The doctrine of the holy apostles & prophets the foundation of the church of Christ, as it was delivered in a sermon at Her Majesties chappel, at Boston in New-England, the 14th. of June 1702. / By George Keith, M.A.

The doctrine of the holy apostles & prophets the foundation of the church of Christ, as it was delivered in a sermon at Her Majesties chappel, at Boston in New-England, the 14th. of June 1702. / By George Keith, M.A.

Table of contents

Title page

The Doctrine OF THE Holy Apostles and Prophets the Foundation of the Church of Christ.

[Page]

The Doctrine OF THE Holy Apostles and Prophets the Foundation of the Church of Christ.

Ephesians II. 20, 21, 22.

And are built upon the Foundation of the Apostles & Prophets, Jesus Christ himself being the chief corner stone, &c.

ST. Paul sets forth in some of the foregoing Verses of this Chapter, the lamentable estate that those Ephesians were in, before they receiv'd the Christian faith, viz. That they were without Christ and aliens from the common wealth of Israel, strangers to the Covenant of promise, having no hope and without God in the World, Vers. 12, 13, 14. And that they were dead in their Sins and Trespassies, v. 1. But in the Text I have read, and in some other Verses preceding, he shews the happy condition they now were in, since they had heard and believ'd the Gospel: They were now no more strangers and forreigners, but fellow Citizens with the Saints and of the houshold of God: being built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. The words may be said to be a true description of the Church of God in general, and of every part of it in special. For what St. Paul here saith of those Ephesians, is true of all other true Churches, and of all the true members of the same.

[Page]The whole Catholick Church and every member thereof is built upon the foundation of the Apostles and Prophets, &c.

I find in Scripture four several significations at least of the word Foundation, taken in a Religious sense.

I. Christ himself is called the foundation, Isa. 28.16, 1 Cor. 3 11. Compar'd with 1 Pet 3 6, and the words of the Text, That Jesus Christ himself is the chief corner stone, are quoted by St. Paul out of Psal. 118. 22. Which our Saviour applies to himself, Matth. 21. 42. and so doth St. Peter, Act. 4. 11.

To the head of the corner is the word in the Text equivalent, Jesus Christ himself being the chief corner stone.

II. The Doctrine of Christ as it is delivered to us in the writings of the holy Prophets and Apostles, concerning the way of life and Salvation by him, is called the foundation, as here in the Text. As the Doctrine deliver'd by Moses and the Prophets, is called by Christ Moses and the Prophets, Luk 16. 29. So the Doctrine delivered by the Prophets and Apostles, by the like Metonymy, is here called the Prophets and Apostles.

III. The two Evangelical virtues Faith and Repentance, are called the foundation, Heb. 6. 1. As being radical and fundamental virtues, out of which all other Christian virtues do spring and rise, and upon which they are built as on a foundation; as Justice, Temperance, Patience, Meekness, Humility, Joy, &c.

As in the building of a material House, not only the ground on which the House is built, is called the foundation, but the ground work, or what is first laid on the ground, be it stone, brick or wood, is also called the foundation.

IV. Good works are called a foundation, and a good foundation, 1 Tim 6. & 19. and especially works of Charity and Mercy: Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God who giveth us richly all things to enjoy, Verse 17. That they do good, that they be rich in good works, ready to distribute, willing to communicate, Verse 18. Laying up in store [Page]for themselves a good foundation against the time to come, that they may lay hold on eternal life.

Good works are called a good foundation, in a Secondary and subordinate respect to Christ and his Doctrine, and also to faith and repentance, which necessarily are before all other good works, in priority of Nature, as the laying the foundation go's before the Superstructure. And as faith and repentance are a foundation to good works, such as charity, humility, temperance, patience, &c. So the good works which we perform in this life, are a foundation of that Superstructure of Glory, that we shall enjoy in the world and life to come.

As in the building of a Material House, not only the ground work that is laid on the solid earth or ground, is called a foundation, but when a house is built to a middle height, as one or two Stories high, what other Stories are built on it, the first Superstructure is a foundation to the latter, whereas all is still built on the principal foundation. The highest pitch of virtues and good works, that the best Christians do or can attain unto, in this Militant state upon earth is as a low building, to that high and most excellent superstructure of glory that in the triumphant state in the world and life to come, shall be built upon it.

