Malunt credere quam judicare Thus they offer an Asse for a sacrifice Sixthly The Ministers of God though never so eminent have been afraid of this they have prohibited such restings upon them But of this in another Doctrine viz. That it 's the property of godly Ministers not to bring men to themselves but to Christ Several Uses may be made As First That a Papist as a Papist following the principles of Popery and going no further hath but an humane blind faith They are so of the Pope and bound to his Determinations that all their Religion is built upon his Decision One of their learnedst Rabbies Valentia brings in a private Man consulting what Religion he should chuse and he argueth That if he be a Protestant then he must reade the Bible and other Authours and saith he I have not time to do that Therefore I will be of the Popish Religion for it 's but believing as the Church and as the Pope believeth Now saith the Jesuite God will at the Day of Judgement crown this man with glory for believing so yea he merits by believing so Now how contrary is this to Scripture which bids us Search the Scriptures Try the Spirits Not think of man above what is meet So that their Faith is an humane Faith their Religion an humane Religion believed for mans sake And that is the reason why the people of the greatest ignorance are most taken with it for it commends ignorance and pleaseth the vulgar fancy with a gorgeous worship Vse 2. To bewaile the great ignorance and blindnesse that is even in most Protestants For how few are there that believe this Religion upon judgment and searching the Scriptures upon knowledge and faith of the Word but they were brought up in it and the Lawes of the Land command it Oh consider if God would not have a Sacrifice without eyes no more will he have a Faith and a Religion without eyes What Jeremiah can make Lamentations equal to this grosse ignorance that covers the face of all Congregations You have no more than an humane Faith and an humane Religion or Worship of God Vse 3. To blesse God for the Instruments of Faith and the Ministers of grace but still to rest in God for all benefit and fruit by their labours It may be the Ministry hath been no more efficacious no more lively and profitable to thee because thou hast not owned God in it as thou shouldest It is God that openeth the eyes it 's God that openeth the ears and the hearts of men Therefore look up to him For while one saith I am of Paul and another I am of Apollo are ye not carnal The divisions here reproved in the Text have afforded us profitable Observations and yet we have not finished all We come to a third Observe the devils subtilty and emnity to the good and glory of Gods Church how many engines he useth sometimes he stirres up false Apostles who by their venemous doctrine may impoison the fountaines where all should drink and if that will not do then he labours to overthrow the Church by the repute and names of eminent teachers if the wickedness and malice of ungodly teachers do not hurt then the affected admiration of those that are true and godly shall bring about his end Nero was a man that envied and hated other mens excellencies and therefore at his Court when any had a mind to undoe another they would praise him which made Tacitus say Pessimum genus inimicorum laudantium And thus the Devil stirring up Disciples fondly and sinfully to praise eminent persons wrought the same destruction as he would have done by open hostility and persecution If he cannot by such Heretiques as Hymeneus and Philetus by open doctrine draw off from Christ then he will by secret applause and admiration make them so rest upon Paul and Peter that Christ shall not be eied as the author of all faith and success by the Ministery And Austin's observation is remarkable Quamvis non per impiorum sed sanctorum nomina tamen impia agebant Schismata Although they did not advance the names and persons of wicked men but of holy and eminent men yet by these names of holy men they made unholy and wicked divisions Observe That when the Devil cannot hurt the Church by a prophane and sinfull Ministery then he labours to destroy it by abusing the names and esteem of those who are truly holy and eminent The Devil hath his methods Eph. 6.11 and he is the old Dragon for cruelty and craft sometimes he is compared to a Lion roaring and that is in times of persecution sometimes to a glittering and curious Serpent and that is in subtle pretences and colours Now Bernard said Timeo Serpentem magis quam leonem rugientem yea he is said to have his depths Rev. 2.24 his secrets and mysteries of his state of darkness and as they say of some witchery that it comes by praising Hence that phrase praefiscisne loquor when we are about to praise any so the Devil when he cannot destroy souls by stirring up wicked instruments he will endeavour that men should think of good instruments more then they ought To open this First take notice What is the common and most notorious way of Satans doing hurt to the Church of God by the Ministers and Officers in the Church And this way he would alwayes take if he could The first is by corrupting the lives and conversations of the Ministery making them prophane and scandalous by which means all Religion comes to be abhorred Thus Hophnes and Phinehas Elyes sonnes because of their tyrannical violence and uncleanness it 's said the people abhorred the sacrifice of the Lord 1 Sam. 2.14 So that a prophane Minister is like a poisoned fountain where all must drink he doth not only damne his own soul but draweth others to hell with him Thus in the Old Testament the corruption of the whole Church did in a great measure arise from the prophaness of the Priests Hence in the New Testament it 's so carefully required in a Minister that he be blameless a lover of good men not given to any grosse sinne so that the Devil cannot have more service done him nor destroy the kingdome of Christ more then by the scandalous and prophane lives of Ministers this hardens the people this makes them contemne exhortations whereas let a Minister walk holily though their love to lusts will make them hate them yet in their consciences they cannot but fear and reverence them as Herod did John Baptist because he was a just man Mark 6.20 Secondly If he cannot hurt the Church this way then by raising up Ministers full of superstition and doting upon unwritten traditions and bringing in a will-worship where there is no rule or warrant One man though learned is not able to maintain his new notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship as if it were in a
doubt may be raised How Paul can say He layeth the foundation which is no other but Christ as appeareth at the eleventh verse seeing God appropriateth it to himself Isa 28.16 Behold I lay in Zion a foundation stone c But The answer is God layeth this foundation 1. By his Decree appointing Christ thereunto And 2. By his temporal mission of him into the world but Paul layed the foundation only ministerially and declaratively by publishing Christ to be the Saviour especially to those who never heard of him before It 's a special part of the wisdome and heavenly art of the Ministers of the Gospel to lay a good and sure foundation in the hearts of their hearers This Paul makes the principal part of his wisdome that he began with a good foundation If people are not rightly built upon this any tempest that ariseth will throw down all theâ—r Religion Our Saviour speaketh a Parable Luke 6.48 49 like to this of the wise builder and the foolish builder And although there it be meant of every particular Christian yet we may apply it to every Minister He that doth not build up his people upon sure and Scripture foundations they are like the chaff and straw that the wind doth drive to and fro There is no true faith no truâ— godlinesse no true hope of salvation where the right and sure foundation is not laid The point therefore in hand is of great consequence both to the Preacher and to the Auditor to consider what foundation his Religion and Godlinesse is fixed upon For the opening of this Consider that Divines do ordinarily make a two-fold foundation The one they call Fundamentum cognoscendi The foundation of our knowledge and faith in matters of Religion and this is the Scripture only We can lay no other foundation for matters of Faith but the word of God Non credo quia non lego said Tertullian of old And Secondly There is Fundamentum essendi The Foundation of the being or existence of all our glory and salvation and that is only Jesus Christ He is the foundation-stone and every one is to believe in him only for Salvation and Justification So that as God made two great lights for the world so he hath done for the Church the Scriptures and Christ This Doctrine is true yet Heb. 6.1 we there reade of more foundations than one for there are practical fundamentals as well as speculative I shall therefore not limit my self to this one foundation mentioned by the Apostle but enlarge my self to the necessary foundations in our Christian life and shew you the necessity of that wisdom