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
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
hungry after his hunting hee was so sharp set that hee made a most childish and graceless match even for one messe of pottage hee did foregoe the birth-right whereby hee had not onely title to an earthly inheritance but to bee one of the Fathers and Patriarkes and one of the promised seed which prophanely and not without too late repentance hee rejected Nay wee want not examples of Gods dear children who not watching their natural appetite have been foulely foiled How did Lot suffer himself to bee drunken time after time and then how strongly did Satan assail him and prevail against him to commit incest with his own daughters It is a natural desire to seek and lay together the things and wealth of this world and herein how doth Satan strive to bring in inordinacy upon every man and who is hee that weakens not himself much and gives advantage unto the Adversary by sinful and inordinate desires of riches For this is a root of all evil and those that will bee rich saith S. Paul fall into diverse temptations and snares Whence our Saviour adviseth us to take heed that our hearts bee not oppressed with surfeiting drunkennesse or the cares of this life with which many are become as drunk as others with beastly quaffing It is a natural desire for a man after labour of body or minde to unbend and refresh himself with some recreation or sport but here how doth the Devil watch either to thrust some unlawful exercise into mens hands or if lawful to use them unlawfully wasting their time and goods loving pleasure and pastime or choosing swearing drinking or idle company and then they are presently overmastred When did Satan set upon Peter not so long as hee was among good company of Christ or his fellow-Disciples whose presence might have upheld him but when hee runs among a company of rake-hells and sits him down among the High Priests serving-men by a warm fire now hee is fit to bee wrought upon and bee brought from denying his Lord to forswear him and from that to curse himself Many such knocks are they sure to meet with who turn themselves out of their way and calling and promiscuously run into all companies and all exercises where God and Christ is not but Satan and his instruments with a whole band of temptation 4 Watch thy self narrowly in thy outward estate whatever it bee for in all estates Satan hath his baits laid and indeed few there bee that can use their estate aright God gives a man prosperity honour and wealth in the World here now is an opportunity to set forth the glory of God to do good to others that need and to further his own reckoning by being rich in good works and laying up in store a good foundation against the time of need 1 Tim. 6.19 but how doth Satan pervert it to bee an occasion of forgetfulnesse of God when hee most remembers us to envy our betters and equals to disdain our inferiours to mischief our selves by security presumption pride wantonness and all riotous behaviour Contrarily God disposeth a mean and poor estate unto others here is a fit opportunity to bring to a man the knowledge of himself to train him up in humility to whet up his prayers to urge him to make God his portion and to a diligent seeking of heavenly treasures to exercise his faith patience hope diligence in his calling and other graces But Satan by his malice useth this as a small opportunity to draw men to grudging murmuring impatience despair injustice stealth wronging men and blaspheming God And all this comes to pass because men have no care to learn S. Pauls lesson Phil. 4.11 to bee full and hungry to abound and to want to be abased and to be advanced and in every thing to be content Job when hee had lost his goods and children and was sore afflicted then the Devil set upon him by himself and Jobs friends to distrust God 5 Keep thy watches in the performance of the parts of Gods worship for even then as here hee dealt with Christ when by fasting and prayer hee had prepared himself to his ministerial function hee set on him hee will assail thee hee will bee with thee to keep thee from Church and if thou must come for shame hee will come with thee to make prayers preaching and all unprofitable hee came with Judas before Christ so that all his holy doctrin was intercepted from his heart the sower sowed good seed hee sowed Tares Wee shall bee sure of him not onely when wee are idle as David but when wee are best occupied which is the cause that when wee have most strictly kept the Sabbath and endeavoured our best in all our duties publike and private wee have much matter of humility and this may serve as an hammer against spiritual pride The Tempter II. The second thing in the entrance of this adversary is his name which is here changed before hee was called a Devil now a Tempter but with emphasis That Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish him from other tempters For First God tempteth man sometimes by afflictions which are called temptations James 1.2 sometimes by some special Commandement as hee tempted Abraham sometime by occasioning objects as 2 Thess 2.11 God sends strong delusions that is objects enticing and deluding But neither is this to tempt to sin nor a stirring up to it but rather a proof what is in us and a trial what we will doe this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly man tempteth God when hee makes trial of Gods power and justice whether he can or will help or hurt Exod. 17.2 Wherefore doe yee tempt the Lord this is by curiosity presumption or distrust as vers 7. Thou shalt not tempt the Lord thy God Thirdly man tempteth man by seeking matter