it without a special revelation so ask ordinary Christians doe yee beleeve the pardon of your sins they will say yea for God is merciful and they be not so many or great but they may be pardoned Hereby we have brought the party to confesse that his sins bee pardonable but urge him are you sure they are pardoned Beleevers may and must know the pardon of their own sins and here hee is set up he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him hee knows not whether Christ be in him or no whether hee bee in the faith or no hee beleeves hee knoweth not what But to let men see their error herein 1 Doth not our text say that men must receive the remission of sins and can any man receive so precious a gift from God and not know when and how be came by it 2 What is the meaning of that Article in our Creed which we professe I beleeve the remission of sins what beleeve we more than the Devils if we beleeve no more than that God forgiveth the sins of the elect and not our own and then how is this one of the priviledges of the Church 3 To beleeve in the name of Jesus Christ in particular for remission of sins is his commandement 1 Joh. 3.23 and therefore no presumption but a necessary obedience so to doe 4 Doubting is forbidden and therefore no vertue but a vice Matth. 14. O thou of little faith why doubtest thou Object But experience teacheth that every man is full of doubting Objection answered and therefore no faithful man can beleeve it Answ The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speech of our Saviour formerly alleadged but the prayer of the Father of the Child proveth Lord I beleeve help my unbelief as also the two natures of which every Christian consisteth flesh and spirit which are in continual combate Object But no man can know Gods minde and so cannot bee assured Rom. 11.34 Answ By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosoever beleeveth in his Name shall receive remission of sins which general promise while we specially apply to our selves the Spirit begetteth this assurance Object but wee are commanded still to fear Blessed is hee that feareth alwaies Ans Wee must not fear the mercy of God concerning salvation but carry a reverent fear in regard of Gods judgements 2 Wee are to fear in regard of our selves and sins by which wee deserve the judgements of God as well as others but this is not contrary to assurance of forgiveness of sins for mercy is with thee that thou maiest bee feared which the holy Prophet would never have said it fear could not stand with assurance of mercy 3 Such a fear is commanded as may shake our security but not to drive away the boldnesse of Faith a fear of falling into sin not a falling away from grace a fear lest wee offend a merciful God but not lest he take away his mercy from us A second Let is the want of judgement to discern aright of the best things and of resolution to purchase or practice that which a truely informed judgement concludeth to bee the best This was the sin taxed in Martha who saw not the greatest good neer her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions utterly neglect the one thing necessary namely their Reconciliation with God and the things which serve to uphold and maintain the Christian life whereby Christ should live in them and they in him What else is it that maketh men run over Sea and Land to provide for the body and bodily life and in the mean time cast off all the care and means of the knowledge of God and conscience of their waies but that they see no profit in serving God they taste a little sweetness of the creature but not of the Creator himself a small peice of earth hath more savour to them than the God of Heaven This is it that causeth men to walk painfully all the week in their personal and particular Calling but all the week and Sabbath too neglect the general Calling of a Christian whereas had they any judgement in the things of God reason would teach them that the particular must yeeld to the general as the inferiour give place to the superiour Learn to esteem every thing in the measure and degree of its goodness Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether cross and hinder this chief and principal care of gaining the favour of God because they do not follow the rules of wisdome which esteemeth of things according to their degree and measure of goodnesse and not above Which if men would give themselves to bee ruled by they would with the Saints of God in this comparison account but meanly of the things in the highest account with earthly minded men The Apostle Paul comparing his gain of Christ with the gain of the World hee esteemed this as loss yea as dung which indeed is the right estimate of it in this comparison Holy David would rather bee a door-keeper where Gods face may shine upon him than enjoy the honours and pleasures of the World in the Palaces of Princes without it Solomon himself the wisest and wealthiest of all men after good tryal pronounced of all earthly indowments abstracted from the fear and favour of God that they were vanity and vexation of spirit and determineth this to bee the sum of all to fear God and keep his Commandements Thus are the wise mans eyes in his head and his heart is at his right hand Eccl. 2. both for deliberating and executing of things most necessary to bee done whereas the heart of the fool is at his left hand he doth all as it were with a left hand for want of this judgement A Third and main Let are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of remission of sins As 1 What need I bee so foolish and precise I have lived well hitherto without all this adoe if God loved mee not he would never have blessed me as he hath done Answ But look to thy self who thus reasonest Say not God loveth thee unless thou have such sure grounds as follow It is not enough to say God loveth mee but to have sure evidence of it yea surer evidences than any thou yet speakest of I mean common and outward blessings which like the Sun or the rain are generally disposed to the good and bad and by which no man can know love or hatred Eccl. 9. Again Gods love goeth with Election Justification Sanctification effectual Calling Faith Love
day of Tryal to take heed of admitting any thing against our conscience which the Apostle compares to a ship fraughted with precious wares such as faith love joy with other graces Now if wee crack our ship of conscience wee make shipwrack of faith and the other graces which good conscience had preserved 4 Faith being the free gift of God who is the author and finisher of it a means to stablish it is fervent and continual prayer as the Apostles knew well enough Luk. 17.5 saying Lord increase our faith and that good man Mark 9.24 Lord I beleeve help my unbeleef Christ praies for the not failing of thy faith wilt not thou pray for thy own The least faith can pray for more A special mark of the least measure of faith is that it can pray for more III. When thou feelest Satan assaulting thy faith and hiding from thine eyes the love of God then set before thine eyes Gods gracious promises made and to bee made good to thee in Jesus Christ both because 1 of the generality of them which run without excepting thee if thou doest not except thy self as also 2 Because they are built and grounded not upon thy sense and feeling but upon Gods unchangeable love as also 3 Because hee hath commanded thee to beleeve Object Oh but would you have me beleeve when I feel nothing but corruption in my self and correction and displeasure in God Answ Yes for faith must bee where is no feeling and may bee one thing is the being of a thing another the discerning of it Doth not the sun shine though a cloud or some other thing bee between our sight and it Nay then when sense and feeling cease faith begins her chief and most glorious work Was it not Abrahams commendation that hee beleeved against beleef and hoped against hope when all nature and sense was set against him hee held the word of promise against sense and nature Nay our blessed Saviour in whom was no grudgings of infidelity but assured faith in his Father yet in respect of his present sense and feeling cryed out My God My God why hast thou forsaken mee David beleeved in the word of God and not his eyes and so must thou that thou hearest God speak and not that thou seest Thomas when hee would beleeve no more than that hee saw and felt our Saviour said to him Bee not so faithless but faithful In the strongest encounter wait still till Christ come to case thee hee is not far off and commit thy self in well doing into his hands as into the hands of a faithful Creator say with Hester I will go to the King if I perish I perish it may bee hee will reach out his scepter graciously and I shall live but if I must needs perish I will perish under the wing of my Lord and Husband So much of Satans second drift in the first temptation In the third place he seeketh to make Christ doubt of his Divinity and call in question whether he was the Son of God or no from his present necessity as if he had said Seest thou not in what famine and need thou art thou hast fasted here these forty days of my knowledge VVhat is become of thy Father and of his providence whose Son thou art proclaimed Is this the care thy father hath of thee Doth he think thou canst live of air or feed of winde or digest stones Art thou weak creature and starven he that must prevail against the gates of Hell Art thou the Messiah that hast not a morsel of bread to put in thy mouth No if thou wert the Son of God he would care a little more for thee no natural father that had a drop of affection would leave his child so destitute VVhence we may learn that Satans drift is to make men call in question the truth of their adoption in their 〈◊〉 Doct. 3. Satan seeketh to make the members of Christ as well as the Head call in question their adoption and salvation for present adversity and want A notable instance hereof we have in Job whom when the Devil by Gods permission to bring him to blaspheme God had robbed him of his goods had slain his children had afflicted his body with most painful and loathsome botches then he sets upon him and sets all his friends upon him to make him beleeve that God also is his enemy and hath brought his sin upon his head And this he taught his instruments the wicked rulers or rather raylers Matth. 27.41 when Christ was in most extream torments and terrours of body and soul hanging on the Cross they said in scorn If he be the Son of God let him come down from the Cross and we will beleeve on him He trusted in God let him now deliver him if hee will have him for he said he was the Son of God As if they had said Is not this a notable deceiver to say hee was Gods Son and now is in extreame danger ready to perish shamefully and no hope of any deliverance If he were the Son of God would hee suffer him to perish So it is his ordinary temptation to any beleever Doest thou not see thy self poor and despised in want and sorrow Seest thou any one sign of Gods favour Art thou not deprived almost of all the pleasures of the world Seest thou not that God cares for beasts and fowls which he feedeth in due season but thou art neglected Reasons 1 This comes to pass because of Satans malice towards God himself hee would not only falsify his word who hath said that No man knoweth love or hatred by all the things afore him Eccles 9.1 but also impeach his providence and care over his children who whatsoever their outward estate seem to bee are still as dear unto him as the apple of his eye and when they be as most unknown yet are they known 2 Because of Satans malice to piety and religion which by this means hee seeks to chase out of the earth for the world keeps it under and commonly it riseth to no great matters Now if God respect it not neither who would bee godly what profit were it to serve the Lord 3 Satan herein hath much strength from our own corruptions and ploweth often with our own heifers for we desire rather to walk by sense than by faith we hardly beleeve without pawns and pledges every man trusts his own eyes and thinks wisdom good with an inheritance Hence this temptation finds the easier entrance and better entertainment 4 Satan ever in these temptations hath a further reach than he shews namely that he may hence perswade men by some unlawful means to releeve themselves and better their estate no longer to depend upon God who hath cast off the care of them but to shift for themselves and as hee moved Christ himself to make stones bread 5 Satan hath gotten no small advantage against Gods dear children by this kind of temptation and
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
things are by communication the more increased for wee read not of any man that laid out his Tallent but to increase and as the light of the Sun is never a whit impaired by communicating it self to the whole world or as hee that lighteth one candle of another dimisheth not in either but increaseth the light so is it in the light of the Sun of Righteousnesse much more and in the kindling of these heavenly sparkles whose property is to diffuse themselves as fire and the further they spread the greater and brighter is the flame 3 The third fruit or effect of Faith is an undaunted confession of it Rom. 10.10 With the heart wee beleeve to justification and with the mouth we confesse to salvation For where faith is in the heart it will bee also in the mouth The spirit of Faith and the speech of Faith are undivided as 2 Cor. 4.13 And because wee have the same spirit of Faith according to that which was written I beleeved and therefore I spake even so wee beleeve and therefore also wee speak Now there bee three actions of Faith which help forward this free confession 1 It maketh a man bold in a good cause Act. 5.29 Peter being full of faith with a bold spirit told the Council that had the power of Life and Death in their hands and himself in their power wee ought rather to obey God than you 2 Faith keepeth a man in a preparedness to suffer by leading him along in the denial of himself and hereof wee have a notable example in Paul Act. 21.13 who professed how ready hee was not onely to bee bound but to dye also at Jerusalem if God called him thereunto 3 It worketh joy yea much rejoycing in the heart in the suffering for Christ and a good cause Rom. 5.3 after the Apostle had laid down the justification of faith as a ground hee saith that wee then rejoyce in tribulation and that they did so indeed is plain Act. 5.41 They departed from the Council rejoycing that they were counted worthy to suffer rebuke for his name hence could they sing Psalmâ— at mid-night in the dungeon and fetters and hence could the Martyrs imbrace the fire kiss the stake and testify such joy in the flames as all men might acknowledge the truth of the speech of our Saviour Your joy shall no man take away from you no Tyrant no tormentor nor any kind of torment The fourth and last fruit or work of faith is that wheresoever sound faith is it is most diligent in preserving yea and increasing of it self The most covetous man is not more complaining nor gathering than the beleever who is ever complaining of want of Faith or of the weaknesse of it Mar. 9.24 and knowing the want of it to bee so dangerous and hurtful as without which hee wanteth Christ himself as also that the weaknesse of it depriveth him of much comfort and many goods things for a man of weak estate must needs want many rich commoditys and sweet comforts which the wealthy enjoy in abundance Therefore hee useth all good means to increase his stock as 1 Hee is much in hearing reading and meditating in the word because he knoweth Means to increase the stock of faith faith commeth by hearing and every thing is preserved and nourished by that whereof it is begotten 2 Hee is much in godly talk and Christian conference by which as the fire by the bellows so is the grace of God blown and stirred up in him 3 Because hee seeth how without prayer both his own but especially Christs his faith is as ready to fail as Peters was Luk. 22.32 hee is much in prayer and with the Father of the Childe cryeth with tears often Lord I beleeve help my unbeleef Mark 9.24 and with the Disciples Lord increase our Faith Luke 17.5 And these are the marks by which the soundness and currence of Faith as by a touchstone may bee tryed and distinguished from all that false and counterfeit Faith which is so stiring in the World and wherby most men are lamentably deceived The use of this Doctrin is 1 To stir up men to examine and by these notes to prove themselves whether they are in the Faith or no to try their faith of what kinde it is least in the end they find that they have leaned upon a staffe of reed By which examination I fear it will bee too evidently seen that these are the last daies wherein the Sonne of man shall come and scarcely find faith upon the face of the earth Sure it is that the common faith of men is neither thus 1 Founded 2 Nor qualified The most common faith of men is not thus qualified 3 Nor attended 4 Nor thus fruitful as will briefly appear in the particulars First Every man saith he hath Faith but whence had hee it it was never begotten by the Word he never cared for that that was ever as a sixt finger and superfluity unto him It was never founded in repentance nor dwelleth with Humility for most men never saw change in themselves they have loved God and beleeved in Christ ever since they can remember It was never cherished with the duties of prayer and invocation they could never pray in all their lives except after the Minister or by set forms but the spirit of prayer never dwelt there It was never conflicted with unbeleef they wonder what that should bee or that any man should not ever beleeve so as indeed here is no character of the faith of the Elect and nothing all this while but a voice and very carkase of Faith 2 Others say they beleeve and brag of a saving faith in Christ but they feed a bare fancy for they could never beleeve God for lesser things they want the faith of Gods providence even for meat and drink which is apparent in that they can use wicked and unwarrantable means for them their strong faith they brag of waiteth not for Gods provision but will shift for it self by hook and by crook it holdeth not the heart to patient bearing of the Cross but flingeth out in distempers it putteth not forth in inferiour businesses to give directions to the particular actions of life and therefore seeing this faith faileth in lesser and smaller things how can it bee sound in the greatest of all 3 Others boast of a sound faith which were it so it would lay hold upon the promise and beleeve for themselves and their seed but this it doth not for many who for themselves would rest in the providence of God upon the good and warrantable mâ—â—â—s will yet indanger themselves for their children And hence is it that many who have lived conscionably in single estate have remitted much of their care and fear in their married condition and come short of their former uprightnesse and why is this else but that they conceive not the Lord to bee all sufficient for them and theirs Gen. 17.1 4 Others there