which will build upon these fundamentals And although I am not ignorant That the Dispute about what are foundations or fundamentals in Religion and what not is very hard and difficult yet I shall instance in four unquestionable foundations which are the four main pillars that support our Christian building The necessary things of Religion are these four Either 1. The Matters to be believed 2. The Worship and necessary service of God 3. The spiritual Benefits and mercies Justification and Salvation 4. The things to be done by us in our way to Salvation All these are fundamental and necessary in their kind to salvation and therefore it behoveth every Minister of the Gospel to principle and settle his people in all these particulars For herein is the danger not of mens bodies or estates but their immortal souls We will begin with the first The foundation of our faith or divine assent in matters of Religion What is that which every man must build his faith upon What is the foundation he must lay there And that is the Word of God declared and written for our instruction in those Canonical Books of the Scripture When we come to believe the matters of our salvation the ultimate motive into which all is to be resolved is Thus saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of God hath spoken it It 's not antiquity universality or the laws of the Land or the tradition of our fathers that is the warrantable foundation but the Scripture only Thus Timothy is commended for attending to the Scriptures which are able to make him wise to salvation through faith 2 Tim. 3.17 18. So that although other things be required by way of helps and means as prayer interpretation of the Scripture Gods assistance the guidance of the Ministry yet by way of a Foundation or a Rule that is the Scripture only As God at first put all the light into the Sunne and the Starres shine by a borrowed light from it So God hath now put all supernatural light into the Scripture and all guides are to shine by that Hence it is so often compared to a light and a lamp unto our feet So that the Ministers of the Word do then lay a good foundation when in matters of Doctrine and truths to be believed they build them on the Scripture make them a Scripture-auditory a people that dare not that will not take any matter of faith but upon Scripture-grounds Thus those Bereans are commended for a noble and ingenuous people that compared what Paul preached with the Scriptures they then had whether it was consonant to them or no Act. 17 11. So that that people who know nothing of the Scripture are not instructed by the Word have not their faith their Religion from it all they offer to God is a Sacrifice without eyes they do believe they know not what Now that the written word of God is the only foundation of our Christian faith appeareth by these Reasons First A Christian faith ought to be a divine supernatural faith not a bare humane faith Now nothing can be the ground of a divine faith but a divine authority a divine Argument suggested by God himself Most men that call themselves Christians have no more than an humane faith in matters of Religion They believe thus because their parents did so because the Laws of the Land compell them to do so Thus they have no other grounds of faith then the Turks or Papists have for themselves but as copper is not gold so neither is this humane faith that holy and Christian perswasion which the Spirit of God through the Word works in man because revealed in the Word 1 Thess 1. They are commended That they did not receive the Word preached as the word of men but as indeed the word of God 1 Thess 1.13 So that whosoever hath an holy faith he must have a divine perswasion for this from the Authority of God that as an humane faith is because humane authority speaks it so a divine faith because God revealeth it in the Scripture But alas generally our people can no more look into these things then an Owl in the dazelling Sun How few are perswaded of the true Doctrine of Christ from this Divine Authority because God hath said thus God hath spoken thus Oh
flowers It 's as absurd saith Aristotle to expect moral discourses from a Mathematician as mathematical demonstrations from a Moralist So then some men are presently conquered by acute metaphysical argumentations This the Scripture hath not for that dictateth not argueth which is indeed most sutable to the divine Scripture Bradwardine who is called The profound Doctor professed of himself while he was a Christian yet not throughly sanctified by grace that he was weary of hearing Pauls Epistles read in the Church And why Because Paul had not metaphysicum ixgenium Some then look for learned demonstrations Others are ravished with the sweet musick of humane Rhetoâ—â—que And Austin confesseth this great vanity in himself That he could not delight in the Scripture because of the want of that as he thought He looked for Tully's flowers there and the Scripture simplicity he disdained It was the saying of an Atheistical Critick That he esteemed one of Pindar 's Odâ—s before all David 's Psalms Thus you see as it was with Christ himself many looked for an outward stately pompous Messias and because he came in that outward way he was a slumbling block to many Christ crucified was foolishnesse to the learned Gentiles In the like manner it is with the Scripture because it hath not the Aristotâ—lical demonstrations or the Ciceronian perswasions Therefore the Scripture is to them as Jobs white of the egge without any taste But to remove this carnal prejudice First For learned men who expect demonstrations consider That it being the Word of the most High God it is most decent and gracefull that there should no other Argument be used but Authority And therefore if you doe rightly consider Moses his relation of the Creation of all things is of greater force than all rational demonstrations Kings use to say Teste meipso and thus it is most becoming the Majesty of God to have his Pen-men say no more but God said it God did it Therefore howsoever one Heathen said of Moses Bexè dicit sed nihil probat He speaketh well but proveth nothing yet another Heathen when he heard the relation of the Creation by Moses said I like this saith he he speaketh like a God All scientifical demonstrations are farre inferiour to divine Authority Therefore you see the greatest men of reason have been wonderfully perplexed about the Creation It 's said Aristotle thought the world was from eternity Besides that seemeth reason to one man which is not to another And this seemeth to be a good reason till a man of strong parts cometh to shew the weaknesse of it In that the Scripture then is only assertory and that in the main principles of our Religion it therefore is most consonant to Gods Majesty and that holy confident relation by Moses without so much as any attendance to go about to prove it doth evince the Divine Authority of it Secondly While learned men seek for such rational demonstrations Let them take heed lest while they seek for Reason they lose Faith Christians are believers not Artists Now what is faith A captivating of the understanding to Gods testimony 2 Cor. 10. It 's the evidence or conviction of things not seen Heb. 11.1 By faith we understand the world was made by faith we believe there is a God and that he is a rewarder of those that come to him Faith is not an argumentative Discourse but an obediential Assent Thou therefore that judgest Arguments from Authority though Divine to be farre inferiour to demonstrations thou forgettest thy profession is to be a believer yea it 's the greatest reason in the world to believe Gods testimony So that we may say Religio est summa ratio There is greater reason to believe the Scripture then to assent to any demonstration So that though Faith be not Reason yet there is the greatest Reason for Faith And for those who look for Rhetorical flourishes and fanciefull expressions let them consider First Some places of Scripture have strong and masculine eloquence not indeed that light and meretricious habit of humane Oratory but a grave Mâ—tronlike cloathing such is the Prophecy of Isaiah and other places Yea even all those parts of the Scripture where there is least of humane Rhetorique yet there is a grave and decent expression fit for such heavenly matter therâ— revealed and this is indeed the best and most genuine Rhetorique when the matter is so expressed that not the words but the matter doth appear that the leaves do not hinder the fruit It pleased God by the foolishnesse of preaching to save those that believe 1 Co. 1.21 If we have a jewel or precious pearl it 's own native lustre is better than any painting of it So divine matter the more plain and clear it is the more admirable it is It 's the matter not the words that do convince and convert Words may please the fancy but it is matter that woundeth the heart Savanarola a man of great piety and acknowledged even to be a Prophet by Machiavel himself relateth this of himself remarkably that being Preacher at Florencâ— he thought to do good by following