Sermons on Three Chapters of Song of Songs, Sermon 9
THE NINTH SERMON. Our helpe be in the name of God, &c. It is written as followeth in the firſt Chapter of the Canticle of Canticles, the ſeuenth verſe.
For why ſhould I bee to the flockes of thy companions as one that ſhould hide herſelfe?
1 The honor of the Bride toucheth the Bridegroome.
2 In what ſenſe Chriſt maie bee ſaid to hauehave companions.
3 The Bridegroome can ſuffer no companion in the louelove which he beareth his bride, nor in the maieſty of his kingdome.
4 Nor in his propheticall dignitie.
5 Nor in his priesthood touching the redemption of his ſpouſe.
6 An aunſwere to the obiections made againſt his kindgome.
7 Whether the Church may impoſe Lawes to mens conſciences.
WE hauehave before vnderſtood the ardent & feruent praier of the Church beeing driuen out of her vineyard, & requeſting her bridegroome and paſtor that ſhe may draw near him, to be reſtored again into her poſſeſſion: whereunto ſhee now addeth a reaſon, alleadging what a maruelous incōueniēce would happen to her, if ſhe ſhould be denied her requeſt, to wit, that by this means ſhe ſhould remaine as it were vtterly forlorne and vndoone, which thing would be no leſſe diſhonorable vntounto her Bridegroome, then if an husband ſhould abondon and giuegive ouer his wife vntounto his companions.
2 Nowe for the better vnderſtanding of what waight this reaſon is, wee muſt knowe what theſe companions are with their flockes. For may it be ſaid that Ieſus Chriſt hath any cō panions? No: if we ſpeake properly: which thing muſt be particularly handled, that we fall not into moſt great and dangerous errors. We hauehave therefore to conſider in our Lord Ieſus Chriſt two principall points, namely his perſon and his office of mediation. As touching his diuinity there is no compariſon betwixt him and any creature: and we muſt hold this generall ſentence without exception, that God will neuer giuegive either in whole or in part, his honor vntounto an other: which doth fundamentally ouerthrowe all kind of Idolatries whatſoeuer. As touching his humanity being diſtinctly and by it ſelfe conſidered, he is called indeed ſonne of man, that is to ſay, true mā in all and through all, of like nature in ſubſtance of body and of ſoul with vsus, being in this reſpect extracted & brought from Adam; as Luke witneſſeth in his genealogie, Luk. 3.38. but as touching the qualities of the ſame nature, otherwiſe qualified altogether then they who are not regenerated by the ſpirite, betweene whom & him there is no more agreeableneſſe then betweene light and darckneſſe, 2. Cor. 6.14. And as touching thē which are changed & renewed by his ſpirit, there is truly a very great agreeableneſſe and accord, being guided and gouerned by the ſame ſpirite, enlightening their vnderſtanding, Epheſ. 1.18. and creating in them both to will and to doe, Phil. 2.13. to be followers of him, Epheſ. 5.1. walking as hee hath walked: 1. Ioh. 2.6. by reaſon of which conformity they are alſo called the children of God, Ioh. 1.12. and light, Epheſ. 5.8. but the inequality is very great: firſt, becauſe he is the eſſential fountaine and ſpring of all grace, in aſmuch as hee is God. Secondly becauſe hee is as it were the channell and baſon, touching his humanity, into which all graces in all perfection hauehave beene powred▪ I mean, out of his diuinity and Godhead, into his humanity & manhood: to the end that all of vsus might draw from thence eueryevery one his meaſure, Ioh. 1.16. and 1. Cor. 12.11. not that he hath the leſſe for al this, or that he hath one part, & we an other, but that his plenteouſneſſe and aboundance ouerfloweth vponupon vsus, without diminiſhing of any whit thereof in him.
