seeing God doth not extraordinarily save men where the ordinary means are afforded or offered the neglect of this means is to despite great salvation and to make themselves unworthy of life eternal And from the evidence of truth I avouch against every soul that turneth his ear from hearing the word preached that hee despiseth the pardon of the King of Heaven hee refuseth life and salvation offered hee chooseth death and forsaketh his own mercy Joh. 10.27 hee is no sheep of Christ for then would hee hear his voice Joh. 8.47 and if hee were born of God hee would hear the words of God Secondly The object of this Ordinance or what wee must Preach Christ the matter of our preaching and that is Christ The scope of the whole Scripture is Christ and it is wholly resolved into him The Law that is a School-master to Christ for by convincing of sin and making the sinner exceeding sinful it leadeth him forth of himself to seek salvation in Christ The Gospel preacheth nothing but Christ and him crucified for sin 1 Cor. 2. Wee preach Christ the power of God and the wisdome of God Hence is called the Gospel of Jesus Christ Mark 1.1 and the word of Christ Col. 3. not onely because it is from him being God aâ— an â—â—hâ—â—ent cause and preached by him as the chief Teacher of his Church but also for the material cause which is Christ The Apostle Paul calleth it the word of Truth nâ—t onely for the truth of it but because it publisheth that eternal Truth Jesus Christ as also the word of the cross not onely because the cross ordinarily attendeth the faithful preaching and profession of it but because the matter of it is Christ crucified 1 Cor. 2. Quest What is it to preach Christ Answ It standeth in two things To preach Christ wherein it stande h 1 In plain manner to preach the docttrin of Christ concerning his Person his Natures his Offices and the execution of them from his incarnation to his ascension 2 In powerful manner so to apply this Doctrin to every hearer that every one may feel a change to follow both in his heart and life For to teach onely the History of Christ his Doctrin his Miracles his Life his Death is not the full teaching of Christ for thus the unbeleeving Jews know Christ and the Infidel Turks can easily come to this knowledge of him But to reach Christ as the truth is in Christ is to apply every particular to the heart of a sinner that hee may bee framed to conversion and repentance which is the most difficult labour of the Ministery and most to bee striven in Many Teachers who can choose hard Texts and make learned discourses and shew much dexterity of wit reading and humane literature have not thus learned Christ themselves not can after such a lively manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts Tongues and humane Learning desired to know nothing but Christ and him crucified among the Corinths themselves it should bee the study of many men to shew the knowledge of any thing rather than of Christ and how they may paint out themselves rather than Christ in their Preaching Is not the end of preaching to make Disciples of Christ Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it instituted to please the ear or to prick and pence the heart Let the Minister therefore strive to ransack the hearts of men with whom hee is to deal that discovering their secret things they may fall down and say God is in him indeed Let him think hee hath spoken the word of Christ when hee hath both taught him and led his hearers unto him And this will not bee done but by the plainnesse of words and evidence of the Spirit It is thought a reproach to preach a plain Sermon whereas indeed that is the best Sermon which teacheth Christ most plainly 1 By true interpretation of Scripture 2 By wholesome savory and proper Doctrin gathered thence 3 By sound application of that Doctrin for the information of mens judgements and reformation of their lives where Christ crucified is thus held out there need no wooden Images nor Pictures nor the real sacrifice of the abominable Mass to put men in mind of him 2 Hearers may hence learn to judge of themselves whether they have heard aright or no. And then have you heard well when you not onely know that which you did not before but when you beleeve more love more hope more and are more changed than before When you find our Sermons as the glass wherein you see and discern the true estate of your souls when you are cast into the form of this Doctrin when your Lusts stoop and yeeld to this Scepter of Christ without this no knowledge is saving but all our preaching and your hearing tendeth to damnation if yee know these things blessed are yee if yee do them Joh. 13.17 The Apostles commanded in special to teach the doctrin of the last judgement Reasons The third point is what is the particular Doctrin which the Apostles and wee in them are so straitly enjoyned to preach and that is the Article of Christs comming again to judge the quick and the dead And surely it is not without reason that our Saviour should wish them to insist in this doctrin above others 1 Because this being the last work of Christ remaining to be done after his ascension it could not be so easily beleeved as those things which were â—â—reâ—â—y done and accomplished being still in fresh memory and so much the less deniable by how much they were still fixed even in the sences of all those who were eye-witnesses of the same And therefore hee would have his Apostles careful to help the weakness of mens faith in the expectation of his return to judgement by much and often beating upon it as a point that