himself for they run from the Church essentiall to to the Church representative they run to Councels and when we force them with Councels that they may erre then the Pope he is the Church virtually so I say the Church their mother is nothing but the Pope their father and what manner of men they have been Histories tell us well enough We see on what ground they build Jesus Christ that is the Gospel by him is not yea and nay but yea that is it is certainly and infallibly and eternally true Hereupon we may answer that curious question that hath been and now is every where How we may know that our Church was before Luther's time or no as they idly say How we may know that the faith that we professe is the ancient faith I answer hence take these grounds First there is but one faith men have varied but faith hath not varied as S. Austin saith well for there is but one faith as there is one God one heaven and one happinesse There was one faith from Adam The times vary but not the faith of the times the same fundamental truth hath been in all times Sometimes it hath been more explicated and unfolded as we have the Canon inlarged now in the time of the New Testament in many books There is not a new faith but a larger explication of the old faith Divine truth is alway the same It was one faith from the beginning of the world from the first promise to Adam in Paradise till now Abraham believed as we do now so they were all saved by faith Heb. 11. Even as there is one Catholike Church consisting of all the members the triumphant being the greater part from the beginning of the world to the end of the world so there is one faith take that for a ground Indeed the Church varies as a man varies when he is a child and when he is a man he hath one manner of cloathes when he is a child and another when he is a man so the Church varies in cloathes it was cloathed with Ceremonies then which were cast off in Christ but this is but a variation of garments the Church had one faith Hereupon comes a second there is one Catholike Church that is built on that one faith one essential Church one Catholike company rhat believe in Christ from the beginning of the world to the end of the world which we believe in the Apostles Creed Well then this being so as it is undeniable that it is so what Church is built upon that one faith that was yea in the Apostles and was yea before then as the Apostle saith here Our Preaching was yea certain and true you may build on it what Church builds on that that Church all the while hath been for there is but one faith and one truth that runs along in all ages which is the seed of the Church therefore there must be a Church in all ages that is a branch of the Catholike Church why The Church must be built upon that one faith therefore all particular Churches before us that were branches of the general Church were built upon that preaching of the Apostle which he saith was yea There is but one faith and therefore all Churches that are true are built upon that one faith If we can prove that the Apostolicall doctrine agrees with our times that ours hath consanguinity with the Apostles doctrine then our Church was before we were ever since the Apostles it hath been alway yea for there is but one truth The Church is built upon the foundation of the Prophets and Apostles and Christ saith Matth. 16. when Peter said to Christ Thou art the Son of God c. saith he Thou art Peter and upon this Rock that is upon this confession of thine will I build my Church So the confession of faith is the Rock of the Church Now there is alway one Rock of the Church that is alway yea if our Church be built upon that Rock then it is founded upon Apostolicall doctrine upon the Prophets and Apostles it was before we were and if there were any Church then it was ours which professeth that one faith If we conjure the Papists they are silent they dare say nothing Dare they say their doctrine is nearer Apostolical then ours they dare not say but ours is nearer why then our Church is built upon the foundation of the Apostles why so All the Churches since have been built upon one foundation because there is one faith and one Church unity of faith makes the unity of the Church The seed of the Church is the Gospel is Divine truth now if Divine truth hath been alway there hath been a Church alway and if there hath been a Church alway there hath been Divine truth that hath been yea alway Now it is an Article of our faith in all times to believe a Catholike Church therefore there is a certain truth that is alwayes yea to be the seed and foundation of that Catholike Church Therefore we must search out what that yea was what was the Apostolical doctrine the positive doctrine in those Apostolical times in the Virgin-times of the Church before the Church was corrupted The Church was not long a Virgin as the Father said What was the yea of those truths some there must be alway that held Apostolical truths in all ages Our Church holds that positive truth that the Apostles held for directly in so many words we defend the Apostolical faith out of the Apostles Therefore we say our Church was before Luther because our doctrine is Apostolical and the Church continually hath been Apostolical because it was built upon the Apostles doctrine Our Church hath no doctrine in the positive fundamental points of it contrary therefore our Church hath continued Put case we cannot name the men as idly and ridiculously they urge what is that to the purpose shall we go from ignorance of particular men to ignorance of the Church we must believe that there is a Catholike Church and there must alway be a positive doctrine and truth the seed of that Church The Papists cavil with us and say we professe a negative Religion Ye cut off our opinions say they but what have you of your own what affirmatives have ye It is most certain that all our affirmatives have been ever since the Apostles time for we and the Papists differ not in affirmatives onely they adde patcheries of their own Religion stands most in affirmatives that is the ground first For we believe negatives because they agree not to affirmatives we believe a lie to be a lie because it is contrary to positive truth and the truth is before a lie the affirmation is before the negation a thing is before the contrary is not This laying for a ground affirmatives being truths our positive truths that we hold have been held in the Apostles times before and since even in
good demand It is not baptisme but the demand of a good conscience When the conscience hath fed on Christ it demands boldly as it is Rom. 8. of Satan and all enemies Who shall lay any thing to our charge it is God that justifieth it is Christ that died or rather that is risen again It boldly demands of God who hath given his Son the bold demand of conscience prevails with God and this comes by faith in Christ. Now this is strengthened by the Sacrament here are the visible representations and seales that we are incorporate more and more into Christ and so feeding upon Christ once our conscience is pacified and purged from all dead works and we come to have a continuall feast Christ is first the Prince of righteousnesse the righteous King and then Prince of peace first he gives righteonsnesse and then he speaks peace to the conscience The Kingdom of God is righteousnesse peace and joy in the Holy Ghost So that all our feast and joy and comfort that we have in our consciences it must be from righteousnesse A double righteousnesse the righteousnesse of Christ which hath satisfied and appeased the wrath of God fully and then we must have the righteousnesse of a good conscience sanctified by the Spirit of Christ we must put them together alway we can never have communion with Christ and have forgivenesse of sins but we must have a Spirit of sanctification There is mercy with thee that thou mayest be feared Where there is mercy in the forgivenesse of sin there is a disposition to fear it ever after Therefore if for the present you would have a good conscience desire God to strengthen your faith in the blood of Christ poured out for you desire God to strengthen your faith in the crucified bodie of Christ broken for you that so feeding on Christ who is your surety who himself is yours and all is yours you may ever have the feast of a good conscience that will comfort you in false imputations that will comfort you in life and in death and at the day of judgement This is our rejoycing in all things the testimony of our conscience first purged by the blood of Christ and then purged and sanctified by the Spirit of Christ that we have had our Conversation in simplicity and sincerity c. Our rejoycing is this that in simplicity and sincerity This is the matter of this testimonie of Conscience that is simplicity and sincerity Saint