And as a good stock of Earthly Riches is usually called a good fund or foundation for that man who has it to grow much more rich; so the good works which we acquire here in this militant state, whereby we become rich in Grace, will be a good fund for to encrease the riches of heavenly glory that we shall obtain hereafter.

As a weak or unsound Foundation can't bear a weighty Superstructure, so nor can an unsound faith and a bare profession of Christianity bear that weight of Glory that in the future state shall be revealed to and in Gods Children.

By our Saviours Doctrine, Mat. 7. 24. He who heareth his words and doth them, is like a Wise man that built his house on a Rock; and the good works that we perform on earth, are treasures that we lay up in heaven, where neither moth nor rust doth corrupt, and where theeves do not break thorow and steal, Mat 6. 19, 20.

Two of these significations of the word foundation are more directly [Page] contained in the Text. The third and fourth are implyed in the word built. Ye are built on the foundation of the Apostles and Prophets, viz. on their Doctrine, called metaphorically a Foundation, Jesus Christ himself being the chief corner stone. These words in the Greek being put in the Genitive, absolute, and not agreeing in Syntax with the word rendred Foundation that is in the dative, is a clear proof that by the Foundation of the Apostles and Prophets St. Paul did not mean Christ himself, but the Doctrine of Christ delivered by the Apostles & Prophets. The Doctrine of Christ which is faithfully delivered by his Holy Apostles & Prophets is so the foundation of our faith, that it is founded on Christ himself, who is the great and principal foundation of the Doctrine of the Apostles and Prophets, and of them also, and of the whole Church, and every true member thereof. He is the foundation of foundations, fundamentam fundamenti, as some have translated Isaiah 28. 16.

Thus far I have considered the first verse of the Text. In the two following verses we are to take notice.

I. The excellent frame or composure of the Church of Christ exprest in the Text by the words, fitly framed, That is duly and aptly in excellent order joynted, joynt with joynt as the Greek beareth it.

II. That this Building of the Church, and of her members and their Evangelical Graces and Vertues is not only upon Christ [...] upon a most sure foundation, but is in him as intimating a greater nearness and union betwixt Christ and Believers, than is betwixt a Material building which stands on its foundation but is not in it; whereas true believers as they are built on Christ their foundation, so they are in him according to the words of the Text; in whom all the building fitly framed together, &c. And he's in them according to Isaiah 28. 16.

III. The nature of this Building it is of a living, growing nature, it groweth unto an holy Temple in the Lord, and that both extensively, with the continual addition of new members, according to Acts 2 47. & 5. 14. And intensively, by the continual growth of their evangelical vertues and graces, as faith, hope, charity, knowledge, wisdom, temperance, justice, patience, &c.

[Page] IV. The end of the Building, to be an habitation of God, that God may dwell in it, not only by his gracious presence and operations here, but by the Revelation of his exceeding great glory in them in the future state, according to Rom. 8. 18. 2 Cor. 4. 17.

V. And lastly, The words through the Spirit, do import the great Author and Master Builder, to wit, the Holy Spirit, joyntly considered with the Father and the Son.

Having thus given a view of the several weighty things contained in the Text, I shall now come to some necessary Doctrinal Observations.

I. That the Doctrine of Christ, or Word of God contained in Holy Scriptures of the Old and New Testament, is essentially necessary to the being of the Church of Christ, and every member thereof, as the foundation is essentially necessary to the being of an House, so as that a House can't be, or subsist without a foundation, no more can the Church of Christ, or the particular members thereof, be or subsist without the Doctrine of Christ, and Word of God contained in the Holy Scriptures.

I shall not insist to branch forth the analogy betwixt the Doctrine and Word of God, and the foundation of a Building in other particular respects, but shall keep only at present to this one, wherein the analogy is very clear and apparent: That as necessary as the foundation is to a house, so necessary is the Word and Doctrine of God and Christ delivered by his holy Prophets and Apostles to the Church, and every member thereof, not only for their first founding, but for their continual preservation and increase.

