The Sum of Sacred Divinity, Book 2 · Chapter 4
CHAP. IIII.
Of the Propheticall Office of Chriſt, and of the outward Church.
WE hauehave done with CHRISTS Office of aThe other, which is vntounto his Church: a companie of men culled out of the World, who beleeue or profeſſe to beleeue in him. This latter part contayneth his Propheticall Office, and that which the Scripture by excellencie termeth, The Kingdome. Iudge in the generall gouernment of the World: The ſecond Arme or Branch of his Kingdome, is the Propheticall Office. A part I make it of his Kingdome, not of his Prieſt-hood.
Firſt, For that all his Prieſtly Functions are betweene God and Him, as the Apoſtle defineth them to be in matters to Godwards, Heb. 5. 1. But theſe of his Propheticall Office, as the reſt of his Kingdome, are vntounto his Church.
Secondly, Becauſe thoſe wherein the Propheticall OfficePropheticall Office, is thought to conſiſt, Teaching, Preaching, Miniſtring of the Sacraments, Diſcipline and ſuch like, whervnto Miracles come alſo to bee annexed, are matters of Authoritie, and of Power deriued from his Kingly Office; and his Word is called, The eMat. 13. 19.Word of the Kingdome: yea, the preaching of the Goſpell, and the outward Church collected and gathered by the ſame, hath the name of fMat. 13. 24, 47, 52.the Kingdome of Heauen.
Thirdly, Since the Miniſterie of Chriſt hath alwayes going with it, an effectuall and liuely working of his Spirit, as one ſpeciall part of this Propheticall Office, his Miniſterie muſt needes bee a Noble and a Royall Dignity, that is accompayned with ſo great a force and power.
Fourthly, It is by vertue of his Kingly Office, that he ſendeth forth Prophets and Apoſtles, and all other Miniſters, prooued Epheſ. 4. 8, 11, 12. where Paul deſcribing the Royaltie of his Kingdome, that hee led captiuitie captiue, and gaue gifts vntounto men, immediatly addeth, He therefore gaue ſome to be Apoſtles, ſome to bee Euangeliſts, ſome Prophets, ſome Paſters and Teachers, for the knitting together of the Saints for the worke of the Miniſterie, for the building vp of the Body of Chriſt. But this, all muſt grant that he doth, as the Head of the Prophets. Therefore the Propheticall Office, is one part of his Kingly bountie.
And albeit Teaching may ſeeme a part of the Prieſtly Function, by that which is written, Deut. 33. 10. They teach IACOB thy Iudgements, and Iſrael thy Law; yet the eſſentiall point of the Prieſts Office, which ſtood in Sacrifices and Oblations, muſt bee diſtinguiſhed from that common, to the whole Tribe of Leui, as in that very place the words following doe diſtinguiſh them: They put Incenſe before thy face, and Sacrifice wholy to bee conſumed vponupon thine Altar: for as Prieſts they went no further then to doe, and to be types of thoſe things which before were aſſigned vntounto the Prieſt-hood of Chriſt.
Their Office of teaching and inſtructing the people: they had another calling for common with the Tribe of Leui, which the Prophets elſe, who were not of the ſame Tribe, yet tooke vponupon them being rayſed vp (extraordinarily) for that purpoſe, from whom this part of Chriſts Office tooke the name, and not from the Prieſtly Function, though they were alſo called of GOD vntounto it.
The Propheticall Office of Chriſt reſpecteth a ChurchWhich is to the Church of Profeſſors: it ſtandeth in an outward calling and gifts: An outward calling, when by his Word, that is to ſay, his publiſhing of the Couenant of Grace. and people, in beſtowing vponupon them his Word, and the fruit it bringeth forth by the working of his Spirit: for theſe three, Prophet, Word, and Church, hauehave a perpetuall relation one vntounto another. Wherefore in handling the Propheticall Office, the Word of Chriſt is firſt to be ſpoken of, and then his Church.
The Word of Chriſt is all the holy Doctrine that hee hath taught from the beginning, concerning our ſaluation through him:
Wherein obſerue,
Firſt, Chriſt is the matter, and onelyonly ſubiect, and ſubſtance of the Word. In that regard, himſelfe is called, The gIohn 1. 1.Word, or hReuel. 19. 13.The Word of God: Becauſe of him, and of him alone it is, that there are in the Word ſo many glorious and excellent ſpeeches, and the Doctrine of the Goſpell hath the name of the Word of Chriſt, Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth, but heauenly and ſupernaturall which was not in Adam before his fall, though he were perfectly holy, and endued with all manner of naturall vnderſtanding.
Secondly, He himſelfe, as he is the matter, ſo he is the Authour of the Word. In which reſpect the Scripture giueth theſe names vntounto him.
Firſt, He is called Hamedabber, or the Speaker, and Interpreter of his Fathers Will, Dan. 8. 13. To which place, it may be, the Apoſtle iHeb. 12. 25.hath ſome eye, when hee ſaith, Take heed yee reiect not him that ſpeaketh, or the Speaker, meaning Chriſt.
Secondly, A Doctor, kMat. 3. 10.or a Teacher.
Thirdly, A lDeut. 18. 15. Acts 3. 22.Prophet, the head and Lord of the Prophets.
Fourthly, an mHeb. 3. 1.Apoſtle.
Fiftly, The nMal. 3. 1.Angell of the Couenant.
And that wee may know with what Graces our Sauiour Chriſt is furniſhed, for oCol. 2. 3.ſo great a worke, all the treaſures of Knowledge and Ʋnderstanding are hidden in him, yea, he is Wiſdome p1. Cor. 1. 24.it ſelfe, or qLuke 11. 49.the Wiſdome of God, and called, as by a proper name, rDan. 8. 13.Palmonie, that is, one that hath all hidden things numbred before him, or ready told, and as we ſay, at his fingers ends, which as occaſion doth ſerue, he vttereth to his Church.
Wherefore here is the Touch-ſtone of all Truth, and there is no truth concerning God and our Saluation in Chriſt, but in the Word, our Sauiour himſelfe bearing record, Iohn 17. 17. Thy word is Truth.
Touching the outward inſtruments which it hath pleaſed him to vſe in the deliuerie of this Word; ſometimes he ſpake by his owne voyce from Heauen; ſometimes by the Miniſterie of his holy Angels: But ſpecially this outward Miniſterie is either his owne which hee executed perſonally himſelfe, when hee was vponupon the Earth, (deſcribed Eſay 42. 1, 2, 3, 4, 5, 6, 7. in regard whereof he is called a Miniſter, ſRom. 15. 8.The Miniſter of Circumciſion, and a tEſay 42. 1.Seruant:) or it is of his Seruants from the beginning of the World, of whom hee ſaith, He uLuke 10▪ 16.that heareth you, heareth mee; and hee that reiecteth you▪ reiecteth me. Of whoſe Miniſteries and Functions we ſhall hauehave cauſe to ſpeake hereafter.
Therefore Chriſts Office of a Teacher did not firſt begin when hee tooke our fleſh vponupon him: for his Spirit it was that ſpake in the Prophets, long before hee came into the World, as the Apoſtle beareth record, 1. Pet. 1. 11. The forewitneſſing Spirit of Chriſt that was in the Prophets, declared the ſufferings that ſhould befall Chriſt, and the glorie that was to follow. And that which is in the Pſalmes, xPſal. 95. 7.To day if ye will heare his voyce: the Apoſtle yHeb. 3. 7.to the Hebrewes referreth to the voyce of Chriſt.
Thirdly, I note the perfection of this Doctrine, that Chriſt hath opened the whole will of his Father fully and perfectly in eueryevery Age, and neuer left his Church without a full and perfect direction of all things neceſſarie for their ſaluation: for Moſes ſaith, zDeut. 30. 15.Behold, I ſet before you this day life and death: which hee could not hauehave ſaid, vnleſſe there had beene a certaine direction to lead them vntounto life. And when hee chargeth aDeut. 4. 2.Not to adde to the words that he gaue them in Commandement, nor to take from them, doth it not prooue that the ſame was perfect?
Fourthly, The ſubiect of the Word being Chriſt, it is more particularly the Couenant made in him, which by the Word is promulged and offered vntounto all, and his Spirit maketh effectuall to as many as receiuing the ſame by faith, make themſelues worthy of it.
The which Couenant being diſtinguiſhed by the Old(which being of the Old Teſtament, was called The promiſe; of the New, The Goſpell) Teſtament and the New, as before hath beene declared, the publication of the Old Teſtament in and through Chriſt to come, was called bActs 13. 32. Gal. 3. 17.The Promiſe; when hee was exhibited and come indeed, that worthy and welcome Meſſage was termed cActs 13. 32. Marke 1. 1.The Goſpell, or good newes, and glad tydings.
But it is the glory of Chriſts adminiſtration, whether in his owne perſon when hee was among vsus, or by hisand by the power of his Spirit, Seruants, that the outward diſpenſing of the Word is accompanied with an inward working of the Spirit: of both which parts his Propheticall Office ſtandeth, herein differing from all other Miniſters, who onelyonly preach the Word, ſet dMat. 3. 11.on the outward Element, e1. Cor. 3. 6.plant and water: but the whole bleſſing doth come from him: for he teaching, openeth mens mindes, eLuke 24. 45.that they may vnderſtand the Scriptures, and beſtoweth other graces which the Word bringeth forth, euen in the wicked, by a generall working of his Spirit, as we are taught by the fMat. 13. 24.Parable of the Sower, and hauehave gMarke 6. 20.Herod and the hIohn 5. 35.Iewes for an example.
It followeth to ſpeake of the Church. That which wehe draweth men to that Profeſſion. call Church, ſignifieth in iforeign.Greeke, a ſelect companie gathered, called, culled, picked out from other men. In Engliſh it hath the name deriued from that which in Greeke ſignifieth kforeign,Lord, becauſe they belong to Chriſt the Lord, and are ſeparate to his Seruice; be it by an inwardwhereof commeth the word Church: or as the Northerne pronounce, Kirk. or an outward ſeparation. But the outward Church is it which wee are to beginne withall, which is in generall the whole number of men profeſſing Chriſt. Concerning which take theſe few things,
Firſt, Grace is not vniuerſall, nor all doe not receiue it, no, not ſo much as the offer of Grace, (nor an outward calling.) Many, lMat. 20. 16.ſaith our Sauiour Chriſt, are called: he ſaith not all, but many. And ſo the mMat. 22. 3, 4King which made a Marriage Dinner for his Sonne, ſent his Seruants to call, not all, but thoſe that hee had called: that is, thoſe whoſe names he had ſet downe in a Calender or Roll to bee his Gheſts, although of thoſe alſo ſome nVer. 11, 12, 13were none of his. Neither doth it hinder this which is ſaid after, oVer. 9.Go into the high-wayes, and bring in as many as ye ſhal find. For the ſcope of the Parable ſheweth, that by thoſe that were firſt bid, are meant the Iewes, into whoſe place came the Gentiles, that before were alieus and ſtrangers; ſo that by calling of the Iewes onelyonly at the firſt, it is prooued that all men are not made partakers of the outward calling. And this, if wee had no word at all for it, experience it ſelfe might teach vsus; for how many hath death ouer-taken in thier Cradles, before they could bee called? how many of riper yeeres doth darkneſſe couer, that they neuer can ſee the Light? Paul verily pActs 14. 15.ſaying, that in the ages paſſed, God ſuffered all Nations to walke in their owne wayes, ſheweth, how many Millions of ſoules hauehave periſhed, that neuer heard of Chriſt.