needeth more instance and perswasion than such as being past and so sensibly confirmed by many hundreds and thousands as they were are far more easily apprehended and beleeved 2 The Scriptures teach that the remembrance of this judgement to come is a notable means to quicken the godly in their duty to work in them a reverent fear and shake out security which breedeth hardness of heart therefore did the Apostle Paul considering the terrors of the Lord 2 Cor. 5.11 provoke both himself and others unto their Duty and no marvail seeing the children of God have even at the consideration of more particular judgements been stricken with the fear of the Almighty The Prophet Habakkuk when hee heard but of judgements to come saith That his belly trembled his lips shook and rottennesse entered into his bones Habak 3.16 And David being a noble King hath these words my flesh trembleth for fear of thee and I am afraid of thy judgements Psal 119.120 A special example whereof wee have in that famous
foundations are sandy all other proofs liable to exceptions Why then should Protestant-Preachers who defend against Papists the sufficiency of Scripture to make Gods people perfect and hold it the rule and square of all doctrin cross their judgement by their practice for every place of Scripture alleadging a dozen or twenty testimonies of Doctors Fathers Councils nay prophane Poets and Heathens all which are darkness it self and without light further than they borrow from the Sun in the Scripture I am not so nice as that I think not there may be a sparing and sober use of humane testimonies in Sermons sometimes in cases of Grammar sometimes in matters of great controversy to shew the consent of the Ancient Church especially dealing with an Adversary that will claim all antiquity for him sometime by way of conviction to shame Christians by the heathen as the Lord did the Jews by Chittim and Kedar and the sluggard by the pismire Neither am I an enemy to Learning but would have a man well seen in natural Philosophy in humane literature in the writings of Fathers and Schoolmen and bee as a good housholder stored with things new and old But needlesly and for ostentation to give tongues unto dead men and in the message of God to put to silence the voice of God speaking in the Scripture to set up Hagar the handmaid above Sarah her mistresse is a fearful sin against God and his Word and a crying sin of these daies wherein for a man to tye himself close to the Scriptures without such flourishes and to scorn to send a rich Jewel to the Painter is to bring a blot on himself that hee is a man of no learning For what meaneth else that common cry that no man is against this manner of preaching but they that cannot use it Well hath hee learned his art that can most hide it here that God may have all the glory for hee is not commended here whom men praise but whom God alloweth The Apostolical teaching of Christ was not in words which mans wisdome teacheth but Gods hee is the best Scholar that can teach Christ plainliest and for my part if I would set my self to bee idle I would chuse that kinde of preaching which is counted so laborious The same I say for disputations and controversies in the Church and Schools never can we look for an end of them till wee tye the determination of them to the Scripture alone the right Judge A stratagem of Satan for Antichrist to flye the Scripture which should soon end controversies and hide his poyson in the infinite windings of Fathers Councils Traditions c. Well I know that God hath a secret work in punishing the unbeleeving world by the continuance of the man of sin till his time come but having well thought of the props on which hee standeth yet in the daies of such light there is none that doth him more service than this hiding of his mystery in such a thicket of uncertainties wherein it is impossible to come to any end or issue Wee may follow the fox from one burrough to another and from hole to hole because we are forced But whosoever looks to come to an end of controversies by following him from Father to Father from Council to Council from one Decree to another from one Tradition to another with infinite labour examining and scanning the words and syllables of ancient and latter times hee shall fall short of his expectation For all this while the determiner of the Controversy is not present but set aside And what other Reason can bee given that whereas the chase and pursute of that beast of Rome hath been continued with extraordinary speed and strength for above these hundred years last past and hee hath been followed into every hole wherein hee hid himself yet the controversies so beaten and canvased are in mans eye as far from composition or determination as at first not one of them yeelded up on either hand I say no other better reason can bee given but that wee are not agreed of the Judge of the cause and so long as they can hold them off the Scriptures they will not bee set down by any other authority Vse 3. Thirdly This Doctrin must provoke us to the diligent reading and study of the Scriptures for hereby wee shall come to bee stablished in the truth and able to discern the abuse of Scriptures by conferring them with themselves this is the best way to keep us from errors and sects and to finde out the true sense of Scripture Object But do not our adversaries read the Scriptures as diligently as wee and are not they as skilful to compare Scriptures and yet abide in errour and heresie Ans Here we must consider 1 The person that must read 2 The rules to be observed in reading 