the written word to be right Scripture and the ground of that which is in the heart for the word written carries a most certen sense beeing both text and glosse whereas their inward Scripture varieth as men doe vnlesse it be grounded on the written word II. Use. The certentie of Scripture must teach vs to beleeue Gods word and not to feare to rest our selues vpon it The Author of Scripture by his prouidence preserues his owne word so as all the men in earth for substance cannot corrupt the same and therefore whatsoeuer it saith we neede not doubt but it is the will of God III. Point From this reason we may also gather the Authoritie of Canonicall Scripture for we must doe as we would be done to because the law and the Prophets say so and hence it followes that the law and Prophets haue an high soueraigne and absolute authoritie This authoritie of Scripture stands in two things I. in power to giue iudgement II. in the all-sufficiencie thereof in and of it selfe and both these are noted here by our Sauiour Christ in this reason For the first the power of giuing iudgement is that whereby Scripture doth fully and absolutely determine of all things needfull to saluation concerning faith and maners and for this cause the laws of God are oft in Scripture called iudgements There be diuers iudgements ascribed to sundrie sorts of persons in Scripture First it giues a iudgement to euery priuate man The spirituall man discerneth or iudgeth all things and Saint Iohn biddes the beleeuers in the Church pâ—â—â—â—â— the spirits that is trie by iudgement the doctrines deliuered Secondly the Scripture giues iudgement to publike persons as to Pastors Ministers and to the gouernours of the Church Let two or three propheciâ— and the rest iudge 1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets v. 32. Thirdly Iudgement is ascribed to the Prophets Apostles in Scripture Act. 15. 28. It seemed good to the holy Ghost and to vs and this is an high Iudgement which befals not any priuate man or any ordinarie minister or general Councel ordinarily but is peculiat to extraordinarie Prophets that were the pen-men of holy Scripture And these three kindes of Iudgements must be distinguished the two first kinds are inferiour ministeriall kinds of Iudgement depending on an higher and more soueraigne Iudgement for priuate men and ordinarie ministers and Councels giue Iudgement yet not of themselues but by their rule which is the word of God and this Iudgement is nothing else but a ministerie pronouncing and declaring the meaning of the will of God reuealed in his word But besides this there is a soueraigne kind of Iudgement you câ—safed to the Prophets and Apostles determining absolutely in matters of faith conscience what is to be done what is not and this is the Iudgement of God himselfe whereupon the Apostles might say It seemâ—th good to the holy Ghost and to vs Act. 15. 28. And that this their Iudgement is absolute appeares by Scripture He that heareth you heareth me saith Christ to his Apostles he that refâ—sâ—th you refuseth me Luk. 10. 16 and Paul deliuering the Gospel of Christ to the Galatians bids them hold him accursed that teacheth theÌ„ otherwise Gal 1. 7. and the promise of sending the spirit of truth Ioh. 16. 13. was directly intended to the Apostles and onely in them fully accomplished For our better conceiuing hereof wee haue a resemblance of this soueraigne iudgement in the common wealth the high Court of Parliament giues iudgement of matters in law and so doe Lawyerâ— and Iudges in common Courts but yet there is great differenâ—e betweene these two the court of Paliament makes the lawe and determines absolutely in ciuill matters without controlement what must be done and what not but the Lawyers make not the law but pronounce the meaning of the law vnto men Now the Scriptures the Prophets and Apostles they are like to the courâ— of Parliament in giuing iudgement priuate men and ordinarie ministers giue iudgement like vnto the Lawyers which is not absolute but ministeriall depending on an higher iudgement Vses 1. If the Prophets Apostles haue soueraigne power to giue absolute iudgement in matters of faith and manners then we must here learne to make choice of a right Iudge for vnto one must wee appeale in matters of faith and conscience and this right Iudge is Gods word which wee must sticke vnto and to none other The commandement is plaine for matters of difficultie that concerne the conscience Isay 8. 20. To the law and to the testimonio and our Sauiour Christ referres vs to Scripture for all matters that concerne saluation Ioh. 5. 