gathered them And in the New Testament Christ sends his hearers to the Scriptures Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendred search signifies a strict narrow curious diligent search we must search the Scripture as we would search for Gold or for some Precious Stones which we would fâ—in find we must search the Scriptures as Hunters seek and search out their Game The Scripture is so perfect a Rule that the most specious observances the most glorious performances the most exact worship is no way acceptable unto God if not directed in his word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2. 23. A shew of Wisdom in Will-worship to the pleasing of men not to the honour of God God gave Moses a pattern for Exod. 25. 9. the making of the Tabernacle and David for the Temple and all Heb. 8 5. things were to be ordered and regulated according to this pattern God hath set us a perfect Rule of Worship in his Word and no Service pleaseth him but what is according to this Rule As our Joh. 4. 20 21. 22. Saviour told the woman of Samaria concerning the Samaritan Worship at Mount Gerazim and the Jewish Worship at Jerusalem That the Samaritans worshipped they know not what the Jews knew what they worshipped for Salvation was of the Jews Why so because the Jews had God's special direction and appointment of God's Word for their Worship and Service which the Samaritans had not All our Worship must be regulated by God's Will not our own Non ex arbitrio Deo serviâ—ndum sed ex imperio Not according to our own fancy but God's Command and Prescription I say of all humane invented Will-worship of God as Tertullian of the Heathen Worship Ex religione super sâ—itio compingitur eo irreligiosior quanto Ethnicus paratior Men in this are no better than laboriously superstitious taking pains to be irreligious And so the Apostle sends his hearers to the Scriptures 2 Pet. 1. 19 20 â—â— as to a surer word than that of the Revelation all which speaks out the sufficiency of the Scripture to direct us in all matters of Divine Worship and in what ever else may help on the internal and eternal welfare of our precious and immortal souls That which bred the Popish Religion Superstition Idolatry and Pompous Worship was men's departing from the word and not cleaving to the word as a sufficient rule to direct them in all matters of worship and what woful mischiefs and miseries have been brought upon the people of the Lord in this Land and else where by men that make not the word the rule of their worship but cry up an outward pompous worship I have no mind to enumerate at this time But how will these vain men that accuse the holy Scriptures of insufficiency blush be ashamed and confounded when in the great day the Lord shall plead the excellency and vindicate the Sufficiency and Authority of his blessed Book in opposition to all the mixtures of men's Traditions with Divine Institutions Now they that suffer for asserting the holy Scriptures to be a sufficient rule to order guide and direct them in all matters of worship they have a good Cause and they suffer as Christians for well doing But They that are Assertors of the true God in opposition to the Idols of the Nations have a good Cause and they that suffer upon this account suffer as Christians for well doing Upon this foot the Christians under the Heathen Emperours in the primitive times suffered great things and are there none that suffer this day upon this account by the Romish Powers But Fifthly They who assert that God will not bear with mixtures in his worship and service but revenge himself upon the corrupters of his worship they have a good cause and they that suffer upon that account suffer as Christians for well doing All mixtures Isa 29. 13 14. Mat. 15. 3 6 8 9. debase the worship and service of God and makes the worship a vain worship as the mixing of water with wine is the debasing of the wine and the mixing of Tin with Silver or Brass with Gold is debasing of the Silver and Gold so for men to mix and mingle their Traditions and Inventions with God's Institutions is to debase the worship and service of God and to detract from the excellency and glory of it You know that the Kings and Princes of the world have most severely punished such who by their base mixtures have imbased their Coyn. And assuredly there is a day a coming when the King of Kings will most severely punish all such who have imbased his worship and service by mixing Humane Inventions and Romish Traditions with his holy Institutions Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecie of this book if any man shall add unto these things God shall add unto him the Plagues that are written in There will come a day when Jews Turks Papists shall pay dear for adding to the Scriptures this book And no wonder for what horrible pride presumption stoutness and baseness is it in foolish man to be so bold with the great God as to dare to mix any thing of his own with his worship and service which according to Divine Institution is so perfect and compleat God will never bear it to see men lay their Dirt upon his Gold and to put their Rags upon his Royal Robes Ah Christians 't is best to stand up for holy Ordinances and pure worship in opposition to all mixtures whatsoever Oh do not touch a polluted worship do not plead and contend for a polluted worship but let Baal plead for Baal and though all 1 King 18. 21. Rev. 13. 3 4. 6 17. cap. 14 9 11. the world should wander after the Beast yet do not you wander after the Beast and though every forehead should have the mark of the Beast upon it yet do you abhor his mark and whatever else it be that does but smell and savour of the Beast 'T is a very dangerous thing for any Mortals to be adding to God's worship and word there is a horrible curse that hangs over the heads of all such that add or detract from the blessed Scriptures If falsifiers of Coin are liable unto the Civil Curse of the Law how much more shall the Anathema of Eternal Damnation be inflicted upon the corrupters of God's word and worship To them that add thereto God will add all the Plagues of this book to wit the seven last Plagues and cast them into the lake of sire and brimsionâ— Rev. 19. with the Dragon the Beast and the false Prophet Now they that suffer for asserting that God will not bear with mixtures in his Worship and Service but revenge himself upon