1 The person must be a religious and rightly affected person that must read the word with understanding Obj. So the Papists say that only religious persons ought to read the Scriptures Ans Every Christian ought to have the Book of the Law with him as the Jewes had before their eyes and in their hands continually Deut. 6.10 every Christian ought to have the word of Christ dwell plenteously in him Col. 3.16 every one ought to be ready to give a reason of the faith hee professeth to every one that will ask 1 Pet. 3.15 every one ought to attend to the sure words of the Prophets and Apostles as a light shining in a dark place for so the Apostle Peter writeth to all Christians and not only the Clergy Yet no Christian ought to read unprepared neither can every one read to profit but such as are qualified 1 With humility in the sense of our own simplicity and infancy in heavenly things becoming fools in our selves that we may subscribe to Gods wisdome in the Scripture and captivating all our own thoughts to the obedience of Christ Psal 25.9 God teacheth the humble Matth. 11.25 Thou hast hid those things from the wise and revealed them to babeâ— And what is the reason that Hereticks Sophisters and Papists of great learning read the Scripture but understand not but because they give not up their reason and human wisdom which is enmity to God and scorn to bee children delivered to bee taught and formed by our heavenly Master 2 With desire and love of Christ and his Truth the scope of all the Scripture is Christ and thou must desire to know and advance nothing but Christ crucified Prov. 4.13 Love wisdom and she shall keep thee When men come prepossessed with opinions to set up mens devises and traditions and wicked opinions according to which they must interpret Scripture and not examine them by the Scripture or if they bring a purpose to magnifie the Pope and advance his religion instead of Christs no marvel if like the Images they have eyes and see not read and understand not They love not Christ nor will have him to rule
stripes bee not the more 8 Thou art an ignorant man thou understandest not Sermons why then doest thou follow them or read the Scriptures A wretched conclusion the more ignorant I am the more I need use the means of knowledge the less I understand the more I had need bee taught But this ignorance is one of the chief Pillars of Satans kingdome Object These Preachers agree not among themselves and therefore I will beleeve never a one of them Answ Thou must search for wisdome as for silver and for understanding as for gold 9 Thou art a man of good conscience of much integrity above other Christians and if thou beest so then separate thy self from these mixed companies of godly and prophane Come out from among them my people lest yee partake of their plagues separate from their preaching and prayers from their fellowship and company from civility and salutation thou maiest eat their meat but say not grace with them pray for them not with them Ah but if my conscience bee good I must not forsake the fellowship as the manner of some is Heb. 10.25 as knowing that such pure assemblies cannot bee found under the whole cope of heaven And if wee would fence our selves against these wicked inferences of Satan wee must carefully observe these rules 1 Beleeve not every Spirit but prove the spirits whether they bee of God 1 John 4.1 as Goldsmiths separate gold and dross and examine every piece of gold by the touchstone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.18 Try all things 2 Compare doctrines and the reasons of them with the Scripture if a doctrin disagree from any part of the Word it is erroneous and dangerous as namely that of the real presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which impugns the article of Christs ascension 3 Hold fast that which is good 1 Thess 5.18 When wee have considered and known truths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee must with Mary lay them up in our hearts to bee ready to serve our use Command these stones to bee made bread Wee have considered the scope of Satan in this first temptation which was 1 To impugn the word of the Father proclaiming Christ his Son 2 To shake the saith of Christ 3 From consideration of his present estate to bring him to doubt of his Fathers providence 4 To use an unlawful means to â—elieve himself Wee have heard also what a dangerous inference hee bringeth upon a true ground Now wee come to the more special handling of the suggestion it self wherein wee shall see how cunningly Sathan conveies it Eight things cunningly contrived in this one suggestion and how instantly hee follows it implying in these few words 1 That it is an easy thing say the word or Command here is no labour and being so easy why should Christ stick at it 2 That it is now fit here is an object ready here bee stones these stones 3 That it is harmlesse onely a proof of the power of the Son of God and in reason what should Satan have gained by it and Gods Son cannot sin not God bee angry with his Son 4 That it is a necessary thing is it not necessary for a man that is ready to starve to eat and procure bread If hee will live he must eat 5 That it is a glorious thing to command stones I say not Pray for by prayer as great things as this have been done the Sea dryed fire turned into water the Sun staied in his course to stand still yea and go back but command by thine own proper power 6 That it is a work of special use not onely for the releef of thy self in this want but to satisfy mee for if thou makest stones bread I will