Exposition of the Apostles Creed, Part · Sermon 32
The Stability and Excellency of the Church.
Isaiah 2.3, 4.
For out of Zion shall go forth a Law, and the Word of the Lord from Hierusalem.
And he shall judge among the Nations, and shall rebuke many people, &c.
IT is most certain that every thing is then best known, when the cause is search'd. Before we have heard of the rare zeal, love, and charity of Gods people one to another, in calling and exhorting one the other to the service of God; as also of their readiness and alacrity to be taught by God, and being taught, to walk in his wayes and paths; excellent qualities these are, and that we admire the less, our Prophet goes on, and I being led by his hand, to set down the Causes whence such admirable effects did flow, which are two; the first external, or without; the publication of the Law in Mount Zion: The other internal, that works within, the impulse, or conviction of the Spirit; for from him is this judgement, this rebuke.
In the first Reason we are to consider,
1. The place from whence, Zion, Hierusalem.
2. That which proceeds from thence, the Law, the Word, &c.
3. The Exit of it; Inde emanat, sed non manet. When it came from thence, it took its leave, and from that day to this returned not to the Temple.
1. Out of Zion, from Hierusalem.
Zion was first a Fort of the Jebusites, which David took from them, and therein erected a strong hold,2 Sam. 5.7. 2 Chron. 3.1. and Solomon after built the Temple; so that it was both Sedes Regni & Sacrarii, as is evident by Davids words, He, i. e. God refused the Tabernacle of Joseph, and chose not the Tribe of Ephraim; Psal. 78.67, 68.but chose the Tribe of Judah, the Mount Zion, which he loved, and there he built his Sanctuary, &c. Hierusalem was the City of God, and Zion was within the Walls; both are a type of the Church of Christ. And the Church is then likest to flourish, when the Word of the Lord comes out of Salem,Psal. 76.2. the City of peace, and is guarded by Zion, a Watch-tower, on whose Forts the Prophets stand upon their Watch, Isa. 21.5, 8.and shew quae sequenda, quae fugienda, What to flie, and what to follow.
These words of our Prophet were first true in the letter; for no Jew can deny that the Apostles were bound to stay at Hierusalem, till they had received power from on high to execute their Commission, Go and teach all Nations. Luke 24.47.There first they were to begin; there to preach Repentance, and Remission of sin; Acts 1.8.to be witnesses of Christs Resurrection: First in Jerus…lem, then in all Judea, after in Samaria; and lastly, to the uttermost parts …f the Earth. This was the order which they were to observe in the publication of the Gospel, from which they varied not a hairs breath, as is evide it in the story of their Acts, written by St. Luke.
Psal. 2.6. Psal. 110.2.Upon Zion it was that Christ was to be set a King; there the Scepter, the Rod of power was to be put into his hand: And in that place he first executed this his power, to which many of the Jewes stooped, Act… 2.41. Acts 4.4.and readily did him homage. So fu…ly even to the very letter is this of our Prophet fulfilled, Out of Zion sh…ll come forth a Law, and the Word of the Lord from Jerusalem.
Veritas non quaerit Angulos; Truth seeks no Corners, it peeps not out of some obscure Hole, or close Conventicle; such dark recesses are fit for Errour that is ashamed, before it hath got power to shew its head; for it is a work of darkness, and loves to work in some dark back room; closely and secretly the whole practice must be carried, that it may steal into,Prov. 28.1. and steal the heart of the simple unseen: Whereas Truth is as bold as a Lyon, it fears no face, it fears no Sun; it enters even the Metropolis of Judea, Psal. 2.6.and will be first proclaimed in Zion. Here it was, that Christ was Unctus in Regem, Anointed or King; Here it was, where he would dye and rise. Here it was,Matth. 27. & 28. that he would send down the Holy Ghost; yea, and at the Feast of Pentecost, Acts 2.when there was the greatest concourse of people, that the work of mans Redemption, and the Apostles Commission to publish it, might be openly known; for indeed so great matters were not fit to be obscurely carried, stoll'n as it were, and done in a corner.Acts 26.26.
That Objection then of Celsus the Heathen against the Christian Religion,Origen. lib. 6. advers. Celsum. was ridiculous. If (saith he) your God intended this way you speak of, to deliver man from misery, Quid ita in unum Angulum misit istum, quem jactatis, Spiritum? Why did he send this Spirit, which you boast of, into one Corner? But what now is Zion become a Corner? Is Hierusalem, which was the glory of the whole Earth, a little Angle? Either sure the man wanted matter to object, or else was very ignorant, that could put no distinction betwixt Hierusalem, and a Corner: For here it was these things were done, and here they were fittest to be done; in such a place, to such a people;Acts 16.22. to whom all that was to be done, was foretold by the Prophets; that so, when what they expected, came to pass, they might the easilier be perswaded to believe; this is in effect the answer given by Origen to that virulent Caviler; and it is so true, and so full, that there needs no more to be added to it.
