He was an eminent type of our Jesus or Joshua whose voyce speaking in the Scripture the Book of the Law we must attend unto in all things Joh. 5.39 Search the Scriptures and our Saviour said to the Sadduces Yee erre not knowing the Scriptures plainly affirming that the Scriptures rightly known were a sufficient fence from all errour Luke 16.29 They have Moses and the Prophets let them hear them Matth. 19.4 Christ by Scripture refuted the Pharisees abuse of that Scripture of Moses for putting away their wives Isa 8.20 To the Law and to the Testimony 1 This is true by reason of the perfection of the Scripture Psal 19.7 Reasons The Law of God is perfect so perfect as man and Angel are accursed that shall adde unto it Prov. 30.5 6. Every word of God is pure a shield to those that trust in him put nothing unto his words lest he reprove thee and thou be found a lyar It is a perfect Canon or rule which as a straight line shews the crookedness of that which is not strait It is a touch-stone and trial of all truths It is a perfect Law which is an universal Judgement to direct all and for all to bee led by which live under it It is perfect in the effect 2 Tim. 3.16 It is profitable to teach to improve to correct and instruct in righteousness and to make the man of God perfect Obj. The Apostle saith it is profitable but not that it is sufficient alone Ans We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improving and makeing the man of God perfect therefore it is sufficient and perfect 2 In the Scripture we have the voyce of God speaking from Heaven than which voyce no voyce of man or Angel can be more clear or manifest Prov. 2. â— Out of his mouth cometh knowledge and understanding His wisdom in the Scripture is above Salomons in answering all dark and deep questions and no caâ—e can be propounded which hath not there his satisfaction and determination Object But the Scriptures are a dumbe Judge and cannot determine Controversies Ans 1. We give earthly Kings leave to give definitive sentence and judgment in cases by their writing by which numbers who never heard their voyce but read the writing understand their meaning and shall we now call them â—â—mb Judges or shall we deny this priviledge to the King of glory to determine by writing but wee must blasphemously account him a dumb Judge 2 The Scriptures are not a dumb Judge but a speaking Judge Rom. 3.19 That which the Law speaketh it speaketh to them that are under the Law Heb. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have forgotten the consolation which speaketh to you as children Joh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking Judge and gives to it self a mouth and a voyce and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cries out concerning Israel c. 3 How doth their Speaking-Judge determine all Causes in Christendom delated unto him at Rome but by Writing and Bulls and Breves and yet hee scorns to be counted a dumb Judge 3 That is the noble and infallible Judge of all Controversies to which all flesh must stand which hath his authority of himself no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it self to bee beleeved because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeal whose judgement can by no means within or without it self be corrupted whose voyce alone cannot erre or be led by passion affection or respect of persons but is an unchangeable truth as God himself is the Author of it In every Common-wealth the fittest decider of a Controversie in the Law is the Law-maker the King himself the same is also true in the Church 4 Christ himself decided all Controversies by Scripture so did the Apostles so the ancient beleevers brought all their doubts to the Scriptures after their example Vse 1. This serves to discover the wickedness of the Church of Rome who 1 That they may be Judges in their Causes and 2 To avoyd the light of Scripture which they see so direct against them flie the Scriptures as an incompetent Judge of the Controversies of Religion between us and in stead of the Scriptures they appoint us four Judges the authority of all which is superiour by thâ—ir doctrine to the authority of Scripture ¶ I. The first Judge is the Church for that say they is to judge of the meaning of Scripture and but for the authority of the Church wee could not know which were Scripture Ans 1. We ask what they mean by the Church They say the Catholick Church But that is impossible to be Judge upon earth because it is a company of all the elect in Heaven and Earth which never was on earth at one time Then they say the visible Church But what if the Church bee not visible sometimes as in Elias his time or be in the Wilderness Then they say the Roman Church which hath ever been visible these fifteen hundred years Now we know our Judge and how our cause is like to goe in which it is a party But 1 It is not the Catholike Church unless a finger can bee an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselves Catholikes 2 That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamental errors as Idolatry Justification by works and the like which yet are maintained by Romanists 3 Wee hold that the Orthodox and true Church is 1 A witnesse and keeper of the Scriptures but a jewell hath his price and excellency from it self not from the keeper 2 Having the Spirit of Christ the Church can discern true Scripture from false and supposititious writings but this by the help of Scripture as a Goldsmith by the touch-stone can discern gold from other metals but hee makes it not gold but onely tries it so to bee 3 It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or Cryer manifests the Kings pleasure but it receives no authority from him 4 The true Church is a ministerial interpreter as having the gift of Prophecy but tyed to interpret and judge of Scripture by Scripture Christ is a magisterial interpreter But that the Church on earth should have authority over Scriptures is too unreasonable 1 It is to prefer mens voice and testimony above Gods 1 Joh. 5.9 If wee receive mans testimony the testimony of God is greater Joh. 5. ult If yee will not beleeve Moses his writings how will yee beleeve my sayings as if hee should say If yee beleeve not Scriptures my testimony will do you no good
that this was a convincing argument if he could perswade his hearers that hee did deliver nothing but prophetical Doctrine for all men Jews and Gentiles were easily perswaded that Moses and the Prophets spake directly from God yea and the most blinded and wilful Jews at this day profess that if wee can prove Christ the Messiah from Moses and the Prophets they will beleeve in him so as in great wisdome did the Apostle adde this testimony to all the former knowing that that is the onely sound ground of teaching when men can bee perswaded that what they hear is uttered from the mouth of God as by this testimony his hearers were Now in the verse we have three thing to consider of 1 The generality of this testimony That all the Prophets bear witnesse unto him 2 The scope and end of their witness that men might beleeve in his Name 3 The fruit of this beleef that beleevers might receive remission of sin A proof that all the Prophets witness unto Christ For the first wee will by a brief induction make it appear that all the Prophets bare witness unto Christ and then gather some observations from it To begin with Moses who by Christ his own confession writ of him Joh. 5.46 In Genesis the first thing after the creation and fall is the main promise that the seed of the woman should break the Serpents head Exodus setteth out Christ our Passeover Leviticus in all those sacrifices pointeth out Christ our Sacrifice Numbers setteth before our eyes Christ our brasen Serpent lifted up upon the Cross Deuteronomy describeth Christ our chief Prophet whom whosoever will not hear he must dye the death Deut. 8.18 19. Act. 3.21 Joshuah beareth his name and most lively resembleth him in slaying the enemies of Gods people and bringing them into the promised land The Judges were all Saviours and types of him The book of Ruth sheweth he family whence hee sprung Samuel Kings and Chronicles his Genealogy and the very persons of whom hee descended especially David and Solomon both eminent types of him Ezrah and Nehemiah built the second Temple into which hee was to enter and so to become the glory of it as both Haggai and Malachy foretold Job knew that his Redeemer lived and that he should see him at last on the earth David in the Psalms acknowledged that the stone which the builders refused was become the chief stone of the corner and expresseth the peircing of his hands and feet Solomon in the Proverbs describeth his wisdome and eternity In the Canticles his contract and espousals with the Church Isay is called the Evangelical Prophet than whom no Evangelist could more lively express his Person his Doctrin his Life Death Burial Resurrection and Ascension that hee rather seemed to write an History of something past than a Prophecy of things to come Jeremy plainly stileth him the Lord of Righteousnesse Jer. 23. Ezekiel in all his dark shadows figureth out the government of Christ from point to point Daniel reckoneth the very year and time when the Messiah shall be slain at the end of whose seventy weeks Christ was put to death The small Prophets testify of him also with as joint consent 1 Malachy mentioneth with him his forerunner John Baptist 2 Micha describeth the place of his birth Micah 5.2 And thou Bethlem of Ephrata art little among the thousands of Judah yet out of thee shall hee come forth that shall be ruler in Israel whose goings forth have been from the beginning and from everlasting 3 Zachary nameth the place of his education which was Nazaret Zach. 6.12 There must hee grow that must build the Temple of the Lord. 4 Haggai prophecyeth of his comming into his Temple and purging it 5 Nahum wisheth Judah to behold on the mountains the feet of him that declareth and publisheth peace Nahum 1.15 which tydings none can bring but through Jesus Christ the prince of peace 6 Obadiah promiseth to Judah and Jerusalem such Saviours as should advance and set up the Kingdome of the Messiah Obad. v. 21. and so the Kingdome shall bee the Lords that is Christs who shall reign in his Church for ever and of whose Kingdome there shall bee no end 7 Jonas in his own person preached his Death Burial and Resurrection in that hee was swallowed of the Whale and lay three daies in the belly of it and in the third day was cast alive on dry Land 8 Hosea recordeth his triumph and victory over death Hos 13.14 O death I will bee thy death O Grave I will bee thy destruction 9 Habakkuk the sending out of his blessed Gospel into all the World by his Apostles so as all the earth should bee filled with the knowledge of God as the Waters cover the Sea 10 Joel foretelleth of his ascension and the pouring out of his Spirit upon all flesh Joel 2.28 11 Amos of the calling of the Gentiles a fruit of that ascension which hee calleth the â—â—sing of the Tabernacle of David Amos 9.11 as James notably applyeth it Act. 15.16 12 Zephany shadoweth his second coming to judgement and sheweth what a fearful and terrible day it shall bee to all the wicked of the earth Thus have wee shortly seen all the Prophets witnessing unto the doctrine taught in this Sermon by our holy Apostle And that the chief aim and drift of all these Master builders was to lay this the main foundation of all our Religion that Jesus Christ the Son of Mary was the Son of God the true Messias the Lord of all and the onely Saviour and Redeemer of the World First note hence Consent of the Church to any doctrin to be received with these cautions what is the true consent which all Teachers must aim at in the delivery of any Doctrin unto the people of God namely the consent of the Prophets and Apostles it forceth not a Doctrin to bee Orthodox or Ancient for a man to say all the Fathers are of this mind which is the Popish cry for all their Heresies but to this Doctrin give all the Prophets and all the Apostles witnesse and therefore it is sound and perswasive Yet wee refuse not but challenge to the Doctrin which wee teach the consent of the ancient Church but with these cautions 1 With the Primitive and Apostolical Churches which as they were most ancient so were they the purest 2 With the Churches which were after them five or six hundred years so far forth as they consented in doctrin and discipline with the former for many Popish errors are ancient and the Apostle telleth us that Antichrist begun to work in a mystery even in their daies And some of the Fathers were carried into some superstitions and errors and so not espying the mystery helped up Antichrist whom they intended to hold down 3 The Holy Ghost hath revealed every Doctrin necessary to salvation more holily more clearly and more eloquently than all the Fathers put together who if they had
any true wisdome had it from the Scriptures to which wee must still hold our selves both as the ground as also the judge of consent 4 If any Father or Fathers shall by a common error by word or writing condemn any point of our doctrin without the authority of the Scriptures we will willingly dissent neither do wee give credence to any Doctrin because the Fathers have taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5 Wee cannot hold consent to bee a note of the true Church unless it be in the true doctrin and therefore wee justly blame sundry of the learned Papists who make unity a note of the Church but make no mention of verity at all for the strong man may hold all at peace and unity whilest Paul and Barnabas having the truth may bee at oddes between themselves On which conditions as wee are able to justify our whole Religion by antiquity and consent of the most ancient Churches and Fathers so also hath it been and may bee made as clear as the light that the Doctrin of the Church of Rome wherein they dissent from us is a stranger and novelty never known to the Prophets and Apostles nor the purest Churches after them neither had it ever that which they brag of the consent of the ancient Fathers neither do they consent in it among themselves The force of consent wherein it staâ—deth Secondly Note hence what is the force and work of consent of the Church in Doctrin it is not to work Faith for that is in the next words tyed to the word and witness of the Prophets and Apostles which is called the word of Faith because it is by Gods Ordinance a means to work that Faith by which it self is beleeved but to move the heart and prepare the way to Faith For it cannot bee that any spiritual grace such as faith is can bee wrought by any but super-natural means of which kind no outward â—estimony if it come backed with the voice of all the Churches in the world can bee for all this is but an humane witness simply and in it self considerâ—â— If they say the Churches testimony is a Divine testimony I answer so far as it carrieth with it the agreement of the Scriptures and Holy Ghost speaking therein it may bee said to witnesse a Divine truth And thus in no other respect can the voice of the Church bee called a divine testimony than the preaching and writing of some other teacher in the Church who delivereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrin of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures in that they stifly after conviction avouch and maintain that the authority of the Scriptures depend upon the testimony of the Church some of them blasphemously saying that they have no more credit than Esops Fables further than the Church giveth it unto them which is to say that God must not bee beleeved for himself and as if the Kings word should have no credit or command but from his guard In reading the prophets thou must be led still nearer unto Christ 3 Hence note That in our reading of the Prophets wee must still bee led further unto Christ for as all the Scriptures so the writings of the Prophets were reserved for this purpose and set apart by God to bee the ordinary outward stay and foundation of the faith of the Church And if our Lord Jesus himself whilest hee was yet in the flesh present with his Disciples did for the confirmation of their Faith in his Doctrin Life Death and Resurrection interpret unto them the writings of the Prophets how much more need have we now in his bodily absence to read with diligence these same writings to help us forward being so wavering and staggering in our faith and the attendent graces of it And hereunto answereth that commandement Joh. 5.39 Search the Scriptures namely Moses and the Prophets that is do not onely procure these writings to your selves nor onely read perfunctorily but diligently and studiously search to finde out the chief scope and matter contained therein which lyeth not in the crust or shell but within in the very bowels of them and this kernel himself in the next words sheweth to bee himself and life eternal through him And why must wee thus search the Scriptures of the Prophets himself rendereth the reason the very ground of our exhortation because they testify of mee This is the natural scope of them to bring men to the acknowledgement of the persons offices and benefits of Christ Thou losest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou givest over searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou Historically knowest something of him which thou didst not know before nor when thou art able to discourse or diâ—pute of deep points of Divinity but when thou commest unto him as the context sheweth when by the quickening of thy faith and repentance thou layest faster hold upon him for life everlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse waters of whom wee may renew the woful complaint of Christ against the Jews who when hee had exhotted them to search the Scriptures presently addeth But ye will not come to me that ye might have life Joh. 5.40 The second point is The scope of all the Prophets witnesse and this is to bring men to beleeve in the name of the Son of God which is by faith to receive Christ as hee hath described and propounded himself in the Word and Promises of the Gospel For although the Apostle might sooner have said that whosoever beleeve in him yet hee useth this phrase rather of beleeving in his Name thereby secretly to refer us unto the word of the Prophets and Apostles which testify of no other name to bee saved by but onely the name of the Lord Jesus For our better clearing of this point wee will consider 1 What this saith is 2 The benefit of it 3 The marks and signs of it 4 The use First What this Faith is It is a supernatural gift whereby every beleever apprehendeth and applyeth unto himself Christ and all his merits unto salvation Faith what it is I say it is a gift nay the Scripture saith that it is the gift of God Phil. 1.29 and it is given you to beleeve as also to suffer And that it is supernatural all the commandements wee have to beleeve plainly evince for were it natural we should need no commandement to do it Further it is such a gift Opera naturalia non indigent pâ—aecepto as whereby wee
from our selves to seduce us and lead us away by our own concupiscence he hath the world his faithful armour-bearer in it hee hath false doctrin heresie wicked counsel wicked company wicked example on the right hand wealth honour power on the left contempt persecution vain presumption and rash confidence despair c. he hath all sins that are near of kin to us Quest Why is Satan thus restless in tempting Ans 1. Because of his infinite malice by which Satan restless in tempting for three reasons seeing hee cannot hurt God he rushes upon his Image in man 2 Because of his envie that man should climbe by Christ to that estate which himself is fallen from irrecoverably He would have him everlastingly unhappy like himself 3 Because of his special enmity against the godly for all contraries tend to the destruction of contraries Use 1. If Satan be so restless a tempter it behoves us so much the more to watch and pray against him The former the Apostle Peter commends unto us that seeing our adversary goeth about continually seeking to devour us we must watch and resist 1 Pet. 5.8 If our adversary were capable of end of days or end of malice we might be secure or if he were wearied with continual ranging or did take rest or truce But the Apostle tells us that so long as there is a world there shall be a Devil and so long as he is a tempter he will continually compass us whatsoever we are about if a good thing to hinder it as he stood at Jehoshuahâ— right hand if an evil to hatch contrive and thrust it forward and being done to draw and spin out as much wickedness from it as may be So where ever we be wee are not without a tempter at home or abroad in the street or in the field alone or in company in our callings or recreations in our eating and drinking in our preaching or hearing reading or praying the Tempter spares no attempt against us The latter our Saviour teacheth us namely to pray that we be not lead into temptation that seeing our enemy is mighty subtile and every way furnished for the assault God would give us strength to resist evil and persevere in good ways to the end Use 2. It justly reproves their folly who as if there were no tempter are tempters of themselves care not what occasions and weapons they minister to Satan run into such company and courses as if for want of Satans malice they would lay snares and hooks for themselves that Satan may easily draw them to all evil Of this sort are they that haunt Ale-houses and Taverns seekers of excess drinkers down of health and wealth drowners of sobriety and honesty what need this man any other tempter that sets himself to save the Devil this labour yet lest he should be alone in his sin he will fit him and send in before or after him some swearer or scorner or Atheist and they together shall swill in oathes and scoffs and impiety with their liquor and notably confirm each other in lewdness and prophaneness Of this sort also are they that watch the twilight to frequent lascivious company or the houses of light persons men or women or the society of such as are foul in their speeches and wanton in behaviour a secret poyson infecteth the heart hereby and this is to seek the tempter how hath he fenced himself with watching and prayer against temptation that thus goes out to meet it Joseph fled these occasions and ran out of the company of his lascivious Mistris Of this sort are they that use wanton and light attire and those that goe to Mass and say they keep their hearts to God and those that set up Images before them flat monuments of gross Idolatry Of this sort are they that run to Enterludes and Playes which are the Devils bellows and blow no few sparks into the gunpowder of our own corruptions It was wont to be said that there was no play without a Devil but there is never a one but there is a great many more Devils than one than seen every part person action speech and gesture almost is a notable tempter and corrupter what need these be driven of Satan that thus run before him Of this sort lastly are they that seek to Witches and Sorcerers these run to the tempter as Saul when God was gone from him took great pains to goe to the Witch yet he went in the night but our Witch-hunters run in the day the tempter need not come to them they will find him if he be in any corner of the country Vse 3. This is a special use to Ministers to bee careful and watchful over their people against this tempter 1 Thess 3.5 The Apostle from this ground provoketh and testifieth his care over them For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have tempted you And how jealous was hee over the Corinths 2 Corinth 11.3 saying I fear lest as the Serpent beguiled Eve through subtilty so your mindes should be corrupt from the simplicity of Christ and having written against the incestuous person that hee should bee delivered to Satan to humble him he writes in his second Epistle chap. 2.11 that they should now receive him again lest Satan circumvent us for wee are not ignorant of his wyles The Apostle knew there was a tempter that did mightily and continually assay to bring in corruption of doctrin and manners that would hinder them from the Word and choak it in them and therefore he was the more careful Thus should every good Shepheard watch his Flock against this ravening Wolf and reside and abide with them as he is sure the tempter doth How unsafe and destitute are many people left to the tempter by the absence of them who have taken their charge is plain by the Parable of the tares that when the Husband-man slept the envious man sowed tares hee slept a little and slumbred but he was present and if the tempter take the advantage of a little negligence in the presence of a Pastor how will hee bestir him in his absence what an harvest of tares must be reaped by that It is sure the tempter will not bee absent neither moneth nor quarter and therefore the Pastor had need not only to be still present but also watchful to espy the state of his people to help them out of sin and teach them to resist the tempter Vse 4. Beware of tempting any to evil or of with-drawing any from good for this is a Satanical practice Our Saviour Christ when Peter disswaded him to go to Jerusalem said Come behind mee Satan in which words hee shews that none can tempt to evil or from good but Satan or one led by him So the Apostle Paul calleth Elimas who sought to disswade the Governour from the faith the childe of the Devil Act. 13.10 because as Christ said of