39. Search the Scripture If you would know what is true in religion what is erroneous what is equitie in any matter of conscience wee must haue recourse to Scripture It will be said Scripture is an vnfit Iudge it cannot speake I answer It speakes sufficiently to determine of all matters of faith and conscience wee see in common experience a man may resolue his friend in matters of doubt as well by letter as by word of mouth why then may not the word of God sent from heauen vnto his Church resolue mens consciences in all matters of doubt for faith and manners And indeed let any man come in humilitie seriously search the Scripture and he shall finde resolution therein for any matter of conscience whatsoeuer Vse 2. By this authoritie of Scripture in giuing soueraigne iudgement we are taught to take heed of an incompetent Iudge which men for many hundred years haue set vp in their hearts to relie vnto in matters of faith and conscience and that is to put the Church in roome of the word for soueraigne iudgemeÌ„t The Church of Rome teacheth that the Church must iudge of the Scripture yea without Scripture giue soueraigne determination in matters of conscience as hauing more authoritie then Scripture because it giues authoritie thereunto but this is the ground of Atheisme and heresie and the path way to Popery the true Church of God must haue the honour of Christs spouse but yet the authoritie of soueraigne iudgement must not bee giuen to her but onely to the word of God himselfe The second part of the authoritie of Scripture is that euery part of Canonicall Scripture is Authenticall that is of sufficient authoritie of it selfe though it bee not confirmed by any other testimonie for Scripture is the word of God and the testimonie of Scripture is the testimonie of God himselfe then which none can be greater as Saint Iohn saith If wee receiue the testimonie of men the testimonie of God iâ— greater 1. Ioh. 5. 9. For the better conceiuing of this point conferre all the bookes that are or euer were together and thereby it will appeare that the Scripture is of it selfe Authenticall There be three sorts of
bookes Diuine Ecclesiasticall and Humane Diuine bookes are the bookes of God penned by the Prophets and Apostles and they are all the word of God for whether we regard the matter of them or the manner of reuealing them they are all from God the Prophets and Apostles were onely Gods hands and instruments in penning them the holy Ghost gaue the matter the order and the very words from whence it must needs follow that they are of al-sufficient authoritie of themselues Ecclesiasticall bookes are bookes of diuine matters penned by learned men in the Church and they are either generall bookes or particular Generall bookes Ecclesiasticall I call those which were either made or confirmed by the whole Church as the Creedes of the Apostles the Nicene and of Athanasius and the foure first generall Councels and these haue Catholike allowance yet not absolute authoritie but depending on Scripture Particular bookes Ecclesiasticall I call the Catechismes and Confessions of particular Churches made by them or by particular members thereof which haue not authoritie of themselues but from the Scripture or from generall consent Now both these kindes of bookes may bee called Gods word so farre forth as they agree with Scripture and yet they are also the word of men because they were penned by men and haue both order and style from men and in this regard that they were partly mens workes they are not authenticall of themselues but depend vpon the authoritie of Scripture Humane bookes are bookes penned by men either of the Church or out of the Church concerning humane things as bookes of naturall Philosophie of Policie and other Artes and these are not the bookes of God but of men alone hauing both matter and style from men many of them containe excellent truthes in their kind yet gathered onely from experience and common reason but they haue not in them that truth which is truth according to godlinesse seruing to builde vp and to binde the conscience vnlesse it bee in one case to stoppe the mouthes of Atheists and Epicures and to conuince their consciences And thus by conference of all bookes wee see that Scripture alone is authenticall in it selfe and no bookes beside Uses 1. This teacheth vs that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone for the end of the ministerie is to worke and confirme faith and to settle and build vp the conscience in the truth of religion and matters concerning saluation which no other word can doe saue onely the word of God in Scripture that hath sufficient authoritie in it selfe from which conscience cannot appeale and for which cause our Sauiour Christ the true Prophet of the Church contents himselfe with the testimony of the Law and Prophets alone and after him his Apostles did the like See this notably confirmed by Paul who in his preaching to the Iewes professeth himselfe to haue said none other thing then that whicâ— the Prophets and Moses said should come Other writings haue theâ—â— good vse in their time and place but not in the publike ministerie for authoritie and testimonie from Scripture is authenticall This the Scripture saith therefore it is so but authority from Councels and Father