But it is the glorie of Chriſts adminiſtration, whether in his owne perſon, when he was among vsus, or by his ſeruants, that the outward diſpenſing of the Word is accompanied with an inward working of the Spirit: of both which parts, his Propheticall Office ſtandeth, herein differing from all other Miniſters, who onelyonly preach the Word, qMat. 3. 11.ſet on the outward Element, r1. Cor. 3. 6.plant, and water, but the whole bleſſing doth come from him; for he teaching, ſLuke 24. 45.openeth mens minds, that they may vnderſtand the Scriptures, and beſtoweth other graces which the Word bringeth forth, not onelyonly in his Children, but euen in the wicked.
Secondly, It is the inſtinct and motion of Gods Spirit, that draweth a man to this Profeſſion, Gen. 9. 27. God perſwade IAPHETH, that hee may dwell in the Tents of SHEM: for all the naturall Wiſdome of the World is not able to leade vsus by the hand to Chriſt, nor to teach vsus the knowledge of heauenly things. I ſay not, the ſauing knowledge of Gods Elect, but not ſo much as that outward knowledge and profeſſion, and thoſe common graces which many of the Reprobates doe attayne vntounto. No man, ſaith IESVS, is the Lord, but by the Spirit of God, 1. Cor. 12. 3. that is, the grace euen but outwardly to profeſſe him, is a worke of the Holy Ghoſt. And ſo doth the Apoſtle there goe thorow the reſt of the parts; Gifts of knowledge, Faculties and Miniſteries: All which, he ſaith, one and the ſame Spirit worketh. And what need we much to labour herein, when the very hiding of this ſacred Doctrine ſo many yeeres, from all the deepe and wiſe men of the Earth, whileſt the Iewes had it alone; and at this day, from ſo many famous duplicate page duplicate page Common-wealths and Kingdomes to whom wee are not ſuperiour in Learning, Wiſdome or other Gifts, ſhew, that all the wit of the World cannot make vsus ſo much as thinke one thought of Chriſt, till God by his Spirit giuegive vsus light?
And this which is the firſt and meaneſt of Gods fauours, is yet a fauour not to bee contemned, it being an excellent and a glorious thing to bee (though but outwardly) Profeſſors of Chriſt: for
Firſt, Hereby they are ſeuered from Turkes, Pagans and Heathen men, and in name are become Chriſtians: for that title the tActs 11. 26.Holy Ghoſt giueth to all Profeſſors.
Secondly, They are now receiued into the LORDS Houſe, and are ſaid to bee within: u1. Cor. 5. 12, 13whereas all othersWhat hauehave I to doe to iudge them that are without? But thoſe that are within, doe you iudge. But thoſe that are without, God will iudge. that are not of the Church, are ſaid to bee without.
Thirdly, Being members of the viſible Church, dwelling with and among them, they are made partakers of many goodly graces, and benefits, which God powreth vponupon his Church; euen vponupon the Reprobate and wicked, for the Elects ſake that are among them, as the Pſalmiſt ſaith, that xPſal. 29. 9.in his Temple hee vttereth all his Glorie.
The third thing is, it ſufficeth for the making of a Church, if they bee Profeſſors onelyonly, this being but a bare outward calling common to the Reprobate.
Fourthly, They muſt bee Profeſſors of Chriſt, profeſſing that in words, the hauing whereof indeed maketh men truly Chriſtians. So the Apoſtle defineth it, Epheſ. 1. 1. where, in ſtead of naming the Church of Epheſus (for to the outward Church he writeth) hee vſeth this Periphraſis to the Saints that are in Epheſus, and to the faithfull in Chriſt Ieſus: and 1. Cor. 1. 2. To the Church of God which is in Corinth, ſanctified in Chriſt Ieſus, Saints by calling. In regard whereof, the ſame Apoſtle calleth Chriſt, The foundation euen of the viſible Church, 1. Co. 3. 11. And this is the right Touchſtone to examine al Churches by, for whatThe Papiſts make three notes of the viſible Church; Antiquitie, Vnitie, Vniuerſalitie, moſt fondly and ridiculouſly, when as all theſe are to bee found in the malignant Church, & in the moſt wicked aſſemblies & ſocieties Errors hauehave bin ancient, as long as ſince the Apoſtles time: for euen then the myſtery of iniquitie began to worke, 2. Theſ. 2. 7. 1. Iohn 5. 3. and then were there many Antichriſts, 1. Ioh. 2. 13 Theeues are as vnitie among themſelues, and ſo are the Deuils one with another, elſe their Kingdome could not ſtand, Mat 12 25. 26. And Reuel. 17. 17. it is ſaid that God put into their hearts, with one conſent to giuegive their Kingdome to the Beaſt. As for Vniuerſalitie, that is ſo farre from being a certaine badge of the true Church, that contrariwiſe Paul telleth vsus when Antichriſt ſhall be reuealed, there muſt be a generall Apoſtaſie and defection from the Truth, 2. Theſ 2. 3. And in the Reuel. we reade, that all the World went wōdring after the Beaſt, & worſhipped the Beaſt and the Dragon that gaue him power, Reu. 13. …, 4. Howbeit we ſay, the Church of God is Catholike or Vniuerſall, but in a farre other ſence then they meane by their vniuerſalitie which they intend of a general ſpreading of itſelfe, without any great oppoſition to the contrarie in beautie and much brauerie, and multitudes of men glittering and ſhining in the World, whereas we ſay, The true Church of Chriſt is Catholike or Vniuerſall, becauſe it is not tyed to any one particular place or Countrie, as ſometimes among the Iewes it was; but in eueryevery Nation God hath thoſe that feare him, and belong to his Election. Not alwayes viſible, and to bee ſeene with the eye, but members through faith, of the true Catholike and inuiſible Church of Chriſt. The Papiſts which ſay the Church cannot erre. Church ſoeuer in ſuch ſort profeſſeth Chriſt, as the members truely holding that they doe profeſſe, are thereby made members of the Myſticall Bodie of Chriſt, the ſame, what imperfections ſoeuer it hauehave beſide, and how vnſound ſoeuer it may bee in many parts, yet it hath the heart and life of a Church: otherwiſe it cannot bee ſaid a Church. For albeit the Church of God be not ſubiect to fundamentall errours, that take away the life and being of a Church; for then how could it bee any Church at all? yet in other points, not of manners onelyonly, but of Truth and Opinion, it doth and may erre, both particular Congregations & the whole Church Vniuerſall did not the whole Church of the Iewes erre. And euen they that heard our Sauiour, Chriſt ſo long, when they dreamed of the Kingdome of the Meſſias, to be an earthly yActs 1. 15.Kingdome, and that it ſhould come in brauerie and oſtentation. And was it not the zActs 10. 34. & 11. 2.common errour of al the Church, and of the Apoſtles themſelues, after his Aſcenſion, that they thought the Gentiles to be vncleane, and that the Goſpell pertayned not to them?
Fundamentall errours I call theſe two eſpecially:
Firſt, When the Doctrine and Profeſſion of the Goſpell is corrupt in ſubſtance; as the Papiſts doe corrupt it three manner of wayes;
Firſt, Denying Iuſtification by faith alone in the onelyonly Merits of Chriſt, and ſeeking to bee ſaued by their owne Merits or Righteouſneſſe, for which cauſe the Apoſtle caſteth off the Iewes, Rom. 10. 3. and 11. 20. and threatneth aſmuch to the Galatians, Gal. 5. 2. If yee bee circumciſed (ioyning Circumciſion, or the workes of the Law together with Chriſt in the matter of Iuſtification) Chriſt ſhall profit you nothing.
Secondly, Denying the ſole ſufficient Sacrifice of Chriſt, and ſetting vp in their blaſphemous Maſſe, a daily reall ſacrifice of his bodie for the quick and the dead; whereas Chriſts Sacrifice muſt either bee a perfect Sacrifice once for all, neuer to be iterated nor repeated, or elſe it is no Sacrifice at all, as the Apoſtle teacheth at large in the Epiſtle to the Hebrewes.
Thirdly, Denying the true and onelyonly Head-ſhip of Chriſt, by placing Antichriſt in his roome, which is a mayne and fundamentall Hereſie, not to hold fast the head, Col. 2. 19.
Secondly, Idolatrie, when the Worſhip of God is corrupted in the verie ſubſtance of it: In which ſort, the old Church of the Iewes corrupting themſelues, aExod. 32. 7.became no more the People of God; and had their bExod. 33. 3, 7, 11.Bill of Diuorce for it, cExod. 32. 30 31, 32, 33, 34.till at Moſes interceſſion vponupon the publike Repentance of the people, it pleaſed God to be reconciled to them. And herein alſo the Papiſts doe offend as grieuouſly and more groſſely then euer the Iewes did, in worſhipping of Images, of Saints deceaſed, and of their breaden god in that their Idolatrous Maſſe.
By all which it is euident, that the Church of Rome is a corrupt and vnſound Church, if a Church at all. For touching the Sacraments, and other holy things, or rather the Prophanations of the ſame which are to bee found among them (for in truth, out of the Church there are not any Sacraments rightly adminiſtred) they can no more make a true Church, then the bare writing and ſetting to of a Seale, can make a Deed, without the parties deliuerie: for God neuer deliuered his Sacraments to any out of his Church, though they preſume to take them, and to ſet, as it were, his Scale to them. And where the Apoſtle ſaith, 2. Theſ. 2. 4. that Antichriſt muſt ſit in the Temple or Church of God, hee meaneth that which once was the Church of God, though now it bee not. Like to the ſpeech of our Sauiour Chriſt, Mat. 24. 15. When you ſee the abomination of deſolation, ſtanding in the holy place, that is, the place which once was holy, whileſt it was a figure of Chriſt and of his Church: but ſo was it not, when this which hee fore-telleth ſhould come to paſſe. But what are wee to doe in theſe caſes? Surely where the errour is dangerous, and ouerthroweth the foundation, wee are there to ſeuer our ſelues, and to hauehave no fellowſhip with them, as wee are taught in the caſe of erronious doctrine, 1. Tim. 6. 3. If any man teach otherwiſe, and conſent not to the wholeſome words of our Lord Ieſus Chriſt, and to the Doctrine which is according to Godlineſſe, he is puffed vp; from ſuch ſeparate your ſelues. Hee himſelfe that taught this Leſſon, made no bones to practize it, Acts 19. 9. When certaine men at Epheſus were hardened, and diſobeyed, ſpeaking euill of the way of God, hee departed from them, and ſeparated the Diſciples. And the like he did at Rome, Acts 28. 28. Of the other, that is to ſay, Idolatrie, we hauehave a Commandement, 2. Cor. 6. 14, 15. 16, 17. Bee not vnequally yoked with Infidels: for what fellowſhip hath Righteouſneſſe with vnrighteouſneſſe, or what communion hath light with darkneſſe? or what concord hath Chriſt with BELIAL? or what part hath the Beleeuer with the Infidell? or what agreement hath the Temple of God with Idols? Wherefore come out from among them, and ſeparate your ſelues, ſaith the Lord.
So did the Prieſts and Leuites come to Iudah and Ieruſalem to ſerue God, when Ieroboam had ſet vp Idols in Iſrael, 2. Chron. 11. 14. Worthily therefore in both theſe regards, and by good warrant from the Word, hauehave wee ſeparated our ſelues from the Church of Rome, as from a Strumpet and a Harlot, not in any reſpect the true Spouſe of Chriſt.