and occasion against an other to accuse and reprehend so the Pharisees and Herodians tempted Christ by captious and subtile questions to bring him into danger or by perswading to sin as Josephs Mistris every day tempted him But Doct. Satan is called a tempter by eminency because Satan the most eminent and dangerous tempter 1 Hee was the first tempter to sin moving and stirring up Adam and Eve in Paradise to sin an old Serpent 2 He makes a trade of tempting ever since it is his profession and no marvel if he be denominated from his profession he spends his whole time policie and strength in tempting to evil and the scope of all his actions is to bring men to sin against God As he begun betime so he will continue as long as time lasteth 3 He is the author or abettor of all other evil temptations for he tempteth not only by himself but by his instruments as Eve by the Serpent Adam by Eve Ahab by his Prophets 4 He is furnished and stored with all arts to deceive he can change himself into an Angel of light he takes occasion
Spirit of God is present to pour out his treasures of wisdome and grace by means of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectual to regeneration where the Holy Angels are present to assist the ministery to repel hinderances to behold our order but especially desirous to look into the mysteries of our salvation where the Holy Saints upon earth are met together to seek and see the face of the Lord joyning together in all the parts of his pure and holy worship in hearing his holy word receiving his holy Sacraments preferring publikely their holy prayers greatly by this means glorifying God and inriching their own selves Surely this is Bethel the house of God and the gate of heaven Vse 1. This teacheth us not to despise our Assemblies nor to think out Churches unholy for some corruptions Look upon Jerusalem Matth. 23.37 you shall see the eleven Tribes were Apostates there were in it dumb dogs Isa 56.10 there were Scribes and Pharisees hypocrites nay at this time the Doctrin of the Law was corrupted by the false glosses of the Pharisees and the Temple almost a den of Theeves full of buyers and sellers Yet for all this the Evangelist calls it the holy City even when it had more corruptions in it than the Church of England hath at this day Why 1 Because there was the service of the true God set up in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2 Because as yet they had not received a bill of divorcement Have not wee the Word truely Preached and the Sacraments for substance truely administred And for discipline I will say I wish wee had the execution of so much as the Church alloweth Or when did the Lord give us a bill of Divorce Or what Church hath convinced us that wee cannot bee acknowledged for a true Church If they say they of the Separation have I answer 1 They have laboured to discover some errors but none fundamental in us nor without as many in themselves 2 Wee may well doubt whether they bee a Church or no seeing by the profession of some of their Teachers they will not joyn themselves to any Church at this day upon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But wee must not think much if some unstable persons forsake our Communion seeing in the golden and flourishing age of the Apostles themselves some such there were Heb. 10.25 As for our selves wee may strengthen our selves against them by these conclusions 1 Wee know that the word of Truth is truly preached amongst us which appeareth by the daily conversion of thousands whereas never was man converted by a word of error Jam. 1.18 2 Wee know that our Ministers are of God because by them so many are begotten to God Our Saviour thought this a good reason when hee said Beleeve mee that I came out from the Father for the works sake The blinde man had good insight into this matter Joh. 9.30 saying If this man were not of God he could do nothing and a wonderful thing it is that yee know not whence hee is and yet hee hath opened mine eyes So may I say to the separatist Doest thou not know whence that Minister is who hath opened thine eyes 3 We know that our meetings are holy meetings 1 Our people is outwardly called by an holy calling and to an holy end 2 They profess faith in Christ which is an holy profession and in charity if wee see no open raigning sin are to bee judged Saints 3 Congregations are called holy in the Scripture from the better part not from the greater as an heap of wheat mingled and covered with chaffe yet it is called wheat 1 Cor. 6.11 Now yee are sanctified washed and justified but in Epist â— chap. 12. I fear that when I come among you my God will humble mee and I shall bewail many of them that have sinned and have not repented of their uncleanness and fornication and wantonness which they have committed Diverse other abuses there were yet among Saints and beloved ones 4 Mixt Congregations are holy in Gods acceptation esteeming them not as they are in themselves but as members of Christ When Israel was at the best it was a rebellious and stifte-necked people yet Balaam said Hee saw no iniquity in Jacob nor transgression in Israel not that there was none but that none was imputed 4 Wee know that wee have no warrant to separate from holy things neither for some defects cleaving to them nor for ill men either handling them or communicating in them The Prophets never made any separation in times of greatest corruption even when they cried out of their wickednesse 1 Sam. 2.24 Do so no more my sons said Eli yee make the people trespass how By making them loath the service and sacrifice for your wickedness verse 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himself might communicate