The like necessary use of the Word, viz. of the Doctrine of Salvation by Christ Jesus, is expressed in Scripture by sundry other Metaphors, as that of Seed, 1 Pet. 1. 23, 24, 25. compared with Mat. 13. 18. Luke 8. 11. Jam. 1. 18. Also 'tis compared to Milk, wherewith Babes are nourished, as well as to Strong Meat, wherewith men are nourished, 1 Pet. 2 2. Heb. 5 13, 14. 1 Tim 4. & 6. And the work of the Ministry is not only for the begetting of Saints, but for the perfecting them, according to Eph 4. 12. which Ministry is called the Ministry of the Word, Act. 6 4.

[Page]The word of God is compar'd also in Scripture to a Sword, and is called the sword of the Spirit, Eph. 6. 17. Heb. 4. 12. That as manag'd by the Spirit as the Sword is by the hand of a strong and skillful man, is effectual to cut down all false doctrines and errors and heresies whatsoever, that oppugn the Christian faith. The which if duly attended will discover to us not only the errors of other men, but our own errors, and these not only of our words, but of our thoughts, Heb. 4. 12.

The word and doctrine contained in the holy Prophets and Apostles, is also compar'd to a light and lamp, Psal. 119. 105. Prov. 6. 23. 2 Pet. 1. 19. And besides the metaphorical names given to the word of God. i. e. the doctrine and holy reveal'd will of God, concerning our duty and the way to eternal life and happiness: It is so abundantly set forth in the holy Scriptures, both of the old and new Testament, with such Characters, uses and services, as most evidently prove it to be so necessary to the Church of Christ, and so to every member thereof, [Psal. 1. 1, 2, 3. &c.] that neither the Church nor any member thereof can subsist without it, Psal. 19 7, 8 & 9. verses. As there hath been a Church of God in all ages from Adam to this day, and ever will be a Church of God to the end of the world. So it never hath been nor ever will be without the word, I mean, the doctrinal external and declarative word.

The Church of God in the time of the Prophets, was built on the foundation of the prophets, i. e. upon those Doctrines and Doctrinal truths deliver'd by them. The Church of God under the new Testament, is built not only on the foundation of the Prophets, but of the Apostles, Rev. 21. [...]4. Yet as the Church both under the Old and New Testament, is but one in substance; so the foundation is but one the foundation of the Apostles is not another foundation then that of the Prophets, only it is the same foundation more clearly and fully discovered: and it is called by St.Paul the foundation of the Apostles and Prophets, not only to show the harmony of Doctrine betwixt the Apostles and Prophets, but that as to all the fundamentals of Christianity, with respect to articles of faith, and precepts of holy life: The Doctrine delivered by the Prophets, is the same with that delivered by the Apostles, though by them more clearly and fully.

[Page]The Faith of Gods Church and People in all Age, is the same in substance, and is the one faith once delivered to the Saints. Jude 3. compar'd with Eph. 4 & 5 To wit first of all to the Patriarchs more hiddenly, and then to the succeeding Prophets more clearly, & by them to the people. And lastly most clearly by our Saviour himself, and his holy Evangelists and Apostles. And their faith had the same foundation, to wit the doctrinal and declaratory Word, as well before it was committed to writing as since; the committing it to writing, changes not the nature of it, for it was the same before it was committed to writing as since, when preserv'd in the hearts and mouths of the faithful, in the Patriarchal Dispensation, to whom God gave a long age, that with the greater security and safety it might be conveyed and transmitted from one generation to another, until the times of Moses, and the Prophets.

God Almighty never taught his Church only and alone by an internal word, light or revelation, but only some particular persons he was pleased so to teach; that by them he might build, feed and nourish his Church. He gave some to be Apostles, and some to be Prophets, and some Evangelists, and some Pastors and Teachers for the perfecting of the Saints, &c Eph 4 11, 13, 14. But never in any Age did he promise, that all his people should be Prophets; but according to his infinite wisdom and good pleasure, he thought it most fit, that there should be an outward Ministry, and an outward Word, to continue to the end of the World.