But for other blemiſhes or corruptions that onelyonly ſtayne and disfigure the Church, but ſtrike not at the heart and roote, there to make ſeparation, is a grieuous offence, and the ſinne of Schiſmatikes.
Fourthly, Being but the Church of them that are called with an outward calling, there are among them oftentimes many Hypocrites, as the Apoſtle teacheth, 1. Iohn 2. 1, 19: They went out from vsus, but they were not of vsus: for if they had beene of vsus, they would hauehave abidden with vsus. But this is to make it manifeſt, that all are not of vsus.
VponUpon all that hath beene ſaid, it followeth, that the Church which now wee ſpeake of, is a Church viſible. I call it not viſible, as if the Church of GOD were alwayes to bee ſeene and knowne in theThe errour of Poperie, that would hauehave the Church of God, to be alwayes viſible in the World. World: for as the Moone is ſometimes eclipſed, ſometimes at the full: ſo the Church, ſometimes lifted vp aboue the Mountaines, is other ſometimes thruſt into the Wilderneſſe, cReu. 12. 6.that no true Profeſſors ſeeme to be remayning. So 2. Chro. 15. 3. Iſrael, by which is meant not the ten Tribes onelyonly, but Iudah and Beniamin, as the ſequel of the Chapter ſheweth, is ſaid to hauehave beene a long time without the true God without Prieſt to teach, without the Law. And Paul, 2. Theſſ. 2. 3. telleth of a generall defection and falling from the Truth, that no face of a viſible Church ſhould be diſcerned: Antichriſt ſhould ſo vniuerſally ſet vp his throne, which in the height and fulneſſe of Poperie we ſee to hauehave bin accompliſhed: Although that God hath, and alwaies had ſome that are his, as appeareth by that which the Lord dRom. 11. 2, 3.anſwered to Elias. But I call it a viſible Church, becauſe it may be ſeene and knowne who are ſuch Profeſſors, though the Church of the Elect cannot be ſeene. This outward Church vniuerſall, is furtherSeuerall companies that aſſemble for the exerciſes of the Word, are ſo many Churches & members of the whole. to be conſidered in the beautie it receiueth by companies and aſſemblies, drawne by the power of Chriſts Spirit, to aſſociate and ioyne themſelues together in the profeſſion of his Name: which is a ſingular ornament and a marueilous gracing of the whole, thus to be diſtinguiſhed into particular meetings, as it were, the field of the Lord into ſeuerall cloſures, or a garden into ſeuerall beds or alleyes. Whereby Gods glory is much the more conſpicuous.
Such a Church or Congregation (for ſo in ordinary ſenſe the Scripture vſeth the word Church) neither ſtandeth of one or two, nor a few in a corner, but of many, enough to performe all ſeruices of the Church, and thoſe publiquely aſſembling. So the Apoſtle ſpeaketh of the e1. Cor. 11. 18.Corinths, Comming together to the Church: and to the Hebrewes, fHeb. 10. 25.Leaue not your aſſembling together, as the manner is of ſ…me.
But not eueryevery aſſembly of Profeſſors doth forth with make a Church, but their aſſembling in the name of Chriſt, for Prayer, Adminiſtration of the Sacraments, or other ſpirituall matters, whereby the Church is diſtinguiſhed from the Common-wealth and ciuill meetings. And this badge or marke our Sauiour ſetteth vponupon it, Matth. 18. 20. Where two or three are gathered together in my name. And Paul 1. Cor. 1. 5. 4. 5. I hauehave decreed, when you and my Spirit are gathered together in the name of our Lord Ieſus Chriſt, with the power of our Lord Ieſus Chriſt, to deliuer ſuch a one to Satan. So wee read in the Acts, that the firſt day of the Weeke the Diſciples gathered together to breake bread, Act. 20. 7.
And not in vaine doe the Churches ſo aſſemble. GodAnd in eueryevery of theſe hath alwaies ſome that are his indeed. hath made vntounto them this large and ample promiſe, that he will be alwayes effectuall to renue ſome of them by the power of his Spirit vntounto euerlaſting life; for the miniſtery of the Word, with the vſe of the Sacraments, and the exerciſe of true diſcipline, ſounding in eueryevery Church, gMath. 13. 3, …, 5, 6, 7.neuer returneth emptie; but howſoeuer much of it fall by the way, or vponupon ſtonie places, or among the thornes; yet ſome alwayes lighteth vponupon good ground, and bringeth forth fruit in that meaſure that God hath appointed. A promiſe anciently made to the Church, as appeareth, Eſay 9. 251. This ſhall be my Couenant with them, ſaith IEHOVAH, My Spirit that is in thee, and the words I hauehave put into thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeedes ſeede, ſaith IEHOVAH, from this time forth for euermore. Which promiſe our Sauiour hath alſo renued, Matth. 28. 19, 20. Goe therefore and gather Diſciples of all Nations, baptizing them in the name of the Father, and of the Sonne, and of the Holy Ghoſt, teaching them to keepe all things whatſoeuer I hauehave commanded you. And behold, I am with you alwayes vntounto the end of the world.
Hereof it is, that ſo many things are generally attributed to the Churches profeſſing Chriſt, becauſe the ſame is alwaies true in ſome that are among them. As where they are called hEph. 1. 1.Faithfull ones, iEph. 1. 1.Holy, k1. Cor. 1. 2.Sanctified; and the Iewes in generall, lExod. 19. 5, 6.A holie Nation, A peculiar people, &c. So Deut. 32. 15. They are called leſhurum, that is, The righteous people: for that all being called to that honour, many of them were ſuch indeed, although of a number it were alſo true, that they mVerſ. 5.were none of his ſonnes.
Another noble Prerogatiue belongeth to the outwardTheir children alſo are of the Church. Church, that they purchaſe not onelyonly this dignity for themſelues, by the profeſſion of their faith, but their children alſo are borne free Burgeſſes of this Citie; as the promiſe is made to nGen. 17. 7.ABRAHAM, I will be the God of thee, and of thy ſeed: for as the Apoſtle ſaith,The gifts which Chriſt beſtoweth vponupon the outward Church, are for the Churches cō mon good, or for a mans owne priuate: for the common good, are firſt things committed to the Churches keeping: then Miniſteries and Graces. The things committed, are his Word, (whereof we hauehave ſpoken) to be preached: Sacraments to be adminiſtred, and other holy things: Rom. 11. 16. If the Root be holy, ſo are the branches alſo. Elſe-where doth the ſame Apoſtle, Gal. 2. 15. oppoſe Iewes by nature to ſinners of the Gentiles, but to ſhew that from the very birth, the children of beleeuing parents, are within the outward Couenant of the forgiueneſſe of ſinnes. And this is not to be reſtrayned to ſuch children onelyonly, as are borne of both parents beleeuers, but if any one of them be of the Church, ſo is the child likewiſe: for the vnbeleeuing man is ſanctified by the beleeuing wife, and the vnbeleeuing woman is ſanctified by the beleeuing husband, ſo farre, as to make our children that otherwiſe were vncleane, to be holy, 1. Cor. 7. 14.
Chriſt not onelyonly gathereth a Church vntounto himſelfe, a precious poſſeſſion out of the world, and the delight and ioy of the earth, but he garniſheth it alſo, and ſetteth it forth with many goodly ornaments and rich endowments, which the Apoſtle calleth Gifts, Ephe. 4. 7, 8. Some for the publique, ſome for a mans owne priuate.
Of theſe, the firſt are certaine rich Iewels, of ineſtimable price and valew; his Word, Sacraments, and other holy things, which Chriſt hath layed vp in the Arke of his Church, and committed to their care, as a treaſure which he will truſt none but his Church withall. As vnderunder the Law, in the Holy of holies (wherein was the Arke) were kept the oHeb. 9. 3.Tables of the Teſtament, (the Word) the golden pot that had Manna (a Sacrament) and Aarons Rod that had budded (for p… …7. 10 1. Cor. 4. 21.a ſigne againſt the rebellious.) His word to be preached: Sacraments and other holy things to bee adminiſtred. Here qMatth. 16. 19therefore are the liuely notes and markes of a Church. The Scripture ſtileth them by the name of the rMatth. 28. 19, 20.keyes of the kingdome of Heauen.
The prime and principall is his Word (whereof wee hauehave ſpoken already) the Treaſure of all heauenly Knowledge. ſRom. 3. 2.This, ſaith the Apoſtle to the Romans, is the chiefe (of thoſe excellencies which the Iewes had aboue other men) that vntounto them were committed the Oracles of God: Or (as the tHoſh. 8. 12. foreignProphet ſpeaketh) the excellencies of the Law. Wherefore Gods Word and Precepts, Dauid doth many times call uWhereunto it ſeemeth Paul doth allude, 1. Tim. 6. 20. & 2. Tim. 1. 14 in foreign.foreign things depoſited. In regard whereof, the Church is ſaid to bee x1. Tim. 3. 15.the Pillar and S…ate of Truth: for the Truth of God is no where to be found but there. It is Error, Lies, Superſtition, & Deceit, whatſoeuer cōmeth not from hence. The Church onelyonly is the golden Candle-ſticke figured in the Law, which holdeth vp the eternal Truth of God, to giuegive light vntounto all the World, and there light is to be had, when darkeneſſe couereth the whole face of the earth beſide. Preaching, for the forme and manner of it, is anPreaching is an inſtruction of the Church, by liuely voice inſtruction by word of mouth, opening and interpreting the Scriptures, rendring the ſenſe thereof, drawing the doctrines that are to be gathered from them, making vſe and profit of it, for the edification and building vp of our faith; which the Apoſtle, by a Metaphor from the Sacrifices of the Law, calleth y2. Tim. 2. 15.Cutting aright the Word of Truth. It ſtandeth not in the bare and naked reading of them. And that you may ſee, Nehe. 8. 8, 9. where the people abiding in their ſtanding, the Leuites taught them the Law, firſt, reading it diſtinctly, then, rendring the ſenſe by the Scripture it ſelfe. So Luk. 4. 17, 18, 19, 20, 21. Our Sauiour comming into the Synagogue, there was giuen him the Booke of the Prophet Eſay; which when he had vnfolded, and read a portion of that Scripture, he folded the Booke, and gaue it againe to him that wayted, and ſate downe; and the eyes of all in the Synagogue, being faſtened on him, he began to ſay vntounto them, To day is this Scripture fulfilled in your eares.
And of this inſtruction by word of mouth, it pleaſed God to make choyce, rather than of reading, for that it pierceth deeper into the heart and mind of man, and more doth affect him, and that through the bleſſing of God, who vſeth the zeale of the ſpeaker, for the quickning, and putting of life into that which is ſpoken. The argument, matter, or ſubiect muſt be of and concerningin the Word of Chriſt; Chriſt, by teaching our owne corruption and impotencie to fulfill the Law; and therefore the neceſſitie wee hauehave to flye to him, who is made vntounto vsus of God, Righteouſneſſe, Sanctification, and Redemption, that he that glorieth, might glorie in the Lord. Wherein it differeth from the miniſtery of Moſes or of the Law, as the Apoſtle doth oppoſe them, 2. Cor. 3. 6. Who alſo hath inabled vsus to be Miniſters of the new Teſtament, not of the Letter, but of the Spirit. So Rom. 1. 1, 2, 3, 4. he ſheweth, He was called to be an Apoſtle, and ſet apart to preach the Goſpell of God, concerning his Sonne Ieſus Christ our Lord: and Rom. 10. 8. This is that Word of faith that we preach.