Enemy saith one whom it was lawful Latimer to wish evil unto I would chiefly wish him great store of riches for then he should never enjoy quiet The Historian observes that the riches of Cyprus invited Tacitus the Romans to hazard many dangerous fights for the conquering of it Earthly riches saith one are an evil Master a treacherous Augustine Servant Fathers of flattery Sons of grief a cause of fear to those that have them and a cause of sorrow to those that want them I have read a famous story of Zelimus Emperour of The Turkish History The Poets feigned Pluto to be the God of Riches and Hell as if they were inseparable Homer Constantinople that after he had taken Egypt he found a great deal of treasure there and the Souldiers coming to him and asking of him what they should do with the Citizens of Egypt for that they had found great Treasure among them and had taken their riches O saith the Emperour hang them all up for they are too rich to be made slaves and this was all the thanks they had for the riches they were spoiled off What more contemptible than a rich Fool a golden Beast as Caligula called his Father in law Syllanius Not but that some are great and gracious rich and righteous As Abraham Lot Job David Hezekiah c. It is said of Shusa in Persia that it was so rich that the Saith Cassiederus stones were joyned together with gold and that in it Alexander found seventy thousand Talents of gold If you can take this City saith Aristagorus to his Souldiers you may vie with Jove himself for riches the riches of Shufa did but make the Souldiers the more desperate in their attempt to take it By these short hints you may see the folly and vanity of those men who take up in their riches But Sixthly Many there are that take up in their own Isa 64. 6. righteousness which at best is but as filthy rags this Rom. 10. 2 3. Matth. 5. 20. was the damning sin of the Jews and of the Scribes and Pharisees and is the undoing sin of many of the Professors of this Age. Seventhly Many there are that take up in their external Church priviledges crying out the Temple of Jer. 7. 4 8 9 10 11. the Lord the Temple of the Lord when they have no union nor communion with the Lord of the Temple These forget that there will come a day when the Children Matth. 8. 12. of the Kingdom shall be cast out It would be very good for such Persons to make these five Scriptures their daily companions Matth. 22. 10 12 13 14. Luke 13. 25 26 27 28. Rom. 2. 28 29. Gal. 6. 15. Jer. 9. 25 26. That they may never dare to take up in their outward Church priviledges which can neither secure them from hell nor secure them of heaven But Eightly Many there be that take up in common convictions Judas had mighty convictions of his sin but Matth. 27. 4 5. Numb 23. and Numb 24. they issued in desperation Balaam was mightily enlightned and convinced in so much that he desired to dye the death of the righteous but under all his convictions he dyed Christless and graceless Nebuchadnezzar had great convictions yet we do not read that Dan. 4. 3 1 32 ever he was converted before he was driven from the society of men to be a companion with the beasts of the field he had strong convictions 1. by Daniels interpreting Dan. 4. 31 32. of his dream Dan. 2. 47. 2. He told Daniel That his God was the God of Gods and a Lord of Kings and a reveiler of secrets and yet presently he fell into gross Idolatry Dan. 3. and strictly commanded to worship the golden Image that he had set up and as if he had lost all his former convictions he was so swelled up with pride and impudence as to say to the three Children when they Divinely scorned to worship the Image he had set up What God is there that can deliver you out of my hand Verse 15. Saul had great convictions I have 1 Sam. 26. 21 25. sinned return my son David I will no more do thee harm c. And Saul lift up his voice and wept and he said unto David Thou art more righteous than I for thou hast 1 Sam. 24. 16 17 18 19. rewarded me good whereas I have rewarded thee evil But these convictions issued in no saving change for after these he lived and died in the heigth of his sins Pharaoh had great convictions And Pharaoh sent and called Exod. 9. 27. Cap. 10. 16. for Moses and Aaron and said unto them I have sinned this time the Lord is righteous and I and my people are wicked And again Then Pharaoh called for Moses and Aaron in haste and he said I have sinned against the Lord your God and against you But these convictions issued in no reformation in no sound conversion and therefore drowning and damning followed Cain was under convictions but went and built a City and lost Genes 4. his convictions in a crowd of worldly business Herod and Felix were under convictions but they went of Mark 6. 20. Acts 24. 25. and never issued in any saving work upon their souls O how many men and women have fallen under such deep convictions that they have day and night cryed out of their sins and of their lost and undone Estates and that they should certainly go to hell and be damned for ever so that many good People have hoped that these were the pangs of the new birth and yet either merry company or carnal pleasures and delights or much worldly business or else length of time have wrought off all their convictions and they have grown more prophane and wicked then ever they were before As water heated if taken off the fire will soon return to Aristâ—tle its natural coldness yea becomes colder after heating than before this hath been the case of many under convictions I shall forbear giving of particular instances But Ninthly Many take up in an outward change and reformation they have left some old courses and sinful practices which formerly they walked in c. and therefore they conclude and hope that their condition is good and that all is well and shall be for ever well with them they were wont to swear whore be drunk prophane Sabbaths reproach Saints c. but now they have left all these practices and therefore the main work is done and they are made for ever I confess sin is that abominable Jer. 41. 4. Matth. 1â— 2â— thing which God hates and therefore it is a very great mercy to turn from it to leave one sin is a greater mercy than to win the whole world and it is certain that he that doth not outwardly reform shall never go to heaven he that doth not leave his sins he Job 22.
