The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 62
Sermon LXII.
Cantieles 1. 17.
The Beams of our Houſe are Cedar, and our Rafters are of Fir.
I Come to the ſecond Propoſition, which I have obſerved out of theſe words.
Prop. 2. That the Word and Ordinances of God are the Beams and Rafters of his Houſe, which is his Church.
So I choſe rather to interpret theſe metaphorical terms than (as ſome) concerning Perſons. I ſhall ſhew you the propriety of the Metaphor in a few particulars.
1. Beams and Rafters are integral parts of an Houſe, indeed part of the ſubſtance of it, without which there can be no Houſe. An Houſe may want a due proportion of Beams and Rafters, and yet be an Houſe; but ſome there muſt be, ſome more principal Beams and Rafters, or there can be no Houſe; Without the Word and Ordinances of God, there can be no Church of God. Every company of men make not a Church, but a company owning the Word of God, and walking in the Fellowſhip of Ordinances; theſe make an Houſe of God. A Church may for a time (it may be for ſome long time) want ſome particular Ordinances, and yet be a true Church of God, but its ſtate muſt be lame and imperfect. But if it want all the Ordinances, if it wants the Word and Sacraments, which are the Church's Beams, it cannot be a Church of God. It is lame if it wants any Ordinance of God, but it loſeth the nature of a Church if it wants all Ordinances. That which makes a Church to be a Church, is Union and Fellowſhip; now the Word of God, and the Doctrine of Faith contained in the Word and the Ordinances for Worſhip and Order, are thoſe things in which the Church hath its Fellowſhip, by which the Members of the Church have Fellowſhip both with God, and alſo one with another.
2. The Houſe is built upon Beams and Rafters, and they bear up the weight of the other materials. The weight of every Tile in the Houſe lies upon the Rafters, and the whole Building is laid upon the groundſel and dormans, and wall plates, and ſtudds; all which come under theſe two Notions of Beams and Rafters. The Church of God alſo is builded upon the Word of God; this is that which the Apoſtle, Eph. 2. 20. calls the Foundation of the Apoſtles and Prophets; the Faith and Obedience of every particular Member of the Church is builded upon the Word of Promiſe, and the Word of Precept. Our Faith is built upon the Promiſes of the Word; our Obedience upon the Precepts, they are the Foundations, and Rule of all Holineſs. The whole weight of every particular Soul is laid upon the Word, and the weight of the whole Church lies upon the Word of God. Look as it is in an earthly houſe builded with the hands of men, if the Beams prove falſe or untruſty, or the Foundations prove unſure, the whole Building either ſinks and falls, or at leaſt ſways this or that way: So it is with the Church as to the Word of God; yea ſo it is as to every particular Soul; the ſecurity of the particular Soul, and the whole Fabrick of the Church, depends upon the truth, and ſureneſs, and permanency of the Word of God. If the Word of God ſhould not hold ſure, if the Truth of God could be found a Lye, all our Faith and Hope is in vain. The very notion of a Church is a Chimaera, and the greateſt concernments of it are buried up in ruines. It is the Word of God that is the Baſis of the Church, and the Baſis of every individual Soul, that is a Member of that Church.
3. The Beams and Rafters of an Houſe, as they ſupport the burthen, and bear the weight of the Building: ſo they alſo unite the parts and ſides of it; they are the Mediums of Union to it; ſo is the Word and Ordinances to the Church: The Word is the Foundation upon which the Church, and every particular Soul is builded; and the Doctrine of Faith, and the Ordinances of God, are the means of Union in it. I do not think that an Explicit Covenant-Union, is neceſſary to the conſtitution of a Church: I think that Union which the whole Church hath in the Profeſſion of the ſame Doctrine of Faith, and in the practice of the ſame Ordinances & Rules of Worſhip, is ſufficient to make up ſuch an Union amongſt all Goſpel Profeſſors, as may juſtifie the denomination of a Catholick Church. And again, an agreement in the Profeſſion of the ſame Faith, and the practice of the ſame Ordinances in the ſame place, is enough to make up a particular Church of God. Look as in a Building, let the walls be at never ſo many foot diſtance one from another, yet the beams or dormans that go acroſs the Building, unite them together, and make them all but one and the ſame Building: So it is with the whole number of Profeſſors, ſcattered over the face of the whole Earth, though part of them be in England, part in France, part in Germany, part in other parts of the World, yet the ſame Doctrine and Profeſſion of Faith, and the practice of the ſame Ordinances of Worſhip running through them all, makes the whole but one Body, one Church, the Houſe of the Living God.