In like ſort it is ſaid of Philip, when he came downe vntounto Samaria, that he preached vntounto them, Chriſt, Act. 8. 5. PETER alſo, Act. 10. 43, 44. declareth the ſum of all that, which he was charged of God to preach vntounto the people, to be this, that by his Name ſhould euerie one that beleeueth in him, receiue forgiueneſſe of ſinnes.
*And that by Doctrine or Exhortation. Doctrine, in laying forth the Truth, and confuting of contrary Errors. Exhortation, to apply it alſo to all good vſes of comforting, denouncing, ſtirring vp, reprouing.The parts of this inſtruction of the Church, are Doctrine and exhortation: both comprehended, Rom. 12. 7, 8. Doctrine, by laying forth the Truth, and confuting of contrarie errours; that ſo the puritie of faith may alwayes remayne ſound and vncorrupt in the Church. Exhortation, which ſharpeneth the Word, and ſetteth an edge vponupon it, by applying the ſame, and making vſe of it, as the neceſſitie of the people requireth. And theſe two aptly anſwere to the two parts of the ſoule of man; his minde or vnderſtanding, and his will and affections. Both which by this meanes God prouideth for.
Sacraments or outward Signes and Seales of the Couenant.A Sacramēt is It hath the name Sacrament, from the Militarie Oath that Souldiers tooke to doe faithful ſeruice to their Captaine: for in like manner we in the Sacrament ſweare our Allegeance to Chriſt, and to fight vnderunder his Banner, againſt the World, the Fleſh and the Deuill. It is alſo called a Myſterie, or hidden thing, becauſe beſide the outward Signe, there is ſomewhat inward and Spirituall.
In the definition of a Sacrament, I obſerue,
Firſt, They are outward and earthly things to bee ſeene and felt, ſeruing for the helpe of our weakneſſe, which if wee were all Spirit, we needed not.
Secondly, They are Signes, as it is ſaid, Gen. 17. 11.a Signe and Rom. 4. 11. The Signe of Circumciſion. PETER calleth them Types and Figures, 1. Pet. 3. 21. Therefore they ſerue as badges, to diſtinguiſh true Profeſſors from Infidels and Heathen men; and as Monuments to bring heauenly things to our remembrance. So ſaith our Sauiour Chriſt, Luke 19. 22. Doe this in remembrance of me. And the Apoſtle to the z1. Cor. 11. 26.Corinths, As oft as yee eate this bread, and drinke this Cup, ye publiſh the Lords death till hee come.
Thirdly, The end why God doth giuegive them, is, to beand Seale of the Couenant, not Signes onelyonly, but Seales and Pledges for the perſwaſion of our hearts, and to confirme and aſſure vntounto vsus thoſe ſpirituall and heauenly things, which alreadie wee hauehave and doe enioy, that is to ſay, Chriſt himſelfe, and conſequently, Iuſtification and Sanctification, and withall Saluation through him, as the Apoſtle teacheth, Rom. 4. 11. After, he receiued the Signe of Circumciſion, as a Seale of the Righteouſneſſe of the Faith which hee had when he was vncircumciſed, Acts 10. 47. Can any man keepe water away, that theſe ſhould not bee baptized, which hauehave receiued the holy Ghoſt aſwell as we? From whence we gather a noble vſe of the holy Sacraments proper to the faithfull: for where the viſible and outward Signe is common vntounto all, yet being to other but bare and naked Signes, dead and fruitleſſe Ceremonies, that profit nothing, becauſe they are not mixed with Faith in thoſe that doe receiue them: in the faithfull they ſeale vp and ratifie the very ſubſtance and effect of the Grace ſignified, the Holy Ghoſt performing that in truth within vsus, which the outward Ceremonie, ioyned with the preaching of the Word, repreſenteth to our eyes.
But albeit theſe things are, all of them, in eueryevery Sacramenteither for our entrance or continuance in the Couenant. ſet before vsus, yet it is in ſeuerall and diſtinct manner: for of the Sacraments, ſome ſerue to ſeale vp & aſſure our firſt ingraffing into Chriſt, and participation of Gods Couenant: ſome, our continuance and growing vp in him. In which two, all Graces are comprehended.
Fourthly, They are to be adminiſtred, that is to ſay, toThe Adminiſtration, be giuen and deliuered to the Church, and by the Church to be taken and receiued, Mat. 26. 26, 27. As they eate, IESVS tooke bread, and when hee had giuen thankes, hee brake it, and gaue to his Diſciples, and ſaid, Take, eate, &c. And taking the Cup, and hauing giuen thankes, hee gaue vntounto them, ſaying, Drinke ye all of it, &c. Whereupon a Sacrament is not onelyonly a Signe and a Seale, but a worke and an action.
This Adminiſtration of the Sacraments ſtandeth notis to deliuer them with Prayer vntounto God, to make the ſame effectuall, to the end for the which they were ordayned: which the Scripture calleth Bleſſing or Conſecration. onelyonly in reaching forth, and miniſtring the outward Element, but as is fitting for ſo holy an action, to conſecrate the ſame by the Word of God and Prayer; teaching and declaring the end, the vſe, the nature, the inſtitution of the Sacrament, with Prayer made before, that God would bleſſe them for the helpe of our weakneſſe, to which end they were ordayned.
This is it which is meant by bleſſing orThe Papiſts which hold Conſecration to bee the making of the Signe of the Croſſe, and the mumbling of a few words, whereby as by a Magicall Incantation, the Bread & Wine ſhould be tranſubſtantiate. conſecration, as may appeare both by aMat. 26. 26, 27. Mar. 14. 22, 23.Matthew and Marke, who after they had ſaid, IESVS tooke the bread and bleſſed, immediatly adde, and hee tooke the Cup and gaue thankes, making one of theſe words to expound the other. The like is to bee ſeene in bLuke 22. 17.Luke, who leauing the word of bleſſing, contenteth himſelfe with that of giuing of thankes. Paul c1. Cor. 11. 24.alſo reciting the Inſtitution, treadeth in Lukes ſteps. And ſo this word of Bleſſing is taken in diuers dMat. 14. 19. Mar. 6. 41. Luke 9. 16. 1. Cor. 11. 26, 27, 28.other places: wee muſt not therefore imagine, that this Conſecration altereth the nature or ſubſtance of the Sacrament, it onelyonly changeth the qualitie, in ſeparating them from a common to a holy. Paul, to make that out of queſtion, doth in one e1. Cor. 11.Chapter, after the Conſecration, thrice call it Bread.
The Adminiſtration of the Sacraments being a Miniſteriall action, ſo religiouſly to bee performed, all the Congregation hauehave their part in it. So it was vnderunder the Law, Exod. 12. 6. In the fourteenth day of this monethmonth, let all the Aſſembly of the Congregation of the Children of Iſrael kill the Paſſeouer in the twilight, Luke 1. 59. The eighth day the Neighbours and the Kinſmen of ELIZABETH came together to circumciſe the child. Our Sauiour, in the Sacraments of the New Teſtament, doth obſerue the ſame, Mat. 26. 27. Drinke ye all of this. And the Apoſtle doth command, 1. Cor. 11. 33. When you come together, to eate the Supper of the Lord, wait one for another. Wherefore it is fit, that the place of their celebrating be the Church, or place where the Congregation vſually meeteth, and the time the Lords Day. So the Apoſtle (for the place) doth ſharply rebuke the Corinthians, 1. Cor. 11. 22. oppoſing the Church, as the onelyonly place for Gods Sacraments to bee adminiſtred, vntounto priuate houſes: HaueHave you not houſes to eate and drinke in? or deſpiſe you the Church of God? And for the time, wee finde the practice of the Church recorded, Acts 10. 7. that the firſt day of the weeke the Diſciples aſſembled together to breake bread.
From all that went before, theſe things may be gathered:
Firſt, The reſemblance and ſimilitude and (in all faithfull Receiuers) the inſeparable coniunction of theſe Signes and Seales, with the Graces ſignified and beſtowed, whether you compare the things, or the Actions.
The things, that is to ſay, the Element, or ſenſible and outward matter, with Chriſt and his benefits.
The Actions, to wit, the deliuering of the Elements by the Miniſter, and our taking of it, which is the outward Action, with Gods beſtowing his Sonne vponupon vsus, and all good things, and our (by faith) receiuing of him: by reaſon of both which, the Apoſtle ſaith, that in Baptiſme fGal. 3. 27.we put on Chriſt, and that by g1. Cor. 12. 13.one Spirit wee are all baptized into one Body, and made to drinke into one Spirit.
And hence commeth an ordinarie and vſuall Phraſe in the Scripture, giuing to the Signe the name it ſelfe of the Grace ſignified, as when hGen. 17. 10.Circumciſion is called the Couenant; the iExod. 12. 11.Lambe, the Paſſeouer, &c.
To the end they might not bee baſely eſteemed as ordinarie and common things, but holily and religiouſly thought of.
Secondly, The outwardThe Papiſts teach, that the verie worke wrought, is ſufficient to doe away ſinne. Elements being onelyonly Signes & Seales, they ſignifie, not conferre Grace, hauing no inherent force and power to ſanctifie, as ſome kinde of waters hauehave to cure Diſeaſes. And the Miniſters which deliuer them, giuegive that which is outward onelyonly. The whole power of ſanctifying, commeth from the Holy Ghoſt, Mat. 3. 11. I baptize you with Water vntounto Repentance, but he that commeth after mee, is ſtronger then I; he ſhall baptize you with the Holy Ghoſt and fire.
Thirdly, They areThe Papiſts imagine a neceſſitie of participating the Sacrament of Baptiſme, as if children dying without Baptiſme, could not bee ſaued; whereas ſuch are aſwell within the Couenant of Grace as thoſe that are baptized. not of ſuch abſolute neceſſitie, as if there could bee no Saluation without them, ſeeing they are but Signes & Seales of the things alreadie had: and therefore not the want, but the neglect and contempt of the Sacraments, maketh men offenders: which the Lord teacheth vsus by his Prophet kEzech. 11. 16Ezekiel, when he promiſeth to be a Sanctuarie to his people, that being led captiue, could not come to the viſible Sanctuarie to worſhip there before him: Though I hauehave, ſayth hee, driuen them into other Nations, and diſperſed them into diuers Countreyes, yet I (the Truth of the Sanctuarie, of whom that is but a Sacrament and Figure) am a Sanctuarie vntounto them.
Fourthly, Great preparation is required to the receiuing of them, both to vnderſtand what we doe, through a true knowledge of our owne wretchedneſſe, and of the Couenant of Grace in Chriſt, to feele the fruit and the comfort which they bring, and to deſire and affect to be made partakers of it. Great reuerence and attention in the receiuing of them, by comparing the Signes and Spirituall things together. Great thankefulneſſe after to God, for his mercies offered vntounto vsus in them. All which being neceſſarie in the hearing of the Word, is by ſo much the more neceſſarie here, as God by them doth offer a greater grace, and commeth more neere vntounto vsus: wherefore the l1. Co. 11. 28, 29Apoſtle ſaith, Let a man examine himſelfe, and ſo eate of this Bread, and drinke of this Cup: for he that eateth and drinketh vnworthily, eateth and drinketh condemnation to himſelfe, not making a difference of the Lords Body.