judgement and punishment of that sin but that now at this present time hee would bee pleased to appease his great anger so justly conceived and desist from that great judgement of the utter destroying of them threatned v. 12. as may appear both by the arguments used by him as by that hee expresly noteth the manner of this foâ—giveness vers 19. as thou hast forgiven this people even from Egypt till now and forgive them even according as thou hast spoken v. 17. but how the Lord had after they came out of Egypt forgiven them appeareth Exod. 32.35 when they had made a calf and the Lord wished Moses to let him alone that hee might consume them yet by Moses intercession the Lord did not consume them but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgive them as hee had done from Egypt till now And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Go now bring the people unto the place which I commanded thee behold mine Angel shall go before thee but yet in the day of my v sitation I will visit their sin upon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second objection That death remaineth though the sin be pardone Though death remain after sin is pardoned both the fault and pun shment is removed I Answer it remaineth not as any satisfaction to the justice of God to beleevers nor as a punishment of sin to such as have their sins remitted but it hath lost his sting which is the guilt of sin and is become a remedy rather than a punishment physick rather than poyson an end of their misery and an entrance into a better life So as it still abideth firm against all such detestable devises of Popery that remission of sins carrieth with it the removal of all the guilt and punishment of sinne to such as have their parts in the same And it is lastly to bee observed in this description that I say the guilt and punishment of all sin is taken away for if any bee not remitted they bee either greater sins or lesser to remit the lesser and not the greater what were wee the better how could our salvation bee effected or perfected how could grace bee every way grace or do wee pray for remission of lesser and not of greater also seeing our selves must forgive our Brethren not only lesser offences but even the greatest Aâ—ain to remit the greater and retain the lesser were to say that the Lord is either not sâ— able or so willing to forgive lesser sins as greater Shall a maâ— frankly forgive a debt of thousands of pounds and will he not forgive also to the same party a few pence The Popish Church confidently avouch A bundle of Pâ—p sh blasphemies that many sins need no remission as concupiscence which they say is not prop rly a sin albeit indeed it is the mother sin of all And all the heap of their venial sins which they say are not against but besides the commandement because they are not attended unto or deliberately done with full consent oâ— reason because they cannot hinder the habâ—â— of vertue but the act of it and that a very little nor turn us from our end but hinder so much as it is our progress unto it and because they though themselves displease God yet they make not God displeased with the party committing them for they can stand with grace and have not properly and simply the reason and respect of sin or offence therefore are they not to bee punished with eternal but only temporary punishment These need not the blood of Christ nor Grace nor confession in particular nor absâ—lution nor any new habit of charity but these are easily wiped away with a little holy water or any meritorious work or by the Sacraments received or by general Confession or by a small humiliation as knocking the brest fasting almes the Lords Prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these help but a little presently after death they are all consumed in the fire of purgatory Oh horrible blasphemies derogatory to the blood of Christ which purgeth us from all sin and to the truth of the Scriptures which teach us that when wee had nothing to pay our Master forgave us our whole debt Matth. 18.32 But I have followed them too far were it not that the discovery of their impieties may bring some profit to suâ—h as are not so well acquainted or exerâ—ised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receive remission of sinnes which because it implyeth a gift or oblation therefore we must know that pardon of sin is offered generally to all in the word of grace publikely preached and conferred unto beleevers not onely in the beginning of their conversion but through their whole life Now to receive this remission How remission of sin is received is when a capable that is a contrite heart by Faith which is an hand taking in receiveth Christ and all his benefits among which remission of sins is the chief Preached and published in the Gospel And this it doth on this manner 1 Upon a touch of sin and sence that without this gracious pardon there is nothing bâ—◠〈◊〉 pâ—rdition the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ and of the means of deliverance from this woful estate 2 It desireth to beleeve and wisheth that mercy to belong to it self it sendeth groans to God it hopeth for pardon and weakly applyeth the general promises of grace 3 After such desires and groans of the heart the Lord most gratiously answereth by his Spirit and by little and little settleth and quieteth the heart perswading it that Christ himself and consequently reconciliation with God doth indeed belong unto him so as he resteth in that assurance Thus the Lord will not only give us mercy but letteth us know that he doth so that our joy and peace and boldness in him might be more full Thirdly the persons receiving this remission are all beleevers Whosoever beleeve in his name whose faith intitles them to the main promise of life and all other depending thereupon Beleeve in the name of Christ why they must beleeve in his name For 1 There is no other name to be saved by In him alone is the matter of our salvation seeing remission is obtained by his bloud Ephes 1.7 2 Hee alone is God and man both which natures are necessary to our Surety by the former he hath power by the latter a right to us not only more general of propriety as the Father and Holy Ghost also have but more special of propinquity being our brother and first-born of our
stake Secondly of the company of Christ and how he was attended Mark addeth that circumstance chap. 1. vers 13. He was also with the wilde beasts VVhich is not to be passed without use because the Spirit of God pleased to record it The Popish VVriters say that the cause hereof was that the wilde beasts should come and doe homage to him their Lord as they did to Adam But this is a devise of mans brain for although Christ deserved honour and homage from all Creatures men and Angels yet this is not the time and place to receive it yea they forget that Christ went into the Wilderness to be humbled in a special manner Besides the text mentioneth other business wherein Christ was for those forty days imployed as in the next branch wee are to hear Why Christ was with wilde beasts Four Reasons But the true and proper causes were these 1 To shew what kind of wilderness this was namely not such as that in which John preached of which there were many in Palestina which were distinguished by their special names as the Desert of Judea of Ziph of Maon c. and such as were not altogether desert and without people or incommodious for men to dwell in but were here and there inhabited But this Desert wherein Christ was tempted not noted by any addition but the Desert was remote from all company of men and full of wilde beasts by which it is plain it was unpeopled and had no inhabitants but the wilde beasts If any ask which Wilderness it was I answer it is not determined in the Scripture but it is not unlikely but it was that great VVilderness in which the Israelites wandred fourty years called by eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wilderness And we know that there were some figures which might shadow the temptation in this place as Exod. 17.7 it is called the place of temptation Massah and Meribah because of contending and tempting the Lord here the Lord was contended with and tempted Again Exod. 16.4 this was the place wherein the Lord shewed them that man liveth not by bread alone but by every word that proceedeth out of the mouth of God compare it with Deut. 8.3 This also was the VVilderness in which Moses and Elias fasted forty days and if it were not the same it must needs bee figured by it But it is no Article of Faith to be stood upon or contended about 2 This circumstance of History is added to shew how helpless Christ was without all help and comfort of man where hee could look for no succour from any earthly creature or worldly means nay all the means against him 3. To shew that his power was so much the more manifest in that when Satan had him at the greatest advantage and all the means set against him yet he goes away victor and that none could share with him in the praise of the victory but it belonged to him of all the seed of women 4 To shew the power of the Son of God who could live peaceably among the wilde beasts who if he had been a common and weak man had been certainly eaten up of them Quest How could Christ live peaceably and safely among the wilde beast◠Ans VVhen Daniel was cast into the Den the Lions spared him but not through the disposition of their nature for presently their devoured his enemies but the text ascribeth it to two causes 1 To the Angel of God that stopped their mouthes 2 Because he beleeved in his God which besides the faith whereby he was justified was even a faith in the miracle by which hee was strengthened at this time But I take it another reason may bee given of Christs peaceable converse among the savage creatures namely because hee was endued with the perfect Image of God and they did acknowledge him as their Lord even as they did Adam before the fall which is a special priviledge of the state of innocency Hence observe 1 That wicked men are worse than brute beasts Christ hath more peace among wilde beasts than among wicked men they will not acknowledge Christ when the wilde beasts will Christ shall have no peace among them If he come in Judas his hands he will betray him the Jews will accuse him Pilate will condemn him the common sort will beat and buffet him the Souldiers will crucifie him A great deal more security shall he find in the VVilderness among wilde beasts than in places inhabited by wicked men And the reason seems to bee that the higher the fall the greater the wound the Devil falling from such a height of glory is most desperately wicked against Gods Image especially in his Son wicked men falling from a blessed estate of holiness and renewed reason are desperately malicious too so as the poor creatures in their proportion retain more goodness in their nature than man doth in his they still serve God in their kinds man still rebelleth they fell from subjection to man but man from subjection to God Vse This should both humble us to see the little good that is left in our nature and also urge us to seek the renewing of it And it should terrifie wicked men who resisting Christ in his word members graces yea persecuting him in his Saints shew themselves more savage than the Creatures the wilde beasts will acknowledge him that doth him good but the wicked man spurns against him Daniel was more safe among the Lions than his enemies and David was compassed with ramping Lions Psal 22.13 Note 2. This affordeth us a ground of comfort that when the state of the Church is afflicted led into the Wilderness environed with men for their dispositions as wilde and fierce as Tygres Lions Leopards Cockatrices for so natural men are described Isa 11. yet it is in no worse state than Christ himself once was and as Christ was in the midst of wilde beasts and was not hurt so shall his members be they may be molested and afraid of danger by them yea assaulted and slain but not hurt If the Spirit lead thee into the Wilderness as hee did Christ thou mayest bee secure if for good conscience and Gods religion thou beest set upon thou shalt not bee hurt as the Martyrs were not Note 3. In that our Saviour now is safe enough when all the means of safety and comfort are set against him we must learn to depend upon him if we shall come into the like case when we have no way to help our selves all means fail nay all means are against us Christ as able to defend us as himself both from wilde beasts and Devils like so many wilde beasts about us then he is able to succour us as he was to defend himself alone not only from the rage of wilde beasts but furious Devils And this is the true trial of faith when we have no means yea when means are against us It is an easie thing to trust God upon a
malice against God If hee durst thwart so Divine a truth so strengthned from Heaven and that to Christs own face he dares and will contradict Gods VVord to thee 2 Consider if thou sufferest Satan to wrest away the credit of any part of Divine truth or the VVord of God what shall become of all our religion and the ground of our salvation all which is laid upon the truth of the word or all which our Saviour saith that not one jot of it shall fail 3 Know that by yeelding a little to Satan herein God in his justice may give thee up to such strong delusions as the Devil himself cannot be so besotted as to beleeve See it in some instances Satan beleeves there is a God and trembleth saith S. James and yet he so farre deludes a number as their sottish hearts say There is no God Psal 14.1 Satan knows there is a day of reckoning and judgement as the Devils confessed Art thou come to torment us before the time and yet he so besotteth and blindeth others that they make but a mock of all as those in Peter who mocked and said Where is his coming 2 Pet. 3.1 Satan knows that God is all an eye to whom day and darkness are alike yet in tempting men to secret sins he will make them say Tush who sees us can God see through the thick cloud The Devil knows that God is just and will not take the wicked by the hand and yet he makes the sinner beleeve his case is good enough being a most graceless man and makes one wicked man say of another as in Malachi We count the proud blessed c. The Devil knows that he that goeth on in sin shall not prosper yet he makes the sinner who turns from the word to beleeve he shall prosper As this temptation aimed to overthrow the Word of God so also the faith of Christ in that word namely to bring him from his assurance that hee was the Son of God Whence we may learn that Satan in all his temptations seekâ— to overthrow the faith of men Doct. 2. Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himself witnesseth that Satan desired to winnow the Disciples but himself prayed that their faith might not fail Luk. 22.31 1 Thess 3.5 For this cause when I could no longer forbear I sent Timothy that I might know of your faith lest the tempter had tempted you in any sort And hence his continual practice is to bring men to the extreams of faith in adversity to despair in time of prosperity to presumption Reasons 1 He maligneth faith as being a special gift and mark of Gods elect because it is given to them only and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the work of regeneration ascribed Acts 15.9 2 All Satans temptations tend to break off the Covenant and communion between God and his children and therefore must in special manner aim against faith for by faith we are made the Sons of God Gal. 3.26 and God espouseth and marrieth us unto himself by faith Hos 2.20 and by faith wee are brought into the grace by which we stand 3 He knows that faith is our shield whereby wee both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we overcome the world this is it that makes all his temptations forceless for though we have no power of our selves to withstand him yet faith gets power from Christ and lays hold on his strength which quells all the adversary-power of our salvation We stand by faith saith the Apostle and Satan sees the truth of Christs speech that the gates of Hell shall never prevail against it He hath reason therefore to labour to weaken it and to root it if it were possible out of the hearts of men and out of the world 4 All his temptations bend themselves to cut off and intercept the course of Gods love and his favours to his children he bursts with envie at the happiness of the Saints But unless he gain their faith he cannot interrupt this for by faith as by an hand we receive Christ himself given us of the Father Ephe. 3.17 and with him all his merits and all things belonging to life and godliness VVe receive the promise of the Spirit by faith Gal. 3.14 yea the presence of the Spirit who dwells in our hearts by faith we receive the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continual drift is to estrange God and us faith only crosseth him by which wee have entrance and boldness to the throne of grace by our prayers to speak unto God freely as to our Father Ephes 3.12 Heb. 10.22 yea to ask what we will and obtain not only all corporal blessings good for us but also the sanctified and pure use of them whereas the unbeleever corrupts himself in them continually 5 Satan well knows that faith is the ground of all obedience without which the word and all Gods Ordinances are unprofitable Heb. 4.2 without which there is no pleasing of God Heb. 11.6 in any thing for whatsoever is not of faith is sin Hath he not reason then to assay by all his strength to take this hold from us Doth not he know that the foundation being overthrown the whole building must fall and the root overturned all the tree and branches come down with it Sever a man from his faith he tumbles in impiety and unrighteousness he is odious to God in all things Satan tramples upon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Use 1. Those who never felt any temptation but ever beleeved never doubted No temptation no faith as they say never had faith for never had any man true faith but it was assayled most fiercely never was faith laid up in the heart of any child of God but the combate between nature and grace faith and frailty flesh and spirit was presently proclaimed Eves faith was won from her quickly Abrahams faith was mightily assayled which because in such a combate he retained hee was renowned and stiled the father of all the faithful and faithful Abraham Moses his faith was shaken and his great sin was unbeleef Job in his misery was many ways assayled to distrust God as his words import If hee kill mee I will trust in him still and Satans aym was to bring him to blaspheme God and dye Vse 2. As the Devil laboureth most against our faith Because Satan most oppugneth our faith we must most fortifie it so should we most labour in fortifying it Policy teacheth men to plant the most strength at that fort or part of the wall where the enemy plants his greatest Ordnance and makes the strongest assault And nature
teacheth us to defend all our parts but especially our head and heart and such like vital parts the very Serpent will save his head so long as he can by natural instinct whatsoever become of other parts Our chief fortress is our faith we have no grace but is worth preserving and saving yet of them all Faith is as it were the Head and leader it sends the vital spirits of heavenly life to the whole man Let grace therefore teach us to save this grace which is the heart of a Christian above all the rest and to beware of the least prick or crack in it which is dangerous A man may receive great gashes and wounds in his arms and thighes or exteriour parts and recover it well enough not so in the heart or brain Though thy comfort joy feeling yea and fruits may fail take heed thy faith thy root fail not This is that which the Apostle Peter exhorteth 1 Pet. 5.9 whom resist stedfast in the faith wherein if a man sit not very fast Satan will soon unhorse him And of all others let afflicted and humbled souls lay hold and make use of this exhortation for Satan doth with so much the more violence assault them as he findeth it easier to prevail with them for well he knows that howsoever they heartily detest all other sins and much adoe he hath to bring them to his lure in other yet their spirits being oppressed and wounded by the sense of sin and Gods displeasure for it he findes them inclinable enough upon every trivial temptation to despair and so makes a wide breach by their improvidence watching narrowly all other things but not that which they ought most of all and which Satan most of all impugneth Quest How may I strengthen and stablish my faith Three general directions for the fortifying of faith Answ By observing these few directions 1 Consider the excellency of this grace for those onely that know it are in love with it and will use means to preserve and increase it And this excellency appears in these branches Excellency of faith in four things 1 It is the first stone to bee laid in Christianity called a subsistence or foundation Heb. 11.1 from whence also Christians are styled 1 Cor. 1. and the houshold of faith Gal. 10.6 of which Christ himself hath undertaken to bee the Author and finisher and hath appointed all his Ordinances to breed and perfect it in the hearts of all that shall attain the end of it which is salvation namely the word of faith Rom. 10.8 the Sacraments the seals of faith chap. 4.11 and the Prayer of faith Jam. 5.15 2 It is the beginning of our blessedness John 20.29 Blessed is he that hath not seen and yet beleeveth It espouseth us to God and Christ and ascertaineth us of the marriage day It honoureth God as Abraham by beleeving gave glory to God and makes us witnesse that God is true which is not more honour to God than our selves John 3.33 3 All our strength is from faith Heb. 11.33 by faith the Saints subdued Kingdomes and were strong in battel faith is the victory whereby wee overcome the world by faith wee stand A grain of it can work wonders and what then can strong faith It draws vertue from Christ who himself was foiled by it in the Syrophenissa◠All things are possible to it Mar. 9.23 Give Peter faith hee shall not sink but shall walk on the Sea Matthew 14.29 4 All our present comfort is from it peace with God and peace in our consciences Rom. 5.1 2. comfort in afflictions it beareth great weights uncrusht it self being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and sure foundation According to the measure of faith is the measure of all other graces and comforts As a man beleeveth so hee obeyeth loveth prayeth and is heard Yea not onely the measure of grace here but of Glory hereafter is proportioned to the measure of faith And is it not worth preserving and increasing Means of fortifying faith four II. Use means to increase and strengthen it and they be these 1 Acquaint thy self with the word of God often read repeated preached meditated and conferred on this is the word of faith and every thing is fed and preserved by that whereof it is begotten and the often hearing reading meditating and conferring of it doth fix and digest it and makes it at hand to comfort the weary hands and weak knees And wee must not onely frequent the audible but also the visible word that is reverently and conscionably use the blessed Sacraments which are signes and seals of Gods favour and our Faith Those that say they beleeve and yet neglect the Word and Sacraments deceive themselves for there is nothing to save where is no means of saving A man cares not greatly for an empty chest Neither can faith stay where she sees not her self respected Oh take heed of Satans subtilty who to hold men in infidelity with-holds them from vision and to starve mens souls intercepts their food And in comming to the word consider the excellent promises that are made to faith and take special notice of places which may batter the devils temptations to unbeleef 2 Observe the tokens of Gods love and favour towards thee and because no man knows love or hatred by things before him labour to find it in spiritual things how much thy heart loveth him which is a reflexion of his love what joy of the Spirit what assistance in former tryals what strength patience issue and use of them thou hast Experience of God is a strong prop when the soul can gather from former time a conclusion of Gods presence and aid for time to come So did David Psal 23. ult and 1 Sam. 17.34 37. and Psal 143.4 5. and 77.7 to 13. Hath the Lord forgotten to be merciful and shut up his loving kindnesse in utter displeasure I said this is my death yet I remembred the years of the right hand of the most High I remembred the works of old And how justly do some faint in trouble for want of observing the waies of God with them in former tryals and deliverances 3 Labour to get and keep the assurance of thy adoption for then the gates of Hell shall not prevail to hurt thee The former by the witness of the Spirit which will alway uphold us in afflictions if our care bee not to grieve and quench him So long as the spirit of consolation possesseth the heart what sound comfort can bee wanting but if hee depart in displeasure neither can our faith or comfort bee long upheld The latter by keeping good conscience for faith and good conscience stand and fall together an accusing conscience weakens faith and destroies boldness that wee dare not come neer unto God whereas contrarily our election is made sure by good works 2 Pet. 1.5 and by the fruits of the Spirit It stands us in hand if wee would stand against Satan in the