3 It remaineth we ſpeake of his office of mediatorſhippe, whereupon we ought generally to note, that the ſonne of god beeing come in fleſhe, to purchaſe this ſpouſe by the blood of himſelfe, he is ſo iealous of her, that he cā neuer be brought to quit any one point of this amity and louelove of his to an other, nay he hath often taken her againe vntounto him, howe lewdly ſoeuer ſhee had behaued her ſelfe, Ierem. 3.1. The better to vnderſtand this, and that in the quality of his mediatorſhip, and of that which hee hath doone for his ſpouſe, he hath no companion, we wil, as the author of the epiſtle to the Hebrues doth▪ referre the whole vntounto three points, namely to his dignity Royall, his ſtate Propheticall, & his Prieſthood: in reſpect of which three points wee may and ought truely to ſay, that hee hath, to ſpeake properly, no companion, albeit hee hath as it were his officers and ſeruants, with whom in certaine pointes and after a certaine ſort he ſerueth himſelfe. In which thing many verie great and pernicious abuſes are committed, as we wil by gods helpe afterwardes declare. Ieſus Chriſt therefore is only king, not only in that he is creator and gouernour of the worlde in ſoueraign degree with God his father & with the holy ghoſt: but ſpecially King of a Kingdoome, which is not of this woorlde, concerning the conſcience, beeing ſpirituall and eternal, in ſuch ſort, that vntounto him alone it appertaineth, to commaund and to forbid, Ioh. 13.13. to iudge and to abſolue, 1. Cor. 5.4. hauing the keies to open and to ſhut, Apocalyps 3.7. So that neither hath it beene, nor is, nor maie bee lawfull at anie time for any beſides, no, not for the Angels themſelues, to make a Law to binde the conſcience, nor to eſtabliſh, in any point concerning the ſubſtance thereof, the gouernment of the Church. The reaſon hereof is moſt iuſt, and moſt euident. Moſt iuſt, becauſe ſith this gouernment ſurpaſſeth the order it ſelfe and nature of this woorlde, there is none capable thereof but he which is true God, and together alſo man endewed with a wiſedome and power ſurpaſſing euen that of the Angels. Moſt euident alſo, becauſe that if it bee forbidden to adde to, or diminiſh anie thing from the commaundementes of this Lawe-giuer, Deutr. 4.2. and 12.32. much more is it inhibited to make newe ordinances. And therefore it is ſaide by Eſay, Who required theſe things at your handes? Eſay. 1.12. And al the commaundementes of man, in the matter of this ſpirituall kingdome are once for all declared to bee nullities, Eſay 29.13. Coloſſ. 2.8. and 22. and 1. Cor. 7.23. As touching this point therefore let this ſtand for a ſure ground and agreed vponupon, that Ieſus Chriſt hath no companion in what ſort ſoeuer in this kingdome, and that he alone in this reſpect is King and Lorde of the vniuerſall Church, euen vntounto the ends of the world & for euer. Pſal. 2.8. and 110. as it alſo behoued the writing ſet ouer his head on the Croſſe ſhould bear, Pilate not knowing what he did, how euer the Iewes were angry with it.
4 Let vsus come now to the 2. point which we called his ſtate & office of being a Prophet, taking this appellation not ſtrictly as being giuen to certaine perſonages to prophecy & foretell ſuch things as ſhould come to paſſe touching our Lorde Ieſus Chriſt, & the particular application of the threats & promiſes of the law (ſuch as were the 15. Prophets whoſe writings we hauehave, & many others mentioned in the holy ſcriptures) but taking this word of prophet generally, for a declarer of the wil of god touching our ſaluation, in which ſenſe Ieſus Chriſt is called the Prophet whom we muſt heare vnderunder paine of extermination, Deut. 18.15. as the ſame is expounded, Act. 3.22. Ioh. 1.18. I ſay then that as Ieſus Chriſt alone is properly the foundation of the Church, 1. Cor. 3.11. And by the Lord himſelfe, Eſay. 28.16. as it is alſo in him alone, in whom the church was elected before the foundatiō of the world, Ephe, 1.4. ſo alſo it is he alone which hath beene ordained from euerlaſting by the father to declare his wil vntounto mē. And that this is ſo, behold S. Paul who witneſſeth in expreſſe termes, that it was he which guided the people in the deſart, 1 Cor. 10.9. as alſo it was he whoſe glory Eſay ſaw, Ioh. 1.41. In a word S. Peter ſpeaking of the time it ſelfe of Noe, ſaith that it was he that came then in ſpirit & preached to the vnbeleeuers of that time, 1. Pet. 3.19. finally it is hee which came in fleſh, to manifeſt the wil of the father, & to make the world altogither inexcuſable, Ioh. 15.22. & 18.37. yea ſo far as to bee called the miniſter of the circūciſiō, Rom. 15.8. that is to ſay of the Iews.