I. This serves fully to detect and refute a gross and dangerous error of the Church of Rome, which makes the Tradition of the Church, the foundation of Faith and of the Scripture, i. e. of the Word of God contained in the Scripture, and not the Scripture the foundation of the Church, contrary to the words of the Text.

II. And also of those (viz Quakers) who pretend to build all their faith and knowledge, not upon the foundation of the external Word and Doctrine delivered to us in the holy Scriptures but on the inward word and light as they call it, which some of their chief teachers say is sufficient to Salvation without any thing else, which is a plain overthrowing the faith, and setting up Heathenism, or Deism, or refin'd [Page] Paganism in its stead, for they confess that the light within them as it is common to all mankind, and no other light do they own, doth not discover one article of the Christian Faith, peculiar to it as such, i e. not one entire article of the Apostles Creed, containing the fundamentals of the Christian Faith, according to which their confession, they have no other Religion, but that justly called natural Religion, common to them with the more refin'd Heathens and Pagans who acknowledg'd one God, but were wholly ignorant of Christ Crucify'd.

And though God Almighty taught his Prophets by an internal word and light, yet it was the same Doctrinal word that he now teacheth us by the written word. The things taught them was the same in substance with what he now teacheth us by the written word, the difference not being in substance, but in the method and manner of Gods teaching; which was to them considered as such without the Ministry of men, and is deliver'd to us by the Ministry of men.

By which internal word and light God also taught the holy Apostles, consider'd as such. And St. Paul plainly declareth, Acts 26. 22. That he witnessed both to small and great, saying none other things than the Prophets and Moses did say should come. That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light to the people and to the Gentiles. And St. Peter saith the like, Acts 10. 43. To him give all the Prophets witness, that thro' his name whosoever believes in him, should receive Remission of sins.

Quest. But how is the Doctrine of Salvation as delivered by the Prophets and Apostles, the foundation on which the Church is built, and every member thereof?

Answ. No other way but as that Doctrine sets forth Christ Jesus to us, the great and principal foundation of our Faith, and of our whole Christianity. Therefore St. Paul did well add the following words in the Text, Jesus Christ himself being the chief corner stone.

DOCT. II. Jesus Christ himself is the chief and principal foundation of our faith, viz. The Second Person of the ever blessed Trinity, with [Page] respect to his twofold Nature, viz, that of his God head and Manhood, personally united, and his three Offices of Prophet, Priest and King; as he's given of the Father to us, and as he gives the holy Spirit to be our Sanctifyer, together with the Father and the Son; so that to say Christ is our Foundation, is not to exclude the Father, and the Holy Ghost, but inclusively, the Son together with the Father and the Holy Ghost, each of them joyntly, and also distinctly considered in the work of our Salvation, is our foundation. For the Father did not become flesh, but gave us his Son the eternal and essential word, who became flesh, and was conceiv'd by the Holy Ghost, and was born of the blessed Virgin, dy'd for our sins, was buried, rose and ascended. Nor was the Holy Ghost incarnate, conceived and born, but the Son, yet all three were joyntly concerned in the work of our Salvation. The Father gave and sent his dear Son to take flesh, and dye for our sins, and both the Father and the Son gave and sent the Holy Spirit to be our Sanctifyer, and to lead and guide us into all truth by means of the written word; so that it is neither the word without the Spirit, nor the Spirit without the Word that doth set forth Jesus Christ to be the great foundation of our faith, but both joyntly the Word and the Spirit go along together, according to Isaiah 59. 21. Joh. 17. 3. Joh. 2 9. And hence it is, that sometimes we find in Scripture, our faith and knowledge of God and Christ, ascribed to God, to Christ and to the Spirit, and all the good that is wrought in us; and sometimes to the Word as it is Preach'd to us, or as it may be read by us; both which are very consistent: To the former as chief and principal Agent or Agents, Cause or Causes. To the latter as the means, or secondary subordinate and instrumental cause.