2. I leave then the letter, and come to the mystery; Zion and Hierusalem are confessed to be Types of the Catholick Church. In this Christ reigns as a King, and consequently having in his hands a Legislative power, he hath enacted Laws; for he commanded the Decalogue to be observed, he confirmed,Matth. 19. Matth. 5. Matth. 26.26. & 28.19. John 20.23. explained, and perfected this Law; he decreed new Laws to be observed, so long as his Kingdom should continue; shew'd upon what conditions salvation was to be had; instituted new Sacraments; gave the power of the Keyes; appointed Officers under him to use them; so that the exercise of the whole Church Law is in Zion, and the power to execute it, proceeds meerly from him, which is King in Zion, our Lord and Saviour Jesus Christ.
3. And that we may take the better notice of it, and the more readily obey it; that which in the first Clause of this Verse, is called a Law, is the last Verbum Domini, the Wo…d of the Lord: The Gospel then came not from man, Gal. 1.11, 12.nor by man. Many Law-givers, that they might obtain the greater regard, and veneration to their Laws, were wont to tell the people that they received them from some God or other. Mynias, the Law-giver of the Egyptians, gave out, that he was taught his Laws from Mercury. Minos, of the Cretians, from Jupiter. Lycurgus, of the Lacedemonians, from Apollo. Solon of the Athenians, by Minerva; Zamolxis, of the Getes, by Vesta. Numa Pompilius, of the Romans, by Egena. All these were but Fictions; yet well it was, that they all agreed in this, that there was no Law so binding among men, as that which hath Divinity stamped upon it; and indeed all humane Laws can call for obedience no farther than they are consonant to the Divine; this may, and doth; obedience it exacts in all things; for it is the Word of the Lord, that Lord which had absolute power to command.
And there is great Reason we yield him this power, this right, and title of a Law-giver; for else he having planted a Common-wealth, and Church; and if he had not had power to bind them by Law and Conscience to his Ordinances, his Subjects might refuse to obey; and so he had been inferiour to other Princes, and more disorders and confusions be brought into his Church, than into any other Kingdom or Common-wealth; to prevent which, he hath left a Law in Zion, by which he will have his people governed; and that there be the greater Authority and Dignity in it, and the more awfulness and obedience in us unto it, every syllable in it, is Ʋerbum Domini; for the mouth of the Lord hath spoken it. He will teach, say these people, and he hath taught us his wayes.
In the Jewish polity he left them not without a Law; but that came from Mount Sinai, Exod. 20.to which none but Moses and Aaron might ascend; but this out of Mount Zion, to which all Nations might have access; that Law gend…reth to bondage, Gal. 4.24.it wrought an affection of fear, it begot only servants to God; but this Law from Zion, is the Law of liberty, it works an affection of love, and brings forth sons: That Law being not performed, left a man under the wrath of God, horror of conscience, guilt of sin and hell. This offers more grace, for being not punctually observed, but indeavoured, and lamented, when broken, frees the penitent Offender from condemnation and punishment.Acts 15.10. Lev. 18.5. Rom. 1.17. Gal. 3.2. Moses hands were heavy, and Magisterially commanded, Do this, and live; but Christs yoke is easier by far, Believe, and live; Moses laid upon us his Law, and afforded no help; but Christs with his Law, gives us of his Spirit, that we may serve him without fear. In Moses Law we hear of no pardon; in this of Christs, Remission of sin. Blessed then be the day, when this Law came out of Mount Zion, since without it we had been in a most miserable condition,Gal. 4.26. cast away and lost every mothers son of us; but now Hierusalem, which is above, is the Mother of us all: Hierusalem is a Type of the Catholick Church, of which in the Creed there be three Properties, and three Prerogatives. Her properties are holy, Catholick, knit in a Communion: Her Prerogatives are forgiveness of sin, resurrection of the body, life everlasting. The word above in St. Paul doth intimate she is holy; Hierusalem, and Mother, that she is knit in a Communion; in that she is mother of us all, it shews her to be Catholick; in that a free-woman, and her children heirs, implies forgiveness of sins, resurrection of the body, and life everlasting.
Use 1 1. But what tell you us of Law? say some Novelists. We live under the Gospel, and is it possible the Gospel should have any Law-points in it? At the very name of the Law they look thus strangely, and are offended with those who preach it. They forsooth are not under the Law, but under Grace; they are led by the Spirit; Rom. 6.15. 2 Cor. 3.17. Gal. 5▪ 13. 1 Kings 1.50.and where th… Spirit of God is, there is liberty; and being call'd to liberty, under the Law they are not. Thus, as A…onijah, though guilty of Treason against Solomon, yet as if he had been very religious, fled to the Horns of the Altar; so do these Antimonians, who have Gospel'd it so long, till they have evacuated the whole Christian law; though they conspire against the Truth, yet flie to the Truth of the Gospel, for protection of their Villany;Irenae. besetting their Foxes Head with these precious Pearls.