of it with comfort yea our Saviour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Object 1 How may I pray with an evil man seeing God heareth not sinners Nay his prayer is abominable Ans 1 The speech in John 9.31 is not universally true for God heard the poor Publican confessing himself a sinner 2 Though God hear him not for himself yet hee hears him for the people as Balaam blessing Israel being both a wicked man and speaking against his heart God heard him for the people Numb 23. Object 2 But how may I communicate with a wicked Minister or with what comfort Answ The wickedness of the Minister may somewhat lessen the comfort but neither diminish the perfection of the Sacrament in it self nor hinder the efficacy thereof to us seeing the efficacy depends onely upon the promise of God and the faith of the receiver and is no more to bee refused than the gift of a King though the conveyance bee drawn by a wicked Lawyer Object But how can hee bee a means of conveying grace to mee that is a graceless man Answ Grace is compared to water now may not water that passeth through a wooden or stony channel which it self is so undisposed that it cannot receive or have any benefit of it make a whole garden fruitful It is Augustines simile Besides I would ask whether any could with comfort refuse Judas his Baptisme John 4.2 even when hee was a Devil incarnate If it bee said They knew him not so to bee then belike a man may receive the Sacrament fruitfully of a secret prophane man or infidel and the wickedness of a Minister if it bee secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament
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
True it is That our Saviour said I receive not testimony from man that is I need no mans testimony for John gave witness to Christ no more doth the Scripture in it self For Christ was the light whether John witnessed to it or no so is the Scripture the Word of God whether the Church bee witness or no. But wee admit the Church to give witness but not authority see it in a familiar example A man owes mee money I have a bond and witnesses hee denies it I produce the bond and the witnesses that clear the matter and affirm the bond to bee his act and lawful do these now make the bond true or the debt good or onely clear it so to bee for if they should not witness the debt and bond were true Even such is the witnesse of the Church to the Scripture 2 The voice of the Spouse is inferiour to the voice of the bridegroom and howsoever a man may bee moved by the Church to hear the Scripture if hee bee unconverted as Augustine being a Maniche yet a man indued with Gods Spirit and the gift of faith esteems the Scripture for it self above all the words of all men as Christ himself at length was of far more authority than the woman of Samaria when the men thereof said to her Now wee beleeve not for thy word but because our selves have heard him So as when wee have the Papist asking us as every one of them doth when the Word hath put them to their shifts But how do you know Scripture to bee Scripture but by the Church wee must answer by the Scripture taking with us the help of the Church and especially by the Spirit of God revealing the truth unto us for the sheep of Christ hear his voice and follow him And when wee aske the Papists how they know the Church to bee the Church or where it is some say it is here some there some hold us off with one mark some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must bee the determination which the Scripture determines 3 The Church cannot bee judge because it must bee judged by Christs voice and not bee a Law unto it Common-wealths must receive Laws from the Prince and not the Prince from his people and as it is in bodies politick so in the mystical body of Christ And as in the natural body the head ruleth the members not contrarily so is it here 4 How absurd is it to affirm that that which is subject to error must bee judge and superiour to that which is free from it But the Church may erre even the true Catholike Church on Earth may erre and doth when it departeth never so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for every man may erre and therefore that which consists of every man even the Apostle was compassed with infirmity Besides the main difference between the Church militant and triumphant is that one may erre the other is quite freed from error II. The second judge and decider of controversies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1 They consent not among themselves and seldome agree in the same sense 2 They borrow all the light and truth they have from the Scripture as the stars from the Sun 3 All their doctrin must bee judged of by Scripture and only so far received as they agree with it 4 They all present their writings to bee examined by Scripture and so many things in them are truely judged erroneous even in the best of them If I speak let none hear me but if God speak woe to him that hears not It must not go for current This saith Augustine Aug. Epiâ—â— 48. ad Vincent Donatistam or that saith Donate but This saith the Lord. 5 The Interpreter of Scripture must bee divine and infallible as it self is and certain but the Interpretation of Fathers is humane infirm sometime according to passion or contention so as often even by Bellarmines often confession they speak minus cautâ— the best of them wrote Retractations and other things being old than they did being young Seeing therefore there is no stability in Doctors let Christ bee acknowledged of us the chief Doctor of his Church Matth. 