〈…〉 erings â—o many blind Papist run themselves into out of a supeâ—stitious opi 〈…〉 of Merit or Satisfaction but under all their Penances they cannot say we â—ear in our bodies the marks of our Lord Jesu Câ—rist Gal. 6. 17. furnace but yielded themselves to be cast into the fiery furnace they did not stubbornly oppose nor struggle against their enemies but patiently and quietly yielded their bodies to the flames neither did the Prophets or Apostles step over God's hedge to make way to their own Sufferings or Martyrdom No men may with the Donatists destroy themselves rather than they would conform to this or that Religion No man may have a hand in his own destruction no man may cut his throat with his own hands to avoid a Prison a Dâ—ngeon a Den a fiery Furnace Cyprian tells the Christians in his time that were ambitious of Martyrdom Non est in tua potestate sed in Dei dignatione Martyrium We may not run our selves into prison without a Mittimus from heaven If righteousness lead me into prison a righteous God will stand by me in prison and in the issue give me a gracious or a glorious deliverance out of prison But if I wilfully causlesly run my self into prison it will be a righteous thing with God to leave me to shift for my self in prison If God should meet a man in prison and say to him as he did â—nce to Elijah What dost thou here Elijah 1 King 19. 9. Here he is secretly taxed for leaving his station out of too much fear of Jezâ—bel What dost thou here O man is this a fit place for Truth 's Champion If a man cannot readily answer Lord I have not run my self into a prison but 't is thy self 't is thy truth 't is thy interest 't is thy honour 't is my conscience 't is duty that has brought me hither what confusion would attend him Thilusâ—rius and Theodoret speak of some that would compel men to kill them out of an affectation of Martyrdom but this was a mad ambition but no true zeal 'T was an errour in Tertullian to say that afflictions that sufferings were to be sought No man is to make his own Cross nor Scourges to whip himself nor to cast himself into a suffering state so long as God hath left him a plain open Act. 9. 23 24 25. Joh. â—0 19 20. way to escape suffering without sinning not but that most men are more apt and prone to sin themselves out of smart sufferings than unwarrantably to run themselves into sufferings but it is good for every Christian to be upon his Guard and not run till God sends him As a Christian must not shâ—n sufferings so he must not seek them Secondly that Afflictions Sufferings Persecutions hath been the common lot and portion of the people of God in all the Mat. 1â— 22. cap. 16. 24. Luk. 21. 1â— Joh. 15. 20. Heb. 11. The common cry of Persecutors hath been Christianâ— aâ— L 〈…〉 Ages of the world witness the suâ—ferings of the Patriarchs Prophets Apostles the Primitive Christians and the Martyrs of a later date Abel was persecuted by Câ—in 1 Joh. 3. 12. and Isaac by Ishmael Gal. 4. 29. and Jacob by â—sau That seems to be a standing Law All that will live godly in Christ Jesus must suffer persecution 2 Tim. 3. 12. A man may have many faint wiâ—hes and cold desires after Godliness and yet escape Persecution yea he may make some esâ—ays and attempts as if he would be Godly and yet escape Persecution But when a man is thâ—roughly resolved to be Godly and sets himself in good earnest upon pursuing after holiness upon living a life of holiness upon growing up in holiness then he must expect to meet with afflictions and persecutions The History of the Ten Persecutions and that little Book of Martyrs the 11. of the Hebrews and Mr. Fox his Acts and Monuments with many other Histories that are extant do abundantly evidence that from Age to Age and from one Generation to another they that have been born after the Gal. 4. 29. Flesh have persecuted them that have been born after the Spirit and that the Seed of the Serpent hath been still a multiplying of Gen. 3. 1â— troubles upon the Seed of the Woman As there was no way to Paradise but by a flaming sword nor no way to Canaan but through a howling wilderness so there is no way to Heaven but by the Gates of Hell there is no way to a glorious Exaltation but through a Sea of Tribulation of Persecution The way to Act. 14. 21 2â— Heaven is not strewed with roses but fâ—ll of thorns and briaâ—s as those of whom this world is not worthy have always experienced Heb. 11. The Serpentine Brood takes a very great pleasure to be still a representing the people of God as foolish hypocritical precise proud schismatical seditious factious and as persons against Order and Government against good Laws and Customs as distarbers and troublers of the peace Thus Ahab accounts Elijah The troubler of Israel and Haman laid it to the charge of the 1 King 18. 17. Esâ—h 3. 8. Ezâ—a 4. 15. Jews that they were disoâ—â—dient to the â—ing's Laws and the adversaries of the Jews told Artaxerxes the King that Jerusalem was a rebelâ—ious City hurtful unto Kings and Princes And the unbelieving Jews at Thessalonica did as much for the Apostles they said they were the men that turned the world up sâ—le down So Luther Act. 17. 6. was called the Trumpet of Rebellion and Tertulâ—us calls Paul A pestilent fellow and a mover of sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pestiâ—ence A Batch foolish Tertulâ—us mis-took the Antidote for the Poyson cap. 24. 5. the remedy for the disease Now if so precious a man as Paul than whom saith Chrysostom the earth never bare a better since it bore Christ were accounted and called a Pest a Botch let not us think much if the choicest Saints in our days are accounted and esteemed as so many Pests and Botches This is the reward the ingrateful world gives the servants of Christ for their zeal and faithfulness in the cause of Christ instead of encouraging them they load them with ignominious and hateful terms of Rebellion and Turbulency c. labouring thereby to make them odious and to enrage the people against them as the Persecutors of old used to wrap the Christians up in Bears skins and Lyons skins c. and then to bait them with Dogs It is a very great vanity to think of passing to heaven without suffering the Saints in all Ages have found the way thither paved with troubles and it would be a foolish childish thing for any of us to think of finding it otherwise now Constantine the Great as piously as wiâ—tily told Acâ—sius the Novation that if he would not take up with Secrat Hâ—st Eccl. lib. 1. cap. 10. Persecution and such like dealing