Paul glories in his simplieity and sincerity And mark that by the way it is no vain glorying but lawful upon such cautions as I named before but to add a little A man in some cases may glory in the Graces of God that are in him but with these cautions First if so be that he look on them as the gifts of God Secondly if he look on them as stained with his own defects and so in that respect be humbled Thirdly if he look upon them as fruits of his justification and as fruites of his assurance of his salvation and not as causes And then if it be before men that he glories not when he is to deale with God When men lay this and that imputation upon a man he may rejoyce as Saint Paul doth here in the testimony of his conscience in simplicity and sincerity The matter of the testimony of Conscience wherein he glories is simplicity and godly sincerity or as the words may well be read in the simplicity and sincerity of God such as proceeds from God and such as aimes at and looks to God and resembles God For both simplicity and sincerity come from God they are wrought by God and therein we resemble God and both of them have an eye to God a respect to God so it is in the originall in the simplicity and sincerity of God There is not much difference between simplicity and sincerity the one expresseth the other if you will have the difference simplicity especially respects men our conversation amongst men Simplicity hath an eye to God in all things in Religion opposite to hypocrisy in Religion Simplicity that is opposed to doublenesse where doublenesse is there is alway hypocrisy opposed to sincerity and where simplicity is there is alway sincerity truth to God But it is not good to be very exact and punctuall in the distinction of these things they may one expresse the other very well Simplicity Saint Paul's rejoycing was that his conscience witnessed to him his simplicity in his whole conversation in the world his whole course of life which the Scripture calls in other places a walking Saint Paul meanes this first of himself and then he propoundes himself an example to us How was St. Paul's conversation in simplicity Not onely if we consider Saint Paul as a Christian but consider him as an Apostle his conversarion was in simplicity It was without guile without seeking himself without seeking his owne for rather then he would be grievous to the Corinthians the man of God he wrought himself because he would not give any the least scandall to them being a rich people he had rather live by his own labour then to open his mouth he did not seek himself In a word he did not serve himself of the Gospell he served Christ he did not serve himself of Christ. There are many that serve themselves of the Gospell that serve themselves of religion they care no more for religion then will serve their owne turne Saint Paul's conversation was in simplicity he had no such aime he did not preach of envy orof malice or for gain as he taxeth some of the Philippian teachers Some preach Christ not of simplicity and sincerity but of envy c. Then again as an Apostle and a teacher his conversation was in simplicity because he mingled nothing with the Word of God in teaching his doctrine is pure What should the chaffe do with the wheat Jer. 20. What should the drosse do with the Gold he did not mingle his own conceits and devices with the Word for he taught the pure Word of God the simple Word of God simple without any mixture of any by-aimes So the blessed Apostle was simple both in his Doctrine and in his intentions Propounding himself herein exemplary to all us that as we look to hold up our heads with comfort and to glory in all estat es whatsoever so our consciences must bear us witnesse that we carry our selves in the simplicity and sincerity of God Now simplicity is when there is a conformity of pretention and intention when there is nothing double when there is not a contradiction in the spirit of a man and in his words and carriage outwardly That is simplicty when there is an exact conformity and correspondence in a mans judgement and speech in his affections and actions When a man judgeth simply as the truth of the thing is and when he affects as he judgeth when he loves
salve it up in my own thoughts and deceive others it is a breach of charity and a lie because it is a speech of untruth which another thinks to be a truth it is an untruth and to deceive him But these men will have yea and nay at a breath they will say yea and yet have a reservation of nay at once S. Paul would much more decline and abhor this if he were alive now when he so declined the imputation of inconstancy of yea yea and nay nay at divers times Indeed S. Paul reserved this he promised to come to them if God did permit with a Divine reservation we may say in all the businesse we are to do This I will do if God permit and if God will and indeed God hindred his journey but I say for equivocation the matter is so odious and palpable that if it were not that Non dum satis odimus c. we hate not these men enough I would not have spoken of it Their Religion is so abominable and odious we do not yet hate it enough and therefore it is good on all occasions to uncase them and all little enough But I go on VERSE XVIII As God is true our Word to you was not yea and nay THe Apostle in the former Verse having laboured to clear himself from the imputation of lightnesse and inconstancy that he did not come to them as he had promised and from an imputation likewise of policy for himself that he did purpose things according to the flesh which is the cause of inconstancy of yea yea and nay nay he comes now to that which he more intended then those particulars for he was content to be thought to have disappointed them in the matter of his journey but that which he aimes at was to stablish them in this That his doctrine was found As God is true our Word to you was not yea and nay Perhaps I promised to come and did not it is true but my preaching was not yea and nay all that I taught was found and certain you may build your soules on it it was yea He labours to draw them to be perswaded of the certainty of his Ministery as being very unwilling that a defect in his promise about a businesse of the world should weaken their faith in the truth that he delivered as a Minister As God is true our Word to you was not yea and nay He seems to make a difference between yea and nay in Civill things and in Divine there is a difference when a holy man speaks of the things of this life and when he speaks of Divine truths S. Paul promised to come to them he meant it honestly and did intend it but it was subject to alteration because God stops our purposes in this life yea our good purposes many times Good things may have variety one good thing may be more convenient then another And the cause why he came not to them was not his inconstancy but their unfitnesse it was from their corruption in manners and in doctrine they were not ready as he saith after he came not to spare them they were unfit till they were humbled with his former Epistle and then when they were humbled he purposed to come But now in Divine truths what things he spake to them concerning grace and glory that was certain Our word to you was not yea and nay A question may be moved briefly how S. Paul could be deceived in his journey and not in his doctrine being so good a man led by the Spirit of God how could he promise to come and yet did not I answer the difference is much between these two S. Paul had three persons on him He was a Man Christian man an Apostle As a man he was subject to all things that men are subject unto that is he desired in truth of heart to come and visit his friends he purposed a journey with a reservation that God might hinder him and so as a man he might have a yea that is a purpose to do a thing and afterward a nay upon the uncertain event of the things of this life so as a man he purposed to come Nay as a holy man he purposed a journey to a good purpose to stablish them but with a reservation if God permit God might stop his journey But as an Apostle he taught other things then speaking of journeys that he spake of onely as a man and as a holy man alway supposing the condition of humane things and under permission if God permit But as an Apostle he was not yea and nay there he was certain As an Apostle he spake Divine truths and was guided infallibly by the Spirit of God he delivered truths without all conditions and exceptions as an Apostle he did not admit of any such uncertainty There is an eminency and excellency in Divine truth it is stable and firm and not subject to variety and inconstancy so his doctrine as an Apostle was alwayes yea For his journey and coming to them he promised his journey in veritate propositi in the truth of a good purpose of a friend