Several discourses by the Most Reverend Dr. John Tillotson ... , being the fifth volume published from the originals by Ralph Barker ...

SERMON VIII. The Authority of Jesus Christ, with the Commission and Pro∣mise which he gave to his Apo∣stles. (Book 8)

MAT. XXVIII.18, 19, 20.

And Jesus came and spake unto them, say∣ing, All power is given unto me in hea∣ven and in earth: Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to ob∣serve all things whatsoever I have com∣manded you: And lo, I am with you al∣way, even unto the end of the World.

THESE Words are the last that our Blessed Saviour spake to his Apostles, immediately before his Ascension into Heaven; and there are these Three things contained in them.

* 1.1I. A Declaration of his own Autho∣rity; All power is given unto me both in heaven and in earth.

II. A Commission to his Disciples, grounded upon that Authority; Go ye therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the holy Ghost: Teaching them to observe all things whatsoever I have com∣manded you.

III. A Promise to encourage them in this work; And lo, I am with you always, even unto the end of the world.

I. Here's our Saviour's Declaration of his own Authority; All power is given un∣to me in heaven and in earth. Here's an unlimited Power and Authority given him over all Creatures in Heaven and Earth. This, the Scripture tells us, was conferred upon him, as a Reward of his Sufferings; Phil. 2.8, 9, 10. He hum∣bled himself, and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted him, and given him a Name, which is above every name; that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; that is, that all Creatures, Angels, and Men, and De∣vils, should do Homage, and acknowledge Subjection to him.

II. Here is the Commission he gave to his Apostles, by virtue of this Autho∣rity; Go ye therefore and teach all Nations. The Commission which he here gives, is founded in the Authority he had before received. Having all Power committed to him, he constitutes and appoints the Apostles and their Successors, to ma∣nage the Affairs of this his spiritual King∣dom upon Earth; and this seems to be the same Commission, which St. John mentions in other words, John 20.21. As my Father hath sent me, even so send I you; that is, as my Father commission'd me before, so now having received full Authority from him, I commission you.

Now in this Commission, which our Saviour gave to his Disciples, I shall take notice

First, Of the general Import and De∣sign of it.

Secondly, A more particular Declara∣tion how they were to manage this De∣sign.

First, The general Import and Design of this Commission; Go ye and teach all Nations. The word which we translate teach, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disciple all Nations, endeavour to make all the World Chri∣stians. One would think here was a Pow∣er

plainly enough given them, to preach the Gospel to the Gentiles, as well as to the Jews. Which will more fully appear, if we compare this passage in St. Matthew with the other Evangelists. St. Mark, oh. 16.15. hath it; Go ye into all the world, and preach the Gospel to every creature. From which Text I suppose St. Francis thought himself bound to preach to Beasts and Birds, and accordingly did it very often, and with wonderful success, as they tell us in the Legend of his Life. But to extend our Saviour's Commission so far, is want of Common sense; in which St. Francis (tho' they tell us he had other Gifts and Graces to an eminent degree) was plainly defective.

But to proceed, St. Luke, ch. 24.47. tells us, our Saviour commanded, that Repentance and remission of Sins should be preached in his Name among all Nations, be∣ginning at Jerusalem. So that their Com∣mission did plainly extend to the Gentiles, as well as to the Jews; only they were to begin with the Jews, and to preach the Gospel first to them, and when they had gone over Judea and Samaria, then to pass to other Nations, as St. Luke doth most expresly declare, Acts 1.8▪ Ye shall receive power; after that the holy Ghost

is come upon you, and ye shall be witnesses un∣to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.

But see the strange power of Prejudice, to blind the Eyes even of good Men, in the plainest matters. The Disciples of our Saviour, for all they had entertain∣ed a new Religion, yet they retained the old Pride and Prejudice of their Nation, against the rest of the World; as if none but themselves had any share in the fa∣vour of God, or were to have any part in the Salvation of the Messias.