23.8 One is your Doctor even Christ III. Their third judge and decider of controversies are Councils which say they is the Church representative but these are as unfit to be Judges of the Scripture as the former For 1 Even the general Councils disagree among themselves in interpreting Scripture as might bee seen in a number of places 2 The Popes Canon Law it self affirmeth that all the Councils except the four general namely the Nicen Anno 332. Ephesius Anno 450. of Chalcedon Greg. lib. 2. Epâ—st 210. Anno 456. and of Constantinople Anno 386. may erre and although it blasphemously equal the four Councils to the four Evangelists yet wee know that even these have erred For that Nicene general Council determined there should be at any case but one Bishop in one City which is against the Scripture Act. 20.28 Philip. 1.1 The twelfth Canon of that Council condemned all kinde of war among Christians The thirteenth Canon holds the necessity of the Eucharist as the necessary viaticum or provision of a Christian at his departure Also it erred in the matter of Ministers marriage stayed by Paphnutius And the Constantinopolitan Council gave all equal honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselves generally hold to be a great error and yet perhaps was none Aug. lib 2 de baptism contra Donatist c. 3. And the consent of Ancient Fathers is that Plenaria Concilia universal and Oecumenical councills may err be mended by later Councils 3 There was a true sense and interpretation of Scripture in the Church before any of these general Councils The first general Council was the Nicene wherein were three hundred and eighteen Bishops gathered by Constantine the Great against Arrius but this was not till the three hundred twenty eighth year after Christ and was there not all that while the gift of interpreting and judging of Scripture that now we must seek a new means erected so many hundred years after the Apostles 4 The Councils themselves determined by the Scriptures of the Scriptures as the first Nicene general Council where Constantine enjoyned and accordingly they determined all according to Scripture It seems in those daies the Scriptures were above Councils and since Councils and Decrees of men got wings to fly above the Scriptures it was never well as one of themselves speaketh Well may we now say with Nazianzen who therefore avoyded all meetings of Bishops quod nunquam ullius Concilii bonum foelicem exitum vidisset yet he
of his love so every promise of Satan is a token of his malice An example of the Devils faithfulness we have in our own Chronicles In the reign of Edward the first when the Welch-men rebelled their Captain resorted to a Conjurer for counsel whether he should goe on in the intended warre against the King or no yes said the Devil goe on in thy purpose for thou shalt ride through Cheap-side with a Crown on thy head and so he did indeed but it was cut off and he was carried in triumph as a prey to the King This may justly reprove and shame many professed Christians that will scarce give Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his love and tending to our eternal happiness with himself Many will not bee brought to hear them many hardly when they have nothing else to do and many hear them as things not concerning themselves for then would they take more delight in them But if Satan promise any earthly Kingdome or profit hee hath our ears our hearts at command all our speech runs upon the World our desires and hopes are for earth and earthly things and being thus earthly-minded how expose wee our selves to Satans assaults and offer our selves to bee won by his most treacherous promises Vse 2. This teacheth us what to think of that Doctrin and Religion that teacheth men to be Promise-breakers what may we think of it but to bee a treacherous unfaithful Diabolical Religion But such is the Romish Religion as wee may easily see in two or three instances 1 In that Article of the Council of Constance That Faith is not to bee kept with Hereticks that is Protestants and so brake promise with John Hus who had not the Emperours onely but the Popes safe-conduct Against the Examples of good Joshua who kept Promise though rashly made with the Gibeonites and with the Harlot of Jericho and of David who kept Truth and Promise with Shimei a seditious and cursing wretched Traytor 2 The Church of Rome teacheth by the Doctrin of Equivocation to break the Promise of a lawful Oath before a lawful Magistrate and teacheth the lawfulness thereof But the Scripture condemneth a double heart and the deceitful Tongue and proclaimeth woe against them that trust in lying words In lib de fide cum haretic is servanda Jer. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera juramenta sunt intelligenda all leagues and especially Oathes are sincerely to bee understood and condemns plainly such mockeries and dalliance with Promises and compacts by one or two instances as of him that made truce with his enemy for thirty daies and wasted his Enemies Countrey and Camps only in the night and of Aurelianus the Emperour who comming afore a Town Tijana and finding the Gates shut to animate his Souldiers with great anger said I will not leave a Dog in the Town they hoping for the spoil beestirred themselves to Ransack the Town but being won hee would not give them leave to spoil it but bad them leave never a Dog in it and let the goods alone This was but a dalliance condemned by the Papist himself and yet had more colour of truth than Popish Equivocation can have 3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes exempting subjects from obedience and putting Swords Dags Daggers Powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and Devillish Doctrin Vse 3. Wee see also what house treacherous and deceitful persons