Now that Jesus Christ is the foundation of our Faith, not as God or the word only, as some false teachers and wild Enthusiasts affirm, nor as man only, as other false teachers affirm, but as both God and Man, and yet One Lord Jesus Christ, One Savivour, Redeemer, Reconciler, Mediator, King, Priest and Prophet, is evident from many places of Scripture. Particularly such as, Isa 42. 16. Isa 49. 5, 6 Psal 118 22 Matt 21. 42 Acts 4 10, 11, 12. Act 11. 41, 42, 43. Matt 16 13, 16, 18. Rom 10. 9, 10. Rom. 15 12. compar'd with Isa. 11. 12.

[Page]III. The third and last Doctrine I shall observe from the Text, is, The Unity of the Church of Christ.

All true particular Churches are but so many parts of the one true holy Catholick Church, as the several members and joynts of the natural body of a man, are but one body, animated with one Soul or Spirit, so all particular Churches of Christ are but one mystical body of Christ and one holy temple; according to the words of the Text fitly framed, joynt with joynt, like the several walls of a house united by the corner stones. Thus Jesus Christ our Corner Stone, consider'd as both God and Man, unites believing Jews and Gentiles, making them up One Church, One House, One City, One Kingdom, of whom he's the One Head, and giving them One Rule to walk by, One Law, One Faith, One Hope, One Spirit, and One way of worship. Hence St. Paul doth so much enjoyn all the faithful to be One, Eph. 4. 3, 4, 5, 6. and of one mind, agreeing together with one heart and mouth to seek the Lord, to worship and call on him, and give him thanks; and where they agree together to ask any thing in his name, according to Gods will, he hath promised to answer them: so that what was said of Jerusalem, Psal. 122. 3. may be said of the Church whereof Jerusalem was a Type, Jerusalem is built as a City that is at Unity in it self. The which unity is wrought by the holy Spirit, by means of the true faith and knowledge of the Son of God, from whence springs the true Charity, which knits their hearts together and makes them, as it were one Soul as well as one body, Eph. 4 13. Phil. 2. 1, & 2. verses. The which unity as it is exceeding necessary, for the being and well being of the Church, so division and Schism is exceeding hurtful and destructive to them that divide from it: there is no promise of a blessing to them that seperate and divide from the Church of God; let them pretend never so highly to the spirit and spiritual enjoyments, Jude 18, 19.

But where Brethren dwell together in unity, there the oyntment runs down from our head and high Priest Christ Jesus, to the lower skirts of the Garment, i.e. to the lowest Members of his Church, and as the dew that came down upon Mount Hermon and Sion, Psal. 133. 4. For there the Lord Commands the blessing, or, for there [Page] the Lord promised his blessing [as in the old translation,] and life for evermore. That to divide and separate from the true Church of Christ, is a great sin and evil, is not only evident from the holy Scriptures, but from woful experience, ever since the Reformation from Popish Idolatry and Superstition began. The great divisions that have happen'd amongst Protestants, though about the lesser matters, when agreeing in the main, have mightily both strengthen'd the Popish faction, and weaken'd the Protestant Churches, not only withdrawing from one another in external acts of worship unwarrantably, but many born and bred in the Church of England, denying her to be a true Church of Christ; which God hath so eminently own'd to be his, and which has had so many noble Martyrs and Confessors; and had and still hath so many worthy persons, both Ministers and others, whose praise is in all the reformed Churches abroad, both for their great piety and excellent gifts of divine Knowledge; as the many pious Works, and Books, made publick do prove: The which Church began the Reformation from Popery in the English Nation, and in that respect is the Mother Protestant Church of them all. And whoever denys or disowns her as too many do of various sorts, do show themselves to be undutiful Children, unless they can prove her to be degenerate, which I am well perswaded they can never do.

And for my part, I freely acknowledge my great error and sin, in my uncharitable censures of her, and separation from her some time ago, and I pray God to open the eyes of others, as he hath in his great mercy open'd mine, to see their error and sin of uncharitableness and separation, that they may confess it, and return into the bosom of their Mother, which is open to receive them, as it hath been open to receive me and many others, upon our repentance and amendment.