The Christian is not indeed under the Law, that is, so under it that he expects Justification by it, that must be had by grace offer'd in the Gospel; What then? Rom. 6.15.Is he not under it, to obey it? God forbid, saith the Apostle. A Christian is led by the Spirit, taught by the Spirit, to do his whole duty as a son by love, not as a slave fo… fear; and consequently not under the terrour and penalty of the Law; but wi…l …t hence follow, that he is not under it to observe and keep it? A Christ an is call'd to liberty; is a free-man, liber quod liberatus free, because freed by Christ, freed from the dominion of sin, freed from the condemnation of the Law; will it fol ow theref…re,Rom. 8.1, 2. that he is freed from the Obligation? because he is freed fr…m the penal part of the L…w, that therefore he is freed from the directive? that he may live as he list, and performe no obedience to God or man? From Hell this opinion first came, and thither let it return, which hath been the bane of all good works, the corruption of manners, the mother of Rebellion and Disobedience, and the eternal shame of Christianity.
The Apostle was impatient to hear of such a thought,Rom. 3.31. and therefore he doth abominate the very conceit; What, saith he, though I have proved, that man cannot be justified by the Law? do we therefore make void the Law through faith? God forbid: yea, we establish the Law. And this was consonant to the Commission our Saviour gave his Disciples,Mat. 28.19, 20. when he sent them to preach, Go and preach the Gospel to all Nations, teaching them to observe the things that I have commanded you. Lo here is Commandments to be preached, and here is observing required. So the Gospel consists not only of certain Articles to be believ'd, but of certain commands also to be observed.
The Ceremonial Law is abrogated and vanish'd;Heb. 10.2. for it was a shadow only of good things to come; and the substance of all those Sacrifices and Rites being exhibited, 'twere to no purpose to retain it. From this Law we are free, and to require it, is in effect to affirm, that the Messiah is not come. Against those who pressed the necessary observatio… of it under the Gospel, Sain… Paul be…ds his forces in the Epistle to the Galatians: This is the liberty he principally means.
The Judicials, as they contain certain principals which agree with the Law of Nature, so they may be taken up again by any Nation if they please, but are not of necessity to be required.
But the Moral Law, is that Law of Nature expressed and written by the finger of God in …he two Tables of Stone, that teacheth what is to be done, what left undone by all men. This requires absolute, entire, eterna… obedience. This is a part of the Gospel, that Law which came out of Zion, and it must be declared. This is …b…ogated and done away so far, that the breach thereof sh…ll not be …ble to condemn any man that is in Christ. But if any man …udge that he is not bound to observe it, and keep it, he is a deceiver, and is dece…v'd; he is no better than an Anti-christ. For the words of Christ are y…t extant, If thou wilt enter into life, keep the Commandments. And,Mat. 19. Mat. 5.17, 18. that we be not to seek what Commandments he means, they are extant in that place. And again, Th… Son of man came not to d…stroy the Law, but foreign, to fill it up. And addes, Ʋerily I say unto you, till heaven and …arth pass, one …ot and one tittle shall in no wise pass from the Law, till all be fulfill d; and after in the same Chapter interprets the Law,Vers. 22, 28, 32, 34. and imposeth it upon the hearts of all his in this solemn form, Amen, ego dico, Verily I say un…o you.
This is the rule of our lives. This is the rule of all justice. This shews us our miserable condition. It accuseth. It wounds and mortifieth. It shames, and makes sad. It excites to obedience.John 5. Luke 10. Mat. 19. Luke 1.74. And therefore the sound of the Law ought still to come out of Zion. The Covenant for salvation runs thus, That being saved, we serve; and that can never be, except the Law be preach'd. Sick souls men have, and healed they will never be without repentance; and repent they cannot, till they be convicted for sinners; and what so proper to convict men as the Law?Luke 10.34. The good Samaritane, that cured the wounded man, poured in wine and oyle; wine to search, and oyle to heal. Both these must be used in the recovery of a sinner. Oyle only, the oyle of the Gospel, will heal and skin too fast; corrupt and dead flesh there is, and the wine, the sharp wine of the Law, much search and eat out that, or else there never will be a perfect cure. It is a great madness for men to conceive, that the Gospel is only Lex fidei, the Law of Faith; there is in it Lex factorum, the Law of Works also; and though these may not be heard to speak in the Court of Justification, yet in the Court of Sanctification they bear a great sway, and the Plea there admitted being brought into the Court of Justice, shall be heard; and be so powerful, that no man shall be acquitted before he bring with him this Testimonial of his Holiness and Saint-ship. Do we then make void the Law? or the works that the Law requires? God forbid that any man should think so, or say so. Let then the sick-brain Antinomian run his Wildgoose chase, let the foul-mouth'd Campian and Kellison say their pleasure, Calvin and Luther, and the Reformed Churches acknowledge Christ the Lord our Law-giver, Isa. 33.22.and enjoyn, and will endeavour to keep the Law that came out of Zion as strictly as any Romanist.
Use 2 2. But when we preach the Law, may we reade out of it what Lectures we please? Not so neither: For we must remember the Law that we are to preach on, is, Verbum Domini here, The Word of the Lord. And therefore we must keep our selves to the words of our Commission, I have not spoken of my self, saith our Saviour; he which sent me, he gave me a Commandment what I should say, Joh. 12.49, 50.and what I should speak; whatsoever therefore I speak, even as the Father said to me so I speak. The Son of God ties himself to the prescript Rule in his preaching, which God gave him, of him that sent him; and so punctually fulfill'd the prophesie, I will preach the Law, Psa. 2.7.whereof the Lord said unto me: And shall they then, who are his Ministers and Servants, dare to bring into his Church, and preach a doctrine, and publish in his name, which he never spoke?