descend of such as care not how much they promise and how little they perform men most unlike unto God and resembling their Father the Devil who is most lavish and prodigal in his promises when hee knows hee hath neither power nor purpose to perform men of great tongues which swell as mountains but of little hands not performing mole-hills Of these Solomon speaks Prov. 25.14 Hee that glorieth of a false gift that is speaketh of great things that hee will do for his Neighbour but failes in the accomplishment is like a cloud and wind without rain A Cloud seems to offer and promise Rain but the winde takes it away and frustrates a mans expectations And the same is true of all windy Promises Which wee must carefully avoid and use these rules against slipperiness in promise 1 If a man would bee like God who cannot lye in his promises hee must strive against it But Satan is a Lyar from the beginning and the Father of Lyes and Lyars 2 Faithfulnesse in contracts is the sinew of humane society which Satan would have crackt that hee may bring all to confusion 3 The Heathens that were given up by God to a reprobate sense are branded with this mark they are truce-breakers Rom. 1.31 4 It is a mark of a man in the state of grace who hath obtained remission of sins that in his spirit is no guile Psal 32.2 5 A note of a man that shall dwell in Gods holy and heavenly mount is this hee speaks the truth from his heart Psal 15.2 and Revel 14.5 They onely shall stand on Mount Sion and sing before the Throne who have no guilt in their months Especially wee must bee careful of two promises whereof God and the Congregation have been witnesses as 1 That of Baptism which wee must have a special care to look unto for if wee fail in keeping touch with God no marvail if wee fail with men 2 That of Marriage which the Prophet calls the Covenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is delivered unto mee and to whomsoever I will I give it The Devil like a desperate man that is sure in this bout to kill or bee killed laies about him with all the skill and strength hee hath yea hee is put to his shifts so as no base or mischievous devise comes amiss by which hee may either in fair combat or cowardly attempts oppress his adversary and that which hee cannot do by strength and power hee will attempt by falshood and lies which hee heaps up here together most like himselfe the Father of lies that stood not in the truth And here he challengeth the power and glory of the World to bee his 1 In Possession 2 In disposition First Hee affirmeth it to bee his but not directly but indirectly by Gift It is delivered unto mee But this is a most notorious lye for the earth is the Lords and all that therein is the world and all that dwell therein Psal 24.1 and Deut. 10.14 Behold the Heaven of Heavens is the Lords thy God and the earth with all that therein is And where read wee that ever hee committed these into the hand of the Devil Object 1. Joh. 14.30 Hee is called the Prince of
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
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
doctrin For never was any device so powerfully confirmed as the Doctrin and Religion of Christ which we profess For as it is said of Pharaohs Inchanters Exod. 8.17 after that Moses had brought the Lice that they assayed to doe the like but could not so in admirable wisdome hath the Lord put forth his mighty power in effecting such Miracles for this doctrin as he never suffered to bee wrought for any other For this only hath he stayed and pulled back the course of the Sun in the Heavens letted the fire from burning divided the Sea and made it stand as a wall raised not the sick only to health but the dead to life strengthned decrepit persons to beget and conceive yea more set apart a Virgin to bear a Son Let Popish impostors leave to bragge of Straw-miracles such as was taken up at Garnets execution and their childish Miracles as their late London Boy and shew us such as these Let us hear but without imposture of such as speak with new tongues drive away Serpents and drink deadly poyson and hurt them not but never was any other doctrin thus confirmed and whatsoever Signs and Wonders are wrought to weaken any part of this truth or establish any doctrin not grounded therein as we are commanded so wee hold them all accursed Vse 1. In that Christ went about doing good we note Christs life was not monastical but he conversed with men to doe good unto them that as his person was a perfect mirrour of all goodnesse so his life was no monastical or cloystered life but his delight was with the sons of men hee eat with them drunk with them more familiarly conversed with them than John did that hee might still take occasion to doe them good and communicate unto them of his fulnesse of grace Neither was his life an idle delicate or pompous life neither swelled he with abundance and wealth but poor mean industrious and painful he continually went about doing good From whom how many Ministers are degenerate who professing themselves servants would bee loath to be as their Lord was some setting up themselves as it were a fatting in a course of case and delicacy feeding themselves not the flock without fear others climbing with restless desires to honours and preferments others incessantly thirsting as if they had a Dropsie after mony and profits serving their Master only to carry the bagge others are doing perhaps but little good they doe in their places their doctrin is so cold so indigested or their lives so scandalous so offensive or their hearts so corrupt and cankred as they rather oppose themselves to the doing or doers of good amongst all whom the Master is out