My whole design and aim in all this, is no other but to heal up the breach if possible, and be a Peace-maker to all such, as with a peaceable and calm spirit are willing to hear, and would to God we had many Peace-makers, for blessed are the Peace makers, for they shall be called the children of God, Mat. 5. 9. And in order to this, I beg your patience a little further, to suffer me to deliver to you very briefly and plainly a few general good Rules in Divinity, that [Page] will bear the test of Scripture and good reason, the which if duly observed, will bring all who agree in fundamentals with the Church of England to communion with her, not only in heart and affection, but to joyn with her in external acts of Worship.

The First Rule.

What ever is Enjoyned by our Superiours, if it contradict not Gods Commands in holy Scripture, ought for conscience sake to be obeyed, according to, 1 Pet. 2. 13, 14. Rom. 13. 5. Heb. 13 7, 17. And if what they enjoyn, be not made a command of God, or an article of faith, or a means of grace.

The Second Rule.

Whatever Church holds the fundamentals of Christian Religion, and has the Word of God duly Preached, and the Sacraments of Baptism and the Lords Supper duly administred; such a Church is a true Church of Christ, and to separate from such a Church in external Communion, and in external acts of Worship, is a sin, the which sin is the sin of Schism, that is very hainous, Rom. 16 17. 1 Cor. 12. 25. 1 Cor. 1. 10, 13. and nothing can excuse from the guilt of that sin, unless when any thing is enjoyned to persons that is really sinful, and contrary to Gods Commands given us in the Holy Scriptures, not what men by prejudice of Education, or by wrong information say is sin, but what really is so, and can be clearly proved to be so out of the holy Scriptures: And if they cannot joyn in one or some external acts of Worship, because sinful, yet in other acts they ought to joyn that are not sinful.

The Third Rule.

What things we see amiss in particular persons, are not to be charged upon the whole Church, unless the Church do justifie those persons in those things, and what we cannot amend, we ought to bear; for there is no Christian Society on earth, but has some particular persons that do amiss, and all Diffenters when particular failings of particular persons are objected to them, give the like excuse.

[Page] The Fourth Rule.

To joyn in external acts of publick Worship where the matter is sound, though there be a great mixture of unsound members, with others sound, is no sin, but our duty, for which we are warranted both by the practise of the Prophets, and other holy persons in the ancient Jewish Church, who never did separate from the publick worship of God when the matter of it was found, notwithstanding that things were very much amiss among them in practice, and also by the example of Zecharias and Elizabeth, and all other holy persons that were then in the Jewish Church; and by the example of our Saviour himself, and his Apostles, who frequented the Temple Worship, and also the Worship performed in the Synagogues before our Saviours Passion, that put an end to Circumcision and Sacrifices, and other Types of the Old Testament.

The Fifth Rule.

What things soever were commanded of God, or allowed and practised lawfully under the Old Testament that were neither any part of the Ceremonial Law, nor of the Jewish Politie peculiar to that Nation, are still binding to us under the New Testament, or allowed and practised lawfully; and a proof out of the Old Testament in all such cases, is as good as a proof out of the New.

The Sixth Rule.