lay them down for his sake and the Gospel's sake He that shall attempt to save his life by crossing his light by shifting off the truth or by forsaking of Christ shall lose it 'T is a gainful loss to suffer for the truth 't is a lossful gain by time-serving and base complying with the times the lusts the wills the humours of the men of this Age in whom the spirit of Cain and Fsau works so furiously to provide for our present safety security plenty peace and ease c. either by denying the truth or by betraying the truth or by exchanging the truth or by forsaking the truth Mat. 10. 39. He that findeth his life shall lose it This is a strange expression a riddle to the world a seeming contradiction such as natural reason can never reconcile He that 1 Tim. 1. 19 20 findeth his life that is redeemeth it with the forfeiture of his Faith with the shipwrack of his Conscience makes a loser's bargain he makeâ— more haste than good speed whilst in running from death as far as he can he runs to it as fast as he can See it in some great instances when Henry the fourth of France French History had conquered his enemies he turned Papist and gave this reason of it That he might settle himself in peace and safety Ravillak who slew him as he was riding abroad in his Coach to refresh himself confessed that the reason why he stabbed him was because he was of two Religions as thus by his sinful endeavours to save his life he lost it There was one Philbert Hamliâ— in Non pâ—test qui pati timet ejus esse qui pâ—ssusest Tertul. France having converted a Priest to the profession of the truth was together with the Priest apprehended and cast into prison at Burdeaux but after a while the Priest being terrified with the prison and fear of death renounced Christ and was set at liberty Whereupon Philbert said unto him O unhappy and more than miserable man is it possible that to save your life for a few days you should so deny the truth Know therefore though A Prediction you have avoided the Corporal fire yet your life shall not be prolonged for you shall die before me and you shall not have the honour to die for the cause of Christ but you shall be an example to Apostates And accordingly as he went out of the prison two Gentlemen that had a former quarrel with him met him and slew him And thus also he loâ—t his life by endeavouring sinfully to save it The Angrognian that yielded to the Papists Acts and Monuments Fol. 885. and complyed with them that they might sleep quietly in a whole skin were more sadly and cruelly lâ—ndled by the Papists than those that continued sâ—out couragious and resolute for the truth Under the fourth Persecution there were some Christians who for fear of torments and death denied their faith and sacrificed to Idols yet did not their bloody Persecutors spare them and iâ— was observed that being full of guilt they went to their deaths with dejected and ill-favoured countenances so that the very Gentiles took notice of it and reproached them as base Apostates and as such who were worthy to suffer as evil-doers 〈◊〉 that was Chaplain to Bishop Pâ—dlâ—y refusing to die in Christ's cause with his Master said Mass against his Conscience and soon after pined away with sorrow and grief A Smith in King â—dward's the Sixth's days called Richard Denton was a forward Acts and Monuments third Volume pag. 960. Professor of Religion and by his Christian instruction the happy instrument of the conversion of a young man to the Faith afterwards in the Reign of Queen Mary this young man was cast in prison for his Religion who remembring his old friend and spiritual father the Smith to whom he always carried a reverend respect for the good he had received by him sent to know whether he was imprisoned also and finding that he was not desired to speak with him and when he came he asked his advice whether he thought it best for him to remain in prison and whether he would encourage him to burn at a stake for his Religion To whom the Smith answered that his cause was good and that he might with comfort suffer for it but for my part said the Smith I cannot burn But shortly after he that could not burn for Religion by God's just Judgment was burned for his Apostacy for his shop and house being set on fire and he overbusie to save his Goods was burnt in the flames They that will not burn for Christ when he calls them to it shall burn whether they will or no. He that will not suffer for Christ shall be sure to suffer worse things from Christ than ever he could have suffered for Christ And therefore Doctor Taylor the Martyr hit the nail Ibid. 1382. when he said If I shrink from God's truth said he I am sure of another manner of death than Judge Hales had who being drawn for fear of death to do things against his light and Conscience did afterwards drown himself Cyprian in his Sermon De Lapsis makes mention of divers who forsaking the Profession of their Faith were given over by God to be possessed by evil spirits and so died fearfully and miserably making good that word that is more worth than a world Joh. 12. 25. He that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love He that so loveth his life that out of a desire to save it he denieth me and my Gospel so this Greek word is used Mat. 10. 37. loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal A man that is sparing of his life when Christ calls for it doth take the ready way to lose it and he that doth hazard it for him at his call is sure to live eternally Christ approves of no followers who are not resolved on the loss of what is dearest to them yea even of life for his sake therefore doth he mention our life to be hated which is not to be understood absolutely as if it were a sin to love life as it is the gift of God or that they should be weary of it but comparatively that they should not love it more than Christ his Word his Worship his Ways He that resolves to save his temporal life upon any terms he takes the shortest cut to lose both temporal and eternal life also He that loveth his life shall lose it He that prefers the honour and service of Christ above his own life he takes the surest way to preserve both body and soul unto eternal life for he that hates his life in this world shall keep it unto life eternal Though life be sweet and every creature makes much of it from the highest Angel to the lowest Worm yet wo wo to him that