Our Saviour did so far consider this Prejudice of theirs, that he never in his life time acquainted them with this mat∣ter, so as to make them fully to under∣stand it, because they were not able to bear it. And it is very probable, that this is one of those things which our Sa∣viour meant, John 16.12, 13. I have yet many things to say unto you; but ye cannot bear them now. Howbeit when the Spirit of truth is come, he will guide you into all truth. That is, he should lead them into the knowledge of those Truths, of which they were not then capable. And tho' our Saviour, after his Resurrection, seems to have declared this sufficiently to them;

yet by their practice after his Ascension, it appears that they understood all this only of the Jews, namely that they were to preach the Gospel first to the Jews that were at Jerusalem, and in Judea, and then to those that were dispersed in other Nations; for 'tis clear from the History of their first Preaching, recorded in the Acts, that they preached to none but to the Jews, and the Proselytes of the Jewish Religion. So strong was their Prejudice, that they had not the least suspicion that this Blessing of the Gospel was intended for the Heathen World; nor were they convinced to the contray, 'till St. Peter had a special Vision and Revelation to this purpose, and the Holy Ghost came upon the Gentiles in miracu∣lous gifts, as he had done before upon the Jews that were converted to Chri∣stianity. And thus the Spirit of God led them into this Truth, and then they un∣derstood this Command of our Saviour's in a larger Sense. And to this St. Peter plainly refers, Acts 10.42. where he tells us, how that Christ after his Resurrecti∣on appeared to them, and commanded them to preach unto the People. So like∣wise do Paul and Barnabas, Acts 13.46. where they speak thus to the Jews, It was

necessary that the word should first be preach∣ed to you, but seeing you put it from you, lo we turn to the Gentiles, for so hath the Lord commanded us. Now he no where com∣manded this, but in this Commission, which he gave them before his Ascension.

Secondly, You have here a particular declaration how they were to manage this work of making Disciples to the Christian Religion.

1. By baptizing them into the Chrsti∣an Faith.

2. By instructing them in the Precepts and Practices of a Christian Life.

1. By baptizing them into the Chri∣stian Faith, which is here call'd bapti∣zing them into the Name of the Father, and of the Son, and of the holy Ghost. Baptism is a solemn Rite appointed by our Sa∣viour for the initiating of Persons into the Christian Religion: But it was a Cere∣mony in use before, both among the Jews and Gentiles. The Heathen obser∣ved it at the initiating Persons into their Religious Mysteries; and the Jews, when they admitted Proselytes to their Religi∣on; at which time the Males (as Maimo∣nides tells us) were both circumcised and baptized, the Women were only bapti∣zed. One Circumstance of the Bap∣tism

of grown Persons was, that standing in the Water up to the Neck, they reci∣ted several Precepts of the Law. And as the Jewish Writers further tell us, this Ceremony did not only belong to them that were of grown Years, but to the Children of Proselytes, if it were desi∣red, upon condition, that when they came to Years they should continue in that Religion.

Now tho' this was a religious Ceremo∣ny used both by Jews and Gentiles, and without any Divine Institution, that we know of, our blessed Saviour (who in none of his Institutions seems to have favour'd unnecessary Innovations) was so far from the superstition of declining it upon this account, that it had been in religious use both among Jews and Gentiles, that he seems the rather to have chosen it for that very reason. For see∣ing it was a common Rite of all Religi∣ons, and in it self very significant of that Purity which is the great design of all Religion, it was the more likely to find the easier Acceptance, and to be most suitable to that, which he intended to be the universal Religion of the World.

As for the form of Baptism, into the name of the Father, of the Son, and of the

Holy Ghost, it plainly refers to that short Creed, or Profession of Faith, which was required of those that were to be baptized, answerable to the reciting of the Precepts of the Law, at the baptizing of Proselytes among the Jews; now the Articles of this Creed were reduced to these three Heads, of the Father, Son, and Holy Ghost, and contains what was neces∣sary to be believed concerning each of these. And this probably is that which the Apostle calls the Doctrine of Baptism, Heb. 6.2. viz. a short Summary of the Christian Faith, the Profession whereof was to be made at Baptism; of which the most ancient Fathers make so frequent mention, calling it the rule of Faith. It was a great while indeed before Christi∣ans tied themselves strictly to that very form of Words, which we now call the Apostles Creed, but the Sense was the same, tho every one exprest it in his own Words; nay the same Father reciting it upon several Occasions, does not confine himself to the very same Expressions: A plain indication that they were not then strictly bound up to any form of Words, but retaining the sense and substance of the Articles, every one exprest them as he pleased. So that to baptize in the name

of the Father, and of the Son, and of the Holy Ghost, is to perform this Rite or Sa∣crament by the Authority of, and with special Relation to the three Persons of the blessed Trinity, Father, Son, and Holy Ghost, as the chief Objects of the Chri∣stian Faith, whereof solemn Profession was then made. So that upon this form in Baptism appointed by our Saviour, compared with what is elsewhere said in Scripture, concerning the Divinity of the Son, and the Holy Ghost, is princi∣pally founded the Doctrine of the blessed Trinity, I mean in that simplicity in which the Scripture hath delivered it, and not as it hath been since confounded and entangled in the Cobwebs and Niceties of the Schools. The Scripture indeed no where calls them Persons, but speaks of them as we do of several Persons, and therefore that word is not unfitly used to express the difference between them, or at least we do not know a fitter word for that purpose.