the rule of Rhetorique and industriously attempting humane eloquence but still his people they were as wicked as ever then he tried to preach in an high scholastical way thinking by such sublime discourses to work on them but still his preaching wrought no good At last he betook himself to a powerfull plain preaching according to the style and manner of the Scripture then his Net was presently full of Fâ—sh Then he made a very earthquake or rather an heart-quake among them thereby so overturning Satans Kingdome that the Devil was never quiet till he had stirred up the pharisaical and ungodly Monkes and Friars to put him to death Though plainnesse of preaching be thus the readiest way to change the heart and is most becoming divine matter yet we deny not but Eloquence and Oratory and all other parts of Learning are the good gifts of God and may in a subservient way be very usefull This is to borrow gold of the Aegyptians as the Ancient said and to help the Israelites with it Qui dedit Petrum piscatorem dedit Cyprianum Rhetorem Thus Reason also to Faith is like the Dew that fell before the Manna to preserve and keep it safely Thus have we dispatched the second The third remaineth and that is Earthly wisdome is a great enemy to those spiritual and practical duties that God requireth of us And indeed if ever any man be to become like a little child it is in this respect Hence we are commanded to be Children in malice to expresse such innocency and harmlesnesse and humility as they use to do Practical godlinesse hath a great deal of seeming foolishnesse in the eyes of the world As First The whole Doctrine of self-denial is a very foolish thing to carnal wisdome Our Saviour requireth this as the foundation in all those who are to come to
when in the Battell was taken by his enemies and they ready to kill him yet he cryed unto the Lord and God moved their heart to depart from him 2 Chron. 18.31 So in the thievings and robberies in the world it 's God that diverts men from designing and doing mischief to such Families While the people of Israel wenâ— up to keep their Feast at Jerusalem he ordered mens hearts so That none should desire their Land Exo 34.24 Vse of Thankfulnesse to God in all these common Preservations Every day every morning and evening thou hast cause to wonder at his Power and Goodnesse under all thy temptations What befalls another God tells thee what might come to thee Oh therefore do not take thy life and health God giveth thee and spend it upon the Devils service Remember Thou livest upon Gods mercy if he withdraw for a moment any suddain evil may fall upon thee â‚ FINIS An ALPHABETICAL TABLE A Admiration OF Admiration of Ministers Persons when sinfull p. 48 Afflictions How Afflictions effect good in a man p. 179 181 Agreement The Motive of Agreement is Godlinesse p. 33 Agreement among the wicked easily broken doth not alwaies denote a true Church p. 41 Protestants Agree in Fundamentals p. 41 B Babes BAbes in Christ p. 5 Babes directed p. 8 Backbyting Of Backbyting p. 35 Building Gods people are his Building p. 118 The Scripture is the foundation of this Building p. 141 Of a two-fold Building upon the foundation p. ibid. How a Minister must take heed how he builds on the foundation p. 142 Of their Building Gold Silver Precious Stones p. 157 Boasting Of Boasting in men p. 265 See Glorying C Carnall CArnall its several significations p. 5 In what sense a godly man may be said to be Carnall p. 21 Ceremonies Of Ceremonies p. 11 Causes Causes of Grace Principal and Subordinate p. 59 Principal the Ministry p. 68 Efficient the Spirit of God ibid. Church The Churches Duties p. 20 Of Church-Government p. 84 Of the Holinesse of Churches p. 118 The matter of a Church ibid. The Church of God is his Temple p. 193 The Churches Priviledges Relations and Titles should be a spur to duty ibid. The Churches Riches enumerated p. 270 Christ Christ justly exalted p. 30 As the Foundation p. 21 145 Christ may be sinfully set up and how p. 58 What it is to preach Christ p. 145 153 The Godly and all they can do are Christs p. 294 Christians Christians should â—â—ve as those that are more then meer men p. 42 Contention Contentions argue men to be so farre carnal p. 33 Contentions are two-fold Good â—vil p. 34 36 37 The cause of sinfull strife p. 34 The Effects of it in Civil Religious Matters p. 35 36 The Aggravations of this sinne p. 36 D Damnation OF Damnation p. 222 Death Death the godly mans advantage p. 282 Deacon Deacon the word used diversly p. 66 Defile Defilers of Gods Temple with corrupt Doctrine p. 216 Difference Difference between Christian and Christian in respect of their Knowledge and Graces p 5.22 Discipline Discipline how severe in the Primitive times p. 7 Divisions The sad Effects of Divisions p. 99 Direction for Times of Division ibid. Difficulty The difficulty of the salvation of those that are most godly p. 192 Divinity Divinity contains a two-fold Matter 1. Fundamentals and 2. Conclusions from them E Encrease THe Encrease and successe of preaching from God p. 86 Ends. Of corrupt Ends in a Minister and good Ends p. 63 64 Envy Envy the word used in a good sense and in a bad sense p. 25 It 's a fruit of the flesh p 25 Its Degrees p 26 Its Object p. 27 It s Subject p. 28 Its Aggravations p. 29 Its Remedies p. 32 How differenced from zeal p. 32 Errour Errour Considerations about it p. 142 c. Errours are Hay and Stubble though not Fundamentall p. 161 Men may be erroneous and not know it 161 Errours Greater Lesser p. 121 161 Why called Hay and Stubble Its secret waies shall be made manifest p. 169 May indanger salvation p. 189 Its Causes p. 169 Defile Gods Church p. 217 Erroneous times sad times p. 174 How God will punish the erroneous p. 186 219 How farre a godly man may erre and how a godly man erring differeth from a wicked man p. 220 The Difference between Errour and Heresie p. 190 See Doctrines Eternal Of Eternal Damnation F Family OF Family-Duties p. 3 See Relations Wickdnesse p. 3 4 13 Such as they are such is the Common-wealth p. 14 Faith Faith Its eminency p. 70 Nature and Acts p. 71 Its Foundation viz. the Scripture p. 126 Effects p. 72 Knoweth its ground why though it comprehend not the matter believed p. 71 Is the Instrument of Sanctification as well as of Justification p. 72 Fundamental Of Fundamentals p. 2 The ignorance of them lamentable p. 2 Reduced to several Heads p 14 Are easie p. 15 Knowledge of them necessary ibid. Foundations Foundations in Religion carefully to be laid p. 125 Four unquestionable Scripture Foundations I. The Matters to be believed viz. The Scripture is the only Foundation of our Faith p. 125 126. How carefull Ministers should be to build truth upon that Foundation p. 141 Four rotten Foundations The Authority of the Church Magistrate Enthusiasme Meer humane Reason p. 127 II. The Worship and necessary Service of God p. 129 How necessary it is ibid. It must have a Divine Command p. 131 Three rotten Foundations in Worship ibid. III. The things to be done by us p. 125 This Foundation of Practice consists in 1. It 's Directory Gods Word 2. The Justification of our Persons 3. A receiving power from Christ 4. A renewed and sanctified Nature p. 133 The necessity of this Foundation p. 134 Four rotten Foundations that men build upon in reference to practice p. 135 How Christ is the Foundation p. 145 c. How the Apostles the Foundation p. 145 c. Fool. Wise men after the flesh are fools p. 229 G Glory THe Degrees of Glory p. 101 105 Of Glorying in men The sinfulnesse of this sinne p. 261 And how many waies that is done ibid. See Boasting Godly Their Characteristical Priviledges p. 155 265 Of Godlinesse in the power of it p. 42 105 Grace Free Grace to be exalted and praised and how p. 121 Why the godly are so sensible of free Grace p. 123 Impediments of this duty p. 124 Gospel Gospel how great a mercy to a people p. 79 Government Of Government in the Church p. 120 Growth in Grace Growth in Grace and Knowledg pressed p. 1â— 91 Intensive Extensive ibid. Grounds of Religion See Principles and Fundamentals H Hay OF building Hay and Stubble p. 161 Hell Of Hell p. 222 Heresie Heretiques How God will punish Heretiques p. 220 Hide How vain and sinfull to Hide our sinnes p. 166 c. Holy Ghost The Holy Ghost is God and a Person p. 201 c. Why called a Spirit ibid. Heaven Heavens