He is an Impostour, no true Legate, Servant, or Embassadour, who delivers under his Princes name that which he hath not in command. Balaam, no not Balaam would do it. For this hireling said to Balak, Lo I am come unto thee; Num 22.38.have I any power at all to say any thing? the Word that God puts in my mouth, that shall I speak? And this was the form used by the Prophets of Old; every prophesie they sealed with these authorative and Majestical words, Haec loquutus Dominus, It is our Lord, and your Lord, not we poor men, that speak unto you.
When our Saviour sent his Disciples to preach, he left them not at large to publish their own conceits and imaginations, but tied them in express words to deliver his commands, Go and preach, and teach men to observe whatsoever I have commanded, strictly, what I have commanded. For the greatest Embassadour that ever yet God employ'd, was but Vox clamantis, a voice,Mat. 3.3. Job 33.23. an eccho, whose property is to return what is before spoken; He is but an Interpreter, and an Interpreter is only to give the true sence of his Authour; he may not make him speak what and as he pleaseth. If any man speak then, let him speak both the Word of God, and as the Word of God: The Word of God,Col. 3.3, 4. 2 Pet. 1.20. 2 Cor. 3.12. 2 Pet. 3.16. that which God hath first spoken; for no Scripture is of private interpretation: And as the Word, in so much plainness, sincerity, and sileness of heart, that he do never foreign, torture it, and set it on the Rack, and writh, and wrest it, till it speak according to his own Heart.
Now were this Rule observ'd, the Church would not be troubled with so many strange Chimera's. Men would never cast aside the Word of the Lord; never think that they mi…h… come to that perfection, that they needed no Ordinances, no M nistry, no Sacraments. Preachers would come with more reverence and fear into this place, and not babble and vomit up what lies uppermost. You should hear nothing from their lips, but what your own consciences would assent to so soon as heard, That it is the Word of the Lord.
Dubious and perplex'd Texts would never be produced for proof of their own thoughts, nor yet unnecessary points, and perhaps falsehoods taught for Truths. He that remembers whose messenger he is, and in whose Name he speaks, and by what Rule he is to speak, will never rove at the sence, but be able demonstratively to prove to you, that this is that which God hath spoken, without which certain knowledge, he may through ignorance obtrude upon you, instead of Truth, his own fancies. It is the God of Truth who hath sent him, if he be sent at all: It is the God of heaven, whose Interpreter he should be: It is his Word that should be his Rule; and dare he then bring down the God of heaven, the God of truth, and make him the Author of a lye? dare he say, that his mouth hath spoken that, which never came into his mind?
I want words to express the greatness of this sin, the boldness and impiety of these men. Brethren, I am full of infirmities, but I would not be wittingly guilty of this wickedness, for that which the Divel offer'd our Saviour;Mat. 4.9. Know therefore, that according to the Talent that God hath given me, I have opened only unto you the whole Will of God; I have conceal'd nothing from you, that I held necessary for your salvation. So near as I could apprehend, I have trode in my Masters steps, taught you that which hath been taught me.
Continue therefore in this,Eph. 4.14. and be not carried about with every winde of doctrine. This blows from Mount Zion; what is contrary to it from Mount Seir: This from Jerusalem, that other from Babel. The effect of both we have liv'd to see. Wh…le there was ear given to the Law out of Zion, and to the Lord that spoke out of Jerusalem, Psa. 96.6.there was the beauty of holiness in our Temples, Orthodox truth in our Doctrines, reverence in our Assemblies, harmony and unity in our Confessions, power in our Discipline, peace and love in our Territories. But since Ordinances have been created in Mount Seir, and a Fort hath been raised against the Mount of the daughter of Zion, Isa. 10.32.the h…ll of Jerusalem, we have heard of nothing but confusion, unhallowed deformity, lyes and errours, irreverence, licenciousness, discord, dissension, malice, and hatred, in Church and Common-wealth. Neither is there any hope it will be otherwise, till the Law again come out of Zion, and the Lord may be heard to speak from Jerusalem. For it is not a Parlour of Amsterdam, that may be held fit to give a Law to the whole body of Christians; nor a Colluvies of illiterate Novelists who may prescribe rules of life and doctrine to the Catholick Church. That by which it is to be guided in both, must proceed from a cleerer Spring, from a more Authentique fountain; our Prophet tells us to that purpose, Out of Zion shall go forth a Law.
Now Zion is the Catholick Church,Joh. 16.13. Mat. 28, 20. Joh. 14.16. Mat. 16.18. 1 Tim. 3.15. to which Christ hath given his Spirit, which shall guide her into all truth; to whom he hath promised his presence, and to be with her unto the end of the world; against whom (for we have his Word for security) the gates of Hell shall never prevail, she being the ground and pillar of truth; a pillar to hold out, and a stay to uphold and support the truth.