of sight and out of mind 2 Seeing Christ by this going about and doing good shewed himself to be that Prophet whom God would raise like Moses mighty in word and deed Deut. 18.15 We are hence bound to beleeve him and his holy Doctrine so surely confirmed by so many and mighty Miracles that so wee may avoid that fearful hardning so long before Prophecied to befall the Jews Who though he had done many Miracles before them Read John 11.37 38. yet beleeved not they on him and attain also the blessednesse of those that beleeve without desiring to see any more new Miracles For is not the doctrin wee professe sufficiently confirmed already The ancient doctrin of the Church needeth no new Miracles to confirm it an Indenture once sealed is confirmed for ever and needeth no new seals to be set to it Men doe not ever water their plants but only till they be rooted even so the Lord out of his wisdome would water with Miracles the tender plant of his Church till it was rooted in the world and brought on to some strength and stature but afterward thought all such labour neednesse If men will broach and bring into the Church new doctrins and devises of their own as the Romish Church doth at this day it is no marvail it they seek after new Miracles to obtrude them withall but if men will professe the ancient doctrin of the Prophets Apostles and Christ himself to gape after new Miracles were too lightly to esteem of the old and account of these powerful works of Christ himself and his servants no better than some nine days wonders Christians must imitate Christ in doing good 3 As Christ went about doing good so must wee also imitate his worthy example taking yea seeking occasions to doe good unto all and that readily seasonably cheerfully to our power yea and if need be beyond it 2 Cor. 8.3 And to spur us hereunto besides this example of Jesus Christ wee have 1 The Commandement of God charging us not to forget to doe good and distribute Heb. 13. with which sacrifices he professeth himself to bee well pleased whose children if we would be we must let the streams of our fountain also run to the refreshing and releeving of others as hee being the fountain of all good causeth his Sun to shine and rain to fall upon the good and the bad Secondly we are every way fitted to doe good having 1 Callings wherein to abide to the good of others as well as our selves 2 Our Lives further leased and lengthned unto us that in them we should glorifie God in making our election sure and furthering our own reckoning by doing good unto others 3 A most precious time of liberty peace plenty and prosperity that unlesse we bind our own hands we cannot but be doing good unto all especially the houshold of faith Gal. 6. 4 Fit objects of doing good are never wanting unto us For 1 The poor we have always with us the ministers of Jesus Christ and other his members that stand in need of us and many of Gods dear ones are oppressed and distressed that we might never be unmindful of the afflictions of Joseph 2 We have with us store of good men who have most right to our goodnesse the Sons of God the members of Christ the Temples of the Holy Ghost to whom whatsoever we doe the Lord doth accept and account of it as done to himself 3 We have in the worst of all Gods Image which is lovely our own nature which should draw us to respect if not the man yet man-hood or humanity in him and for ought that we know to the contrary by the rule of charity we must hope that they may participate in the death of Christ as well as our selves Lastly we are provoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithful servants who when their Master shall come shall be found well doing And healed all that were oppressed of the Devil for God was with him THe Apostle proceedeth to prove that Christ was anointed with the Holy Ghost and with power because he was able to rescue out of the hands of the Devil such as he oppressed and played the tyrant over
savour Christ needed not to have ascended to send men without gifts hee sendeth no Messenger without a message no Steward without his provision no Captain without weapons no Watchmen without eyes this were a folly which the wisdome and weakness of man cannot brook but hee sendeth an interpreter the Learned tongue the prompt Scribe in the Law of the Lord such as are mighty in the Scriptures and are stored with things new and old Let us not implead the wisdome of the Son of God and say where shall wee have such store of Preachers for our several Parishes If wee want them the fault is our own and not Gods who hath given means men and maintenance enough if all these were wisely and thankfully disposed to his glory and the service of the Church 3 This Doctrin must bee applyed also to the more ignorant sort of men who never as yet came to see the absolute necessity of this Ordinance of Preaching as witnâ—ss 1 Their formal comming hereunto as forced by Law â—ow men see this necessity of preaching or constrained by custome and thence departing again without any fruit of Faith or increase either of knowledge of obedience or of comfort 2 The inbred corruption yea and malice of their hearts against it which bewrayeth it self in a number of frivolous Objections which they shame not to bolt out among their mates As that this preaching of the Gospel is but foolishness they see other have lived honestly and well without it before them and so have themselves done for many years and yet they live as well as those that are the forwardest to run after Sermons Alas poor souls how hath Satan over-reached them in a matter of such moment as is their whole estate and freehold of Heaven who if ever they come to see their lost estate and what a