Of the Holinesse of the Material Temple p. 199 226 See Church Thoughts Thoughts not free p. 166 Evil thoughts shall be brought to light p. 166 Truth Truth of Christ precious p. 157 Compared to Gold c. ibid. Truth two-fold Increated and Created p. 182 The Effects of Divine Truths p. 183 V Vanity VAnity How the word used in Scripture p. 158 Unity Union Disunion Unity not a sure mark of a Church p. 41 In Ministers pressed in Doctrine fections p 98 The sad Effects of the contrary in Ministers p. 99 What people should do when Ministers are divided ibid W Watering WAtering by the Word what p. 82 Wisdome Wisdome Humane an enemy to the things of Christ p. 230 But a shadow compared with Scripture Wisdome p. 247 Contemptible folly before God ibid. True Wisdome but folly in the worlds account p. 239 Things to be believed hoped for and to be done are foolish to humane Wisdome p. 239 True Wisdome only in the Church or Christianity p. 243 Wise men Wise men How God delights to take wise men of the world in their own craft p. 254 The best of their thoughts vain p. 257 Wicked Wicked people spoken to p. 8 19 20 46 47 70 77 104 166 167. Wicked works though never so secret shall be brought to light p. 165 Workes All should do good workes p. 102 Doing good workes two-fold ibid. What to do a good work that God will accept and reward p. 103 Workers How Ministers are Workers with God p. 110 Why God will make use of them ibid. Worship Of the Worship of God p. 129 Word Word of God how that reclaims from sinne and errour p. 179 Of a durable nature p. 182 World World How it is the godly mans p. 275 Z Zeal FAlse Zeal p. 15 FINIS A CATALOGUE Of the Chiefest of those Books as are Printed FOR THOMAS VNDERHILL By Col. Edw. Leigh Esquire A Treatise of the Divine Promises in Five Books The Saints Encouragement in Evil Times Critica Sacra or Observations on all the Radices or Primitive Hebrew words of the old Testament in order Alphabetical Critica Sacra or Philological and Theological Observations upon all Greek words of the New-Testament in order Alphabetical By Samuel Gott Esquire Novae Solymae Libri sex Sive Institutio Christiani 1. De Pueritia 2. De Creatione Mundi 3. De Juventute 4. De Peccato 5. De Virili Aetate 6. De Redemptione Hominis Essayes concerning mans true Happiness Parabolae Evangelicae Latinè redditae Carmine Paraphrastico varii generis Morton His Touchstone of Conversion Mr Hezekiah Woodward Of Education of Youth or The Childs Patrimony The Lives and Acts of the good and bad Kings of Judah A Treatise of Fear A Thank-offering Mr Samuel Fisher A Love-Token for Mourners being two Funeral Sermons with Meditations preparatory to his own expected Death in a time and place of great Mortality Mr Herbert Palmer and Mr Daniel Cawdry A Treatise of the Sabbath in 4 parts Memorials of Godliness and Christianity in seaven Treatises 1. Of making Religion ones Business With an Appendix applied to the Calling of a Minister 2. The Character of a Christian in Paradoxes 3. The Character of visible Godliness 4. Considerations to excite to Watchfullness and to shake of spiritual Drowsiness 5. Remedies against Carelesness 6. The Soul of Fasting 7. Brief Rules for daily Conversation and particular Directions for the Lords-day His Sermon entituled The Glass of Gods Providence toward his faithfull ones His Sermon entituled The duty and Honours of Church-Rest Mr William Barton His Psalms His Catalogue of Sins and Duties implied in each Commandement in verse Mr Vicars Chronicle in four parts Mr Samuel Clark A general Martyrology or A History of all the great Persecutions that have been in the world to this time Together with the Lives of many eminent Modern Divines His Sermon as the Warwickshire mens Feast entituled Christian Good Fellowship Mr Kings Marriage of the Lamb. Mr Shorts Theological Poems The French Alphabet Jus Divinum Ministerii by the Provincial Assembly of London Mr Thomas Blake His Answer to Blackwood of Baptism Birth-Priviledge Mr Cook His Font uncovered Dr John Wallis His Explanation of the Assemblies Catechism Mr Austin's Catechism Mr Vicar's Catechism Mr Pagit's Defence of Church-Government by Presbyterial Classical and Synodal Assemblies Mr Tho. Pagit A Demonstration of Family-Duties Mr Anthony Burgess Vindiciae Legis or A Vindication of the Law and Covenants from the Errors of Papists Socinians and Antinomians A Treatise of Justification in two Parts Spiritual Refining Part 1. or A Treatise of Grace and Assurance Handling the Doctrine of Assurance the Use of Signs in Self-examination how true Graces may be distinguished from counterfeit several true Signs of Grace and many false ones The Nature of Grace under divers Scripture Notions viz. Regeneration the New Creature the heart of Flesh Vocation Sanctification c. Spiritual Refining the Second Part or A Treatise of sinne with its Causes Differences Mitigations and Aggravations specially of the Deceitfulness of the heart of Presumptions and Reigning Sinnes and of Hypocrisie and Formality in Religion All tending to unmask Counterfeit Christians Terrifie the ungodly Comfort doubting Saints Humble man and Exalt the Grace of God His CXLV Sermons upon the whole 17th Chapter of St John being Christs Prayer before his Passion The difficulty of and Encouragements to Reformation a Sermon upon Mark. 1. verse 2 4. before the House of Commons A Sermon before the Court Marshal Psal 106.30 31. The Magistrates Commission upon Rom. 13.4 at the Election of a Lord Maior Remes Cruelty and Apostasie upon Revel 19.2 preached before the House of Commons on the 5th of November The Reformation of the Church to be endeavoured more then the Common-wealth upon Judg. 6.27 28 29. preached before the House of Lords Publique Affections pressed upon Numb 11.12 before the House of Commons Self-judging in order to the Sacrament with a Sermon of the Day of Judgment A Treatise of Original Sinne. An Exposition with Practical Observations on the third Chapter of the first Epistle of St. Paul to the Corinthians The Godly mans Choice compared with the Natural mans and found to be transcendently the best and both being Characterized by their Desires and Delights this is clearly evinced That the Godly man is the only happy man even in this world Held forth in XIII Sermons upon Psal 4. vers 6 7 8. Mr Richard Baexter Plain Scripture-proof of Infant Baptism The Right Method for getting and keeping Spiritual Peace and Comfort The unreasonableness of Infidelity in four Parts 1. The Spirits Intrinsick witness to the truth of Christianity with a Determination of this Question Whether the Miracles of Christ and his Apostles do oblige those to believe who never saw them 2. The Spirits Internal witness of the truth of Christianity 3. A Treatise of the Sinne against the holy Ghost 4. The Arrogancy of Reason against Divine Revelation repressed The Christian Concord
we urge commandements of men if we come in our own name and not in Gods if the Word of God command not that which we command then it may be neglected but when we bring you clear Scripture and say Thus saith the Lord then how great is your disobedience Consider that Heb. 12.25 The Apostle aggravates the sinne of those that refuse Christ now speaking from heaven above those that refused Moses You may say who refuse Christ speaking from heaven Even such as obey not the Word delivered by the Ministers of God unto them How often hast thou heard Go away and sinne no more curse no more swear no more but yet thou hast not submitted to this 4. All this hearing love and obedience must be to them for the works sake This the Apostle urgeth and there is a greater matter in that Have them in all respect for their work sake 1 Thes 5 13. For many may carry it fair and respect the Ministers of God for other ends but it 's nothing if it be not for their workes sake now their work doth mainly consist in instruction and reproof and this is very distastfull and thankless to prophane and wicked men there is nothing men desire so much as to be pleased in their sinnes that we should heal their wounds slightly saying peace when there is no peace Now if we dare not do these things but discharge our work faithfully we are had in no respect and that for our very works sake so that the work of the Ministery informing reproving and powerfully terrifying for sinne and wickedness that ought to be esteemed by you 5. You ought to shew your spiritual respect and entertainment to the Ministery in avoiding all those evil and wicked wayes which may grieve and make sad the hearts of godly Ministers When Jeremiah saw his people walk so disobediently he said His soul should mourn in secret for them Jer. 13.17 Did not Christ weep over Jerusalem because she refused the Prophets that were sent to her And Paul pressing beleivers to unity and godliness he useth this Argument Fullfill ye my joy Phil. 2.2 and again We live if ye stand fast 1 Thes 3.8 So that all the impieties and errours that any of you shall runne into are like thornes in the eyes of a godly Minister this will make them give their account with greif as the Apostle saith Heb. 13 17. Oh that these wicked actions which greive the Spirit of God which greive the hearts of godly men and godly Ministers should not also greive thee Now let us consider when this respect may degenerate into sinful admiration And First When we set up the gifts and persons of men so as to neglect Christ working in and by them If it be so great a sinne in temporal and outward things to take of the glory due to God and attribute it to instruments how much more is this in spiritual things Therefore observe the Apostle he to cure this desease amongst them takes them off from instruments and bids them look up to God What is Paul and what is Apollo saith he but instruments by which ye beleive and God he only giveth the encrease though others may plant and water and that is the