but as he spake of Divine truths he spake of them in the certainty of the Divine Spirit in the one he spake in the certainty of truth in the other in the truth of affection As a man he spake in the truth of a good affection he bare to them but as an Apostle he spake in the certainty of Divine truth And you must know this that God as he used the Apostles and excellent men to write his book to write the VVord of God to be his Pen-men yet he hindred them not to be men As he hinders not godly men to be men but at once they may be Saints and men so Saint Paul as a good man desired to see them with a reservation but as an Apostle he was guided by a certain infallible assistance of Divine truth Nathan as he was a man gave David liberty to build the Temple he was over-shot in it something but then he goes to God and consults with him whether he should or no and then Nathan gives David another advice So the Prophets and Apostles as men they might be alterable without sin For God will allow men to be men and subject to mistakes For Nescience not knowing the possibility of things to come is no sin in man because it is an unavoidable infirmity So that S. Paul as his usuall manner is in promising things to come things of that nature he promiseth them under reservation and permission if God permit if God will and he doth not sin though he be frustrate of his intention It is not the onely part of a wise man to divine what will be Saint Paul had not providence to see whether his journey should be crossed or no but out of a Christian intention he resolved to come if God did not crosse him that was as a man and a
good man But as an Apostle his doctrine was without ifs and ands without exception as we say if God permit c. No saith he As God is true our word to you was not yea and nay So in the Apostles we must consider a difference of Divine truths that they delivered as Apostles from those things that they purposed as men and as holy men those were subject to be crost and without sin too For God will have men to be men that is variable creatures and such as cannot promise themselves for the time to come any certain thing It is Gods prerogative to know things to come we may know them by their causes we may know when there will be an eclipse a hundred yeares hence but to know what weather there shall be as we may know the eclipse we cannot because there is nothing in the cause I say God will have men to be men S. Paul may promise holily with a reservation to God as a man and as a holy man and without sin too but as an Apostle in his doctrine he was not so but as God is true our word to you was not yea and nay but constant as God himself that shall suffice to satisfie that Therefore S. Paul makes the difference I promised to come but I did not but as God is true our word to you was not yea and nay Our voyage to heaven and the reference we have to a better life stands not on uncertainties as the things here in this world Saint Paul's journey to Corinth might be frustrate but S. Paul had another course to heaven his religious course stood not on uncertainties whatsoever he taught in a Religious course it was yea as he saith in the next Verse Christ the Son of God whom we preach was not yea and nay but yea that is infallibly true perpetually true necessarily eternally true As God is true our word to you was not yea and nay Saint Paul labours to stablish them therefore in a good conceit of his Ministery and that made him indeed so much decline the suspition of inconstancy in other things Because carnal men are prone to think a man in his calling even a Preacher in his doctrine to be unconstant if he be so in his common course Saint Paul knew their corruption was such that from a suspition of lightnesse in his carriage and common course they would rise to a suspition of his doctrine therefore he was so curious to avoid the imputation of lightnesse in his journey because he would avoid any imputation of lightnesse in his doctrine That is it which he more aimes at he stands not on the imputation of lightnesse in his journey or such matters but he knew the corruption of men is such that if a man fail in common things presently they think he is so in his calling Full of false surmises and suspitions is the nature of man and as a man is once they gather him to be so alway therefore he deceiving them in not coming they might think he would do so at other times too that makes the Apostle labour to clear himself but especially his doctrine from all suspition As God is true our word to you was not yea and nay Here is a truth And the seal of it His averring the truth is this Our word our preaching as it is in the margin Our word as it was unfolded it was not yea and nay it was not uncertain And the proof and seal of it God is true as it is in the Original which is made up in the English tongue As God is true it is in our translation but in the Original it is God is true and as he is true and constant and faithful so our word is constant and faithfull you may build on it As God is true as God is to be credited and believed so my word to you is to be credited as yea as a certain doctrine that is not yea and nay It is a kind of an oath As God is true The holy Apostle here seales it with an oath What is an Oath An oath is a Religious calling of God to witnesse or to be a Judge in doubtfull things It is in doubtful things a calling of God to be a witnesse of the truth we speak and to be a revenger if we speak not true It is to call God to witnesse and to judge to makes him testis vindex S. Paul here calls God to witnesse God is true and as verily as he is true our Word to you was not yea and nay You know oathes are either as we say assertory to aver a thing Or promissorie for the time to come to do this or that and they are either imposed or voluntary Now this is an assertorie oath not a promissorie he avers and avoucheth peremptorily that as God is true his Word to them was not yea and nay but yea And it was a voluntary oath for no body exacted it of him but he saw there was a necessity to stablish them in the certainty of the doctrine he taught to seal it with an oath that they should as well doubt of the truth of God as of his doctrine As God is true my word is true Jeremy the Prophet hath three conditions of an oath Jer. 4. 〈◊〉 It must be in truth in righteousnesse and in Judgment In truth we must speak and swear true things And in judgment necessary things with discretion And in righteousnesse Now S. Paul observed the conditions wondrous well here For S. Paul doth it in a true matter and in judgment for he was forced to it An oath is never good but when it is necessary not to seal up every idle discourse as if men would make every thing they say to be as true as an oath Indeed the life of a man should be an oath the life of an honest man is an oath as true but we must not call God to question for every idle impertinent thing S. Paul saw it necessary to call God to witnesse it was true and necessary I will not enter into a large discourse of an oath because afterward I shall have better occasion to speak of it Onely thus much at this time S. Paul here useth it he thinks it to be necessary to establish their minds the better in his Ministery and a good conceit of it that it was constant God is true our word to you was not yea and nay Therefore in such a case we may not make scruple of an oath If it be In Charity Piety Necessity In Charity in matters of controversie of Civil life In Piety to establish matters of Religion And in matters of Necessity that cannot be determined otherwise there is no scruple to be made of it And where we are bid not to swear at all that is not in ordinary course or not to swear by creatures but if we do swear it is a part of Gods service