By baptizing then in the name of the Fa∣ther, Son, and Holy Ghost, is meant, the initiating of Men by this solemn Rite or Ceremony into the Christian Religion, upon their profession of the necessary Doctrines of it, concerning the Father,

Son, and Holy Ghost, and a solemn Stipu∣lation and Engagement to live according to those Doctrines: Which promise of a suitable Life and Practice was likewise made at the same time, as Justin Martyr and other of the ancient Fathers do te∣stify.

But before I leave this Head, it is ve∣ry fit to take particular notice what use the Anabaptists make of this Text, so as in effect to lay the whole stress of their Cause upon it; as if by virtue of this Command of our Saviour's, and the man∣ner wherein it is exprest, all Infants, even those of Christian Parents, who are themselves already admitted into the new Covenant of the Gospel, were excluded from Baptism; because it is here said by our Saviour, Go ye, and disciple all Nations, baptizing them; from whence they infer, (and very clearly and strongly as they think) that none are to be baptized, but such as are first throughly instructed in the Christian Religion, and made Disci∣ples, which Infants are not, but only those who are grown to some Maturity of Years and Understanding: But the Opinion and Practice of the ancient Church in this matter, is a sufficient Bar to this Inference, at least to the clearness

of it. And indeed it cannot reasonably be imagined, that the Apostles, who had all of them been bred up in the Jewish Religion, which constantly, and by vir∣tue of a divine Precept and Institution, admitted Infants into that Church, and to the benefits of that Covenant, by the Rite of Circumcision, and likewise the Infants of Proselytes by Baptism, (as I observed before) I say no Man can rea∣sonably imagine, that the Apostles could understand our Saviour, as intending by any consequence from this Text, to ex∣clude the Children of Christians out of the Christian Church, and to debar them of the benefits of the New Covenant of the Gospel: The Children of Christians being every whit as capable of being ta∣ken into this new Covenant, and of par∣taking of the Benefits of it, as Children of the Jews were of being admitted into the old: Unless we will suppose (which at first sight seems very harsh and unrea∣sonable) that by the terms of the Christi∣an Religion, Children are in a much worse condition, than the Children of the Jews were under the Law. So that the pari∣ty of Reason being so plain, nothing less than an express Prohibition from our Saviour, and an exception of Children

from Baptism, can be thought sufficient to deprive the Children of Christians of any Privilege, of which the Jewish were capable. For the plain meaning of this Commission to the Apostles is, to go and proselyte all Nations to the Christian Religi∣on, and to admit them solemnly into it by Baptism, as the Jews were wont to proselyte Men to their Religion by Cir∣cumcision and Baptism; by which Rites also they took in the Children of the Pro∣selytes, upon promise that when they came to Years they should continue in that Religion. And if this was our Sa∣viour's meaning, the Apostles had no reason, from the Tenor of their Com∣mission, to understand that the Children of Christian Proselytes were any more excluded, than the Children of Prose∣lytes to the Jewish Religion, unless our Saviour had expresly excepted them; for it is a favourable Case, and in a mat∣ter of Privilege, and therefore ought not to be determined to debar Children of it, upon any obscure consequence from a Text, which it is certain was ne∣ver so understood by the Christian Church, for 1500 Years together. I have done with the first part of their Commis∣sion, which was to disciple or proselyte

all Nations to the Christian Religion, and to admit them into the Christian Church, by the Rite or Sacrament of Baptism. I proceed to consider the