reason say some why in the first Chapter of this first Epistle he doth so often name Jesus Christ to take them off from instruments and to look more to him not that the instruments are to be excluded but God the principal agent is to be owned and honoured Rest not then upon excellent parts and powerfull preaching for it's God that worketh by these Secondly Then men sinfully admire when they set up the gifts and abilities of one to the contempt of others No doubt but God giveth variety of gifts and some are more eminent then other yet none are so to preferre the excellent as to contemne and discourage the weaker What the Apostle speaketh about the several members of the Church some are more excellent and honourable then others yet the meanest is not to be dispised is also to be done about the several gifts and parts of Ministers Thirdly Then men sinfully admire when their failings and errours they will follow and defend If these Corinthians that were for Peter should have been led aside as he did many to Circumcision this was their infirmity In primitive times Origen a famous and eminent man proved a great temptation to the Church for men had rather erre with him then think the truth with others Thus among the Sadducees and the Pharisees whatsoever the grandees of their sect taught them though it were that the left hand was the right yet they thought themselves bound to beleive it But of this more hereafter Let us make Vses First of exhortation to receive the Ministery of God with that spiritual respect as you ought to do The best praise and love you can have to the Ministers of God in their work is to turn all that is preached into practice there is no sinne for which God will sooner be avenged then this contempt of the Ministry What is a greater contempt then to be often invited often exhorted to forsake thy sinnes yet to retain them still You do not despise or reject men but God himself God did for many yeares bear with Jerusalem and was unwilling to give her up to total destruction till his Prophets were slighted and abused then they that would not have Ged rule over them had the greatest tyrants and proudest enemies to trample over them Now there are divers Motives to give this spiritual entertainment to the Ministery For 1. They are the Embassadours of God they come from God and declare his will Do not thou then harden thy self presumptuously against this way of God 2. The Ministery will judge thee at that great day You must give an account of all the pains and labour that hath been taken to reform thee 3. If you receive the Word you receive not that alone but all blessings with it When Obed-Edom hath the Ark then Gods blessings do manifestly accompany it Vse 2. Of Instruction Why the Devil in all ages hath still set himself against the faithfull Ministery It is because that is the great engine to destroy his kingdome As also this may informe us who are his instruments in this matter Even such as feel not the benefit of these Ordinances there is nothing that maketh a man to love the Ministery upon good grounds but the spiritual good they receive by it When these Corinthians slighted Paul and doubted about his call he proveth it by experimental works on them Conclude it therefore that all those men who cavil and oppose the Ministery they are such who know not what it was to get any spiritual good by that office For while one saith I am of Paul and another I am of Apollo are ye not Carnal These words you have heard prohibit a sinfull admiration of any mans person or gifts though he be an
thy own self Those that at first believed Christ upon the woman of Samaria's report did afterwards believe Christ for his own sake The Ministry is that by which we do believe but we doe not believe in it Now that is the reason many do so stagger and know not what to say or do They are not stedfast and immoveable in faith The just shall live by his faith by his faith in particular And then though the whole world should turn Sceptick yet he would be as resolute as a Stoick in the matters of God 4. Humble your selves under these differences when they goe not the same way when they preach not the same things Let these things fear and wound thy heart as much as they do the Churches peace Say as he did Why do we fall out seeing we are Brethren Say Oh Lord it 's for our sins that are the hearers our unprofitablenesse our barrennesse and vanity that God hath raised up such a contentious spirit amongst us But because this is more necessary for us than you though necessary for both let us see what Use you ought to make of it And First Is the Ministry thus one Then when any doth set upon this maine worke they meddle not with other things they preach not about other thins How inexcusable will you be if you answer not God thus calling of you You cannot plead Lord we heard nothing but disputes nothing but controversies we were puzzled with one side and with another side Oh no! The plain and necessary things without which thou couldst not be saved have every day sounded in thy eares Preaching hath not distracted hath not filled you with troublesome Disputations but wholesome Exhortations It will therefore be thy greater wickednesse if thou refuse Oh then as all the Ministry are to be one in this way so that all that hear were one also that their thoughts affections study and utmost endeavours were for the main necessary things Oh consider you frustrate the Ministry of the proper end it hath your edifying your conversion For this God hath appointed us to labour in preaching to you and if you fail here all is lost Vse 2. Ought all ministerial abilities to be imployed in one way Then no wonder if the Devil when he cannot destroy preaching yet makes it uselesse and unprofitable and that is by raising divisions and enmity And thus he takes the old Rule Divide impera while he divides others he himself reigneth alone and his Kingdom is advanced Vse 3. Are they all to agree in one in the same ends in the same Doctrine Then take heed of itching after sinfull novelties Faith is but one faith and if thou art weary of it it is as if a man should be weary of the Sunne because it 's not a new Sunne Why do you not desire a new Scripture and a new Bible as well Oh it 's a grievous thing to be weary of old truths because thou knowest them already This is to despise Manna and God in judgement giveth thee up to an inconstant spirit to have Reubens curse Vnstable like water And every man shall receive his own reward according to his own labour The former part of the verse was an Argument against Divisions amongst Teachers and People When all are one there they ought not to be divided Now this later part is a kind of an anticipation or answer to an Objection thus How can they be one who are so different in their parts abilities and labour The Apostle therefore doth by way of explication adde this although they are one in their Office Institution and End yet there is a diversity of Gifts and Labour as also a diversity of Reward So that the words contain a Proposition wherein you have 1. The Subject with the Note of Universality Every man If you take it strictly in relation to what went before then the meaning is of Teachers and Officers Every Church Officer shall receive according to his labour But it is also a truth concerning every man in any way God hath appointed him to work 2. You have the Predicate or Attribute He shall receive a Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Popish Writers triumph pleading for the merit and causality of works it 's a reward but the Scripture speaks of a two-fold reward 1. Of Debt Rom. 4.8 To him that laboureth the reward is of debt and that is when a man by his own power doth those things which have an inward condignity and proportion with the reward as it is in the paiment of a day-labourer 2. There is a Reward of Grace and meer Promise When such a reward is a sure consequent of such an antecedent not that it was a Cause or Merit but God hath appointed such a necessary order and connexion as between grace and glory glory necessarily followeth not by causality of our works though from grace but by the fidelity of the promise Hence God is said to be Debitor sibi not nobis reddit debita nulli debens and therefore this eternal life which is called a reward is in other places called a gift and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inheritance very frequently in allusion to the Land of Canaan where several Tribes had their several portions of Land by lot not according to any worth and that the Ancients did meane no more by Meritum our learned men shew at large 2. Consider the Appropriation and Distinction of this Reward He shall receive his reward implying by this that there are degrees of reward and glory in Heaven There are some learned men that think there are no degrees of glory in Heaven but all are alike And certainly there are many places which are usually brought to prove it which when throughly understood do not convince it yet I believe the different Degrees of glory to be a truth and this Text among others may confirm it where you have an excellent Appropriation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here opposed to a contrary species as in other places He shall receive according to his works good or evil but to degrees in the same kind one labours in the good work of the Lord more and another lesse now according to this gradual diversity shall be gradual differences of glory Lastly There is the Measure and rule of this reward According to his labour he speaks it of the Minister he doth not say According to his successe according to the fruit of his Ministry If he labour and take pains God will reward him though no man hath believed the Word preached I shall consider this Proposition generally and not limited to the ministerial labour Observe That according to a mans labour and working for God he is sure to have a proportionable reward Although the Wiseman inscribes this Motto upon all the labour under the Sunne That it is vanity and wearisomnesse yet spiritual labour hath a sure recompence It 's not praying in vain