5 Let vsus come vntounto the ſtate of his prieſthood, which conſiſteth in two points, namely in the expiation of our ſins, & in his interceſſion for vsus towards God his father. As touching this expiation, we muſt firſt of al conſider that this word importeth a ful & entire paiment of al which is due vntounto god, to the end he be altogether appeaſed & ſatisfied. Secondly that, that which is due is death according to the ſentence giuen by God, Gen. 2.17. Rom 5.12. and 6.23. vnderſtanding by this worde Death, not only the ſeparation of the body and of the ſoule, whence there foloweth in vsus the putrefectiō of the body in the graue, Gen. 3.19. but alſo that which is called the ſecond death, which is the more then terrible & frightful fire & maledictiō of god, reuenging with all perpetuity ſin in the body and in the ſoule of the ſinner, the which horrible eſtate is eternal & euerlaſting in the Diuell and all the damned. Thirdly we muſt conſider in this matter, that the queſtion is not of paying for one ſinner, but for all ſinners: nor for a certaine number of ſinnes, but for all ſinnes, none excepted; I meane of al the elect of God which euer hauehave beene, or which are, or which ſhall be to the end and conſummation of the world. Fourthly we are expreſly to note, that it was neceſſary that this paiment ſhould bee offered by one who in reſpect of himſelfe was no waie bound to this malediction, but ſhould be a pledge and ſuertie for al others, as our Lord Ieſus Chriſt is called, Heb. 7.22. The reaſon is, becauſe that if he had been culpable in his owne perſon, he had been a ſinner, and conſequentlie nothing could hauehave proceeded from him, nor been receiued comming from him, which had not been vncleane & defiled, & therefore had not appeaſed, but alwaies augmented and ſharpened the anger of God, which thing was figured in the Lawe, by forbidding to offer anie thing leauened vntounto God: Leuit. 2.11. as the Apoſtle declareth the ſame: 1. Cor. 5.8. as alſo by forbidding of them which were vncleane to enter into the houſe of God: Pſal. 26.6. And farther becauſe together with the paiment due vntounto vsus by reaſon of our vnrighteouſneſſe, it behoued, to make vsus worthie of eternall life, according to the agreement of God with vsus, Deut. 30.19. Mat. 19.17. that this reconciliator and prieſt, ſhould be man entirely pure, without ſpot or blot in him whatſoeuer. Now all men are borne in ſinne, Pſal. 51.5. as witneſſeth the effect of ſinne, which is death, whereunto wee are all of vsus ſubiect: Hebr. 9.27. yea without excepting the ſmalleſt infantes, which hauehave notwithſtanding committed no manner of actual ſinne: Rom. 5.14. There is none then but one alone Ieſus Chriſt man, to whom this right of eternall life, according to the couenant of the Law, doth properlie appertaine: ſeeing that in him alone among the ſonnes of men, there is found this perfect purity of the humane nature which the Lawe both requireth and preſuppoſeth, in commanding a perfect louelove of God and our neighbour, beeing conceiued and borne man of a virgin by the ſole and only operation of the holy Ghoſt, Luk. 1.35. and not as al other men without exception, of whom it is ſaid that that which is borne of fleſh is fleſh: Ioh. 3 6. but without ſinne, 2. Cor. 5.21. and which more is beſides this natural integritie in which there is not the leaſt point of imperfection, it is he alone which hath accompliſhed the whole Law in al perfection, hauing obeyed God his father, as touching the firſt commandement vntounto death, yea the death of the croſſe: Phil. 2.8. and touching the louelove of neighbour, hauing giuen his owne life euen for his enemies, which is more thē to louelove his neighbor as himſelfe: Ioh. 10.11. and Rom. 5.8. Whence it followeth that according vntounto the couenāt of the Law promiſing life eternal vntounto him which ſhal entirely obſerue it, curſing him which ſhall faile in one point thereof, Gal. 3.10. Ieſus Chriſt alone hath merited for all ſuch as beleeue, eternal felicitie, which Prieſt was altogether neceſſarie for vsus, for the auoiding of death and obtaining of life: Heb. 7.26. In this then more then in the reſt, whereof wee before ſpake, hee hath no