Set Forms of Prayer and Thanksgiving (where the people pray vocally with the Minister) are a duty as well under the New-Testament as the Old, and that it was practised under the Old, is clear from Isa. 29. 13. Joel 2. 17. Hos. 14. 2, 3 Mat. 15. 8. &c. And under the New Testament our Saviour gave a Form of Prayer to his Disciples, which he commanded his Disciples to say; and John the Baptist taught his Disciples a Form of Prayer, Luk. 11. 2. and many of the Dissenters use the form of benediction after Sermon, The Grace of our Lord Jesus Christ, &c. And they use the forms of words that [Page] Christ taught both in Baptism and the Lords Supper. Under the Old Testament they were to pray with the Spirit, and with sincerity of heart and affection, as well as under the New; and therefore if praying in a form was not then inconsistent with praying by the Spirit, no more is it now. But whereas some object, that our Saviour taught his Disciples that Form of Prayer, and commanded them to use it only for that time of their weakness, before the holy Spirit was given them in that plenty as it was given after his Ascension: This is but a faint evasion, without any ground; the Contents of that prayer, as they suit with the weakest true Christian, so they no less suit with the strongest, and did suit with the Apostles highest state and growth in Christianity, after they received that plentiful effusion of the Holy Ghost, the which form of prayer was used in the Christian Church in St. Cyprians time, who flourished about the year of Christ 250. and upon which he writ a Commentary, and shewed how it was then in use with other forms of prayer, some of which are in the Church Liturgy; and he saith thus of the prayer of the faithful in the Church, Publica nobis est et communis Oratio, i.e. Our Prayer is publick and common, and this he doth not relate as any new practice begun in his time, and therefore it may be safely concluded, that it began in the very days of the Apostles, though as it appears from St. Chrysostom, that for some time after the Apostles, there was an extraordinary gift of Prayer, by extraordinary Inspiration given to some persons in their Publick Assemblies, which afterwards ceased, as did the other extraordinary gifts of Tongues, Miracles, &c. By the like faint evasion some most erroniously reject those Divine Institutions of Baptism with Water, and the Lords Supper in the use of the Elements of Bread and Wine, alleadging that they were only commanded to be used for that time of the Disciples weakness, and that they were continued only by permission. The Spirit of God doth assist the faithful in Prayer, with holy desires and affections, and in the exercise of their heavenly graces, as faith, hope and charity, &c. but doth not dictate to them immediately the words of their prayers, but the words of our prayers we are to learn out of the Holy Scriptures, and seeing many are so weak, that they have not sufficient understanding to make a fit collection, or to put the petitions and thanksgivings into due form, [Page] to take the help of others, especially the Ministers and Pastors for publick Prayer is most convenient and necessary.

Why should people be so much for a continued novelty of forms of Prayer, that a new form must be used every time, that is in a great part more a natural art, than any spiritual gift or grace of prayer, this novelty argueth as much vanity, as who would put on a new Suit of Apparel, or new Shoes every day, which a King would not do. That Shoes are Metaphorically applyed in a spiritual sense, in other cases, see Eph. 6. 15. Cant. 7. 1. therefore no offensive similitude as used by me in this case. I have read concerning that great Instrument of God in the Reformation from Popery, M. Luther, that daily in his private devotions he never omitted to use those three Forms, to wit, that of the Apostles Creed, and that of the Decalogue, and that of the Lords Prayer, the which three indeed contain as it were a sum of our whole duty, and afford excellent matter to our daily devotion, according to which it is made a special part of the Liturgy of the Church. A River runs best that keeps the ordinary Channel, and but at extraordinary times it overfloweth, and takes another Channel; a person that hath at extraordinary times spiritual overflowings, doth best to keep them private, known to God and himself, as St. Paul said, 2 Cor. 5. 13. Whether we be beside our selves it is to God, or whether we be sober it is for your cause; or if he think fit to reveal them, and impart them to others, that is more safely done in private, than in publick acts of Worship. The publick Minister of the Congregation, whatever enlargements he may be supposed to have in a spiritual gift of prayer, yet it is not safe, nor proper for him to screw up the peoples devotion to the height of his private strains, but rather to condescend to accommodate himself in his devotion, to the general state of the faithful in the Assembly where he Officiates, which is best done by his using the publick prayers of the Church, where the people do pray with him as with one mind, so with one mouth according to St. Pauls direction, Rom. 15. 6. That ye may with one mind, and one mouth glorify God, even the Father of our Lord Jesus Christ. As this one mind doth not signifie the mind only of the Minister, but the agreement of the minds and hearts of the whole Congregation, joyntly praying together with the Minister; [Page] so by the like parity of reason, this one mouth doth not signifie the alone mouth of the Minister, but the joynt vocal prayers, confessions and thanksgivings of the peoples mouths together, with the mouth of the Minister, and thus the People as well as the Minister offer to God the Calves of their lips; the which it accompanied with the inward contrition and sincerity of heart, is accepted of God, but not without it. For seeing God Almighty is the Creator, Preserver and Nourisher of our Bodies, as well as of our Souls, and both our Souls and Bodies are Redeemed by our blessed Saviour, and both are sanctifyed, and will be eternally glorified: Therefore a bodily worship belongs to God and Christ from all of us, as well as that of our Souls, not only by bowing the knee, and other reverend and humble posture of our Bodies, but by using our mouths, tongues and lips in this Service; and if any say, this is to be done in private, or in the Closet, I answer, that it is as much a duty in publick, as in private, or rather the argument holds stronger for the publick, because in private our prayers are to be secret, so as to be heard only of God, which he heareth without any noise of words; but in publick our confessions, prayers and thanksgivings should be heard of others, that they may the better joyn with us, and be the more excited in their devotions by us. But some are so much against this practice of joynt vocal prayer of Ministers and people, that they will scarce allow the people to say so much as Amen to the Ministers prayer, plain contrary to, 1 Cor. 14. 16. What prayers are fittest for the publick, and for general use to the whole Church, must needs be owned, are to be the work and office of the most publick Officers in the Church, to form and compose them, who are called Builders in Scripture. Men may have good materials of Stone or Brick, yet many who have these materials, have not understanding to build a regular house with them. There is a Spiritual sort of Architecture that is necessary in the Church, as well as a natural for building in a literal sense.

