all humane Traditions urged by the Romanist as supplements to the Doctrine of Faith and Codicils to the Testament of Christ But now that the sacred Scriptures are our onely rule of direction in matters Civil or Natural especially as extended by the Brethren of the Separation to indifferent actions whereas indeed this opinion makes no actions to be indifferent all being commanded by the Word of God This we can by no means admit of it being an opinion which makes an inâ—et to all Schism and Sedition For Beloved upon diligent search and judicious observation you may finde That in the Controversies of this last age since the Reformation they who have so earnestly preached printed and what not for the change of Church Discipline and Government they have certainly made this the head Theorem of all their Pulpit discourse the very Corner stone of all their Babel-argumentation That simply whatsoever we do and are not thereto commanded and directed by the Word of God it is sin As if when God gave his Scriptures he then made null the Law of Nature and of Right Reason which Law of Nature and Right Reason imprinted in our hearts is as truly and indeed the Law and Word of God as that written and printed in our Bibles And therefore Non differet Scripturâ an ratione consistat Tert. de cor Miâ— c. 4. so Tertullian it will not matter much whether our warrant be from Scripture or from Reason both being the Word of God onely with this difference That Humane Reason is subordinate to Divine Revelation Besides if the Scriptures are the onely rule of all our actions then where there is no Scripture there should be no rule and where no rule no Law But to the Gentiles having no Law written in Tables there is a Law written in their hearts Rom. 2.15 and according unto this Law their Consciences do either accuse or excuse them And thus If the Gentiles have a Law then have they a rule of their actions and that to excuse too and so not every thing which is done without direction of the Scriptures is therefore sin nor yet the written Word the onely rule of what is Natural and Civil To say as some do to mitigate the rigidness and harshness of this opinion to say That the Scriptures are the rule of all mens actions in those general maxims dispersedly and occasionally set down of doing unto others Matth. 7.12 as we would they should do unto us and of doing all things decently 1 Cor. 14.40 Rom. 15.2 Phil. 4.8 orderly and to edification and the like especially of doing whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report c. This were indeed to the purpose if those maxims known principles of Nature and Reason had never been heard of but by Scripture Revelation But in that holy Scripture points us expresly to those maxims in general it withal directs us implicitely to the use of Nature and Reason in all ordinary affairs in particular To convince you more fully of the great danger see the evil consequents of this Erroneous opinion which are especially these three 1. An unavoidable guilt of Superstition 2. A vexatious perplexity of Conscience 3. A seditious contempt of Humane Laws whether Civil or Ecclesiastical First An unavoidable guilt of Superstition For that this opinion takes away the indifferency of things and actions making all necessary as commanded or else to be sinful So that it is well observed the Romanist and Separatist as they go upon contrary grounds yet both false so they run into quite contrary errors yet both superstitious The error and superstition Affirmative on the one hand that 's the Romanists who cutting short the Scriptures perfection impose Humane tradition with an opinion of absolute necessity and divine authority The Error and Superstition Negative on the other hand that 's the Separatists who extending too long or rather laying too low the Scriptures perfection they condemn Natural and Civil Actions with a censure of being sinful which yet the Word of God condemneth not And thus to take away what is indifferent in its self by commanding it as absolutely necessary or forbidding it as absolutely unlawful is Superstitious By commanding it as necessary when Gods Word requires it not and by forbidding it as unlawful when Gods Word condemns it not Secondly A vexatious perplexity
3.15 or addeth thereto No man disannulleth or addeth that is No man ought to disannul or adde under peril of hainous impiety and shameful punishment And let not any think St. John seals up onely the Book of Revelations but that guided by the Spirit of Truth he seals up the whole Books of the New Testament with that dreadful Commination against all Violators of the sacred Scriptures And this whether it be in the Letter or the Sense of Christs holy Word for that of Tertullian is most firmly true Tert. de Praescript c. 17. Tantum veritati obstrepit adulter sensus quantum corruptor stilus To impose an adulterate sense is as much injury to the Word of Truth as to violate the proper phrase And therefore Valentinus and so the Heresies of our times do as much damage to the Scriptures verity in misinterpreting the Sense though they spare the Letter as Marcion did by mangling the sentences and chopping off the words Hear then and tremble O ye seduced Souls who through some carnal prejudice and