their own Language not onely for the learned but unlearned also that it might bee familiar to all sorts of men Deut. 31.11.12 Thou shalt read the words of this Law before all Israel that they may hear it and learn to fear the Lord and hee names their men and women children and strangers Object But this belongs to the Jews alone Answ No The reason is perpetual all of all ages must fear the Lord and therefore have the means the word of God Jerem. 36.6 Jeremy commanded Baruch to read the word of the Lord in the hearing of all Judah and in the audience of the people Joh. 5.39 Search the scriptures Object Christ spake to the learned the Scribes and Pharisees Answ But the reason of the precept belongs to all who desire life eternal Col. 3.16 Let the word of God dwell plentifully in you and 1. v. 9. hee prayeth they may be filled with the knowledge of the will of God in all wisdome and spiritual understanding now all the Colossians were not Clergy-men And how doth the Lord incourage all his people to understand and obey the words of the Law Deut. 4.6 Onely this people is wise and of understanding c. 2 It is against the example of Christ and the Apostles 2 Against the example of Christ and his Apostles Christ taught in a known tongue so the Apostles were indued with divers Tongues to preach to every Nation in their own Tongue and all the writers of holy scriptures did write them in the tongue best known most vulgar and common whereby it might more easily come to every ones knowledge for whatsoever was written was written for our learning Rom 15.4 that wee by patience and consolation of the scriptures might have hope so our Saviour saith These things are written that yee might beleeve so as whosoever must have faith hope patience comfort must bee acquainted with the scriptures and if these be entailed onely to learned men so may they 3 It is against common sense 3 Against common sense and as if one should advise another who is to meet his enemy in the field that if hee would drive away his enemy and get the victory hee must lay down his weapon or leave it behind him Object But the Popish Doctors put other weapons into their hands to fight with as crosses holy-water charmes and conjurations wherewith the vnder sort yet content themselves Answ These are weapons of the Devils own forging the Leviathan of Hell accounts of these spears but as straw and laughs at them as if a man being to encounter a most furious and furnisht enemy should cover himself with a cob-web and think hee were well furnished No no Satan puts these into mens hands to keep them from the word which is the only charm the only cross the onely hallowed water that can conjure him which our Lord by his blessed example hath taught us to use 4 Against the Fathers Ad Volusianum Epist 3 Contra Valent. lib. 3. cap. 12 4 It is against the Antient Fathers Augustine saith Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum indoctorum The Lord in the Scripture speaketh familiarly to the conscience of the learned and unlearned Irenaeus saith Hac omnia contulit eis Scripturarum Dei ignorantia The Valentinians fell into all their heresies through their ignorance of the scriptures But how should Papists beleeve Irenaeus when they will not beleeve the Son of God who tells the Sadduces that they erred because they knew not the scriptures Chrysostome hath these words Ad Coloss hom 9 Audite quotquot estis mundani uxoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus praecipiat legere scripturas idque non simpliciter neque obiter sed magna cum diligentia and again Audite omnes seculares In Epist ed Coloss cap. 3. v. 16. In Isa hom 2 comparate â—obis biblia animae pharmaca And Hieroms gloss is good Hic ost enditur saith hee verbum Christi non sufficienter sed abundanter Laicos habere debere se invicem docere vel monere Lastly Origen shews his judgement in this affectionate speech Vtinam omnes faceremus illud quod scriptum est scrutamini scripturas Oh that wee would all do as it is written search the scriptures 5 Against learned Papists themselves 5 It is against the Popish writers themselves Cajetan a very ingenuous man and a great scholar saith Hinc discamus arma nostra esse sacras scripturas Let us take this for a good lesson that the holy scriptures are our onely weapons Diez a Portugal Fryer saith That as Laban in the night deceived Jacob by giving him instead of fair Rahel blear-eyed Leah so Satan deceives us in the night of ignorance with vain traditions for divine Scripture Yea and Bernard himself whom Harding brings in as a favourer of his cause herein saith That at Bethlehem the common people sang Psalms and Halelujahs yea in the fields as they were plowing and mowing c. By all this wee conclude with our Saviour Joh. 3.20 They do evil and therfore they hate the light They have a long time deceived the World by holding it in ignorance a principal pillar of their Religion and labour still to hold it in blindness dealing no otherwise than the Philistims dealt with the Israelites 1 Sam. 13.19 who to hold them in base bondage and servitude took all their weapons from them and left them not a Smith in Israel lest they should get weapons and so get from under their power Use 2. If the word of God bee a principal part of our spiritual armour then ought we alwaies to have the Scriptures in a readiness not onely the Bibles in our houses which many have not who have their corslets hanging by the wals but put on upon us Eph. 6.17 and that is when by diligent reading hearing meditating and study of it but especially by earnest prayer that God would open our understandings to see his good pleasure in it wee have attained such skill as wee can wisely shape an answer to the nature and quality of any temptation Alas how lamentable is their estate that regard not the sound knowledge of the Word but content themselves in their ignorance whereby Satan holds them under the power of darknesse for impossible it is till men come to know the truth that ever they should come out of the snare of the devil and to amendment see 2 Tim. 2.25 26. Many spend their daies in reading fables or profane Histories or cannot tell how to pass their time but by taking in hand the Devils books and bones as one calleth them cards and dice or some other unwarrantable exercise all which give Satan more power over them But the armour of proof against Satan and their own corruption which is the Word of God lies in the book untouched untossed as if men were at league not to disturb Satan at
infers two contrary conclusions both contrary in themselves and both contrary to Gods word 3 Hee knows there is but one good and strait way to heaven that the Lord hath commanded us to walk in that way without turning to the right or left hand that hee hath placed the vertue in the mean and the refore hee cares not in which extream hee can thrust us so as wee keep out of that mean appointed Hee hateth nothing but vertue and grace which God loveth 4 Hee knowing the propensity and inclination of our corrupt nature which desires to know no mean but is rather disposed to any vice in extremity than to rest in obedience unto Gods Commandement fits us according to our inclination and casts us first in one extream then in another and holds us there where we best please our selves Hence wee account extreames vertues 5 Many are the by-waies that lead to hell on all hands there being but one truth and the Devil carrieth such incessant malice to man that hee cares not in which of them a man come to hell so he come at length Vse Beware then of Satans subtlety of his contrariety and extremities In matters of Gods worship his scope is to make a man either prophane and cast off all care of Religion or if men will not bee drawn from some devotion then hee seeks to make them superstitious in which extream hee holdeth the blinded and devout Papists who worship both false gods and the true God with a false and vain worship Act. 17. the Apostle having charged the Athenians with superstition hee addes this reason because hee saw an Altar to an unknown God The same of those who will worship God in devices which hee never commanded and place it in things which indeed hinder it And so some hate Popery but not prophaneness Satan aims also at the Minister to make him idle and negligent in preaching and is well pleased with that because where vision failes people perish But if hee cannot hold a man in idleness then hee seeks to get him to Preach either of pride or envy or flattery or for preferment or vainly and unsoundly and then the more hee preacheth hee likes him never the worse or maliciously against good men and good waies and then hee preacheth nothing else but what Satan if hee must needs preach would do In hearing the word hee would first have men slack of all conscience of doing or obeying that hearing their Masters will and not doing it their stripes may bee the more If hee cannot do that but sees a man make conscience of his waies then hee will make him scrupulous and make needlesse questions of every thing and to hinder his peace he will make more sins than ever God made In judging of ones own estate hee will make a man beleeve that God never elected such a wretch as hee hee never had truth of grace all is hypocrisy God never loved him so many sins so great falls such unworthinesse as never was in any childe of God On the contrary if faith withstand this temptation then comes pride in stead of former dejection and makes him think his election so sure as though hee take all unlawful liberties hee shall bee saved oh the Son of God cannot do amiss nor the Father hate him Sometimes to destroy boldness of faith hee will suggest that sin is so great in such and such circumstances as it cannot bee forgiven now the heart is heavy and lumpish and hath no cheerfulnesse in God But this being a little blown over he wil bring the same man by degrees to think what a fool he was for his sins now are not so great so dangerous as others bee nor himself so great a sinner and now the sadnesse of sin being shaken off hee grows merry and too too light forgetting all his former heaviness In the course of life hee gets beyond many in these extream courses In spiritual things numbers of men are held in a prophane and wicked scorning of religion of Preachers and Professors whose names they cannot abide Some of these are sometimes called out of the snare of the Devil and then Satan is in a contrary corner he will have them zealous but not according to knowledge If the Master will not send his servants to pluck up all the tares before harvest they will stand no longer in the field of the Church but grow resolute in schism and separation In Civil things how many examples of men have we extreamly covetous in their youth but prodigal and voluptuous in extremity in their age and so on the contrary and in divers other instances Rules to avoyd these extremities of Satan 1 Look we still to the word which pointeth us our way for the warrant of our actions and the manner of doing them and saith This is the way walk in it Isa 30.21 2 Watch we the fickleness of our nature which may be seen in the Barbarians Act. 28.4 6. who accounted Paul a God and a Murderer at one time 3 Consider we what it is that we are eagerly set upon and suspect it because our nature is to be in extreams and Satans hand is likely in it to set it forward Never are wee so violent for Gods Kingdom as for the world Cast thy self down In the scope of this temptation which was to presumption for the allegation following would perswade him that God would preserve him whatsoever he did though he threw himself from the pinacle wee learn this point of instruction that Doct. Satan doth incessantly labour to draw men unto presumption and vain-glory as here he did the Head And this presumption in a word is nothing else but a vain confidence that we are this or that or can doe this or that without any word or ordinance of God A vain hope without warrant is the very being of presumption 1 Sam. 4.3 Israel went to warre against the Philistims and were slain about four thousand men but they would make another on-set more warily as they thought than before they would send for the Ark from Shilo to save them and when it came into the Host all Israel gave a shout that the earth rang of it presuming that now they were safe enough But all this was done of their own heads and without warrant and therefore God discomfited them with an exceeding great slaughter of thirty thousand foot-men and the Ark wherein they were so vainly confident was taken the Priests Hophni and Phineas slain Eli breaks his neck and such a confusion there was that the Ark never came at Shilo more Numb 14. After the men were sent to search the Land of Canaan and had returned and told the Israelites that the Land was good and fat but the walls reached up to Heaven and there were Sons of Anak Gyants then the people murmured and distrusted But the sentence of the Lord passing against them that they should wander forty years in the Wilderness according to the forty days
Christ dyed to abolish sin and destroy the works of the Devil 3 Many others are carried along in their presumption by a deceitful supposition that they can come out of their sin and repent when they list But here is a vain hope without warrant or else bring me a word that promiseth repentance â—o morrow if this day thou neglect it this is thy day thou knowest not what the morrow may bring forth Now thou hast life health the world ministery and memory perhaps this is the last day thou shalt enjoy all these Oh but I hope to repent But shew thy warrant else Satan hath thee in the bands of presumption Besides it is just with God that hee who will not take Gods time should never come to his own And dangerous it is to put our souls to adventure till the last hour 4 Others feed a conceit that howsoever God deal with others he will not grow into such displeasure with them they are further in his books than so as Satan here intimates that Gods Son may doe what hee list But it is a practice of wicked men to make covenants with death and secure themselves that when the sword passeth through the Land it shall not come near them and to cry Peace Peace when the trumpet hath sounded warre Again tell me thou that presumest so farre to sin art thou further in Goods Books than Adam in Paradise yea than the Angels in Heaven Doest thou excel in holiness those Worthies of the world Moses Aaron David Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou avoyd the deluge No no the highest mountains in the world shall not save thee nay if thou couldst climbe into Heaven the Angels were cast thence 5 Others presume of the end and flie over the means hope for salvation but neglect the means the Word Sacraments and Prayer Oh but they use means they know God and their duty as well as the best But it is a presumptuous knowledge they think they need no more they profess they know God but in their works deny him Tit. 1. ult Yea they beleeve all the Articles of Christian Faith if wee beleeve them but it is a dead and vain faith without works of Piety and Charity such as shall profess great acquaintance with God in the day of judgement but to whom hee shall say Depart from mee yee workers of iniquity Yea but they come to Church and pray to God as others do and hope to bee saved in their Religion what ever it is so long as they mean well and what need men bee so precise and curious But these prayers are presumptuous and abominable if thou turn thine ear from hearing the Law and so long as thou livest in thy lusts and walkest not precisely with God in all his Commandements though thou fast and pray and afflict thy self never so much God will not hear nor help Therefore never presume of an harvest without a seed time as a man soweth so shall hee reap 6 Others and a common presumption it is think themselves in the high way to salvation their names are written in the book of life never to be rased out they are beloved of God and therefore they may do what they will and leave undone what they list they may injoy their pleasure and liberty their salvation dependeth not upon their works but upon the election of God that shews mercy And thus out of a vain presumption they are idle and unfruitful in the work of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loves them But what can bee a more evident note of Gods displeasure than to bee given up to such a delusion as if the goodness of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest wrath against the day of wrath II. In things of this life Satan prevailes exceedingly with this temptation of presumption 1 When men conclude of Gods love by temporal things all which are common to good and bad By which sorcery when they are most cursed they think themselves the happiest men under the Sun Whereas none knoweth love or hatred by any thing before him and as God beginneth his love at things within faith fear uprightness of heart and the like so must we begin the knowledge of it And if wee compare Dives estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold have I none wee shall easily see what little ground the Scripture affordeth for such presumptuous conceits 2 Many of our great men venture to travel into places of idolatry and think themselves strong enough against any such temptations as they meet withall but I were there zeal indeed there would be also witness-bearing against such horrible idolatry whereas if they do not act idolatry they consent to those that do Wee read of some noble and Heroical spirits stirred up by the motion of God to disgrace and witness with their blood against that horrible Idol of the Masse 2 It is a just judgement of God on many who perhaps against their purpose are catcht in the snare of Popery and infected with the poyson of their heresies because they are given up to delusion for want of just detestation of it 3 Others are bold-hardy to run into places infected with the plague without a just warrant or sufficient calling only pretending the strength of their faith which is temerity and rashnesse often paid home with much sorrow and bitternesse Hath not God tyed his care over us with our care over our selves Hath not hee in ordinary course tyed our safety with the means Act. 27. Except these abide in the ship they cannot bee saved and so some upon boards and others upon planks came safe to land Yet I condemn not that presence with infected persons which charity and conscience requires but in way of ordinary visitation it is as unsafe for us to go to them as for them to come amongst us and a tempting of God 4 Some are so bold-hardy as to venture upon the dangerous places which are given by God to bee possessed of the Devil and as if they were Exorcists will adjure the Devil and out-dare him and this they think to bee strength of faith Which is indeed a folly and extream presumption often repayed as it was in the sons of Sceva Act. 19.16 who undertaking to adjure the Devil wanting a calling commission and every thing but presumption were driven away rent and wounded Others are of minde they can never be bewitched nor all the Devils in hell cannot touch them their faith is so strong But that is a presumption seeing no man can absolutely assure himself hee shall bee free from Satanical molestation Christ could not bee free whose faith is as strong as thine Cast thy self