of the tongues observation of the peculiar phrases For whereas the matter is sometimes wholly new and supernatural so the words are not alwayes used in the same sense as humane Authours do Comparing also the Context is very usefull and parallel places consulting also with the gifts and abilities of others When Philip asked the Ethiopian Vnderstandest thou what thou readest How can I said he unless I have a guide Act. 8.31 Vse of Admonition to all who take upon them to give the sense and meaning of the word of God let this Text be as a pillar of salt to season thee it 's a dangerous thing to wrest Scripture Thou that puttest it upon the rack God will put thy conscience upon the rack Why dost thou so proudly so arrogantly so boldly meddle in this matter The people of God are not to be kept in ignorance that is a Popish principle but yet they must learn with humility and self-denial with the use of all means necessary He must not be his own master he that is so â—ath a fool to his scholar say the Rabbins and yet this must not be so interpreted but that he who brings truth may resist the whole world as one Paphnutius did an whole Council Vse 2. That it 's not enough to bring Scripture to name many Texts unless we find out also the true and proper sense This makes for the honour and dignity of the Scripture that all would fain authorize their tenents by that It 's no derogation to the Scripture neither may it be called a nose of wax therefore but it exalteth the Scripture the more Vse 3. Of Exhortation to you people as we are to take heed what we deliver so also what you receive what you believe It 's a very hard thing to reconcile these two things To give all the respect and obedience that is due and called for by God to your spiritual guides and teachers and yet to exercise your own faith and judgment likewise He that doth not run into one of these extreams either to neglect the Ministry and to use his own eyes only or else to put out them and rest only upon the eye of his guide is a wise and a solid man Be thou carefull to split upon neither of these rocks but be waâ—y what you receive and how you believe Verse 11. For other foundation can no man lay then that is laid which is Jesus Christ THis Text is a Reason of that Caution delivered in the verse before Every man must take heed how he builâ—eth Why Because there is no other foundation but Christ To set up any thing in Christs stead or to deliver any thing contrary unto Christ this is here reproved So that in the words Christ is described secondly the Ministers duty about him declared Christ is described 1. By his proper Name Jesus a Saviour of his people 2. By his Office Christ the Messiah the anointed one 3. Metaphorically the foundation sometimes Christ is called the foundation and sometimes the corner stone and all is to one sense to shew that he only supports the spiritual building whether we mean the Church in general or every soul in particular Now it 's true the Apostles Ephes 2. and Rev. 21. are called the foundation also but theirs is Fundamentum fundamâ—ntorum as Austin or fundamentum fundans and fundamentum fundatum The Apostles are only foundations that are built upon another foundation viz. Christ Or else the Apostles might be called a foundation because of their Doctrine in which sense Peter is called a rock And Christ saith he would build his Church on him viz. upon that Doctrine confessed by him Mat. 16.18 Though Cameron understandeth it of the person of Peter yet not in the Popish sense but because Peter was to be used as the first Person who should preach the Gospel to the Gentiles so that he is the rock of the Church because on his preaching first was built the declaration of the Gospel to the Gentiles But this I affirm not For you see here he is not only the foundation but the solitary foundation No other Secondly Their is the duty of the Minister Any other can no man lay Can none that is none ought Illud possumus quod jure possumus Observe That the Ministers of God ought to lay no other Foundation then Christ They are to build their people upon no other rock All is to referre to Christ All Threatnings all Promises all Commands all Duties they are to bring to Christ As every thing in the Temple was covered with gold so Christ is to cover all things To be in all things But how is this to be unnderstood We shall shew how many waies Christ is to be preached as a Foundation and you the Hearers are to make use of him in that sense First therefore He is to be laid down as the only foundation in respect of knowledge and instruction We are to preach and set up him as the great Prophet and Teacher of his Church He cals himself the light that came into the world Joh. 8.12 The Ministers they are light but as the Starres do lucere luce alienâ with a borrowed light from the Sunne so neither do the Ministers of the Gospel enlighten any other way but by light from Christ Hence he was prophesied of betimes as the great Prophet whom God would raise up for his Church and for this end he is so often called the Word because he doth reveal unto us Gods will and God from Heaven commanded all to hear him Mat. 17.5 All the Prophets were the Prophets of Christ all the Officers in the new Testament are the Officers of Christ So that we are to declare that all people who expect Instruction Reformation and any profit by the Ministry must not build on man but Christ And this is the chief scope here No man may lay any other foundation No man may set up any other Doctor or Teacher viz. principal but him as is to be seen in the former Chapter And that is the reason say some why Paul doth so often name Jesus Christ in that Chapter And no marvell if he be the foundation for none Teacheth as he both objectively and subjectively We all reveal the Object and propound the Doctrine to your ears though none did so objectively as he did but subjectively none can teach as he He giveth the understanding heart he opens the eyes to see and the ears to hear Never therefore expect the powerfull effect of the Ministry unless thou build on Christ more then the parts of a man The abilities of the man these are but like Gehazi with the Prophets staff they will not raise the dead Child unless Christ come himself It 's true we must not set up a teaching of Christ in opposition to the Ministry as some did They would have no Ministry at all but expect to be taught by him yet as we must necessarily use it so it
off every man from his dearest sinnes The Apostle speaking 2 Pet. 3.11 of this expectation and how the whole world shall be then on fire he cryeth out What manner of persons ought we to be For Heathens and Atheists that believe not this Day it 's no marvell if they eat and drink and take no care but how is it that thou a Believer of these things art not in Prayer often in fasting and humiliation in reference hereunto Vse of Instruction The reason of the deluge of all errours and prophanenesse is for want of good logick They do not inferre good conclusions from good Premises For to be a Church to be Christians to be Believers of such sure and certain things do not those inferre to all What manner of persons should we be in all godlinesse and holinesse of Conversation Do you not know these things Are not these things acknowledged by all How then can wickednesse and sinne be found in any mans life Oh men be either desperate Atheists or mad fools Atheists if we believe not these things fools if we believe yet our lives not answerable thereunto What wilt thou plead at the day of Judgment What will thy own conscience say for thee Wilt thou not become immediately speechlesse not able to open thy mouth when God shall command to take such a sinner such a wicked man and bind him hand and foot and throw him into Hell If these things be not true deny them if you cannot you dare not deny them then go home and mourn in secret and meditate in secret on these things Know ye not that ye are the Temple of God The Introductive Preface hath been dispatched we come to the Assertion it self and therein we are to consider the Subject who are