in the truth is not properly concord but conspiracy consent in a lie in falshood The builders of Babel they had a consent among themselves when they came for a wicked purpose as we see oft-times in Scripture Consent must be in the truth in that which is good or else it is not consent but conspiracy By reason of our weaknesse consent is usefull and that is the reason why in doubtful cases we may alledge Antiquity not that the Word is not sufficient in it self but to help our weaknesse to shew that we do not divert from the truth but that it is a truth warranted by others before In doubtfull cases this is warrantable He brings it likewise to enforce obedience the more when it was a truth brought to them by so many But that is not a thing I mean to stand on a touch is enough That which I will spend a little more time in is the next thing that is That Evangelical doctrine now is most certain Something I spake of it before in the former verse but I have reserved something to speak of it now The Son of God preached by S. Paul with the consent of these blessed men it was not yea and nay it was not unconstant Evangelical truth is not yea and nay and the Preachers of it the Apostles were not yea and nay in the delivering of it As it is true in it self so it was true in the delivery of it they were constant in it they sealed it with their blood some of them How shall we know the doctrine of the Gospel concerning Christ to be yea undoubtedly true I answer how do we know the Sun shines I know it by its own light and by a light that I have in my eye there is an inward light joyned with the outward light So it is in this businesse how do we know Divine truth out of the Book of God to be Divine By the light in it self by the majesty of the Scriptures by the consent of the Old and New Testament by the opposition of the enemies and the confusion of them at the last that have been opposers of it by the miraculous preservation of it and the like But especially by the powerfull work of it on the heart by the experience of this blessed truth I know this to be an undoubted truth I find it quelling my corruptions changing my nature pacifying my conscience raising my heart casting down high imaginations turning the stream of nature another way to make me do that which I thought I should never have done onely because I have a strong light of Divine truth and comfort There is this experience of Christ that a man finds in his soul it sets him down that he can say nothing but that it is Divine truth because he finds it so Besides this the testimony of the Spirit of God and the work of the Spirit in him For as to see there is an outward light required and an inward light in the eye so to see Divine truth there must be a light in it self a Divine sparkle in Gods Book in every passage but yet I must have an eye to see too I cannot see it except God witnesse to my soul that these things are divine that they are yea that they are certainly and infallibly true There is a great difference between us and our adversaries I can but touch it and I need but touch it They say we must believe and we must believe because of the Church I say no The Church we believe hath a kind of working here but that is in the last place For God himself in his Word he is the chief The inward arguments from the Word it self and from the Spirit they are the next the Church is the remotest witnesse the remotest help of all For the Church is but to propound Gods truth to lay it open to be as it were the candlestick now the candlestick shines not but upholds the candle while that shines So the Church is but to propose to set up Divine truth that of it self being set up will enlighten well enough The Church is to set out the Word and to publish it by the Ministery which Word of it self will shine That work which the Church hath therefore is the last and the inferiour for the Spirit of God and the inward majesty of the Word is of more force If a messenger come and bring a relation or bring a letter from one and he tells me many things of the man I but I doubt him because he may be false for ought I know but when I see his hand and seal and his characters and stile that shewes such a spirit to be in him I know by his own characters certainly this comes from the hand of that man Now the messenger brings it and gives it but I believe it because I see the characters and hand and seal of such a one that it is a truth So the Church propounds it is the messenger that brings the truth of God to us but when a Christian soul hears the truth and sees Gods seal upon it there is a majesty and power that works on the soul now we believe not for the messenger but for the thing it self Here is the difference we believe the Scripture for the seal of Divinity that is in it self they believe it for the messenger As if a doubtfull messenger should come that is not certain and a man should believe the things he brought for him for his sake we believe and entertain the messenger for the message sake not the message for the messengers sake our faith is better built then theirs But they say this All comes to this at the last God speaks by the Church as well as by the Scriptures therefore the Church is to be believed more then the Scripture it self I answer God speaks indeed in his Church by his Spirit and by his Word but his speaking by his Word is the cause of his speaking in the Church For what is the Church but begotten by the seed of the Word How is the Church a Church but by the Word Therefore he speaks first by the Scriptures there is a majestie and a Spirit in the Scriptures and then he speaks by the Church as cleaving to the Scriptures in a secondary manner He speaks by the Church mediately because that goes to the Word which speaks immediately The Word was written by men led immediately by the Spirit of God and the Church relying on that he speaks by them in the Church but primarily by his Word Having just occasion I thought to touch this Undoubtedly there are none that are not led with partiality but incomparably they see our faith is built on a better foundation then theirs they have a rotten foundation They talk of a Church and when all comes to all the Church their mother is nothing but the Pope their father What is their Church but the Pope
Parasites that when God calls them to stand for true causes what do they make their rule Not Gods constant yea but they bend and bow to opinion as if the opinion of any man in the World were the rule of their faith and obedience This is to make men and no men Is not the written Word of God the VVord of God Is not the law the law politike lawes I speak not of shall a man yield to mens opinion especially if the VVord do not warrant it shall he yield to any man living that is inconstant by his disposition There is truth which is certain that a man must maintain to the Death He is not onely a Martyr that maintaines Religion John Baptist was a Martyr that stood out in a matter that was not against heresie but for the standing out against Herod he did not yield as many thousands would have done in such a case Thou must not have thy Brother Philips wife it is unlawful Men ought to suffer for the truths of nature and not deny truth whatsoever because it is a Divine sparkle from God If it be any truth whatsoever it must be stood in because it is constant and it is the best thing in the world next to Divine and saving truth If this be so that the Gospel and Divine truth be yea and that the Church at all times hath been built on that and that whosoever is saved is saved by that yea Let us labour to have a faith answerable to our truth We say and distinguish well there is a certainty of the thing and a certainty of the mind apprehending the thing It is certain the Sun is bigger then the earth but you shall never perswade a simple Countrey-man that it is so There is a certainty of the object but not of the subject he will never believe it because it is against sense But now there must be both in a Christian. The Apostles doctrine the truth he doth believe the truth in the Scripture is yea that is it is certain and true and not yea and nay it is not flexible it is not as the Heathen Oracles were that is doubtful and wavering Let our assent be answerable to the truth let us build soundly on a sound foundation As a Ship that is to rest in the middest of the waves there is a double certainty necessary that the Anchor-hold be good in it self and that it be fastned upon somewhat that is firm if it be a weak anchor or if it be fastned upon gound that will not hold the Ship is tossed about with waves and so split upon some rock or other So our soules require a double certainty we must have an Anchor of faith as well as an object of faith we must have an Anchor of hope as well as an object For the object we may cast Anchor there it is Divine truth which will hold there is no doubt of that it is yea but then our Anchor must be firm our faith and affiance Let us labour to build soundly and strongly upon it It should be our endeavour continually to stablish our faith to stablish our hope that we may know on what terms we live and on what terms to dye Do but consider the difference between an understanding strong Christian and another A Christian that is judicious and understanding ask him in what estate he is why comfortable what is the ground of his faith why thus I live in no known sin I confesse my sins to God my doctrine is yea and I labour to bring my life to my doctrine Ask another What do you mean to live so loosely and carelesly why will you stand thus will you be content to die so perhaps he doth not know sound doctrine or if he do it is confusedly he doth not build on that rock on that foundation O let us labour to build stronger and stronger on the truth Our building strongly makes us eternal Gods truth is eternal truth because it makes us