special for thus long the charge of the Angels stands in force 3 Pray not to Angels but to the God of Heaven to send his Angel before thee to direct and assist thee in thy duties and ways For what God hath promised we must pray for Gen. 24.7 Abraham tells his Servant that God will send his Angel before him to take a wife for his son and this Angel prospered his Journey vers 40. And that this was the practice of the Church in Aegypt appears by Moses his message to the King of Edom Numb 20.16 being ill entreated in Aegypt we prayed to the Lord and he sent an Angel and brought us out of Aegypt I doubt not but this duty were it more faithfully practised would bring home much more success and comfort than many men find in their labour who scarce know whence or how their prosperity cometh unto them Obj. If God should send his Angels in humane form and as familiarly to converse with us as anciently they did with the Patriarks we should beleeve this doctrine but now there is certainly no such thing Ans 1. Christ is now in Heaven where our conversation ought to bee by faith rather than by the visible apparition of Angels 2 The beginnings of the Church needed such heavenly confirmation but now the Word is sufficiently confirmed by the Son himself from Heaven 3 The Scriptures are perfect and fully and plainly reveal unto us Gods will in every particular as if the Angels should come and teach us daily 4 The blessed Spirit is more abundantly given in our hearts and supplieth their absence in bodily shape and apparition 5 We must labour to get the eyes of our souls open and then we shall with Eloshaes servant see their comfortable presence notwithstanding they take no bodies to appear in Vers 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God NOw followeth the repulse of our Saviour to this second temptation wherein are two things 1 His resistance 2 His reason drawn from a testimony of Scripture Jam. 4.5 I. Christ resisteth and yeeldeth not albeit hee heareth Scripture alleadged Why If yee were of God saith Christ yee would hear his word neither doth Scripture speak any thing in vain But the reason is 1 Because our Lord perceived that the Word was wrested and abused by Satan and 2 That Scripture abused binds not to obedience 3 That Scripture turned out of his right sense is not Gods Word but carries something in it besides Scripture and then if an Angel from Heaven should bring it wee must bee so farre from receiving it as to hold him accursed 4 For our example that wee should not take all allegations hand over head but as Christ here try whither they tend if to cast us down refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right use of one may overthrow the abuse of the other not in way of contrariety but of commentary Quest But why did not our Saviour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrary end and meaning Ans This might indeed have confounded him sufficiently but our Saviour his Combate is not only victorious for us but exemplary and therefore we are herein trained in our fight and encounter 1 To hold close to the Scripture in answering the Devil It is written again which word of our Saviour noteth how he buckled the Scripture to him both as a Buckler to defend him and as a Sword to foyl and wound his enemy and so must wee who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2 To inform us that the best and only way to discover the abuse of Scripture is Scripture it being the only rule and judge of it self and all the controversies rising out of it And therefore the Devil no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of the Father had discovered his subtilty The best Commentary of Scripture is Scripture every man is the best interpreter of himself and so the Author of the Scriptures is the best interpreter of them 3 To let us see that although Satan had abused the Scripture yet he nor wee must overcome by no other weapon and that the abuse of a thing takes not away the right use of it nor good things to be rejected because they are abused by them that can use them aright If Christ had been of the Papists mind he would have condemned and shut up the Scriptures from common men because the Devil had abused them for so doe they because Hereticks his instruments doe abuse them the Laiety may not meddle with them But it is plain that in things necessary no abuse in one takes away the right use in another As for example A murderer useth a sword to kill a man may not another use a sword or that sword in his own defence And are not the Scriptures the sword of the Spirit more necessary A Drunkard a Glutton a proud person abuse meat and drink and apparel to surfeiting drunkenness ryot and excess shall wee therefore cast away meat drink apparel and refuse the necessary use of it And is not the Word a more necessary food Because a Wolf comes in sheeps cloathing must the sheep cast away their fleece No the Prophets did not refuse the Word of the Lord because the false Prophets did say The Word of the Lord as well as they Obj. Then it is no good argument that we must reject such and such things because the Papists have abused them Ans If they be good and necessary it is not as are the Word Prayer Sacraments Churches and whatsoever stands by Gods Ordinance in Divine or Civil use But in things unnecessary that wee might bee as well or better without their use it is a good consequence Idolaters have abused them therefore we must forbear them as Bishop Jewel speaketh Doct. The infallible Judge and speaking-decider of all Controversies in the Church are the holy Scriptures in the true sense of them Our Lord here gives the true meaning of one Scripture by another in this his Controversie with the Devil Deut. 17.9 10. In any matter of difference the people must come to the Priest or Levite and they must judge and determine all differences according to the Law and all the people upon pain of death must stand to that judgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all Controversies Josh 1.7 the Book of the Law was given to Joshua to decide all matters among the Jews from which he must not depart to the right hand or left hand
had seen some which the Papists stand unto And we also seeing the gross errours of Councils as that ancient Council of Carthage under Cyprian appointing rebaptization to such as were baptized by Hereticks the second Ephesin Council in which were more than three hundred Bishops is called by Leo himself living in Theodosius his time Conciliabulum latrouuns a den of Theeves the second Nicene Council appointed Images made by mans hand to be worshipped a most gross error and Idolatry The Romane Council under Pope Stephanus condemned Pope Formosus and all his Decrees and the Council of Ravenua condemned Stephanus and restored Formosus One of them must needs erre The Council of Constance appointed a number of gross errors as that the Cup should bee taken from Laickes that faith given to Protestants under the Emperours promise and seal is not to be kept c. and it condemned a number of John Hus his Articles which were orthodox and consonant to Scripture The Council of Trent was a sink of all Antichristian errours now we I say seeing such gross errors of Councils may not or ought not we with the ancient Fathers appeal from Councils to the holy Scripture Jerome on Galath 2. saith The doctrine of the Holy Ghost is that which is delivered in Scripture contra quam si quid statnant concilia nefas duco If Councels determine any thing contrary thereunto I account it abhominable Aug. l. 2. de bapt cont Don. c. 3. And Augustine being pressed by the authority of the African Council at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other we may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainly Plus credendum est simplici laâ—co Scripturam proferenti quam toti simul Concilio We must more beleeve one poor simple Lay-man that bringeth Scripture than a whole Council I will adde nothing of the Romish trick of falsifying the Books of Councils and corrupting changing adding and detracting from the Canons which makes them yet more uncertain and insufficient to rule the Scriptures by this might be instanced in the Nicene and Milevitan Council and others but the further dispute hereof belongs to the Schools IV. The fourth Judge to decide all Controversies is the POPE himself for they have but fumbled all this while and now they deal plainly for when they pretend the Catholick Church Doctors Councils they mean all Romish for with the Rhemists the Catholick and Roman faith is all one Rhem in Rom. cap. 1. vers 8 Gregory de Valentla saith By the Church wee mean her head the Roman Bishop Bellarmine hath these words The Pope himself without any Council De Christo lib. 2. cap. 2â— may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonical Scripture and that he may dispense 1 Against Gods Law 2 Against the Law of Nature 3 Against an Apostle 4 Against the New Testament Now that the Pope cannot have authority at his pleasure to judge the Scripture is plain 1 Because a Council is above the Pope Gerson Aâ—neas Sylv. as the most and ancientest of Papists beleeve and two general Councils of Constance and Basil decree and that the Council hath power to restrain yea and depose him and so hath done And yet a Council as wee have seen wanteth this authority over the Scriptures Bellarmine would not beleeve or approve it but for the observation of the Church and common opinion Now the Sorbonists of Paris deny it 2 Because we know the Pope can erre in his Chair in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Sirycius thus interpreted it To bee in the flesh is to be married therefore the Priests must not marry John 6.53 Except yee eat the flesh of the Son of man and drink his blood ye have no life in you Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation and therefore it must bee given to Infants Luke 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope Nay they have not onely erred many of them but been gross and wicked Hereticks Liberius Pope about the year 350. was an Arrian and subscribed to the unjust condemnation of Athanasius and afterwards as a obstinate Heretick was deposed Honorius the first Anno 626. was an Monothelite held that Christ had but one will and so but one nature and for this Heresy was condemned in three general Councils In the year one thousand four hundred and eight at a Council held at Pisa consisting of a thousand Divines and Lawyers two Popes were deposed at once to wit Gregory the twelfth and Benet the thirteenth the tenor of whose deprivation calls them notorious Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church What must wee obey in error scandal and Heresy or can the Pope alter the nature of that which is false and make it true 3 When there were two or three Popes at once and none knew which was the right Pope or the chief Pastor whither should men go for their determination of controversies in Religion or when themselves disagree in interpreting Scripture how can wee know which of them to lean unto See an example Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Some Popes understand it of Peters person some of Peters Chair which they say is at Rome some of Peters Confession Wee have all unerring Popes maintaining these several interpretations how shall wee chuse the best what upon a Popes word every one of them hath that Therefore there must bee a superiour Interpreter and more infallible namely the Spirit of God in the Scriptures 4 How know we he hath any authority over any other Bishop seeing the Scripture gives him none How may wee know hee is not carried by affection seeing hee is a party in the Churches controversies and by Canon cast our from being a Judge How know wee no appeals lye from him seeing the Fathers have appealed from Councils which are above him How can wee know that hee sits in Peters Chair upon earth Cathedram in coelo habet qui intuâ— docet corda Aug. seeing the Father hath taught us That hee sitteth in Heaven who inwardly teacheth mens hearts Therefore wee renounce all such corrupt Judges and lean to the uncorrupt Scripture Vse 2. Secondly seeing the Scriptures are the best Commentaries of themselves and the Judge and decider of all Doctrines and Controversies Ministers that would stablish truth of Doctrin must bee careful to prove and justify all their collections of Doctrin out of Scripture for thereby they settle the faith of their people upon a sure ground of faith and manners all other
over them but his Vicar neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law Or if a man come to read out of custom and coldly without fervency and love experience will tell him though thus he read much his profit shall bee but small 3 With repentance and faith and a good heart 2 Cor. 3.14 when the heart of Israel shall be converted to the Lord the veil shall be taken away this veil is natural ignorance and infidelity VVhere the former is no marvel if the word read and known be not understood as a blind man cannot see the Sun shining in his strength VVhere faith is absent and is not mingled with the word it must needs become unprofitable Impossible it is that the wisdom of God can dwell in a wicked heart no man puts precious liquor into a fusty cask This is the cause that men of great learning want sound understanding because they want sound conscience Hos 14.10 The ways of God are right but the wicked fall in them 4 With a purpose not only to know but to practise Joh. 7.17 If any man will doe my will he shall know whether my doctrine be from heaven The scope of the Scripture is not only to beleeve in the Son of God but to walk in the obedience of faith Now if men read over all the Bible an hundred times either for knowledge only or for vain-glory or to advance themselves into preferments or to oppose the truth as Hereticks and Papists doe no marvel if they never attain the true sense of them 5 With prayer for the Spirit to lead us into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is only able to acquaint us with his own meaning If any man want wisdom he must ask it of God Jam. 1.5 so did David Psal 119.18 Open mine eyes that I may see the wonderful things of thy law Is it any marvel that they who flie the judgement of Gods Spirit and stand to the Church Pope Councils and only swallow that sense which they give and never look after Gods Spirit should miss of the true meaning of the Holy Ghost and fall into and tumble in a number of errors and heresies To these might bee added meditation diligence keeping of order and time special application and the like These things let them be brought to the reading of Gods Word and no man shall lose his labour hee shall bee taught of God who hath promised to reveal his secret to them that fear him So much of the qualification of the person II. Now follow some rules which a person thus qualified must learn and keep by him to try when a Scripture is wrested or no. Rule 1 The first is that in our text conference of Scripture there the Spirit of God by plain places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it self and so made the people to understand as Junius noteth out of the original So the Bereans having heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the Old Testament Thus the Apostles themselves teaching Christs resurrection Acts 2.16 prove it out of the Old Testament viz. Psal 16.10 Thou wilt not suffer thine holy one to see corruption And to prove that those words cannot be meant of David himself he appeals to another testimony in 1 King 2. where it is said that David slept with his fathers and lay buried in his Sepulchre and so saw corruption This is a special way whereby the Scripture giveth wisdom to the simple Psal 19.7 And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places to exercise mens senses and try their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many pervert the Scripture to their own destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they hear Christ say The Father is greater than I and other such sayings to hold to the death that Christ is not true God co-essential and co-equal with his Father but that they doe not compare this with other places as Job 1.1 That word was God Philip. 2.6 He thought it no robbery to be equal with God Rom. 9. which is God blessed for ever And consequently that the former place speaks of his Human nature the latter of his Divine nature How could the Papists suffer shipwrack of faith and Heretically erre in the foundation of Religion teaching justification by the works of the Law out of Jam. 2.21 Was not Abraham our father justified by works but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 We are justified by faith without the works of the law and Tit. 3.5 Not by the works of righteousness which we had done but according to his grace he saved us Which places being compared shew that one speaks of justification before God as Paul the other of justification before men as James the former of justifying the person the latter of justifying the faith of the person When they read such places as these Awake thou that sleepest and Turn you turn you O house of Israel hence they conclude man hath free-will in his own conversion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is only evil continually and it is God that works both the will and the deed c. the reconciling of such places would force them to see that till God work us wee are meer patients and after that acts agimus being moved we move for his grace must not bee idle in us The lewd and disordered Libertine when he reads that wee are justified by faith without works casts off all care of his conversation What can his works doe what need they But he could not thus pervert the Scripture to his destruction if he compared it with such Scriptures as say that faith without works is dead and that faith works by love The reconciling whereof would teach them that although works be excluded from justification yet not from faith they must bee in the person justified though not in the justification of his person This conference of Scripture is either in places parallel and like or in such as seem to be opposed and unlike The conferring of like places bringeth great light to the reader As for example 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing If we would understand what is meant by this nothing compare we it with Gal. 5.6 In Christ Jesus neither uncircumcision availeth any thing nor circumcision where nothing is to avail nothing and is not referred to Circumcision or uncircumcision it self but to the person it is
nothing to his salvation So Psal 110.1 Sit at my right hand till I make thy enemies thy foot-stool If wee would know whom this is meant of compare it with 1 Cor. 15.25 For Christ must reign till he have put all his enemies under his feet Psal 2.7 Thou art my Son this day have I begotten thee this place is explained by the like Heb. 1.5 For to whiâ—h of the Angels said he at any time Thou art my son c. Psal 97.7 Worship him all yee Gods What is meant by Gods and whom must the Gods worship see Heb. 1.6 When he brought his first born into the world hee said Let all the Angels of God adore him Concerning unlike places we have this rule That they speak not either of the same thing or manner or time and by wary observation of the circumstances this will easily appear in examples 1 Joh. 16.13 The Apostles after the gift of the Spirit were led into all truth and freed from error Yet Peter greatly erred after that Gal. 2.11 Answ The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conversation now Peters error was not directly in doctrine but in conversation with the Gentiles So as the opposition is not in the same thing 2 Isa 59.21 My word shall not depart from thee nor from thy seeds seed for ever saith the Lord yet Matth. 21.43 the Kingdom shall bee taken from you Answ The Prophet speaketh of the whole true Church of God which shall be perpetual upon earth our Saviour of the Nation of the Jews So as the seeming opposition is not in the same 3 Luk. 17.19 Thy faith hath made thee whole here Faith is greater than Charity but in 1 Cor. 13.13 Charity is greater than faith Ans They speak not of the same faith the former place speaks of justifying faith considered with his object Christ which not absolutely as a quality but relatively as apprehending Christ is greater than Charity the latter of miraculous faith which is less 4 Rom. 7.22 Paul delights in the Law of God yet vers 23. Paul resisteth the Law of God Ans This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the Law according to the later he rebelleth against it 5 Luk. 10.28 Life is promised to the worker This doe and live Rom. 4.3 Not to him that worketh but to him that beleeveth is faith imputed to righteousness Ans Both speak of the word but not of the same part of the word which standeth of two parts the Law and this promiseth life to the worker and the Gospel which promiseth life to the beleever 6 Joh. 5.31 If I give testimony to my self my testimony is not true Joh. 8.14 If I testify of my self my testimony is true Ans Consider Christs testimony two ways 1 As the testimony of a singular man and thus considering himself as a meer man he yeelds to the Jewes that his testimony were unfit and not sufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand but 2 Consider him as a Divine person coming from Heaven and having his Father giving witness with him thus his testimony is infallible not subject to passion or delusion And of this later the place speaketh 7 Matth. 10.8 Freely yee have received freely give Luke 10.7 The workman is worthy of his wages Ans The places speak of the same persons but not of the same works the former of miraculous works which are not to bee bought and sold for money the use of them being only to forward their ministery the later of the Function of Preaching and labour in building the Church equity requires that he that laboureth in the Ministry should receive recompence for his labour Gal. 6.6 8 Hos 13.9 God is not the author of evil Amos 3.6 There is no evil in the City which the Lord hath not done Ans It is not the same evil but that the evil of fault this the evil of punishment 9 Prov. 20.9 Who can say my heart is clean Matth. 5.8 Blessed are the pure in heart Ans 1. A man absolutely considered in himself is all impure so the former place speaketh but relatively considered in Christ he is pure so the later 2 No man is pure in respect of the presence of corruption but the godly are in respect of the efficacy and rule of it 10 Mark â—â— 15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Ans Distinguish times and the Scripture will bee consonant enough the former place is meant of preaching after Christs time the latter wâ—iâ—e hee was living on earth Both are true because the times are diverse 11 Joh. 3.17 God sent not the Son to judge the world Joh. 5.27 The Father hath given all judgement to the Son Ans The time of his abasement at his first coming when hee came not to judge but to be judged must bee distinguished from his second coming in Glory and Majesty to judge the quick and the dead of this the later 12 Exod. 20.15 Thou shalt not steal Chap. 11.2 Robbe or spoyl Aegypt Ans A special Commandement of God never opposeth a general but is only an exception from it So of Abrahams mental slaying of his son If a man of himself should steal or kill it is sin but if God bid it is not 13 Malac. 3.6 I am the Lord I change not yet it seems he is changeable Jer. 18.7 Ans The Scripture speaks not in the same respect God changeth not in himself but in respect of us he is changed as the Schools speak non affectivè sed effectivè in respect of his work not of his affection for so there is no variableness or shadow of change in him 14 Psal 18.20 Judge mee according to my righteousness Psal 143.2 Enter not into judgement with thy servant Answ There is a twofold Righteousnesse one of the cause another of the person by this later hee will not bee justified by himself but in the other hee desires to bee justified his cause was good there was no such thing as they laid to his charge If Job would dispute with God his own cloathes would make him unclean but when he dealeth with his calumnious friends hee saith I will never let go mine innocency till I dye 15 Luk. 1.33 Of his Kingdome there shall bee no end 1 Cor. 15.24 Hee shall deliver up the Kingdome to his Father Answ Luke speaketh of Christs Kingdome in respect of it self the Apostle in respect of the administration of it In the former respect it shall never bee abolished Christ shall alwaies have a people to rule alwaies a Lordship and Headship but hee shall give up his Kingdome in respect of the manner and means of administring