woful condition they stand in for the present they will tell us another tale with shame in their faces for that they have said they will profess the Ministry of Reconciliation to bee as necessary as their attonement and friendship with God which is better and sweeter than life it self Others conceive and complain as the Israelites Many plâ—â—â— against it that there is too much Preaching and too much of this Mannah and some of better place but no better hearts avouch that it is so common that it grows into contempt Now would I ask of these was it the abundance of Mannah the Angels food that was the fault or their wicked loathing of it even so is it the commonness of the word that maketh the wicked contemn it for the hungry soul of the godly would never dispise it if it were ten times more common or rather because they see not the worth nor taste the sweetness of it desâ—â—sâ— wee the Sun because it riseth daily and shineth all the day long upo◠〈◊〉 or the air which wee breath in every moment or doth the ordinary and common use of the bread upon our Tables bring bread out of request with us No wee see the necessity that without the Sun and without our daily bread and without the air wee cannot live And did wee see also as clearly that where vision faileth people perish wee should change with our minds our note and highly bless God for the commonness of it as we do in the other and sure I am that either the Apostle Paul did not fear this inconvenience or else hee oversaw it when he enjoyned the Ministers to Preach instantly both in season and out of season Others say the world was better when there was lesse Preaching and thence conclude that it is far worse now because there is more which though it bee a rude fallacy scarce worthy answer as putting that to bee a cause of mens wickedness which is not yet something must bee said unto it and fools must bee answered in their folly lest they bee wise in their own conceit Let these men bethink themselves and then tell us whether the Holy Gospel being the power and arm of God to save every beleever the glad tydings of salvation and word of life can make the World worse than it is For if that bee the use of it our blessed Saviour was far overseen to leave his glory of Heaven to take our flesh and in it to submit himself to the obedience of the whole Law and to the suffering of the whole curse of it for our disobedience if by all this hee leave the World or make the World worse than he found it How shall it bee true that is written of him that the Son of Man came not to destroy but to seek and save that which was lost if the Preaching of him make the World worse than it was wee will easily grant that the Gospel being a great sight it daily discovereth that corruption and darkness which before lay hid as the Sun rising manifesteth all those things which were wrapped up in the darkness of the night But to say that sin is the more because it is more seen by the light of the Gospel is a fancy or if sin it self in these daies of the Gospel by the multiplication of people bee multiplyed shall wee say the Gospel is the cause or rather the malice of men who pervert it to their own destruction taking occasion by it to turn the grace of God into wantonness Let not â—s therefore bee as the old Idolaters in Jeremies time who told him plainly that they would not hear the Word that hee spake in the name of the Lord for while they served the Queen of Heaven they had plenty of victuals and were well and felt none evil but since they left to burn incense unto her it was never well with them they had scarceness of all things and were consumed by the Sword and by Famine Jer. 44.17 18. and therefore they were resolved to do as their Fathers did But let us with thankfulness cast our eies upon the Grace of God that hath appeared and learn as it teacheth to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my self have elsewhere answered many of them Beauties of Bethel and therefore referring the Reader thither I content my self with these few for the present and conclude this point with this exhortation to these poor seduced people that considering the straight charge and Commandement that lyeth upon us to Preach in season and out of season they would bee willing to pick out their duty therein implyed which is to bee diligent yea swift to hear to attend as earnest suters at the gates of Wisdome for their own good to lay up instruction as they would treasure gold and to call after the wisdome of God revealed in this ordinance without which never was any made wise to salvation And let them further know that
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
Christ who 361 Comfort of the godly who meet with strange entertainment in the world where they are strangers 293 Comfort that Christ is stronger than all 327 Common Protestant beleeveth not the Article of free remission of sins 414 Communication in sin sundry waies but all to be avoided 330 Companions of remission of sins 412 Consent of the Church to any Doctrin to be required and received with five several cautions 389 Conditions of reconciliation two 347 Consideration of the last Judgement a ground of the godlies patience 379 Consolations from Christs Resurrection 348 Coâ—solation of Gods children that their Saviour shall be their Judge 376 Consolation issuing from pardon of sinne 409 Crosâ— of Chriâ—t an honourable chariot of our triumph 334 Crosses some more smart and durable why 357 D DAnger of sin 406 Davids sin and punishment both forgiven though the child must dye 404 Death of Christ after a special manner infamous 332 Death of Christ hath more power in it than all the lives of Men and Angels 334 Death of Christ a