In this Church are to be found those excellent Rules and Helps for Faith and good life; those means, by the observation of which, Christian men may procure salvation. Here is to be found the truth of Religion, and the certainty thereof: Here the Oracles of God, and right interpretation of those Oracles: Here the power of the Keys, and a perpetual succession of Priests, to whose hands that power was committed: Here are the seals of the Covenant, unity of Faith and Doctrine, the Communion of Saints, pardon and grace offered to sinners. In a word, warrant and security is here alone to be found from all errours in fundamental points, which are necessary to salvation. But then this power of not erring is not to be conceiv'd, as if it were in the Church primò & per se, from any thing inherent in it self: For the Church is constituted of men; and all men as men may erre: But by a prerogative acquired, that is by the promise of Christ, that his Spirit shall lead into all truth; Besides, to teach oherwise, as our Learned and Acute Arch-Bishop of Canterbury in his answer to Fisher, hath observ'd, will impeach the Article of the Creed concerning the Holy Catholique Church;Sect. 21. Num. 5. whose holiness consists as much, if not more, in the verity of Faith, as in the integrity of manners. So that if she can erre either from the foundation, or in it, she can be no longer Holy, and that Article of the Creed is gone. For if the can erre quite from the foundation, then she is nor holy, nor Church, but becomes an Infidel.
To that question then so much vex'd among Divines, whether the Church can erre? the Answer must be, first, by distinguishing this Notion the Church; then by reflecting upon the Object or Matter in which the Errour may lie.
The Church is a very ambiguous term: For the Catholique Church contains not only the whole Militant Church on earth, but the whole Triumphant in Heaven; of this last the question is not mov'd, for in that in Heaven there can be no errour. The doubt is about the Militant. Now this is again to be consider'd in the whole body, or any part of this body, which we call particular Churches; as the Church of Rome, Greece, Ephesus, and the like. And no man can doubt, or ever did doubt, till of late the Jesuite, that they may and have err'd. But for the whole body of the Militant Church, we willingly acknowledge that she is Holy, though in a farre lower degree than the Triumphant, and affirm that she erres not. But then this also must have its limitation according to the object or matter, because this freedom from errour must not be extended further than Christ hath promised to defend his Church.
These Objects of Faith are the prime Articles or foundations of our Christian Religion, and from these the whole Church on earth shall not at once make an universal defection, or do any thing by which they shall cease to be a Church. But besides these, there be many other superstructures and deductions, many by and unnecessary points, and that her curiosity, or other weakness carry her beyond, or cause her to fall short of her Rule, her Law that comes from Zion, in these no man need doubt. These errours that are of a meaner allay, take not Holiness from the Church; but those which are dyed in grain cannot consist with Holiness, of which the faith in Christ is the foundation.
Scultet. in loc.Scultetus wittily asks upon this place, Quanti redimeret locum istum Papa? What would not the Pope give, could he but have found it here written, The Law shall come …ut of Rome, and the Word of the Lord from the Tarpeian hill. But since that cannot be found by exposition, it shall be made good; for Rome shall be made Zion, and the Tarpeian hill the Catholique Church; and the Word of the …ord, the word of the Lord God the Pope; no Word of the Lord but that he doth Canonize; no interpretation or sense of Scr…pture allow'd, which he will not admit; no Act of any Council firm, till he approve it. Which if it be not to sit in the Temple of God as God, 2 Thess. 2.4.let all wise men judge.
Is it possible, that men otherwise wise and learned, should conceive the whole and a part should be all one? or that the Romane and Catholique should be convertible terms? or that property which belongs to the whole as the adaequate subject, should be Attributed to every part? This is all one, as if one should call an Arme a man, and Attribute to that Arme reason, which belongs to the same man. The case is the self-same; for Rome at best can be b…t a part of the Catholique Church; and the priviledge belonging to this, can no further belong to that, then as it is a part. And if that priviledge was limited and restrain'd to the whole, it may not without that limitation and restriction be granted to any part.
Suppose then she were, as she layes her claim, infallible, and could not erre; yet it might not be further extended or granted than fundamentals, or doctrines absolutely necessary to salvation, because the promise of assistance, and Christs presence to the Universal Church is assured no further. In her secondary objects of Faith, in her conclusions drawn from the first principles yet she may be much mistaken, because she can have no more assurance of infallibility in these, than any other particular Church, to whom the promise primarily and ab…olutely was not made. The Laws that come out of Zion, will be of undoubted truth, and infallibility, so that assurance be given they be the Laws of Zion; a…d to all other that come from thence, great veneration, submission, and obedience yielded, so that they be consonant to that prime Law. The names shall not offend, nor yet affright any sober man, whether the Church shall propose them or impose them, as Acts of Councils, Decrees, Constitutions, Canons, Traditions, or under any other Title.
For it is known we admit of Traditions, &c. whether Ritual, Historical,White. Orthod. c. 4. part 3. Sect. 1. or Doctrinal; yet with these two Cautions.
1. That they be foreign, agree with the written Word of God.
2. That they have the Testimony of the Church in the prime Age thereof, and descend to our dayes by an unterrupted succession in the Catholique Church; but pari pietatis affecta, to receive them with equal veneration with the Scriptures, or relie upon them for as firm a direction for our Faith or good life, as upon that which we know to be the Rule, we dare not, because they fall far short of those conditions, which are required in that which in this case ought to be the Rule.
