are nothing else but the Disputes of Philosophy and therefore according to the Apostolical Command to be wholly flung out of Religion and not suffered to affect our Faith one way or other To be a Philosopher and a Christian to Dispute and to Believe are two very different things and yet it is very evident that most of the Arguments against Revelation in general and most of the Disputes about the particular Doctrines of Christianity are no better than this vain deceit of Philosophy that were the Matters of Faith and the Disputes of Philosophy truly distinguished this alone would be sufficient to settle the Faith of Christians and restore Peace and Unity at least in the great Fundamentals of Religion to the Christian World 1. As to begin with Revelation in general The Books of Moses are the most Ancient and that considered the best attested History in the World the whole Nation of the Iews whose History he writes pay the greatest veneration to him and if we believe the Matters of Fact which he relates he was certainly an Inspired Man who could neither deceive nor be deceived And it is impossible to have greater Evidence for the Truth and Authenticalness of any Writings at such a distance of time than we have for the Writings of the New Testament and indeed the Infidels of our Age have very little to say purely against the Credibility of the History and then one would think that all their other Objections should come too late unless they will justifie Pharaoh in disbelieving Moses and the Scribes and Pharisees in disbelieving our Saviour after all the Miracles they did For if they will disbelieve Moses and Christ though they have nothing material to object against the Truth of these Histories nothing which they would allow to be good Objections against any other History they must by the same reason have disbelieved them though they had seen them do all those great Works which are reported of them in such Credible Histories But whatever the Authority of these Books are they think they may securely reject them if they contain any thing which contradicts their Reason and Philosophy and they find a great many such things to quarrel with They think Moses's History of the Creation very unphilosophical That the Story of Eve and the Serpent is an incredible Fiction That the Universal Deluge is absolutely impossible and irreconcileable with the Principles of Philosophy and it does not become Philosophers to have recourse to Miracles That what we call Miracles are not the effects of a Divine Power but may be resolved into Natural Causes That Inspiration and Prophesy is nothing but natural Enthusiasm and all the Pretences to Revelation a Cheat and Imposture That Nature teaches us all that we need to know That there is no other certain knowledge but this That we are not bound to believe any thing which our own reason cannot grasp and comprehend and therefore Revelation is perfectly useless and God himself cannot oblige us to believe any thing which does not agree with the Reason of our own Minds and the Philosophy of Nature Those who understand the Mystery of Modern Infidelity know that these and such like are the wise Reasons for which they reject and ridicule all Revealed Religion and endeavour to rob and spoil men of one of the greatest Blessings in the World a Divine Revelation So that Infidelity is resolved into these vain Pretences to Philosophy that Men will understand how to make destroy and govern the World better than God 2. As these Men oppose Reason and Philosophy to Revelation so others either deny the fundamental Articles of Christianity for the sake of some Philosophical Difficulties or corrupt the Doctrines of Christianity by a mixture of Philosophy The Gospel of our Saviour is the plainest Revelation of the Will of God that ever was made to the World all its Doctrines are easily understood without Art and Subtilty and yet there is not a more nice intricate perplext thing in the World than what some Men have made the Christian Faith All the Subtil Disputes of Philosophy are brought into the Church and Plato and Aristotle are become as great Apostles as St. Peter or St. Paul As to give some few Instances of it for time will not permit me to discourse it at large What are the Arian Socinian Pelagian Controversies but meer Philosophical Disputes with which these Hereticks corrupted the Catholick Faith There is nothing more plain and express in Scripture than the Faith of Father Son and Holy Ghost or the Doctrine of the Trinity in Unity and that great Art and Subtilty which has been used and to so little purpose to pervert those Texts of Scripture wherein this Doctrine is contained is an evident proof That this is the plain natural obvious sense of those Texts since it requires so much Art and Criticism to put any other sense on them and that will not do neither till men are resolved rather to make any thing of Scripture than to find a real Trinity there If