compared And 2. To what they be compared And Lastly The ground or Reason of the comparison The Subject compared is Ye Ye are the Temple of God This Ye may be taken both Collectively as a Church a Community a Society as the Temple was not one stone but a multitude of stones artificially built together And Secondly Distributively Ye that is every man is the Temple of the Holy Ghost As 1 Cor. 6.17 Your bodies are the Temple of the Holy Ghost But the first sense is here chiefly to be retained he speaketh to them as a Church 2. Here is the Matter we are compared to The Temple of God I shall speak more of this in verse 17 Only the word Temple is used sometimes for that magnificent and glorious building of Jerusalem where God had appointed all his worship Sometimes it is used for Heaven as being that glorious Palace wherein the Majesty of God doth effectualy demonstrate it self The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any large Palace or Tower any Kingly House and is attributed to the Tabernacle 1 Sam. 1.9 It 's used for Heaven as Gods House Mich. 1.2 and Psal 11.4 From Templum comes that word Contemplâ—r because all behold the glory of the Heavens as also some say Considere from sidus But metaphorically the word signifieth First The Body of Christ Destroy this Temple said Christ and in three daies I will build it up Joh. 2.19 And if the Temple were holy because of the Schechinah the habitation of Gods presence there how much rather doth Christs body deserve to be called the Temple because the Godhead dwelled in it so fully for the company of Believers assembled and joyned together in the service and worship of God So that as God promised to commune with the people of Israel from between the Mercy-Seat and did there graciously exhibite himself so it is here Thus then as the Temple was a peculiar place dedicated to God wherein God promised his gracious presence so it is with a company of Believers joyned together in a Church way Concerning the holinesse of the Temple more in verse 17. Doct. That the People of God met together to worship him according to his way are the Spiritual Temple of God The ancient Temple was not more glorious and admirable to the humane eye then such Societies should be to the eye of Faith Thus Antichrist is said to fit in the Temple of God 2 Thes 2.4 that is in the Church of God where the true Church was And learned men think that latter part of Exekiel's prophesie though very obscure concerning the measuring of the Temple is nothing but the Promise of the building of the Church in the new Testament in an heavenly and glorious manner The Scripture delights to allude to those ancient usages in the Old Testament So that Evangelical Duties are sometimes called Sacrifices thus the people of God a Temple in this place To open this Doctrine let us consider what is in the Church allusively to the Temple And First The Materials for the Temple were to be polished and fitted by art ere they could be made part of the building The trees and timber of themselves the stones of themselves were not fit for that goodly structure but they had Instruments of art going over them to prepare them and thus it is ere a people come in to be made Members of a Church indeed there must be a Divine efficacy and power passing over them We of our selves have not Faith have not preparednesse for such Church duties till God doth enable us Look we therefore how we come into the Church of God How is it brought about that we are so If there be nothing but nature and custome or because we are born in such places if we have no more for our being Christians then Jews have for being Jews Turkes for being Turkes this is not to be Gods Temple indeed No that must be said to thee which was to Peter Flesh and blood hath not revealed this to thee Mat. 16.17 Hence the Church of God is compared to a Vineyard to a Garden all which are not naturally so but by art and industry are made such Thus it is here whatsoever our Societies and Meetings are in reference to God it is wholly of his making Secondly The Materials of the Temple were very excellent and precious of gold and silver c. not hay and stubble The best stone the best wood that would not putrifie and all things were covered over with gold and the gold was to be pure gold even the very snuffers were to be of gold Now what did this represent but to shew what kind of people those should be who were of the Church of God even as much differing from the others as gold and precious stones from pibble stones as precious wood from bryers So then if we be the Temple of God we ought to be a people of more noble and heavenly Conversation then the world can reach unto There ought to be no sinfull debasing waies amongst us As Michall though falsly said to David dancing before the Ark Thou hast made thy self like one of the vile fellowes of the Land it is
Christ in their Congregations Ambition pride self-seeking this hath alwayes made divisions for this hath made men set up themselves and not Christ Oh what a comfort and glorious sight would it be to see the Ministery not gratifying parties not making interests but affectionately advancing the glory of God though they be accounted as the off scouring of the world Paul he gave us this example and we are to follow him The second end in which they are to agree is the conversion of men and edifying of them up in faith and godliness If this be our end that will quickly dispell all other things that obtrude thmselves the salvation of mens souls and tender bowels herein would quickly make all one but when men do not agree in the end it 's no wonder if they are contrary also in the meanes when we desire to preach our own notions and our own opinions more then to procure your salvation it 's no marvel if there be as many opinions as there are Ministers So then these two things would wonderfully unite Gods glory and the salvation of mens souls and all our preaching studying and labouring ought to be for this Thirdly There should be unity in affections to love one another to bless God for the abilities and gifts of one another Envy and pride is apt to get even amongst the best You see Christs own Disciples they were striving who should be greatest and one ambitiously affected to be over another and even in those pure Apostolical times you may read of a Diotrephes that loved preheminence above his brethren he was not according to his name for he was not nourished and taught by Christ to do so Our Saviour fore-seeing what mischief this would bring to his Church doth again and again press love among those that were to labour in his Church It was a gracious expression of Calvin concerning Luther who was an hot man and apt to break out in violent expressions Oh saith Calvin I honour Luther as an eminent servant and instrument of God though he should call me a Devil a thousand times over When our Saviour had compared his Disciples to salt to shew it was not his meaning they should be salt to one another he saith Have salt in your selves and peace one with another Mar 9.50 there must be salt and peace Oh but as it is said of Reuben so may we say for the divisions of the Ministers and the divisions of the people are great thoughts of heart Now to amplifie this we shall shew how sad a temptation it is upon the Church of God when the Ministery is not one either in doctrine ends or affections And then what people should do in such cases First When the Ministery is not one this is apt in the first place to beget atheism and irreligion in the people They begin to think that Religion is nothing but a matter of imagination or invention or else that there is no such thing and therefore they will regard it no more they will look after it no more Oh wo be to the world because of offences in this kind He that makes a division from the true doctrine or true ends of the Ministry he had better never have been born he that is a firebrand here may fear to be a firebrand in hell How many Atheists and prophane scoffers maiest thou make by this division of thine Secondly Where there is not this unity it doth much grieve and unsetle the hearts of the godly They know not what to do they cannot tell what to take to such godly men say it 's a sinne others as godly say it 's not a sinne Now to those that are tender and would not sinne for an whole world this is a very racking and torturing of their consciences Oh what shall they do Thirdly When there is not this unity prophaneness and ungodliness doth the more encrease godliness doth exceedingly decay in the power of it For while the Ministers should all as one man labour to destroy the kingdom of Satan to discourage impiety to make the heart of the wicked sad that he may return from his evil way They commonly leâ—ve this and all their preaching is to maintain those particular opinions and to set up that particular way which they walk in Now we shall see the Apostle takes off much from such controversal disputes in which the essence of godliness doth not consist As the kingdom of heaven is not in meats and drinks but in joy and peace and righteousness Rom. 14.17 