temporal interest involve your selves in this so horrid sin of Scripture-Sacriledge for that perverting the sense or corrupting the Letter of Christs holy Word of Truth 2 Pet. 3.16 ye do it to your own destruction 2. Observe Beloved these two sure Rules of Instruction and Exhortation 1. Keep close to the Doctrine of the Scriptures 2. Hold fast to the Judgment of the Church Keep close to the doctrine of the Scriptures that will keep you from the seductions of the Romanist Hold fast to the Judgment of the Church that will preserve you from the Errors of the Separatist For so hath God been pleased to make the Militant State of our Mother the Church of England to be betwixt the eager opposition of two enraged Enemies the Church of Rome and the Brethren of the Separation against whom she thus makes good the combate from the Authority of the sacred Scriptures and the Judgment of the Primitive Church Urging the Authority of the Scriptures the Romanist flies at the point of that weapon and would soon be beat out of the field were it not some return he makes by pretending the Church Again Urging the Judgment of the Church the Separatist staggers at that blow and would soon fall to the ground were it not some hold he catcheth by wresting the Scriptures To close then That ye may continue firm and sound in the Faith be careful that in the Epidemical distempers of the times ye change not the dyet of your Souls least what you think to make your food prove your poyson Feed on your Mothers Milk keep to that sum of our Churches Doctrine Worship Discipline and Government which is contained in the Publick Liturgy in the Thirty nine Articles the Books of Homilies and Ordination all consenting with the Word of God and Truth of Christ Withal see that to the confession of a true Faith Aquin. ye joyn the confession of an holy life Confitetur qui nulla parte diffitetur He confesses truly who confesseth thorowly Confess we with the mouth and with the hand in our words and in our works This is the best Harmony of Confessions And thus Matth. 10.32 Confess we Christ before men and he will confess us before his Father which is in Heaven Own we him in this Truâ—h and he will own us in his Glory hear we his Word and do we his Will so shall we receive his Reward and this in an eternal Rest unto our Souls Thus have we done with the Explication and the Application of what concerns the Mission and Commission together with the several Instructions given by our Saviour to his Apostles in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe whatsoever I have commanded you Halleluiah THE FIRST SERMON UPON Coloss 1. v. 18 19. And he is the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence for it pleased the Father that in him should all fulness dwell OUR Lord Jesus Christ being ascended into the highest Heavens Introduct and there sate down on the right hand of God Rom 8.34 Heb. 7.25 he ever lives to make intercession for us From which exaltation and intercession the Apostle draws his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ being able to save unto the utmost all that come unto God by him Able to save unto the utmost for that in his intercession is applied unto the Church for her salvation the utmost efficacie of the richest price the fullest power and the highest favour that humanity can receive from God or Divinity communicate to man For it is worth our observing That our blessed Lord to make our salvation sure he saves us by all means possible for salvation to be secur'd He saves us by ransom by rescue and by request by way of price by way of power and by way of favour Christs Resurrection that gives testimony to the sufficiencie of price laid down in his Passion his Ascension that gives testimony to the sufficiencie of power which he exercised in his Resurrection his sitting at Gods right hand that gives testimony to the sufficiencie of favour whereby he is exalted in his Ascension and lastly the Intercession of Christ that is applicatory of all these for the full and final redemption of his chosen In his Intercession he pleads the merit of his Passion as the full paiment he pleads the efficacie of his Resurrection as his clear acquittance he pleads the benefit of his Ascension as giving actual possession Eph. 1.6 Mat. 17.5 Heb. 1.2 and pleads the vertue of his Session at the right hand of the Father as thereby declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Son of God and lawful Heir of Heaven Yea our holy Jesus and blessed Mediator being sate down at the right hand of God he is not only by a gracious decree appointed by an holy unction consecrated but also by a glorious investiture from the Father he is established in the spiritual oeconomy Act. 2.36 Rom. 14.9 Mat. 28.18 and actual administration of that soveraign authority whereby he is constituted and declared to be Lord and Christ Judge of quick and dead King of heaven and earth and as S. Paul here gives us the description Head of the body the Church the beginning the first-born from the dead c. Connexion Before we give you the Division of the words we must give you their Dependance to which we are directed by the Copulative and And he is the Head of the body the Church which Copulative does join what we must not separate the Context and the Text. If then we do but look three Verses back we find how the Apostle having set forth the benefits of Redemption he presently subjoins a description of the