then this Faith be so plainly contained in Scripture what makes all this dispute about it What makes those who profess to believe the Scripture so obstinate against this Faith Truly that which makes some men Infidels makes others Hereticks that is a vain Pretence to Philosophy The first Philosophical Dispute is about the Divine Unity We all own with the Scripture that there is but one God but we say further as the Scripture teaches us That there are Three Father Son and Holy Ghost each of which is true and perfect God This they say is a Contradiction and if it be so there is an end of this Faith for both parts of a Contradiction can't be true But to be Three and One upon different accounts and in different senses is no Contradiction for thus three may be One and One Three and this is all the Scripture teaches or that we profess to believe whatever the Mystery of this Distinction and Unity be But this will not satisfie these Philosophical Wits unless they can comprehend how Father Son and Holy Ghost are really and distinctly Three and essentially One the manner of which the Scripture gives no account of and therefore this is no dispute in Faith but only in Philosophy Another objection concerns the Divine Generation how God can beget a Son of his own Substance which the Arians thought inferred a Division of the Divine Substance And a Third Objection concerns an Eternal Generation how it is possible that the Father should beget an Eternal Son that the Son should be begotten without any beginning of Being and that the Father should not be at least some few moments before the Son and consequently the Son not Eternal Now we all grant that we can give no Philosophical account of this no more than we can of the simple Divine Essence or of Eternity it self but we may believe that God has an Eternal Son as we do that there is
I shall observe this following method I. Consider the Duty of Gospel-Bishops and Pastors which is to Feed and to Govern the Houshold of Christ. II. The Qualifications of Gospel-Ministers which are Faithfulness and Prudence a Faithful and Wise servant III. The great rewards of such men Blessed is that servant I. The Duty of Gospel Ministers whether Bishops or others and that consists of two parts 1. To Feed 2. To Govern the Houshold or Church of Christ. They are appointed Rulers of his Houshold to give them meat in due season 1. To Feed the Flock of Christ. This command Christ gave to Peter 20. Acâ—…s 28. and repeated it three times Simon son of Ionas lovest thou me more than 21. John 15 16 17. these then feed my lambs feed my sheep Now to Feed signifies to instruct men in the Knowledge of Christ for Knowledge is the proper food and nourishment of the Soul by which it grows in Spiritual Wisdom and all Vertue and Goodness and is as necessary to 1 Pet 2. 2. our Spiritual Life as natural food is to the Life of our Bodies This is life 17. John 3. eternal saith our Saviour to know Thee the only true God and Iesus Christ whom thou hast sent For this reason our Saviour appointed Stewards and Dispensers of the Mysteries of his Kingdom whose whole business it should be to study the Divine Will themselves and to instruct others For this is a knowledge which must be taught Nature may instruct us in the Being of a God and the differences between good and evil and the plain Rules of Morality but the Mysteries of the Kingdom the whole oeconomy of mans Salvation by Jesus Christ is to be known only by Revelation Christ came down from Heaven to reveal this to us and he instructed his Apostles and his Apostles by their Preaching and Writings instructed the Church and have left us a standing Rule of Faith and Manners but yet it is necessary that there should be some Men peculiarly devoted to the Service of Religion the study of the Scriptures and the Work of the Ministry to instruct and teach those who have neither leisure not opportunities for enquiry nor capacity to learn without a Guide which is the case of the generality of Christians especially since Religion has been clogged with such infinite Disputes and there has been so much art used to make the plainest truths difficult obscure and uncertain to corrupt the Christian Faith and to make it comply with mens sensual Lusts or secular Interests A Guide and Instructor is absolutely necessary when there are so many Turnings and Labyrinths wherein men may lose themselves and their way to Heaven But though there were no Disputes in Religion no difficulty in understanding it though all men were agreed about the way to Heaven though the meanest Christian understood the Mysteries of Christianity as well as the greatest Divine yet there would be constant need of a Spiritual Guide while men are apt to be unmindful of their Duty and careless in the Practice of it The work of an Evangelical Pastor is not meerly to instruct the Ignorant but to exhort to reprove to admonish to watch over the Lives and Manners of Christians