Fiftly, Thoſe that come vntounto them; not onelyonly to the Lords Table, but (if they be of riper yeeres) to the Sacrament of Baptiſme, are publikely to teſtifie their Faith and Repentance. So we reade, Mat. 3. 5. Then came forth to him Ieruſalem, and all Iudea, and all the Countrie round about Iorden, and were baptized of him in Iorden, after they had confeſſed their ſinnes. And Acts 8. 36, 37. As they went by the way, they came to a certaine water, and the EVNVCH ſaid, Lo, here is water: what hindereth that I ſhould not bee baptized? And PHILIP ſaid, If thou beleeueſt with thy whole heart, thou mayſt. Then hee anſwered, I beleeue that Ieſus Chriſt is that Sonne of God. Then hee baptized him. And this is the generall rule giuen concerning the Paſſeouer, which was as the Supper of the Lord with vsus. If mExod. 12. 48.any Stranger ſoiourne among you, that would celebrate the Paſſeouer of IEHOVAH, let euerie Male of them be circumciſed: whereby he may teſtifie his conſent in the ſame Faith and Religion with you, and ſo let him come to celebrate it. None vncircumciſed ſhall eate thereof.
Sacraments differ from Sacrifices (beſides other differences) maynly in nature, for
Firſt, Sacrifices were giuen, offered, and preſented vntounto God: Sacraments are taken and receiued of God, by the hand of the Miniſters of his Word.
Secondly, Sacrifices were Signes and Figures of good things nHeb. 10. 1.to come.
Thirdly, Sacraments are Signes and Remembrances of good things alreadie come.
The next head is a holy Miniſterie, which Chriſt hathIt followeth to ſpeake of Miniſteries and Graces. Miniſteries are publike Functions in the Church. giuen to his Church, oEpheſ. 4. 12.for the perfecting of his Saints, for the building vp of his body: for this power is deriued from Chriſt, as from the Head and Lord of the Prophets, as we reade, Mat. 23. 34. Therefore behold, I (Chriſt pLuke 11. 49.the Wiſdome of God, as Luke hath it) ſend vntounto you Prophets and Wiſemen. Epheſ. 4. 11. Hee therefore himſelfe (Chriſt) gaue ſome to be Apoſtles, &c. Mat. 16. 19. I will giuegive vntounto thee the keyes of the Kingdome of Heauen: And from him hauehave all the Miniſters, eueryevery one ſince the World was, fetched their authoritie. By his Spirit it was, that they ſpake, as wee heard before out of q1. Pet. 1. 11.Peter. Wherefore, Reuel. 22. 6. hee is called, The Lord God of the holy Prophets: as may appeare if you compare that place with Reuel. 1. 1….
The difference betweene his Miniſterie and theirs, ſtandeth in theſe two things:
Firſt, That hee their Head and Lord executed all the parts of his Miniſterie in another ſort, and with greater authoritie and power then any Miniſter before, or after him, Mat. 7. 28, 29. and Marke 1. 22. They were aſtonied at his teaching: for he taught them as one that had authority, and not as the Scribes.
Secondly, The Prophets and the Miniſters whom hee ſent, ſpake from him, and in his Name. But hee ſpeaketh from himſelfe, and in his owne name, rMat. 5. 2…, 28 32, 34, 39.I ſay vntounto you.
Of theſe Miniſteries many things might be ſpoken, fullSpecially for preaching of great varietie, and of deepe and difficult queſtions, concerning their Calling, Election, Ordination, The keyes of the Church committed into their hands, Their power of binding and looſing, and the whole Order and Gouernment of Gods Houſe: But I will leaue them all and hold me onelyonly to that of Preaching and Adminiſtring of the Sacraments.
Preaching therefore is the worke of the Miniſterie, and of thoſe whom God hath lawfully called to execute that publike Function in the Church; for ſRom. 10. 15.How can they preach, except they be ſent? So that the handling of the Word by any other that hath no calling for it, how well ſoeuer hee handle the ſame, and how truely ſoeuer hee expound it, is not that preaching which Chriſt hath ordayned to bring men vntounto ſaluation by.
Not that it is vnlawfull for priuate men to deale with the holy Scriptures, and to open and expound the ſame, ſo eueryevery one keepe him within the bounds and liſts of his Calling, and looke what is fit for him, according to the gifts and graces he hath receiued: but that is of the Maſter in his Family, and within his priuate walls. This which we ſpeake of, is publike in the Congregation and in the Church of God.
The dutie of Preaching carryeth with it, and hath, as(which includeth the dutie of offering the Churches Prayers) it were, incloſed in the nature and bowels thereof, another dutie of offering the Churches Prayers, which can neuer be ſeparated from the dutie of Teaching. Samuel ioyneth them together, 1. Sam. 12. 23. Moreouer touching me, God forbid that I ſhould ſinne againſt IEHOVAH, in ceaſing to pray for you: yea, I will inſtruct you in the good and right way. And the whole Colledge of the Apoſtles, Acts 6. 4. But we will alwayes continue in Prayer, and in miniſtration of the Word.
Publike Prayer is, for the Miniſter to offer vntounto God the Prayers and Supplications of the Church; that as in Preaching hee is the Mouth of God vntounto his people, ſo in Prayer hee is the peoples mouth vntounto God: for the Church or Congregation is the place of publike Prayer; and if one liſt to doe it by himſelfe, hee hath his houſe to pray in, but in the Church all are to attend the Miniſter, which is in CHRISTS place vntounto them.
And that which he, one man doth offer, well appeareth to be the Prayers of the Church, by the peoples giuing of conſent to that hee prayeth, and ſaying Amen vntounto it, which appeareth to hauehave beene the laudable vſe of the old Church, Nehem. 8. 7. Where EZRA bleſſing IEHOVAH the great God, all the people anſwered Amen, Amen, with lifting vp their hands, and ſtooped, and bowed downe themſelues to IEHOVAH, with their faces to the ground-ward.
The Primitiue Church in the Apoſtles time did retayne the ſame, as appeareth, 1. Cor. 14. 14, 15, 16, 17. in that the Apoſtle by this Argument condemneth thoſe that in the Congregation pray in a ſtrange Language, there being none for to interpret it: For then, ſaith he, how ſhall hee that ſupplyeth the place of an vnlearned man, ſay Amen, at thy giuing of thankes, foraſmuch as he knoweth not what thou ſayest?
To the Miniſters alſo belongeth the Adminiſtration ofand Adminiſtration of the Sacraments. the Sacraments: for in that they hauehave power to deale with the Word it ſelfe; the diſpenſation of thoſe holy things, which are but Seales and Pledges of the Word, & of the promiſes made in Chriſt, cannot be denied them; the Sacraments being, as it were, a viſible Word; in which reſpect they are ſaid to hauehave a tExod. 4. 8.voyce: wherefore our Sauiour, Mat. 28. 19. coupleth them together, Teach all Nations, baptizing them, &c.
The Miniſters of the Word being ſome of them extraordinarilyAmong the Miniſters of the Word, ſome hauehave bin (extraordinarily) inſpired of Chriſt. rayſed vp of God, other comming in by the ordinary calling of the Church: in thoſe of the former ſort wee are ſpecially to conſider the Miniſterie of certaine ſelect perſons, inſpired of GOD to deliuer the truth of Chriſtian Doctrine, both by word and writing, which were the Prophets of the Old Teſtament, and the Apoſtles of the New. Whereupon wee are ſaid to bee uEpheſ. 2. 21.built vponupon the foundation of the Prophets and Apoſtles, Ieſus Chriſt himſelfe being the head corner ſtone. And Peter x2. Pet. 3. 1.ſtirreth vp thoſe to whom hee writes, to remember the words ſpoken before of the holy Prophets, and the Commandement of vsus, ſaith hee, the Apoſtles of the Lord and Sauiour. So it is ſaid, Reuel. 21. 14. The wall of the Citie, new Ieruſalem, had twelue foundations, and vponupon them the twelue names of the twelue Apostles of the Lambe. And in that ſence Peter and the reſt may well bee taken to bee that yMat. 16. 18.Rocke, vponupon which Chriſt doth build his Church.
In this point of the Propheticall and Apoſtolicall Miniſterie, I obſerue foure things:
Firſt, That they ſpake, and wrote by Diuine Inſpiration: for Propheſie in times paſt, ſaith the Apoſtle, 2. Pet. 1. 21. came not by the will of man, but as they were mooued by the holy Spirit, did the holy men of God ſpeake. And Paul z2. Tim. 3. 16.to TIMOTHIE, All Scripture is inſpired of God, and is profitable to teach, &c.
Secondly, The manner how they deliuered this Doctrine,to deliuer both by liuely voyce. which was in two ſorts; by liuely voyce, or writing.
The liuely voyce was euer in the Church, from the beginning, to the death of the Apoſtles: All which time there was almoſt no Age, wherein at the leaſt ſome holy man of God was not extraordinarily ſtirred vp, to deliuer the Doctrine of Truth, from the immediate mouth of God, although there were many times intermiſſions, as the Hiſtorie doth ſhew. And the Church complayneth in the aPſal. 74.Pſalmes: yea, this Doctrine was oftentimes corrupted and adulterated, but by new Reuelations reſtored againe and kept in the firſt Integritie.
In limiting the liuely voyce to the time of the Apoſtles, it muſt not ſo bee taken, as if the liuely voyce of the Miniſters of GOD did not continue ſtill in the Church: but that is of Paſtors, and Teachers, who are, and alwayes were to fetch their light from the direction of the Prophets and Apoſtles; it is not of extraordinarie men inſpired of the Holy Ghoſt, as the Prophets and Apoſtles were.
The reaſon why a liuely voyce, continuing ſo long as from the beginning of the World, vntill the Apoſtles time, ſhould ceaſe with their death, doth appeare, Heb. 1. 1, 2. where it is ſaid, that God in many pieces, and after diuers faſhions, of old ſpake to the Fathers by the Prophets: but in theſe latter dayes he hath ſpoken vntounto vsus by the Sonne. For ſo long as the Word was deliuered but by parcels, and that there remayned ſomething ſtill behind, more cleerely and manifeſtly to be reuealed (which was till he ſpake fully and laſtly by his Sonne) ſo long a liuely voice was neceſſarie, wherewith eueryevery new Reuelation doth beginne: but longer there can be no vſe of it; for that ſhould plainly argue, that the Reuelation of the Myſterie of Chriſt by Chriſt himſelfe, were not yet perfect.
By writing they did deliuer it in the Canonicalland writing Bookes of the Old and New Teſtament, which by way of excellencie wee call the Scriptures, or the written Word; begunne by Moſes, and continued during all the time before-mentioned, euen to the death of the Apoſtles.
Thoſe Bookes are in the Old Teſtament, Geneſis, &c. In the New, Matthew, &c.
As for the Bookes commonly called Apocrypha, wee acknowledge therin many profitable things contayned, and good for morall inſtruction; eſpecially in Eccleſiaſticus, and in the Booke of Wiſdome, and ſome things alſo neceſſarie for the vnderſtanding of the Storie of the Church: yet becauſe they carrie not the print of Gods Spirit, which the ſpirituall man diſcerneth, they are not equalled or matched with the Scriptures. And becauſe in many of them, flat vntruths and contrarieties may be found, and in one and the ſame Storie, contradictions with the true Storie penned by the Holy Ghoſt, and in moſt of them diuers things either friuolous and abſurd, or manifeſtly falſe and forged, or Doctrines taught and commended, which the Word of God condemneth; we cannot without impiety lift them vp into the Chaire of Truth.