the Most High they found more pleasure than pain more joy than sorrow more comfort than torment in their Bonds the consolations of the spirit rose so high in their souls that their prison was turned into a Palace yea into a Paradise Paul was a man that took a great deal of pleasure in his sufferings for Christ 2 Cor. 12. 10. Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christ's sake He did not only bear his sufferings patiently but chearfully also he often sings it sweetly out I Paul a prisoner of Jesus Christ Coâ—â—s 4. 3 10. Rom. 16. 7. Eph. 6. 20. 2 Tim. 1. 16. c. not I Paul an Apostle nor I Paul wrapped up into the third heaven nor I Paul that have more Gifts Parts and Learning than others but I Paul a prisoner to shew how much he rejoyced in his bonds and sufferings for Christ Chrysostom did not hold Paul so happy for his rappture into Paradise as he did for his imprisonment for Christ Oh the sweet looks the sweet words the sweet hints the sweet in-comes the sweet joggings the sweet embraces the sweet influences the sweet discoveries the sweet love-letters the sweet love-tokens and the sweet comforts that Christians experience in their sufferings for Christ in all their troubles and persecutions they may truly say we have sweet meats to eat and waters of life to drink and heavenly honey-combs to suck that the world knows not of And indeed when should the torch be lighted but in a dark night and when should the fire be made but when the weather is cold and when should the Cordial be given but when the Patient is weak and when should the God 2 Cor. 1. 3 4 5. of comfort the God of all kinds of comfort and the God of all degrees of comfort comfort his people but under their troubleâ— and persecutions for then comfort is most proper necessary seasonable and sutable and then God will be sure to pour in the oyl of joy into their hearts But It is not Paena but Causa that commends the sufferer Sixthly consider that there is a great truth in that old Maxim Non poena sed causa facit Martyrem 'T is not the punishment but the cause that makes a Martyr Let every man look that his cause be good it s not the blood but the cause that makes a Martyr It 's no ways meet that I should engage to suffer in every cause every cause will no more bear a man out in suffering than every shoulder will bear every burthen or than every little River will bear every Ship that is of the greatest burthen one man suffers as a Murtherer another suffers as a Thief another suffers as an Evil-doer and another suffers as a busie body in other men's matters but all such Sufferers are rather Malefactors than Christ's Martyrs Let none of you suffer 1 Pet. 4. 15. as a murderer or as a thief or as an evil doer or as a busiâ— body in other men's matters It is but one word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bishops in another's Diocess as priers into other men's matters as pragmatical persons that meddle with other men's concernments without cause or call It is not suffering for evil doing but suffering 2 Tim. 2. 12. for well doing that carries the Crown It is not just but unjust suffering that hath the recompence of reward annexed to it It is not 1 Pet. 3. 14. cap. 4. 14. sufferers for the evil of sin nor sufferers of the evil of sin but sufferers of the evil of punishment for the avoiding of the evil of sin whose Mr. Bradford to all that profess the Gospel in Lancashire cause is good When I consider the cause of my condemnation said Mr. Bradford I cannot but lament that I do no more rejoyce than I do for it is for God's verity and truth So that the Condemnation is not a Condemnation of Bradford simply but rather a condemnation of Christ of his Truth Bradford is nothing but an instrument in which Christ and his Doctrine is condemned Christ the Thieves were in the same Condemnation Sampson and the Philistines in the same destruction by the downfall of the house Similis pâ—na dissimilis causa saith Augustine Martyrdom is a Crown as old Age if it be found in a way of righteousness Though life be a poor little thing to lay down for that Christ that has done such great things for us and Isa 53. Joh. 14. that has suffered such grievous things that has prepared such glorious things for us yet it is too precious to lay down in any cause but what is honourable just good Luther professed to Spalatine that he rejoyced with all his heart that God called him to suffer for so Ep. ad Spalat Fol 287. good a cause acknowledging himself unworthy of such a favour It is the goodness of a man's cause that makes him divinely merry with the Martyrs to sing in a prison with Paul Silas When a man's cause is good he may call his sufferings the sufferings of Christ and Colos 2. 24. Gal. 6. 17. his skars and marks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brands and marks of the Lord Jesus The Jews have been hated persecuted for many Ages first by the Romans and since by all other nations but not for any just or righteous cause but for their impiety obstinacy and contempt of Christ his Mat 22. 2 to 8. cap. 23. 30 34 37 38. Gospel for killing the Prophets stoning them that were sent amongst them But gracious persons are endued not only with reason but also with spiritual understanding divine wisdom which makes them well weigh what they do what they suffer Sincere Christians advisedly endure what they endure for the faith's sake so fight I 1 Cor. 9. â—6 not as one that beateth the air that is not as a mad man that fighteth with a shadow not weighing what he doth but as a man of understanding that doth very well know that I have good cause to do what I do Persecutors commonly judge suffering Saints to be no better than Sots Idiots Franticks mad c. not knowing the goodness of the cause for which they suffer nor the noble ends which they aim at in suffering nor the blessed fruits that attend their sufferings But when may a man safely and groundedly conclude that his cause is good or that he suffers for well doing or for a good cause as a Christian Now to this question I shall give these following answers First When a man suffers for doing that which Christ commands then he suffers for well doing then he suffers as a Christian then 1 Pet. 4. 15 16. his cause is good You know there is nothing in all the Scripture that God stands more upon than purity of religion than purity of worship