companion. It remaineth to conſider of the ſecond point of his prieſthoode, namelie, his interceſsion towardes God his Father for vsus, which conſiſteth in two poyntes. The firſt is the force and vertue of the death of him comming betweene God and vsus: for if the expiation and purging of our ſinnes goe not before, we cannot be but reiected of him, who hath no fellowſhip or communication with darckneſſe. The ſecond point conſiſteth in this, that as all our prayers ought to bee made in his name, that is to ſaie, deſiring to bee heard for the louelove of him, in whome alone the father is well pleaſed, ſo doth hee appeare as our elder brother before his father, not after the manner of men, who fal on their knees when they deſire anie thing of an earthlie Prince, and bring their ſupplication in their hands: but as it were repreſenting of vsus in his owne perſon, and ſanctifying our prayers, for which cauſe hee is called our Aduocate: 1. Iohn. 2.1. and Hebr. 7.25. And we muſt take diligent heede in this matter, how we meaſure his interceſſion ſuch as it is now in the Heauens, hauing nowe after his victorie a name which is aboue euerie name: Philip. 2.9. with all power in Heauen and in earth: Matth. 28.18. with that which wee reade of his prayers in the daies of his infirmitie. For then not onelie to ſhewe vsus an example, but alſo becauſe to ouercome his enimies & ours, and not to yeelde vnderunder the burden of the paine due vntounto our ſinnes, which were imputed vntounto him, as vntounto our pleadge and ſuertie, it behooued indeede that hee ſhould bee borne vppe and ſuſtained by the diuine vertue and power, which though hee had in himſelfe in as much as hee is God coeternal and coeſſential, he attributeth notwithſtanding & demandeth it altogether of the perſon of the father, hauing reſpect vntounto the office of his Mediatorſhip, ſo as he is ſuppliant & that with teares, yea as it were altogether troubled and affrighted, both for himſelfe: Ioh. 12.27. Mat. 26.39. Heb. 5.7. and alſo for vsus, as it is in ſpecial ſhewed vsus throughout the whole Chapter, Ioh. 17. and elſewhere. But now that hee hath ledde captiuitie captiue: Epheſ. 4.8. being ſate at the right hand of the father crowned with glory and honor: Heb. 2.9. it is true indeede, that hee yet ſuffereth, as we may ſo ſay, in his members: Act. 9.4. and Col. 1.24. as he will charge the wicked therewith at the latter daie: Mat. 25.45. It is verie true alſo, that hee hath yet compaſsion of thoſe which are his: Heb. 4.15. But al this muſt bee vnderſtoode of a celeſtial faſhiō & maner altogether vnknown vntounto vsus, without imagining an interceſſion by praiers agreeable vntounto the ſtate of this life▪ according vntounto which maner Ieſus Chriſt himſelfe ſaith that being receiued vp into heauen, he wil not pray vntounto the father. I mean ſo, as before our reconciliation made & perfected, & before the glorification of our mediator: not that the effect of his ſacrifice once made doth not alwaies come between god & vsus, & that the father ſhould not be called vponupon in the name of this mediator, in whō alone our praiers are acceptable vntounto him. Now by all this it appeareth that Ieſus Chriſt touching his prieſthood hath no more a companiō, then in reſpect of his ſtate roial, & ſtate prophetical, wherof the Apoſtle hath giuen the reſolution in expreſſe terms, ſaying that there is but one mediator between god & man, the mā Ieſus chriſt, 1. Tim. 2.5.
6 Such thē is the verity of god, neither is ther any other foū dation of our hope. But better yet to vnderſtād this matter being ſo neceſſary, we muſt mark 2. certain points which ſeeme to cōtrary it, to the end that this being finally cleared & made plaine, wee maie the better know and vnderſtand what theſe companions are of whom the Church here complaineth, and who are the true deſtroiers of it. Firſt of al therefore vntounto al this aboue ſaid may bee oppoſed that which is written touching this verie matter, and by the ſelfe ſame allegory, Pſalm 45.7. where it is ſaid that this king is perfumed aboue al his fellow companions named by the ſelfe ſame name, which Salomon in this place vſeth, as alſo in this verie book, Chap. 8.13. Touching the