so it 's good to have the heart established with grace and not with meats Heb. 14 9 and in other places the Apostle calls those things vain which do not edifie Not that the least truths of God are to be neglected yea all things are to be tryed but this should not be the main the one thing necessary is to seek the kingdome of heaven and the righteousness thereof Lastly These divisions do wonderfully harden and confirme the Papists in their way They say how doth the Lutheran and Calvinists spirit agree that which one saith the other contradicts Now although the same may be retorted on them the manifold differences in Popery and that about a necessary point of faith viz. Whether the Pope be above a Councel or the Councel above the Pope yea several Popes have at the same time pretended and in arms fought to be head of the Church Though I say these may be retorted on them and stop their mouths yet it cannot be denied but that such differences do wonderfully scandalize and harden people especially those that consult not with Scripture and seek to be antidoted against such temptations And for that take these prescripts 1. Do not thou by thy pragmatical mâ—dling widen the difference and raise more dust In this Chapter you have the Apostle laying down Arguments against divisions and sometimes they belong to the Teachers and sometimes to the Hearers The indiscretion and hot busie carriages of the Disciples doe sometimes make a greater distance among the Teachers You see Johns Disciples out of emulation and envy did what they could to stirre up Johns spirit against Christ but how graciously did he quench those sparks by that humility of his I must decrease but he must increase John 3.30 2. Consider this That those that are godly doe agree in the main fundamental point So that whatsoever is necessary to salvation that they doe not faile in They agree in the soul and life of Religion for other things we cannot expect unity in this life as long as some have more knowledge than others and more grace and self-denial than others so long there will be differences You see Paul and Barnabas had a sharpe contest with one another And the Apostle speakes of the corrupt censurings that the strong and weake Christians had of one another Romans 1.4 3. Doe thou labour to be informed with a true and divine faith out of the Word
or The Agreement of the Associated Ministers of Worcestershire with Mr Baxters Explication of it A Defence of the Worcestershire Petition for the Ministry and Maintenance The Quakers Catechism An Apology against Mr Blake Dr Kendal Mr Lodovicus Molineus Mr Aires and Mr Crandon His Confession of Faith The Saints Everlasting rest The safe Religion a piece against Popery His present Thoughts about Perseverance Mr Lukin The Practice of Godliness Mr Langly His Catechism A Treatise of Suspension Dr Teate His Sermon at the Funeral of Sr Charles Coote Mr Dury The desires of forrain Divines of a Body of Divinity from English Divines with an Essay of a Modell Lib. 2. de Gener. cap. 10 Observ In what respects Ignorance is an impediment to the Ministers preaching What precious truths in Divinity the sinfulnesse of a people make them uncapable of Carnal The several significations it hath in Scripture Primitive Christians distinguished What it is to be a spiritual man Carnal or babes described and counselled The Ministers two-fold Work What wisdome is required in a Minister to choose out sound matter 1. For Information 2. For Consolation 3. For Reproof Reas 1. Reas 2. Reas 3. Observ Considerations abouâ— the principles of Religion and the knowledge and ignorance of them How necessary the Knowledge of the Principles of Religion is Observ What are those effects of the Ministry for the defect whereof a people may be severely blamed 1. Intellectual effects 2. Practical Effects Observ The imperfections and sins of the godly Whence it is that the godly do not fully conquer sin Envy its several acceptians Of sinfull Envy It s Original The Degrees of it What that is in others which is the Object of Envy The subject of Envy Who are prone to it The Aggravations of Envy Remedies aginst Envy A Case resolved The difference between Envy and zeal Observ Of strife and contention Godlinesse the only motive of love and agreement The agreement among the ungodly A two-fold striving I. Good II. Ungodly and that about a two-fold object 1. Civil The cause of sinfull strife and contention The effects of sinful strife and contention about worldly things The effects of sinfull strife about religious matters The aggravations of this sin Of Schisms and Divisions Observ Divisions divided 1. Civil 2. Ecclesiastical What it is that goes to the making of division or faction The causes of Divisions 1 Tim. 6.5 A Christian life must exceed a humane life What is implied in this phrase To live as men Observ Wherein the spiritual respect due to the Ministers of the Gospel doth consist Wherein our respect to the Ministers of the Gospel may run out into sinfull admiration Motives to give spiritual respect to the Ministery Quest Answ Observ Of being called by the Names of eminent men in the Church The Names that Christians have been called by Disciples Believers Whence the name Protestant came What great use the Devil makes of the names and esteem of men What is the common and most notorious way of Satans doing hurt to the Church of God 1. By corrupting the lives and conversations of the Ministry Tit. 1.7 2. By raising up Ministers full of superstition and doting upon traditions 3. By raising up all the power civil and ecclesiastical against the Church 4. By causing men to give them too much honour How the devil hurts the Church by godly men 1. When he tempts them away into any errour 2. Evil practicâ—â— 3. Setting them up too high 1 John 4.1 Observ Of a sinfull setting up of Christ There are principal and efficient Causes of grace and subordinate and instrumental The cheif instituted instrumental causes of Grace The end of faithfull Ministers is not to win people to themselves but to Christ A twofold end of Preaching the Word A corrupt end A good end Characters of that Ministry that seeks not you to applaud them but to bring you to Christ Reasons why a faithfull Ministry doth thus The Ministry is the appointed means to work Faith and all other Graces in the Hearers How it is not an Instrumental Cause How it is a Cause The Properties of this instrumental Cause Observ Of Faith The nature of faith It consists in three Acts. 1. Knowledge 2. Assent 3. A resting on Christ The Effects of faith ad intra Ad extra Of diversity of Gifts in Ministry 1. The Office it self is a Gift to the Church 2. Their severall Abilities and various Parts that Officers in the Church have while they discharge their Office 2. And these are of two sorts 1. Extraordinary Why all have not the same Gifts Rules or Helps to profit by the Ministry Observ Of Gods planting his Gospel among a people Observ Wherein this spiritual watering or further quickning of Christians doth consist 1 Cor. 15. ult Why there is such daily need of these quickening graces God only gives success to the Gospel God works in and by the Ministery God works on whom and when he will Why God only gives the encrease What we must do that God may give the increase Wherein God giveth the Increase Why God only can give the increase John 11. Qu. What means must we use that God may give this increase Observa What the Apostle doth not mean in saying The Ministry is nothing Rom. 10.16.21 Directions how to hear the Word Observ Ministers should agre in one They should agree in Doctrine 2. In their end and scope 3. In Affection The sad effects of dis union in the Church What people shâ—uld do when Ministers and Professors are divided Of Reward and Merit Observ Of Degrees of Glory All persons have work to do for God There is a two-fold doing of good works What it is to do a good work which God will accept and reward A lawfull self-seeking Mat. 6. The reward of godliness two-fold Wherein lieâ—h the reward of working for God 1. In this life 2. In the life to come The greatness of the heavenly reward The vast disproportion that is between the work and the reward Observ Of the Ministers being workers with God Why God wiâ—l work by the Ministry of men Observ The people of God are his husbandry and building What our being Gods husbandry and building joyntly considered implies What to be Gods Husbandry implies 1. On Gods part 2. On oâ—â— part Of Gods house What Gods building and our being his house implieth Observ Of exalting free grace The Properties of praising Gods grace Why the godly are so sensible of Gods grace What Opinions are Coâ—â—ers of this duty of giving thanks to free-grace Observ Of laying a good and sure foundation in Religion A two-fold foundation The Scripture and Christ Four unquestionable Scripture foundations The Scripture is the only foundation of our faith Reas 1. Reas 2. Four rotten weak and false foundations 1. The Authority of the Church 2. The Authority of the Civil Magistrate 3. Enthusiasm 4. Meer humane Reason The foundation of Gods Worship The necessity of