his soul As for that A little leaven leaveneth the whole lump the Apostle speaks it to the Governours not to suffer such wicked persons and provoketh only private persons the peeces of that lump to be the more watchful over themselves but not to refuse Gods Ordinances for them And as neither that Church of Corinth ceased to be a Church for suffering that wicked man for the Apostle honours them with that style while he checketh that sin so neither doe particular members cease so to be for that such are suffered much less Look to thy own soul the Apostle wisheth every man to examine himself rather than others Object 5. But how can I hear the Word with profit from a wicked man Ans 1. A wicked man may preach salvation to another and damnation to himself as Judas and the builders of Noahs Ark. A statue may point another the way but it self stand still 2 An instrument hath all his efficiency from the first mover who is God himself a Knife with motion will cut if the hand will use it 3 The Word is like the Light now as the light of the Sun is not defiled though it pass through the dirtiest places so the Word is not polluted through awicked preacher 4 Look to thy own disposition that thy soyl be good as the seed is good take the benefit of the Sun and rain and it is no matter whether the hands be clean or foul that cast and disperse the seed 5 Let Preachers consider what a barr it is to all their labour to bee scandalous covetous disdainful envious noted for Gamesters companions c. how their example doth more harm than their teaching can doe good with how little power or prevailing he can point his finger to other mens sores which every one can point at in himself what an odious thing it is to make Gods people to loath Gods Ordinances because of him and what a woeful case is it that Paul intimates of such teachers who preaching to others themselves by disobedience become cast-aways 1 Cor. 9.27 Rules to avoyd entangling and seduction by Separatists perswasions 1 Labour for wisdom to discern between main truths in doctrin and inferiour in discipline as knowing that Jerusalem was the holy City before Nehemiah builded the wall of it between the person and the place not condemning the place for the person between the thing and the use and condemn not the use for the abuse between Offices and Executions substance and circumstances the being of a thing and the wel-being of it 2 Labour to reform thine own heart first for that is in thy power to amend and then thy own family and if it be in thy power goe further to the house of God but if thou beest a private man and this bee not in thy power thou must turn thee to prayers and tears and yet so strive in seeking the wel-being of things as by unthankfulness thou lose not the comfort of the things themselves 3 Be low in thine own eyes suspect thy own judgement condemn not much less contemn those that are not every way as thy self Pride and contention of spirit are inseparable and it is folly to look that men who have a different measure of grace should not differ in judgement and though they walk in the same way yet not after the same manner 4 Testifie thy self a sound Christian by the badge of Christ which is love by this shall all men know that yee are my Disciples if yee love one another Study to be quiet saith the Apostle and follow things that concern peace Love will make the best even of bad things and give a charitable construction of things doubtful and pitty and pray for such as erre howsoever and much more if they erre of ignorance Use 2. This doctrin teacheth us that the way to sanctifie a mans person or family is to set up the Worship of God in his heart or house 1 Thy heart must be the Temple of God yea as the Ark within the Sanctuary In the Temple God was daily worshipped there were daily Sacrifices offered the Scriptures read and expounded and prayers preferred unto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must privately yea secretly apart daily worship God with personal worship daily offer the sacrifices of praise and thanks for personal blessings and deliverances daily prefer thy personal prayers daily apart read and apply the Scriptures to thine own use for thus must it be in Gods temple And further thy heart must be as the Ark wherein were kept the Tables of the Law written with Gods own finger endeavour in obedience to all Gods Commandements intreat God to write his Law in thy heart that thou mayest never depart from it Thy heart as the Ark must keep the pot of Manna a type of Christ the food of life close Christ within thy heart and hold him as thy life never to part with him for that figured the Sacraments in which Christ is propounded the food of the soul Thy heart as the Ark must contain Aarons rod that had budded signifying the discipline and government of Christ unto which thou must subject thy self let this rod flourish in thee and stoop with reverence and fear to this scepter 2 Thy house and family must be sanctified also by setting up and preserving Gods worship there We read of some of the Saints who had Churches in their Houses Every Christian professing holiness must have the like care and endeavour in such Family-exercises as God hath prescribed as 1 In diligent teaching and instructing the family-partly in reading and partly in delivering precepts out of the word It is Gods Commandement Deut. 6.7 to whet the law continually on our children and train them up even from child-hood in the Scriptures The benefit whereof shall bee 1 To fit them for the publike Ministry 2 To cause the word to dwell plentiously in them 3 it is a notable means for their growth in godliness and to contain them in good order 2 In calling them to account for things delivered by catechising pittifully neglected in families who yet would be thought to bee Gods people This is the driving of the nail to the head to stick the surer It works care in those who easily reject good means It hinders vain thoughts words and exercises It banisheth much folly and ignorance that is bound up in the hearts of children and servants 3 In applying the works of God past or present on our selves or others to move them to confidence and trust in God by the works of his mercy and to fear to offend by the works of his justice and by this means the seeds not only of true Religion but of good conscience shall bee sown in them betimes this was holy Abrahams practise for which God would not hide his secret works from him Gen. 18.19 4 In daily private prayer with the family at least every morning and
evening solemnly on our knees making confessions of sins and requests to God together with thanksgiving Psalm 55.17 Evening and morning and at noon will I pray and make a noise Daniel three times a day prayed and praised God in his house as hee was wont chap. 6. v. 10. The excellent use of which is the opening of the door of Gods treasury to the family by which it is inriched with the best blessings of God Besides the Lord shall hereby have some honour that is due to his mercy upon the family 5 In edifying the family with Psalms and melody to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto wee may bee perswaded by these motives 1 In that they are the practises of men fearing God such as Joshua and his house Cornelius and his houshold 2 In that by these exercises the family shall not only be sanctified but also blessed as Obed Edom and his house for the presence of the Ark. 3 What madness is it to reject and banish Gods word and worship out of doors and yet think God is there Nay where found grace comes there is the Spirit of Prayer and Supplication in every family apart Zach. 12.14 and where the worship of God is not set up in families there is nothing but a conspiracy of Atheists and a wicked brood bringing Gods judgements on themselves and the business passing through their hands Use 3. Jerusalem is called holy being once sanctified to the Lords use which teacheth us that wee should reverently both conceive and speak of all such things as are set apart to the Lords use 1 Some persons are consecrate to the Lord as the Tribe of Levi of whom the commandement was Thou shalt not forsake the Levite all thy daies And the Prophets Touch not mine annointed and do my Prophets no harm So in the New-Testament The Minister that rules well is worthy of double honour Yea if the widows which were set apart to inferiour offices about the poor must be honoured 1 Tim. 5.3 much more the Minister that standeth in Gods place and stead Heb. 13.17 Obey them that have the oversight of you Thus Cornelius reverenced Peter and the Eunuch Philip. Nay not onely the Minister but every beleever is separate to God and sanctified to carry the Covenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reverently and lovingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and revile them for hypocrites and count them as the Apostles whose doctrin they profess the scum of the world 2 Some places are for their use to bee accounted holy because God is there present in his worship as the places of our meetings not that any inherent holiness is annexed to the place or cleaveth to it out of the action of Gods worship but while God is present in his Worship wee must account it holy ground and the house of God When God appeared in Bethel to Jacob hee said How fearful is this place surely it is no other than the house of God Wee must therefore put off our shooes with Moses that is our base and vile our sinful and sensual affections yea our lawful if earthly thoughts when wee come to this holy place Look wee bring no thoughts with us unbeseeming the place where God is separated from other common places to holy uses Look that in this place wee use no gesture or behaviour unbeseeming a man that hath business with God being present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the use and presence of God in this use what shall wee think of them that conceive so basely of them as they would love a Parish better in which is no Church Others prophane them with base practices and unconscionably suffer them to fall or decay and will bee at no charge to make or keep them handsome sweet and beautiful Styes were fit for such swine As their affection is so is their devotion 3 The holy Ordinances of God must not bee touched but with holy respect and reverence of which it is said It is not safe to play with holy things 1 The word must bee received read heard spoken as the holy word of God To make jests of Scripture is a wicked practice God looks graciously on him that trembles at his word Isa 66.2 as good Josiah whose heart melted hearing the words of the Law So the names and attributes of God are never to bee used in frivolous admirations but every knee must bow unto him Phil. 2.10 Neither ought wee to laugh at Gods judgements on others 2 An Oath is one of the holy Ordinances of God and to swear in common talk vainly is not to shew reverence to this holy Ordinance Swear not at all that is uncalled Mat. 5.34 35. neither being called but in truth justice and judgement for an Oath is appointed to decide controversies which other means cannot How few consider whether the matter bee worth an Oath or whether they bee called to it or whether it might not have been better passed by Yea or Nay or by a bare asseveration A wicked man is described by being a Swearer Eccl. 9.3 but a godly man not only not swears from which a man by education or civility may abstain but also fears an oath in what company soever hee is or what occasion soever hee hath 3 A Lot is another special Ordinance of God to decide a controversy from heaven by God himself when all means on earth fail Therefore Lots must not be used without great reverence and prayer because the disposition of them commeth immediately from the Lord Pro. 16.33 and not but in great matters not for recreation for it is said to cause contentious to cease among the mighty Prov. 18.18 neither do wee read that it was ever used but in very great things as the dividing of the land of Canaan the election of High Priests and Kings and the surrogation of Matthias into the place of Judas Hence it follows if dice and cards bee Lots as I think they bee that all play by them is unlawful 4 Some times are sanctified above other as the Sabbath day all which must bee passed holily with much reverence and respect both remembring it before it come yea rejoycing in the approach of it and when it is come to sanctify it 1 In our hearts for external observation of the Sabbath without inward holiness and affection to the duties of Gods service is hypocrisy 2 We must not meddle with any part of the duties of our ordinary calling for that is no holy thing 3 Much less travel to Markets or Fairs but every man must stay in his own place Exod. 16.29 Neb. 13.15 to 19. 4 Least of all must wee set any part of it apart
down Here bee in these words three things further to bee considered 1 The action which the Devil would effect the casting down of Christ 2 The agent not the Devil but Christ himself must do it Cast thy self 3 Luke addes from hence where means of safety were Doct. 1 All the travel of the Devil is to cast down Christ and in him all mankinde The estate of the Church is militant while it is here below and the battle is maintained between Michael and his Angels and the Dragon and his Angels Rev. 12.7 and therefore as in a battel the contrary part by all the power and policy it can seeks to cast down and overthrow not the Captain onely but all the adversary power and discomfit the whole Host so is it here To clear this point wee must know there be three estates from whence Saan hath ever sought to cast men down 1 From the estate of innocency and grace created Adam was no sooner set up in this happy and glorious estate but Satan cast him down And from this pinacle wee are all cast down in him The second Adam himself was sundry waies assayld in these temptations and sundry others to bee cast down also from the same most innocent estate which had been the casting of us all not out of the earthly Paradise with Adam but a casting down from heaven unto hell 2 From the estate of regeneration and grace renewed Satans continual labour is either to keep men under condemnation from the state of grace or to cast them down if it were possible from that estate to which they are by Christ restored Hee worketh effectually in the sons of disobedience by hardning their hearts blinding their mindes and leading them hood-winkt at his pleasure to damnation 2 Cor. 4.3 If our Gospel bee now hid it is hid to them that perish in whom the God of the world hath blinded their mindes that the light of the glorious Gospel which is the image of God should not shine unto them And for the elect hee sets upon them false Prophets and seducers hee is incessant in most malicious tentations by which hee soileth them often in foul manner and if hee cannot cast them down from their estate in Christ yet hee often casteth them down from the comfort of it both by inward and outward sorrows and persecutions Rev. 12. the Dragon when hee cannot kill the woman and her seed hee will cast out of his mouth waters like a floud to drown them and if that prevail not hee will stir up war with the remnant of the seed which keep the Commandements of God and have the testimony of Jesus Christ 3 From the Pinacle of their outward estate or office which they hold in the Church or Common-wealth for so hee did here with Christ when hee had gotten him to the Pinacle hee thought to get him down easily At least hee will do his best to cast him down for hee should fall with witnesse First If hee see a man on the Pinacle of the Temple a teacher in the Church listed up above others in gifts or place hee will leave no stone unturn'd to cast him down for hee knows that as if hee had here cast down Christ hee had cast down with him all his members so if he can cast down an eminent Teacher hee casts down with him as many as depend upon him And here no Teacher can secure himself if hee were in place above all the ministry of the New Testament nay the higher the pinacle the more slippery and dangerous to fall Judas his place was an higher place than any ordinary minister of the New Testament stands upon but yet how fearfully was hee cast down by the Devil who put it in his heart and prevailed first for the betraying of his Master and then the hanging of himself how did the Devill seek to winnow as wheat the rest of the Disciples that stood on the same battlements who had as certainly been cast down but for the power and prayer of their Master Luk. 22.31 How strongly may wee clear this truth if wee observe one experience which all the ages of the world have confirmed namely that the Devil hath ever striven to set men on the Pinacle of the Temple to cast them down and the Church in them How hath hee by wicked means as flattery mony and corruption advanced them into the highest places and pinacles of the Church whom hee might use as his chief Agents to ruinate and bane the Church as the false Prophets in the Old Testament that would ever with the Squirril build and have their holes open to the sun-side ever keep in with Princes and sing sweetly to the present times As also the false Apostles that would suffer nothing for Christ but under a colour of preaching Christ abolish Christ and his doctrin taught and maintained by the true Apostles How doth the Church complain that shee was never so wounded as by the watch-men who also robbed her and took away her veil from her Look into the Records of fifteen hundred years and wee shall not read almost of any persecutions of the Church but raised and with all heat pursued by proud persecuting and Antichristian Bishops who kept the chief places in the Church And ever since the Bishop of Rome hath been by the Devil lifted up into the highest Pinacle of the Temple his casting down and fall into so many monsters of doctrin and manners hath been in this Christian World the ruine and downfal of so many as whose names are not written in the book of life All this comes to pass by the malice of the Devil whose tayl draws the third part of the stars of Heaven and casteth them to the earth Rev. 12.4 Against these stars and lights of the World hee bendeth his forces If hee can cast them down to earthliness or service of any lust he hath his desire Secondly If hee see a man upon the Pinacle of his own house hee will if he can cast him down thence and for this purpose will lay his plots and objects David walking on his battlements was soon cast down thence by the sight of Bathsheba Especially if a man be a Magistrate or Governour standing on the pinacle of authority the Devil will cast him down if by any means hee can His example will cast down a great many with him hee stands high many eyes are upon him and so many see him If Rhehoboam commit Idolatry all Judah will sacrifice under every green hill If the Magistrate bee fearful negligent or any way noted for vice those under him will take it for a Licence Reasons The Reasons why Satan seeks thus restlesly to cast men down from every good estate are these 1 Because himself is cast down from Heaven to Hell Rev. 12.13 When the Dragon saw that hee was cast out into the earth hee persecuted the woman Hee would have and hold every man under his own condemnation 2 Because of