it hee shall not rule as now hee doth by Magistrates Ministers the Word Sacraments and other Ordinances 16 Isa 64.6 All our righteousnesse is as filthy rags Ephes 5.27 The Church is called glorious not having spot or wrinkle or any such thing but holy and without blemish Ans Both are true the Prophet speaks of the Church militant the Apostle of the Church triumphant 17 Act. 15.10 Circumcision and such like rites are called heavy yoaks which neither the Apostles nor their Fathers were able to bear 1 Joh. 5.3 To them that love God his commandements are not grievous and his yoak is an easy yoak Mat. 11.30 Answ They were intollerable in respect of the rigour wherein Moses propounded them to bee fulfilled but not in respect of imputation of Christs righteousnesse inchoation of inherent righteousness and acceptation God accepting the will and faith for the deed Christ stood between those heavy burdens and us and carried away the curse of the law 18 Act. 15.27 Circumcision is abrogated yet Paul circumcised Timothy chap. 16. v. 3. Answ True it was taken away as a Sacrament but it was not yet honourably buried and therefore it remained onely as a ceremony 19 Mat. 9.6 The Son of man hath power to forgive sins Luke 23.34 Father forgive them they know not what they do why praies hee thus to his Father if himself might forgive them Answ Though all the Persons in Trinity forgive sins yet not in the same manner the Father bestows the Son merits the Holy Ghost sealeth up and applyeth remission of sins 20 John 10.29 None of my sheep no elect shall perish none shall pluck them out of my hands Judas was elected Mat. 10.4 and yet perished was the Son of perdition Joh. 17.12 Answ Election is twofold either to life eternal whereof John speaketh chap. 10.29 and so Judas was not elected or to the office of Apostleship and from this he fell 21 John 1.8 Hee was not that light Joh. 5.39 Hee was a burning and a shining light Answ It speaks not of the same light John Baptist was not the Sun of righteousness the Messias that light that brought light in the world but he was a light and gave a notable testimony to that light 22 Mic. 5.2 Bethlehem was little among the thousands of Judah Mat. 2.6 Thou art not the least Answ The Prophet speaks of it as it was in his time in it self as it was of a little circuit and compass but the Evangelist as it brought forth Christ the Son of God the Messiah in this respect it was great which in it self was but of small estimate 23 Gen. 2.18 God said It is not good for man to bee alone Paul saith It is good for a man not to touch a woman 1 Cor. 7.1 Answ God speaketh so 1 Ratione medii because of propagation 2 Remedii to avoid fornication and wandring lusts 3 Mysterii because marriage should bee a type of the union between Christ and the Church 4 Et adjutorii because man wanted a fit helper But the Apostle speaks not simply but comparatively it is not so good as not to touch a woman or it is good that is commodious in these times of persecution when all the world raged against Christians not to touch a woman it is not fit to have the burthen of a family in such times Again hee speaks of such as himself is such as have the gift of continency 24 Joh. 10.27 Reach hither thy finger and thy hand and thrust it into my side yet vers 17. hee saith to Mary Touch mee not Why so Answ Because Thomas must beleeve and have his faith helped who professed hee would not beleeve unlesse hee might touch him but Mary beleeved and did not need this indulgence shee would hold him with her and have the comfort of his bodily presence 25 Rom. 14.9 That hee might bee the Lord of the dead and living Matth. 22.32 God is not the God of the dead but of the living Can God be the God of the dead and not the God of the dead Answ Christ speaks not simply as the Apostle doth but in the sense of the Sadduces and by an hypothesis of their surmise as if hee should say God is not the God of such dead as you surmise shall never rise again but because they are indeed to rise again God is their God Rule 2. Another Rule to bee observed in Reading to get the true sense of Scripture is this If any place seem to uphold sin directly it must bee expounded by a figure as 1 King 18.27 Cry aloud for he is a God either asleep or in a journey or pursuing his enemies Here is a manifest Irony Mat. 26.45 when Christ took his Disciples asleep the second time after he had commanded them to watch hee saith Sleep on which was a sharp reprehension of their dulnesse The like may bee said of these places Judg. 10.14 1 King 22.15 Eccl. 11.9 Mark 7.9 Rule 3. In all doubtful places let us ever receive that exposition which is according to the Analogy of faith Rom. 12.6 If any man prophesy that is have a gift of interpreting let him interpret according to the analogy of Faith So that if the letter of a Scripture cross the Analogy of Faith that is agree not with the sum of the Doctrin of Faith contained in the Decalogue Creed and Lords prayer it must bee understood by a figure As for example Where the Text saith This is my body seeing the literal sense fighteth with the Article of Faith by which wee beleeve that Christ is ascended into Heaven and sitteth at the right hand of God till hee return to judge the quick and the dead it must bee understood in the figure usual to Sacraments by which the thing signified is put for the sign and contrariwise So Luke 7.47 Many sins were forgiven her for she loved much to gather hence merit of Remission for our works of Charity with the Papists is against the ground of faith by which wee beleeve remission of sins which is directly opposite ro merit Rule 4. Great diligence must bee used to discern the right scope of the place doubted of which being neglected makes way to manifold errours See an instance The good Samaritan shewed mercy to the man that fell among Theeves and was left half dead and wounded Now to gather hence with the Papists that men are but half dead in sin and being a little holpen by graceâ— are able to work out their salvation is to miss the cushion and wander beyond and beside the scope of the place which is to shew who is our neighbour and what Charity binds us to and not what we can do of our selves Besides being a parable it proves nothing besides the main scope Else one might hence prove that of all men Priests and Levites are most unmerciful and that there is chance Rule 5. If a doubt rise out of a promise or threat know that they are all conditional
could ever do and therefore was to bee indued with such power as no other creature could bee capable of Hence hee proveth himself to bee from God Joh. 15.24 If I do not such workes as no other man ever did beleeve mee not Where hee speaks of his Miracles which in respect of the manner and multitude never man did the like in his own name nor so many To which adde those great works of raising himself by his own power from the dead Rom. 1.4 Of satisfying Gods justice for mans sin a work above the reach of men and Angels Of meriting eternal life for all the elect which must bee an action of him that is more than a Creature Of applying his merit to which end hee must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preserving his people in grace received Of leading them through Death and the Dust into his own Glory These are such things as all power of meer creatures is too weak for All the Angels in Heaven cannot do the least of them All the Devils in Hell cannot hinder them And hence Christ is stiled the Lyon of the Tribe of Judah Michael the mighty God King of glory c. Vse 1. This may bee a terror to all Christ enemies for such is his power as shall make them all his footstool Do wee provoke him are wee stronger than hee 1 Cor. 10.21 Psal 2.9 those that will not bee subject to the rod of his mouth shall bee crushed with a rod of Iron Therefore take heed of being an enemy to Christ or his Word or Servants else thou shalt bee revenged even in that wherein thou sinnest with the breath of his lips hee shall slay the wicked one word of Christ one lie shall turn them all into Hell Is the power of Jesus Christ such in his base and low estate as all the Devils in Hell are not able to resist it but if hee speak the word they give place how desperately do wicked men go on in sin as if they were able to make their part good against him Joh. 18 6. when Christ but said I am he presently his apprehenders fell to the ground Rev. 17.14 they shall fight against the Lamb but the Lamb shall overcome Vse 2. This is comfort also to the godly in that Christ as Mediatour in our flesh is armed with power above all our enemies so as nothing shall hinder our salvation Not Satan for the Prince of this World is cast out hee may have us in the Mountain or on the Pinacle but hee cannot cast us down Not sin Christ hath powerfully triumphed against it on the Cross hath fully satisfied for it and perfectly applied that satisfaction to the forgivenesse of sins Not death Christ hath powerfully foiled him in his own Den and trampled on him saying O death I will bee thy death Not Temptation Christ sits in Heaven as a merciful High Priest tempted once as wee are that hee might bee able to succour them that are tempted Not corporal enemies Hee by his power ruleth in the midst of his enemies Laban shall not speak a rough word nor Esau hurt Jacob nor Saul hit David for hee orders the thing otherwise Not the grave for wee have the assurance of a glorious resurrection by the working of his mighty power whereby hee is able to subdue all things Phil. 3.21 Not hell it self Rev. 1.18 I have the keys of Hell and of Death In one word not any thing present nor to come nothing shall separate between Christ and us none shall pluck us out of his hands for hee hath purchased for us and maintaineth a mighty salvation 1 Pet. 1.5 Vse 3. This teacheth us to submit our selves to this power of Christ or else wee are worse than sensless Creatures who all obey him yea than the Devils themselves who did obey him And then is a man submitted to it when is eyes are opened to see what is the exceeding greatness of his power in himself beleeving as the Apostle prayeth Eph. 1.19 Therefore labour to find Christs saving power in thy soul Quest How may I find it in my self Answ 1 If thou canst finde the work of faith in thee a work of great power a supernatural work beyond yea against the strength of nature What a work of omnipotence is it to raise the dead yet greater power is here to bring in this life of God into him that is dead in trespasses and sins resisting his own raising for so the Apostle implyeth in that place Col. 2.12 2 If thou canst finde in thee the work of sanctification which is a work of great power 2 Pet. 1.3 according to his Divine power he worketh grace and glory This second creation of a man goes far beyond his first in power There was nothing to begin with no more is here no life of God till God call the things that are not as though they were but there was a bare privation here is a resistance and rebellion stiff necks and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult work which God works not alone but God and man made one person and not of nothing for nothing as the former but of worse than nothing and for a price even the precious blood of the Son of God Labour to find this change in thy self by faith and holiness Christ did never more manifest his power than by raising himself from the dead and thou canst not have a surer argument of Christs power prevailing in thy soul than by getting daily out of the grave of sin and moving according to the life of God So soon as Christ had called Lazarus out of his grave hee bad loose him and let him go and if thou findest the bands of death thine own sins loosed forsaking thy own evil waies it is a sign that Christ by a powerful word hath quickened thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3 A mighty work of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roof though they were never so dispersed and alienated from one another and to knit them by faith to himself the head by love one to another and by his own discipline to conform them to his own government It never cost all the Monarchs in the World so much strength and power to settle their Kingdomes and people in peace under them Doest thou then finde thy self brought into the number of Gods people Doest thou love them entirely for Gods image and goodness Art thou serviceable to every member and that in the Head Here is a power put forth that hath reconciled the Woolf and the Lamb Isa 11.6 7 the Child and the Cockatrice But it thou carest not for Christs Ordinances and discipline his Laws are too strict thou must have more
late years to bring in woful changes to remove the Gospel and give away our Kingdom Liberties Freeholds and lives to strangers Remember that admirable year of eighty eight and that no less admirable threatning and deliverance in one thousand six hundred and five forget not the raging and devouring plague in which there was no peace or safety to him that went in and out Remember the furious fire in many great places of the Land burning up whole Towns and Villages the general diseases and distempers in mens bodies which have been as universal as our provocation hath been the change of our seasons the breaking out of waters drowning the earth the infection of the air many barbarous Conspiracies against the life of so innocent and merciful a King and the hot contentions of many brethren in our own Church All which are remarkable signs of Gods displeasure if not fore-runners of a lamentable change But he that considereth how all these things are forgotten and worn away unprofitably without all wholsome use or reformation cannot but think that the Lord if timely repentance hinder not will take some other course and so speak as hee will be heard for the truth never fayls which you have heard at large one Judgement is ever a fore runner of another unless repentance cuts them off O that God would put it in the hearts of high and low to seek the continuance of our happy peace in our seasonable seeking of God by repentance and not seeking still to provoke him by wilful impenitency Vse 2. Let us not expect an end of temptation and trial while we are here below seeing Satan goes away in respect of temptation and molestation but for a season If Satan be gone he will return yea although he cannot prevail he will not cease to be an enemy and the longer our peace hath been let us think our change the nearer None of Gods children but the Devil is sometimes departed from them but the experience of them all shews that he never stayed long away from any of them and therefore let us be wise although Godâ— goodness have kept him a great while from us not thereby to grow secure but as fore-casting his coming again aim our selves for him 1 Nâ—t mistaking our present estate which is a pilgrimage and not a paradise of ease and pleasure 2 Considering that evils fore-seen lose a great part of their bitterness and they are so much the weaker against us as we are stronger by our providence and fore-sight of them 3 Neither may we think much that after one or two or three assaults Satan hath not done with us but comes again as he did against our Lord for wee servants are not better than our Master nor better than our fellow-servants who have been often assaulted as David first to Adultery and after that to Murder and after that to pride in numbring the people and after that Satan came again and again And Paul was often bulleted by Satan yea after hee had prayed thrice he got no release but a promise of sufficient grace 4 Neither may we conceive it strange that after some sleighter temptations we should be urged with fouler for Satan commonly keeps his strongest till the last as hee did to our Lord. Many say never were any so foulely tempted not so often as they their flesh trembles and their hair stands an end to think what foul temptations Satan suggesteth with great instance But can there bee a fouler temptation than to worship the Devil himself yet the Son of God was tempted to it Therefore resist as he did and the sin is not thine but Satans who shall bee damned but thou shalt be saved in the day of the Lord. Satan still cometh with more malice and worst at last contrary unto God who is best at last Vse 3. In that Christian life is mixed with peace and trouble learn wee not to fix both our eyes upon any present prosperity nor use it as a perpetuity but hold it as a moveable which passeth and moveth from one to another We have now a sweet sense of God but this may be over-cast he may hide himself and we be troubled we may now have the joy of our faith and presently our souls be clouded with unbelief distrust and dreggs of infidelity All Gods graces are still in sight often soyled by their contraries And for temporal things our health is conflicted with sickness our good name wounded with disgraces and defamations our friends mortal and were they not so yet mutable often becoming our greatest enemies our wealth winged and leaves us when we have most need of comfort our life it self commutable with death which is the turning of us out of all that wee loved dearest excepting God himself Let us therefore fix our eyes upon those eternal good things and that eternal peace and that Kingdom which cannot bee shaken For the things which are seen are temporal but the things not seen are eternal And then whatsoever I lose it is but a moveable my inheritance is sale and sure Vse 4. Hence wee may see how like wicked men are unto their father the Devil in their courses Satan seems to goe from them but it is but for a season and so do their sins but for a season by a counterfeit repentance As we may see in two or three instances 1 Some upon some good motions and exhortations by Gods Word and Spirit are struâ—k with some sense of their estate their conscience is checked and they resolve to take a new course and perhaps enter upon it as the Devil were quite gone But he comes again he went but for a season and sets them as deep in their usury deceit gaming and wicked fellowship as ever before the dogge returns to his vomit and the sow to her wallowing in the mire the evil spâ—rit that seemed to be gone is returned and hath brought with him seven worse Devils because he found his house fit for him 2 Some about the time of receiving the Communion are very devout will make a shew of religion of prayer of repentance of charity and love they will not swear much that day perhaps not play but read and it may bee sing Psalmes A man would think for so doe they that the Devil is quite gone But it is but for a season their righteousness is but as a morning dew their unrighteousness returns and they become as disordered in their courses as malicious in their lives the next day as ever they were before A fearful case that with Judas they receive the sop and the Devil withall 3 Others in the time of sickness are very penitent will confess all promise amendment plead for pardon crave good prayers and vow to God if hee restore them to become new men and women and now the Devil they hope is quite gone But no sooner their sickness breaks but the Devil comes again and brings all their former sins back again and they are well contented