4. Look as it is with the Beams and Rafters; the purer, and ſtronger, and more ſubſtantial they are, and the more intire and homogeneous they are, the ſtronger the Houſe is: So it is as to the Word and Ordinances of God; the purer the Doctrine of Faith, and Ordinances for Worſhip are, the ſtronger and better the Church is. If the Beams of an Houſe be ſappy, or rotten, or patched up of ſeveral heterogeneous pieces, the weaker the Houſe is, and more ſubject to fall, and to decay: So it is with the Church, which is the Houſe of the Living God. If the Doctrine of Faith, owned and profeſſed in it, be as it were heart of Oke, pure Doctrine, taken out of the heart of the Written Word, not ſappy through the additions of Humane Inventions, nor heterogeneous, part of it the pure Word of God, part of it the meer Fancies and Doctrines of men; if the Ordinances for Worſhip practiſed in it, be pure Ordinances, if the Tabernacle be according to the Pattern of the Mount, according to the form of ſound words, and pure Rule of the Goſpel, the Church is fair, and glorious, and ſtrong, the gates of Hell ſhall not prevail againſt it; but if otherwiſe, if the Doctrine of Faith profeſſed in it be mingled with the Clay of Humane Fancies and Errours; if the Ordinances of Worſhip practiſed in it, be full of the ſap of Traditions and Ceremonies, the Church is a declining, decaying Church, and hath no ſtrength in her. The reaſon is, becauſe God will not continue with ſuch a Church. The Pſalmiſt ſaith of the Church, God is in the midſt of her, therefore ſhe ſhall not fall; now they muſt be golden Candleſticks in the midſt of which God walketh. But thus much may be ſufficient to ſhew you the propriety of the Metaphor. Let me ſhortly Apply this before I paſs on to the other Propoſition.
Uſe 1.This (in the firſt place) commends unto us the Excellency of the Word of God, and the Doctrine of Faith contained in it, and the Excellency of Goſpel Ordinances; they are the Beams and Rafters of the Houſe of God, hewed out, framed and fitted to the Building, by him who was the Maſter-builder, the Lord Jeſus Chriſt, and laid by him. The Apoſtle, 1 Cor. 3. 10, 11. ſaith, that as a wiſe Maſterbuilder 1 Cor. 3. 10, 11.he had laid the Foundation, and another builded thereon—v. 11. Other Foundation could no man lay, than that already laid, which is Jeſus Chriſt. Chriſt is called the Church's Fundamentum, its Foundation, and he is the lapis angularis, the corner ſtone, as is contained in the Scripture. Saith St. Peter, 1 Pet. 2. 6. Behold I lay in 1 Pet. 2. 6.Zion a chief corner ſtone, ele…t and precious; the head of the body, Col. 1. 18.Col. 1. 18. He from whom the whole body fitly joyned together, and compacted by that which every joynt ſupplieth, according to the effectual Eph. 4. 16.working in the meaſure of every part, Eph. 4. 16. Our Divines ſay, that Chriſt is the Foundation of the Church in a double ſenſe. 1. He is Fundamentum Salutis, the Foundation of Salvation in the Church: The Salvation of every Soul lieth upon his ſhoulders, Act. 4. 12. Neither is there Salvation in any other. 2. He is Fundamentum Acts 4. 1….Fidei, & Cultus, the Foundation of Faith, and Doctrine of Worſhip and Order, the Foundation of Doctrine and Ordinances, I ſay: And as no man can lay any other Foundation of Salvation than Chriſt; ſo neither can any lay any other Beams of Doctrine or Inſtitutions for Worſhip, but what Jeſus Chriſt hath laid. Chriſt, by himſelf, and by his Apoſtles, laid theſe Foundations and Beams of Doctrine and Worſhip; from the Goſpel of Chriſt, and the Writings of the Apoſtles muſt be drawn, the Articles for the firſt, and the Canons for the latter: And the whole Building of the Church depends upon theſe Foundations and Beams. Let the Word of Faith, or the Purity of Worſhip fail from the Church, or any part thereof, it preſently ceaſeth to be a Church of God, and turns into an Antichriſtian Synagogue. Now I ſay, this commends