â—is sophistrie as Austin saith so therefore it is so this is no good reason for it implies that all that Austin said is true which indeede is false â—ee beeing as all men are subiect to errour 2. Use. This also sheweth that wee cannot beleeue vnwritten traditions thougâ— they be called Apostolicall The Church of Rome intend to deceiâ—e vs when they would beare vs in hand that halfe of those things tâ—â—t are to be beleeued are not written in Scripture but receiued by trâ—dition but these traditions we cannot beleeue by a diuine faith hovsoeuer by a common humane faith we may for they are contained in tâ—e bookes of Councels and Fathers which were worthie men yet subiect to errour 3. Vse Thâ—â— also sheweth that we must submit our selues with feare and trembling to the word of God for it hath absolute authoritie to iudge vs and to conâ—ince our conselence in all matters of faith manners that pertaine to saluation IV. Point Whâ—â—eas Christ alleadgeth Moses and the Prophets to confirme his ministâ—â—ie it may be demanded whether there be any difference for authoritiâ— between Christ and the Prophets for he that alleadgeth another mâ—â—s authoritie seemes to be inferiour thereto I answer if we coÌ„pare Câ—rist the Prophets we must distinguish between their doctrine thâ—ir persons The doctrine of Moses of the Prophets is equall to thâ— doctrine of Christ 2. waies First in certaintie of truth for it is as vndâ—ubtedly true as if Christ himselfe had taught the same Secondly in eâ—ficacie authoritie for the power of binding conscience for the doctâ—in of the Prophets binds conscience as fully truly as if Christ himseâ—fe had spoken it And yet the person of Christ is aboue the person of Moses of all the Prophets for he is the Sonne of God both God â—an they were men he is the author of truth they only the instrumeÌ„ts pen-meÌ„ therof froÌ„ hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets because the person deliuering it is of more authority excelleÌ„cy and for this cause Christ alleadges Moses and the Prophets not for that his word is inferiour to theirs but that in regard of our obedience he might increase the authoritie of Moses and the Prophets because a greater measure of obedience is required to Christs word in regard of the dignitie of his person And this shewes that we now are more bound to obedience vnder the Gospel then the people vere vnder the law for we haue Christs doctrine which in regard of â—is person is of more authoritie then Moses and the Prophets see the point plainely laid downe by the Author to the Hebrewes in the irst Chapter he saith God in times past spake to hiâ— Church by his Propets but in these last dayes he hath spoken to vs by his sonne and in the second chapter verse 1. he laies downe the vse of this that now we haue Christ for our teacher namely that therefore we ought more aboundanly to giue heede to the things that we haue heard least at any time we le them slip c. shewing that our disobedience now shall be more seueâ—ly punished V. Point Ignorant people abuse this text to persvade themselue s that preaching is needlesse because no man can say moe then this doe as ye would be done to for this is the summe of the law aâ—d the Prophets But we wust know that this is not the summe of all tht the Prophets say but onely touching the matter of iustice and equiâ—e and indeede that we may attaine to saluation more is needfull for ve must not only know Gods word in generall but in particular
apparell checked 386. b Professors of religion that shall be saued 515. b. professors that shal not be saued 512. c. the true wisdome of professors 537. m. the folly of some professors 541 Prophet how God calleth Prophets and teachers 501. m. notes of a true Prophet ib. b. 502. c. what makes a false prophet 491. c. societie with false prophets must be auoided 495. m. why god suffereth false prophets 497. b. daÌ„ger of false prophets ib. m. theâ—r pretences 497. c. fruits notes of false prophets 520. m. 503. punishment of false prophets 510. m. 79. m. of discouering a false prophet 500. m. what it is to prophesie 521. m Prosperity a fruit of Gods kingdom 274. m Prouidence of God rightly conceiued of 164. m. 165. m. particular prouidence prooued 169. b. 379. m. preseruing prouidence 207. b. how to rest on Gods prouidence 379. m. a rule for prouision of worldly things 344. m. mans spirituall prouidence 358 Publicans described 201. b Purgatory confuted 105. b. 476. m Pure in heart 30. how it is gotten 31. Q QVarelling a note of a badde man 91. m R RAca 91. m Raine a common blessing of God 208. m. â—nseasonable raine is Gods punishment 209. c. of astrologicall predictions of raine ibid. m. sorcerers cannot cause raine 209. m Reconciliation to God 108. c. of brotherly Reconciliation 110. m. 301. b Reregeneration signes of it 402. m Religion how to know true religion 430. e. and a truth in religion 494. m. it must not be tempered to mens humors 175. b. naturall