necessarily followeth that the Scripture foreseeing that God would justifye the Gentiles through faith Gal. 3.8 that is a thing to come to pass almost two thousand years after must needs bee of God Again it followeth as necessarily that the Prophets in preaching and the Holy Pen-men of God spake and writ as they were moved by the Spirit of God and directed by the immediate assistance of God and therefore could not erre in any thing for they foretold directly such things which both for matter and manner came to pass many years after Jacob in his will foretold that the Scepter should not depart from Judah till Shiloh came this prophecy was not accomplished till above seventeen hundred years after the prediction for not much above twenty years afore Christs birth Herod became King of Judea killed the whole Colledge of the Jews called the sanhedrim wherein was the heir apparent of the Kings blood King Cyrus was named by the Prophet Esaiah an hundred years before hee was born Isaiah 44.28 and of him prophesied that hee should build the Temple The worthy King Josiah with his facts were declared three hundred fifty nine years before he was born 1 King 13.2 The Apostle Paul prophesyed of the destruction of the Romane Empire and thereby the rising of the Antichrist which was not accomplished till about the year four hundred seventy five after Christ For whereas the Roman Empire was divided into Eastern and Western the Western which onely hindred the revelation of Antichrist was in that year quite overthrown and Rome it self taken by the Gothes Joh. Funct in â—â—no praedicto and after this never had any Romane Emperour his seat of Authority in Rome These and the like neither man nor Angel could ever of themselves foretell and therefore the Author and Director of them must needs be God Observ 2. Secondly from hence also note The Antiquity of the Gospel in that it was Preached by the Prophets to the ancient Israelites and known for the substance of it not onely to the Apostles and ancient Christians and beleevers but to the Patriarks and Prophets yea even to Adam in Paradise to all whom Christ was preached the Lord of all and that blessed seed in whom all the Nations of the earth were to bee blessed This Doctrin although it bee called a new Testament Our religion is the oldest religion and Popery but a novelty is no new Doctrin Let the Papists make a vain brag of Antiquity and charge us with a new religion the truth is whereas the body of their doctrin was not known to the Prophets nor Apostles nor Beleevers for many hundred years after Christ our doctrin is that which God sent to the children of Israel and therefore is most ancient and true And to prove this that I say we will goe no further than our text That doctrin which preacheth peace by Jesus Christ is the doctrin which was sent to Israel which we professe at this day but so is not Popish doctrin which preacheth peace not by Christ but by our selves our merits and satisfactions and peace by the Popes Pardons Bulls and Absolutions and Indulgences now these with other dependences thereon being the main points and pillars of their doctrin were never preached to the children of Israel by any Prophet nor ever by any of the Apostles to the Church of God but have crept in one after another many hundred years since Christ and his Apostles Let their own rule stand in force therefore with good will if we cannot plead antiquity we will lay no claim to the truth Observ 3. Thirdly hence we note That there is but one way to salvation But one way to salvation and this was declared to the Children of Israel for substance as well as to us who went to Heaven by the same way which wee doe-There is but one Christ one precious Faith one and the same Gospel common to all times one common Salvation preached by the same Christ who is the same yesterday to day and for ever Heb. 13.8 who is the Lamb slain from the beginning not actually but by the efficacy of his Sacrifice the vertue of which to come they laid hold on to salvation as wee do upon it past and accomplished already Thus Abel beleeved and received testimony that he was just before God Heb. 11.4 Thus Noah was made heir of the righteousnesse which is by faith Heb. 11.7 Every religion will not save thr professors there is but one way and that a strait one that leadeth to life Wee come into the world one way we depart many ways so there is but one way to find life everlasting but many ways to lose it only Christ is the way by his Doctrin by his Merit by his example even the new and living way his bloud is ever fresh ever trickling down and ever living it quickneth them that walk in it and refresheth them with new strength never any rent the veil but he never any but he made a high way into the Holy of Holies in the highest Heaven never any came to the Father but by him neither was peace ever preached in any other name but his who is Lord over all blessed for ever Which is Lord of all Christ may be said to be Lord of all two ways 1 More generally hee is with the Father and Holy Ghost Lord of all things unto whom all Creatures by right of Creation even the very Devils are subject Thus he ruleth in the very midst of his enemies disposing of the wicked and their malice to his own glory In this respect he is both owner and possessor of all things Bagnal Adoâ— and a sustainer and maintainer of all things and that by his word Heb. 1.3 2 More specially he is Lord of all men whether Jews of Gentiles beleeving in his name even a Lord of his Church and in this latter sence Christ Lord of his Church Christ is called Lord of all in this place 1 Now Christ is Lord of his Church consisting of Jew and Gentile Reasons 1 Because God hath given the Church unto him for his inheritance Psal 2.8 I will give thee the Heathen for thine inheritance which being a Prophecy of the calling of the Gentiles implieth that the kingdom of grace whereof Christ is appointed King in Sion consisteth of all Countries and peoples and is not bounded or bordered but with the ends of the earth and sheweth further that all these his subjects are given him of God to become his servants Joh. 17.2 As thou hast given him power over all flesh that he should give eternal life to all whom thou hast given him 2 They are so given unto him as he must win them before hee can enjoy them He winneth partly by â—onquest partly by ransom hee both conquereth and casteth out the strong man that held them captive spoyleth him of his armour and weakneth his arm for ever as also he payeth a precious ransome for
them to God his Father so as being now redeemed and bought with a price they are no longer their own but the Lords that bought them 1 Cor. 6.20 3 Because when he hath thus dearly purchased his Church he contracteth himself in spiritual Marriage with her and so becometh her Lord Hos 2.18 I will marry thee for ever unto my self yea I will marry thee unto me in righteousnesse in judgement in mercy and in compassion Ephes 5.23 As the husband is the wives head so is Christ of the Church So as if a man bee a Lord of that which is given him of that which he hath redeemed and ransomed of her whom he had married into his bosome in all these regards by as good right is Jesus Christ the Lord of his Church and every member of it Object But how can Christ be a Lord and a servant too Isa 42.1 Behold my servant I will leaâ—e upon him and hee took upon him the form of a servant Phil. 2.7 Ans Christ considered as Mediator is after a special manner both his Fathers servant and yet the Lord of his Church In all the work of mans Redemption he served and obeyed his Father being sent of his Father for this end he was subject to the death he prayed unto him gave him thanks learned obedience by the things he suffered not as God equal to his Father but as our Mediator and Surety and yet by all these things he became our Lord and the King of his Church And herein the Apostles travel as in their main scope to prove that Jesus Christ whom the Jews put to death hath shewed himself the Lord of glory and the true Messias Acts 2.34 Let all the house of Israel know assuredly that God hath made that Jesus which they crucified Lord and Christ. Object But how can Christ be the Lord of all seeing many yea the most will not obey him Ans Doth a King cease to be the Lord of all his Country because some which were his subjects are gone out in rebellion against him besides howsoever it standeth with his glory and grace to suffer with patience the vessels of wrath yet at length he shews his power against them in bringing forth his whole displeasure upon them Vse Hence in that Christ is in general Lord of all we learn that all Creatures are his and therefore we must never use any of them without leave from him or without return of praise and thanks unto him none of them are sanctified to our use without the Word and Prayer And if wee have leave from him we ought in sobriety to use them 1 Cor. 10.26 Eat whatsoever is sold in the shambles making no question for conscience sake Hence followeth it also that he having an absolute power over all hee may doe with his own what he will who shall hinder a Potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to hear of a decree of reprobation who must frame their judgement to his will who cannot but be just and good and leave off to reason with God Hence also he may make one rich another poor at his pleasure The rich and poor meet this Lord maketh them both Secondly in that Christ is in special Lord of his Church sundry things are to be noted as first That none can have Christ to be a Jesus that is a Saviour who have him not for their Soveraign and Lord whosoever thou art that challengest him for thy Saviour see thou acknowledge him thy Lord. Quest How may a man have Christ to be his Lord A man hath Christ his Lord by four things Ans By the practice of four duties 1 By preserving in the heart a fear and reverence towards his person Malac. 1.6 If I be a Lord where is my fear Lordship requires subjection Psal 45.11 He is thy Lord and reverence thou or bow unto him Now this fear must proceed from love for if any man love not the Lord Jesus let him be accursed and wheresoever this love is it must needs bee attended with a fear to displease him 2 By professing him to bee thy Lord as servants by their livery or cognisance speak and proclaim to all men to whom they belong so if Christ bee thy Lord thou must not bee ashamed of him but bee ever speaking of him commending his goodness thou must glory of such a service accounting it thy greatest honour that thou art become his servant thou must defend his name where ever thou hearest it called into question thou must suffer with him and take part with him in affliction 1 Pet 4.13 an unfaithful servant is hee that can bee dumb in his Masters dishonour but especially if his Master be assaulted and in danger then to forsake him when hee hath most need of him 3 By acknowledging thy self to bee countable unto him for all thy waies and for all thy receites Make account to be countable of all to this Lord of all The servant not being at his own hand must go about no business but his Masters whatsoever matter of trust hee receiveth from his Master it is not his own hee is faithfully to discharge himself of it by a true and just account Thus therefore must thou reason the case with thine own heart what am I now in my Masters work had I commandement from him did his word or warrant set mee about the business which is now in my hands Again what gifts have I received of body minde wealth authority credit I am to be countable for all all the Talents I have are his If I gain nothing I am unprofitable If I gain I must be profitable unto him By absolute obedience unto his will revealed To this Lord only must be given absolute obedience Thus himself being to give his Law beginneth thus I am the Lord thy God thou shalt do thus and thus other Lords and Kings must bee obeyed in him yea disobeyed for him if they command contrary unto him onely hee must ever by Kings themselves bee obeyed absolutely in all the parts of his will revealed Which may bee considered in three heads 1 It is his will that wee beleeve in him Joh. 6.40 The will of Christ reduced to three â—eads This is the will of him that sent mee that every one that seeth the Son and beleeveth in him not onely beleeving his word to bee true but leaning upon him only for thy salvation If a Master should promise a servant that if hee will but beleeve him and seek to please him hee will provide for him for ever it would adde cheerfulness to such a servant and hee would think none of his Masters commandements burdensome but yet wee having larger and surer promises are slow of heart and hand to beleeve or yield obedience 2 It is his will that wee shew forth this faith of our hearts in the fruits of sanctification 1 Thess 4.3 This is the will of God even
of Nazaret and such a Nazarite as the Prophets foretold The Jews took offence hereat as too base a place for the Messias whom they expected to rise out of even Nathaniel himself could ask if â—ny good could come out of Nazaret Joh. 1.47 and this was in scorn added as a part of his stile and title written in three tongues upon the Cross Jesus of Nâ—zaret King of the Jews and as they dealt with the Head so also with the meâ—bers for presently after the death of Christ the Christians were in scorn alâ— called Nazarites that is silly fools that did beleeve in such a Messiah as came from Nazaret But we must know that the wisdome of God would have him hereby generally proclaimed the Messias and Saviour of the world both to Jews and Gentiles as also confirm our faith and affiance in him made known to us to be such a one as in whom we also become Nazarites that is sanctified and consecrated unto God 3 Note hence that the Messias must needs be come already because hee must needs be a Nazarite by education as of Bethlem by birth which places have been long since destroyed and hopelesse of ever being builded up again or that in them the Jews should ever recover any authority And is it not a wonderful blindnesse that the Jews should still look for their Messias out of a Town which hath been destroyed a thousand and five hundred years agoe the very place of which cannot be assigned Our request to God must bee for them that he would remove that thick veil which to this day is drawn over the hearts of his own ancient people Secondly by whom was Christ called to this Office By God who anoynted him for that which is said of one part of it namely his Priesthood is true of the whole No man taketh this honour to himself but hee that is called of God Heb. 5.5 so neither Christ took this honour to himself but expected that voyce Thou art my Son How often did Christ witnesse of himself that he came not of himself but was sent by his Father Joh. 5.37 My Father that sent me witnesseth of me and in that chapter because the Jews objected that he came of himself he telleth them six times that his Father sent him yea hath sealed him his commission as he saith Joh. 6.27 Him hath God the Father sealed that is made his commission authentical as men doe their deeds by their seal and set upon him an impression or character anoynting him with oyl of grace above all his fellows yea himself being an expresse Image of his Fathers substance in him he hath laid up all treasures of wisdome and knowledge that from his fulnesse we might receive grace for grace Whence 1 We learn Christ expected his Fathers calling and therefore must his Ministers much more That no man ought to thrust himself into any Office or Function nor run before he be sent but wait till God give him a calling thereunto For shall Christ who had the Spirit of God without all measure wait his Fathers leisure and expect his Fathers voyce and shall we who have received the Spirit scarce in any measure run and ride and shoove and thrust in before we have any commission drawn or sealed by God who even carried such post-hast happily How miserably perished proud Absolon who thought it not enough to bee the Kings Son unlesse he thrust his Father out of his Kingdom Corah and his complices would have been Rulers but that the earth would not suffer thâ—â— above it What shall I speak of Vzzah Uzziah and the rest who found 〈◊〉 Lord as good as his word against such which goe on any errand and he send them not they found the Lord coming many ways against them as he often threatneth in Jer. 23.30 31. c. 2 If God have called Christ to this office we must carry our selves dutifully and reverently unto him whom as the Father hath called so he will defend and establish in his place and revenge such as rebell against him This is that the Prophet teacheth in Psal 2.2 that if the greatest Kings band themselves together against the Lord and against his Christ the Lord out of Heaven will laugh them to scorn he will speak to them in his anger and vexe them in sore displeasure and the ground of all this is laid down ver 6. Even I have set my King upon Sion as if he had said Shall I set up a King and dare yee rebelliously resist him or seek to displace him Let us take heed it befall not us as 〈◊〉 did the Jews taxed in the Parable of the King letting out his Vineyard which sent his servants for his rent to the Husbandmen and afterwards his son but they beat the one slew the other acknowledged neither surely no more grace remaineth for such but the Lord of the Vineyard must needs destroy such Husbandmen and lay waste their City In like manner is he as ready to defend and doe good unto such as subject themselves unto his Son depend upon him or suffer any thing for his sake they shall not repent them of their service seeing they serve so good a Lord. The third thing in this calling of Christ to his Office is the manifestation of it to himself and others in that hee was annointed with the Holy Ghost and power There were three sorts of men that used to bee anoynted in the entrance unto their Office in the Old Testament 1 Kings 2 Priests Anointing what it signified 3 Prophets And this outward Ceremony signified two things First their ordination or calling unto that Office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed God never calleth any men to any place but he furnisheth him with gifts fit for it both that God hath chosen them to their office as also that he would furnish them unto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with external oyl but with the Holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those Offices but to them all three not receiving the sign but the thing signified because he was a real and true King Priest and Prophet of his Church or whom all they were but types and shadows In this anointing of Christ therefore both these things are signified and proved 1 That he was ordained of God to the performance of this Office of Mediatorship and consecrated by God to be the Messiah that is a spiritual King Priest and Prophet 2. That he had poured out upon him the gifts of the Holy Ghost which gave him power and furnished him for this Office signified here by the Holy Ghost and power he receiving of the Holy Ghost power whereby he performed the greatest work that ever was undertaken Difference between Christs anointing and