to every Chriſtian, the Doctrine of Faith, and the Ordinances of God. There is an Excellency in Entity or Being: Hence whatſoever it be which gives Being to a thing, and without which it would not be (at leaſt not ſuch) hath a great Excellency in it; and the more noble the thing is, to which Being is given, the more Excellent is the Form by which it hath ſuch Being. The Soul of man gives Being to a man: The Body without the Soul is but a lump of fleſh, a piece of Clay; the Soul informeth, and inliveneth, and giveth an Humane Being to it; ſeparate that from it, and the man is no more. Some Philoſophers have vainly dreamed of an Amma Mundi, a general Soul of the World, which ſhould give Form, Life, Motion to every part of the World. Now as the Soul of a man is more excellent than any Souls of Beaſts, becauſe it is the Principle of a more Noble Being, ſo (doubtleſs) if there were any ſuch Univerſal Soul, which gave Life, Being, Motion, Form, Union, to all the World, it would be a more excellent ſubſtance than any particular Soul is. But God himſelf ſupplieth that place. Now The Word and Ordinances of the Goſpel, though they be not Anima Mundi, the Soul of the World. Yet they are Anima E…cleſiae, as it were the Soul of the Church of God, without which the Church would be no ſuch thing as the Church of the Living God: They are thoſe things which make the Church to be a Church; and the whole Church to be but one Church. Let this therefore engage every Chriſtian to prize the Word, and to prize the Ordinances of the Goſpel. That's the firſt Branch.
Uſe 2.Hence in the ſecond place you may obſerve, what is a ſad Symptom of a decaying Church, and by this you may alſo diſcern a lame and imperfect Church. Look as in a Building there are ſome more principal Beams and pieces of Timber, without which there can be no Houſe, no Building: Others that are integral parts, without which the Building is not compleat, yet the Houſe may be an Houſe, though lame and imperfect. So it is in this caſe, without the Doctrine of Faith, and ſome Ordinances of Worſhip, the Church is no Church. If any part of the Doctrine of Faith be wanting, or corrupted in a Church, the Church is (however true) yet lame and imperfect. Suppoſe a Church wholly want ſome Ordinances, (as ſome do the Ordinances of Eccleſiaſtical Cenſures) yet they are not by this made no Church, if they have the Doctrine of Faith, and ſome Ordinances of Worſhip; much leſs ought a Church to be ſo cenſured, for the temporary want or ſuſpenſion of the Exerciſe of ſome Ordinances, (which was the caſe of the Jewiſh Church in the Wilderneſs as to Circumciſion) but yet the Church that wanteth ſuch Ordinances is imperfect and lame. And again I ſay, this is a ſad Symptom of a decaying Church, when either the Doctrine of Faith, or Ordinances of Worſhip, are denied, or corrupted in it; for theſe are the Beams and Rafters of the Houſe; and every one grants that Houſe to be a decaying, declining Houſe, where the Beams and Rafters are rotten. We need no further Evidence of this than what we have in God's Epiſtles to the ſeven Churches of Aſia, recorded by St. John in the ſecond and third Chapters of the Revelation. The Church of Smyrna was a decaying Church: The Doctrine of Balaam, and of the Nicolaitans was holden in it. The Church of Thyatira was a decaying Church, for the Woman Jezebel taught, and ſeduced the Servants of God in it. And but a while after, (theſe Rafters and Beams being decayed) theſe Houſes of God fell, and to this very day lie in their rubbiſh. From that time that Jeroboam ſet up the Calves at Dan and Bethel, and the Kings of Judah ſet up Altars in Groves, the Church of the Jews was a declining, decaying Church, and the Rulers of it, and Members of it having no heart timely to repair, and reform it, the Houſe fell. It is true, God raiſed it again after the Captivity, but it decaying the ſecond time, fell, and lies buried in its Ruines this day.