Beſide, They were neither written in the Hebrew, nor receiued of the Iewes, bRom. 3. 2. & 9. 4.to whom were committed all the Oracles of God, vnderunder the Old Teſtament.
But that thoſe which we call Canonicall Scriptures, were inſpired of God, is to be proued by arguments and reaſons taken from the Bookes themſelues.
As firſt, the Maieſtie of the Word in ſo great ſimplicitie, and ſo familiar and plaine a ſtile, ſo piercing and effecting the conſcience, which all the eloquence of the world (and lay it all together) is not poſſibly able to doe, although there lacke not alſo eloquence in the Word, but heauenly and diuine.
Secondly, The harmony and conſent of ſo many perſons, writing at ſeuerall times, in ſeuerall places, and ages, of ſeuerall arguments and matters, all iumping and concurring in one, as led by one and the ſame Spirit.
Thirdly, The holineſſe of the matter it ſelfe, not ſauouring of the world, but leading vsus by the hand, out and from, aboue the world.
Fourthly, The prediction of future things, many hundred, yea, thouſand yeeres before they came to paſſe, which all fell out accordingly.
Fiftly, The ſecret and hidden things there diſcouered, which no wiſdome of the earth, no wit of man was able to reach vntounto. Some few ſparkes whereof (ſtollen from hence) hauehave caſt ſuch a light in the writings of Heathen men, as hath made them to ſeeme diuine.
Sixtly, The faithfull and ſincere dealing of the Penmen whom God hath vſed, that hauehave not ſpared to lay open their owne nakedneſſe and ſhame, the nakedneſſe and ſhame of their Wiues, Children, Families, & Tribes of whom they came.
Seuenthly, The end and drift of all, which is, to giuegive glorie vntounto God, and to beat downe and abaſe the pride of man.
A ſecond ſort of argument, is from the authoritie of the Church, which may moue and well perſwade vsus of them.
The third and laſt (without which, all the reſt, whether humane teſtimonies, or other arguments, are nothing) is the teſtimony of the Spirit it ſelfe, bearing witneſſe of them, Eſay 59. 21. My Spirit that is in thee, and my Word that I hauehave put in thy mouth. Therefore, Eſay 54. 13. the faithfull are ſaid to be ſuch as are taught of God. And PAVL ſaith, The ſpirituall man diſcerneth all things, 1. Cor. 2. 15.
Therefore it is not the iudgement of the Church, which maketh vsus beleeue the Scriptures: but the Church is the ſame to the teſtimony of the Spirit, that the cIoh. 4. 39, 40, 41, 42.woman of Samaria was to the preaching of our Sauiour Chriſt; becauſe of whoſe words, many of the Samaritans were brought to beleeue in Chriſt: but when hee himſelfe came and preached amongſt them, they tell her plainely, Now wee beleeue no more, becauſe of thy ſpeech: for wee our ſelues hauehave heard, and know, that this is of a truth, That Sauiour of the World, That Chriſt. So the iudgement of the Church may well bee a motiue at the firſt, and alſo bring great ſtay and confirmation to a mind that is once inlightned, but the maine ſtrength of all dependeth vponupon the teſtimonie of the Spirit.
Thirdly, In the miniſtery of the Prophets & Apoſtles,(ſo as they could not erre) I obſerue the qualitie of their doctrine, thus deliuered by diuine inſpiration.
Firſt, It was not ſubiect to error; for howſoeuer they were men ſubiect to ſinfull infirmitie, and in part onelyonly regenerate, whoſe ſeruice it pleaſed God to vſe for this purpoſe; yet in the deliuery of the Doctrine, they were ſo extraordinarily gouerned and inſpired with his Spirit, that they dIoh. 16. 13.could by no meanes erre.
Secondly, It is holy, both the whole and eueryevery part, whereupon grow theſe ſpeeches, e2. Pet. 1. 21.The holy men of God, f2. Pet. 3. 2.The holy Prophets, gEph. 3. 5. Reu. 18. 20.The holy Apoſtles, h2. Pet. 2. 22.The holy Commandements, iRom. 1. 2.The holy Scriptures: whereas all other bookes and ſpeeches of men are prophane, further then they fetch ſome holineſſe from hence.
Thirdly, That both their Sermons, and theſe Bookes written by the Spirit of Chriſt, are of ſoueraigne authoritie in the Church of God, and hauehave the ſole pre-eminence for the deciding of all controuerſies, the iudging and diſcerning of all ſayings, and writings of men: for vntounto them the holy Ghoſt doth alwaies call vsus, kEſay 8. 20.To the Law and to the teſtimonie, if they ſpeake not according to this Word, it is, becauſe there is no light in them. And this is it which Chriſt vſed as the weapon to foile Satan, Math. 4. So the Apoſtle Paul, 1. Corin. 15. 3, 4. maketh the Scriptures to giuegive credit to his doctrine, I hauehave deliuered vntounto you, that which I hauehave receyued; that Chriſt dyed for our ſins, according to the Scriptures, and that he was buried, and that he was rayſed the third day, according to the Scriptures, &c. The men likewiſe of Berhea, Acts 17. 11. are commended for examining by the Scriptures the things which Paul taught. Therefore our Sauiour lIohn 5. 39.Chriſt referreth vsus to the Scriptures, as to the Touchſtone of all truth, Search the Scriptures; and in mMatth. 22. 25another place, Yee erre, not knowing the Scriptures: For the authority of theſe Bookes is greater than the authoritie of the Church, as the authoritie of God, who cannot erre, muſt needes be greater than the authorityThe Popiſh Doctrine, which hangeth the authoritie of the Scriptures, vponupon the Church. of men, that may and doe erre. Againe, the Church hath her life and being from the Word, inaſmuch as faith, which maketh a Church, cannot bee without the Word: So hath not the Word from the Church.
Thirdly, It is aboue the authoritie of the Angels of heauen, nGal. 1. 8, 9.who, if they preach any other doctrine, are to be held accurſed: How much more, aboue the authoritie of the Church?
Fourthly, Our Sauiour Chriſt attributeth this excellencie to his Word, which men or Angels cannot challenge, that in the latter Day, it is That which ſhall iudge him that doth not receiue it, Iohn 12. 48.
But why then is the Church called the Pillar of Truth, 1. Tim. 3. 15? Surely, becauſe the Truth of God dwelleth no where elſe; and there is alwaies Truth ſufficient to ſaluation; Not that the Church eyther beareth and bringeth forth the Truth of God, or is the chiefe and fundamentall ground to hold it vp: for ſhe her ſelfe hath another foundation to ſticke vntounto, from whence ſhee fetcheth all her Truth, which is the doctrine of the Prophets and Apoſtles, oEph. 2. 20. 1. Cor. 3. 11. Eſay 28. 16.Chriſt himſelfe beeing the head Corner-ſtone; and is not the Mother, but the Nurſe of the Truth of God, that cheriſheth and preſerueth the ſame, and giueth teſtimonie thereof vntounto the World.
To the true meaning of the Scriptures, we are to reach by the Scriptures themſelues, the ſame Spirit that indited them, ſuggeſting and opening the ſence vntounto vsus. So did the Leuites (that taught the people, Nehem. 8. 9.) render the ſenſe, and giuegive the vnderſtanding of it by the Scripture it ſelfe. Our Sauiour alſo, Matth. 4. beeing ſet vponupon by Satan, that clipped and wreſted the Scriptures, to ſerue his owne turne, confuted his falſe gloſſes and expoſitions of it, by the conference of other Scriptures.
The meanes we muſt vſe for this purpoſe, are theſe: Firſt, we muſt come with a mind to profit, and to bee made the better by them, not to read them for knowledge onelyonly, or vaine oſtentation, much leſſe to cauill at them.
Secondly, Prayer is to bee vſed to God, to open and enlighten our hearts, that wee may ſee the wonderfull things that lye hid therein.
Thirdly, We are to frequent the Houſe of God, and to giuegive diligent attendance vponupon the Miniſtery and Preaching of the Word, whereby the Doctrines deliuered in the Scriptures, are beaten out and made familiar, and plaine vntounto vsus: the ſame being alſo the ordinarie meanes, by which the holy Ghoſt doth vſe to worke in our hearts all true and ſpirituall wiſdome.
Fourthly, the true ſenſe and nature of the words, eueryevery one apart, and the conſtruction of them all together, muſt be waighed.
Fiftly, We muſt alwaies take the proper and naturall ſenſe, if the matter it ſelfe will beare it.
Sixtly, The ſumme of the matter, the ſcope and drift of the place, the Arguments and their coherence, the method, and the order of the Text muſt be reſpected.
Seuenthly, We muſt conferre it with other places of the Scriptures, the darke and obſcure ones, with thoſe that are more lightſome.
Eighthly, We muſt alwaies hold the analogie or proportion of faith, neuer framing any expoſition to our ſelues, that altereth or declineth from that.
The fourth and laſt qualitie is, that in euerie age thethe whole Truth of Chriſt whole Truth of God was deliuered by a liuely voyce, as touching the ſubſtance of the Doctrine, although in greater cleereneſſe, vponupon the comming of Chriſt, then euer it was before, and laſtly and perfectly (wherein we are now to reſt, both for their ſubſtance & manner of reuelation) it is fully and abſolutely comprehended in the Scriptures: So as we ſhall not need to flye eyther to Viſions, and Reuelations,Anabaptiſts & Libertines, that bring in Viſions and Reuelations, as if the Word of God were imperfect. or to mens Traditions and Inuentions,Papiſts, that ſupply it by mens Traditions, and Inuentions, Vnwritten Verities, Sentences of Fathers, Canons of Councels, &c. to Vnwritten Verities, Sentences of Fathers, Canons of Councels, &c. for to helpe vsus: but all is to be had in the written Word: for when our Sauiour ſaith, pIohn 5. 39.Yee erre, not knowing the Scriptures, hee manifeſtly teacheth, that all Truth is to bee learnt from thence. And the q2. Tim. 3. 15, 16, 17.Apoſtle commendeth the Scriptures as being able to make vsus wiſe vntounto ſaluation: for the whole Scripture, ſaith he, is inſpired of God, and is profitable vntounto Doctrine, vntounto Reproofe, vntounto Correction, vntounto Inſtruction which is in Righteouſneſſe, that the man of God may be perfect, perfectly fitted to eueryevery good worke. Which foure things (comprehending all that can bee neceſſarie) ſeeing the Word of God is able thorowly to furniſh a Miniſter withall, who is to diſcloſe the rActs 20. 27.whole counſell of God vntounto the people, it muſt needs be able to informe a Common Chriſtian vntounto ſaluation. Iohn ſIohn 20. 31.alſo giueth this teſtimonie of the Scriptures, that they are written, to the end that beleeuing, wee might hauehave euerlaſting life. And the Booke of the Reuelation hee ſhutteth vp with this moſt earneſt proteſtation, If any man adde to the words of the Prophecie of this Booke, God will adde vntounto him the ſeuen plagues written in this Booke: and if any man take away from the words of the Book of this Prophecie, God will take away his part of the Tree of Life, &c. Reu. 22. 18, 19. Which if it be true in that one Booke alone, how much more ſhall it hold in all the Bookes of the Scripture ſet together?