dispose things by ones last Will and Testament Now to compose and set things in order is to uphold the Creation to walk by orders and Laws made and appointed is to walk by rule and to live to deal plainly and faithfully without deceipt To pacifie and make satisfaction includes sacrifices and sin-offerings To dispose by will and Testament implies choice of persons and gifts for men do commonly by will give their best and most choice things to their most dear and most choice friends Thus the Greek which the Apostles use in the New Testament to signifie a Covenant to express the Hebrew word Berith which is used in the Law and the Prophets doth confirm our derivation of it from all the words before-named And this Derivation of the Hebrew and Greek names of a Covenant being thus laid down and confirmed by the reasons formerly cited is of great use The various acceptation and use of these two names in the Old and New Testament is very considerable for the opening of the Covenant First to shew unto us the full signification of the word Covenant and what the nature of a Covenant is in general 2. To justifie the divers acceptations of the word and to shew the nature of every word in particular and so to make way for the knowledg of the agreement and difference between the Old and New Covenant here as in a Christal glass you may see that this word Berith and this word Diatheke signifie all Covenants in general whether they are religious or civil for there is nothing in any true Covenant which is not comprized in the signification of these words being expounded according to the former derivations Here also we may see what is the nature of a Covenant in general and what things are thereunto required As first every true covenant presupposeth a division or separation Secondly it comprehends in it a mutual promising and binding between two distinct parties Thirdly there must be faithful dealing without fraud or dissembling on both sides Fourthly this must be between choice persons Fifthly it must be about choice matters and upon choice conditions agreed upon by both Sixthly and lastly it must tend to the well ordering and composing of things between them Now all these are manifest by the several significations of the words from which Berith and Diatheke are derived And thus much for the word Covenant according to the Originals of the Old and New Testament Fifthly premise this with me That there was a Covenant of works or reciprocal Covenant betwixt God and Adam together with all his posterity Before Adam fell from his primitive holiness beauty glory and excellency God made a Covenant with Adam as a publick person which represented all Mankind The Covenant of works was made with all men in Adam who was made and stood as a publick person head and root in a common and comprehensive capacity I say it was made with him as such and we all in him he and all stood and fell together 1. Witness the imputation of Adam's sin to all mankind Rom. 5. 12. In whom or for as much as all have sinned they sinned nor all in themselves therefore in Adam see vers 14 In him all died 2. Witness 1 Cor. 15. 47. Deut. 29. 21. Rom. 8. 20 â—1 Gal. 3. 10 13. the curse of the Covenant that all mankind are directly under consult the Scriptures in the margent Those on whom the curse of the Covenant comes those are under the bond and precept of the Covenant But all mankind are under the curse of the Covenant and therefore all mankind are under the bond and precept of the Covenant Adam did understand the terms of the Covenant and did consent to the terms of the Covenant for God dealt with him in a rational way and expected from him a reasonable service The end of this Covenant was the upholding of the Creation and of all the creatures in their pure natural estate for the comfort of man continually and for the special manifestation of God's free grace And that he might put the greater obligation upon Adam to obey his Creator and to sweeten his authority to man and that he might draw out Adam to an exercise of his faith love and hope in his Creator and that he might leave Adam the more inexcusable in case he should sin and that so a clear way might be made for God's justification and man's conviction Upon these grounds God dealt with Adam not only in a way of sovereignty but in a way of Covenant But how may it be evidenced that God entred into a Quest Covenant of works with the first Adam before his fall there being no mention of such a Covenant in the Scripture that we read of Though the name be not in the Scripture yet the thing Answ is in the Scripture as will evidently appear by compareing Socinians call for the word satisfaction others call for the word sacrament others call for the word Trinity and others call for the word Sabbath for Lords day c. and thence conclude against Satisfaction Sacraments Trinity Sabbath for want of express words when the things themselves are plainly and liâ—ely set down in other words in the blessed Scriptures so it is in this case of God's Covenant with Adam The vanity and folly of such ways of reasoning is sufficiently demonstrated by all writers upon those Subjects that are â—ound in the faith c. Scripture with Scripture though it be not positively and plainly said in the blessed Scripture that God made a Covenant of works with Adam before his fall Yet upon sundry Scripture grounds and considerations it may be sufficiently evinced that God did make such a Covenant with Adam before his fall and therefore it is a nice cavil and a foolish vanity for any to make such a noise about the word Covenant and for want of the word Covenant boldly to conclude that there was no such Covenant made with Adam when the thing is lively set down in other words though the word Covenant be not expressed and this I shall make evident by an induction of particulars thus First God to declare his sovereignty and man's subjection gave Adam though innocent a Law God's express prescription of a positive Law unto Adam in his innocent state is clearly and fully laid down in that Gen. 2. 16 17. And the Lord God commanded the man saying of every tree of the garden thou maist freely eat But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die Hebrew Dying thou shalt die Mark how God bounds man's obedience with a double fence First he fenced him with a free indulgence to eat of every tree in the Garden but one the less cause he had to be liquorish after forbidden fruit but stolen waters are sweet Secondly by an exploratory prohibition upon pain of death by the first the Lord