Thirdly. From this Notion, may be drawn a great argument both for unity, and uniformity. Ʋnity in matters of faith. Ʋniformity in matters of practice. The Doctrine of unity in the Church of the Goſpel is exceedingly preſſed in Scripture, ſcarce is there any one of the Epiſtles of the Apoſtles, in which, it is not again and again preſſed; Be of one mind: there is a double union, which is our duty to labour after. The firſt is unit as fidei: the unity of faith, as to the underſtanding. The ſecond is unit as Charit at is quoad affectum, the unity of Love, and Charity as to the affections. The latter of theſe hath been highly pleaded for in theſe ſinful, and wofully divided times: and indeed never more need of it, but it hath not been duly conſidered, that conſidering the corrupt ſtate of man, The former union muſt be the Mother of the latter. For as all love is founded in ſome ſimilitude, ſo this love and affection where it hath any where grown up to its due heighth, we ſhall find, hath been founded in the ſimilitude of underſtanding, and de facto it is evident, that amongſt Chriſtians of different perſuaſions in the things of God, there hath ſeldom been an intireneſs of cordial affection. Indeed theſe things ought not to be: therefore I do not Commend them, nor yet blame the exhortation of brethren of divided Principles to an union in affection, forbearing one another where all things have not been alike revealed to all; but ſuch is the corruption of our natures, that1 Cor. 1. 10. this is rather optandum, then ſperandum, to be wiſhed for rather than hoped, for if there could be unity in Judgment and uniformity in practice, (which the Apoſtle calls a thinking and a ſpeaking the ſame things) the other union of affection would follow more readily: O let us labour for this. There is but one truth; but one true rule of Worſhip. This Doctrine, theſe rules are contained in the Word of God: theſe are the Beams and Rafters of the Church, and if the ſame Beams and Rafters run through the whole Church, and be upon every part of the roof, we may expect that the building ſhould be ſtrong, and durable; on the other ſide, the difference of theſe Beams and Rafters, whiles one Church holds one thing in ma…ter of faith, another Church holdeth another thing; nay, whiles one particular Chriſtian believes one thing, another Chriſtian believes another thing, whiles this Church, or this Chriſtian Worſhips God after one way and order, another Church, or other Chriſtians, they Worſhip God after another way: though indeed it is poſſible their differences may not be ſo great, but they may yet agree in one and the ſame head, the Lord Jeſus Chriſt, and ſo both parties differing may at leſt be ſaved, yea it may be their differences are not ſo great, but there may be a juſt forbearing one of another (provided all Chriſtians were of equal underſtandings, or that they rightly underſtood each other;) yet doubtleſs, this breach of unity, as to matters of Judgment, in things relating to the Doctrine of Faith, and breach of Ʋniformity as to matters of practice, is a great weakening of the Church of God, and much ſpoileth the beauty, and glory of it: O therefore ſtudy unity, and ſtudy uniformity: you ſtrengthen the building by both theſe, you weaken it, by dividing or diſagreeing (at leaſt to open notice.) It is to me very remarkable that St. Paul almoſt in every Epiſtle preſſeth theſe things, and Phil. 4. 2.Phil. 4. 2. when but two women diſſented, he thought it worthy of his pains to perſuade them to it: I beſeech Euodias, and I beſeech Syntyche that they be of the ſame mind in the Lord. Doeſt thou therefore O Chriſtian, differ from other Chriſtians amongſt whom thou liveſt, in any matter of faith, or in any matter of practice, as to fellowſhip in Ordinances? ſit not down Satisfied, but labour for this unity, for this uniformity. And as means to it, let me but offer you my thoughts.
1. I would have Chriſtians open hearted and free in the diſcovery of their diſſents. It is one of the great plagues of our times, that Chriſtians are not free one with another, but lock up their private opinions, and make it a great piece of their art to conceal themſelves and to lurk under ambiguous phraſes, &c. It is true ſome are too open: the Apoſtle Commands him that in an indifferent thing hath a particular faith, to have it to himſelf before God, Rom. 14. 22. that is to be underſtood as to the open publiſhing of it to the diſturbance of others, and the offence of the weak: but in the mean time (doubtleſs) a prudent diſcovery of ſuch diſſents, to able and faithful Perſons of a differing Judgment, would much contribute to the unity of Chriſtians.