Fourthly, In the Miniſterie of the Prophets and Apoſtles,and had power to worke Miracles, for the confirming of their doctrine. I obſerue, that they had the power of working Wonders for the confirmation and ſealing vp of their Doctrine, being innobled of God with a rare and Heroicall Spirit, for the working of mightie and powerfull things: As firſt, touching the Prophets, what great and wonderfull matters God wrought by their hands, the Stories eueryevery-where doe teſtifie; when Elias, as it were a pettie God, could fetch t2. Kings 1.fire from Heauen, by his Prayer, u1. Kings 17. 1 Iames 5. 17, 18.ſhut vp Heauen, that no raine ſhould fall, but at his word, (as the Miniſter of the Lord before whom he ſtood) and by his Prayers open them againe; when thoſe that eſcaped from the hand of Iehu, *1. King. 19. 17Eliſha could cauſe to dye; when xExod. 4.Moſes with his ſtaffe was able to turne the waters into bloud, &c.
The Apoſtles alſo hauehave their Commiſſion in this behalfe recorded, Marke 16. 15. Goe into all the World, and preach the Goſpell, &c. and theſe Signes ſhall follow them that doe beleeue: In my Name they ſhall caſt out Deuils, they ſhall ſpeake with new tongues, they ſhall deſtroy Serpents: and if they drinke any deadly thing, it ſhall not hurt them; vponupon the weake they ſhall lay their hands, and they ſhall be well.
And this is it which the Apoſtle ſaith to the Hebrewes, yHeb. 2. 4.that God himſelfe gaue teſtimony to the preaching of the Apostles both by Signes and Wonders, and many powers, or powerfull things, and diſtributions of the Holy Ghoſt. Wherefore Miracles (wherewith it pleaſed God to grace the extraordinarie MiniſteriesHereſies and Errors. The Papiſts, which make Miracles a note of their Church, are 2. wayes faultie: Firſt, The Miracles they ſo bragge and boaſt of, are falſe and fayned. Secondly, They vſe their Miracles (ſuch as they bee) to a wrong end, for aduancing of erronious and lying doctrines, and to ſhake the truth of the Goſpell, for confirmation whereof all Miracles ought to ſerue. In which caſe their pretended Miracles (though they ſhould be admitted true) are of no worth, Deut. 13. 1, 2, 3, 4, 5. for the Truth of God ſhineth of it ſelfe ſo bright, that no Miracles to the contrarie are of force to obſcure it. But added for confirmation, as they were by Chriſt and his Apoſtles and by the holy Prophets, they make the ſame more glorious. of the Prophets and Apoſtles, areAll other Miniſteries are to fetch their light from the Doctrine of thoſe that were ſo inſpired. long ſince ceaſed, neither could they nowadayes ſerue to any vſe, the truth being long agoe aboundantly confirmed by Chriſt and his Apoſtles.
Laſtly, all other Miniſteries in the Church are and alwayes were to fetchGraces are Gifts for the diſcharge of thoſe publike Functions. their light from the Doctrine of the Prophets and Apoſtles that were ſo inſpired.
To the Miniſterie CHRIST hath added Gifts: Gifts z1. Cor. 12. 7.for profit, as the Apoſtle ſpeaketh, that is, for the Churches common good, which is another of thoſe rich endowments, and neceſſarily coupled with the former: for the Largeſſe of Chriſt vntounto his Church had not beene ſo bountifull in the ſeuerall ſorts of Miniſteries, vnleſſe he had withall beſtowed vponupon them graces, and abilitie to diſcharge the ſame for the glorie of God, and edification of his people; by giuing them knowledge to teach the Doctrine of Chriſt out of the Scripture, by laying forth the Truth ſoundly, and confuting of contrarie errours: Wiſdome, to apply it alſo to all good vſes of comforting, caſting downe, ſtirring vp, reproouing; which in one word we terme exhorting, and other the like graces: for theſe alſo we hauehave not from our ſelues, but all a2. Cor. 3. 5.our ſufficiencie to be Miniſters of Chriſt vntounto other, is from God.
The Apoſtle calleth theſe kind of Gifts, by the name of bforeign.Graces, that make men apt and fit for the worke of the Miniſterie, 1. Cor. 12. 4. 5, 6. Now there bee differences of Graces, but the ſame Spirit: and there bee differences of Miniſteries, but the ſame Lord. And there bee differences of operations, (or faculties to worke great and wonderfull things) but the ſame God there is, that worketh all theſe things in all. And ſo I diſtinguiſh thoſe wordes in the queſtion of the High Prieſts vntounto the Apoſtles, cActs 4. 7.By what power, or by what name hauehave you done this? As if they ſhould hauehave ſaid, By what Gifts or Calling? noteth the Gift and Grace: the other the Function or Calling it ſelfe.
Of gifts that are for a mans owne priuate, is one knowledgeGifts for a mans owne priuate, are knowledge of the Word of Chriſt, and vnderſtanding of the Word of Chriſt. An excellent and a goodly grace: for howſoeuer knowledge of it ſelfe, without furtherThe Popiſh aſſertion, that Ignorance is the Mother of Deuotion: which the Apoſtle maketh the Mother of Pride, and of Rebellion againſt God, Rom. 10. 3. grace, bee not of power to reforme the hart, yet it is ſo neceſſary, that the holy Ghoſt pronounceth, ePro. 29. 2.Without knowledge the heart cannot bee good. And this alſo is the proper worke of Chriſt: for, fIohn 1. 18.No man hath ſeene God at any time: the onelyonly begotten Sonne, who is in the boſome of his Father, he hath declared him.
But knowledge, as I ſaid, a man may hauehave, and yet beand a taſte of the ſweetneſſe of it, which being the higheſt ſtep that it is poſſible for any Reprobate to aſcend. neuer a whit the neerer to his Saluation, nor hauehave made one pace vntounto the heauenly Kingdome, as touching any reformation of the heart. That which followeth, bringeth a change and alteration with it, which the gHeb. 6. 4.Apoſtle calleth A taſting of the good Word of God, &c. meaning the ſweet promiſes of the Goſpell, and is the furtheſt ſtep that it is poſſible for any Reprobate to goe.
Wherein I obſerue foure things;
Firſt, That it is a peculiar worke of Chriſt, and commeth not but from him, and hHeb. 10. 29.the Spirit of his Grace.
Secondly, That it is not a counterfeit ſhew of holineſſe, or in hypocriſie onelyonly▪ but a matter of truth, and an excellent grace of GOD wrought indeed in them, touching and affecting their hearts, as the Apoſtle Peter plainly ſheweth, 2. Pet. 1. 8. They beguile thoſe, that iforeign.indeed had eſcaped from them that were conuerſant in errour.
Thirdly, I obſerue the neereneſſe and affinitie that it hath with the ſauing faith, and the fruits of this with the fruits of that: in which reſpect it pleaſeth the Holy Ghoſt to call them both by one and the ſame name; for they are ſaid to bee kHeb. 6. 4.enlightened, to lHeb. 10. 29.receiue the Spirit of Grace, to mLuke 8. 13. They beleeued for a time. Iohn 2. 24. Many beleeued, & yet he would not commit himſelfe vntounto them, becauſe he knew them all, and what was in them. Acts 8. 13 Then Simon alſo himſelfe beleeued.hauehave Faith, to beleeue that the nMat. 12. 43.vncleane ſpirit is gone out of them, to flye o2. Pet. 1. 20.the pollutions of the World, to be p2. Pet. 2. 22.waſhed, to be qHeb. 10. 29.ſanctified by the Spirit, to be made rHeb. 6. 5.partaker of the Holy Ghoſt. And the mayne ſinne committed here-againſt, is termed in the Scripture, ſMat. 12. 13, 32Sinne againſt the Holy Ghoſt.
So that theſe men come to the skirt of the Holy Land; and as Moſes did from Mount Nebo behold it from afar, or rather are at the very gate of the Kingdome of Heauen, though for lacke of Faith they cannot enter in.
In nature it commeth ſo neere, that they taſte thechangeth after a ſort mans corrupt nature; ſweetneſſe and excellency that is in Chriſt, as we ſhewed before out of Heb. 6. 4.
In the fruits and effects; that a great and wonderfull change is wrought in them, in all their parts and powers, their Vnderſtanding, Will, affections, Wayes.
For touching their Vnderſtanding; they are tHeb. 10. 26.inlightened to the Knowledge and acknowledgement of Chriſt.
Touching their Will; they deſire to bee like Gods Children, and to bee ſaued, as Balaam did, Numbers 23. 10. O that my ſoule might dye the death of the Righteous, and that my laſt end might be like theirs!
For their Affections; to omit thoſe that comming from the Law and Couenant of workes, may be in ſuch as neuer heard of Chriſt, as terrour and pricking of conſcience for their ſinnes, which uActs 24. 25.Felix had, when Paul diſputed of Righteouſneſſe, Temperance, and of the Iudgement to come, to bee ſorrie for them, as xHeb. 12. 17.Eſay, that with teares ſought the bleſſing; and yMat. 27. 35.Iudas, that repented him, and in the anguiſh of his ſoule hanged himſelfe. Thoſe that properly belong to this place, are, Firſt, An imbracing of the Truth; whereupon they are ſaid to zHeb. 10. 25.receiue the Word, and to receiue the acknowledgement of the Truth, as it were taking it in their armes, and imbracing it.
Secondly, Ioy and Gladneſſe in the ſweet promiſes of the Goſpell: They aHeb. 6. 4, 5.taſte the good Word of God, and the powers of the life to come; they bMat. 13. 20.receiue the Word by and by with ioy. So did the cIohn 5. 35.Iewes, who willingly reioyced for a while in IOHNS light. And dMarke 6. 20.Herod, that heard him gladly.
Thirdly, Zeale, which was in the Galatians, eGal. 4. 15.that receiued Paul as an Angell, and would hauehave plucked out their eyes to hauehave done him good, and yet afterwards fell away. So was f2. Kin. 10. 16.Iehu zealous for Gods cauſe, in the defacing of Idolatrie, and yet a g2. Kin. 10. 31wicked man.
Fourthly, Reuerence of the Miniſters, as HEROD hMarke 6. 20.reuerenced IOHN, knowing him to bee a iuſt and a holy man, and obſerued him.
Changes in their actions and wayes (Beſide a confeſſion of their faults with iExod. 9. 27.PHARAOH, I hauehave ſinned this time: IEHOVAH is moſt iust, but I, and my people are moſt wicked. And k1. Sam. 15. 24 & 26. 21.SAVL, I hauehave ſinned now, &c. And a conforming of themſelues in the outward duties of holineſſe, as to heare the Word preached, which lMarke 6. 20.Herod did, to Prayer, &c. They hauehave theſe,
Firſt, Vexation in themſelues, and diſquietneſſe of minde, before they commit ſinne, and feare to commit it. So mMarke 6. 26.Herod was ſore grieued to grant Herodias requeſt, when ſhee asked Iohn Baptiſts head: and nMat. 27. 24.Pilate much troubled in minde, before he condemned Chriſt, and ſought all meanes to put it off.
Secondly, Repentance, and a kinde of humiliation for ſinnes committed; as o1. Kings 21. 27, 29.Ahab, that rent his clothes, and put ſackcloth vponupon him; and fasted, and went ſoftly, in token of mourning.
Thirdly, Amendment of Life in many things, Flying p1. Pet. 2. 11.the pollutions of the World.
To come to the fourth point: therein I obſerue the great difference that is betweene this Grace and Faith, both in the nature of the things, and in the fruites and effects that come from them, how like ſoeuer in ſhew they ſeeme to be.