have end with the world yet can it be called no new doctrin because the summe and substance of it was though more obscurely delivered to Adam and the Fathers of the Old Testament But if we consider the vertue and efficacy of it it is an eternal Gospel Rev. 14.6 during from the beginning of the world to all eternity Now therefore will it not follow that because it was before his Incarnation it was not his but rather therefore it was his who was before Abraham was the chief Prophet of his Church that raised according to the several ages of his Church such men as were fit either more obscurely as before his coming when rather some Evangelical promises of things to come were preached than the Gospel it self or else more manifestly to preach and open the mysteries of the Kingdom of God And this latter kind of preaching was not before his incarnation neither was it fully setled before he ascended into Heaven and from thence gave gifts to men that thereby hee might shew himself a careful Head and Governour of his Church even then when hee was set down at the right hand of his Father It is true indeed that before Christs suffering he called his Apostles instructed and furnished them with many gifts of the Spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel yet had they not received that fulnesse of the Spirit and power from above which was necessary to Apostles before they had received in the visible form of fiery Tongues the Spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to bee the Apostles of Jesus Christ neither had they till after Christs resurrection received this Commandement of which our Apostle speaketh To preach to all Nations and to every creature under heaven the practice of which Commadement they took up after that they having stayed at Jerusalem for the promise the Spirit came upon them and they were endued with power from on high Luke 24.49 As for the second branch of the objection that because ordinary Pastors and Teachers are not immediately called by Christ being now in Heaven therefore they are not ordained by him it is false for of the Pastors and Elders of Ephesus it is said that the Holy Ghost made them over-seers and Paul accounteth Apollos ordained by Christ as well as himself 1 Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeve and as the Lord gave to every man only the difference must be observed in their calling both are called of Christ but the Apostle by himself immediately not by men the ordinary Pastor called of him by the Ministery of man I call it a Ministry because the whole power and authority of the Church in calling Ministers is but a service unto Christ approving declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced upon beleevers run in this tenor to day if yee hear his voyce harden not your hearts Psal 95.7 Heb. 3.7 Whence we conclude that his voyce hath ever sounded in the Church and so shall doe in the ministry of his servants until his coming again to Judgement Luke 10.16 hee that heareth them heareth him he that receiveth them receiveth him hee that refuseth them refuseth him he by his servants entreateth men to be reconciled by them hee bindeth and looseth saveth and destroyeth Necessity of pâ—eaching â—vinced by four reasons Secondly for the necessity of this ordinance can any deny it who seeth the Son of God so careful before his death after his resurrection and ascension also into Heaven to furnish and fit with an extraordinary measure of the Spirit Apostles and Apostolick men for the founding of the Church of the New Testament and not only so but now sitting in his glory at the right hand of his Father is mindful of his promise and is with his Church to raise up successively faithful Pastors and Teachers gracing them with variety of excellent gifts and blessing those gifts for the building up and repairing of his body and the gathering of the Saints of whom as of living stones is reared a spiritual house or temple fit for his own use But because most men are willingly ignorant of this necessity of preaching I will a little inlarge it by some reasons 1 Consider the condition of those that are unconverted In regard of the unconverted and it will appear necessary for them No man was ever saved while hee was in his natural blindnesse no unbeleever could ever get within the gates of the holy City no hard-hearted or impenitent person could ever so remaining see the life of God Neither was ever any man ordinarily drawn out of this fearful estate of Damnation but by the Word of God preached which is the light to the blind eyes the ground of faith for how can they beleeve except they hear and the hammer of the Lord to break asunder the hardest stones in mens hearts Jer. 23.29 Who were ever begotten to God without this immortal see◠〈◊〉 â—here spiritual Fathers Who ever became living stones in the building wit◠〈◊〉 â—e hewing and polishing of Gods builders What harvest was ever â—â—ought in to God without these labourers What soul was ever pulled out of the kingdome of darknesse and brought to bee a member of Gods Kingdome but by this means The word in this ordinance is called the Gospel of the Kingdome of God Mark 1.14 that is whereby men attain both the parts of Gods Kingdome both that of grace here in this life and that of glory in the life to come from which effect it is called 1 The word of grace Acts 20.32 2 The Gospel of glory 1 Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God Ephes 1.13 the word of life because it quickneth the dead in sin the Gospel of peace chap. 6.15 because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word Heb. 6.5 because it only revealeth Christ who procureth all good unto beleevers Who seeth not then the necessity of preaching seeing none are added to the Church without it Act. 2.41 no spiritual life can bee preserved without this feeding Act. 20. No Saints are gathered nor no body of Christ built up without Pastors and Teachers Ephes 4.11 12. And it pleased not God by any other means but by the foolishness of Preaching to save such as beleeve Sâ—condly If wee consider those that are called to knowledge and faith In regard of the converted it will appear also a most necessary ordinance in regard of them For
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
stablished in the faith Colos 2.7 this is that rocky foundation which shall bear up the house against all winds and weathers It is the first work of change in the heart and the first difference between man and man when God by faith purifieth the heart Acts 15. It is the foundation of all obedience for whatsoevee is not of faith is sin It is the root of all Gods worship for till we beleeve in God we can neither trust nor hope nor love nor pray nor perform any other part of his service truly or acceptably It is the mother of all good works the word is the seed of them which faith conceiveth and digesteth and so bringeth forth commanded and commended actions General faith knoweth the work to bee good in the kind of it and special justifying faith beginneth it and maketh it good in the person and endeavour of the doer and layeth hold upon Christ to cover the defects of it Hence is it that often in the Scriptures we read it to bee the first Commandement given by Christ and his Apostles to such as were desirous to know the way of life and how they might please God The Jews come to our Saviour and ask him what they might doe to work the works of God and Christ beginning here telleth them that this is the work of God that they beleeve in him whom he hath sent Joh. 6.28 29. And 1 Joh. 3.23 This is his Commandement that we beleeve in the name of his Son Jesus Christ and love one another for we cannot perform any work of love before we beleeve In one word faith is the very soul of all obedience without which the most fightly and glorious actions be it of alms prayer preaching hearing worship or miracles themselves all are but very Corpses and Carcases of good works dead and liveless Secondly faith exalteth it self above all other graces not only in the excellent object of it which is Christ and Salvation but also in the excellent work of it above them all notwithstanding they all have their special excellencies it espouseth us unto Jesus Christ and in these espousals and contract for the present it assureth us of our marriage with him hereafter And being the condition of the New Covenant of life Joh. 3.16 it tyeth God himself unto us who is not further bound to any man than he is a beleever True it is that Love placeth it self upon Christ but it is after faith for hee must bee apprehended before he be loved Hope waiteth for salvation but faith first beleeveth it Trust leaneth upon the promises but faith first layeth hold on Christ the Author and accomplisher of them And though the Apostle say that of Faith Hope and Love Love is the chiefest 1 Cor. 13. himself interpreteth it to be in respect of durance and continuance but not in respect of our justification or acceptation with God Love indeed surviveth and lasteth longest for our sight of God as he is shall vanish faith but yet faith is before it and the mother of it Thirdly saving faith is a living thing and maketh a man to live by it It purgeth his own dwelling by purifying the heart and conscience it reneweth the spirit and mind it quickneth to all good duties for it being an instrument to unite unto Christ by it as by a bond of union wee receive from him our Head life and power to move and stirre in Christian duties yea it so governeth the whole life that we henceforth live not but Christ liveth in us In our business and labour it maketh men diligent in the work but leave the successe to God In temporal wants it faith with Abraham God will provide at least in the mountain it careth not so much for bread as the staff of it if it have means it blesseth God and useth them but trusteth not in them if it have them not it resteth on God but useth no unlawful courses for them In afflictions it stablisheth the heart with assurance of a good issue and still waiteth the Lords leasure without making haste In temptations it goeth against sence and feeling and resteth upon the naked promise yea when it can scarce apprehend any thing but wrath it will uphold the heart and rear it even when God seemeth to â—id him to trust in his mercy In the use of things Spiritualâ— as the Words Sacraments Prayer and other holy means only faith draweth vertue from Christ and all of them are unprofitable further than they are mingled with faith In the use of Temporal it is faith that weaneth the â—eaâ—â— and kâ—epeth it that earthly cares choak it not earthly pleasures possess it not and earâ—hly comforts opprâ—ss it not but it holdeth the mind heavenly in the midst of earthly business and suffereth it not to love pleasures more than God not to enjoy any comfort of the Creature above or against the comforts of God and his Word whom they acknowledge the very life of their lives and the soul of their souls and bodies here and for ever Thus is faith every where diffused if we walk we walk by faith if we live we live by faith in the Son of God if we stand we stand by faith if we dye we must dye in faith as the Patriarks did Heb. 11.13 4 This excellent grace only fenceth against temptation quieteth the distressed soul and keepeth it from sinking as once it did Peter Matth. 14.20 This is the only shield which quencheth all the fiery darts of the Devils Ephes 6.16 and 1 Pet. 5.9 Your adversary the Devil goeth about like a roaring Lion whom resist stedfast in the faith This is the victory also that overcometh the world even our faith 1 Joh. 5.4 This is the conquest over the lusts of our own flesh 1 Thess 5.8 Be sober and put on the breast-plaâ—e of faith Again as it mounâ—eth and fenceth so it stilleth the heart disquieted and distressed when it seeth it self beset with spiritual wickednesses and lusts and even almost drowned in the gulfs of sinful and earthly courses Therefore the poor Javâ—or that could not tell what to doe with himself that of an unhappy man now ready to kill himself he might become happy and an heir of Salvation was sent nâ— where else by the Apostle but to the doctrin and practise of this grac of faith This only resolveth fully the question Oh what shall I doe to be saved Beleeve in the Lord Jesus and thou shalt be saved he getteth no other answer of Paul because he well knew that no other would have answered his question nor setled his conscience now touched with sence of his sin If he had sent him to the Word that could have done him no good if he did 〈◊〉 mingle it with faith If to his prayers only the prayer of faith is available Jam. 5.15 If to the Sacraments they must be seals of faith Rom. 4.11 or else dâ—e no more good than seals set to blanks If to a good life
bee that challenge as sound a faith as any but never prise such a pearl as it is can a man have such a commodity but hee shall value it according to the worth but these think themselves never the richer for it they have more sence and joy in the smallest and most trifling earthly profit then that Christ is become their gain which although they profess yet this undervaluing of him in their hearts giveth their tongues the lye Besides it they did esteem of faith indeed they would profess it boldly and confess it to all the World whereas they are ashamed of Christ before men and cast themselves into the night with Nicodemus as fearing lest if they should come to Christ by day men would see them whose praise they love above the praise of God and whose reproach they fear above the rebuke of the Almighty But how unlike is this to the faith of the Saints whereby they could esteem the rebukes of Christ above the treasures of Egypt And further were it so they made reckoning of their faith they would much more care for the end of it for sound faith carrieth the heart even in the constant waiting and wishing for Christs appearance but these rather fear it than hope it Now what a faith is that which never careth to come to the end of it that fain would still bee pitching upon earth saying with Peter when hee wist not what hee said It is good being here Is this Faith an evidence of things not seen or doth it look at things within the veil 5 Another sort would be loath to be otherwise accounted but true beleevers and yet their faith worketh no change in them how their hearts are purified witnesse the uncleannesse envie drunkennesse oathes injustice covetousnesse contempt of the Ministery prophanations of the Sabbaths of God in themselves and theirs these and the like proceed from within and by the Waies in the shop any man may know how the Warehouse is stored And as this faith purgeth not the nasty corners of the heart no more doth it the mouth but that venteth according to the abundant foulnesse of the heart and is filled with unclean unsavoury or unfruitful speeches Further as they were at first enemies to God and goodnesse so they abide still and are no changelings Here is no faith working by love neither to God for they will doe nothing for him will be at no costs or pains for him and as little will they suffer for his sake not a reproachful word much lesse will they rejoyce in suffering neither to Gods children these can they pinch and disgrace where as lâ—ved they him that begat they would love those that are begotten of him As for helping others to Heaven they are so farre from it as that if any will cast an eye that way they can tell what he is presently and they would be loath to be such an hypocrite or precise tool as he is To conclude although true faith is most industrious in the means of preserving and increasing it self these men hold their wont enemies to the Word were they and so are they still they neglect the means and absent themselves from the Ministry and can no more beleeve than Thomas who was absent when Christ came and shâ—wed himself to the rest of the Disciples Joh. 20.24 and that which they doe hear they mingle not with faith and so it becomâ—th unprofitable The Lion roareth they fear not in their hearts because they apply not the threats of the Law against their own sins The Gospel propoundeth promis s of life and salvation but they trust God no further than they see him they rejoyce no more in them than they can in another mans mony or evidences they pray not to be taught of God nor hear to bee increased in faith nor meditate nor conferre 〈◊〉 things they hear further to edifie themselves and others in their most holy â—aith Now will these fruits stand with faith or if they will not is faith so common as men pretend but I hope I have a little helped many a man to see by this application how that his Gold is turned into Copper and his faith but into a dream and fancy Labour for the truth of faith â— earnestly as for salvation Vse 2. This doctrin teacheth every man to labour for the truth of this grace as earnestly as for salvation it self for this is the scope of all the Prophets to bring men not so much to faith as to the end of faith through the Messiah which is salvation And hence is it that faith is said to save beleeve and thou shalt be saved and in many places and phrases besides the Lord ascribeth that to the instrument which belongeth to himself the principal efficient Necessity of this grace to him that expecteth salvatiâ—n 1 Both to shew the excellency of the grace in it self in that it comprehendeth such an excellent object as Christ Heaven and happinesse which are infinite and holdeth such great things being absent as present in the hand of it 2 As also the nâ—cessity of it to the party that looketh for salvation for hee that beleeveth not must needs be damned yea is damned already Rom. 4.11 For 1. He hath not set his seal that God is true but so far as he can hath made him a lyer 1 Joh 5.10 2 He hath defiled all his actions and lost all his labour 3 He hath disabled God from doing him good who cannot save him that lieth in the state of infidelity 4 Hee hath shut Heaven against himself for without shall be unbeleevers and if infirmity of faith in Moses the Servant of God shut him out of Canaan what shall the want of it in the wicked doe but shut them out of the heavenly Canaan which is a râ—st prepared only for the people of God 3 To teach in what an high reckoning it is with God who is the Author of it the finisher of it the accepter and approver of it yea of a grain of it and not of it only but of our persons and imperf ct works because of it and câ—nsequently that every beleever should make as high account of it as of salvation it self it leading to the very gâ—te of Heaven nay being the threshold over which every one mâ—st step that meaneth to enter into the holy City Vse 3. This teacheth us that seeing the Ministry of the Prophets Apostles Pastors and Teachers was instituted to this purpose to beget and confirm men in the faith all such as frequent the Ministery must be careful to grow up in the strength of faith For otherwise they frustrate to themselves this holy ordinance for the sum of our commission is this Goe teach all Nations hee that beleeveth hall be savâ—d Mar. 16.16 And what is Paul Apollos or any other ordinary Minister but the Ministers of your faith both for the begetting and confirming of the same Grow up in the strength of faith So as
whosoever under the Ministry wanteth either the work of faith or the working of it to further strength and degrees that Ministry is by him perverted to his own danger and damnation without repentanâ—e And iâ— we search further into the Scriptures wee shall not want store of reasons to the same purpose As 1 According to the increase of faith is the increase of all graces Reasons as a man beleeveth so he loveth prayeth and obeyeth and so is loved heard and recompenced and no mâ—rvail seeing not only the measure of graces here but of glory hereafter is according to the measure of faith as appeareth in the Parable of the talents 2 As a child onâ—e born groweth daily unto the tallnesse of it so those that have been born unto God have ever encreased except in temptation and desertion in faith and godlinesse and so drew daily nearer their salvation than when they first beleeved so must wee walk from faith to faith from strength to strength of weak becomming strong not standing in the infancy or childhood but growing up to our full age and old age in Jesus Christ 3 It is true that a grain of true faith is very powerful and prevailing but the strength of faith can doe much more and therefore the â—â—ll sayls wherewith Abraham was carried to the promise are set before us Rom. 4.5 Again every measure of faith if true is accâ—ptable to God and maketh us so because Christ is laid hold on unto life but the greater measure is much more a smoking flax shall not be quenched that is the least sparkle of true faith shall not be despised but a flame of faith is of great beauty and brightnesse If a poor man wrastle haltingly with Jacob he shall prevail and get a blâ—ssing to carry away but if a man stand stoutly with the Centurion and Syrophaenicean Christ himself will be foyled after a sort he will admire it and professe hee found not so great faith in Israel and according to this great faith shall it be to this party Seeing therefore the Lord hath still afforded the Ministry and word of faith let this be thy chief aim to find the work of it upoâ— thy faith and content not thy self that Christ may say to thee O thou of little faith but rise up in the degrees of it that he may say as of that Woman O man great is thy faith this will bear thee up in the waves of temptation and affliction no blast or billow shall sink thee not all the gates of Hâ—ll shall prevail against thee But alas how is this principal end of the Ministery neglected of the most and many come to hear a Sermon and that is all some rather to see a Sermon or be seen at it than hear it some to know more than they did some to reform something as Herod who heard John gladly and did many things but few to learn to become beleevers which till they have done all moral precepts urged upon them are but lost because the inside is not yet clean and fewest of all do live by their faith in the Son of God for of all sins that the Spirit shall rebuke the World of this is the chief that they beleeve not in him Thus much of this worthy doctrin concerning faith which is the scope of all the Prophets and Apostles The third point in the verse is the fruit of faith namely That all that beleeve in his name should receive remission of sins Where for the meaning must bee known 1 What is Remission of sins 2 Whâ—t it is to receive it 3 The persons receiving it namely those that beleeve in the name of Christ even all they and none but they First Remission of sins in a grace of God whereby for the merit of Christ hee accounteth the sits of beleevers as no sins and acquitteth thâ—m from the guilt and punishment of them all Where I say it is a grace or favour of God this rem ssion of sin is distâ—nguishâ—d from all other for man hath also from God power and commandement to remit sins and that either publikely or privately Offence â—s either 1 against God which he alone can for give 2 Against publike peace which belongeth to the law Or 3 personal against our selves which must be to gâ—ven of us The former when the Minister by authority from God remitteth the sins of Beleevers and repentant sinners by publishing the grace of the Gospel and applying it unto such And such as are thus ministerially loosed in earth are loosed also in heaven The latter is of every private man who hath also received a commandement of God to forgive the sins and offences which his brother hath committed against him not that any man can properly forgive the sin of his Brother so far as it is a breach of Gods Commandement but as it is wrong and injury against himself and even this private remissiâ—n of a mans Brother if repenting confessing and asking pardon is ratified and confirmed in heaven also but if they seek not forgivenesse at us wee must still not only our selves forgive but seek it for them of God saving Father forgive them yea and forgive us as wee forgive them But this remission of sins is proper unto God to whom it belongeâ—h to say I will forgive The Lord only properly forgiveth sins 1 Because it is hee against whom all sin is committed Psal 51. Against thee against thee have I siâ—ned and who can forgive the debt but the creditor If any man shall offer to forgive another mans debt what doth hee but deceive the debtoâ— who thinketh himself free from that which lyeth as heavy upon him as before as also abuse and wrong the Creditor whose right without his knowledge hee hath enchroached upon 2 The Lord challengeth it as his prerogative proclaiming himself Exod. 34.6 7. The Lord the Lord strong merciful gratious slow to anger abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity and transgression and sin and Esay 43.25 I even I am hee that putteth away thine iniquity for mine own sake and will not remember thy sins 3 Our Saviour in his Prayer taught us to beg the forgiveness of our debts onely from our Father which is in heaven 4 The Church of God hath ever ascribed unto the Lord alone this honour of mercy which is a part of his glâ—ry which hee will not impart to any other Micah 7.18 Who is a God lâ—ke unto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage hee retaineth not his wrath for eveâ— because mercy pleaseth him Psal 130. ult Hee will redeem Israel from all his iniquities 5 The very Jews themselves accounted it an high blasphemy for any man to take upon him to remit sins Luke â— 21 Who is this that speaketh blasphemies who can forgive sins but God onely Whence it plainly appeareth that the Pope or any other of his shavelings whilest they