Second part of their Commission, which was to instruct Men in the Precepts and Duties of a Christian Life, teaching them to observe all things whatsoever I have com∣manded you. You see how their Commis∣sion bounds and limits them, they were to teach others those Precepts which Christ had taught and deliver'd to them; they had no Power by virtue of this Commission to make new Laws, which should be of universal and perpetual Ob∣ligation, and consequently necessary to the Salvation of all Christians; they were only to be the Publishers, but not the Authors of this new Religion. And therefore St. Paul, when the Corinthians consulted him about several things rela∣ting to Marriage and Virginity, he on∣ly gives his advice, but would not take upon him to make a Law in those cases that should be binding to all Christians. And for the same Reason Christians do generally at this day, think themselves absolved from the Obligation of that Canon, which was made even in a Coun∣cil of the Apostles, as to all those Branches

of it, the reason whereof is now c••a∣sed. But notwithstanding this, the Au∣thority which our Saviour conferred up∣on his Apostles to teach his Doctrine, does in the nature of it necessarily imply a Power of governing the Societies of Christians, under such Officers, and by such Rules, as are most suitable to the nature of such a Society, and most fit to promote the great Ends of the Christian Religion: For without this power of go∣verning, they cannot be suppos'd to be endowed with sufficient Authority to teach; and therefore in pursuance of this Commission, we find that the Apostles did govern the Societies of Christians by such Rules and Constitutions, as were fitted to the then present circumstances of Christianity. And as they did ap∣point temporary Officers upon emergent Occasions, so they constituted others that were of perpetual use in the Church, for the instructing and governing of Christians, and that in such a subordina∣tion to one another, as would be most ef∣fectual to the attaining of the end of Go∣vernment; which subordination of Go∣vernors, hath not only been used in all Religions, but in all the well regulated Civil Societies that ever were in the

World. And this may suffice to have spoken of the second part of their Com∣mission.

The Third and last thing in the Text, is the Promise which our Saviour here makes for the encouragement of the Apo∣stles in this Work; Lo, I am with you al∣ways, even unto the end of the world; that is, tho' I be going from you in person, yet I will still be present with you by my Power and Spirit. And surely this must needs be a great Encouragement to have him engaged for their Assistance who had all power in heaven and earth committed to him, as he tells them at the 18th. verse.

I shall endeavour therefore, as far as the time will permit, to explain to you the true meaning and extent of this Pro∣mise. That it is primarily made to the Apostles, no man can doubt, that consi∣ders that it was spoken to them imme∣diately by our Saviour; and in regard to them, the meaning of it is plainly this, that our Saviour would send down the Holy Ghost upon them, in miraculous Gifts, to quality and enable them for the more speedy planting and propagating of the Gospel in the World, and that he would be with them, and assist them ex∣traordinarily in this Work.

And that this is the primary mean∣ing of it, in regard to the Apostles, will be very plain, by considering how this Promise is exprest by the other Evan∣gelists; Mark 16.17. instead of this Pro∣mise, you have these words, immediate∣ly after our Saviour had given them Commission to go and preach the Go∣spel, Go ye into all the World, and preach the Gospel to every Creature: He that be∣lieveth and is baptized, shall be saved, but he that believeth not shall be damned. And then it follows, These signs shall follow them that believe; in my Name they shall cast out Devils, and shall speak with new Tongues. And Luke 24.39. instead of Lo, I am with you, it is said, Behold, I send the promise of my Father upon you, that is, the mira∣culous gifts of the Holy Ghost; for it fol∣lows in the next Words, but tarry ye in the City of Jerusalem, until ye be endowed with power from on high. This St. Luke himself interprets of the Promise of the Holy Ghost, Acts 1.4 5 He commanded them that they should not depart from Jeru∣salem, but wait for the promise of the Fa∣ther, which, saith he, ye have heard of me. For John truly baptized with Water, but ye shall be baptized with the Holy Ghost, not many days hence. And v. 8. Ye shall receive

power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Sa∣maria, and unto the uttermost part of the Earth. So that no Man that compares these Texts together, can doubt, but that this was the primary meaning of this Promise, as it was made to the Apostles.

But then it is as plain likewise, that this Promise is to be extended farther than to the Persons of the Apostles, even to all those that should afterwards suc∣ceed them in this Work of Preaching the Gospel, and baptizing, because our Sa∣viour adds, that he would be with them to the end of the world; which Words be∣cause they reach far beyond the Apostles Times, (as I shall shew by and by) must necessarily be extended to such Persons in after-Ages, as should carry on the same Work.

There are two famous Controversies about the Sense of these Words, in which this Promise is exprest.

The First is concerning the Circum∣stance of time mentioned in this Promise, Alway, to the end of the World.