searched whether the things spoken were so We take no coin without due tryal Quest How shall I try the spirit that brings a sentence of Scripture Answ 1 By diligent study and reading of Scripture diligently searching out the truth for the determination of every truth must bee by scripture Dubiuâ—â— and though scripture seem to bee opposed to scripture wee must not with Papists draw determination of matters from scripture so saith the Apostle in Eph. 4.14 Let us not bee carried about as children with every wind of doctrin how should wee do other but follow the truth in love Examine the places circumstances antecedents and consequents confer with other scriptures to all which it must agree 2 Follow and frequent the Ministery as not content with the knowledge of the scriptures without the true understanding of them Non in legendo sed in intelligerdo Hieron for they consist not in the bare letters but in the pithy sense said the Father And this true understanding wil help us to lay it to the Analogy of faith wherunto it must bee agreeable and will make our senses exercised in the word 3 Adde hereunto prayer which procureth the spirit to lead us into all necessary truth David never ceased to Pray to bee taught as we may see through the whole 119. Psalm 4 Consider the end and scope of the scripture alledged If it lead thee into an action condemned by the law of nature or against other direct scriptures or principles of religion it is of the Devil the father of Lies for Gods Spirit never alledgeth scripture but to lead us into the knowledge and practice of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise up see what hee aimeth at if it bee to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeal if the end bee to draw thee to superstition Idolatry or Popery beware of him his scope discovers him If a doctrin or scripture be alledged to nourish any fleshly delight or to hold men in sin though the words bee Gods the allegation is the Devils as At what time soever a sinner repenteth c. and the Theef was saved at the last hour and therefore if thou canst say two or three good words at thy death all shall bee well here is the Devil saying It is written for all scripture truely cited by Gods Spirit aims at mortification and the furtherance of Repentance If a Scripture bee alledged and urged to threaten and discourage such as fear God and shew forwardness in good waies or to animate the sinner promising him peace and life it is Satans allegation for if Gods Spirit alledge scripture that word is good and comfortable to him that walks uprightly and the threats of the law are fit provision for impenitent persons Vse 2. This teacheth us not to content our selves to know the Scripture and bee able to speak of it or to alledge it for the Devil knows the word and can alledge it readily yea hee is expert in it Many men deceive themselves in their estate and think themselves sure of salvation if they can get a lirtle knowledge of the scripture above others as though Satan could not alledge it or as though the wicked could not preach it as Judas did or ungodly men profess it who take the word into their mouth and hate to bee reformed Psal 50.16 17. Use 3. But let us take heed wee come not behind the Devil himself while wee thus highly conceit our selves for 1 Are there not a number of ignorant men almost as ignorant as if the scriptures had never been written and shall not the Devil condemn these who hath gained so much knowledge in the word which containeth not one word of comfort for him but judgement that makes him tremble Yet these whom they would make wise to salvation and to whom they offer the joyes and comfort of life eternal are utterly ignorant of them 2 Many read the Scripture but as Satan not to inform or reform themselves nor to make themselves better but both themselves and others far worse as not only Hereticks and learned Papists who bend all their knowledge to suppress and hide the truth but all such as by the scripture seâ—k to maintain their own errors and sins which they will not part with And these are no better than the Devil 3 Others will read Scripture and hear and know it but without all special application and grace in the heart wherein they should differ from the Devil and wicked men who know the word but affect it not do it not nay cannot abide the special application of it to do them good and this doth nothing but increase sin and judgement sin Jam. 4.17 to him that knoweth to do well and doth it not it is sin a great sin without excuse or cloak Joh. 15.22 judgement for such shall bee beaten with many stripes 4 Others brag of their knowledge they read the Bible at least Davids Psalmes and they know as much as any Preacher can tell them But stay the Devil reads the Psalter as well as thou and can quote Davids Psalms more readily than thou hee can read the Bible hee knows as much yea more than any Preacher can tell him what sayest thou more of thy self than the Devil can do of himself and more truely And what hast thou gained by all this challenge but thine own conviction of great sin without excuse but not without witnesse Is not thine own mouth thy judge who professeth so much knowledge and so little grace love practice To sin wilfully and presumptuously against the light is an extraordinary conformity with Satan Rules of reading and hearing the word religiously 1 Consider the excellency of the Word above all pretious things and how dangerous it is to take Gods name in vain which is then when the word is frustrate of his right end 2 They are called holy Scriptures not only in regard of that holy truth contained in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because they are instruments by which the Elect are sanctified and made holy John 17.17 and therefore are never to bee used without holy affection nor without indeavour to grow up in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 They are the Word of faith therefore wee must mingle the Word with faith and lay up the precepts and promises thereof to beleeve it 4 The Scriptures being the rule of life wee must submit our whole man to the obedience and practice of it with all sincerity and constancy Hereby we shall go beyond the knowledge of the Word in Devils and ungodly men NOw for the place it self wee must consider it two waies 1 As abused by Satan in his allegation 2 As wee find it holily set down by the Spirit of God In Satans abuse of this Scripture wee may see many particulars 1 Hee wrongs
over them but his Vicar neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law Or if a man come to read out of custom and coldly without fervency and love experience will tell him though thus he read much his profit shall bee but small 3 With repentance and faith and a good heart 2 Cor. 3.14 when the heart of Israel shall be converted to the Lord the veil shall be taken away this veil is natural ignorance and infidelity VVhere the former is no marvel if the word read and known be not understood as a blind man cannot see the Sun shining in his strength VVhere faith is absent and is not mingled with the word it must needs become unprofitable Impossible it is that the wisdom of God can dwell in a wicked heart no man puts precious liquor into a fusty cask This is the cause that men of great learning want sound understanding because they want sound conscience Hos 14.10 The ways of God are right but the wicked fall in them 4 With a purpose not only to know but to practise Joh. 7.17 If any man will doe my will he shall know whether my doctrine be from heaven The scope of the Scripture is not only to beleeve in the Son of God but to walk in the obedience of faith Now if men read over all the Bible an hundred times either for knowledge only or for vain-glory or to advance themselves into preferments or to oppose the truth as Hereticks and Papists doe no marvel if they never attain the true sense of them 5 With prayer for the Spirit to lead us into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is only able to acquaint us with his own meaning If any man want wisdom he must ask it of God Jam. 1.5 so did David Psal 119.18 Open mine eyes that I may see the wonderful things of thy law Is it any marvel that they who flie the judgement of Gods Spirit and stand to the Church Pope Councils and only swallow that sense which they give and never look after Gods Spirit should miss of the true meaning of the Holy Ghost and fall into and tumble in a number of errors and heresies To these might bee added meditation diligence keeping of order and time special application and the like These things let them be brought to the reading of Gods Word and no man shall lose his labour hee shall bee taught of God who hath promised to reveal his secret to them that fear him So much of the qualification of the person II. Now follow some rules which a person thus qualified must learn and keep by him to try when a Scripture is wrested or no. Rule 1 The first is that in our text conference of Scripture there the Spirit of God by plain places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it self and so made the people to understand as Junius noteth out of the original So the Bereans having heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the Old Testament Thus the Apostles themselves teaching Christs resurrection Acts 2.16 prove it out of the Old Testament viz. Psal 16.10 Thou wilt not suffer thine holy one to see corruption And to prove that those words cannot be meant of David himself he appeals to another testimony in 1 King 2. where it is said that David slept with his fathers and lay buried in his Sepulchre and so saw corruption This is a special way whereby the Scripture giveth wisdom to the simple Psal 19.7 And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places to exercise mens senses and try their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many pervert the Scripture to their own destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they hear Christ say The Father is greater than I and other such sayings to hold to the death that Christ is not true God co-essential and co-equal with his Father but that they doe not compare this with other places as Job 1.1 That word was God Philip. 2.6 He thought it no robbery to be equal with God Rom. 9. which is God blessed for ever And consequently that the former place speaks of his Human nature the latter of his Divine nature How could the Papists suffer shipwrack of faith and Heretically erre in the foundation of Religion teaching justification by the works of the Law out of Jam. 2.21 Was not Abraham our father justified by works but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 We are justified by faith without the works of the law and Tit. 3.5 Not by the works of righteousness which we had done but according to his grace he saved us Which places being compared shew that one speaks of justification before God as Paul the other of justification before men as James the former of justifying the person the latter of justifying the faith of the person When they read such places as these Awake thou that sleepest and Turn you turn you O house of Israel hence they conclude man hath free-will in his own conversion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is only evil continually and it is God that works both the will and the deed c. the reconciling of such places would force them to see that till God work us wee are meer patients and after that acts agimus being moved we move for his grace must not bee idle in us The lewd and disordered Libertine when he reads that wee are justified by faith without works casts off all care of his conversation What can his works doe what need they But he could not thus pervert the Scripture to his destruction if he compared it with such Scriptures as say that faith without works is dead and that faith works by love The reconciling whereof would teach them that although works be excluded from justification yet not from faith they must bee in the person justified though not in the justification of his person This conference of Scripture is either in places parallel and like or in such as seem to be opposed and unlike The conferring of like places bringeth great light to the reader As for example 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing If we would understand what is meant by this nothing compare we it with Gal. 5.6 In Christ Jesus neither uncircumcision availeth any thing nor circumcision where nothing is to avail nothing and is not referred to Circumcision or uncircumcision it self but to the person it is
nothing to his salvation So Psal 110.1 Sit at my right hand till I make thy enemies thy foot-stool If wee would know whom this is meant of compare it with 1 Cor. 15.25 For Christ must reign till he have put all his enemies under his feet Psal 2.7 Thou art my Son this day have I begotten thee this place is explained by the like Heb. 1.5 For to whiâ—h of the Angels said he at any time Thou art my son c. Psal 97.7 Worship him all yee Gods What is meant by Gods and whom must the Gods worship see Heb. 1.6 When he brought his first born into the world hee said Let all the Angels of God adore him Concerning unlike places we have this rule That they speak not either of the same thing or manner or time and by wary observation of the circumstances this will easily appear in examples 1 Joh. 16.13 The Apostles after the gift of the Spirit were led into all truth and freed from error Yet Peter greatly erred after that Gal. 2.11 Answ The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conversation now Peters error was not directly in doctrine but in conversation with the Gentiles So as the opposition is not in the same thing 2 Isa 59.21 My word shall not depart from thee nor from thy seeds seed for ever saith the Lord yet Matth. 21.43 the Kingdom shall bee taken from you Answ The Prophet speaketh of the whole true Church of God which shall be perpetual upon earth our Saviour of the Nation of the Jews So as the seeming opposition is not in the same 3 Luk. 17.19 Thy faith hath made thee whole here Faith is greater than Charity but in 1 Cor. 13.13 Charity is greater than faith Ans They speak not of the same faith the former place speaks of justifying faith considered with his object Christ which not absolutely as a quality but relatively as apprehending Christ is greater than Charity the latter of miraculous faith which is less 4 Rom. 7.22 Paul delights in the Law of God yet vers 23. Paul resisteth the Law of God Ans This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the Law according to the later he rebelleth against it 5 Luk. 10.28 Life is promised to the worker This doe and live Rom. 4.3 Not to him that worketh but to him that beleeveth is faith imputed to righteousness Ans Both speak of the word but not of the same part of the word which standeth of two parts the Law and this promiseth life to the worker and the Gospel which promiseth life to the beleever 6 Joh. 5.31 If I give testimony to my self my testimony is not true Joh. 8.14 If I testify of my self my testimony is true Ans Consider Christs testimony two ways 1 As the testimony of a singular man and thus considering himself as a meer man he yeelds to the Jewes that his testimony were unfit and not sufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand but 2 Consider him as a Divine person coming from Heaven and having his Father giving witness with him thus his testimony is infallible not subject to passion or delusion And of this later the place speaketh 7 Matth. 10.8 Freely yee have received freely give Luke 10.7 The workman is worthy of his wages Ans The places speak of the same persons but not of the same works the former of miraculous works which are not to bee bought and sold for money the use of them being only to forward their ministery the later of the Function of Preaching and labour in building the Church equity requires that he that laboureth in the Ministry should receive recompence for his labour Gal. 6.6 8 Hos 13.9 God is not the author of evil Amos 3.6 There is no evil in the City which the Lord hath not done Ans It is not the same evil but that the evil of fault this the evil of punishment 9 Prov. 20.9 Who can say my heart is clean Matth. 5.8 Blessed are the pure in heart Ans 1. A man absolutely considered in himself is all impure so the former place speaketh but relatively considered in Christ he is pure so the later 2 No man is pure in respect of the presence of corruption but the godly are in respect of the efficacy and rule of it 10 Mark â—â— 15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Ans Distinguish times and the Scripture will bee consonant enough the former place is meant of preaching after Christs time the latter wâ—iâ—e hee was living on earth Both are true because the times are diverse 11 Joh. 3.17 God sent not the Son to judge the world Joh. 5.27 The Father hath given all judgement to the Son Ans The time of his abasement at his first coming when hee came not to judge but to be judged must bee distinguished from his second coming in Glory and Majesty to judge the quick and the dead of this the later 12 Exod. 20.15 Thou shalt not steal Chap. 11.2 Robbe or spoyl Aegypt Ans A special Commandement of God never opposeth a general but is only an exception from it So of Abrahams mental slaying of his son If a man of himself should steal or kill it is sin but if God bid it is not 13 Malac. 3.6 I am the Lord I change not yet it seems he is changeable Jer. 18.7 Ans The Scripture speaks not in the same respect God changeth not in himself but in respect of us he is changed as the Schools speak non affectivè sed effectivè in respect of his work not of his affection for so there is no variableness or shadow of change in him 14 Psal 18.20 Judge mee according to my righteousness Psal 143.2 Enter not into judgement with thy servant Answ There is a twofold Righteousnesse one of the cause another of the person by this later hee will not bee justified by himself but in the other hee desires to bee justified his cause was good there was no such thing as they laid to his charge If Job would dispute with God his own cloathes would make him unclean but when he dealeth with his calumnious friends hee saith I will never let go mine innocency till I dye 15 Luk. 1.33 Of his Kingdome there shall bee no end 1 Cor. 15.24 Hee shall deliver up the Kingdome to his Father Answ Luke speaketh of Christs Kingdome in respect of it self the Apostle in respect of the administration of it In the former respect it shall never bee abolished Christ shall alwaies have a people to rule alwaies a Lordship and Headship but hee shall give up his Kingdome in respect of the manner and means of administring
the manifesting of Christs glory for which Christ checked her for it was a private and light respect to which miracles must not bee commanded Joh. 2.4 4 For confirming of that Doctrin and Authority which is sufficiently confirmed already Joh. 2.18 Shew us a sign why thou doest these things why thou whippest out buyers and sellers out of the Temple Hee shews them none they tempt God herein was not the whipping of them out and the Authority hee had shewn sign enough of his divine authority did not hee solely and alone overthrow and turn out a number of them without resistance did not he by his word challenge the Temple to bee his Fathers house and himself the Son of God Having thus confirmed his authority by this sign hee would shew them no other Thus the Papists as a Pharisaical seed tempt God looking for more miracles to confirm the same Doctrin which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles When they prove that wee teach another Dâ—ctrin wee will shew them other miracles III. To tempt God in action is thus 1 To enter upon any thing without a Calling for that is to step out of our way when wee do that which wee have neither Word nor Promise for this is in the Text. 2 To walk in a course of sin and live in our wickednesse especially when the Lord by blessings moveth us to repentance Mal. 3.15 They that work wickedness bee set up who bee they in the next words the Prophet sheweth saying They that tempt God are delivered So as all wicked persons are Tempters of God 3 To presume upon extraordinary means when ordinary means may bee had Thus the three worthies of David tempted God that went for water in danger of their lives whereas they might have had it nearer in safety 2 Sam. 23.15 but when they brought it to him hee considered how they had sinned to satisfy his sinful desire and would not drink it And this is the tempting of God intended in this place to flye down refusing the stairs 4 To run into places or occasiâ—â— of danger in soul or body is to tempt God as to run into wicked company or exercises Peter notwithstanding Christ foretold him of his wâ—akness yet trusted on his own strength and went into Gaiaphas his Hall and seeking the Tempter found him and himself too weak for him Our Saviour would here teach us what a dangerous sin it is to tempt the Lord it being so absolutely forbidden the people of God not only in the Old Testament but in the New 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted him Reasons For 1 It is a plain contempt of the Lord in his providence and constitutions when a man either neglecteth the means which God hath appointed to bring forward his purposes or betaketh himself to such means as God hath not appointed 2 It is a manifest argument of infidelity and hardness of heart When a friend promiseth me to doe me good at my need or to stand by me in time of danger I will feign a need or danger to try whether he will be as good as his word or no what doth this but imply a suspicion in me that my friend will not be as good as his word therefore I will try him before I need him And thus he deals that will needlesly tempt God 3 No relation between God and us may encourage us to tempt him He is our Lord a strong God doe we provoke the Lord are wee stronger than hee 1 Cor. 10.12 Let not the Princes of the Philistims dally with Sampson for he is strong and will revenge himself by pulling the house over their heads the Lord is strong and mighty Sampsons strength was but weakness to him therefore let us not tempt him lest we goe away with the worse as the Philistims did He is our God even a consuming fire Heb. 12.29 it is no safe dallying with fire He is our Father therefore we must fear him as Iacob knows Isaac is his father yet is afraid to goe to him disguised lest said he I seem to my father to dally or mock 4 The greatness of this sin will appear in the greatness of his punishment It cost good Josiah his life 2 King 23.29 He would try what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan It cost the lives of six hundred thousand men besides women who for tempting God were destroyed of the destroyer 1 Cor. 10.9 Good Zachary for not beleeving the Angel which came with tidings of a son was struck dumb for requiring a sign Even the best if they tempt God shall not carry it clear away Obj. Psal 34.8 Taste and see how good the Lord is and Rom. 12.2 prove what that good and acceptable will of God is Ans There is a two-fold knowledge of Gods goodness 1 Speculative by which we know God to be good in himself and to us 2 Experimental in some thing not revealed The places alleadged speak of the former only this later is a tempting of God Use 1. This serves to discover unto us our fayling against this doctrine and that every of us cannot so easily put off this sin as we think for 1 Is it not ordinary amongst us that read the Word and of Gods power therein we hear his promises we taste by experience how good and bountiful God is and yet in any straight in every danger we can be ready to tempt him as in Massah saying in our hearts Is God with me Doth God regard me Am I not clean cast out of sight Can I ever be holpen and swim out of this distress Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria and Elisha said To morrow at this time two measures of barly shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in Heaven could it be so he answered Thine eyes shall see it but thou shalt not eat of it And hee was trodden in peeces in the gate for his unbelief 2 King 7. vers 19. 2 How generally are we in love with our sins which out of Malachi we have shewed to be a tempting of God God hath poured abundant mercies upon us the people of England yet we goe on to provoke and tempt him the more his mercies the more our sins how can this abusing of goodness but heap up wrath against our selves Can there bee a greater tempting of God in his justice than to goe on and trade in sin without repentance presuming that God will not punish us What a number of notorious wicked persons are resolved to adde drunkenness to thirst and sin to sin and yet at last mean to