confess the finger of God and beleeve thy Fathers voice that thou art the Son of God and accordingly account of thee and so shall all that shall come to the knowledge of this great and extraordinary work 7 That it is not unreasonable to command a few stones to bee made bread will bee no hurt to any man and if thou wilt not transubstantiate many stones turn but one stone into bread so it is Luke 4.3 Say to this stone that it bee bread in the singular number whereas it is probable that at first hee offered him many or all the stones in the place which Matthew recordeth if Christ think that too much hee will bee content that hee turn but that one into bread as Luke hath it 8 The Son of God should demean himself as the Son of such a Father who is heir and Lord of all things mee thinkes thy estate is not suited to thy person and therefore by this action manifest that which thy estate doth not and if thou doest not give me leave to doubt of thy person and take thee for an impostor Satan ordinarily moveth men to turn stones into bread Doct. It is an ordinary temptation of the Devil to shake the faith of Gods children to move them to turn stones into bread For as hee dealt with Christ in want Christ was hungry and the devil shews him stones let him turn them into bread if hee will so is it with men who are tempted in like manner if they bee in want Bread you must have what need I tell you of so sensible a want and therefore shift for your self here bee stones at least one stone in time of need turn it into bread why to help your self you may use a little extraordinary or unwarrantable means When Satan seduced Eve hee perswaded her to turn a stone or rather an apple into bread why thou seest how God envies your full happiness and doest thou beleeve his word to bee true No no it is but to keep you from being as Gods which what an excellent estate it is you now know not Esau was very hungry when hee came from his hunting and hee must dye if hee turn not a stone into bread and as Satan never goes without his stones that is his objects so there was a mess of broath ready for which prophanely hee sold his birth-right I am almost dead and what is the birth-right to mee Saul was extreamly haunted and vexed and knew not what to do with himself God was so far out with him as hee answered him no way and now hee must get him to another patron and who is fittest for him who is gone from God but the Devil Hee must now seek a familiar to answer him 1 Sam. 28.7 the stone is not far off there is a Witch at Endor and hee can eat no bread but from her hands There bee two especiall reasons or occasions whence Satan groundeth and followeth this temptation of turning stones into bread 1 The avoiding evil 2 The procuring of some apparent good both which hee knows our hasty inclination unto I. In avoiding troubles hee layeth two snares and hath two plots Snares laid by Satan in avoiding our troubles 1 To turn stones into
he hath told thee thou shalt meet him And this desire if it bee sincere will vent it self in earnest prayer to be taught of God Teach me thy statutes O open mine eyes that I may see the wonderful things of thy Law And it hath a promise to bee answered Joh. 14.21 I will love him and shew my own self to him 3 Hee must have a conscionable indeavour and industry to obey that part of Gods will which he revealeth unto him Joh. 7.17 If any man will doe his will he shall know whether the doctrin be from God or no. III. The third part in the answer is the matter of it a testimony of Scripture It is written Christ might have oppressed the Devil by his Divine power but being as man to be tempted he would as man overcome 1 To magnifie mans nature 2 To torment Satan the more and 3 To teach us how to overcome him And by this his practice he gives to understand that Doct. 1. The Word is a principal weapon of our Spiritual warfare Reasons The word written is a chief part of our spiritual armour to foyl Satan by yea indeed the principal weapon of our spiritual warfare is the VVord of God 1 Ephes 6.17 Take unto you the sword of the Spirit which is the VVord of God and therefore as a sword it serves 1 To defend us 2 To wound Satan 3 To cut asunder all his temptations so it did serve Christ here Neither is it a Carnal weapon but the sword of the Spirit that is a Spiritual weapon as the fight is spiritual not made by man but tempered framed sharpned and put into our hands by the Spirit of God himself for whose VVord else is it or whence hath it power but from Gods Spirit Revel 1.16 It is called the two-edged sword which goeth out of the mouth of Christ because it is sharp and piercing to wound all his enemies it pierceth to the very bones and marrow VVith this sword he slayes the wicked Isa 11.4 with this he visits Leviathan and slayes the Dragon that is the mightiest enemies of his Church Isa 27.1 with this sword he consumes Antichrist 2 Thess 2.8 and with this sword he soyls the Devil here with the same he slayes corruptions and Satanical temptations in the hearts of his own children 2 This part of our armour was signified by the Shields wherewith Salomons Temple was hanged Cant. 4.4 and by the smooth stones whereby David smote the Phitistâ—m 1 Sam. 17.40 here the Sons of David and Davids Lord smites the Goliah of Hell with a deadly wound Sauls Armour is here refused worldly weapons wisdome and subtlety and one stone is taken from the fountaines of holy Scripture out of the bag of his holy memory and by it Satan falls Yea it is the armory of the Church whence all other parts of Christian armour are to bee had 3 All the