eternal Is it not a strange thing that man that is chaffe and vanity and smoak whose life passeth as a tale that is told that yet notwithstanding if he build on this yea which is certain and infallible the doctrine of the Gospel it will make him a rock a living stone it will make him eternal All flesh is grasse but the Word of God endures for ever What a comfort is this our life being a vapour and vanity and growing to nothing that the time will shortly come when we shall be no more no more in this world then to have Divine truth that will make us eternal Psal. 90. Moses a good man he saw men drop away faith he Thou art our eternal habitation from Generation to Generation What is the meaning of that That is We dwell in thee here in our Pilgrimage to Canaan we drop away but Thou art our habitation from Generation to Generation So when a Christian considers his life is uncertain all things are vanity that support this life yet notwithstanding I have a yea to build on the Divine truth The Word of the Lord endures for ever and it will make me endure for ever It is a Rock it self it makes me a Rock it will make me a living stone built on that foundation that all the gates of hell shall not prevail against my faith and hope What a comfort is this We have nothing without this Yea we are yea and nay and our happinesse is yea and nay we are so happy now as we may be miserable to morrow Let us labour to build on Divine truth which is like it self that in all the Changes of the world we may have somewhat that is unalterable that is as unchangeable as God himself As S. Paul here brings God himself As God is true my word to you was not yea and nay but yea So much shall suffice for that Verse I go on to the 20. Verse VERSE XX. For all the Promises of God in him are Yea and in him Amen THis comes in after this manner My Preaching to you saith he was invariable and constant because Christ himself is alway yea if Christ the matter of my preaching be alwayes yea and I preach nothing but Christ then my preaching is invariable and constant How doth he prove the minor how doth he prove that Christ is alway yea All the Promises of God in him are Yea and in him Amen Christ is invariable and my preaching of him was not yea and nay Christ is not yea and nay because all the Promises of God in him are Yea and Amen The Promises of God in him are Yea that is they are constant and in him they are Amen There is some diversity in reading the words But most constantly the best Expositors have it as this Translation hath it All the Promises of God in him are Yea and in him Amen The literal meaning is this All the Promises of God in Christ are Yea that is they are
part of happinesse in this world and in the world to come Now the end of the Ministery is to set the peoples hearts into a gracious and blessed liberty to bring them into the Kingdome of grace here and to fit them for the Kingdome of glory to help forward their joy This is the end both of the Word and of the dispensation of the Word in the Ordinances of salvation in the Sacraments and all that our joy may be full as our blessed Saviour saith These things have I spoken that your joy may be full It is the end of all our communion with the Father Son and Holy Ghost and with the Ministery and one with another as it is 1 Joh. 1. These things have I written that your joy may be full you have communion with the Father Son and Holy Ghost and with us that your joy may be full all is for spiritual joy We are helpers of your joy The meaning is we are helpers of your faith from whence joy comes more especially for he doth not repeat the word again We have not dominion over your faith but are helpers of your faith but instead of that he names joy as that that doth accompany true faith The Points considerable in this clause are these That joy is the state of Christians that either they are in or should labour to be in because the Apostle names it for all happinesse here All that have given their names to Christ should labour to rejoyce either they do rejoyce or they should labour to come to it that is supposed as a ground I will be the shorter in it The second is That the Ministers are helpers of this blessed condition The third is They are but helpers they are helpers and but helpers they are not authours of joy but helpers We are but helpers of your joy saith the Apostle These three things I will speak of briefly out of these words First Joy is that frame and state of soul that all that have given their names to Christ either are in or should labour to be in For this Doctrine is fetched from the principle of nature We do all with joy all in our callings is done with joy What do men in their Trades but that they may have that that they may joy in when they have it It is an old Observation of S. Chrysostome We do all that we may joy Ask any man why he doth take so much pains and be a drudge in his place it is that he may get somewhat to rejoyce in in his old dayes So out of the principle of nature this ought to be the scope of all to joy Now those that are Christians God requires it at their hand as a duty Rejoyce alway again I say rejoyce And he doth prepare and give them matter enough of joy to those that are Christians For whether we consider the ills they are freed from the greatest ills of all they are freed from sin and the wrath of God they are freed from eternal damnation they are freed from the sting of death from the greatest and most terrible ills Or whether we regard the state that God brings them in by believing being in the favour of God they enjoy the fruits of that favour peace and joy in the Holy Ghost And then for the life to come they are under the hope of glory The state of a Christian is a state of joy every way whether I say we regard the ill he is freed from or the good he is in for the present or the hope of eternal good for the time to come A Christian which way soever he look hath matter of joy God the Father is his Christ is his the Holy Ghost is his Comforter the Angels are his all are his life or death things present or things to come all are his Therefore there is no question of this that every one that hath given his name to Christ is in a state of joy if he answer his calling or he should labour to be in it he wrongs his codition else Why should they labour to be in that state Among many Reasons one is That God that gives them such matter of joy may have glory from them For what should the life of a Christian be that is freed from the greatest ill and advanced to the greatest good his life should be a perpetual thanksgiving to God and how can a man be thankfull that is not joyful Joy is as it were the oyl the anointing it makes a man chearful it makes the countenance of his soul to be chearful it makes him active in good when he is anointed with the oyl of gladnesse Now every man should have a desire to be good to be diligent and expedite in all that is good Therefore we should labour for this spiritual anointing that we may be ready for every good work Vessels of mercy prepared for every good work And then for suffering we have many things to go through in this world how shall a man suffer those things that are between him and Heaven with joy unlesse he labour to bring himself to this temper of joy And then for others every man should labour to encourage others We are all fellow-passengers in the way to Heaven therefore even to bring on others more chearfully we ought to labour to be in a state of joy Those that do not rejoyce they bring an ill report upon the way of God as if it were a desolate disconsolate way As the Spies brought an ill report upon the Land of Canaan whereupon the people were disheartned from entring into it So those that labour not to bring their hearts to spiritual joy they bring an ill report on the wayes of God and dishearten others from entring into those wayes which way soever we look we have reasons to encourage us to joy That God may have more glory and that we may do him more service that we may endure afflictions better and encourage others and take away the reproach of Religion from those that think it a melancholy course of life which indeed do not understand what belongs to the state of a Christian for the state of a Christian is a state of joy And if a Christian do not joy it is not because he is a Christian but because he is not a Christian enough because he favours the worse principle in him he favours himself in some work of the flesh God in the Covenant of grace is all love and mercy he would have us in our pilgrimage to heaven to finish our course with joy and he knowes we can do nothing except we have some joy It is the oyl of the soul as I said to make it nimble and fit for all actions and for all sufferings It gives a lustre and grace to whatsoever we do Not onely God loves a chearfull performer of duties but it wins acceptance of all others and makes the worker himself wondrous