Hee gave himself to deliver us out of this present evil World Gal. 1.4 3 No man hath benefit by Christs death but hee that with the Apostle is crucified to the World and the World to him Gal. 6.14 4 The World as it hath no part of his death for hee dies not for the World so no part in his intercession John 17. I pray not for the World 5 In the entrance of our profession wee have not onely renounced the World but proclaimed and vowed war against it and therefore shall prove no better than runnagate Souldiers yea Apostates if we sight not against it The love of the World is a leaving of Christs colours 3 Consider what cause there is in the World to love it 1 In respect of God it is contrary to his nature Hee is Holy Pure Righteous the World lieth in unrighteousness It is contrary to all his Commandements Hee commands Holiness and Sanctification it incites to all uncleannesse in soul and body Hee commands Truth Sobriety c. It teacheth to Lye Swear Curse Slander and Circumvent Hee commands all fruits of the Spirit it injoyns all the works of the flesh Hee commands to give our goods to the Needy it wills us to get our Neighbours 2 In respect of it self it is changeable variable inconstant and wilt thou affect that which thou canst not hold or injoy 3 In respect of thy self is it not madness excessively to love that which doth thee so much harm pricks as thornes and pierceth with so many sorrows crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortal hatred and only slayeth those which resist it not 4 Consider wee what strangers and pilgrims wee are in the World and so bee moved to lay bridles upon our affections which is the Apostles argument 1 Pet. 2.11 Dearly beloved as pilgrims and strangers abstain from earthly lusts Let us estrange our affections from this World and deal as wise Travellerâ— that make the greatest Cities but thorow-fares to their own home Use 2. Let this Doctrin moderate our affections in seeking and having yea and not having the things of this life This is the common error that men look altogether upon the Beauty Glory and fair side of the World and wealth of it but never look upon the inconveniences of them and how strong they are to pull us away from God or how apt to make us a spoil to Satan which one consideration would somewhat abate our heat and affection towards them How ambitiously do many affect promotion and great places not considering in what slippery places their feet are set How eagerly doe they desire wealth as though it had no power to draw the heart from God and the wealth of Heaven How unsatiably doe they pursue pleasure not considering how the Devil insnares them and makes them lovers of pleasure more than lovers of God Surely were men acquainted with their own hearts they would not suffer them so to rove in these desires Oh saith one if I were a rich man how liberal would I be to the poor But alas he knows not what spirit he is of the Devil would make no doubt to change his mind it his state were changed and make of this liberal man either a Prodigal or an Usurer or an Oppressor and doe much more mischief than he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong than he deflouring his fathers Concubines and deposing if he could his father himself And such right would many doe if they were in higher place All which is an argument how open we lye to Satan in such estates To conclude this point observe these few rules 1 Put on the Lord Jesus Christ and care not to fulfil the flesh 2 Vse the world as not using it Rom. 13.14 1 Cor. 7.31 3 Count all things dung for Christ as Paul did Phil. 3.8 whose bloud is set against and above all corrupt things 4 Pray that thy heart may be set upon Gods statutes and not enclined to covetousness Psalm 119.36 First seek the Kingdom of God and his righteousness c. 5 Whether thou hast the world or no shew not thy self a lover of it by encreasing thy wealth or bettering thy estate by swearing lying deceiving 1 rejoyce in no part of it which God reacheth not to thee by good means desire none but that on which thou mayest crave a blessing and for which thou mayest return praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good uses use none but with sobriety as not using it and that ever to Gods glory and the good of men Vers 9. All these will I give thee if thou wilt fall down and worship me NOw after the preparation standing in the choise of a fit place and presenting a glorious Vision we come to the dart or temptation it self in which there is 1 A profer All these will I give thee 2 A reason For they are mine and to whomsoever I will I give them 3 The condition If thou wilt fall down and worship me And first of the profer Before he had shewed his Wares now hee tells the price All these here is no pinching nor parting of the matter but 1 Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2 The quality of it All these the glory beauty wealth and all that can be desired in the world all that he saw and nothing else he would give him unmixed and unblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3 I will give thee but he will not barter or sell these so dear to Christ as he would to another but he will deal kindly with him he will as good as give them to him if he will but make a legge and thank him for them Doct. Note here the nature of all the Devils promises they seem to be liberal and very fair whereas indeed they are miserably foul and deceitful Who could expect more frank and plain dealing than is here pretended but look a little nearer we shall see it vanishing into nothing but deceit and mischief For 1. What is this great all that he makes profer of A great catch just nothing but shadows and representations of things in themselves nothing at all but the show he had made 2 As this great all was but a show so it was but for a moment for shadows cannot continue and what were Christ the better if he had been put in possession of the things themselves if they so suddenly vanish away before he can give a sight of them 3 His best and largest promises here are but in the transitory Kingdoms of this life which all pass away as a
his glory And wee must fight against them and take part with our God for his right and as soon joyn our selves with Pagans and Infidels as with Papists one of their worships being every way as Idolatrous as the other I know there is difference in the persons whom they represent in the image between Peter and Paul and between Jupiter and Mercury But in the thing there is no difference divine worship given to an image of the one being as hateful to God as that which is given to the other Object 2 Wee worship not the image but God in the Image nor the Saints themselves but God in the Saints honour done to Gods friends is done to God himself So the Rhemists say As the worship of Image of Antichrist is the worship of Antichrist himself so the worship of the image of Christ is the worship of Christ himself In Apoc. 12.6 Answ 1. I answer 1 After the same manner the Gentiles maintained their Idolatry who instituted idols ut admoneamur divinae naturae to put them in minde of God 2 It is false which they say for they worship the images and Saints themselves as appeareth evidently in their fore-named services 3 God will bee honoured in such signes and means as himself hath appointed and not condemned neither hath hee more condemned Image-worship than his worship in an Image Besides whatsoever the Rhemists say God hath appointed what honour to give to his friends and hath denyed to give this honour to any of them Isa 42.8 All will-worship is condemned Col. 2.23 No Worship pleaseth him that is not commanded in his Word Matth. 15.9 4 Thus might they defend the most gross Idolatry as ever was as for example Jehu Worshipped God and was zealous for the Lord of Hosts 2 King 10.16 but hee Worshipped God in the two calves at Dan and Bethel for it is said v. 31. he departed not from the sins of Jeroboam Hee might with Papists have said Why I Worship no Calves but God in the Calves Yet hee was an Idolater The Samaritans and Assyrians in Samaria feared God and served their Images 2 King 17.28.33.41 that is served God in images But they were not thereby freed from horrible Idolatry for which God cast them out Judg. 17 Micha worshipped the true God in an Idol and could say as much as the Papists I worship not the Image but God in the Image for vers 3. the silver was dedicated to the Lord to make an Image and vers 13. now the Lord will bee merciful unto mee seeing I have got a Levite in my house And yet hee was a gross Idolater Exod. 32. the Israelites worshipped not the Calâ— but God in the Call for 1 They proclaimed holy-day to Jehova not to the Call ver 5. 2 The thing they desired was only some visible presence of God to go before them now in the absence of Moses vers 1. 3 They could not bee so sensless as to think that an Idol which had eyes and did not see and feet but could not walk could go before them but that God represented thereby and reconciled unto them should go before them 4 When they said These bee thy Gods Oh Israel which brought thee out of Egypt could they bee so blockish as to think a dead Idol made but the day before could bee that God which brought them many weeks before out of Egypt when it had no being Therefore by a figure of the sign put for the thing signified it is thus meant This is in honour of the God that brought thee out of Egypt Obj. They forgat God Psal 106.20 Ans It cannot be meant of all memory of God but that they forgat their duty and obedience to God together with Gods express Commandement to the contrary Yet was this condemned by God and revenged by Moses as an high Idolatry 5 It is false which the Papists say that they worship not the Image but God in the Image their common practice is to invocate Images to trust for good from them to vow offer and goe in Pilgrimage to them and make sure of protection from them This is the honour of Images to the great and high dishonour of God 6 The Papists themselves after all their flourishes are glad to leave this practice as which they had rather hold by way of dispute to toyl the Protestants than in sound judgement to help themselves Exam. Concil Tâ—id part 3. Chemnitius writes of George Gassander that after long dispute and strife to varnish over invocation of Saints he concluded thus Ego in meis precibus non soleo Sanctos invocare sed invocationem dirigo ad Deum ipsum idque in nomine Christi hoc enim tutiùs esse enistimo I for my part use not to call upon the Saints but direct my prayers to God himself and that in the name of Christ for I take this to bee the safer course And Hofmeister a great Papist after he had heaped up many opinions about invocation of Saints concludes in the words of Augustine if that Book De visitatione infirmorum was his Tutiùs jucundiùs loquor ad meum Jesum quà m ad aliquem sanctorum spirituum Dei I speak more safely and with more comfort to my Jesus than to any of those blessed Spirits that are with God And to those that doe not thus may be applied that in Jer. 2.13 This people hath committed two great evils they have left the fountain of living waters and digged to themselves wells that will hold no water I will conclude with the concession of Eâ—â—ius in his Euchiridion wherein he shews that invocation of Saints was not delivered by the Spirit of God in the Old Testament neither in Doctrin nor Commandement nor promise nor example for two reasons 1 Because that people was so prone to Idolatry 2 Because the Fathers were in limbo before Christs passion neither had the blessed vision of God Neither was it delivered in the New Testament for two reasons more 1 Because the Gentiles were very prone to return to their old Idolatry 2 Lest the Apostles should seem to teach their own honour after their death Let us take this Doctor at his word and his reasons as they are though better might be given and only hence inferre thus much If the Doctrin of Invocation of Saints be found neither in the Old nor New Testament with what conscience doe they urge it on the simple under pretence of Scripture If it be said This perhaps is but one Doctors opinion to him consents Asotus a great and learned Jesuite who tells us plainly Non doceri in scripturis sed insinuari Sanctorum invocationem that the invocation of Saints is only insinuated in the Scripture Mark the force of truth in these two great points of Justification granted by Bellarmine and of Invocation of Saints granted by all these great Papists Vse 2. Our doctrin condemns the presenting of ones body at the external Divine worship of any thing
partly from the Prophets witness 1 For the Apostles they witnessed of such facts of Christ as argued him First a Prophet vers 37 38. Who went about doing good and healing c. for these Miracles served to confirm his heavenly doctrin Secondly a Priest vers 39. Whom they slâ—w and hanged on a tree which noteth his sacrifice Thirdly a King proved by three Arguments 1 By his rising from death vers 40 41. 2 By sending out his Apostles to preach v. 42. 3 By his coming to judge all flesh ver 42. 2 The same truth is confirmed by the witness of all the Prophets ver 43. In the Preface Peter maketh way unto his Doctrin three ways 1 By removing from himself an imputation of levity and sudden change of his mind which might otherwise have been objected against him for all men knew that he being a Jew had been very respective lest at any time he should come near an Heathen or Gentile such as Cornelius and his company were for so it appeareth by his answer in the Vision ver 14. yea and after his vision he was full of doubts whether he might adventure into their company till the Lord adds to his vision a voyce bidding him go in to Cornelius doubting nothing vers 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him namely in accounting now after Christs death and Resurrection whereby hee brake down all partition walls such as were uncircumcised an unclean company and like Doggs and Swine to whom holy things might not be cast and offered 2 That the Lord had removed this error manifestly teaching him both by vision and voyce that his grace did now extend it self over all sorts of men and therefore that he came not of his own head moved by remerity or rashness but upon good ground to teach even the Gentiles the mysteries of their salvation 3 He gets not audience only and attention but authority also to his Doctrine by shewing what a good conceit he had of Cornelius and his company that he had not now to deal with prophane and lewd persons but such as the Lord had sanctified to himself according to the vision and voyce What or whom the Lord hath sanctified account not thou prophane vers 15. Whence 1 We have in this holy man a Map of Humane frailty Observ 1. A Map of humane frailty in the Apostle in which wee may see how heavie the best are to their duties for was it not long before given Peter in charge to teach the Gentiles was not his commission large enough when among other Disciples he was dismissed by Christ himself to teach not only the Nations but all Nations Had not he heard often from the mouth of Christ and read in the Writings of the Prophets that the Gentiles must bee called in that the Tents of the Church must bee enlarged her Curtains stretched out and that their own sound must go over all the world yet Peter had forgotten all this and as though Christ had not been come or as if himself had never conversed with him he would still uphold the difference of peoples which his Mr. had destroyed confine salvation to the Jews only as if Christ had not been a common Saviour of Jews and Gentiles he must have new visions and voyces to lift him up to his duty or else he cannot be brought so much as to acknowledge it Let us look upon this example to condemn our own corruption by it yea to watch over it lest following as we are too proue the stream of it we be carried away from the most essential duties which by our calling either general or particular are by God enjoyned us Let the Popish guides also look upon this example and tell us whether Peter erred not 1 In judgement 2 After Christs promise 3 In a weighty matter forgetting his commission and calling yea and the calling and salvation of the whole body of the Gentiles all which he sailed in And then whether it be a sound arâ—und upon Peters person or any promise made to him to build their Popes immunity and freedome from error in matter of faith so long as he siteth in Peters pretended chair Secondly In that the Apostle Peter secretly implyeth an acknowledgement of his error A pattern of special grace in the same Apostle We have in him a worthy pattern of a special grace to be practised of us all namely upon better grounds to lay aside any error in judgement or practice although never so long held or stifly maintained of us before and not be ashamed to profess that we so doe which vertue is a sound fruit of humility and argueth a good heart which is in love with the truth for it self and esteemeth it above his own estimation the observing whereof would cut off infinite controversies which could never bee carried and continued with such burning heat in the Church of God if the contention were not many times more for victory than for truth and rather lest error should bee acknowledged than that truth should triumph over it Thirdly In this Preface every Minister is taught wisely to cut off and remove such leâ—s as might hinder his doctrine among his Hearers and contrarily to win by all good means such credit to his person as that he may preserve a reverent estimation of himself in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainment of his doctrine not that the faith of God ought to be had in respect of persons but because mans weakness carrieth him beyond his duty herein And again Satan and his instruments seek exceptions against their persons whose doctrine is without exception well knowing that where the person is not first received hardly will any doctrine from him bee embraced Matth. 10.14 He that receiveth not you nor your words Whence the Apostle Paul was constrained to be much and often in the justifying of his person calling and conversation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Jesus himself was forced often to averre his person to be Divine his calling to bee heavenly and his conversation holy and without sin because the Jewes were ever hence disgracing his doctrine because of the meanness of his appearance Now whosoever would retain reverence and authority among his people must shew forth 1 Conscience of his duty 2 Love to his peoples souls and bodies 3 A wise and unblameable carriage and conversation these things if he doe not he hath more disgraced himself than his people can Of a truth I perceive that God accepteth not of persons By person is not here meant the substance of man or the man himself but the outward quality appearance or condition which being offered to the eye may make a man more or less respected