path and leavest the beaten road even that which is right via regia the Kings high-way that way which the King of heaven Christ the Prince of glory Heb 2 10 Luk. 2â— 26 9.22 23. both by precept and by pattern by doctrine and example hath chalkt out to us If then we be of the Israel of God having escaped out of the Egypt of an unregenerate state we must expect our Red sea of persecutions our fiery Serpents of temptations and our long Wilderness of afflictions all which we must pass through before we attain the heavenly Canaan the inheritance of promise and of rest And now that we be not discouraged with the difficulties of our passage look we into the Word of life and Gospel of our salvation and there see besides the reward of glory to crown our constancie see the hand that sustains the might that strengthens us to overcome even the power and grace of Christ See the refreshings which keep our souls from fainting and add to our constancie chearfulness even the councels and comforts of the Spirit And these we shall administer to the distressed soul which in its long and continued Conflict makes this sad and languishing complaint The Words of Complaint How long oh how long have I waited for the returns of my God of my Jesus I have often prayed and long expected and yet no comfort comes unto my soul my distress of conscience still continues because my God hides his face and withholds the light of his countenance from me Yea he hath not only laid me in the darkness but also shut me up that I cannot come forth Mine afflictions compass me daily yea all the day they come about me like waters and threaten the swallowing up of my soul And oh what is my help my hope but my God But alas he refuseth to be intreated I am weary of my groaning I have cryed day and night and yet he heareth not so that though the desires of my soul be towards his name and the remembrance of his holiness yet how are my fears and my terrors increased lest I be cut off from his hand cast out of his presence and become one of those that go down into the pit I have been so long in darkness that Satan pleads it in my misgiving thoughts as too plain a sign of being a child of darkness for that sure if the Sun of righteousness were risen upon my soul those clouds this mist that darkness would not continue but as he brings healing in his wings so would he bring comfort in his light refreshings by his Spirit and deliverance by his power The Grounds of Comfort 1. The firm assurance Christ gives of his indulgent care over his Church and chosen Thus he comforted Sion of old When the Prophet in much Pathos of joy Isa 49.13 calls upon the inanimate creatures to make up the Jubile Sing O heaven and be joyful O earth and break forth into singing O mountains for God hath comforted his people and will have mercy upon his afflicted Yet it is Sion's deep complaint in the depth of her calamity v. 14. The Lord hath forsaken me and my Lord hath forgotten me But see see the love of God to his afflicted Church exceeds that of the tender mother to her sucking child Naz orat 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bowels more tender then those of a mother yet more tender far are those of our heavenly Father For so says God in a pathetical expostulation of faithfulness and love v. 15. Can a mother forget her sucking child that she should not have compassion on the son of her womb yea she may forget yet will I not forget thee Think not then O thou afflicted soul when God hides his face that he forgets thee or when he withdraws a while he then forsakes thee For how have we seen the careful and tender Mother wave the Child in her loving arms and pleas'd with its embraces threaten its fall that so fear might make it cling unto her bosom with the more sportful eagerness Thus even thus it is with the humble Saint and his gracious Saviour Videtur deserere quia non vult deseri Christ seems to forsake him on purpose that he may not be forsaken of him And this according to the tenor of Gods everlasting covenant That he will put his fear into the hearts of his chosen that they shall not depart from him Yea Jer. 32 4â— see the indeleble characters of Christs love and the infallible testimony of his care Says Christ to his Spouse his Church and in her to every faithful soul Behold I have engraven thee in the palms of my hands Engraven how why sâ— â—9 16. not with the carving tools but the piercing nails and not upon the skin but quite through the flesh not cover'd over with precious gold but colour'd through with more precious blood which neither age nor eternity shall wear out Thus thus have I engraven thee in the palms of my hands Humanitùs dictum saith Jun us it is spoken after the manner of men Jun. in loc but it is indeed an emphatical expression outvying the highest Courtship of the most amorous Lover to his beloved He it may be will have her Picture hang in his bosom that so forsooth she may be near his heart But Christ he hath his Spouse engraven in his hands that so she may be ever in his eye as well as in his heart she is