firſt of theſe two places, it is not in the worſer part or ſenſe, as in this place which we now handle, it is, but in very good part, that mention is made of fellowes and companions of Ieſus Chriſt, being verie clearly and plainly declared vntounto vsus, in what ſenſe Ieſus Chriſt hath fellowes and companions, Heb. 2.11.14. to witte, in this reſpect, that hauing taken vponupon him our nature (howbeit without ſinne) hee hath made vsus his brethren. But notwithſtanding, ſaith the Pſalmiſt, perfumed aboue his fellowes, and not like to like. He calleth vsus his brethren, but he is the elder, Rom. 8.29. and ſo conſequently lord of the houſe, Gen. 27.39. he is the onelie natural ſonne of God, in aſmuch as the humanity ſubſiſteth in the perſon of the onlie ſonne coeternal with God, and we are ſonnes in him by adoption, Ioh. 1.12. he is onlie in his degree the heire and vniuerſall Lorde of all theſe thinges: Heb. 1.2. and notwithſtanding by grace he wil make vsus coheirs in this glorie with himſelfe, without clipping or rebating any thing thereof in himſelfe, Ioh. 17.22. and Rom. 8.17. Nowe as touching the ſecond place drawen out of this booke, Chap. 8.13. it is not there ſpoken of men as companions of Ieſus chriſt, but becauſe all the faithfull are vnited and ioyned together by vnity of faith and of hope, Epheſ. 4.4. and by the bond of charitie, Act. 4.32. as ſhal be ſpoken in his dew place. A man might alſo alleadge that he called his Diſciples frinds, and not, ſaith he, his ſeruants. But this is in a certain reſpect namelie, as himſelfe expoundeth it, becauſe he would in familiar ſort declare vntounto them the whole ſecrets of the Gospel, Ioh 15.15. keeping notwithſtanding vntounto himſelfe the title of lord of the houſe, as pertaining onelie vntounto himſelfe, Ioh. 13.13. and Heb. 3.6. There is greater difficultie touching the ſoueraigne royalty which we attributed to the ſole perſon of Ieſus Chriſt, whereas it is ſaid that hee hath made vsus kings, Apoc. 5.10. that we are a royall prieſthood, 1. Pet. 2.9. or a prieſtly kingdome, Exod. 9.6. that a crowne is prepared for vsus in heauen: 2. Tim. 4.8. & which is more then al this, wheras it is ſaid, I appoint vntounto you a kingdome as my father hath appointed & diſpoſed it vntounto me: Lu. 22.29. but god forbid we ſhould vnderſtand theſe things as if this monarchy of Chriſts were diuided or parted for al this: for contrariwiſe, there is no other thing meant by this royal dignity of ours, then firſt, the vertue & power of the holy ghoſt in vsus to ouercome the diuel, the fleſh, the world, & our ſelues: & ſecondly the participation of eternal glory. And as touching the Apoſtles of whō it is ſaid, that as the father hath agreed with him of a kingdome, ſo hee diſpoſeth it & couenanteth it with thē, & that they ſhall ſit vponupon thrones & iudge the twelue tribes of Iſrael: this is ſpoken in reſpect of this, that they hauehave a meaſure of ſpirit frō him, & particular autority to found the chriſtiā church, according to that which is written, Apoc. 21.14. But S. Paul expoundeth in what ſenſe this is to be taken and vnderſtood, 1. Cor. 3.10. namelie in aſmuch as the Apoſtles were as it were the hand of God, laying the foundation of the Church which is but one, to witte, Ieſus Chriſt. In reſpect of which doctrine, and not that this authority appertaineth to anie ſaue vntounto Ieſus Chriſt alone the onelyonly ſonne of God adored by the Angels themſelues: Heb. 2.6. it is ſaid of al the true faithful beleeuers, that in the latter day they ſhall iudge the Angels, that is, the Diuel and his Angels, 1. Cor. 6.2. & ſhal ſit on his right hand, Pſal. 45.9. and Epheſ. 