cause us to stagger and doubt whether it be true or no. He comes between us and our rock the Word of God So Adam fell Now we must be restored by the contrary to that we fell we fell by unbelief and distrust by calling Gods truth in question we must learn to stand again by the contrary grace by faith Thus you see the termes something unfolded By faith ye stand To clear it a little further There be four degrees of a slent that the soul hath to any thing The first is a slight assent that we call opinion that is with some fear that it may be otherwise that is a weak a pendulous assent It is a wavering assent it yields not a certain assent Opinion is a weak thing it may be so I but it may not be so it is with a fear of the contrary The second degree of assent is that that hath a better ground that is the assent to grounds of reason a man hath reason to yield and assent to and those reasons satisfy the soul and rest the soul something thereafter as the strength of them is And that assent we call knowledge science this is founded upon grounds of reason There is a third kind of assent and yielding that the soul hath that we call believing which is meerly upon the credit of him that speakes though we know no reason why the thing should be so but only the person it may be is a person of credit and wisdome and knowledge and thereafter as we conceive well of him thereafter we fasten our faith and assent to his authority so that assent to the authority of the speaker we call beliefe The fourth degree of assent is when we do not only assent to the thing because we have reason so to do and arguments or because we have some man to confirm it by authority but because we feel it to be so by experience and by taste As a man assents that fire is hot and that sweet things are so not from reason altogether or from the speech or rehearsing of another man but because he feeles it so indeed he assents to it from experience Now you will say How come we then to stand by faith As faith especially relies upon the authority of God upon Gods Word so we stand by faith because it assents to an authority But Gods Word gives reasons too therefore faith assents to the authority of Gods Word first and then we see divine reason enough too when we once believe God And then experience in Divine things too after we believe there is an incredible sweetnesse in divine things there is a knowledge with a particular taste There is never a Divine truth but it hath an evidence in it when a man believes it once that a man may say I know whom I have believed from experience let the speakers of the things be what they will let them apostatize from that that they have spoken after a man believes he will see the things themselves have Divine reason in them as well as Divine authority stablishing of them Some Divine truths are altogether upon Divine authority we see no other reason but that God hath said it but some truths are both credible and intelligible Credible because God hath said it and there is reason to prove it as a man may prove by Divine reason that all shall work for the best why The Apostle faith We love God and God hath called us according to his purpose therefore all things shall work for them that God hath called to them that answer his Divine call There is both reason and comfort so it is credible as it hath divine truth and intelligible as it hath comfort There are homogeneal reasons with divine authority God doth not only presse us with authority but he gives us reasons Besides this there is experience for the doctrine of divine providence and of the corruption of nature and the doctrine of comfort in the Mediatour Christ altogether The doctrine of faith the doctrine of the issue of all troubles for good we find these by experience however the teacher that teachâ—…h them perhaps may have no sense of them himself let him apostatize and do what he will our faith stands upon them partly because God saith so that is the chief and because there is reason for them and because we find it so by experience in many divine things these three both reason authority and experience concur in faith But to come a Lâ—…de further What doth faith it self stand most on by which we stand that which we stand oâ—… must stand it self Let us examine a little what faith it self stands on by which we stand I shewed you before partly by Divine authority and experience which gives some light to it but we will follow it a little further That faith by which we stand must stand it self therefore it cannot be opinion it must be faith It must not be bare science neither it must be science that hath faith faith must come in Now faith looks to Divine revelation especially it looks to truth revealed from God now faith looking to the Word of God it builds and pitcheth and bottoms it self upon Divine truth Divine authority Divine revelation which we call the first truth the first verity And not only so but faith that it may stand the better hath together with the Word of God the seales for God hath added Sacraments as Seales to the Word that helps the Word to us at least Gods Word is true enough of it self in regard of him but he condescends to us and therefore that faith may stand the better that we may build upon his Word there are his Sacraments there are seales together with his Word and his oath too Again that his Word may be the better foundation for faith it is conceived under the manner of a Covenant the Evangelical part of it the Covenant of Grace wherein God in Christ promiseth to forgive our sins to accept us to life everlasting if we believe in Christ It is a gracious Covenant God condescends to make a Covenant that faith may stand shall not I believe him that hath made a Covenant and bound himself by Covenant that he will do so Nay in the Covenant of grace faith layes hold upon this that he will fulfill and perform both conditions himself both his part and our part For the same truths that are a Covenant are a Testament too in the Gospel A Testament bequeathes things without a covenant and therein it differs from a covenant A Testament is I bequeath and give this Now whatsoever Christ in the Covenant requires because that in the Gospel he makes good the Covenant as a Testament If we believe and repent Now he hath promised to give repentance and belief in the Covenant of grace to all that attend upon the meanes and expect the performance of the Covenant from him For we can no
27 28 Men are prone to presume of Gods mercy p. 26 27 28 See Presumption All Gods Attributes without mercy are terrible p. 23 Objection of a poor dejected soul against the Doctrine of Gods mercy or mercifulnesse answered p. 30 To whom Gods mercy is unlimited viz. to repentant soules not to presumptuous sinners p. 27 How to be made fit for or capable of mercy p. 36 How to improve mercy daily p. 37 Kinds of Gods mercies p. 24 25 Merit Against Merit p. 202 Minister Ministery Ministers must win by life as well as by doctrine p. 274 Ministers joyned are with Christ in acceptance and neglect p. 333 A faithful Minister is the joy of the people ibid. The Ministery is a great gift and blessing of God p. 334 346 347 348. The peoples proficiency in grace is the Ministers joy p. 336 All the good we have by Christ is conveyed by the Ministery p. 39 Consent of Ministers is a help to faith p. 391 Ministers are to be prayed for by the people See Prayer Mistake Holy men are subject to Mistakes pag. 374 See Errour N. Name MEn have oft their name and denomination in Scripture by that which they are ruled by p. 275 365 New Popery is a new Religion p. 396 397 O. Oath OAth what p. 376 515 An Oath lawful p. 516 517 Kinds of Oathes p. 376 514 515 A Christian life is a kind of Oath p. 518 Conditions of an Oath pag. 376 514 515 An Oath not good unlesse necessary p. 376 515 516 517 Qualifications of an Oath ibid. None but good men should take an Oath p. 515 Parts of an Oath ibid. An Oath to be taken onely in serious matters p. 515 517 See Swearing Occasion A good man must take all occasions to do good p. 354 Oil Ointment The Spirit with its graces compared to Oil or Ointment p. 464 c. Old Our Religion is the old Religion p. 394 395 c. Popery no old but new Religion p. 396 397 Onenesse A Christian man is one man he doth act one mans part p. 317 There is but one Faith p. 394 One Catholick Church ibid. Opinion It 's good to cherish a good Opinion of others p. 323 344 See Conceit Hope P. Partake THose that partake in other mens sins shall also partake in their sufferings p. 119 Paul St. Paul's prerogative above other Apostles pag. 2 St. Paul's modesty and humility p. 3 S. Paul had a good opinion and conceit of the Corinthians p. 322 How S. Paul could be deceived in his journey