his care as well as his love Wherefore that the Saints and chosen of God are often and long afflicted is not through want of love to pitty or of care to regard or of power to relieve No sure for what Father or Mother is not compassionately affected affectionately moved with the sufferings and sorrows of their dear children What tender Husband or what indeared Friend will not engage himself for the comfort succour supply and safety of whom he truly loves and lovingly tenders And therefore as David frames the Argument Ps 94 9. He that made the ear shall not he hear He that formed the eye shall not he see and he that teacheth man knowledge shall not he know So say I He who implants love and compassion in his creatures shall not he be much more loving and compassionate to his Saints He who imprints those tender affections in fathers husbands friends shall not he be more tenderly compassionate to his Church and chosen Yes sure Wherefore then Exod. 3.7 Jer 31.20 Ps 65.2 Ps 56.8 Mal. 3.16 he hath an eye of Providence to see their distress bowels of pitty to compassionate their trouble ears of mercy to hear their prayers bottles of love to hold their tears a book of remembrance to register their complaints yea Satan and the World shall know he hath Judgments of righteousness to plead their cause Vials of wrath to avenge their blood an arm of power to deliver their persons and a crown of
The Divinity of the Holy Ghost The Authority and Interpretation of the Scriptures The Judgment and Communion of the Church The Worship of Gods Sanctuary By ROBERT MOSSOM LONDON Printed by Thomas Newcomb 1657. To the most Noble LADY MARY Dutchess-Dowager of RICHMOND and LENOX Her Grace And to the Illustrious ESME Duke of RICHMOND and LENOX Earl of MARCH c. His Grace Most Noble and Illustrious ACcept the Devotion of an humble Votary who truly honors the Name you bear and beautifie presuming it will be no Soloecism to join in one Dedication of Honor whom God and Nature have conjoin'd in so near a Relation of Blood Besides it is here an innocent Policy though in Religion no right Piety by offering a Supplication to the Mother to make more acceptable to the Son and by making an oblation to the Son to become the better accepted of the Mother For thus I have a Patronage secur'd by a Mediation which will not be denied And indeed it is auspicious this that confuting Schism I have an United Patronage for my protection But that the Inscription of Your Names may appear neither insolency nor insinuation be pleas'd to know the main design of this Dedication is to be a Monument of Gratitude to the happy memory and excellent merit of that Illustrious Personage JAMES Duke of Richmond and Lenox c. the deceased Husband and Father In whom Vertue gave Honor its perfect tincture He was truly FAITHFUL and RELIGIOUS A Title which doth eternize his Name and Person Now that from him my former Labors received approbation and my self encouragement I cannot acknowledge on a fitter Scene nor perpetuate in a firmer Record then this of a Publick Dedication Thus Madam you see what tribute of Thankfulness I owe to your deceased Lord And to whom shall I pay the debt but either to the Executrix or the Heir the Heir to his Fathers vertues and goodness as well as Honors and Estate And here I cannot but congratulate that enlarged comfort your Grace hath in beholding the fair hopes of this tender Youth so green and flourishing his Heroick disposition sheweth of what Stock he comes A Generous Plant which watered by a skilful hand and cherished with an Heavenly influence will doubtless grow up to be a lofty Cedar in our Libanus whose leaves will shade and boughs will shelter being as spreading as tall as good as great as vertuous as honorable And thus whilst after-Ages blush at the Prodigies of this they reading your Name My Lord upon record shall adore the Providence which hath preserv'd in You a Nursery of Heroick worth which maugre all the malice and mischief of degenerate Times shall flourish to Posterity and bless After-dayes with that we deplore as lost in ours Piety Prudence and Honor the truest Patriots of a Nations happiness and the Churches peace ESME the Name as it is antiently observed of the most eminently successful Lords of this Illustrious Family May your Person My Lord be as prosperous as your Name 's auspicious A Name that speaks Nobility of the best stock Antient Descent and of the fairest impression too Vertue and Valor I will not presume to instruct your tender Age knowing well in what Artists hands you are for the Jewels polishing Only what is presented may happily contribute to the right informing of your Noble Youth that no False Light of our Days Impostures may seduce you to become a Proselyte of Heresie and Schisme but as a true Disciple of the Holy Jesus you may be firm in the faith religious in your life blessed in your death and glorious to Eternity Now as I have begun so I shall close my Dedication with an happy Union not declaring only mine own thoughtt but even Fame's report That you are Madam an happy Mother in so good a Son and that you are My Lord an happy Son in so good a Mother And see the Cedar's shade I joy my self as happy too in so good a Patronage For in all humility I devote my