2.6. A man might alſo alleadge touching this power and authority of making Lawes to bind the conſcience, & of the ſpiritual gouernment, that it is ſaid, that the Law was giuen and deliuered by the Angels: Gal. 3.19. and by Moſes: Ioh. 1.17. and Act. 7.38. But this difficulty or obiection is eaſily anſwered both by that formall text where it is ſaid that Ieſus Chriſt is the onelyonly Law-giuer: Iam. 4.12. as alſo by that which is written of the autority of the Angels, & that which Moſes & other faithfull ſeruaunts of the Lord hauehave alwaies done and practiſed. It is therefore ſaid touching the Angels, that they are not maſters, but miniſtring spirits: Pſal. 103.21. Heb. 1.14. And as touching Moſes it was at the requeſt of the people, that hee was not a Law-giuer, but a meſſenger to referre and report what was giuen him in commaundement without adding to, or diminiſhing of any thing from it, Exod. 20.19. and Deut. 4. As himſelf alſo ſheweth how carefull he was in taking heede of doing anie thing at al vponupon his owne head, in that himſelfe would ſet downe no Law concerning the puniſhment of blaſphemers, and touching thoſe which brake and violated the ſabboth, but made his recourſe for theſe cauſes vntounto the Lord, Leuit. 24.11. and Numb. 15.34. although the queſtion was but of a ciuill puniſhment: ſo far it is that Moſes or Aaron would take vponupon them to make anie rules for the ſeruice of God, or impoſe a Law on the conſciences of the people, contrarie to that commaundement which Moſes had of doing and making all thinges according to the model and patterne of that which he had ſeene in the mountaine, Exod. 25.40. And therefore vnderunder Dauid alſo and Salomon the whole ſtate of the Temple was ſet vp and perfected, not by the aduiſe of man, but according vntounto propheticall reuelations, 2. Chron. 22.11. But yet a man might hereupon replie, that one of the principalleſt rights of regalitie and royaltie is to ſhewe merciemercy and to pardon. Now the power of the keyes of the kingdome of heauen, which conſiſteth in binding and looſing, that is to ſay in condemning and abſoluing of ſin, was in the perſon of Saint Peter & the other eleuen Apoſtles giuen vntounto the Church, Mat. 16.19. & Ioh. 20.23. But whereas it is ſaid elſewhere, that it pertaineth vntounto God alone to remit ſinnes, Mar. 2.7. it is eaſie to be vnderſtoode, that there is a great difference firſt betweene making of Lawes and publiſhing or applying of them: and ſecondly betweene power to execute abſolutely, and a commiſſion limited and bounded. Therefore I ſaie touching the ſpirituall kingdome concerning the conſcience & ſaluation or damnation, that this power pertaineth to one onelyonly God in the perſon of his ſonne, whom hee hath from all time eſtabliſhed and ordained head of this Empire. And as touching the execution of his Lawes according to the exigence of caſes, hee hath ſet vp and eſtabliſhed his holy miniſterie in his Church, with a commiſſion limited, that is to ſay with a charge to iudge according vntounto the tenor of his Laws, and as it were repreſenting the chiefe Lord, and Lawe-giuer, and not otherwiſe vnderunder paine of nullity of their ſentence: otherwiſe we muſt ſaie that Ieſus Chriſt was iuſtly condemned and excommunicated with his Diſciples, Ioh. 9.22. and 16.2. inſteede of that which the Lord himſelfe ſaid of them, let them alone, they are blind, leaders of the blind. And indeede Saint Paul ſpeaking in generall of his whole preaching, calleth it the counſaile of God, Act. 20.27. And to the ende that no man ſhould extend and ſtretch this to any inward and internall reuelation without the Scripture, that which I ordaine, ſaith he, (ſpeaking of the inſtitution of the holy Supper) that hauehave I receiued of the Lord: and ſpeaking of being vnmarried hee proteſteth that he wil not tie and intangle their conſciences: as alſo Saint Peter admoniſheth al paſtors to take heede how they vſurpe a lordlines ouer their flocks, which he calleth the portion or the heritage of the Lord, 1. Pet. 5.3. And therefore theſe words of Saint Paul, 1. Cor. 7.12. But to the reſt I speake and not the Lord, ſpeaking of mariages contracted with an vnbeleeuing partie, ought not ſo to bee vnderſtoode as if the Apoſtle tooke vponupon him to commaund anie thing of his owne head & priuate authority, but he vſeth this maner of ſpeach to diſtinguiſh that, for which he had the expreſſe and regiſtred word of God, from that which was not in plaine termes expreſſed, but correſpondent notwithſtanding and agreeing with that which was written: beeing a thing impoſſible that the Lawes could containe euerie particular caſe which might happily fal out, as we hauehave at large declared and expounded the ſame in handling of that Epiſtle.