and not in his doctrine pag. 373 374 How Timothy is called S. Paul's brother p. 4 S. Paul's course to hold out in holy resolution to the end p. 324 Peace True Peace issues from Grace p. 14 Persecution They that persecute the Saints persecute Christ p. 81 See Affliction Suffering Tribulation Perseverance Resolution to persevere and hold out in a good course to the end p. 323 S. Paul's course to persevere in holy resolution to the end p. 324 Gods Children may be assured that they shall persevere and hold out to the end pag. 489 c. He that is in the state of Grace shall persevere in it to the end p. 490 Physician Physicians do ill in flattering the sick and feeding them with hopes of long life when they are at the point of death p. 136 We should open the case of our soules to our spiritual Physicians p. 535 Policy A Christian should avoid the imputation of carnal Policy p. 365 Not to subordinate Religion to State Policy p. 294 295 Pope Popery Popery crosses the Word of God p. 385 386 The Popes Treasury what p. 107 Popery founded upon Traditions p. 545 546 Popery a rotten and unsound Religion ibid. Popish Religion is full of Contradictions p. 386 Popish Religion is full of uncertainties p. 386 387 How and wherein Popish and Protestant Religin agree and differ p. 395 398 It's safer to be a Protestant then a Papist p. 397 Whether a Papist may be saved pag. 397 398 Popery to be detested because it teacheth men to trust to their own works and satisfactions p. 142 Praise God the object of Praise how p. 20 God to be praised as he is the Father of Christ p. 21 Praise follows prayer or After prayer praises are due p. 204 The praises of many are gratefull and acceptable to God ibid. How the unreasonable creatures praise God p. 206 We are to praise God for others for all sorts of men ibid. Wherein praise consists p. 207 See more in Blesse Thankfulnesse Prayer Prayer is a means to convey all good and deliver from all ill p. 188 Gods children can pray for themselves p. 190 Christians ought to help one another by prayer p. 191 People ought to pray for Ministers p. 193 200 201 What is to begg'd of God or pray'd for for Ministers ibid. Christians have not the Spirit of prayer at all times alike p. 193 Prayer is not a work of gifts but of grace p. 194 Divers gifts in prayer ibid. Prayer is a prevailing course with God and why p. 195 c. How to know whether our prayers help the Church p. 199 It 's an ill condition not to be able to pray p. 200 God will deliver the Ministers by the peoples prayers ibid. It 's a good thing to beg the prayers of others in sicknesse p. 203 The more eminent men are the more they are to be prayed for p. 215 Preach Christ is the main Object of Preaching p. 388 See Ministery Word Presence Personal presence hath a special power p. 346 Presumption Against presuming upon Gods mercy p. 27 28 See Mercy Difference between faith and presumption pag. 441 Pride Pride is a sin against all the Commandments pag. 219 Priest Christians are Priests how pag 467 468 Promise God deales with men by Promises pag. 402 Promise what p. 403 All Promises made in Christ pag. 403 All the Promises are Yea and Amen in Christ p. 407 408 c. Several kinds of Promises p. 413 Till a man be in Christ he hath no good by the Promises p. 418 What right a man out of Christ hath to the Promises p. 419 Comfort from the Promises to them that are in Christ pag. 420 421 c. How to make use of the Promises and to have comfort by them pag. 424 425 c. What to do when in trouble we cannot call to mind any particular Promise p. 425 We should make the Promises familiar to us p. 428 Signes or Evidences of believing the Promises pag. 432 433 434 c. to 438 Promises are Legacies as well as promises p. 435 Gods Promises called a Testament a Will ibid. Necessity of application of the Promises to our selves p. 440 None have interest in the Promises but such as find a change in themselves p. 473 Prophets How Christians are Prophets pag. 468 Prophets and Apostles how subject to errour how not p. 374 Providence Providence what p. 177 R. Rejoyce See Joy Religion NOt to
part Prophane men Hypocrits Dan. 7. Quest. Ans. To make a St. there must be 1. a Separation 2. Dedication 3. Qualification 4. Conversation Quest. Answ. Civil man who True Saint wherein different from an hypocrite Simile Grace sweetens all a Christians conversation use of salutations Quest. Blessing what Answ. Salutations should be holy Gods name taken in vain in Salutations Salutations to be omitted 1. In serious businesse 2. To an Heretick Quest. Grace what Answ. Doctr. A Christian needs Grace when he is in state of Grace Reas. We run daily into new breaches Ephes. 1. How to conceive of God To maintain Gods Grace daily Quest. how to have continual assurance of Grace Ans. 1. abase our selves Labour to be rich in grace Quest. Answ. How to know we are in Gods favour 1. By joy of the Spirit 2. By the graces of the Spirit 3. By going to God in extremity Observ. Obser. The disposition of Gods Children to be thankfull Ephes. 〈◊〉 To blesse God what We add nothing to God when we blesse him 1. It is a duty to God 2. It stirs up others 3. It is good for our selves 2. To mind them Spirituall favours especially to give thanks for Why a carnal man is unthankful Beg the spirit To stir up our selves to praise God To shame our selves for unthankfulnesse Motions to thankfulnesse 1. it is the imployment of heaven 2. It mitigates crosses God how considered the object of praise Doct. God as the Faâ—â—â—â— of Christ to be praysed Use 1. To bless God for Christ. God the Father of mercies because the Father of Christ. God is stiled Father of mercies 1. Because Christ his justice is satisfied 2. Because he is naturally mercifull All Gods attributes without mercy terrible Mercie what Kinds of Gods mercie Simile Forgiving mercies the principal Men prone to presume of Gods mercies to whom Gods mercy is unlimitted Gods Wrath to presumtuous sinners Simile Simile Object Use 2. To those that are in the state of Grace An encouragement to come to God Simile Late Repentance seldom true Mercy the greatest terror to impenitent To imitate God in mercy Men unmerciful to their own souls Gods mercy should comfort us in all estates To be fit for mercy I. Get broken hearts Quest. Answ. How to improve mercy daily Thankfulnesse for mercy Comfort what 1 The thing it self 2. Comfortable reasons 3. By the Spirit Comfort stronger then the maladie Comfort not compleat in this life Philosophicall reasons will not comfort God of comfort 1. That he can create it out of nothing God only can make something of nothing Out of contraries In what order God is 〈◊〉 God of comfort Conclusion Whatsoever the means of comfort be God is the spring Ground of unthankfulnesse in wicked men Ground of thankfulnesse in Christians Ground of prayer To seek to God in the use of things comfortable Double application Quest. Answ. Christians ground of comfort in all estates Quest. Answ. Christians are uncomfortable 1 Ignorance 2. Passion 3. Aggravating the grievance 4 Forgetfulnesse of Gods comforts 5. Looking to the streame forgetting the spring Object Answ. God comforts his children in all tribulation Comfort answerable to all miseries in this life Inward comfort best To comfort What. Use. To go to God in the use of meanes We must not tempt God by neglecting meanes Ashame for Christians to be over much disconsolate Quest. Answ. How to derive comfort from the God of comfort 1. Look to the grievance especially sin Comforts against sin Luther No comfort for such as go on in sin Comforts for those that are relapsed Caution 2 Comfort against other grievances General comforts 1. The Covenant of Grace 2. The promise of mitigation 3. In the presence of God 4. Consider the end all work for good Simile 5. The promise of finall deliveanec To keep a daily course of comfort 1. Keep the soul in a good temper 2. Renew our resolutions Dayly feed on Christ. To be thankful 6. To be fruitful 7. Labour for sinâ—…erity And growth 8. Not to grieve the spirit 9. Be conversant in the scripture 10. To study Principles of Religion Observ. All are subject to discomforts In Comforting others there must he Ability Will. Example Sympathy Doctr. Gods children have all of them interest in divine comforts Reason The priviledges of religion are common to them 2. They are not impaired by being communicated Use Comfort to weak Christians Doctr Comforts derived to men by men Every Christian to Communicate his comfort Simile Reason 1. To trie our obedience God not tied to means Reason 2. To knit us in love to one another Use We are debtors of the comforts we have To be able to comfort others Take notice of their grievance 2. To labour for bowels of compassion Graces of communion what 3. Get experience our selves Simile Quest. Answ. Why experience is such a help to comfort others 1. It increaseth knowledge It gaines confidence in the speaker How to comfort others from our experience 1. Search out their sin and misery 2. Shew them their interest in the covenant of grace Comfort belongs to them that think themselves furthest from it 3. To comfort them from our owne experience 4. By experience of Saints in scripture Object Ans. Object Ans. Object Ans. Object Ans. Wisdom of the Apostle Use. To depend on Gods ordinance The ministers Simile 2. Common Christians Difference in gifts and Grace How to distinguish men of great parts Simile Use. 3. To see the goodnesse of God in this ordinance Ground of praising God Doctrines Doct. The sufferings of Christ abound in us â—ll suffer not alike Reas. 1. In respect of God Râ—as 2. In respect of Satan Reas. 3. In respect of the word Reas. 4. In respect of our selves 1. In respect of the good in us 2. The evill in us Afflictions necessary to purge corruptions contracted by the peace of the Church Object Ans. August Afflictions in the most peaceable times Three-fold suffering in the Church Use. How to judge of afflicted men Doctr The sufferings of Christians are the sufferings of Christ. Christ three waies taken in scripture Quest. Ans. They are the sufferings of Christ. 