The other concerning the Substance of the Promise it self, what is meant by our Saviour's being with them. In the first

we have to deal with the Enthusiasts, in the latter with the Papists. I shall exa∣mine the Pretences of both these, as briefly and plainly as I can.

First, Concerning the Circumstance of time exprest in these words, Alway, to the end of the world. The Enthusiasts would persuade us, that the meaning of these Phrases is not to be extended beyond that Age, and that this Promise is to be limit∣ed to the Apostles Persons, and that the Sense of it is, that Christ would be with the Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all their Days, so long as they should live, and that would be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the end of that Age; thus they tran∣slate it, and with no worse design than to take away the Necessity of a Gospel-Ministry.

But this Pretence will vanish, if we can make good these two things.

1. That the Letter of this Promise ex∣tends farther than the Persons of the Apo∣stles, and the continuance of that Age.

2. However that be, it is certain that the reason of it extends to all that should succeed them in their Ministry, to the end of the World.

1. The Letter of this Promise extends farther than the Persons of the Apostles,

and the continuance of that Age. I will easily grant that the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies only continually; I will be with you continually; but then the other Phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, until the end of the World, is several times in Scripture undeniably used for the End and Dissolution of all things, and can∣not with any Probability be shewn to be ever used otherwise. In this Sense it is unquestionably used three times, Matth. 13. The Harvest is the end of the World. v. 39. So shall it be at the end of the World. v. 40. and v. 49. it is said, that at the end of the World, the Angels shall come forth, and sever the wicked from the just, and cast them into the Furnace; which must ei∣ther be understood of the end of the World, and of the day of Judgment, or there will be no clear Text in the whole Bible to that purpose; and it is very probable, that this Phrase is used in the same Sense, Matth. 24.3. where the Disciples ask our Saviour, What shall be the sign of thy coming, and of the end of the world? as will appear to any one that considers our Saviour's Answer to this Question; the latter part whereof can∣not, without too much Violence, be ac∣commodated to any thing but the final

Dissolution of the World. Now if this Phrase be every where else in Scripture used in this Sense, there is no reason why it should be taken otherwise in the Text, only to serve the purpose of an unrea∣sonable Opinion.

I know there are Phrases very near a-kin to this, which are used in a quite different Sense, namely, for the expira∣tion of the Jewish State; and that we may know how to distinguish them, it is observable, that when the Scripture speaks of the end of the World, it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end of the Age, in the singular Number; but when it speaks of the Times before the Gospel, it always expresseth them in the plural; the reason of which is, that famous Tra∣dition among the Jews, of the House of Elias, which distributed the whole du∣ration of the World into three Ages; the Age before the Law, the Age under the Law, and the Age of the Messias; and this last Age they looked on with great difference from the rest, as the famous and glorious Age, which was to be as it were the beginning of a new World: And therefore the Jews in their Writings con∣stantly call it the seculum suturum, the Age, or the World to come: And there∣fore

the Apostle in this Epistle to the Hebrews, calls the State of the Gospel by that name, as best known to them, Heb. 2.5. But unto the Angels hath he not put in subjection the world to come, whereof we now speak; that is, the Law was given by the disposition of Angels; but the dis∣pensation of the Gospel, which is call'd the World to come, was managed and administred by the Son of God. So like∣wise Heb. 6.5. those miraculous Powers which accompanied the first preaching of the Gospel. are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Powers of the World to come, that is, of the Gospel-Age.

So that this last Age of the Gospel, is that which the Scripture by way of Emi∣nency calls the Age; those that went be∣fore are constantly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the A∣ges, in the plural number. So we find, Eph. 3.9. the Gospel is call'd the dispensa∣tion of the Mystery that was hid in God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Ages; and you have the same Phrase, Col. 1.26. Upon the same account, the expiration of the Jewish State, is in Scripture called the last times, and the last days, Heb. 1.2. But in these last days, God hath spoken to us by his Son: 1 Cor. 10.11. These things are written for our Admonition, upon whom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the ends of the Ages are come. In the same Sense the Apostle, Heb. 9.26. speaking of Christ, says, that he appeared, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at the end of the Ages, to take away Sin; that is, at the Conclusion of the Ages which had gone before, in the last Age. So that if we will be governed in the Interpretation of this Text, by the constant use of this Phrase in Scripture, the Letter of this Pro∣mise will extend to the end of the world.