to make seasonable Applications to their Consciences to administer Comfort to afflicted Spirits to excite and quicken the slothful and to encourage the fearful and timerous and to assist and direct men in their Spiritual Warfare how to obtain a glorious victory over the World and the Flesh. This is to feed the Flock of Christ and to give them Meat in due season to instruct them in those things of which they are ignorant and to put them in mind of those things which they already know that their Faith may be turned into a principle of life and action and this heavenly Food may be digested into Blood and Spirits to the edifying of the Body of Christ in all Christian Graces and Vertues 2. Another part of the Ministerial Office consists in Acts of Discipline and Government Christ has made these Ministers and Servants Rulers over his houshold No Society can be preserved 5. Eph. 23. 10. John 14. without Order and Government which is as absolutely necessary in the Church as in the State Christ is the Head of the Church the Husband the Shepherd the Lord which are all names of Authority and Power and the Church is his Body his Spouse his Flock his Houshold and Family which are names of Subjection and denote a regular and orderly Society but Christ has now left this World and does not visibly appear among us to direct and govern the Affairs of his Church he is ascended into Heaven where he sits at the right hand of God and exerciseth an invisible Power and Providence for the defence and preservation of his Church on Earth He governs us by his Laws and by his Spirit and by his Ministers for when he 4. Eph. 8 11 12 13. ascended on high he led captivity captive and gave gifts to men And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers For the Perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Till we all come in the unity of the Faith and of the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ. When our Saviour was risen from the dead he tells his Disciples All power is given unto me both in Heaven and in 28. Mat. 18 19 20. Earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World This is their Commission to pâ—…ach the Gospel and to govern his Church which was not meerly a personal Commission to the Apostles but extends to all their Successors as appears from Christ's promise to be with them in the discharge of this Ministerial Authority to the end of the World Thus St. Iohn acquaints us that Christ after his Resurrection appeared to his Apostles when they were met together and said unto them Peace be unto you as my Father hath sent 20. John 21 22 23. me so send I you And as he had said this he breathed on them and said unto them Receive ye the Holy Ghost Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained This invested them with Authority but then the actual communication of Power which especially at that time was necessary to the discharge of their Office was reserved for the descent of the Holy Ghost and therefore our Saviour commanded them Not to depart from Ierusalem but to wait for the promise of the Father that is the gift of the Holy Ghost For says
perpetuate our Prosperity and Glory if the Remembrance of past Judgments teaches us to Fear God the Sense of his present Mercies to Love him and both to Obey him Which God of his Infinite Mercy grant through our Lord Iesus Christ To whom with the Father and the Holy Ghost be Honour Glory and Power now and ever Amen SERMON XIII THE Divine Presence IN Religious Assemblies Preach'd at the Cathedral-Church of St. Paul the First Sunday after Opening the QUIRE December 5. 1697. Psalm xcvi 9. O worship the Lord in the Beauty of Holiness WE have lately made our first Solemn Appearance before God in this House with all the External Solemnities of Worship and I hope with those Transports and Ardours of Devotion which such greaâ—… Occasions require Excepting thosâ—… Christian Feasts which contain the Mysteries of our Redemption by Jesuâ—… Christ Two more joyful Solemnitieâ—… could not well have met in One Day the One a Feast of Dedication the 〈◊〉 ther of Peace Blessed Union Maâ—… these Two be never parted May thâ—… Church enjoy Rest and Ease under thâ—… Gracious Influences of a Victorioâ—… Prince and may the Throne be estâ—… blished in Peace by its Love and Zeâ—… for God's House The Publick Solemnities of Worshiâ—… and the Publick Peace of Church aâ—… State are the most comprehensive Bleâ—… sings which we can enjoy in this Worlâ—… They are an Inferiour Accomplishmeâ—… of the Angelick Hymn at the Birth 〈◊〉 our Saviour Glory be to God in tâ—… Highest on Earth Peace Good Will 〈◊〉 wards Men. These are the Matter of our preseâ—… Joy which ought not to be confinâ—… to one short Day but to be had in peâ—… petual Remembrance as we hope aâ—… pray that these Blessings may be peâ—… petual But my present Design relates to God's House and that Worship which we must pay to God there O worship the Lord in the Beauty of Holiness 1. And first I shall begin with the Beauty of Holiness the right understanding of which may possibly turn some Mens Curiosity into Devotion There is I think no dispute but that by the Beauty of Holiness the Psalmist means the Tabernacle or Sanctuary for if David was the Penman of this Psalm the Temple at Ierusalem was not then built and thus it is applied in this Psalm ver 6. Honour and Majesty 〈◊〉 before him Strength and Beauty are in his Sanctuary and v. 7. Give unto the Lord the Glory due unto his Name â—…ing an Offering and come into his Courts which is immediately explained in the Words of my Text O worship the Lord in the Beauty of Holiness and thus the Seventy render it both here and in Psalm 29. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Holy Tabernacle This was the peculiar Place of Worship under the Law which is called the Beauty of Holiness from that excellent and incommunicable Majesty which dwelt there There is such frequent mention madâ—… in the Old Testament of God's peculiâ—… Presence in some places above otherâ—… Of the House of God where he dwelâ—… where he places his Name where 〈◊〉 sits between the Cherubims and such 〈◊〉 peculiar Sanctity and Holiness for thâ—… reason attributed to these Places thâ—… no Man denies the Distinction and Hâ—… liness of Places under the Iewish Dâ—… spensation But there are too many whâ—… think that the Gospel of Christ has pâ—… an end to all such Distinction of Placeâ—… as it has done to all other Iewish Câ—… remonies that God has no othâ—… Church now but the Assemblies 〈◊〉 Christians and the Hearts of devoâ—… Worshippers in what Place soever theâ—… meet that to think God is more prâ—… sent or more acceptably worshipped 〈◊〉 one Place than in another is either Pâ—… gan or Iewish Superstition that to bâ—… have our selves with greater Reverenâ—… in a Christian Church than we do 〈◊〉 our own private Houses unless it be iâ—… the immediate Acts of Worship is nâ—… better than to worship Wood and Brickâ—… and Stone as if they had some peculiaâ—… Sanctity in them This as slight a Matter as some may think it is of mischievous consequence to Religion as it delivers Mens Minds from those awful Regards to the Divine Presence which ought to possess them when they approach God's House as is too often seen in a careless and irreverent Worship And therefore I shall take this Occasion briefly to represent this Matter which when truly stated will admit of little dispute To assert in loose and general Terms the Holiness of Places and that Religious Regard and Reverence which is to be paid to them may I confess give just Offence to Christian Ears as if the Place and House it self had such a Holiness that we must not only worship God in such a Place but that we must pay some Religious Reverence to the House it self with relation to God For if once we admit of any kind of Relative Worship I know not where we can stop but may as well worship Pictures and Images and Crucifixes as Holy Places upon account of their relation to God and Christ. But yet no understanding Christian will deny that we must worship God with all Humility of Soul and Body where-ever we know that God is peculiarly present to receive our Worship that if there be any such Places where God is thus peculiarly present we must approach his Presence and behave our selves while we continue there with all Religious Reverence and Devotion It is the peculiar Presence of God which is the only Holiness of any Place and which alone challenges our Religious Adorations And the reasonableness and necessity of this every one must own who acknowledges the peculiar Presence of God in the appropriated Places of Worship For if God be peculiarly present there to receive our Worship whenever we approach his Presence we ought to approach him with all the external Signs of Reverence which is not to reverence the Place but to reverence that excellent Majesty which is peculiarly present in that Place So that rightly to understand this Matter I must briefly explain the Scripture Notion of God's peculiar Presence in the Places of Worship and what Reverence such a Presence requires from us when we approach such Places First then I observe that though it be the constant Doctrine of Scripture that God is essentially present in all Places yet there are some Places which are peculiarly called his Presence and thus it has been ever since the Creation where-ever God manifested himself peculiarly present such Places were called his Presence and became the ordinary standing Places of Worship It does not seem improbable to me that though all Paradise might be called the Presence of God yet there was some peculiar Place even in Paradise it self where God did most ordinarily appear to our first Parents for we read in Genesis 3. 8. that when Adam and Eve had eaten the forbidden Fruit they heard the Voice of the Lord God that is the Eternal Word walking in the Garden in the cool