1 Because of Christ mystically 2. They are for Christs cause 3. By way of sympathy 4. He is present with us Differences between sufferings of Christ and ordinary crosses 1. Sufferings as creatures 2. As men 3. As holy men Use encouragement to suffer for Christ. Christ persecuted by wicked men Encouragement to do good to Christians Consolation what Doctr. Comfort proportionable to sufferings Reas. 1 Troubles enlarge the capacity of the soul. Because they humble it 2. They exercise grace Reas. 3. From Gods wisedom Reas. 4. We have a nearer presence of God Reas. 5. Then we pray most Disproportions of sufferings and comfort Use 2. To judge aright of those that are afflicted Simile Use 3. Thankfulness Object Answ. What hinders comfort in afflictions No comfort to wicked men Doct. 4. Consolation 〈◊〉 bounds by
Use. Not to set a period to our growth in Grace Triall of our estate by desire to grow Simile Doctr. Every blessing a Grace Use. To look on every bâ—…nefit as a Grace Thankfulnesse Application 〈◊〉 the Sacrament Observ. A good man must take all occasions to do good Saint Paul's Circuit Observ. A commendable custome for Christians to bring one another on their way Religion teacheth not incivility Observ. Men prone to suspition Suspition what Whence it is 1. From guilt 2. Envy Quest. Answ. How to arm against suspition 1. By Innocency 2. Patience 3. Prayer 4. Apology Quest. Answ. Suspition when evill 1. 2. 3. Doctr. Publick men to avoid the imputation of lightnesse Reason To preserve Authority Obstinacy like Constancy Grounds of lightnesse and inconstancy 1. Temper of body 2. From the disposition of the mind 1. Inconsideration 2. Passion Inconstancy mistaken Simile 5. Want of dependance on God Christians modest for the future Remedies against lightnesse 1. Deliberation 2. Suppresse passion Inconveniency of passion Dependance on God Flesh what Why so called Wicked men called the world Use. Take heed by whom we are led Observ. A Christian to avoid the imputation of carnal policy Reason It is Gods and our enemy Use. To suppresse it Observ. To purpose according to the flesh a ground of lightnesse A wicked man no sound friend Nor a good Christian. How to know we consult with the flesh We consult not according to the flesh 1. In denial of parts 2. Of opportunities 3. When we are humble in our consultations Quest. Answ. How to avoid fleshly wisdom God judgeth us not by passion but by our tenour of life Worldly men make all serve the flâ—…sh Application to the Sacrament Observ. Carnal men inconstant Not over-much to trust carnal men Observ. Carnal men vehement Simile Ground of yea and nay Falshood and dissembling Equivocation 1. If it be allowed there can be no lie 2. It hinders suffering 3. Equivocation a lie A lie what Quest. Answ. S. Paul sustained three persons Holy men are but men Not knowing things to come no sin Difference in the things delivered by Apostles as Apostles and as men Our journey to heaven certain Men prone to censure mens callings for particular actions Saint Paul's care to fence his doctrine from suspition An Oath what Kinds of oathes Conditions of an oath An oath not good unlesse necessary Qualifications of an oath What meant by the prohibition not to swear at all Observ. A matter of consequence to believe Gods Word is certain Reason We cannot else resist temptations to sin Or to despair Ground of going on in sin Use. To be thankful for means of strengthening faith in this Doctr. God is true and faithful God true out of necessity of his nature Object Answ. Promises absolute or conditional That God is and is true the prime truth Evidences of faith in us ground of it out of us The relations of God to us comfortable from his truth Use 1. Gods threatenings true Use 2. Comfort Use 3. Gods Word Judge of all Controversies Properties of a Judge No other Judge alway yea Use 4. What agrees not with Gods Word is false Popery crosseth the Word of God Popery contradicts it self Popery full of uncertainties Quest. How to know the Word to be true Answ. 1. 2. Quest. Answ. To yield obedience to Gods Word Four Points Doctr. 1. Chrise the main object of preaching Prerogatives of Christs Generation Preaching an instrument to work faith Use. To desire most to hear of Christ. How to think of Christ. Doctr. 2. All good by Christ conveyed by the Ministery Doctr. 3. Consent of Ministers a help to faith Doctr. 4. Evangelical truth is most certain Quest. How to know the doctrine of the Gospel true Answ. Office of the Church concerning Gods Word Simile Object Answ. How God speaks in the Church Quest. How to know our faith is the true ancient faith Answ. August One Faith One Catholike Church Rock what Object Answ. Papists and we have the same affirmatives Popish negatives novelties Quest. Answ. Additions in Popery dangerous Quest. Answ. Safer to be a Protestant then a Papist Quest. Answ. Whether a Papist may be saved Papists give what sense they will of Scriptures No dispensing with Gods Lâ—… Use. To get certainty of faith answerable to the certain truth Three senses of Amen God since the Fall hath made a Covenant of Grace Observ. God deals with man by Promises Reason 1. Else man dares look for nothing from God Reason 2. To exercise faith and hope Reason 3. To arm us against discouragements Quest. Answ. Promise what Three degrees of love No promise no faith nor hope Observ. 2. All Promises in Christ. Christ first beloved 1. As God 2. As Man 3. As Mediatour 4. As our Head and Husband Our nature odious to God since thn fall Gods love first in Christ and then in us in regard of execution All in Christ first Use. Ground of boldnesse to God Observ. 3. All the promises yea in Christ. Christ the first promise All types fulfilled in Christ. 1 Personal types 3. Real types 2. All promises and prophecies All good things by Christ yea Benefit to former ages by Christ. Simile Inlargment of Grace by Christs coming Christ the word how Use. A comfortable way to study Christ in promises and acplishment All other promises Amen for Christ. Pròmises yet unfulfilled Use. Direction of judgment that every man cannot be saved by his own Religion Use. To magnifie God for promises Use Direct in to go to God in Christ. Severall kinds of promises 1. Universal to all mankind 2. Concerning the Church Manner of promising 1. Absolute 2. Conditionally propounded but absolutely performed Conditional of outward things Use. To get into Christ. Object Answ. The good things wicked men enjoy are not blessings How to know blessings are snares How to know we have them in love Attend on the meanes to get into Christ. Rest in Christ. Use. The stability of the estate of a Christian. Comfort in dangers * 1625. Quest. Answ. Till a man be in Christ he hath no good by the promises Quest. Answ. Hope of wicked men while they live Object Answ. Object Answ. How the promise is made to the poor in spirit Quest. What right a man out of Christ hath to claim the premises Answ. Wilful rebellion keeps men from Christ. Comfort from the promises to them that are in Christ. Of forgivenesse In want of Grace In imperfections Object Against falling away In Troubles of this world For issue of our labours In weak performances Promise to posteritys Comfort to Parents Comfort to Children Wicked Pare cruel to poste rity How to make use of the Promises To suit the promises to our wants Look to Christ in whom they are made Look to God in Christ. God our Father God our Husband Christ our Head Christ our brother The Spirit ours What to do when we remember not particular Promises Rules touching the Promises 1. Not to