The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a straight charge giveth the Apostle Paul to Timothy that he should preferre no man in his ministry and doe nothing with partiality 1 Tim. 5.21 It was a worthy commendation of Levi that the law of truth was in his mouth iniquity was not found in his lips he walked with God in peace and equity and so turned many from iniquity Mal. 2.6 Whereas on the contrary what a wicked thing it is to preach for hire reward favour and yet lean upon the Lord See in Micha 3.11 3 Ordinary Professors may not accept persons 1 Not in civil things For when elections offices and common benefits are passed and bestowed partially for friendship money kindred favour or entreaty this is the ruine of all societies and a bringer in of all corruption especially when men have taken oathes to a Corporation to the contrary the sin is like an infolded disease more incurable and dangerous 2 In matters of religion much less notwithstanding this sin be many ways committed As 1 To have the faith of God in respect of persons which the Apostle James noteth in this instance Jam. 2.2 When a man with a gold ring or goodly apparrel be he never so wicked is magnified and advanced above another who is not so outwardly gaudy but inwardly arrayed with the white garments of Christs righteousness and adorned with the Jewels of faith love holiness and sincerity which the world taketh little knowledge of 2 To accept the word because he is a man of pomp that bringeth it a rich man or a friend the Corinths were justly blamed for partial hearing and holding some to Paul some to Apollos some to Cephas 1 Cor. 3.4 who is Paul who is Apollos who is Cephas are not they all Ministers by whom yee beleeve Ahab will not hear Micah because he hateth his person but he shall justly fall for it at Ramoth Gilead 1 King 22.37 3 To reject the profession of religion because it wanteth countenance and credit at most hands and a few poor ones only receive it Many Protestants can hear us justly confute the Popish doctrine and practice in that they embrace their religion in respect of persons that is of the outward appearance of it because they pretend a perpetual succession consent of Councils defence of Princes antiquity universality the most part of Europe having generally taken the mark of the Beast in their hands and foreheads and yet the same men see not how themselves are slipt into the same Popish error that refuse one course because it wants outward supporters and props and chuse that by which they may swim with the stream they hate Popery because the Laws hate it and love religion because it is now crowned established and establisheth their prosperity 4 To disdain the persons of poor professors which is so general and common a sin as that nothing can they doe or speak but it passeth much unjust censure nay things by them exceeding well and holily performed are so farre from being drawn into example as that thereby they can bee traduced Wherein yet they are conformed unto the Son of God the head of their profession whose powerful doctrine and mighty works were carped at and depraved because they knew his Father his Mother himself at the best but a Carpenters Son not brought up at study and learning For example how was that great work of healing a man miraculously so farre from affecting the Jews as that they fell very foul and were angry with him and the reason is rendred by our Saviour Christ Joh. 7.23 24. Because they judged according to the outward appearance and not with righteous judgement concerning him 5 For professors themselves to look too bigge upon some meaner ones as they conceive but by the Gospel members of Christ and his Kingdom as well as they Isa 65.1 Christ who preached to the poor as well as the rich hath spoken to their hearts as well as their own and hath equalled them or perhaps made them superiour in graces to the other Now should not those that profess God herein resemble him who though he bee high and excellent inhabiting eternity and dwell in the high and holy place yet he looks to the humble and lowly yea and dwels also with him that is of a contrite and humble spirit Isa 57.15 To think too basely of him whom God chuseth is to erre from Gods righteous judgement and what can the blind world doe more disgraceful to the profession than to pass by the graces of God as not knowing what they mean 6 Not to speak here of Popish spirits who seek to disgrace our Religion because Artificers and simple women are as they say Scripturers not considering that in Christ neither male nor female are rejected Gal. 3.23 and that God chuseth even weak and foolish things to confound the wise and mighty and the poor ones of the world to be rich in faith 1 Cor. 1.26 27. Vse 2. If God accept not persons for outward respects If outward things could bring us into acceptance with God we might see our hearts on them why should any outward thing gain our hearts our affections our studies seeing if we could gain them all we are never the further in Gods books Many are ready to say oh God loveth them and judge themselves highly in savour because he suffereth his light to shine upon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without fear therefore doth pride compass them as a chain But with one word doth the wise man shatter down all the pillars of this foolish erection Eccles 9.2 No man knoweth love or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked Tyrants had been highest in favour with him whose feathers hee pluckt whose pride hee brought low making them spectacles of his vengeance to all the world who for their outward greatness had been the terrours of the world And yet much less should these things swell the hearts of men with pride above others who perhaps have a better part in Heaven than themselves The proneness unto which sin the Lord perceiving he hath expresly charged that the rich man should not glory in his riches nor the strong man in his strength Jer. 9.24 but if any man glory let him glory in this that he understandeth and knoweth me All other rejoycing is not good that is is hurtful and perilous besides the vanity of such vain boasting common experience shewing that the higher scale is always lightest We must stand naked in Gods Iudgement seeing no outward thing can commend us to him Vse 3. If God accept no man for outward things then when we enter into Gods judgement we shall appear naked stript of all outward
necessarily followeth that the Scripture foreseeing that God would justifye the Gentiles through faith Gal. 3.8 that is a thing to come to pass almost two thousand years after must needs bee of God Again it followeth as necessarily that the Prophets in preaching and the Holy Pen-men of God spake and writ as they were moved by the Spirit of God and directed by the immediate assistance of God and therefore could not erre in any thing for they foretold directly such things which both for matter and manner came to pass many years after Jacob in his will foretold that the Scepter should not depart from Judah till Shiloh came this prophecy was not accomplished till above seventeen hundred years after the prediction for not much above twenty years afore Christs birth Herod became King of Judea killed the whole Colledge of the Jews called the sanhedrim wherein was the heir apparent of the Kings blood King Cyrus was named by the Prophet Esaiah an hundred years before hee was born Isaiah 44.28 and of him prophesied that hee should build the Temple The worthy King Josiah with his facts were declared three hundred fifty nine years before he was born 1 King 13.2 The Apostle Paul prophesyed of the destruction of the Romane Empire and thereby the rising of the Antichrist which was not accomplished till about the year four hundred seventy five after Christ For whereas the Roman Empire was divided into Eastern and Western the Western which onely hindred the revelation of Antichrist was in that year quite overthrown and Rome it self taken by the Gothes Joh. Funct in â—â—no praedicto and after this never had any Romane Emperour his seat of Authority in Rome These and the like neither man nor Angel could ever of themselves foretell and therefore the Author and Director of them must needs be God Observ 2. Secondly from hence also note The Antiquity of the Gospel in that it was Preached by the Prophets to the ancient Israelites and known for the substance of it not onely to the Apostles and ancient Christians and beleevers but to the Patriarks and Prophets yea even to Adam in Paradise to all whom Christ was preached the Lord of all and that blessed seed in whom all the Nations of the earth were to bee blessed This Doctrin although it bee called a new Testament Our religion is the oldest religion and Popery but a novelty is no new Doctrin Let the Papists make a vain brag of Antiquity and charge us with a new religion the truth is whereas the body of their doctrin was not known to the Prophets nor Apostles nor Beleevers for many hundred years after Christ our doctrin is that which God sent to the children of Israel and therefore is most ancient and true And to prove this that I say we will goe no further than our text That doctrin which preacheth peace by Jesus Christ is the doctrin which was sent to Israel which we professe at this day but so is not Popish doctrin which preacheth peace not by Christ but by our selves our merits and satisfactions and peace by the Popes Pardons Bulls and Absolutions and Indulgences now these with other dependences thereon being the main points and pillars of their doctrin were never preached to the children of Israel by any Prophet nor ever by any of the Apostles to the Church of God but have crept in one after another many hundred years since Christ and his Apostles Let their own rule stand in force therefore with good will if we cannot plead antiquity we will lay no claim to the truth Observ 3. Thirdly hence we note That there is but one way to salvation But one way to salvation and this was declared to the Children of Israel for substance as well as to us who went to Heaven by the same way which wee doe-There is but one Christ one precious Faith one and the same Gospel common to all times one common Salvation preached by the same Christ who is the same yesterday to day and for ever Heb. 13.8 who is the Lamb slain from the beginning not actually but by the efficacy of his Sacrifice the vertue of which to come they laid hold on to salvation as wee do upon it past and accomplished already Thus Abel beleeved and received testimony that he was just before God Heb. 11.4 Thus Noah was made heir of the righteousnesse which is by faith Heb. 11.7 Every religion will not save thr professors there is but one way and that a strait one that leadeth to life Wee come into the world one way we depart many ways so there is but one way to find life everlasting but many ways to lose it only Christ is the way by his Doctrin by his Merit by his example even the new and living way his bloud is ever fresh ever trickling down and ever living it quickneth them that walk in it and refresheth them with new strength never any rent the veil but he never any but he made a high way into the Holy of Holies in the highest Heaven never any came to the Father but by him neither was peace ever preached in any other name but his who is Lord over all blessed for ever Which is Lord of all Christ may be said to be Lord of all two ways 1 More generally hee is with the Father and Holy Ghost Lord of all things unto whom all Creatures by right of Creation even the very Devils are subject Thus he ruleth in the very midst of his enemies disposing of the wicked and their malice to his own glory In this respect he is both owner and possessor of all things Bagnal Adoâ— and a sustainer and maintainer of all things and that by his word Heb. 1.3 2 More specially he is Lord of all men whether Jews of Gentiles beleeving in his name even a Lord of his Church and in this latter sence Christ Lord of his Church Christ is called Lord of all in this place 1 Now Christ is Lord of his Church consisting of Jew and Gentile Reasons 1 Because God hath given the Church unto him for his inheritance Psal 2.8 I will give thee the Heathen for thine inheritance which being a Prophecy of the calling of the Gentiles implieth that the kingdom of grace whereof Christ is appointed King in Sion consisteth of all Countries and peoples and is not bounded or bordered but with the ends of the earth and sheweth further that all these his subjects are given him of God to become his servants Joh. 17.2 As thou hast given him power over all flesh that he should give eternal life to all whom thou hast given him 2 They are so given unto him as he must win them before hee can enjoy them He winneth partly by â—onquest partly by ransom hee both conquereth and casteth out the strong man that held them captive spoyleth him of his armour and weakneth his arm for ever as also he payeth a precious ransome for
points we are to speak something seeing the former is the principal and included in this latter and these latter were but servants unto the former It is true that the Jews were more affected with his Miracles than with his Doctrin insomuch as they were often wholly carried after him for the bread and belly sake Which seemeth to bee the reason why the Apostle Peter speaketh more plainly of these as being better observed and more sparingly of his Doctrin which was not so great a rayser of his fame as these were but it must not bee so with us who look for Salvation by his most holy Doctrin but cannot by his Miracles And first for his Doctrin the calling of our blessed Saviour being to seek and save that which was lost Christ went about doing good in dispersing every where most holy doctrin to reduce the lost sheep of the house of Israel unto the fold to finde the lost groat to call sinners unto Repentance how all his life was thus taken up were too long in every particular to manifest To omit his private life which was nothing but an increasing in wisdome and favour with God and man After his solemn and publike inauguration hee shewed himself a perfect mirrour of goodness both in the more general parts of his prophetical office as also in the more special practices of it For the former how faithful was hee in all the house of his Father not as Moses who was but a Servant but as the Son who from the bosome of his Father brought and delivered a most perfect Word of Truth yea who was not only the bearer of it but the very Author of all Truth And therefore according to his Power and Commission reformed the Law corrupted with false glosses of the Pharisees and established it preached the Gospel and dispersed it by himself his Apostles and other Teachers after them raised by himself and fitted with gifts thereunto for the gathering of the Saints Eph. 4. instituted and ministred the Sacraments of the New Testament after the abolishing of the Old framed and prescribed a perfect form of prayer unto which all ours must bee squared delivered as Moses a pattern of the Temple and all things therein namely an absolute form of external government for the perpetual use of the Church for the well ordering and cutting off dis-orders in it And for the later how careful was hee to take all occasions to instruct particular persons in the will of his Father nay not onely to take but even seek them that so hee might make offer of the greatest good that ever men in this world could meet withall If his Disciples onely speak of bread hee telleth them hee hath other bread that they know not of If a poor woman meet him while shee goeth to draw a bucket of water hee preacheth unto her of the water of the well of life If hee look upon the Sun hee takes occasion thence to instruct those who were about him that he is the light of the world and that whosoever follow him walk not in darkness If he see but a little child hee thence taketh occasion to instruct his followers in the Doctrin of humility innocency and meeknesse Matth. 18.3 If hee do but hear of his Mother and Brethren hee taketh occasion to shew his spiritual kindred and acquaintance Mat. 12.50 And in both these how Meekly gently humbly yea and compassionately did he carry himself towards those that were any way teachable howsoever in publike and against gain-sayers hee taught with Majesty and as one having authority Besides this how boldly and diligently went hee about Preaching the will of his Father in the midst of dangers discouragements and reproaches which were raised against him not onely when they lay in wait to catch him in his speech but even to attach his person to mischief him How often did the Jews take up stones to stone him Joh. 16. 10. How did the people assault him to throw him down head-long from the top of an hill Luke 4.29 how many other deadly dangers escaped hee and yet in the midst of death could not bee discouraged nor overcome of their malice but overcame their evil with goodness Unto which most holy course of Doctrin if wee adde his most innocent life in which was no spot or error it addeth also grace and glory to his Doctrin Never went any before him or can do after him doing good as hee did for hee never did otherwise no word or deed ever proceeded from him but was answerable to the Laws perfection so as the Church may well sing out his beauty from top to toe which is every way matchless and incomparable U e of Chrâ—st â—â—â—acleâ— threeâ—â—ld Cant. 5.10 Secondly Christ went about doing good by many miraculous actions all of them directly tending to the good of man The especiall uses of them all were three First to confirm the truth of his Divine person Joh. 10.24 Tell us plainly if thou beest the Christ to which Jesus answered The works which I do hear witnesse of mee and again If I do not the works of my Father beleeve mee not and Joh. 2.11 This beginning of Miracles did Jesus in Canaâ— of Galilee and shewed forth his glory Secondly to confirm the truth of his office thus the Jews could sometimes confess that hee was a Teacher sent of God Matth. 21.16 and Nicodemus affirmed Joh. 3.2 that no man could do such things unless God were with him and Joh. 6.14 Then the men when they had seen the miracle said This is of a truth the Prophet that should come into the World Thirdly to confirm the truth of his Doctrin and consequently our Faith in the same Joh. 11.14 Lazarus is dead and I am glad that I was not there for your sakes that yee may beleeve and chap. 14.11 Beleeve mee at least for the works sake Object But the Prophets and Apostles also wrought miracles and therefore they cannot argue him more extraordinary either for his person or office than they were Ans Yes because there was great difference between his Miracles Difference between the miracles of Christ and of the Prophets and Apostles and those that were wrought by Prophets and Apostles For howsoever all of them conspired in the main end of them which was to confirm the same Doctrin together with the Divine person and office of Jesus Christ as also in the substance of them all of them in both being such works as transcend the power reach and law of all nature created yet differ they much 1 In the manner of working Christ wrought his Miracles by his own power and strength Luke 6.19 The whole multitude sought to touch him for vertue went out of him and hee healed them all But they wrought by Christs power and acknowledging themselves but Instruments disclaim all power in themselves that all the glory might bee Christs whose also the works done in and by them are Act. 3.12
Why stand yee gazing on us as if wee by our own power or godlinesse had made this man go The God of Abraham Isaac and Jacob hath glorified his Son Jesus and his name hath made this man sound vers 16. Yea in the working they shew themselves instruments As Moses commandeth the Sea but he is bidden take his staffe Elizeus divideth Jordan but hee must use his cloak 2 King 12.13 Joshuah divideth Jordan but by means of the Ark Josh 3.13 but when Christ commeth to still the Sea hee doth it by his very word and command which is so powerful as the very senceless creatures obey it So also the Apostles in working miracles alwaies change their stile from Christs Act. 3.6 In the name of Jesus Christ I say to thee rise and walk Act. 9.34 Peter to Aeneas Jesus Christ maketh thee whole arise But Christ comming to a sick person saith Mar. 5.41 Maid I say to thee arise yea to a dead man as to Lazarus I say to thee arise So the Apostles in casting our Devils commanded them in the name of Jesus Christ to come out Act. 16.12 But Christ saith Come out of the man thou unclean spirit charging them in his own name 2 The Prophets and Apostles had not that habitual power to work miricles when they would nor could not at any time but even then when they were commanded by the Spirit But Christ could when hee pleased not being at the command of any other but having ever that power with him which could command whole nature so as Christ onely went about doing good by his own power and word and no Prophâ—â— or Apostle could so do it and this power was habitual in him which in them was present onely in some extraordinary motion Quest But was not the holy Doctrin of Christ sufficient and powerful enough of it self without miracles Ans His Doctrin was such as ought to have been received for it self if there had been no addition of miracles which onely serve to help our weakness whose incredulity is such as except wee see signes and wonders wee will not beleeve Joh. 4.48 whereas wee must strive to say with the Samaritans that wee beleeve not now for the Miracle but because our selves have heard him ver 42. Object But how can those Miracles infallibly confirm his Dostrin or person seeing it is granted to wicked men also to work Miracles as Pharaohs inchanters Simon Magus the Man of Sin yea one may remove Mountains who wanteth love and many shall say in the day of judgement Lord wee have cast out Devils in thy name and done many great things to whom hee shall answer Depart from mee I never knew you Difference of the miracles of the Apostles and wondeâ—s wrought by the help of Satan Ans There is main difference besides the former between the true Miracles of Christ himself and his Apostles and all those wonders and strange things which God justly permitteth to bee effected by Satan and his instruments First in their substance or being for in a true Miracle the thing is the same that it appeareth to bee and hath true and real and not onely seeming effects Moses produced a true Serpent and very blood whose effects were the eating up of the Enchanters rods and the killing of the fish but the other are lies and not the things which they seem to bee called by the Apostle lying Wonders â— Thess 2. meer Sorceries Juglings Sleights deluding the sences in stead of Samuel himself offering but a shape or appearance of him to Saul Thus Pharaohs Inchanters by jugling made no Serpent nor blood but the appearance of both for the Text saith expresly it was done by Sorcery Exod. 7.22 8.7 Such lying wonders are the Popish Miracles the sweating of their Images the bleeding of some of their hosts the motions of their Images their speech their weeping most of them effected by sleight and knavery and many other by sorcery and jugling Object But was not that a true and real effect of the Devil when hee stirred up winds and blow down Jobs house and slew his children Ans Yes but no true Miracle because it was done mediately by the natural causes for hee knoweth well the matter of windes and the manner of generating them and by Gods permission can gather much matter together and joyn himself with it to make it far more violent raging and fitting to his purpose than ordinary but all this while exceedeth hee not the compass of nature which all true Miracles do The like must bee said of the fire which he brought down from Heaven upon the Cattel and servants of Job hee created it not for creation is the sole and proper action of God but added combustible matter together Vel ludificatio sensus vel occultatum naturalium causarum conjunctio and brought fire to it by his power and agility And thus also he infected the air corrupted Jobs humors and smote him with sore boyles from top to toe In one word all the work of Satan and his instruments in such strange events is nothing else but either the deceiving of the senses or conjunction of natural causes to deceive by And by the way let the Romane Church consider what kind of Miracle their transubstantiation is seeing in every true miracle every thing is as it appeareth to be and there is no appearance but of bread Secondly In the end and use true Miracles alwaies confirm true doctrin alwaies tend to the glory of God and salvation of men but all these false Miracles as they bee lies so they tend to lies to confirm false Doctrin to impair Gods Glory to hinder the Salvation of men yea to further and hasten their Damnation The Miracles of Moses tended to the dis-missing of Gods People according to Gods Commandement that himself might bee served his people eased and Pharaoh himself if it might bee freed from destruction but the lying wonders of Jannes and Jambres for they were the Sorcerers that resisted Moses tended to hold them in Egypt still against the express Commandement of God to harden the heart of Pharaoh and resisted the power and glory of God and the good of his people yea of Pharaoh himself and his land By which rule if wee shall examine Popish Miracles wee shall ever finde them brought to confirm some untruth which hath no ground in the word to stand upon as to prove Image-worship prayers to the Virgin Mary Saints Angels and dead men Pilgrimages Monastical life with sundry other orders Christs real and bodily presence in the consecrated Host the verity of their most Idolatrous Masse To which or the like purposes let them bring in their whole legend we are to adjudge their Miracle-mongers no better than Pharaohs Inchanters nor the Miracles themselves no other than the lying Wonders of Antichrist which cause men to beleeve lyes who have not received the love of the truth Thirdly they differ in the manner of confirming