mens behauiour in religion 334. b. 337. b Remission of sinne goeth with repentance 299. m Repentance the grounds of it 516. e. the nature of it ibid. the practise of it 300. m. motiues thereto 76. b. 534. m Repetition in Scriptures implie importance 118. e Reprobation how we maintaine it 133. m. God is not cruell to his creatures therein 526. m. Reprobaâ—es neuer haue true faith 530. e Reproofe of the manner of reproouing 429. b Restorers of true religion ought to be reuerenced 4â—4 b. of their calling to preach the truth 501 Restraint of our nature by Gods word 484 c. Reuenge twofold 176. m. desire of reuenge must be auoided 301. b priuate reuenge vnlawfull 176. e reasons against it 177. e. kinds of priuate reuenge ib. b. lawfull reuenge handled 179. m. when reuenge may be sought by the magistrate 180. m Reuiling forbidden 95. e. it is a kind of peâ—sequution 43. e Reward whether it implie merit 45. m. 221. m Riches a great lord 368. e. when rich men forsake God 370. b. how the rich may continue their wealth 400. e Right to earthly things two-fold 18. m Righteousnes true and sauing 86. m. mans naturall conceit thereof 85. m gods righteousnes notes Christs obedience 395. b. how it is made ours ib. â— Rome no true part of Chr. Church 81. m. 168. m. separation from Rome no scisme 496. m Rules of expounding the law 93. â— 110. e S SAbbath of the change of it 74. e. how trades men may sel thereon 193. e Sacrifice what the giuing thereof signified 103. e Sadduces 84. e Salt three properties therof resembling the ministerie 47. m Salutation must be friendly 212. m Sanctification of the creature 291. b. sanctification goeth with iustification 87. e. a comfort against doubting thereof â—1 m Sathans policies against Gods children 310. m. his malice against the Church 492. m. he is limited in tempting 308. m. how to resist him 312. e Schooles of the Prophets approoued 5. 200 Scismatikes differ from false Prophets 492 Scripture excelleth all other books 11. b. the certentie of Scripture handled 466 467 468. authoritie of Scripture handled 469. how it giues iudgement ibid. 470. how some take offence at Scripture 127. m. popish distinction of Scripture into inward and outward 469. m Scribes what they were 84. m. Sects among the Iewes 84. e Securitie in sinne 295. m. 423. m. carnal securitie coÌ„demned 488. e. their excuses remooued 489 Selling how made a worke of mercie 187. m See God the secret seer 228. b Senses what senses must be the instruments of mercie 16. m. how to ground our senses 119. b Separation from our Church vnlawfull 552. b Seruice preparation to Gods seruice 104. m. what it is to serue God 367. m. the error of the ignorant herein 368. m Silence in hearing Gods word 548 Sinnes differ in degree 422. m. sinne goeth not alone 224. b. it raigneth not in Gods child 371. m. maine sinnes in all men naturally 425. e. most secret sins knowne to Christ. 533. e. purpose of sinning must be auoided 534. e. how to perceiue the grieuousnes of our sinnes 426. e. how to reforme our sinne in our selues 425. m Slacknes in the better sort reprooued 490. e Speaking of others how to behaue our selues 403. m Spirits whether we may goe into places haunted by euill spirits 315. e Stewes falsly grounded on lawes of toleration 142. m Students in diuinitie their dutie 537. b. studie of Scripture should be diligent 77. b Successe how to leaue it to Gods blessing 375. m Suffer how they that suffer deseruedly may be blessed 43. b. suffering wrong examples 180. e. 182. e. it is the state of a Christian to suffer 185. b Suits in law how lawful 36. b. common suits in law vnlawful 108. m. 183. m Sunne the benefit of it 208. b Superiours their dutie 537. b. a note of euill superiours 184. e Suspition of suspecting euill of others 414. b Swearing how farre forth forbidden diuers opinions 155. b. ordinarie swearing forbidden ib. e 171. m. pretences for swearing answered 156. m. times cases wherein an oath is lawfull 157. m. the right maner of lawfull swearing 158. m. swearing by faith troath c. vnlawfull 161. m T TEacher properties of a badde teacher 175. e. 200. b Temporall blessings how they must be sought 399. m. how rightly vsed 292. their dependance on Gods kingdome 400. e Temptation kinds thereof 303. m. degrees therein 304. b. it is the state of Gods children 302. m. whether euery temptation come from Satan 171. e. how God leades into temptation 305. m. helps against temptation 306. e Testament how to know the bookes of the old testament 72. e. 463. in new testament is diuine scripture 464. e Thankesgiuing should be frequent with Gods children 266. m. 319 Toleration of false religion vnlawfull 469. b Tongue abuses thereof 95. m Traditions vnwritten 473. m Treasure heauenly what it is 347. 348. how we lay it vp 347. m. 349 Trees how some become euill 508 Trust in God a notable ground thereof 318. e Turcisme a false religion 481. b Tyrant priuate men may not kill a tyrant 182. m V VAnitie of the creatures 346 Ueniall sinnes what they are with Papists 93. b. how the father 's called some sinnes veniall 42â— Uniuersall grace confuted 244. m. 246. m. 392. m. 459. e. 482. e Vnmerciful men their number and miserie 25 m