Salt they were bound as by a Covenant to use in all sacrifices or it meaneth a sure and pure Covenant Some by the salt of the Covenant do mystically understand the Grace of the New Testament 2. 13. Neither shalt thou suffer the salt of the Covenant of thy God to be lacking from the meat-offering c. The salt of the Covenant signifies that Covenant that God hath made with us in Christ who seasoneth us and makes all our services savoury The meaning of the words say some is this The Salt shall put thee in mind of my Covenant whereby thou standest engaged to endeavour always for an untainted and uncorrupted life and conversation By this salting say others was signified the Covenant of grace in Christ which we by faith apprehend unto incorruption wherefore our unregenerate estate is likened to a child new born and not salted Ezek 16. 4. Others say it signifies the eternal and perpetual holiness of the Covenant between God and man And some there be that say that this salt of the Covenant signifies the grace of God whereby they are guided and sanctified that belong unto the Covenant of grace So Numb 18. 19. It is a covenant of salt for ever before the Lord unto thee and to thy seed with thee a Covenant of Salt is used for an inviolable incorruptible and perpetual Covenant Of old amity and friendship was symbolized by salt for its consolidating and conserving property saith Pierias This Covenant which the Lord made with the Priests is called a Covenant of Salt because as Salt keepeth from Corruption so that Covenant was perpetual authentical and inviolable as anciently the most solemn ceremony that was used in Covenants was to take and eat of the same salt and it was esteemed more sacred and firm than to eat at the same table and drink of the same cup. This Covenant in regard of its perpetuity is here called a Covenant of Salt that is a sure and stable a firm and incorruptible Covenant So 2 Chron. 13. 5. Ought you not to know that the Lord God of Israel gave the kingdom over Israel to David for ever even to him Zanchy's Exposition of the place is strange and far fetched and to his sons by a covenant of salt i. e. perpetual and inviolable solemn and sure by this Metaphor of salt a perpetuity is set forth for salt makes things last The Covenant therefore here intended is by this Metaphor declared to be a perpetual Covenant that was not to be abrogated or nulled In this respect these two phrases a Covenant of Salt and for ever are joyned together Some take this Metaphor of Salt to be used in relation to their manner of making their Covenant with a sacrifice on Numb 18. 19. but now opened Lev. 2. 13. which Salt was always sprinkled and thereby is implyed that it was a most solemn Covenant not to be violated But Seventhly The Covenant of Grace under which the Saints stand is sometimes stiled a sure Covenant a firm Covenant a Covenant that God will punctually and accurately perform In this regard the Covenant of grace is in the Old Testament stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemurah that is kept observed performed the word imports care diligence and solicitude lest any thing be let go let slip c. 2 Sam. 23. 5. Deut. 7. 9. 2 Chrâ—n 6. 14. Psal 19. 7. Psal 89. 28. Titus 1. 2. Psal 13â— 11. Isa 54. 10. See my Box of precious Ointment pag. 367 368 371 372 373. God is ever mindful of his Covenant and will have that singular care and that constant and due regard to it that not the least branch of it shall ever fail as you may clearly see by consulting the special Scriptures in the margin Hence it is called the mercy and the truth Mic. 7. 20. Thou wilt perform the truth to Jacob Heb. thou wilt give for all is of free gift and the mercy to Abraham The Covenant is called mercy because mercy only drew this Covenant it was free mercy it was mere mercy it was only mercy which moved God to enter into Covenant with us And it is called truth because the great God who has made this Covenant will assuredly make good all that mercy and all that grace and all that favour that is wrapped up in it God having made himself a voluntary debtor to his people he will come off fairly with them and not be worse than his word Hence Christ is said to Rev. 10. 1. Isa 54. 9 10. Jâ—r 33. 20 25. The stability of God's Covenant is compared to the unvariable course of the day and the night and to the firmness unmoveableness of the mighty mountains Isa 54 9 10. have a Rain-bow upon his head to shew that he is faithful and constant in his Covenant God hath hitherto kept promise with nights and days that one shall succeed the other therefore much more will he keep promise with his people Hence also the Covenant is called the Oath Luk. 1. 73. The oath which he sware unto our father Abraham You never read of God's Oath in a Covenant of works In that first Covenant you read not of Mediator nor of an Oath but in the Covenant of Grace you read both of a Mediator and of an Oath the more effectually to confirm us as touching the immutability of his will and purpose for the accomplishment of all the good and the great things that are mentioned in the Covenant of Grace The Covenant of Grace is incomparably more firm sure immutable and irrevocable than all other Covenants in the world Therefore it is said God willing Heb. 6. 17 18. Who shall doubt when God doth swear who cannot possibly deny himself or forswear himself more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have strong consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a valiant strong prevailing consolation such as swalloweth up all worldly griefs as Moses his serpent did the sorcerers serpents or as the fire doth the fuel God's word his promise his Covenant is sufficient to assure us of all the good that he has engaged to bestow upon us yet God considering of our infirmity hath bound his word with an oath His word cannot be made more true but yet it may be made more credible Now two things make a thing more credible 1. The quality of the person-speaking 2. The manner of the speech If God doth not simply speak but solemnly swear we have the highest cause imaginable to rest assured and abundantly satisfied in the word and oath of God An oath amongst men is the strongest surest most sacred and inviolable bond For men verily swear by the greater Heb. 6. 16. and an oath for confirmation is to them an end of all strife The end of an Oath among men is to