There is but one Faith by which men attain salvation; to which is required a firm assent of the mind; and to this the mind will never assent, till it be inform'd by a Rule, which must have these five properties.
First, It must be infallible, and most undoubtedly certain; for otherwise the Faith built upon it might deceive.
Secondly, It must be plaine and easie to all sorts of men, which use the meanes, are diligent in attending it, and to whom God gives eyes to see it.
Thirdly, It must be Universal, that it instruct, not in some only, but in all points of Faith that are necessary to be known, to make the man of God perfect.
Fourthly, It must be equal, even, and impartial; not more inclined to favor one side than another.
Fifthly, It must carry with it power and Authority sufficient to convince the conscience, and from which there lies no appeal. All which properties because they in perfection belong only to the Law that came out of Zion, it remains that that Law alone be the Rule of our Faith to which we are to assent, upon which we must fully relye with assurance and perswasion. I know what is brought by the Romanists to the contrary; but any man who is desirous to see their Sophistry and Cavils fully Answered, may peruse the beginning of Dr. John White's way of the Church, which at this time I will not transcribe, because I hasten to a Conclusion, and shall have an apt opportunity to enlarge my self on this point in another place.
CONCLƲSION.
Doth this Law come out of Zion? is it the Word of the Lord from Jerusalem? then it behoves us to be thankful unto him for it, since it is the power of God unto salvation to every one that believes; Rom. 1.16.to the Jew first, and also to the Greek. Chem. exam. Concil. Trid. cap. de Script. Can.This is the Canon, or perpendicular by which all the Architects in the House of God are to examine every stone they put into the building, and by it to judge how they bedd and knit, that none jut out too farre, nor any fall too short, lest it deform and weaken their work. This is the Canon or tongue of the Balance, which shews the equal poyse of the Scales upon an even stand, by which all that will teach must weigh their doctrines, and not put in such stuffe of their own as will encline the scale as they please.August. de Bap. contra Donat. l. 2. c. 6. Let us not use false balances, saith St. Augustine, into which we may cast what we list, and as we list; making men believe this is heavy, and that is light. Sed afferamus divinam stateram de Scripturis sanctis, But let us bring forth Gods balance out of the Holy Scriptures, and let us put to it what is heavy, or rather let us put nothing to it, well knowing, that what is weighty, is put there already by God.
God be blessed then, that he himself hath left us this Canon to build by, this Balance of the Sanctuary to weigh by; which if we use as we ought, we shall quickly discern what's crooked, what's strait in Gods building; what's light, what's heavy, and of just weight among the Wares that are set abroad at this day. And if the Heathens thought they could never render sufficient thanks to the Authours of their Laws, which yet did but continue them, and preserve them safe in a civil Society: what thanks can be too great for our good Lord, who hath left us his Law to direct us in Credendis & Agendis, by which, were heed given to him and it, men would be preserv'd in the Communion of Saints!
2. Lex, saith the Oratour, had its name à Legendo, being proposed at first in pillars or Tables that it might be read,Cicero. l. 1. de Leg. and that then imposeth this duty upon us, that we attend to reading. What then the voice from Heaven said to St. Augustine, that I enjoyn you, Tolle & lege, take up the Book and reade it, or at least hear it read unto you. 'Tis too much pride to have a Law given by God, and not to vouchsafe to reade it. And if Moses had that honour preserv'd to his Law,Act. 13.27. that it was read in their Synagogues every Sabbath day, it must needs be a dishonour to this Law that came out of Zion, that the reading of it is so much neglected.
3. But when we do read, it would be done with great circumspection and much prudence; since the greatest injury ariseth, ex prava interpretatime legis, Cicero. Off. 1.by a wicked interpretation put upon any Law. We ought not then to think the Law a piece of Wax, upon which we may set what stamp we please, Tantum veritati o…strepit adulter sensus, quantum corruptor stylus: Tertull. Apol.He adulterates this Law, who humbles it to his own lust. Ye erre (saith Christ to the Pharisees) not knowing the Scriptures. I ask then, Did not these great Doctors know the Law? yes, yes, they were very great Textuaries,Mark 12.24. they knew foreign & foreign, Chap er and Verse. The words they knew, but the sense they made, and this made them erre. That acute Advice then of Basil the great, to the Emperours Cook, that would have his finger in dishing out of every Text, would not be forgotten by such saucy Interpreters;Basil. Tuum est pulmenta curare, non divina eloquia de…oquere. Hearty reverence and an humble submission become these holy Writings of God, and not a bold and ungrounded Exposition. In all other Laws, we give leave to those who are skilful, to expound and judge; and in this what should hinder, but the same equity should be observed? He (saith Hilary) is the best Reader, who rather expects the understanding of things from the things themselves, Hilar. de Trin. lib. 1.than from hims…lf impos…th it upon them; who takes the Exposition from thence, rather than br…ngs it thither; and fo…ceth not the sense upon the words, which before his reading he presum'd: Let the Word of God dwell in you in all wisdom: Gal. 3.13.Now the first part o… wisdom is, that you diligently read, and be very cautelous in the Exposition of it.