wickedness with tears pray for pardon promise amendment beg prayers of others as Pharaoh one would think them very penitent themselves think they are so also but the Moon changeth not so often as these spiritual lunaticks who hence may know that the evil spirit hath taken possession of them because they are never long in a good minde These few notes instead of many I thought good to set down to help men that are desirous to see how secretly Satan worketh in their souls and how hee can cunningly most forceably keep possession when hee seemeth most to disclaim it that thus they comming to perceive the disease may run out of themselves to seek for remedy Which what it is wee are now in the next point to declare The third point in the words to bee considered is The mighty power of Jesus Christ who onely could heal those that were thus oppressed and enthralled by the Devil and here consider 1 The ground 2 The proof or manifestation of it The ground was because God was with him How God was with his Son and how with his Servants It will bee objected that God is said to have been with many of his servants who yet had not this power as with Joseph Joshuah Moses and others Answ God was indeed with them onely by manifesting his presence in some powerful or loving effect which hee wrought in by or for them But never was God present with any of his Saints as hee was with his Son who had not the vertue onely and power of the God-head effectually and energetically working with him which was all they had but the god-head it self was after a sort bodily with him yea the fulnesse of the God-head was not only with him but in him bodily Col. 2.9 as elsewhere God is said not onely to bee with Christ but in Christ reconciling the world unto himself 2 Cor. 5.19 So as hee of himself performed the works which proceeded from him which they did not and his actions as from himself were divine Quest Why then doth not the Apostle more shortly and plainly say that Christ was God as that God was with him Answ Hee might indeed have so said as truely but for the time spareth the weakness of his hearers contenting himself to deliver Doctrin as they were able to receive it in great wisdome by little and little instilling into their minds the knowledge of Christ and by degrees laying such grounds and foundations as whereby themselves might more easily rise to that high point of Divinity which the Apostle calleth a great mystery namely God manifested in the flesh 1 Tim. 3.26 Secondly For the proof or manifestation of this Divine power of Christ Christ powerfully treadeth Satan under his feet â—n overthrowing the power of Satan and treading him under his feet is evident in the Scripture The first promise that ever was made to man fallen is That this seed of the woman should bruise the Serpents head According to which prophecy hee not onely put Satan to flight in his own person Mat. 4. but took also his strongest holds where hee had strongly fortified himself in the persons of others as every where the History of the Gospel recordeth Hee rebuked the unclean spirits and made them cry for grief and anger Mark 9.25 Hee forced them to silence and would not suffer them to confess him Mar. 1.25 By his very word hee chained and bound them whom no bolts could hold nor any other means subdue such was his power and glory though men saw little of it that the Devils could neither fly from him nor yet abide his presence A whole legion of them ran to meet him a far off and worshipped him Mar. 5.6 most submisly intreated him that hee would not torment them and earnestly sued unto him that seeing they could no longer inhabit the man they might have power over the swine By all which examples and many more that might bee added appeareth what command Jesus Christ hath over the Devils and that by his onely word hee healed all those that were oppressed by them Quest It is true that Christ hath this power and glory in himself How the power of Christ foyleth Satan for us because God is with him but how commeth this power to bee so saving and soveraign unto miserable creatures who are held under the power of the Devil and that most justly Ans In healing all our diseases Mat. 8.16.17 among which this cute is numbred wee must knit and combine those two things which in Christ were inseparable namely his glory and his grace the latter of which makeeth the former soveraign unto us and appeareth in two actions in removing from us the next causes of all our diseases namely our sins For as the Physician in working a cure first removeth the distempered humours of his patient which are the matter of the disease so doth our heavenly Physician imply that this is the beginning of his cure and therefore often his first word is Thy sins are forgiven thee and his last word is goe and sin no more lest a worse thing befall thee 2 By taking our diseases upon himself which 〈◊〉 Physician doth or can do but this Lamb of God taketh away the sins of the world by taking them upon himself for he bare our infirmities Col. 2.22 and carried our sorrows and sins in the body of his flesh even to the cross where they were fastned with him buried them in his grave yea cast them into Hell and there left them by which most glorious triumph of his the snares and letters wherewith wee were chained to death and the Devil are broken and our souls as a bird are escaped Christ onely by his Pâ—opes power casteth out Devils Hence note 1 That no man can cast a Devil out of a possessed party or ever did as a principal efficient cause but as an instrument and that onely by this power of the Lord Jesus to whom all power in heaven and earth is given and to whom all the honour of this power must bee ascribed for what power can countermand Satans but onely Gods I grant Satan may give place to beelzabub and depart his habitation for his greater advantage and forsake a body to get faster hold upon the soul or to delude many beholders but such hostile conquest over Satan argueth a mighty power of God which all the Devils in hell cannot resist Secondly That whosoever finde themselves any way molested of Satan must hasten themselves to Jesus Christ who onely can batter down the holds of the Devil In all thy spiritual captivity repair unto Christ and work their deliverance Feelest thou thy self held under any spiritual captivity or bondage doth the Law of evil present with thee toyl thee with heaviness and unchearfulness to any thing that is good seest thou in any measure Satans secret trains working against thy salvation Oh come unto Christ not faintly as the Father of the possessed child Mark
suckest so in temptation to any other sin deny it and say Oh no I see Christ on the Crosse made a curse for my sins already I have done him wrong enough already I will not adde this to the former I see rather an infinite debt due from me towards him and I must rather think of the payment of that than offer to run in further Thus we see both the duty and the means neither of them both are regarded by many some would fain see Christ on the Crosse for the remitting of their sin but not for the crucifying of it their lusts are as strong as ever be-before pride contention hastinesse voluptuousnesse worldlinesse live and thrive in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified unto thee and thou unto the world Others because Christ is come and dead for sinners make a clean contrary argument Christ dyed for sinners and therefore they will live in their sins as though that were the work of Christ upon the Crosse to maintain sin and Libertine courses and not rather to abolish the same what a fearful thing is it that men dare make the death of the Son of God as a common pack-horse to lay all their sins upon while yet hereby they embolden themselves in the multiplication of them Many will not endure to have their lusts pricked in the Ministery and much lesse crucified Others are so farre from crucifying their lusts as they will not endure to have them prickt or touched in the Ministery Oh meddle not with mine eyes I can not endure it or if they endure to crucifie many yet some sweet sins shall be spared they are sweet morsels or fat morsels profitable or pleasurable sins and they must not be let goe but never a one of all these ever tasted in truth the least fruit of the death of Christ The second fruit that must appear in us is the life of Christ 2 Cor. 5.15 He dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Rom. 6.11 12. Likewise think yee also that yee are dead to sin but are alive to God in Jesus Christ 12. Let not therefore sin reign in your mortal body In which places this life of Christ is opposed to the course of our lives framed of our selves and is nothing else but to depend upon Christ in all things to give up all our thoughts words and actions to be guided by his word and directed to his glory and so to order our whole course as his blessed Spirit may appear to breath lead and live in us Now that this fruit should be added to the former is evident 1 Pet. 2.24 He bare our sins upon the tree that we being dead to sin should live in righteousnesse Thus therefore help thy self by this meditation shall my Lord Jesus so willingly forsake his glory for me and shall not I forsake my sin and shame for him shall he contentedly dye an accursed death for me and shall not I as contentedly dye to an accursed life for him Shall he dye to glorifie me and shall not I live to glorifie him Shall not he think his heart-bloud too dear for me and shall I love any thing better than him Thus to behold Christ on his Crosse will help thee forward in this fruit also To which purposes the Lord in wisdome hath instituted the Ministery of the Word and Sacraments No marvel seeing the Papists shuâ— out the preaching of Christ crucified that they must see him in Crucifixes and such Idolotrous representations that wee might have Christ crucified Gal. 3.1 continually as it were hanging before our eyes which ordinance of preaching Christ crucified were it in request in the Church of Rome they should not need their manuary Bables Crosses Pipes Crucifixes their Agnus Dei and the rest neither would they with religious adoration honour the Wooden Crosse to the dishonour of him that dyed upon it but accursed be all such dead and Idolatrous representations against the word let it bee our happinesse with care and reverence to frequent the Word and Sacraments which are blessed means ordained of God not only to set Christ on the Crosse before our eyes but to bring into possession those happy fruits formerly described Vers 40 Him God raised up the third day and caused that hee was shewed openly THE Apostle having delivered the Doctrin of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had never been beneficial unto them And the words in general imply one point not to bee omitted For howsoever the Apostle expresseth nothing between Christ his hanging on a tree and his raising again yet because it cannot bee properly said that hee was raised from the Tree or from the Cross which was a kinde of exaltation and lifting up necessarily must bee included a lower estate than that was namely that condition of the dead under which hee lay for a certain time as it were cast from the face of God his Father and of men yea from the face of the earth Christ submitted to the lowest estate of death why when death and sin seemed to triumph over him all the while of his burial when they had him in the grave the house of death This was the low estate from whence hee rose the which hee willingly submitted himself unto for a time 1 That the faith of his Church might bee confirmed in that hee was truely and certainly dead and not in shew or appearance 2 That his victory and conquest over death might bee more glorious in that hee could not hold him down when hee had him in his own house but like a mighty Sampson hee carried away the gates of his enemies 3 To remove by undergoing for us that fearful state of death and damnation which we had otherwise for ever lain under to sanctify unto us our estate under temporal death which is sweetened by his death to make our graves as soâ—t and perfumed beds of rest by his lying in the grave and that wee also therein by being subdued under corruption might put it off and so bee sitted to immortality and glory 4 To teach us that our head being of power to rise from the power of death when the bands of it wrapped him round about can now much more being in glory draw us his members out of the deepest pits of danger or thraldome spiritual or temporal and will in his time set us free This time wee must wait but not appoint it neither distrust his power and grace when wee are in the deepest of our distress 5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation wee might also with more cheerfulnesse content our selves to suffer even any abasement with him and for him before wee look to reign
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in
a dark place and a sure ground whereon wee may build the truth and certainty of our Faith and religion that wee need not bee carried about with every winde of corrupt Doctrin These witnesses being sensible faithful and so extraordinarily assisted neither would not could deceive us yea and writing in such a time and the same age in which the things were done if they had written any false or corrupted thing all that lived at that time could easily have confuted them And therefore as Moses when hee had written the Book of the Law Exod. 24.7 called all the people to bee a witness of the truth of it even so the Apostles writing the books of the Gospel and finishing them appealed to the men of that age for the truth of them as John the last of them all in the last end of his book saith wee know that is all this age knoweth that this witnesse is true 2 This Doctrin giveth us direction how to carry our selves to the present Ministry for some man may say as the Devil once did Paul I know and Cephas I know but who are you Surely even wee are sent by Christ as well as the Apostles Eph. 4.11 Hee gave some to bee Apostles some Prophets some Pastors some Teachers Where it is evident that he that giveth the Apostle giveth the Pastor also Wee being then called by Christ to teach this doctrin in the Church Ordinary Ministers must be received as Apostles while they teach things heaâ—d seen by the Apostles whatsoever our own unworthiness bee yet to contemn us shall be the contempt of Christ himself yet wee being men subject to error as they were not must hold us to our rule which is Apostolical Doctrin for as the Apostles have faithfully performed their parts so our part and duty is faithfully to depend upon them and then not to depend upon or depart from us is to depart from Christ and his Ordinance Wee that are Teachers reserve to every Christian his priviledge which is not to receive every thing from us hand over head nor any thing at all on our bare words but to try our spirits to search the Scriptures as the Bâ—reans They have â—r ought to have their Bibles we wish them to look and enquire there whether our Doctrin be true or no and by this note shall they know it what it is according as wee shall bee able to shew the Apostles the ear or eye-witnesses of it for else are they not bound to beleeve it Let any man come with a conjeâ—tural or probable truth or any traditionary doctrin and cannot shew which of the Apostles heard or saw it in Christ no man is bound to beleeve it as necessary to his salvation But if any come and can back his Doctrin thus from the Apostles it is all one as if the Apostles did utter it Let every Minister if hee would bee beleeved tread in the steps of the holy Apostles and see hee bee able to clear that all he speaketh bee spoken in their Language bee seen with their eyes or heard with their eares which hee is sure so to bee if it bee contained in their writings Hereof the Evangelist John giveth a notable president The Word saith hee was made flesh Joh. 1.14 here was a great mystery and a main principle of Salvation but how knoweth hee it is hee sure of it yea that he is and therefore addeth we saw the glory of it Again it were to bee wished that hearers would take up their duty which is in reverent manner to come to their teachers in things doubtfully delivered and ask the question I beseech you tell me which of the Apostles heard or saw this from Christ which you have taught us that I may beleeve it for they delivered nothing else To which rule would Ministers and people frame themselves it would bring the Scriptures into request which for most part are least set by in many Sermons it would make men more careful of their Doctrin and thrust out an infinite deal of trash and foolish conceits of froathy brains which make it a chief part of their reputation to see with any eies save the Apostles and speak with any tongues save theirs by which means it commeth to pass that Gods own voice is least heard in Gods house in Gods business and among Gods people 3 Hence note also The Lord Jesus chose mean and weak men for his witnesses Why. What mean and weak men did the Lord choose to bee his witnesses to all the world not great Rabbies not Rich not Worldly-wise who are not so expedite and ready neither to preach nor receive the Gospel but poor simple and mean men For these reasons 1 That the conversion of men might not bee ascribed to eloquence arts power or wisdome of the world but this treasure is put in earthen vessels that all the power and glory of the work may redound to God who commonly in weak and foolish things putteth forth his admirable strength and wisdome 2 That there may bee held a difference between Civil and Ecclesiastical power the one is outwardly glorious and stately the other mean and lowly the Ministry which ever brought most men to God was least pompous and which came the nearest to the simplicity of Christ and his Apostles and on which the Sun of the World for most part as little shineth as it did on Christ himself and his Apostles 3 It made more for the glory of Christ and his Apostles of Christ in that hee chooseth illiterate and unlearned persons and presently maketh them wise learned and intelligent able by the wisdome of God to put tâ— silence the most Learned and exercised Adversaries they can meet withall Earthly Kings and Princes not being able to give such gifts are forced to advance such as are wise and experienced already and set over their business the wisest most learned and most noble that they can finde Christ need choose none such but honoureth himself in choosing foolish and ignoble things to make them wise and noble and every way fitted to his work Again herein hee honoureth also his instruments who being in themselves mean and contemptible yet upon their calling received such a portion of the Spirit as that they drove the wisest and most learned into admiration and daunted the greatest and most powerful when they saw that no power or glory of this world could draw or hinder them from the Execution of that Office to which they were deputed Hence was it that the wise and mighty Act. 4. seeing the freedome and wisdome of Peter and John in speaking knowing them to bee unlearned men they wondred and knew they had been with Jesus and seeing the man standing with them which had been healed they had nothing to say against them How great glory won Christ hereby to himself and his servants 4 By this choise of his hee putteth a plain difference between his Kingdome and the Kingdome of Antichrist His