self Most Noble and Illustrious YOUR GRACES Unfeigned Votary and Servant R. MOSSOM THE FIRST SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION IT is our joy as well as our glory The Introduction that we can say of our English Church what Lyrinensis does of Origen's Family Illustrata Martyrio c. Vincent Lyâ—in cont Novat c 23. That it is made Illustrious by Martyrdom as with a Royal Crown and beautified with the magnificent furniture of all kinde of Learning whether it be that of divers Tongues of Humane Sciences or in Divine Mysteries as if God had blest and honored our Reformation with another Pentecost Effusion of Gifts and Graces But oh how does our sad experience tell us That with the bu lding up of Sion Satan and his agents have begun to destroy and pull down what was built The holy zeal of Martyrs and Saints hath been undermined with the Hypocritical zeal of Heresie and Schisms Heresie endeavoring to pervert the Catholick Doctrine and Schism to subvert the Apostolick Discipline of our Church and so at once to raze the Foundation and at least break down the walls of this Spiritual building A Fabrick of so rare and divine a structure as did attract the eye of all Nations The Romanist looking on with envy the Protestant with love all with wonder But oh the guilt the provoking guilt of ingratitude and prophaneness By a just judgment of our God Heresie and Schism have prevailed Psal â—02 13 14. Our Sion is laid in the dust And now as in the broken Walls of a Palace Adders and venemous Serpents so in the publick ruptures of our Church factions and poysonous opinions do daily breed and multiply Yea in a sinful fecundity of Error one Heretical opinion hath given birth unto another till this whole City yea this whole Nation once incorruptae veritatis Sacrarium the very Temple of chast Truth Lyrin Cont. Haeres c. 31. is now become in the words of Vincentius Turpium errorum Lupanar the unclean Stews of adulterate Errors Oh how is the Beauty of our Religion reformed wholly defaced with the many Forms of Religion even to a making the greater number wholly irreligious It is an hard yet a just censure That men either turn Scepticks and question all things or Atheists and believe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph lib. Haeres Like those in Epiphanius neither Christians Jews nor Gentiles but whilest they will be something of all they become nothing at all But Beloved in this general defection however persons Schismatical Heretical and Atheistical however they forsake the Church as the Capernaits did Christ Joh. 6.67 who followed him for the loaves yet hear the Church be speaking you as Christ did his Apostles Nunquid vos Will ye also go away Oh methinks I hear and I hear with
you the manner so let me minde you of the end of our Mission and Ministry even the good of your Souls and the chiefest good too that of Life and Salvation The office of the Magistrate intends the establishment of Peace the art of the Physitian the health of the Body the profession of the Lawyer the security of the Estate but the calling of the Minister the salvation of the Soul And therefore St. Paul admonisheth Timothy saying 1 Tim 4 16. Take heed unto thy self and unto the doctrine for in so doing thou shalt save thy self and them that hear thee He then that loves his Soul will prize the Ministry and bless God in making him a partaker of the peculiar priviledge of his vâ—sible Church the publick Ministration of his Word and Sacraments Which gracious privâ—ledge of his visible Church Oh! how near are we to the loosing of it Oh help help to prevent it by your Prayers and that which speaks louder then your Prayers the works of an holy Obedience And O how may God justly take away in wrath what men cast off in contempt the office of his Ministry Which sacred Office however slighted by men yet is it honored of God however esteemed of the world as a mean employment for what more contemptible a disdain 1 Tim. 3.2 then thou Priest yet is it stiled by the Apostle an excellent work And see some part of its excellency The Minister in publick Prayer he is the peoples mouth as their Orator unto God and in publick Preaching he is Gods mouth as his Ambassador unto the people and thus what honor on earth greater then this to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks Naz. Apolog. a Presidentship of Souls and a kinde of Mediatorship betwixt God and Men Behold we the Minister at the Altar and I will not say what Prince on his Throne but what Seraphim in Heaven is employed in a service of more dignity and honor then this to offer unto God the Commemorative Sacrifice of his Sons Body and Blood I might enlarge were it not that I stand before those I know or at least am willing to beleeve not defective in this duty the honorable and reverential esteems of the Gospels Ministry in its several orders and degrees owned by Gods holy Church though despised by men and the wicked world Onely this from the dignity of the Ministration and Office is aggravated the guilt of their usurpation and violence who either thrust themselves into so sacred a function or thrust out others from their lawful Ministry The name of an Ambassador Cicer. in Ver. Non modo inter seciorum jura sed etiam inter hostium tela incolume versetur it is of that reverence and regard that it may not be violated not onely among the rights of confederates but even the weapons of enemies And what are the Ambassadors of earthly Princes sacred and inviolable by the Law of Nations and shall the Ambassadors of the King of Heaven be silenced Numb 16. rejected imprisoned against the Law of God Corah Dathan and Abiram opening their mouths in mutiny against Moses and Aaron the earth opens her mouth in revenge and they sink down quick into the pit Uzziah 2 Chron. 