3. The next is, that when you have attained the true knowledge of it, you lay it up in a safe place. Q…ae p…etiosa sunt, non uno ostio servantur; Erasm. Hosea 8.12.one Door or Lock are too little to keep precious things. The Law of God is a Jewel; foreign, a Ruby, a precious thing; and therefore let it be kept as a precious jewel; not only under one door the lips, nor under only one guard the eyes; but let it be closed up in the Cabinet and Treasury of a good and an honest heart.Psal. 40.8.
Even Hypocrites bring their hands and lips, and eyes, and ears, and knees,Luke 8.15. and conform them to Gods Law; he that should see them stand before the Prophet, and hear their Protestations and Covenants, would take them for men very zealous of the Law of God, and the only Saints. Well then it is that David sets this Character on a good man, That Ʋoluntas ejus in lege Domini; his Will; for the Will is the great Commander of our Actions;Psal. 1.2. it sits as a great Prince in the soul, and directs the mouth, and ears, and eyes, and hands, and understanding, and all; upon obedience given to it, every Action is either good or bad: For nor God nor man looks so much upon what is done, as with what Will it is done. Be it a foule offence, yet done against our Will, we draw a Fig-leaf over it, excuse, and hide it; whereas if it be a lesser matter, but wilfully, and maliciously committed, we cry our, a pestilent Fellow, away with him. Assign your Will over to the observance of the Law of God, and you will be the readier to yield all. The understanding will follow the injunction laid upon it by the Will, the aff…ctions will easily encline to prosecute it, every part about you will be obsequious, ready to serve; in serving, fall low to the Earth; and falling down, speak with an humble voyce out of the dust, Lord, here I am, What wilt thou have me to do?Acts 9.6.
And because this man, whose Will is thus subdued to the Law of the Lord, knows that the opus operatum, or the doing of the things of the Law, is not enough; therefore he sets his delight in the Law of the Lord; for so we read the fore-cited verse of the same, and well we may, since the Hebrew word Haphete, signifies not only the Will, but complacentiam, beneplacitum, desiderium; that content and pleasure which the Will takes in doing that which is commanded. Thus it was to David, Thy testimonies are my delight, Psal. 119.14.and my Counsellours. There are two great benefits that commonly men desire, pleasure to refresh them, and counsel to govern them; and David found both in the Law of God, Delight in his pressures, Counsel in his perplexities.
Make it then your delight to read, to understand, to observe, and keep Gods Law;August. 'tis to a soul delighted in it but a ligh… burden, but an easie yoke. Da amantem, & sentiet quod dico; and then let it be of your counsel; it was written to that end to direct you in Cultu, in Moribus; if you doubt how to serve God, take counsel from his Law, you shall not erre; if you doubt what to do, take counsel of this Law, y…u shall not mistake: Others Counsellours may flatter, others deceive; this Book of the Law wil… tell you the truth, and nothing but the truth; and therefore in all your doubts, both of Religion and Life, advise with it.
Take heed therefore to keep these statutes, saith Moses: Bind up the Testimonies, Deut. 4.6, 9.seal the Law, saith Isaiah. Search the Scriptures, saith our Saviour:Isa. 8.16. Let Moses and the Prophets be heard, saith Father Abraham to the damned soul; hither Abraham, Moses, Isaiah and our Saviour send us,John 5.39. and hither let us go. The Reason of Multiplicata Al…aria, was, b…cause Gods Law was not heeded then; Luke 16.29. Ezek. 16.25.21, 51.and the true Reason of so many Altars, so many several sorts of Worship at this day, is, because there is li…tle or no regard of, little or no counsel taken from, little or no delight in this Law of God that came out of Mount Zion.
That I may yet go one step farther, I will suppose for the present, that your Will, that your Delight is set in, and that you take your Counsel from this Law; but then you must give me leave to ask, whether the Formalis Ratio, the prime motive of this your delight, is, because it is t…e Law out of Zion, and the Word of the Lord from Hierusalem. Any man may love and del…ght in the Law, Thou shalt not kill, out of a self-respect, because by i… his l fe is secur'd; or he may love the Law, Thou shalt not steal, because by it a Hedge is set about his Goods; these are Mercenary ends, and tread too much inward; God exacts another kind of love to his Law from us; deli…ht we must in it chiefly because it is his Law, and consequently conformable to that eternal justice and righteousness that is in him. Idem velle, & idem noll ea demum firma amicitia: To will that which God wills, because he wills i…; and to nill that which he nills, because he will not have it done, is that which will raise us to that high title of Gods friends, according to that of our Saviour, Ye are my Friends, if you shall do whatsoever I bid you.