miserie Sâ—gâ—e of regeneration 4 A ground of contentatioÌ„ in losses God bountie a Gen. 28. 2â— b Gen. 32. 10 1. Duties froÌ„ Gods boun tiâ— 2 3 4 5 6 A double prouidence in man 1. Godly â— Inordinate prouidence 7. Reason against distrustfull care A rule for our life The continued miserie of mans life Duties 1. 2 3 6. part of Christs sâ—rmon 4. kinds of lawfull iudgment 1 2 3 4 â—iâ—t 23 1 2 3 Math. 16. 6. Luk. 6. 37. Rash iudgement descrbed The practisâ— of rash iudgment Rash censure of mens persons Iob 1. 8 9 10 11. Rasâ— censure of mens behauiour 1. Sam. 10. 3 4 Reasonâ— against rash iudgement 1 2 3 4 5 Duties to be obserued when we speake of others 1 2 3 4 Of suspecting euill of others Hoâ— to iudge of others â—ightly 1. Rule 2. Rule 3. Rule a Mat. 23. 27 b Luk. 13. â—2 c Isa. 1. 10. 2. Reasons against rash iudgement A tast of mâ—s naturall pride How to know and iudge rightly of our owne sinnes A maine cause of personall defamation â—ecles 7. 23 â—4 How to get a good name Psal. 34. 13. Eccles. 10. 20 Gods iustice in punishing sinners iâ— their kind A terror to all oppressors Amos â— 5. Matth. 24. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word thoughts must haue good grouÌ„d Prov. 20. 18. Luk â— 18. Eccles. 5. 1. Mans corâ—â—pt prying 〈◊〉 the fâ—â—â—ts of others 〈…〉 in degree Bellar. de amiss grat stat pâ—cc l. 1. c 9. How the father 's called some sinnes veniall Rash iudgement perâ—erts a mans good meaning 1. Sam. 10. 3. Mans carnal securitie Eph. 5. 14. 1. Thess. 5. 3. Iudges of others should be blameâ—esse Râ—â—h censurerâ— the viâ—est persons The remedy of rash iudgment How to cast out a beame out of a maÌ„s owne eye 1 Maine sinnes common to all 2 3 Idolatrie of the heart 4 Hypocrisie 5 Pride 6 How to perceiue the gricuousnes of our sinnes 1. Rule 2. Rule 3. Rule 4. Rule How to iudge our selues Reform our waies Motiues to all the duties 1 2 3 An hypocrite A rule for brotherly correction Reforming our selues brings spiritual wisdom a 2. Chr. 33. 13. How to vnderstand Gods word How to know our adoption How to know true religion Brotherly correction commanded 1. Who must correct Exceptions in the case of correction 1 2 3 4 How euery Christian is a Pastor Heb. 10. 24. Who must be corrected Outward dignity frees none from correction Exod. 2. 14. The matter of reproofe The manner how to reprooue Heb. 10. 24. 2 1. Sam. 25. 36. 37. 3 2. Sam. 21. 1 2. c. â— Tim. 5. 1. 4 5 7. part of Christs sermon Gods word is an holy thing Rom. 3. 11. Gal. 2. 20. Vse the word holily Psal. 26. 6. The pure word alone ought to be taught Exod. 30. 32 33. Exod. 30. 32 33. a Synod Laodic ca. 59 Doctrines of Gods word are pearles How to esteeme of Gods word Prou. 3. 14. How to cosuâ—â— our selâ—â—â— in 〈…〉 â— Tim. 3. 9. Ministers must preserue puritie of doctrine 1. Tim. 6. 2â— Dogs and swine are obstinate enemies Math. 15 2â— Tit. 3 10. 11. Difference betweene dogs and swine 2 Pet. 3. 3 4. Who must iudge men to be dogs swine Where dogs and swine are to bee found How the word must Be dispensed Matth. 13. 15. Excommunication is Gods ordinance e ende ofâ— excommunication Pius 5. pont in Bulla coÌ„tra Elizab. Who must execute this censure How farre excommunication reacheth 1. Reason The holy things of God must be kept from contempt a 2. Thess. 3. â— b Math. 6. 9. 2. king 1â— 36. 2. Reason Ministers may seeke to auoide persecutions Math. 10. 16. Ioh. 10 11. Of flight in persecution â— Part of Christs sermon a Iam. 4. 3. 4. Conditions in acceptable praier 2 3 4 2. Rule Gods promise to hear and respect the person in Christ. Zeale serueacie in praier 1. Cor. 4. 7. Causes why wâ— should be seruent in prayer â— Pet. 4. 18. We must be vrgeâ—t in prayer The best are not here perfect â— Cor. 12. 4. â—ev 3. 17. God withdrawes himselfe sometime froÌ„ his children Reasons of the commaÌ„dement to pray A speciall faith required in praier Rhem. on Iam. 1. sect 6. Bellarm. de iustif l. 3. c. 13 Hab. 2. 4. A motiâ—e to diligence in praier How God hearâ—th the wicked Câ—n. 18. Gods readinesse to heare Vse Our God the onely true God A moriue to loue God Comfort to the afflicted A prerogatiue of parents 1. Tim. 5. 8. Riotous patent reprooued Also such as neglect religious education Most vnnaturall parents A note of an euill man to seeke himselfe Euill men may do good things Gifts of the spirit twofold Luk. 11. 13. How the father giuâ—â— the holy Ghost 〈…〉 gian vi de August â— 4 in IulianuÌ„ cap. 8. How to get grace Pro. 24. 30 31 A comfort to the weak in grace Vniuersall grace confuted Anabaptists familistâ— Aquiâ— 1. ◠◠〈◊〉 art 3. 