In nature they differ two manner of wayes:
Firſt, Here is but a taſte onelyonly, not an apprehenſion and laying hold of Chriſt, to make him ones owne, like vntounto a Cooke that taſteth of the meate, and ſpitteth it out againe, or as he that waſheth his mouth with water, but letteth it not goe downe his throte: hereupon it is, that they are ſaid to qMat. 13. 21.want a rCol. 2. 7.roote which the faithfull hauehave.
From whence I gather, that their faith is but a generall and confuſed faith, whereby they are perſwaded, that God will beſtow many great and glorious things vponupon thoſe that are in Chriſt, but neuer wreſtle with their owne ſoules, to apply and appropriate the ſame vntounto themſelues; they know not what it meaneth to hauehave Chriſts Righteouſneſſe theirs, or their ſinnes to be layed vponupon him: they feele no teſtimonie of reconciliation to God, no aſſurance that all things are for good vntounto them, no peace of conſcience, no hope of eternall life, the excellencie whereof they are rauiſhed withall, and admire to behold in others, as Balaam the falſe prophet did, but finde in themſelues no comfort of it, no more then a man doth of the Sunne, when it ſhineth not in his owne Horizon.
The ſecond difference betweene the nature of faith and it, is, that this taſte (whatſoeuer the ſame be) is not of Chriſt himſelfe, whoſe ſMat. 9. 21. 22leaſt touch hath a ſauing vertue ioyned with it, but of ſome ſweetneſſe that commeth from him; no more then the Cooke that licketh his fingers, can bee ſaid to eate of the meate prepared for his Maſters Table: So as their eſtate may bee likened vntounto thoſe, who comming out of a cloſe Dungeon, where, in all their life, they neuer ſaw the Sunne, aſſoone as they come into a more open place, vponupon the firſt caſting of the beames, are rauiſhed with the excellencie of the Sunne, though yet they ſee not the Sunne it ſelfe: for the Reprobate onelyonly ſee a glimmering of the light of the Sunne, at the dawning of the day, before it ariſeth; whereas the Elect hauehave the t2. Pet. 1. …9.Day-ſtarre, euen the Sunne of Righteouſneſſe, Chriſt Ieſus riſing in their hearts, the comfortable heate whereof doth quicken and reuiue them, as it is ſaid, the uLuke 1. 72.Day-ſpring from an high doth viſit them, the xEſay 60. 1, 2.glorie of God doth ariſe vponupon them: or they may bee likened vntounto a Stranger that trauailing a farre Country, ſeeth the ſtate and magnificence of the Court, and is admitted into the Preſence-Chamber, which greatly doth affect him, though hee himſelfe hauehave no part, nor intereſt in the King.
Touching the fruits and effects; the thorow change wrought in Gods Children, differeth from this kinde of change, which falleth vponupon the Reprobate many wayes.
Firſt, In the things themſelues; for their reformation is not a whole and ſound conuerſion vntounto God, but amending ſome one or few faults, they hold ſome other ſtill, which they can neuer be brought to leaue. As yMarke 6. 20.Herod, who did many things, and yet would not part from his Brothers Wife: whereas the godly doe not ſome things, but all they are commanded.
Secondly, In the manner; for their affections are butyet ſo, as it may be loſt againe: vaniſhing, and flitting motions, that ſuddenly goe out, like vntounto a blaze of fire, or elſe for want of cheriſhing by Prayer, hearing of the Word, and other holy meanes, as it were of putting Oyle in their Lampes, in time it commeth to be quencht, or elſe when they are touched to the quicke, that they ſee the following of CHRIST, cannot ſtand with the ſatisfying of their owne delights or other matters which they are reſolued to keepe; they chooſe rather to loſe him, then to forſake themſelues, and ſo for pleaſure, profit or feare of men, they vomit vp all againe.
Thirdly, In the end; for both they deſire to bee ſaued, not to glorifie God, but onelyonly becauſe they are afraid of Hell, as may bee ſeene in Balaam: and they confeſſe their faults, and leaue and forſake ſinne, not becauſe they hate and diſlike it, but for feare of iudgement; whereas the godly are ſorrie and grieued in heart, becauſe they offend a louing and moſt gracious Father.
Fourthly, In the meanes; for lacking ſaith, it is impoſſible that they ſhould euer come in true Repentance vntounto God, or aske pardon of their ſinnes, and ſo to bee made partakers of the promiſe, zMat. 7. 7.Aske and it ſhall bee giuen vntounto you: Seeke and you ſhall finde: Knocke and it ſhall be opened vntounto you.
Now followeth the ſinne moſt oppoſite to this Grace,But whoſo once of malice falleth from it (which we call Sinne againſt the Holy Ghoſt) which we call ſinne againſt the Holy Ghoſt: when a man falleth of malice from this Grace once receiued.
To explayne this more fully:
Firſt, It is an act done, and a ſinne which may bee diſcerned and knowne; elſe the Apoſtle a1 Iohn 5. 16.Iohn would not forbid vsus to pray for ſuch perſons: no, Paul b1. Cor. 16. 22.wils vsus to execute the curſe of the Church vponupon them; it is not a continuall going forward in ſinne without Repentance.
Secondly, It is no legall ſinne (if I may ſo ſay) againſt the duties (properly) either of the firſt or ſecond Table, but Euangelicall, directly againſt Chriſt in the point of his Mediation, cHeb. 10. 29.accounting his bloud but as common bloud, and of no more power to ſanctifie, then the bloud of another man: Therefore no ſinne againſt good manners, as Murder, Adulterie, and the reſt, or though it be immediatly bent againſt God himſelfe, and the duties of the firſt Table, can bee drawne within that compaſſe; as Idolatry, Witchcraft, Coniuring and the like, though they ſhould hap to be committed of ſuch as profeſſe the Goſpell.
Thirdly, It is of thoſe that hauehave receiued the e2. Pet. 2. 20.knowledge of the Truth: So as all Reprobates come not to this high pitch of ſinne, nor any that ſinne of ignorance: therefore f1. Tim. 1. 13.Pauls blaſphemie was a ſinne that might be pardoned, in as much as he did it ignorantly. And our Sauiour gLuke 23. 34.vſeth this reaſon for the Iewes that put him to death: Father, forgiue them; for they know not what they doe. So the Apoſtle PETER ſaith, Acts 3. 17. And now, Brethren, I know that yee hauehave done this ignorantly, as alſo your Rulers. Meaning the multitude and generall number of them, which were h1. Cor. 2. 8.not able to diſcerne of the Godhead of Chriſt, lying hid vnderunder the vaile of his fleſh, not of eueryevery one in particular; for ſome wittingly and willingly, and contrarie to their owne conſcience, went againſt him, knowing what hee iIohn 7. 28.was, and wher…e he came; which gaue our Sauiour occaſion to handle this Argument, Matthew 12. Marke 3. Luke 12.
Fourthly, It is a ſinne not ſimply againſt knowledge, but againſt the light of the Spirit, or that ſweetneſſe and comfort which once they felt in Chriſt: And ſo it appeareth, that many of the Iewes offended, of whom our kIohn 5. 36.Sauiour ſaith, that they did with cheerfulneſſe reioyce for a time in the Miniſterie of Iohn Baptiſt, preaching Chriſt vntounto them; and yet afterwards lIohn 5. 38.fell backe and had no mIohn 5. 40.liſt to come vntounto Chriſt. This inlightening is nMat. 12. 43. 2. Pet. 2. 20, 23. Heb. 6. 5. & 10. 29.a diuine and ſupernaturall worke of GODS Spirit changing a mans corruption, and entring him into the high-way that leadeth to Regeneration: So that I cannot thinke that either the ſinne of Angels, if you conſider their firſt fall (though then they were moſt glorious Creatures, and Children of Light, and their fall preſumptuous) or yet their ſinne, being now become Deuils, (though they oMat. 8. 29.know Chriſt to bee the true Meſſias, the Son and the Holy One of God, and he of whom they muſt bee iudged, and yet with all their might and mayne oppugne him) can bee ſaid (properly) the ſinne againſt the Holy Ghoſt, in that ſence which the Scripture ſpeaketh of it; though I denie not, but it is at the leaſt, equiualent, or rather much beyond it: for both at the firſt they ſinned againſt that naturall light onelyonly, that they had by their firſt Creation, which alſo was immediatly bent againſt the Maieſtie of God, without the reſpect of a Redeemer, and ſince that time, they are not vouchſafed grace to hauehave any taſte at all of the ſweetneſſe in CHRIST, nor poſſibly can hauehave, ſeeing he pHeb. 2. 16.came not for a Sauiour vntounto them.
Fiftly, It is a witting and qHeb. 10. 2. 6. foreign.voluntarie ſin, freely, without compulſion, or other, not cauſe onelyonly, but colour or ſhew of cauſe.
Sixtly, It is of meere malice againſt that which their owne conſcience telleth them to be ſo good, and againſt Chriſt, the Authour of it, rHeb. 6. 6.crucifying him in their hearts, and making a mocke of him: becauſe, if they will be his, they ſee they cannot enioy thoſe Pleaſures, Profits or Preferments which they dote vponupon, and are reſolued to hold, though they loſe their owne ſoules for it; whereof commeth a perſecuting and blaſpheming of things they hauehave beleeued, and of all that doe profeſſe the ſame, an vtter ſHeb. 6. 6. & 10. 29.reuolt from Chriſt, and open warre againſt him. It ſeemeth, the Holy Ghoſt noteth this ſinne, to hauehave beene in Saul, 1. Sam. 22. 17. Kill the Prieſts of IEHOVA. He ſaith not ſimply, Kill the Prieſts: but the Priests of IEHOVAH: as if hee ſhould hauehave ſaid, I? Hath Chriſt indeed ſerued me ſo, not onelyonly to turne me out of my Kingdome, and to giuegive it to my ſeruant; but will he now, by his anſweres and Oracles, teach him how to riſe vp and lye in waite againſt mee? Well, though my malice cannot reach to him who is in Heauen, yet I will wracke it vponupon his Darlings the Prieſts: Goe, kill me all his Prieſts, &c. It is not a falling of frailtie and infirmitie, though wittingly as that of Peters was. By all which may appeare, that this being a hidden and a ſecret ſinne lurking in the heart, is moſt hard to bee diſcerned, ſaue when it pleaſeth God himſelfe, as it were, from Heauen to reueale it: which in the time of the Apoſtles, to whom the extraordinarie Graces of his Spirit were more plenteous, hee did now and then, as appeareth in thoſe that ſeduced the Galatians, and further, by that alleaged out of Paul and Iohn before, but in the ſucceeding Ages more rarely, whereof notwithſtanding Iulian the Apostata may bee an example, againſt whom the Prayers of the Church were ſimply to cut him off.
Seuenthly, It is an vtter reuolt, not from Chriſt, or any good thing wee hauehave in him, vponupon which Rocke, whoſoeuer is firmely built, the gates of Hell cannot preuaile againſt him, though they may ſorely ſhake him; but from a louelove and tMat. 13. 20, 21ioy in ſome ſweet thing which yet neuer had roote in their heart. Therefore they that once beleeue in Chriſt, and by faith are rooted in him, can neuer come within the compaſſe of this ſinne.
With this ſinne againſt the Holy Ghoſt, a uHeb. 6. 6.finallcan neuer bee repayred. vnrepentance is vnſeparably ioyned; ſo that they which commit it, can neuer come to Faith and Repentance, nor euer be in Chriſt, which maketh it xMat. 12. 32.vnpardonable.