seeing God doth not extraordinarily save men where the ordinary means are afforded or offered the neglect of this means is to despite great salvation and to make themselves unworthy of life eternal And from the evidence of truth I avouch against every soul that turneth his ear from hearing the word preached that hee despiseth the pardon of the King of Heaven hee refuseth life and salvation offered hee chooseth death and forsaketh his own mercy Joh. 10.27 hee is no sheep of Christ for then would hee hear his voice Joh. 8.47 and if hee were born of God hee would hear the words of God Secondly The object of this Ordinance or what wee must Preach Christ the matter of our preaching and that is Christ The scope of the whole Scripture is Christ and it is wholly resolved into him The Law that is a School-master to Christ for by convincing of sin and making the sinner exceeding sinful it leadeth him forth of himself to seek salvation in Christ The Gospel preacheth nothing but Christ and him crucified for sin 1 Cor. 2. Wee preach Christ the power of God and the wisdome of God Hence is called the Gospel of Jesus Christ Mark 1.1 and the word of Christ Col. 3. not onely because it is from him being God aâ— an â—â—hâ—â—ent cause and preached by him as the chief Teacher of his Church but also for the material cause which is Christ The Apostle Paul calleth it the word of Truth nâ—t onely for the truth of it but because it publisheth that eternal Truth Jesus Christ as also the word of the cross not onely because the cross ordinarily attendeth the faithful preaching and profession of it but because the matter of it is Christ crucified 1 Cor. 2. Quest What is it to preach Christ Answ It standeth in two things To preach Christ wherein it stande h 1 In plain manner to preach the docttrin of Christ concerning his Person his Natures his Offices and the execution of them from his incarnation to his ascension 2 In powerful manner so to apply this Doctrin to every hearer that every one may feel a change to follow both in his heart and life For to teach onely the History of Christ his Doctrin his Miracles his Life his Death is not the full teaching of Christ for thus the unbeleeving Jews know Christ and the Infidel Turks can easily come to this knowledge of him But to reach Christ as the truth is in Christ is to apply every particular to the heart of a sinner that hee may bee framed to conversion and repentance which is the most difficult labour of the Ministery and most to bee striven in Many Teachers who can choose hard Texts and make learned discourses and shew much dexterity of wit reading and humane literature have not thus learned Christ themselves not can after such a lively manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts Tongues and humane Learning desired to know nothing but Christ and him crucified among the Corinths themselves it should bee the study of many men to shew the knowledge of any thing rather than of Christ and how they may paint out themselves rather than Christ in their Preaching Is not the end of preaching to make Disciples of Christ Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it instituted to please the ear or to prick and pence the heart Let the Minister therefore strive to ransack the hearts of men with whom hee is to deal that discovering their secret things they may fall down and say God is in him indeed Let him think hee hath spoken the word of Christ when hee hath both taught him and led his hearers unto him And this will not bee done but by the plainnesse of words and evidence of the Spirit It is thought a reproach to preach a plain Sermon whereas indeed that is the best Sermon which teacheth Christ most plainly 1 By true interpretation of Scripture 2 By wholesome savory and proper Doctrin gathered thence 3 By sound application of that Doctrin for the information of mens judgements and reformation of their lives where Christ crucified is thus held out there need no wooden Images nor Pictures nor the real sacrifice of the abominable Mass to put men in mind of him 2 Hearers may hence learn to judge of themselves whether they have heard aright or no. And then have you heard well when you not onely know that which you did not before but when you beleeve more love more hope more and are more changed than before When you find our Sermons as the glass wherein you see and discern the true estate of your souls when you are cast into the form of this Doctrin when your Lusts stoop and yeeld to this Scepter of Christ without this no knowledge is saving but all our preaching and your hearing tendeth to damnation if yee know these things blessed are yee if yee do them Joh. 13.17 The Apostles commanded in special to teach the doctrin of the last judgement Reasons The third point is what is the particular Doctrin which the Apostles and wee in them are so straitly enjoyned to preach and that is the Article of Christs comming again to judge the quick and the dead And surely it is not without reason that our Saviour should wish them to insist in this doctrin above others 1 Because this being the last work of Christ remaining to be done after his ascension it could not be so easily beleeved as those things which were â—â—reâ—â—y done and accomplished being still in fresh memory and so much the less deniable by how much they were still fixed even in the sences of all those who were eye-witnesses of the same And therefore hee would have his Apostles careful to help the weakness of mens faith in the expectation of his return to judgement by much and often beating upon it as a point that needeth more instance and perswasion than such as being past and so sensibly confirmed by many hundreds and thousands as they were are far more easily apprehended and beleeved 2 The Scriptures teach that the remembrance of this judgement to come is a notable means to quicken the godly in their duty to work in them a reverent fear and shake out security which breedeth hardness of heart therefore did the Apostle Paul considering the terrors of the Lord 2 Cor. 5.11 provoke both himself and others unto their Duty and no marvail seeing the children of God have even at the consideration of more particular judgements been stricken with the fear of the Almighty The Prophet Habakkuk when hee heard but of judgements to come saith That his belly trembled his lips shook and rottennesse entered into his bones Habak 3.16 And David being a noble King hath these words my flesh trembleth for fear of thee and I am afraid of thy judgements Psal 119.120 A special example whereof wee have in that famous
Preacher of righteousness Noah of whom it is recorded Heb. 11.7 that being warned by God of the flood to come an hundred and twenty years after hee was moved with a reverent fear of God to make the Ark. And as Noah was by hearing of the waters so the servants of God hearing of fire wherewith the world shall once again bee destroyed ought to bee and are moved with a reverent fear of God which is as a steel spur to provoke them to their duty 3 The Scriptures make the contempt of this day of judgement the ground of all sins and of the destruction of ungodly ones For as it was in the daies of Noah so shall it bee in the day of the Son of man they never dreamed of the judgement before it came and so perished in it so men eat and drink marry and give in marriage till the day come upon them as a snare and they taken as a bird in an evil net What was the cause that the evil Servant sate him down with drunkards and rose up to beat his fellow-Servants but because hee said with himself my Master will still defer his comming In all which regards neither the Apostles nor wee the ordinary Ministers succeeding them can want good reason to stir up our selves and others by the often and diligent propounding and applying of this holy Doctrin of Christ his comming again to judgement The verse containeth two things 1 Christ his appointment to this office that hee is ordained of God 2 The execution of it a Judge of the quick and dead Touching the former it will bee asked Dan. 2 9 Joh. 16 8. How Christ is ordained a Judge seeing the Father and holy Ghost judge also how God could ordain Christ a Judge seeing that both the Father and the Holy Ghost judge as well as hee Ans In the last judgement must bee considered 1 The decree of judging 2 The authority or judiciary power 3 The external and visible act or execution of judgement Now in regard of the two former all the three blessed persons the Father Son and Holy Ghost concur as having an equal decree of judging an equal authority and judiciary power an equal dominion over all creatures and an equal consent in the judging of them But in regard of the third the visible judicial act Christ is the Judge and that according to both his natures the God-head and Man-hood and yet both of them herein retaining their own properties Thus is Christ ordained of God a Judge and thus is it said that the Father â—udgeth no man but hath committed all judgement to the Son Joh. 5.22 Where by â—udgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee meant the administration of judgement for so the Evangelist expoundeth it in the 27. verse of the same Chapter where hee saith that the Father hath given him power to execute judgement And by committing it unto the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as opposing the second person in Trinity to the first or third or as excluding the other two but onely appropriating it thus far that by the Son in a visible form and according to his humanity shall the last and general judgement bee exercised For all that power of judging which is in God by nature shall bee in Christ as man by grace of personal union for the execution of it Now the wisdome of God thought fit in this manner Administration of judgement laid upon the Son for sundry reasons to lay the administration of the judgement upon the Son for sundry reasons 1 Because Christ having in his humanity accomplished the work of mans redemption and in it had been judged in the world it is meet that he should now manifest the glory of his manhood exalted above all creatures and shining in such brightness of glory as is fit for such a body as is united to the Divine nature Hence is it that often wee read this second comming opposed unto his former wherein hee pleased to cover and veil his glory which now he will reveal and display above the shining of a world of Suns Mat. 25.31 When the Son of man commeth in his glory and all the holy Angels with him then hee shall sit upon the throne of his glory Luk. 21.27 Then shall they see the Son of man come in a cloud with power and great glory Secondly Hee shall shew his neer affinity unto man in that hee shall in his humanity bee seen visibly descending in the clouds as hee was seen visibly to ascend by a cloud this was long since prophecied that every eye should see him Act. 1.11 and how meet is it that the Judge of all should bee seen of all Thirdly In regard of his Church which as it is justified by his first appearing in humility so must it bee glorified by the second appearing of the head of the Church in glory Fourthly That hee might in this last act of it fully accomplish his Kingly Office for when hee shall have faithfully finished this judgement which is committed unto him hee shall immediately deliver up the Kingdome unto his Father 1 Corinthians 15.24 not that hee shall then cease to bee an everlasting King of glory but because hee shall no longer exercise any temporary government as now hee doth Hee shall not rule his Kingdome by Civil Magistrates nor his Church by such Officers and ministery as are now appointed under him for the gathering of the Saints It shall not stand in need of the means of edification by the Word Sacraments or Censures the Lamb himself shall bee all these in the midst of the Throne of God In both these regards hee shall deliver up his Kingdome but hee must first appear in a most glorious humanity to finish this great business For these reasons is this great work committed to the Son immediately to execute The comfort of Gods children that their Saviour shall bee their Judge Vse 1. Is Christ appointed the Judge then may every godly man and woman comfort themselves seeing their Saviour shall bee their Judge If a mans brother were to bee his Judge hee would not fear but to get the day and the cause to go with him but hee is the elder brother of every beleever he bade the woman go tell my Brethren that I am risen again I know saith holy Job that my Redeemer or neer kinsman liveth yea hee is nearer than a Brother being the Husband of every faithful Spouse If the Wise should have her loving Husband who loveth her better than his own life to judge her cause what need shee fear but the matter will go well with her what need the members fear the head Let us comfort our selves with these words and lift up our heads because this day wherein our Head shall shew forth both his own and our glory who are his Members draweth neer He shall judge the wicked against whom all their villanies have been committed 2 This doctrin serveth also to
in prison and at length they see there was no heavenly husbandry in all this Thirdly In confessing our sin and pleading guilty Prov. 20.13 this is the covenant that whereas he that hideth his sin shall not prosper he that confesseth shall finde mercy Psal 32.4 I said I will confesse mine iniquity and thou forgavest me the punishment of my sin Job 31.33 It is too neer joyned to our natures to hide our sin with Adam and conceal it in our bosome or else to sum up all in a word without special grief for any special sin and herein they think they have peace which is but unfeelingnesse But those that belong to God he bringeth them to found humiliation he maketh them sick in smiting them and setteth their sins in order before them like a bill of parcels to the breaking of their hearts and the utter acknowledgement of themselves to be miserable bankcrupts For this purpose he maketh their own Consciences also to be judges of their actions pronouncing sentence of guiltinesse and death against themselves As David Against thee against thee have I sinned and again I am the man and again I have done very foolishly but these sâ—eep what have they dâ—ne The penitent Thief thus judgeth himself we are righteously here To conclude this point he was never truly humbled nor â—ver aright judged himself that is more ashamed to confesse than to commit sin Fourthly After pleading guilty in pleading for pardon as for life and death and as the poor Malefactor condemned to dye câ—ys for mercy and all his hope and longing is for a pardon even so this is noted to bee the practiâ—e of the Church Hos 14.2 3. Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity Take unto you words and turn to the Lord and say unto him Take away all iniquity and receive us graciously And which of the Saints have not placed all their happinesse in the pardon of sin or have not preferred the shining of Gods countenanâ—e upon them above all the outward happinesse that the earth affordeth Now in the seeking and suing for pardon because God will not hear him that regardeth wickednesse in his heart for wicked Esau shall finde no repentance nor favour with tears therefore thou must forth-with cease to doe evil as being ashamed of it and learn to doe well lay Laws upon thy self be more severe against thy self in the things wherein thou hast displeased thy God watch diligently over those corruptions which have most foyled thee this is the way both to make and preserve thy peace Bring thy self then with fear and trembling before Gods righteous Judgement accuse thy self and bewayl thy sins bee not ashamed to confesse but to commit them again be so farre from purposing any wickednesse in thy heart as rather thou bee strongly armed with full purpâ—se against it And thus remembring thy sins God will forget them thus wiâ—â—ing them deep in thine own books God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life he will hide them for ever and cast them utterly out of his sight so that if thou canst thus judge thy self afore-hand thou shalt never be judged of the Lord. Vers 43. To him give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sins THe Apostle Peter although he hath sufficiently proved whatsoever he hath formâ—rly delivered concerning the Doctrin and Miracles Life and Death Resurrection and Ascension and the coming of Christ again unto Judgement yet as though no proof could be too much or as if he could not satisfie himself in enforcing this holy doctrin and binding it upon the consciences of his Hearers he shutteth up his Sermon in this verse with another assured testimâ—ny above all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrin concerning him the sum and main end of all which is that through beleeving in his name the elect should receive remission of sins which is the sum and effect of this verse Where first may be asked Why the Apostle inferreth so many testimonies concerning Christ Reasons why doth the Apostle induce so many testimonies one in the neâ—k of another In the answer whereof we shall see that none of them are needlesse or superfluous For 1 All the points of Christian religion are above and against corrupt nature as appeareth in the Heathen whâ— still esteemed the preaching of Christ foolishnesse 2 Corin. 2.23 and in the Athenians who when they heard Paul preaching of the Judgement Day and Christs Resurrection from the dead they mocked him Acts 17.32 The hardened Jews at this day on whom the Wrath of God is 〈◊〉 me to the uttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painful preaching of Christ who teach the same points than some of the former which were they so slight matters as most account them what need they be so enforced We are therefore hence fitly enformed both to make more high account of such great Mysteries which the Spirit of God is so careful tâ— commend unto us as also to bewayl the infidelity of our hearts that need so much working upon them to entertain such necessary truths as these be 2 Because although he was an Apostle yet would he shew his care that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught Which teacheth all Ministers much more to beware lest in any of their Sermons they broach such doctrin or bring in such stuff of which they cannot prove the Prophets and Apostles to bee Patrons and Publishers For this was the commandement of the Apostles that wee teach no other doctrin 1 Tim. 1.3 neither contrary nor diverse from it no private opinions which are the causes of Schisms and Heresies nor vain conceits or jangling which breed questions but no godly edifying 3 It was not only their precept but practise also as Act. 26.22 Paul spake no other things than those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should bee the first that should rise from the dead Nay the Lord of the holy Apostles Jesus Christ himself preached no other Doctrin of whom it is said Luk. 24.27 that be began at Moses and all the Prophets and interpreted unto them in all the Scriptures the things which were written of him shall the Son of God who might have made every word hee spake Scripture tye himself to the Scriptures and make them the ground of all his Sermons and shall not weak men who cannot without error depart an hair breadth from them be careful to contain all their doctrin within the limits of them especially seeing nothing else bindeth the conscience of the hearer 3 The Apostle knew
stablished in the faith Colos 2.7 this is that rocky foundation which shall bear up the house against all winds and weathers It is the first work of change in the heart and the first difference between man and man when God by faith purifieth the heart Acts 15. It is the foundation of all obedience for whatsoevee is not of faith is sin It is the root of all Gods worship for till we beleeve in God we can neither trust nor hope nor love nor pray nor perform any other part of his service truly or acceptably It is the mother of all good works the word is the seed of them which faith conceiveth and digesteth and so bringeth forth commanded and commended actions General faith knoweth the work to bee good in the kind of it and special justifying faith beginneth it and maketh it good in the person and endeavour of the doer and layeth hold upon Christ to cover the defects of it Hence is it that often in the Scriptures we read it to bee the first Commandement given by Christ and his Apostles to such as were desirous to know the way of life and how they might please God The Jews come to our Saviour and ask him what they might doe to work the works of God and Christ beginning here telleth them that this is the work of God that they beleeve in him whom he hath sent Joh. 6.28 29. And 1 Joh. 3.23 This is his Commandement that we beleeve in the name of his Son Jesus Christ and love one another for we cannot perform any work of love before we beleeve In one word faith is the very soul of all obedience without which the most fightly and glorious actions be it of alms prayer preaching hearing worship or miracles themselves all are but very Corpses and Carcases of good works dead and liveless Secondly faith exalteth it self above all other graces not only in the excellent object of it which is Christ and Salvation but also in the excellent work of it above them all notwithstanding they all have their special excellencies it espouseth us unto Jesus Christ and in these espousals and contract for the present it assureth us of our marriage with him hereafter And being the condition of the New Covenant of life Joh. 3.16 it tyeth God himself unto us who is not further bound to any man than he is a beleever True it is that Love placeth it self upon Christ but it is after faith for hee must bee apprehended before he be loved Hope waiteth for salvation but faith first beleeveth it Trust leaneth upon the promises but faith first layeth hold on Christ the Author and accomplisher of them And though the Apostle say that of Faith Hope and Love Love is the chiefest 1 Cor. 13. himself interpreteth it to be in respect of durance and continuance but not in respect of our justification or acceptation with God Love indeed surviveth and lasteth longest for our sight of God as he is shall vanish faith but yet faith is before it and the mother of it Thirdly saving faith is a living thing and maketh a man to live by it It purgeth his own dwelling by purifying the heart and conscience it reneweth the spirit and mind it quickneth to all good duties for it being an instrument to unite unto Christ by it as by a bond of union wee receive from him our Head life and power to move and stirre in Christian duties yea it so governeth the whole life that we henceforth live not but Christ liveth in us In our business and labour it maketh men diligent in the work but leave the successe to God In temporal wants it faith with Abraham God will provide at least in the mountain it careth not so much for bread as the staff of it if it have means it blesseth God and useth them but trusteth not in them if it have them not it resteth on God but useth no unlawful courses for them In afflictions it stablisheth the heart with assurance of a good issue and still waiteth the Lords leasure without making haste In temptations it goeth against sence and feeling and resteth upon the naked promise yea when it can scarce apprehend any thing but wrath it will uphold the heart and rear it even when God seemeth to â—id him to trust in his mercy In the use of things Spiritualâ— as the Words Sacraments Prayer and other holy means only faith draweth vertue from Christ and all of them are unprofitable further than they are mingled with faith In the use of Temporal it is faith that weaneth the â—eaâ—â— and kâ—epeth it that earthly cares choak it not earthly pleasures possess it not and earâ—hly comforts opprâ—ss it not but it holdeth the mind heavenly in the midst of earthly business and suffereth it not to love pleasures more than God not to enjoy any comfort of the Creature above or against the comforts of God and his Word whom they acknowledge the very life of their lives and the soul of their souls and bodies here and for ever Thus is faith every where diffused if we walk we walk by faith if we live we live by faith in the Son of God if we stand we stand by faith if we dye we must dye in faith as the Patriarks did Heb. 11.13 4 This excellent grace only fenceth against temptation quieteth the distressed soul and keepeth it from sinking as once it did Peter Matth. 14.20 This is the only shield which quencheth all the fiery darts of the Devils Ephes 6.16 and 1 Pet. 5.9 Your adversary the Devil goeth about like a roaring Lion whom resist stedfast in the faith This is the victory also that overcometh the world even our faith 1 Joh. 5.4 This is the conquest over the lusts of our own flesh 1 Thess 5.8 Be sober and put on the breast-plaâ—e of faith Again as it mounâ—eth and fenceth so it stilleth the heart disquieted and distressed when it seeth it self beset with spiritual wickednesses and lusts and even almost drowned in the gulfs of sinful and earthly courses Therefore the poor Javâ—or that could not tell what to doe with himself that of an unhappy man now ready to kill himself he might become happy and an heir of Salvation was sent nâ— where else by the Apostle but to the doctrin and practise of this grac of faith This only resolveth fully the question Oh what shall I doe to be saved Beleeve in the Lord Jesus and thou shalt be saved he getteth no other answer of Paul because he well knew that no other would have answered his question nor setled his conscience now touched with sence of his sin If he had sent him to the Word that could have done him no good if he did 〈◊〉 mingle it with faith If to his prayers only the prayer of faith is available Jam. 5.15 If to the Sacraments they must be seals of faith Rom. 4.11 or else dâ—e no more good than seals set to blanks If to a good life