9. part of Christs sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A propertie of our corrupt nature We should doe no hurt to ourneighbour How to deale in bargaining Pretences for badde dealing cut off How to get loue How to keep a good conscience The reason How to know the Scripture of the old Testament Apocrypha bookes not Canonicall Eccl. â— 6. New Testament diuine scripture The bookes of Moses the 1. Script Certaintie of Scripture How it may be knowne â— from the causes 2. From the effects 3. From the properties of Scripture 4. From miracles 5. From contraries 6. From testimonies Of Martyrs Testimony of tâ—e spirit Obiections against scripture answered Popish twofold Scripture Andrad orthod explic l. â— Authority of Scripture The power of Scripture in giuing iudgement a 1. Cor. â— 15 b 1. Ioh. 41. What iudge we must choose The Church an incompetent iudge c Conc. Tri sess 4. d â—ckius Enchir. loc com tit 1. dâ— Eccles. eius author Scripture is authenticall 3. sorts of bookes 1. Diuine â— Ecclesiasticall 3. Humane bookes â— God 's estimony alone in preaâ—â—ing Act. 26. 〈◊〉 Vnwritten traditions not authenticall Andrad orthod explic l. 2 pag 63. Whether the authority of Christ the Prophets be equall The ignoraÌ„t abuse this â—ule 10. Part of Christs Sermon Two distinct places for mens finall aboad Mens different estat in heauen and hell No purgatorie * Bellarm. de purgat l 2. c. 6. Striue to escape hell get to heauen Two waies 1. The way of life A Christians life is twofold 1. Spirituall Fruits of spirituall life Spiritual life is seene in temptation How temporall life is lead by faith A eiuill lâ—â—nest life not sufficient to saluation We must not liue by sense Measure not graâ—â— by feeling Learne to know Gods â—â—ll How to liue in afflictions 1. The way of nature 2. The way of false faith Tur 〈…〉 e. Iudaisme Poperie a Concil Tâ—id sess 6. cap.
garments of fiâ—e linen had a ring on his singer and a chame of gold â—â—out his necke Gen. 41. 42. And that which Luke saith of Agrippâ— and Bernice that they came in with great pompe to heare Paul Act. 2â— 23. may as well be taken in good part as in euill 30. Wherefore if God of cloath the grasse of the field which is to day and to morrow is cast into the ou 〈…〉 not doe much more vnto you O ye of little faith Here Christ propounds and applyes this reason to his disciples and hearers and in this application enforceth it by putting a manifest difference between men and the heaâ—â—s of the field preferring man farre before them The preheminence of man aboue the flowers of the field stands in these things first the hen 〈…〉 made for mans vse and not man for them for besides othe 〈…〉 y serue for feâ—ell to the ouen as Christ here noteth Secondly â—he hâ—aâ—b of the field is to day and to morrow is not for being buâ—nâ— or â—â—nsumed it ceaseth to be at all But it is not so with man for though he be burnt or consumed yet he is not brought to nothing but his beeing remayneth still by reason of his immortall soule which though it had beginning yet neuer shall haue end And herein he far excelleth them for though hearbs and trees liue for a time yet their life ariseth from the matter whereof they consist and so vanisheth with it but the soule of man is a different substance from the bodie and vanisheth not though the bodie perish This difference is plain in the creation for God commanded the earth to bring forth hearbs and trâ—es with their life and substance but when he created man though he made his bodie of the dust of the earth yet his soule came from God for he breathed into his face the breath of life And herein man excells not onely the hearbs of the field but all beasts and fowles for though they besides life haue sense and motion from their soules yet their soules whether they be qualities or substances it here killeth not arising from the matter wherof their bodies subsist are mortall and vanish to nothing when the bodie perisheth so as a beast burnt vp is no beast but a dead man is a man though his bodie be burnt to nothing because his soule liues for euer yea and his bodie though eaten vp of beasts or consumed with fire by vertue of Gods ordinance shall one day rise againe and be revnited to the soule yea the dead bodies of the elect by vertue of the couenant of grace haue not onely relation to their soules but a spirituall vnion with Christ for they sleepe in him and by his power shall one day be raised vp to glorie And this preheminence Christ would teach vs when he calleth God the God of Abraham who was dead in regard of his bodie long before and yet saith he God is the God not of the dead that is which haue no beeing at all but of the liuing Now this preferment of man aboue the creature doth greatly inforce the dutie vpon him to depend vpon Gods prouidence without distrustfull care for if God cloath baser creatures with glorious aray doubtlesse he will not suffer man his more noble creature to want as the conclusion following doth declare Shall he not doe much more vnto you O ye of little faith That is shall he not much more cloath you Now he amplifieth this conclusion by a reproofe whereby he would enforce his reason more strongly vpon them saying O ye of little faith In which reproofe two points are to be considered the persons reprooued and the cause thereof The persons are Christs chosâ—â— Disciples whome he doth not here reprooue for want of faith simply but for the weaknesse and small measure of it because their doubting and distrust in Gods prouidence was greater then their faith Here then we may obserue a distinction of faith in regard of degree and measure to wit that beside that full assurance whereby a man so resteth on Gods promises that he nothing doubteth through vnbeleefe as it is saide of Abraham Rom. 4. 