2. But however this be, it is certain that the Reason of this Promise does ex∣tend to all those that should succeed the Apostles in their Ministry, to the end of the world: I will suppose now (to give our Adversaries their utmost scope) that which we have no reason to grant, that the Letter of this Promise reacheth only to the Apostles and their Age, and that our Saviour's meaning was no more but this, that he would send down the Holy Ghost upon them in miraculous Gifts, to qualify and enable them for the speedy planting and propa∣gating of the Gospel in the world, and that he would be with them, 'till this Work was done. Now supposing there were nothing more than this intended in the letter of it, this ought not much to

trouble us, so long as it is certain, that the Reason of it does extend to the Suc∣cessors of the Apostles in all Ages of the world. I do not mean, that the Rea∣son of this Promise does give us sufficient Assurance, that God will assist the Teach∣ers and Governors of his Church in all Ages, in the same extraordinary man∣ner, as he did the Apostles, because there is not the like reason and necessity for it; but that we have sufficient Assurance from the Reason of this Promise, that God will not be wanting to us, in such fitting and necessary Assistance, as the state of Religion, and the welfare of it in every Age shall require: For can we imagine that God would use such ex∣traordinary means to plant a Religion in the world, and take no care of it after∣wards? That he who had begun so good a Work, so great and glorious a Design, would let it fall to the ground for want of any thing that was necessary to the Support of it?

This is reasonable in it self; but we are not also without good ground for thus extending the general reason of par∣ticular Promises beyond the Letter of them. The Apostle hath gone before us in this, for Heb. 13.5, 6. he there ex∣tends

two particular Promises of the Old Testament to all Christians, Let your Conversation (says he) be without Cove∣tousness, and be content with such things as ye have: For he hath said, I will never leave thee nor forsake thee. And again, The Lord is my helper, I will not fear what Man can do unto me. These Promises were made to particular Persons; the first of them to Joshua, and the other to David; but yet the Apostle applies them to all Christians, and to good Men in all Ages, because the general Ground and Reason of them extended so far. He who gave Joshua and David this encourage∣ment to their Duty, will certainly be as good to us, if we do ours.

And thus I have done with the first Controversie about the Sense of these Words, which concerns the Circum∣stance of time mentioned in this Promise, always to the end of the World, and have plainly shewn, that both the Letter and the Reason of this Promise does extend further than the Persons of the Apostles, and the continuance of that Age, even to all that should succeed them in their Mi∣nistry to the end of the World. I come now to consider,

Secondly, The Substance of the Pro∣mise

it self, namely, what is meant by our Saviour's being with them. And here our Adversaries of the Church of Rome would fain perswade us, that this Pro∣mise is made to the Church of Rome, and that the meaning of it is, that that Church should always be infallible, and never err in the Faith. But as there is no men∣tion of the Church of Rome in this Pro∣mise, nor any where else in Scripture upon the like Occasion, whereby we might be directed to understand this Pro∣mise to be made to that Church; so to any unprejudiced Person the plain and obvious Sense of this Promise can be no other than this, that our Saviour having commissionated the Apostles to go and preach the Christian Religion in the World, he promises to assist them in this work, and those that should succeed them in it, to the end of the World. But how any Man can construe this Promise, so as to make it signifie the perpetual Infallibili∣ty of the Roman Church, I cannot for my life devise; and yet this is one of the main Texts upon which they build that old and tottering Fabrick of their Infal∣libility.

Here is a general Promise of Assistance to the Pastors and Governours of the

Church, in all Ages to the end of the World; but that this Assistance shall always be to the degree of Infallibility, (as it was to the Apostles) can neither be concluded from the letter of this Pro∣mise, nor from the Reason of it; much less can it be from hence concluded, that the Assistance here promised, if it were to the degree of Infallibility, is to be limited and confined to the supream Pastor and Governour of the Roman Church.

That the Assistance here promised shall always be to the degree of Infalli∣bility, can by no means be concluded from the Letter of this Promise. Indeed there is no Pretence or Colour for it; he must have a very peculiar Sagacity, that can find out in these words, I am with you always, a promise of infallible Assistance. Is not the Promise which God made to Joshua, and which the Apostle to the Hebrews applies to all Christians, and to all Good Men in all Ages, I will ne∣ver leave thee nor forsake thee, the very same in sense with this, I will be with you always? and yet surely, no Man did ever imagine, that by virtue of this Promise, every Christian, and every good Man is infallible.