challenge though a subordinate power properly to forgive sins and do not content t emselves with the ministerial publishing in the name and authority of God alone and pronouncing forgivenesse to all repentant sinners become open blasphemers against God and not without an high wickednesse set themselves in the room of God 2 I say in the description that the Lord doth account the sins of his Elect as no sins and that for the merit of Christ both which appear in the former resemblaâ—ce which compareth sins to debts wherein God is comparâ—d to a Creditor man to a debtor the Law to the bill or bond which bindeth man to Gâ—d 1 to obedience 2 in default of that to punishment so as herâ— is nothing but either satisfaction or to go to prison Now wee being banqâ—â—rupts by our fall and of such broken estate as wee are not able to pay onâ— farthing neither of the principal nâ—r the forâ—eiture the mâ—rcy of our â—reditor steppeâ—h in who himself procureth us a surety both able and wâ—lling to discharge our whole debt and the forfeit as well as the principal that â—s Jesus Christ who by his obedience active and passive hath made a â—â—d â—â—scharge and sufficient saâ—isfaction for the sins of all the beleevâ—rs in the woâ—ld the which being accepted of his Father in full pâ—ymâ—â—t are fâ—â—ther imputeth not to us our siâ—s but covereth them cast â—h them all 〈◊〉 his back Isa 38 17. and into the bottâ—me of the sea Mâ— 7.9 as thâ—â—gs which he will never remember more Thâ—s they â—ecome as though they had never been and wee accounted as innocent as if wee had never fallen from our first state of innocencâ— From thâ—s wee learn how to coâ—ceive that place and the liâ—e where it is said that the blood of Jâ—â—us Christ cleansâ—th us from all sin 1 Joh. 1. wherein not thâ—â—â—tiâ—n of remissiâ—n wh ch is proper to the Deity is asâ—ribed to the blâ—od of Câ—rist but onely the cause of remission is signified fâ—r which God the Fatâ—er remitteth sins and that is the blood of Christ inâ—luding his whâ—le obedien e and the merit of it which is a just price and pac ficatiâ—n of his Father Eph. 1.7 In whom wee have redemption through his blood even he remission oâ— sins 3 I aâ—de that the Lord doth acquit Beleevers from the guilt and puni hment of all their sins for as where the debt is once paid As the Lord so gâ—veth properly 〈◊〉 oâ— pe f â—ctly â—â—th 〈…〉 punishment the whâ—le obligation is void and there remaineth no more satisfa tion to bee made so where the Lâ—â—d forgiv th a debt once hee thenceforth acqâ—itteth the debtâ—â— and is far from requiring any new satisfaction This will not staâ—â— wâ— thâ— justice of God to exact the satisfaction of one debt twice 〈◊〉 in 〈◊〉 surety another timâ— in our selves It will not stanâ— with the glâ—ry of God wi h whâ—m is plentiful redemption It will not stand with the honâ—ur of 〈◊〉 to work out with all his obedience but an â—all redâ—mption wh ch wâ—uld argue but a halâ— satisfaction Ch istus commâ—◠〈◊〉 noâ—i◠〈…〉 culp m 〈◊〉 〈…〉 â—gâ—st Sâ—â—m de temp 141 It will not stand with the price of his blood nor wo thiness of his death not fully to satisfy the whole â—ust ce of his Fatâ—er I wil not stand with the faith of our prayer for remission of sins 〈◊〉 whole debt be not fâ—rgiven but some satisfaction remaineth fâ—r us to perf rm to beleeve remission of sins were no faith but a vain opinion and fancy â— r with our peace wiâ—h God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that hee that oweth n thing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is â—wing the debâ—or is freed and thâ— whole obligation cancelled Who seeth not therefore by all this what a w cked and detestable devise it is of the School-mâ—n and defended by all the Papists â—t this day to affirm Câ—ncil 〈◊〉 d nâ— ss 4 Can. 4. that only the fault of mortal sins is remâ—tted by Christ but not the pâ—nishment or satisfaction the which being as they say by the grace of God changed from eternal to tempâ—rary remâ—inâ—th to bee born either here in this life or in purgatory till Gods justice be fully satisfied and the uttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their trumpery devised to make a prey of the World a great part of which being the cunningest theeves in all the world they have by such craftie and fraudulent conveyances gotten into their hands And lest they should want all colour they alledge the example of David 2 Sam. 12.13 Davids sin and punishment both forâ—iven notwi hstanding the child must dye Whose sin the Lord put away and yet the child born to him must surely dye and again though the sins of the godly bee pardoned yet death which is the punishment of original sin remaineth I answer 1 That Davids sin and punishment were both remitted for so said the Prophet Thou shalt not dye 2 Wee must distinguish between punishment of sin whereby Gods justice is satisfied and chastening of sin with a fatherly rod. The former are alwaies remitted with the sin not alwaies the latter by the former the Lord revengeth the siâ—s of men by the latter hee correcteth The former can onely bee born away â—y Christ the latter cannot bee born off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest children for their good Of this latter kind was the death of Davids child not properly for his sin but that in the deed doing hee had caused the enemies of God to blaspheme Of this kinde was the sentence against Moses and Aaron whose sin of not glorifying God at the waters of strife Numb 20.12 was pardoned and yet they must not enter into the land of promise they were corrected with rodds of men not punished in proper speech both that others with themselves might bee more careful not to offend in the like kind as also that being deprived of the earthly Canaan they might more studiously seek for the heavenly Bellarm. lib. 4. de pâ—nit cap. 2. The like is to bee said of the Corinths of whom Bellarmine saith that they were reconciled to God and yet diverse of them were stricken with death for unworthy receiving of the Sacrament As for the example of the Israeli es Numb 14.20 whose sin of murmuring God is said to forgive at Moses prayer yet they must all for this sin dye in the wilderness Note well this answer The answer is that Moses did not pray that God would absolutely and for ever pardon their sin nor that the Lord would abstain from all
are given him out of the world Joh. 17.19 and this is no small benefit seeing no part in the prayer of Christ no part in his death he will not endure death for him for whom he will not vouchsafe to pray 4 Consolation in affliction strength in temptations and assured comfort in life and death are the sweet fruits arising from remission of sin For 1 Although afflictions entred with death into the world by sin and in their nature are testimonies of Gods wrath yet sin being remitted they proceed no further from God as a just Judge revenging sin but from a merciful Father either for trial of us and our graces or for chastisement to keep us from perishing with the world to make us hate sin the more to draw us nearer him in invocation and prayer to force our affections out of this present world to fray others from sin by our example to conform us to the image of his Son and to shew his mighty power in our weaknesse by turning them to our best And thus from the former consideration ariseth to the beleever even in darknesse a great light Satans temptations foyled by this assurance 2 From hence obtaineth the beleever notable strength and sence against the fiery darts of Satans temptations For Satan urgeth the poor sinner sundry ways as 1 By the multitude and vilenesse of his sins with which his conscience telleth him he is covered and thence inferreth that because the wages of every sin is death and because he hath deserved eternal death he must needs perish he can expect no other But now can the beleever stop his mouth and say I grant Satan all thy premises no sinner is worthy of or can expect salvation in or by himself or so long as he continueth in sin but my sins are remitted by means of Christs satisfaction and though in my self I am worthy to perish yet in Christ I have a worthinesse to bring me to salvation I continue not in my sinful estate but am drawn out of the guiltinesse the filthinesse the service the love and liking of my sins through the grace wherein I stand and therefore thy consequent is false I fear it not being so forcelesse 2 From the Justice of God who cannot but reject whatsoever and whosoever is not fully conformable to his righteousnesse but here the beleeving heart is quieted in that through remission of sins the Justice of God is fully satisfied though not by the person offending yet in his pledge and surety Jesus Christ who being just dyed for the unâ—ust that we might be the righteousnesse of God in him And hence the justice of God is a matter of most comfort to the poor sinner in that this righteousnesse cannot suffer him to demand satisfaction twice for one and the same sin for this directly fighteth with justice and equity And if Satan be still instant and say But what shall anothers righteousnesse avail thee if thy self bee not a keeper of the Law for the soul that sinneth that soul shall dye the beleeving heart will readily answer That although the Law require proper and personal obedience yet the Gospel translateth it to the person of ouâ— Surety who being God and man not only paid the whole debt but performed all righteousnesse absolutely fulfilling the whole Law whence it is that his obedience is called the fulfilling of the Law for righteousnesse to every one that beleeveth Rom. 10.4 and himself was made under the Law that hee might redeem from it those that were under it Gal. 4.4 And whereas the Tempter will alleadge But for all thy righteousnesse thou hast innumerable sins original and actual which the Lord hateth and every day addest to the huge heap of them The heart which holdeth this article of remission of sins abideth undaunted for though it feel a body of sin dwelling with it yet is it not reigning sin it is not sin at quiet but daily battail is maintained against it it is sin weakned and in daily consumption and therefore shall never be laid to the charge of him that is in Jesus Christ Rom. 8.1 There is no condemnation to them that are in Jesus Christ for the law of the spirit of life which was in Jesus Christ hath freed me though not from all molestation and presence yet from the Law that is the service and slavery of sin and of death vers 2. But numbers will he say who make account to partake in the death and righteousnesse of Christ are damned and have no benefit by it and numbers have revolted and fallen away and why maist not thou to which the beleever will readily answer that those that were thus plucked up were never of the Fathers planting only infidels and unbeleevers have fallen away and withered for want of rooting and moysture but I beleeve the remission of sins not by any ungrounded perswasion but with a sound lasting and unfayling faith resting it self wholly upon Christ so as I am perswaded neither death nor life can separate me from his love the work of whose spirit maketh me bold to call upon God as my tender Father and produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the Sun by his light or of Fire by his heat Finally he that hath begun to make mee good will make mee also persevere in goodness 3 This assurance of remission of sins yeeldeth most assured comfort in life The sound comfort of this article and in death the goodnesse of Pauls conscience was his comfort when hee stood at the barre Acts 23.1 and 2 Cor. 1.12 This is our rejoycing even the testimony of our conscience and in the agony of death this is the Christians comfort that his sin being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength say are clipped off and hee is disarmed of his weapons which are our own sins So as a Christian may challenge him into the field and say O death where is thy sting which because he is bereaved of when he intendeth to kill he cureth when hee doth his worst which is to separate soul and body he can sever neither from Christ nay rather he sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded Three lets which hinder men from seeking so precious a grace is to consider of the Leâ—s which hinder men from seeking the assurance of the remission of their sins which is indeed their true happinesse if they could so esteem of it some of which I will set down 1 An erroneous judgement that no man can attain certainly to beleeve the pardon of his sins for the common Protestant is a very Papist in this opinion who hold that to doubt of this point is a vertue and to beleeve it is presumption because no man can certainly know
indure not their lusts to be pricked in the ministery and much less crucified 336 Minister must bee careful to remove what may hinder his Doctrin 284 Ministers must expect Gods calling as Christ did 307 Ministers must urge themselves to diligent preaching why 371 Miracles of Christ had a threefold use 313 Motion of sin in the regenerate is in letting the life of it go 344 Motives to the practise of Righteousnesse 292. N NEcessity of preaching evinced by sundry reasons 369 Necessity of remission of sins in three points ibid. Neither the person nor any of the offices of Christ could suffer him long to abide under the power of death 340 New miracles not needful to confirm old doctrin 316 No less in to sin by others as by our selues 329. No need of a dumb or blind ministery 371 No man can avoid the last â—udgement unless his power be above Christs 377 No man can bee too precise seeing the judgement shall bee so precise and strict 383 None capable of Christs office because none is so annointed as he 309 No peace by Moses 295 O OBjections against preaching answered 374 Objections against special faith answered 409 One way only to salvation 299 Opening the mouth what it meaneth 282 Open the eyes to see the happinesse of the Saints 416 Offences are of sundry sorts 402 Ordinaâ—y Ministers must be beleeved as Apostles while they teach things heard and seen by the Apostles 363 Ordinary Pastors now called by Christ though hee bee now in heaven 368 Outward things cannot bring into Gods acceptance 287 P PAttern of special grace in Peter 284 Peace wha by it usually meant 294 Peace by Christ with God man creatures how ibid. Peace wanting how to obtain it 296 Peace of conscience floweth from remission of sin 407 Person what it meaneth 284 Phrase of quick and dead what is meaneth 377 Plain preaching of Christ wherein it standeth 373 Popery a novelty 298 Popery turneth the doctrin of Christ crucified into crucifixes 336 Popish doctrin teaâ—heth not true faith to this day 392 Popish doctrin assenteth not to the article of free remission of sins 413 Preaching the ordinance of Christ 367 Preaching of Christ wherein it standeth 373 Priviledge of a Godly man what it is 292 Promises of God all accomplished in due season 355 Prophetical office of Christ. 312 Publike persons must give accounts for themselves and others in the judgement day 381 Q QUalities of â—hrists raised body are not divine properties they beautify but not deify it 343 R REasons against seeking to witches 325 Reasons why it was necessary Christ should rise again 340 Reasons why God delayeth to answer his children 356 Reasons why Christ must so manifest his resurrection 358 Reasons why the Apostles were specially commanded to teach the doctrin of the last judgement 374 Reasons to grow up in the strength of faith 401 Religion what and wherein it standeth 288 Remembrance of judgement to come a notable means to further godliness 374 Remission of sins what 402 Remission of sins how received 413 Resurrection of Christ not only removeth evils but procureth all our good as in five instances 346 Right and posâ—ession of eternal life issueth from remission of sins 407 Righteousnesse of the Judge and last judgement described 379 S SAlvation assured beleevers from Christs resurrection 347 Saints in Heaven wholly called from three things and the Saints in earth in part from the same 350 Saints in heaven enjoy five things which the Saints in earth do also in part 351 Satans tyranny over the souls of men more fearful than that hee exerciseth over their bodies 319 Scriptures ascribe that often to the instruments which belongeth to God the principal efficient why 400 Sermons which plainest teach Christ are the best 373 Sin set out in the most ugly visage of it 333 Sins carries never so secretly shall come into a clear light 38â— Sins compared to debts 403 Sorâ—ery of sundry kinds condemned 324 Spiritual possession very common proved at large by sundry instances 321 Strictnesse of the last judgement laid open 380 Sure grounds that God loveth a man 411 T TEmptations of sundry sorts foiled by holding the Article of remission of sins 408 Tender affection to forgive our brethren a good sign that God hath forgiven us 413 The tyranny of Satan over those whom hee bodily possesseth discovered five waies 318 The touchstone of tryal of our words and deeds is the word of God 380 Three actions of faith helping forward the free confession of it 398 Thoughts must be judged of as well as our works 382 To beleeve in the name of Christ what 406 Two things especially hinder the care of the la t judgement 384 Truth of faith as much to bee laboured for as salvation it self 400 V. VErtue of Christs death applyed two waies 334 Unbeleevers damned already how and why 400 Unregenerate men have all the mad properties of mad or possessed persons proved 320 Use of Christs crucifying at large 333 W WHy God suffereth the devil to possesse the bodies of men in all ages four reas 317 Why God suffereth the Devil so to tyrannize abuse and torture them whom he possesseth reas four 319 Why God permitteth a power of curing to them of whom we may not seek cure 326 Why the wicked prevail against Christ who had prevailed against the Devils themselves 328 Why Christ was rather to bee hanged on a tree than to dye by any other kinde of death reas four 331 Why Christ must dye in Jerusalem the theatre of the world 332 Why Christ would still vail his glory after his resurrection 343 Why Christ rose no sooner nor would defer his riâ—ing again no longer than the third day 353 Why Christ would not shew himself to all the people after that he rose agaâ—n 362 Why Christ chose such mean men for his witnesses 363 Why the Apostle inferreth so many testimonies together concerning Christ 387 Whosoever would have his works words abide the tryal of the last day must try them before hand 380 Wicked men shall bee judged by him against whom all their villanies have been committed 376 Wicked men already judged five waies 377 Wisdome of God in every thing to be subscribed unto 360 Witches and all seekers to them condemned 325 Witnesses of Christs resurrection of sundry sorts 360 Witnesse of the Apostles to be beleeved as infallible 359 Word preached what use it hath both to the unconverted and converted 369 Word preached opposed by the Devil and all wicked ones and therefore is from God 370 Working righteousness what and wherein 190 The manner of it in four things 191 CIRCUMSPECT VVALKING DESCRIBING Several Rules As so many STEPS in the vvay of VVISDOM BY Thomas Taylor D. D. Preacher of Gods VVord at Aldermanbury London GALAT. 6 16. As many as walk according to this Rule Peace shall be upon them and Mercy and upon the Israel of God LONDON Printed for A. K. and R. I. and are to