2. Eſpecially 2dly, If they would be willing to be convinced, and to hear arguments againſt themſelves, to bring forth their ſtrong reaſons and to hear others bring forth theirs alſo: I know not how it comes to paſs, that Chriſtians who have Spiritual ſores, in their underſtandings and Judgments, are very loth to diſcover them, and are impatient of having them touched (at leaſt) at firſt, would Chriſtians be willing to take Satisfaction, and give Satisfaction each to other, many of our differences in Doctrine and practice would eaſily be compoſed; eſpecially if to their mutual diſcourſes to this purpoſe they would but bring humble hearts, and pietatem diſcendi rather then diſcutiendi acumen, a pious mind to learn rather then a defire to ſhew their quaintneſs in arguing their own cauſe (which Auguſtine lamented that he did not do in his reading the Scriptures whiles he was a young man.)
3. And 3dly, If to all this Chriſtians would add Prayer unto that God who revealeth truth to his People, it would highly contribute to this unity I am pleading for, it is a piece of Chriſts interceſſion for us that we might be one.
4. And laſtly, Would Chriſtians (as becomes ſuch as are humble) if after all due means uſed for mutual Satisfaction, and attaining to this happineſs, but learn that piety and prudence which the Apoſtle Commands and reaſon dictateth, viz. To keep the things wherein they diſſent to themſelves and walk together ſo far forth, as they have mutually attained, and are mutually agreed: certainly this would go very far, and if this courſe did not fully contribute to preſerve the ſtrength and beauty of the Beams, and Rafters, of Gods houſe amongſt us; yet the weakneſs of them, or rather indeed our weakneſs would not be ſo manifeſt to our enemies nor our nakedneſs ſo much diſcovered unto them that hate us.
Uſe 4.Is the Doctrine of faith? And are the Ordinances of God, the Beams, and Rafters of the Church? How much are we then all concerned to keep them in their ſtrength, and purity, and beauty. We are Commanded to contend earneſtly for the faith, which was delivered once to the Saints, Jude. 3. and to ſtrive together for the faith of the Goſpel, Phil. 2. 7. there is a ſtriving about words to no profit, but to the ſubverting of the hearers, which the Apoſtle warns Timothy againſt, 2 Tim. 2. 14. and there is a ſtriving about things that are indifferent and it may be granted on both ſides to be ſo. Theſe are vain janglings and unprofitable ſtrivings. But there is a ſtriving for the Doctrine of faith, againſt Haereticks, and erroneous Perſons, and there is a ſtriving for a true Worſhip of God, and a pure adminiſtration of Ordinances, according to the rule of the word, without the mixture of Ceremonies and humane Inventions. In theſe things Chriſtians that are members of the Church, ſtand highly concerned to ſtrive: To ſtrive to maintain, the Word of God, and the Doctrines of faith contained in them, that they be not corrupted with the leaven of errour. And to maintain the Worſhip of God in its perfection, that no part of it be loft: and in its purity, that the adminiſtration of it be not mixed up with humane inventions: now to ſtrive for theſe things is a noble ſtriving, and worthy of Chriſtians: for the Ordinances of God and the Word of God they are the Beams and Rafters of the houſe of God, and what man is there that doth not take himſelf concerned to take care of the Beams and Rafters of hishouſe, that nothing comes to them which may expoſe them to a ſudden putrefaction and rotenneſs, and indanger the whole building to fall? If a Church defends the Doctrine of the Word, and the Ordinances of God, and maintains them in their ſtrength, beauty, purity, they will defend it. There can be no inſtance given of Gods leaving any Church, ſo long as the Doctrine of faith remained in it incorrupted, and the Ordinances of God abode in it and were adminiſtred in their power, ſtrength and purity. But this is enough to have ſpoken to the 2d Propoſition: the 3d yet remains.