All Protestant Churches beyond the British Sea, as in Holland, France, Germany, &c. both allow and practise set Forms of Prayer and thanksgiving, but the Church of England has this advantage over them all, that the people pray vocally with the Minister, and give thanks vocally with him, (which cannot be well or safely done, [Page] without Set Forms) wherein she comes nearest not only to the Jewish Church, but to the Primitive Christian Church in the purest times, for which we have not only the testimonies of ancient Christian Writers, but of Pliny, an heathen adversary, in one of his Epistles to Trajan the Emperour, about the end of the first Century, who affirms, that the Christians used to meet early, and to say an Oration, [ dicere Carmen ] to Christ as God, ad invicem, or alternately, i e. one after another, in responses, Confession with the mouth from every one in order to Salvation, as well as faith in the heart, is required in the New-Testament, and not only confession of our faith, but confession of our sins is required in order to forgiveness of sins in the holy Scriptures, as well as reformation of life.

And why Singing with the Book (a thing practised by many Dissenters) is consistent with singing with the Spirit, and yet that praying with the Book is not consistent with praying with the Spirit, is unaccountable.

The whole Church of God is called in Scripture a Royal Priesthood or Kingdom of Priests, and a holy Priesthood, 1 Pet. 2. 5. So that all the faithful have so far a part in the Priestly Office, as to offer up their souls and bodies a living sacrifice to God, so to offer their prayers, each one with their own mouth, as well as by the mouth of the Minister, which cannot be done without some set Forms &c.

Now that we all may be built on this Foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, &c. God Almighty Grant for his dear Sons sake, to whom, to wit, to God the Father, God the Son, and God the Holy Ghost, who are one only God, be all Honour, Glory and Praise for ever and ever.

FINIS.

§

§

[Page]

[Page]

THE DOCTRINE OF THE HOLY Apostles & Prophets the Foundation OF THE Church of Christ, As it was Delivered in a SERMON

At Her Majesties Chappel, at Boston in New-England, the 14th. of June 1702.

By George Keith, M. A.

BOSTON.

Printed for Samuel Phillips at the Brick Shop. 1702.

Information about this book

Title statement

The doctrine of the holy apostles & prophets the foundation of the church of Christ, as it was delivered in a sermon at Her Majesties chappel, at Boston in New-England, the 14th. of June 1702. / By George Keith, M.A.

Keith, George, 1639?-1716.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2004-08.

ID [DLPS]

N00873

ID [TCP]

N00873

ID [STC]

Evans 1052

ID [NOTIS]

APZ0591

ID [IMAGE-SET]

1052

ID [EVANS-CITATION]

99038210

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 1052.

Notes

(Evans-TCP ; no. N00873)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 1052)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 1052)

Source

— The doctrine of the holy apostles & prophets the foundation of the church of Christ, as it was delivered in a sermon at Her Majesties chappel, at Boston in New-England, the 14th. of June 1702. / By George Keith, M.A., Keith, George, 1639?-1716..

Extent

[2], 17, [1] p. ; 20 cm. (4to)

Printed for Samuel Phillips at the brick shop.,. Boston. :: 1702..

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.