Conscience hath an Iron Memory In the last day God will bring the Book of Conscience out of the Rubbish as they did the Book of the Law in Josiah's time and the very laying open of this Book before sinners will even put them besides their wâ—ts and fill them with unspeakable horrour and terrour and be a hell on this side hell unto them In this Book they shall find an exact account of every vain thought they have had and of every idle word they have spoke and of every evil action they have done and Oh what amazement and astonishment will this fill them with By the Books in this Rev. 20. 12. Origen does Comm. ad Rom. 14. understand the Books of Conscience which now are hid not from God but from most men for the hidden things of the heart are not now known but then they shall be opened and manifested to the Consciences of every sinner so as there shall be no place no room left for any Ambr. in Psâ—l 1. excuse or Plea Ambrose saith that the Books that are here said to be opened are the Books of men's Consciences and God's Omniscience Oh what dreadful challenges and accusations will every sinner be forced to read out of this Book of Conscience in the great day Oh how in that great day will all wicked men wish that they had followed the counsel of the Heathen Orator when he said A recta conscientia ne latum quidem unguem discedendum Ciâ— â—â— Ossic A man may not depart an hairs breadth all his life long from the dictates of a good Conscience The Book of God's Omniscience takes in all things past present and to come as if he had kept a Diary of every man's thoughts words and actions But Fifthly There is the Book of Scripture and of all Books this Book is the most precious Book The Book of the Creature is but as the Inventory of the Goods the Book of the Scripture is the evidence and conveyance and assurance of all good to us The Book of Scripture is the Book of the Statutes and Ordinances of the King of Heaven which must be opened and consulted and by which all must be judged in the great day Jam. 2. 12. So speak ye and so do as they that shall be judged Jam. 23 25. by the law of liberty i. e. by the Gospel of Jesus Christ by the whole Word of God registred in the blessed Scriptures Now the whole Word of God is called the Law of Liberty because thereby we are born again to a new spiritual life and so freed from the Bondage and Slavery of sin and Satan Our Lord Jesus Christ in his proceedings Let the Word be President in all Assemblies and Judgments saith Beza In the Nicene Council Censtâ—nâ—â—e caused the Bible to be set upon a Desk aâ— Judge of all controversies the Word shall be the Judge of all men's Estates at last every man shall stand or fall according as he holds weight in the Ballance of the Sanctuary in the great day of Account will judge us by the Scriptures and pass everlasting sentence upon us according to the tenour of the Scriptures At the great and general Assizes Christ will try all causes by the Word of God and pass Judgment upon all sorts of persons according to the Word Joh. 12. 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The persons that are to be judged in the great day are not believers in Christ they are not receivers of Christ but such as reject his person and receive not his Doctrine He that rejecteth me and receiveth not my words hath one that judgeth him c. However the rejecters of Christ may escape Judgment for a time yet they shall never be able to escape the Judgment of the last day they shall assuredly they shall unavoidably be judged in the last day Though the rejecters of Christ had none to witness against them yet the Word of the Lord shall be more than a thousand witnesses against them in the great day The word that I have spoken the same shall judge him in the last day The Word of the Lord is so sure and infallible a word that Christ's Sentence in the great day when heaven 2 Pet. 3. 7 10 11 12. and earth shall pass away shall proceed according to the Verdict and Testimony thereof For the word that I have spoken shall judge him in the last day Christ will pronounce then according to what it saith now and that as well in favour of Believers as against unbelievers Ad. 17. 31. Look as Christ himself is ordained to be the Judge of quick and dead so the Word the Doctrines which he hath delivered will be the rule of all his Judicial proceedings both in acquitting the righteous and condemning the wicked By the Books in this Rev. 20. 12. Augustine Lib. 20. De C. Dei c. 14. and Beda saith the same with Austin understands the Books of the Old and New Testament which shall then be opened because according to them the Judge will pronounce sentence Rom. 2. 16. When God shall judge the secrets of men by Jesus Christ according to my Gospel which promiseth heaven and happiness to all believers The Sentence of the last day shall be but a more manifest declaration of that Judgment that the Lord in this life most an end hath passed upon men Heathens shall be judged by the Law of Nature profligate Professors by the written Law and the Word Mar. 16. 16. preached Believers by the Gospel which saith He that believeth shall be saved He that believes shall not Joh. 3. 15 16. 36. cap. 5. 24. Paâ—eus 2 Cor. 8. 12. perish but have eternal life He that believeth on the Son hath everlasting life He that believeth shall not come into condemnation but is passed from death to life Christ shall in the great day give Sentence according to the Doctrine of the Gospel which saith If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not The Jesuits report of a Student at Paris who coming to Confession and not being able for tears and sobbings to speak was willed by his Confessor to write down his sins which he did and when the Confessor received it the writing vanished and there remained nothing but the white and clean paper this say they was by a miracle because of his great contrition Let the credit of this story be upon the reporter but upon the credit of the Word of God if we believe really savingly and repent unfeignedly all our sins shall be blotted out and a Book of clean paper in respect of sin shall be presented to the God neither needeth nor useth Books to judge by but this is spoken after the manner of men