But neither can it be inferr'd from the Reason of this Promise, that this Assist∣ance shall always be to the degree of Infallibility. It was so indeed to the A∣postles; the miraculous Gifts of the Ho∣ly Ghost, which were bestowed upon them for the more speedy and effectual planting and propagating of the Gospel in the World, were a divine Testimo∣ny and Confirmation to the Doctrine which they delivered; and having this divine Testimony given to them, we are certain that they were secured from Er∣ror in the delivery of that Doctrine. So that the Apostles had no other Infallibi∣lity, but what depended upon, and was evidenced by the miraculous Gifts wherewith they were endowed; and therefore without the like Gifts, none can with Reason pretend to the like In∣fallibility. For Infallibility signifies an extraordinary Assistance of God's Spi∣rit, whereby those who are thus assisted are secured from Error. This every con∣fident Man may, if he pleaseth, pretend to; but no Man is to be believed to have it, but he who can give such Evidence of it, as is fit to satisfie reasonable Men, that he hath it. Now the only suffici∣ent Evidence of such an extraordinary

Divine Assistance is the Power of Mira∣cles. This indeed is the great exter∣nal Testimony of a Teacher come from God, if he do such Works as none can do, except God he with him; and this Evidence the Prophets of old, and our Saviour, and his Apostles, always gave of their Infallibility. And if the Pope and gene∣ral Councils, can give the Testimony of such Miracles for their Infallibility, as Moses, and our Saviour, and his Apo∣stles did work, we are ready to acknow∣ledge it. Such a Testimony as this would give the World a thousand times more Satisfaction concerning their In∣fallibility, than all the subtil Arguments of Bellarmine, and all their Writers. But if they cannot, they may dispute about it to the end of the World; and every Man that hath but the same confidence may pretend to it, with as much reason as they do.

But to proceed in my Argument, here is a plain Reason why this extraordina∣ry Assistance should be granted to the Apostles at first; and another Reason as plain, why it should not be continued afterwards. It was reasonable, and in some degree necessary, that the Apostles should be thus assisted at the first publica∣cation

of the Gospel, namely to give sa∣tisfaction to the World, that they were faithful and true Witnesses of the Doc∣trine and Miracles of Christ. But since this Doctrine and these Miracles are re∣corded to Posterity, by those very Per∣sons that were thus assisted, here is as plain a Reason, why after the Gospel was planted and establisht in the World, this Infallibility should cease. So long as we have an infallible Foundation of Faith, namely, the Divine Revelation consigned in Writing, and transmitted down to us by Testimony of undoubted Credit, what need is there now of a fixt and standing Infallibility in the Church? But having handled this Argument more at large else-where, I shall insist no fur∣ther upon it here.

I have now done with the three things I propounded to discourse upon, from this Text. You have heard what Authority our Saviour had given him; what Com∣mission he gave to his Disciples; and what Assistance he hath promised to the Pastors and Governors of his Church to the end of the World; namely, such an Assistance as is suitable to the exigen∣cies of the Church, in the several Ages and States of Christianity; which As∣sistance

was at first very extraordinary and miraculous. God was pleased to give witness to the first Teachers and Pub∣lishers of the Gospel, with signs and won∣ders and divers Miracles, and Gifts of the holy Ghost; and this at first was in a ve∣ry great degree necessary, it not being otherwise imaginable, how Christianity could have born up against all that Force and violent Opposition which was raised against it: But this extraordinary as∣sistance was but a temporary and tran∣sient Dispensation. God did, as it were, pass by, in the strong and mighty Wind, in the Earthquake, and in the Fire: but he was in the still Voice, that is, he designed to settle and continue in that Dispensati∣on, in that more calm and secret way of Assistance, which offers less Violence to the Nature of Man, but which was intended for the constant and permanent Dispensation. So that we have no reason to think, that God hath now forsaken his Church, though he be not with it in so sensible and extraordinary a manner.