John 15.14.4. And when my eyes look't back upon these words of my Saviour, I found doing in them; Frie…ds you are, if you do them; the words it seems we read, must be turned into Works; for 'tis to no purpose that the sound of the Law doth tink in our ears, except the power of the Law be expressed in our lives: For as meat that is chewed, and taken down avails not, except it be concocted and turned into blood; so we ought to know that chirping upon, and chewing of the Law will do us no good, except we digest and convert the wholsome precepts into good manners.James 1.22. They are not the hearers of the Law, but the doers that shall be blessed. See then that your life be conformable to the Law of Faith,James 2.14. and let this Law regulate your life: For although you hold fast the s und Rule of Faith, and neglect the practice of it in your life, will this Faith save you? Matth. 7.24, 25, 26.He that hears my words, and doth them, saith our Master, he sh…ll be likened to a wise man; he layes his foundation on a Rock, and his Building is strong; but he that lends his ear to hear, and se…s not his hand to work, is like the fool; his house is built on the sand, the wind blowes, and the rain desc…nds, and beats upon his house, and it falls about his ears, and great is the fall thereof.
It was objected to the Athenians, Scire quae recta, sed noll… facere; that they knew well what was to be done,Cato de Senect. but they would not do it; be not of this Athenian humour; but since you do, or at least may know the Law, be as diligent to perform it: Turn over the Book, till you find a Text fit to practice upon. If covetous, rest not till thou find some such place as this,Matth. 6.24. Ye canno… serv… God and M…mmon: If wanton, rest not till thou meet with this, or the like Text, He that seeth a woman, and lusts after her, &c. If prone to anger, then read, Let not the Sun go down upon your wrath: Matth. 5.28. Ephes. 4.26.Every bosome-sin would be presented with the Law, upon which a man will be apt to say, This is the Law that convicts me, this is my disease, here I fail, I acknowledge it, and by Gods help, I will take better heed hereafter; apply I will the remedy prescribed, and never doubt of cure. When you take in your hand the Works of some learned Physitian, and read in his Books the nature and danger of many diseases, you neglect all, till you fall upon that place that writes of that disease which you enquire after, and find the remedy proper for that; he that is troubled with the Gout, will not much enquire after a cure of the Dropsie; or he that hath weak eyes, what may help his ears; he gives not over, till he be fully informed of the nature of his own disease, and how he may be restored to his desired health. Use the same diligence about this Law that came from Zion; there is not an infirmity of the soul that is not here described; not a symptome which is not here discovered; nor Antidote that can be desired against it, which is not here prescribed; stay not then till you come to that place that is most proper for that vice you seek to cure, or for that vertue you intend to fortifie; read it over and over, meditate upon it, apply it, daily make use of it, and by the help of God you may do well.
There be some so strait-laced, that no nay,Carter. lib. 1. consult they will with this Law about Toyes; not a straw forsooth must be taken up, but a Text must be sought out to warrant it. Others, such cunning Machivillians, that whatever Oaths they impose, or rebellious Acts they commit, yet they will endeavour to find out some President or Title out of this Law to justifie it; but because these are Superstitious or Pharisaical, be not you profane; better it is from thence to take our directions, even in all things, great and small, then to wade through matters of principal weight and moment, without caring ever what the Law of God hath, either for or against our designs.
Men that are civil, saith Strabo, live after a common Law appointing them what to do; these they received from gods or men:Strabo Geogr. lib. 16. And of the two these were of most honour which came from heaven; for which cause a consultation with the Oracles was most usual and frequent; and at this day the Grand Seignior undertakes no great matter without the counsel of the Alcoran, nor the Banian of his Shaster. Did the Heathens then make so much account of their gods, which indeed were no gods? the Mahometan and Banian of their foppish Law, which compar'd with this Law of Zion, is as dung to gold; and shall we neglect the p…ecious benefit of conference with the Oracles of the living God? Shall he write unto us the great things of his Law, Hosea 8.12.and shall we c…unt them a strange thing? whereof yet there is so rich a Treasury left to the Church, and whereunto there is so plain, so easie access?
You are brought to Fountains of living water, which you digged not;Jer. 2.13. do not with the Philistines, cast Earth into them, nor prefer broken Pits before them, with the Jewes. Others have laboured, John 4.38. 2 Cor. 6.1. Hebr 2.3. Matth. 7.6. Matth. 3.34. Hosea 4.6. Gen. 25.32. John 3.19.you do but enter into their labours. Receive not so precious things in vain, despise not so great salvation: Be not like Swine, to tread under foot so precious a Law; …or like Dogs, to tear and snarle at it. Say not to our Saviour, with the Gergasites, Depart out of our Coasts; nor to God with those stubborn Jewes, We will not hav… the knowledge of thy Lawes. Love not your pottage more than your blessing; since light is come into the World, love not darkness more than light.
But make use of that Law of Reason which God hath written in your hearts; and where it is too dark and blind, call for his revealed Will; use this pr…cious gift to his glory that gave it; 1 Thes. 5, 15, 21 1 Pet. 3.13.seek by it to know what is perfect and good, and then endeavour faithfully and truly to do it, and doubtless your reward shall be great in heaven.Luke 6.35.
Moses is read to us every Sabbath-day, the Prophets are yet amongst us; Christ and his Apostles though dead, yet speak; the sound of their words is yet in our ears, their books in our hands, their writings before our eyes; oh that we wanted not the power thereof in our consciences, the life of these in our lives. The Lord make a happy conjunction, and inseparable of both these, that his Law and our Obedience may meet together; his Will and our Fruits may kiss each other; that we may hear and obey, obey and proceed; be good Students, good Hearers, good Livers, that we may live with him for ever. Amen.