marvail if the members look thus black when the Sun looketh upon them seeing their Head Christ himself was rejected because they saw and judged him to bee plagued and smitten of God Isa 53.4 But wee must look beyond all these as the Lord himself doth who in his judgement goeth beyond the out-side and pronounceth sentence according to the grace which himself worketh within Let us imitate our Lord Jesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all fair and no spot is in her not because there are none but because all are covered and none are reckoned and imputed unto her yea let us remember that the pure and holy Spirit of God is contented notwithstanding much blackness to take up his lodging in those hearts where hee findeth reigning sin dispossessed Now how far are they from the mind and judgement of this blessed Father Son and Spirit who have nimble eyes to spy out every infirmity of Gods Children to blaze them nay rather than they will not accuse and slander them can of themselves coin raise up and impute unto them that whereof they are most innocent Assuredly these are of neer kindred to the Devil who is the accuser of the brethren The glory of God in his children turned into shame And surely were Christ on earth again even this most innocent Lamb of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their works are good and so many Sons of men who seek to turn the glory of God in his Children into shame Alas religion is at a low ebbe already and not so reckoned of as it should bee by the forwardest and yet so malitious is the Devil in his instruments as unless this smoaking flax also bee quenched wee can see nor hear of any hope or treaty of peace the beauty of Gods people goeth disgraced under titles of niceness preciseness purity holy brotherhood and the like To go ordinarily to Sermons is to bee a Sermon-munger not to swear is the next way for a man not to bee trusted and except a man bee as black and deformed as either the Devil is or can make him by Drinking Swearing Gaming Sabbath-breaking and casting off all care of Civil Honesty as well as godliness hee may sit alone well enough hee hath a great many Neighbours that care but a little for his company What can make it more evidently appear that numbers there are in this age who never knew and without Gods infinite mercy in their timely conversion are never like to know what the blessednesse of remission of sin meaneth neither in others nor yet in themselves Vse 2. Let no man bee discouraged in the pure waies of God but walk on without weariness or faintness A strong motive to hold on in well-doing seeing that whatsoever the blinde world may deem to the contrary thou who art a beleever in the name of Christ hast blessedness between thy hands for thy sins are remitted thou must go in peace And this happinesse by the grace wherein thou standest is surer than that of nature which Adam had in his innocency that was lost because it was in his own keeping this is seated in the unchangeable favour of God by whose mighty power thou shalt bee preserved to the full fruition of it Get faith in thy heart and thou shalt deaâ—ly behold thy happiness if all the World should set it self to make thee miserable Get faith into thy soul and thou shalt think him only happy whom God so esteemeth although it be the misery of the world to place happiness only in misery Get assurance of faith to clasp the sure promise and word of God and thou shalt possess in misery felicity in sorrow joy in trouble peace in nothing all things and in death it self life eternal An Alphabetical Table to lead the Reader more easily unto the things contained in this Exposition A. A Basement of Christ is the Christians advancement 335 A bundle of Popish blasphemies 405 Account must bee given to God of all things done by us and received of us 381 Administration of Judgement laid upon the Son for sundry reasons 375 Afflictions though lingring no sign of Gods hatred 356 Agreement of the life of the Saints upon earth with the life of the Saints in Heaven 350 All diligence must be given to make our pardon of sin sure unto our selves 414 Anointing of three sorts of persons what it signified 308 Antiquity of the Gospel and of our religion 298 Apostles peculiar witnesses of Christ and why 362 A proof by induction that all the Prophets bear witnesse unto Christ 388 Attendants and companions of faith four 396 A strong motive to hold on in wel-doing 417 B BAptisme often put for doctrin 303 Beleevers are fellow servants under one Lord. 302 Beleevers may know they have faith by four marks 395 Beleevers may and must know the pardon of their own sins 409 Benefits flowing from remission of sin four 407 Better to goe to Heaven alone than to Hell with company 411 C. CAre of Christians must bee to suffer as Christians 331 Care must be had of our receits and expences because we must bee countable for them 383 Chief duty of every Christian whilst hee is in this world 406 Children of God delayed often but not denied in their suits 355 Christ acknowledged our Lord by four practises 301 Christ already come proved 307 Christ his life not monastical 315 Christ preached to the Israelites two ways 297 Christ first preached to the children of Israel for three reasons ibid. Christ Lord of all two ways 299 Christ both a Lord and a Servant how 300 Christ is not a Jesus but to whom he is a Lord. ibid. Christ no sooner received gifts and calling but did good with them for our example 311 Christ seasonably preached after Johns Baptisme that is Johns doctrin of repentance 305 Christ proved the only Messiah because he was Jesus of Nazareth 306 Christ his Deity proved by his glorious resurrection 339 Christ by dying offereth and by rising applyeth his one only sacrifice 341 Christ went about doing good two way 311 Christ sent of his Father and came 〈◊〉 before he was sent 3â—7 Christ his righteousnesse notably witnessed 328 Christ his two natures lively set out ibid. Christ reputed an arch-traytor in his life and death 332 Christ submitted to the lâ—west estate of death reas five 337 Christ the Lamb slain from the beginning how 341 Christ hath powerfully trodden Satan under his feet and under our feet how 323 Christ rose early in the morning and what we learn thence 354 Christ in respect of himself needeth not any witnesses and yet hee useth them 362 Christ must bee the matter of all our preaching 373 Christians must partake of Christs annointing 309 Christians must become Kings Priests and Prophets 310 Christians must imitate Christ in doing good 316 Chosen witnesses of
indure not their lusts to be pricked in the ministery and much less crucified 336 Minister must bee careful to remove what may hinder his Doctrin 284 Ministers must expect Gods calling as Christ did 307 Ministers must urge themselves to diligent preaching why 371 Miracles of Christ had a threefold use 313 Motion of sin in the regenerate is in letting the life of it go 344 Motives to the practise of Righteousnesse 292. N NEcessity of preaching evinced by sundry reasons 369 Necessity of remission of sins in three points ibid. Neither the person nor any of the offices of Christ could suffer him long to abide under the power of death 340 New miracles not needful to confirm old doctrin 316 No less in to sin by others as by our selues 329. No need of a dumb or blind ministery 371 No man can avoid the last â—udgement unless his power be above Christs 377 No man can bee too precise seeing the judgement shall bee so precise and strict 383 None capable of Christs office because none is so annointed as he 309 No peace by Moses 295 O OBjections against preaching answered 374 Objections against special faith answered 409 One way only to salvation 299 Opening the mouth what it meaneth 282 Open the eyes to see the happinesse of the Saints 416 Offences are of sundry sorts 402 Ordinaâ—y Ministers must be beleeved as Apostles while they teach things heard and seen by the Apostles 363 Ordinary Pastors now called by Christ though hee bee now in heaven 368 Outward things cannot bring into Gods acceptance 287 P PAttern of special grace in Peter 284 Peace wha by it usually meant 294 Peace by Christ with God man creatures how ibid. Peace wanting how to obtain it 296 Peace of conscience floweth from remission of sin 407 Person what it meaneth 284 Phrase of quick and dead what is meaneth 377 Plain preaching of Christ wherein it standeth 373 Popery a novelty 298 Popery turneth the doctrin of Christ crucified into crucifixes 336 Popish doctrin teaâ—heth not true faith to this day 392 Popish doctrin assenteth not to the article of free remission of sins 413 Preaching the ordinance of Christ 367 Preaching of Christ wherein it standeth 373 Priviledge of a Godly man what it is 292 Promises of God all accomplished in due season 355 Prophetical office of Christ. 312 Publike persons must give accounts for themselves and others in the judgement day 381 Q QUalities of â—hrists raised body are not divine properties they beautify but not deify it 343 R REasons against seeking to witches 325 Reasons why it was necessary Christ should rise again 340 Reasons why God delayeth to answer his children 356 Reasons why Christ must so manifest his resurrection 358 Reasons why the Apostles were specially commanded to teach the doctrin of the last judgement 374 Reasons to grow up in the strength of faith 401 Religion what and wherein it standeth 288 Remembrance of judgement to come a notable means to further godliness 374 Remission of sins what 402 Remission of sins how received 413 Resurrection of Christ not only removeth evils but procureth all our good as in five instances 346 Right and posâ—ession of eternal life issueth from remission of sins 407 Righteousnesse of the Judge and last judgement described 379 S SAlvation assured beleevers from Christs resurrection 347 Saints in Heaven wholly called from three things and the Saints in earth in part from the same 350 Saints in heaven enjoy five things which the Saints in earth do also in part 351 Satans tyranny over the souls of men more fearful than that hee exerciseth over their bodies 319 Scriptures ascribe that often to the instruments which belongeth to God the principal efficient why 400 Sermons which plainest teach Christ are the best 373 Sin set out in the most ugly visage of it 333 Sins carries never so secretly shall come into a clear light 38â— Sins compared to debts 403 Sorâ—ery of sundry kinds condemned 324 Spiritual possession very common proved at large by sundry instances 321 Strictnesse of the last judgement laid open 380 Sure grounds that God loveth a man 411 T TEmptations of sundry sorts foiled by holding the Article of remission of sins 408 Tender affection to forgive our brethren a good sign that God hath forgiven us 413 The tyranny of Satan over those whom hee bodily possesseth discovered five waies 318 The touchstone of tryal of our words and deeds is the word of God 380 Three actions of faith helping forward the free confession of it 398 Thoughts must be judged of as well as our works 382 To beleeve in the name of Christ what 406 Two things especially hinder the care of the la t judgement 384 Truth of faith as much to bee laboured for as salvation it self 400 V. VErtue of Christs death applyed two waies 334 Unbeleevers damned already how and why 400 Unregenerate men have all the mad properties of mad or possessed persons proved 320 Use of Christs crucifying at large 333 W WHy God suffereth the devil to possesse the bodies of men in all ages four reas 317 Why God suffereth the Devil so to tyrannize abuse and torture them whom he possesseth reas four 319 Why God permitteth a power of curing to them of whom we may not seek cure 326 Why the wicked prevail against Christ who had prevailed against the Devils themselves 328 Why Christ was rather to bee hanged on a tree than to dye by any other kinde of death reas four 331 Why Christ must dye in Jerusalem the theatre of the world 332 Why Christ would still vail his glory after his resurrection 343 Why Christ rose no sooner nor would defer his riâ—ing again no longer than the third day 353 Why Christ would not shew himself to all the people after that he rose agaâ—n 362 Why Christ chose such mean men for his witnesses 363 Why the Apostle inferreth so many testimonies together concerning Christ 387 Whosoever would have his works words abide the tryal of the last day must try them before hand 380 Wicked men shall bee judged by him against whom all their villanies have been committed 376 Wicked men already judged five waies 377 Wisdome of God in every thing to be subscribed unto 360 Witches and all seekers to them condemned 325 Witnesses of Christs resurrection of sundry sorts 360 Witnesse of the Apostles to be beleeved as infallible 359 Word preached what use it hath both to the unconverted and converted 369 Word preached opposed by the Devil and all wicked ones and therefore is from God 370 Working righteousness what and wherein 190 The manner of it in four things 191 CIRCUMSPECT VVALKING DESCRIBING Several Rules As so many STEPS in the vvay of VVISDOM BY Thomas Taylor D. D. Preacher of Gods VVord at Aldermanbury London GALAT. 6 16. As many as walk according to this Rule Peace shall be upon them and Mercy and upon the Israel of God LONDON Printed for A. K. and R. I. and are to
â—farre off whilst your Country shall be reaping the encrease and your self the comfort of those hopeful seeds which every one that know you acknowledge with gladness in you Thus humbly craving pardon for my boldness I commend this Book to your Worships acceptance which for the whole argument containing a plain unfolding of the most grounds and main pillars of our Religion is worthy your respect and your selves with your vertuous Ladies and hopeful Children together with all your studies and endeavours for the Church or Common-wealth to the rich blessing of God who fill your hearts with heavenly wisedome and preserve you both blameless till his appearing Amen Your Worships to be commanded THOMAS TAYLOR Watford July 20. AN EXPOSITION UPON S. Peters Sermon BEFORE CORNELIUS ACTS 10.34 c. Vers 34. Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons 35 But in every nation hee that feareth him and worketh righteousnesse is accepted of him 36 Yee know the word which God hath sent to the children of Israel preaching peace by Jesus Christ which is Lord of all 37 Even the word which came through all Judea beginning in Galilee after the baptism which John Preached 38 To wit how God annointed Jesus of Nazareth with the Holy Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him 39 And wee are witnesses of all things which hee did both in the land of the Jews and in Jerusalem whom they slew hanging him on a tree 40 Him God raised up the third day and caused that hee was shewed openly 41 Not to all the people but unto the witnesses chosen before of God even to us which did eat and drink with him after hee arose from the dead 42 And hee commanded us to preach unto the people and to testify that he is ordained of God a judge of quick and dead 43 To him also give all the Prophets witness that through his name all that beleeve in him shall receive remission of sins THe occasion of this worthy Sermon breathed not only by an Apostolike spirit but from such an instrument also as was worthily accounted a Pillar of the Church Gal. 2.9 is laid down in the former verse which containeth an abridgement of the most of the Chapter going before included in these three points 1 Cornelius his obedience in sending for Peter Then that is having so good a ground even a Commandement from God by the ministery of an Angel vers 5. I sent for thee to Joppa which was somewhat above thirty miles from Caesaria Immediately as soon as ever I had received the Commandement Cyprian without delay yea or deliberation which being dangerous divine things admit not of Secondly his kind entertainment of Peter to encourage him and thou hast well done to come Thirdly his preparation and readiness of himself and his to heat whatsoever God by Peters ministery shall enjoyn them Now therefore wee all hee would have that holy doctrin communicated to his family friends and kinsfolks here present before God the place of Gods pure worship is the place of his presence to hear with attention understanding affection and obedience for all these go to the hearing ear all things for that is sound obedience which is universal to one Commandement as well as another every one being of like authority and necessity that are commanded thee of God for Peter himself mâ—st bee confined within his Commission and speak onely what God commandeth neither are hearers bound to receive any thing else The Apostle Peter by this speech perceiving both the occasion and scope of their meeting as also the readiness and attention of his hearers addresseth himself to speech Then Peter opened his mouth and said The phrase of opening the mouth some think to bee but a more full kind of speech Pleonâ—smus as wee say I heard it with mine ears or I saw it with mine eies But wee must conceive it rather to bee fetched from the Hebrews who in this form of speech signifye not the uttering of any trivial or vulgar matter or in a slight or carelesse manner but the relation of some excellent matter of great moment and that in grave and serious manner and not without premeditation and preparation such as is fit to attend things of worth and weight Thus is it used Psal 78.2 I will open my mouth in a Parable I will declare sentences of Old Job 33.1 Behold I have opened my mouth my tongue hath spoken in my mouth my words are in the uprightness of my heart and my lips shall speak pure knowledge Yea our Lord Jesus himself when hee begun his most heavenly Sermon on the Mount Matth. 5.2 is said to open his mouth and say Whence 1 wee have the Doctrin in the Sermon following commended unto us to be for the matter of it grave and high and neerly concerning the salvation of men wherein are laid down the main grounds of all Religion and whatsoever wee are to beleeve concerning Christ unto salvation as wee shall see when wee come to open the several points 2 Wee are secretly incited that seeing the Holy Ghost hath opened the mouth of such a worthy instrument wee are also to open our ears yea our hearts to let in the matter following that as it proceeded out of the treasury of a good and sanctified heart so wee also may hide it in good hearts as in good treasures to bring it forth as our needs and occasions shall require 3 Ministers must come with their mouthes open and not onely not to be dumb dogs which cannot or seal up their lips and will not protest against the sins of the times but also must have care to speak the words of wisdom judgement sobriety for if the holy men of God Prophets Apostles nor the Son of God himself did not preach without preparation and due consideration both of what how and to whom they spake how much more should ordinary ministers use all diligence in fitting themselves to speak from God and for God and even as God himself would speak to his people 4 Every Christian may hence also take up his duty namely that hee never open his mouth but to edification For it is attributed to every iust man that his mouth speaketh wisdome and his tongue talketh of judgement Psa 37.30 he judgeth of his speeches before he let them pass the dooâ— of his lips and of the vertuous woman it is said Shee openeth her mouth with wisdome and the law of grace is in her tongue Prov. 31.26 Now the Sermon following consisteth of three parts The parts of the Sermon three The first is an entrance or preface in the two first verses 34 35. 2 The Proposition or Narration that Jesus Christ was the Messias now exhibited in the flesh and Lord of all vers 36. 3 A confirmation of that narration partly from the Apostles and