26. King of Judah invading the Priests office he is sequestred from his regal Function being smitten with a Leprosie and so separated from his people And what was God more jealous for the Legal then he is for the Evangelical Ministration did he punish Kings invading the office of the Priest and will he acquit the people usurping the Function of the Minister No sure But know we that under the Law Gods judgments and blessings they were most-what corporal and temporal whereas his judgments and blessings under the Gospel they are most-what spiritual and eternal so that to be given up to a blindness of minde and a reprobate sense which seems to be the judgment of this Nation it is the most dreadful vengeance that can befal a people of which vengeance there can be no surer symptom then this horrid sin even through Schism Heresie Violence Prophaneness and Sacriledge to invade the Function corrupt the Doctrine abuse the Persons debase the honor and spoil the maintenance of that Ministry which Christ hath constituted and constituted here in his Mission and Commission of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. THE SECOND SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye therefore and teach all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. Introduction WHilst I behold the Word and Ministry of Christ to to be amongst men as the Ark and Testament among the Philistines scornfully abus'd as in the Temple of Dagon 1 Sam. 5.2 rather then religiously reverenc'd as in the Church of God The sacred Scriptures the Evidences of our salvation not so much read in Devotion as wrested by Faction Malice or Pride being the venemous Spider which converts the wholsom sweetness of saving Truth into the deadly poison of destructive Heresie And as for the Sacramental Seals of Gods holy Covenant whilst I behold them either pluck'd off by the violent or defac'd by the foul hand of Schism and Profaneness so that a question it is Whether the profane neglecting or the unworthy receiving or the disorderly administring the blessed Sacraments bring greater guilt upon the Nation And no wonder then if our dearest blood hath been spilt in so large a profuseness seeing we have spilt Christs precious blood in so open a profaneness Oh! how how have men come to receive the bread and wine of the blessed Eucharist 1 Cor. 11.29 but have not discern'd Christs body and blood through their profane and unworthy participation And now how many oh too too many how do they go to receive Christs body and blood and alas discern not that it is meer bread and wine through an unlawful and Schismatical administration Of these two so horrid evils I cannot suddenly say which is the greater guilt And as for the Sacrament of Baptism whilst I behold Parents cruel to their tender Infants Joh. 3.5 denying them entrance into Christs kingdom and keeping from them the seal of the Covenant of grace out of which Covenant there is no salvation In which see the just judgment of the righteous God that they who in a blind zeal have been so cruel to their mother the Church to eat out her bowels by Schism they are given up to such a blindness of mind that they become cruel to their own children in not admitting them into the Churches bosom her holy communion by baptism And thus those very persons who did load our Church and Ministry with this reproach and scandal that we would bring up our children in the superstition of
discendum quod de Deo intelligendum as Hilary speaks we must learn from God what we may understand of God even as we discover the Body of the Sun by the light of its own beams yea God it is who prepares the eye of the practical judgment and proportions the palate of the rectified will to discern the evidence and rellish the sweetness of supernatural Truths and he does it in this order The Church by a Ministerial Manuduction and Ecclesiastical dispensation to those matriculated by Baptism born in her Lap and bred in her Bosom tutored to a reverend esteem of her Maternal Authority to them she transmits this indubitate principle of Christian Verity That the sacred Scriptures are the Word of God But to them who are without the Infidel and Heathen the Church hath her arma praelusoria her preparatory Arguments of Right Reason to fit the minde for a candid reception and diligent examination of the Scriptures And upon this the Spirit of Truth comes in with Conviction to the Conscience perswading the Soul to this assent of Faith that they are the Word of God Wherefore besides the Ministry and Manuduction of the Church there must be an illuminating power of the Spirit yea a power rectifying and raising the minde to a capacity of supernatural light otherwise the Mysteries