20. there is a weake faith mingled with much doubting such as was in Christs disciples at this time And howsoeuer that doubting which is in weake faith be euill and here reprooued yet the faith it selfe is true faith and such as brings a man to the state of Adoption and of saluation for Christ before this reproofe acknowledged of his Disciples that they were Gods children calling God their heauenly Father If any shall say or thinke that this weake faith cannot saue a man because his vnbeleefe beeing more then his faith shall haue more force to condemne him then his faith to saue him I answer that no man is saued by his faith because it is perfect without doubting but because thereby he laieth holde on Gods mercie in Christ now a weake faith may doe this truly though not so perfectly and with such comfort as a strong faith doth and the doubting and vnbeleefe that is in weake faith cannot condemne vs if so be we bewaile our vnbeleefe and vse meanes diligently to come by a full assurance for by this weake faith we are in Christ and in him all our wants and sinnes are pardoned Which point must carefully be obserued and remembred for the stay and comfort of their soules that haue in them but this weake saith and are troubled much with distrust and doubting And this is many a true child of Gods estate for euery one cannot attaine to Abrahams full assurance but be not discouraged O thou of little faith thy doubting and distrust may trouble and grieue thee but if thou bewaile and lament it it shall not condemne thee onely labour diligently in the meanes for further increase and by thy weake faith desire to lay hold on Christ and so shal all thy wants be couered and thy sinnes pardoned for endlesse is Gods mercie in this behalfe he will not breake the bruised reed nor quench the smoaking flaxâ— Isay 42. 3. II. Point The cause why Christ doth thus reprooue them for their small faith is their distrust in God for raiment as if he should say wheras you doubt whether your heauenly father will prouide sufficient raiment for you notwithstanding you see he araies his baser creatures in glorious manner euen for this cause are you to bee blamed for small faith Here then we are to obserue a speciall point touching the propertie of true sauing faith namely that it doth not onely laie hold on the mercie of God for the pardon of sinne and life euerlasting in Christs but on his promises also for temporall blessings that concerne this life Neither must this seeme strange to any and to make it plaine consider that the promises of God in Scripture are of two sorts principall and inferiour The principall promise is of Christ our
redeemer God and man and of remission of sinne and life euerlasting by him The inferiour promises are of temporall blessings as food raiment health peace liberty c. these depend vpon the main promise of Christ so farforth as they are for our good for in Christ all the promises of God whether they concerne life eternall or this temporall life are yea and amen that is sure and certaine to Gods children And hence it is that when by true faith a man laies holde on the maine promise of God in Christ he doth withall apprehend the promises of God for temporall blessings the heart that saith by faith God will pardon my sinne and saue my soule will say also by the same faith God will giue me food and raiment and all things sufficient for this life Thus Abraham by the same faith whereby he was iustified beleeued Gods promise that hee should haue a sonne in his olde age and Noah beleeued Gods promise of his preseruation in the Arke by the same faith whereby he was made heire of righteousnesse This point must be obserued and the order remembred wherein faith laies hold vpon the promises First it apprehends mercie in Christ and then prouidence for this life Now hence we learne that as we looke to be saued by our faith after death so wee must liue by faith in this world if wee relie vpon his mercie for our soules we must depend vpon his prouidence for our bodies how this is done we shall see afterward for how should we cast our selues vpon Gods mercie for the kingdome of heauen if wee cannot depend vpon his prouidence for food and raiment Lastly hereby we may trie our faith what it is true or â—ained weake or strong