destroyer of death and all destroyers 342 Death though it remain after sin is pardoned both the fault and punishment 〈◊〉 notwithstanding removed 333 Degrees of blessedness 415 Devil not cast out but by Christs power 324 Differences between Christian and worldly peace 265 Differences between Christs annointing and all other 308 Differences between Christs miracles and miracles of the Prophets and Apostles 313 Difference between the miracles of the Prophets and Apostles and those wonders wrought by Satan in three things 314 Difference between the life of the natural and regenerate man in matters both civil and religious 349 Difference between Civil and Ecclesiastical power 363 Difference between the kingdome of Christ and Antichrist 364 Divinity of Scripture proved 298 E ENemies even spiritual not only foyled by Christ but made after a sort friendly 345 Essential properties of Faith three 395 Evangelists all large in the Article of Christ his resurrection Why. 339 Every thing must bee esteemed in the measure and degree of the goodness of it 410 Examination of heavenly life 352 F FAith what it is 391 Faith is not of all reas 391 Faith never lost reas four 392 Faith commendeth every thing 394 Faith of most not rightly qualified 399 Faith seateth it self in an humbled soul 395 Faith in the resurrection an hard point 366 Faithful are seasonably remembred of God at least on the third day 357 Fame of Christ begun in Galilee why 303 And why after Johns preaching 305 Fear of God what and wherein it consisteth 288 Fearers of God must bee accepted of us 293 Few men see the necessity of preaching why 372 Five deadly enemies foyled by Christ 1 Sin 2 Death 3 Hell 4 The Devil 5 The World 344 Five excellent fruits of saving faith 393 Five sorts of men all boast of faith and yet all of them want it 399 Freedom by Christ 302 Fruits of faith four 397 Fruits of Christs death reduced to two heads 335 Force of consent in doctrin wherein it standeth 390 G. GAlilee of the Gentiles why so called 304 Glory of the last Judgement described 378 Glory of God in his children turned into shame 416 God no accepter of persons why 284 Gods providence over-ruleth every special event with the special circumstances 306 God was with Christ how and how with his servants 322 Gods wisdome and power most seen in chusing the most weak things 364 God only properly forgiveth sins why 402 God forgiveth sins not only properly but perfectly that is both the guilt and punishment 4â—7 Godly must enquire of the truth of Doctrin delivered by the Scriptures 363 Godly enter not into the judgement how 377 Godly must lift up their heads in expectation of the day of their redemption 383 Godly who have all hard sentences passe against them shall have justice at the last day 379 Godly must addresse themselves to the Judgement Day two ways 384 Godly life must not bee shunned for the crosses that attend it 411 Graces in the soul of Christ after his resurrection were incomprehensible by all Creatures but in respect of God finite as the soul it self is 343 Guilt of sin is wholly abolished in beleevers although not the whole corruption of it 344 H. HAppinesse how it standeth in remission of sins 415 Hearers how to know they have heard aright 374 Heavenly life discerned by the notes of it 349 Helps to attain the grace of remission of sins 411 Hope is Faiths hand-maâ—d 396 How the Lord of life could be subdued of death 328 How God can be just in punishing Christ an innocent and letting the guilty go free ibid. â—ow an infinite Justice could bee satisfied by so short a death ibid. How the jews are said to put Christ to death seeing they had no power to doe it 329 How Christs crucifying crucifieth the lusts of Christians 335 How Christ can bee said to rise agâ—â—n seeing neither his Deity nor the soul of his Humanity did 337 How Christ is said to rise seeing God the Father and the Holy Ghost are said also to raise him 339 How Christ hath slain our sin which yet is so stirring in the best 344 How beleevers may know they are risen with Christ 349 How the Apostles were furnished to their witnesse 361 How Christ could eat and drink after he rose again seeing he rose not to natural life 365 How preaching could bee Christs ordinance being so long before his incarnation 367 How Christ is ordained Judge seeing the Father and the Holy Ghost judge as well as he 375 How Christ shall deliver up the Kingdom to his Father 375 Humiliation of Christ must humble Christians and hâ—w 334 I IEsus of Nazaret why so called 306 In Gods udgement wee must stand naked 288 In all spiritual captivity hasten to Christ 324 In cases of sorâ—ery what to do ibid. In all divine things wee must lean on a sure ground 302 In reading the Prophets wee must still be led to Christ. 390 Ingratitude of the Jews most extream 330 Joshua in many things a singular type of Christ. 333 Judging of our selves standeth in four things 385 L LAw of perfect righteousnesse is the charter of heaven 351 Life of Faith wherein 393 Lets which hinder men from seeking the remission of their sins 409 Love of God expressed in three things 397 Love of men wherein chiefly descerned ibid Love and thankfulnesse to God attendeth the remission of sins 413 Lowest degrees of murther condemned as murther 329 M MAgistrates must not accept of persons 286 Mallice of the wicked against the godly never wanteth matter to wâ—rk upon 331 Many men bodily possessed by the Devil in Christs time above all other times before or since why 308 Manner of Christs resurrection in three things 34â— Map of humane frai ty in Peter 283 Means by which quick and dead shall bee presented before the last judgement 377 Means to increase the stock of Faith 398 Men