7 Finallie there are which alleadge the authoritie which the Church had in the time of the Apoſtles to make eccleſiaſtical Lawes and ordinances, and ring out as loud as they can this word of Apoſtolical traditions, Act. 15.28. and 16.4. 1. Cor. 11.2. and. 34. whereof they produce diuerſe examples ſcattered and ſowen heere and there throughout Saint Paules Epipiſtles, as of the vaile of weomen, of the order of ſpeaking and vttering the word of God in the aſſemblie, of collections and gatherings for the poore, and of almes. This matter would require whole ſermons, as we hauehave alſo often occaſion to ſpeak thereof. But for this preſent, this may thus bee aunſwered in a word. It is then another thing to make lawes to tie mens conſciences, to ſay, looke yee, this is good and pleaſing vntounto God, this he commaundeth you to doe or beleeue: or contrariwiſe to ſay, looke yee, this hath God forbidden, and this you may not doe or beleeue. And againe, ſee, theſe be the vocations and charges by which the ſonne of God wil hauehave his Church to be ruled and gouerned: this I ſay is farre another thing, then to hauehave a reſpect vntounto that which is requiſite for the vſe and practiſe aſwell of the doctrine as alſo of the diſcipline which God the alone and onelie Law-giuer hath ordained: requiſite I ſaie according vntounto the time, perſons, and place: which beeing ſubiect to infinit varieties, yea ſometimes contrarieties, the Lord vnderunder the new couenant hath not made, & as I may ſo ſaie, could not make certaine ſpecial & perpetual ordinaunces, ſeeing this policie is accidentall, and not of the ſubſtaunce neither of doctrine nor of diſcipline. And therefore in reſpect of this point, hee was content to giuegive a generall commaundement, that whatſoeuer he ordained ſhould be executed orderly and modeſtly in his houſe which the church, 1. Cor. 14.40. Yee ſee then the boundes which he is content to preſcribe vsus. And that this is ſo, we ſee how theſe ordinaunces themſelues of the Apoſtles which wee hauehave aboue ſpecified vaniſhed awaie by little and little, the times being chaunged, and the cauſes why they were made ceaſing to be: which would not hauehave been if they had concerned the ſubſtance of diſcipline and doctrine, which are perpetual and inuiolablie to bee obſerued vntounto the end & conſummation of the world. Contrariwiſe the Scribes and Phariſees not contenting themſelues that they were placed in Moſes chaire, that is to ſay to declare the doctrine and diſcipline taught by the miniſtery of Moſes (in which caſe the people were to doe that which they taught, and not to follow their wicked life) would needes medle with making of Lawes to tie the conſciences of men, and ſo to adde ſomwhat of their owne vntounto the ſeruice of God eſtabliſhed by his Lawe, where it is ſaide that the Lorde had rather ſcandalize and offend them, then ſubiect his Diſciples vntounto them, Mar. 7.6. ſhewing that he held not or accounted the vſage of ſuch traditions for a thing indifferent, but calleth them the aboliſhing and taking away of the commandements and ordinances of God, Mar. 7.13. and a leauen which he commaundeth vsus to take heede of, Mat. 16.12. Now I thought good expreſlie to ſpecifie in this matter the time of the new couenant, becauſe that vnderunder the old, the Church being encloſed within the limites of one people, of one country, of one holy place, and for a time onelyonly, the Lord declared and ſet downe not onelyonly the doctrine which he would hauehave to be taught, both of the ſeruice and gouernment of his houſe: but alſo ſpecified and particularized thoſe ordinances according to the times, places, and perſons, which he would hauehave to bee inuiolablie obſerued, without changing, adding, or diminiſhing anie thing in thē at al, Deu. 4.2. Eſai. 1.12. & 29.13. But vnderunder the new couenant which hee contracted with all people and nations, and for ſo long time as the world ſhould endure, it was neceſſarie, hee ſhould leaue it in the liberty of the Churches to appoint and eſtabliſh whatſoeuer in ſpecial and particular concerneth the vſe and practiſe of the doctrine and diſcipline as touching order and edification according to the variety and difference of circumſtances. And thus far of the ſoueraintie of of him which hath written in his thigh, The King of Kings and Lord of Lords, Apoc. 19.16. We will defer the reſt which remaineth farther to be ſpoken, vntounto our next ſermon: in the meane time let vsus pray vntounto the Lord that it wil pleaſe him to giuegive vsus the grace wel to vnderſtād this holy doctrine, ſo neceſſary for theſe times we now liue in, to diſcerne his true Churches from thoſe falſe maskes thereof which preſent themſelues to vsus on euerie ſide, to the end that hauing found it, wee may continue firme and conſtant in the true doctrine of ſaluation, vntill the enioying of the full coniunction of the members and the head together in the kingdom euerlaſting. And becauſe that on the contraryſide we hauehave beene hitherto and yet are ſo ſlothfull in this behalfe, and ſo vnthankful, we will humble our ſelues before the face of our good God and Father, to deſire his grace and merciemercy as followeth.
Almighty God &c.