for this Christ here tells vs that the more we are distracted with worldly cares the lesse is our beleefe in God for distrustfull care comes from vnbeleefe in Gods prouidence and the lesse we trust in God for temporall things the lesse doe we beleeue eternall mercies for the same faith laies hold on both but if we can truly depend vpon God for temporall blessings in the sober vse of lawfull meanes then we shall relie vpon his mercie for the saluation of our soules This triall is not made in prosperitie for when God sends aboundance euery one will trust in him but when want comes then is the triall of thy faith if then thou â—elâ—e on God though meanes faile thy faith is strong but if thy heart be oppressed with sorrow and feare and thou make no conscience of vnlawfull meanes so it may supplie thy want then suspect thy selfe thy faith is weake or none at all for the iust shall liue by faith in all estates vers 31. Therefore take no thought saying What shall we eate or what shall we drinke or wherewith shall we be cloathed Here Christ againe repeateth his commandement against distrustfull care giuen in the 25. verse The reasons of his repetition be these First to set an edge vpon the commandement that so it may more sharply and deepely enter into their hearts as we said before Secondly to further his disciples in this practise of faith for by this often repetition he giues them occasion to meditate and thinke vpon the dutie the oftner whereby their faith must needes be much confirmed for this we must know for our direction to get and strengthen true faith in our hearts that a man is not a meere patient in the receiuing and strengthening of this grace it comes not from God to vs as visions did to the Prophets in a dreame in the night or as the print of the seale is set into the waxe but God workes it in the vse of ordinarie meanes And therefore if we would haue faith wrought or increased in vs we must doe that which by nature we may doe to wit heare the word preached and read we must meditate therein and labour so to vrge the promises of God vpon our owne hearts yea we must doe what we can to stirre vp in our hearts a desire to beleeue and to striue against doubting and distrust and therefore must giue our selues to praier with sighs and groanes to God for the working of his spirit in our hearts Now touching this coÌ„mandement against distrustfull care we handled it in the 25. v. shewing how farre our care must goe for things needfull and where it must stay It must extend it selfe to the diligent vse of lawfull ordinarie meanes to procure things needefull and there stay giuing place to faith to waite vpon Gods prouidence for the blessing of our endeauours The distrustfull care which perplexeth the heart about the successe of our lawfull labours is that which Christ forbids and it is that euil sicknesse which infects most mens soules as they may easily discerne by obseruing these things What it is that oft breakes their sleepe in the night what comes first into their thoughts when they awake and what their mindes runneâ— most vpon all the day long and whereabout they can take greatest paines with most delight and least wearinesse If it be for the things of this world then distrustfull care infects their soules which we must striue against and learne to liue by faith Here onely obsâ—â—â—e how Christ describes this vnlawfull care by the effects of it in distrustfull persons bringing them in saying What shall we eate what shall we drinke or wherewith shall we be cloathed And thus indeede they vse to complaine especially when they haue great charges and slender meanes or els doe sustaine any great losses then how shall we liue what shall we doe and such like speeches of distrust which Christ here iustly reprooues because they blame God for his dealing towards them as though he had no care of them or would not prouide things needefull for them We therefore must here learne to shut our mouthes against distrustfull thoughts and beware we murmure not nor complaine of his dealing towards vs. When Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire Moses tells him it was the Lords doing who would be glorified in all that come neere him then the text saith Aaron held his peace And Dauid notably testifieth his contentation in Gods prouidence Psal. 39. 2. I held my peace and said nothing yea v. 9. I should haue beene dumb and not haue opened my mouth because thou Lord diddest it Excellent is that saying of the Lord Isa. 30. 15. In rest and quietnesse shall yâ— be saued in quietnesse and confidence shall be your strength meaning that by patience and contentation a man shewes strong confidence in God so that though Gods dealing seeme neuer so hard we must beware of impatient words and murmuring thoughts endeauouring to say with Eli It is the Lord let him doe what seemeth good in his eyes and with Iob Though he kill me yet will I trust in him v. 32. For after all these things seeke