But then if any particular Church desire and expect this blessed Pre∣sence and Assistance of God's Holy Spirit, we must remember, that there is a Condition to be performed on our

parts. For how absolute soever this Pro∣mise may be, in respect of the Church universal; it is certainly conditional, to any particular Church, as sad experi∣ence in many Instances hath shewn. God hath long since left the Church of Jeru∣salem, where the Gospel was first pub∣lisht; he hath left the Church of Anti∣och, where the Believers of the Gospel were first call'd Christians; he hath left the famous Churches of Asia, to that de∣gree of Desolation, that the Ruins and Places of some of them, are hardly at this day certainly known. And this may also be the fate of any particular Church, not excepting Rome her self, for all her Pride and Confidence to the contrary. Behold therefore the Goodness and Severity of God: towards them that fell Severity; but towards us Goodness, if we continue in his Goodness: otherwise we also shall be cut off.

This, as I observed before, is spoken particularly to the Roman Church; the Apostle supposeth that the Church of Rome her self may be guilty of Aposta∣cy from the Faith, and cut off by Unbe∣lief, and indeed seems to foretel it; which how it consists with their confi∣dent Pretence to Infallibility, let them look to it.

And let all particular Churches look to themselves that they do not forfeit this Promise of Divine Assistance. For Christ hath not so tyed himself to any particular Church, but that if they for∣sake him, he may leave them, and remove his Candlestick from them. There have been many sad Instances of this, since the first planting of Christianity; and we have no small Reason to apprehend that it may come to be our own case; for certainly we have many of those marks of Ruin among us, which did foretel the Destruction of the Jewish Church and Nation; horrible Propha∣ness and Contempt of Religion, Divisi∣on and Animosities to the highest de∣gree, and an universal Dissoluteness and Corruption of Manners. And why should we, who do the same things, think our selves exempted from the same Fate? What can we expect, but that God should deal with us, as he did with them, Take away the Kingdom of God from us, and give it to a Nation that will bring forth the fruits of it?

The Condition of this great Promise here in the Text, to the Pastors and Go∣vernors of the Christian Church, is the faithful Execution of their Commission;

if they do sincerely endeavour to gain Men to the Belief and Practice of Chri∣stianity, Christ hath promised to be with them. The performance of this Con∣dition doth primarily concern the chief Governours of the Church, and next to them the Ministers of the Gospel in ge∣neral, that they would be diligent and faithful in their respective Stations, teaching Men to observe all things, whatso∣ever Christ hath commanded. And if we would make this our great Work, to instruct our respective Charges, in the necessary Doctrines of Faith, and the indispensable Duties of a good Life, we should have far less trouble with them about other matters. And that we may do this Work effectually, we must be serious in our Instructions, and exempla∣ry in our Lives. Serious in our Instru∣ctions; this certainly the Apostle requires in the highest degree, when he charg∣eth Ministers, so to speak, as the Oracles of God, to which nothing can be more con∣trary, than to trifle with the Word of God, and to speak of the weightiest mat∣ters in the World, the great and ever∣lasting Concernments of the Souls of Men, in so slight and indecent a man∣ner, as is not only beneath the Gravity

of the Pulpit, but even of a well regu∣lated Stage. Can any thing be more un∣suitable, than to hear a Minister of God from this solemn place to break Jests upon Sin, and to quibble upon the Vi∣ces of the Age? This is to shoot with∣out a Bullet, and as if we had no mind to do Execution, but only to make Men smile at the mention of their Faults; this is so nauseous a Folly, and of so per∣nicious consequence to Religion, that hardly any thing too severe can be said of it.

And then if we would have our In∣structions effectual, we must be exem∣plary in our Lives. Aristotle tells, that the manners of the Speaker have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most soveraign power of Perswasion. And therefore Cato puts it into the definition of an Orator, that he is, vir bonus, dicendi peritus, a good Man, and an eloquent Speaker. This is true as to all kinds of Perswasion; the good Opi∣nion which Men have of the Speaker, gives great weight to his Words, and does strangely dispose the Minds of Men to entertain his Counsels. But the Reputation of Goodness is more especi∣ally necessary and useful to those whose proper Work it is to perswade Men to

be good; and therefore the Apostle, when he had charged Titus to put Men in mind of their Duty, he immediately adds, in all things shewing thy self a Patern of good Works. None so fit to teach others their Duty, and none so likely to gain Men to it, as those who practise it them∣selves; because hereby we convince Men that we are in earnest, when they see that we perswade them to nothing, but what we chuse to do our selves. This is the way to stop the Mouths of Men, and to confute their Malice, by an exemplary piety and Virtue. So St. Peter tells us, 1 Pet. 2.15. For so is the will of God, that by well doing ye put to silence the Ignorance of foolish Men.

Notes

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  Vol. V.