of Grace to the Natural man will be as the varieties of colours to the blinde the colours are not discerned till the faculty be restored nor are those Mysteries understood till the minde be healed And when thus by the Spirit of God the minde is fitted to the Word and the Word revealed unto the minde then does the Soul discern an excellency in the sacred Scriptures above what is in Humane Writings with as sure a distinction though not so clear an evidence as the eye does discern a beam of the Sun from the blaze of a Candle Quest 3 Thirdly In doubtful cases how may we best interpret the sacred Scriptures Answ I answer That Interpretation of Scripture is best which holds conformity to the Analogy of Faith and consent with the judgment of the Church two sure rules of Scripture interpretation approved and observed by the ablest Expositors of Gods Word 1. Which holds conformity to the Analogy of Faith Rom 12 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Analogy of Faith is none other thing then that summary and fit proportion which is in the general principles of Christianity and cheif mysteries of Grace plainly set down in the sacred Scriptures A sum whereof we have in our publick Confessions of Faith the Decalogue the Lords Prayer and the Doctrine of the Sacraments seeing then it is the Scripture phrase to be built up in our holy Faith As that stone Jud. 20. which holds not proportion with the rest of the building is either fitted or rejected by the Architect so that interpretation of Scripture which holds not Analogy with the received Doctrines of Faith it must be either amended or cast away by the Religious And in doing this the Faithful of Christs Church they shall according to St. Pauls precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3 16. walk orderly by one and the same rule and so preserve the unity and peace of the Church in being of one and the same minde 2. Consent with the Judgment of the Church For that no Scripture is of private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.20 to be interpreted by a mans own wit fancy or reason but by the enlightning power of the Spirit of Truth for as the Scriptures came not by the proper will Vers 21. so nor are they to be interpreted by the private judgment of men but the same Spirit who is the Author must also be the Interpreter And where may we with more confidence rest assured that this holy Spirit is then where Christ did expresly promise he should ever be with his Church Matth. 28.20 John 16.13 And especially with the Pastors of his Church to whom our Lord gives the promise that His Spirit should lead them into all truth But here it may be demanded what I call the Judgment of the Church I answer The antient perpetual and universal consent of holy Doctrine received at all times in all places and of all the faithful But especially do we fix upon that judgment of the Church in the antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils For that without controversie even by confession of all parties in that time were the most Eminent Saints for holiness of life excellency of learning purity of doctrine and constancy of martyrdom And he that will think to go to Heaven in any other path then what these blessed Saints have trod before him I say to him as Constantine to Acesius Erige scalam ascende solus Raise thy self O man a Ladder and climb up alone Now this antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils This is that we may call in the language of St. Ambrose Liber Sacerdotalis Ambr. de fid ad Grat. l. 3. c. 7. That Sacerdotal Book signatus a confessoribus multorum Martyrio consecratus signed by the confessions of the most eminent Saints and consecrated by the blood of the holiest Martyrs As then the Authority of the sacred Scriptures gives us the sure rule of Faith so the judgment of the Universal Church gives us the right line of interpretation according to which two it is well worthy our observation the Church of England did exactly draw the platform of her Reformation And this is evident in her Doctrine and Practice 1 In her Doctrine Art 20. amongst many other instances see it in her Book of Articles expresly acknowledging the Church to be the witness and keeper of the sacred Oracles and in her Book of Canons as expresly denying any doctrine necessary to be religiously held and believed which the Catholick Fathers and old Bishops of the Primitive Church have not collected out of the Scriptures And 2 that her practice is suitable to her Doctrine appears by her owning the four General Councils the Apostles Nicen and Athanasian Creeds And in all her disputes against the now silent adversary otherwise too busily employed the Jesuite justifying her reformed estate as conformed to the Primitive Church within the first five Centuries of years And here give me leave to observe unto you how the Presbytery laid the way to their own and our Churches ruine even by setting up private interpretation of Scripture in opposition to the received judgment of the Universal Church For do not the Brownists the Anabaptists under the name and notion of Independents presently beat them with their own weapon The Presbyterian abolisheth the Publick Liturgy and takes away Regular Ordination