contention and fight of Satan is to fasten some error and falsehood upon us now therefore the onely fence from error is to bee girded with the girdle of truth now the title of truth is often given to the word of God Psal 19.10 The judgements of the Lord are truth and Joh. 17.17 Thy Word is truth to shew that so long as wee hold to the word wee are sufficiently armed against all falshood and error both in judgement and practice And the like may bee concluded from that it is called light discovering and chasing before it all mists and darkness The word a compleat armour 4 The Word is a compleat armour covers every part of the soul gives fence and direction to the minde understanding memory thoughts all the affections and all the faculties of the soul it covers every part and member of the body teacheth the eye to look the ear to hear the tongue to speak the feet to walk It directs us in all our conversation and actions of life towards God and men even to all conditions of men superiours equals inferiours poor and rich further it guideth us in all conditions of life in all times in all places in all ages prescribing rules to children and men young and old in all exercise and use of things indifferent as meat drink apparel recreation in a word in all things concerning this life or the life to come So as here is a sufficient defence for all occasions 5 Never did any man receive any hurt from Satan or his own corruptions or from this evil world but either because hee did not draw out this sword or did not â—ightly use it What other was the cause of the deadly wound of our first Parents and ours in them but that they drew not out this sword of Gods word but suffered the Serpent to wring it out of their hands How could Peter have been so greivously wounded in the High Priests Hall but that hee forgat the word of Christ which had admonished him of it the power of which was such as it healed his wound as easily as it had done Malcus his ear which hee had struck off and therefore wanted no power to have preserved him if he had remembred it What a fearful wound befell Lots wife because shee cast off this armour and forgate the Word charging her shee should not look back The like of Solomon all his wisdome could not sence him if hee cast off the word of God which had charged him not to meddle with out-landish wives but neglecting that must fall by them Vse 1. This is a confutation of Romish Teachers who disarm men of the Scriptures and wring this special weapon out of the peoples hands Papists by suppressing the scriptures wâ—ing the weapon out of mens hands common people may not have the Scripture in their vulgar tongue for this saith Harding is heretical But this place is sufficient to prove the contrary whence I conclude thus The weapons whereby people are senced from Satans temptations are not to bee taken from them but the scriptures are the weapons of defence against Satans temptations and again if all the common people bee assaulted and wounded and all have to do with Satan then all have need of this fence and cover against this most capital and deadly enemy But the assault is made against all and Satan seeks without exception whom hee may devour and therefore all without exception need the fence of the Scriptures And further whosoever turn the people naked unto all Satans temptations and disarm them so as they cannot but bee overcome are guilty of all the wickedness of the people to which Satan draws them and also of their destruction unto which they be drawn But Popish Teachers by destituting the people of the Scriptures turn them naked into temptation and disarm them and therefore are guilty of their sin and damnation But this practice of theirs is 1 Against the Scriptures This practise 1 against the scriptures for God would therefore have the scriptures written and commended to men in
in searching till that age were all wasted none of which should come into the Land except Caleb and Joshua vers 40. then they up betimes in the morning and they were ready against the Word of God to goe Moses forbids them tells them God was not with them yet forty four presumed obstinately to goe and were pitifully consumed 2 King 14.10 Amaziah King of Judah having gotten a notable Victory against Edom presuming of Gods hand and help with him but not asking God counsel would also make warre against Israel but unhappily as such attempts prove for he was overcome and Jehoash King of Israel took Amaziah and broke down Jerusalems wall and spoyled the house of the Lord and the Kings house of all the Treasure there Josiah a good King presuming of Gods assistance without his word undertook an unwarrantable warre against the King of Aegypt hee might have thought God would help him who sought the Lord with all his heart against an open Idolater but not seeking the Lord in this he was mortally wounded and left his Kingdom in great trouble and confusion 2 King 23. Reasons Now Satan is most usual in temptations to presumption for these reasons 1 He hath experience how easily we are foyled with this kind of temptation how soon hee foyled our first Parents in the state of innocency how good David was overthrown presuming of his own strength when he forced Joab to number his people And those whom hee could never shake with distrust he hath quite overthrown with presumption 2 Satan knows that of all temptations this is most agreeable to our corrupt nature It is pleasing to us to conceive of Gods mercy and power towards us in any course our selves affect whereas temptations to despair are irksome and grievous to the flesh and have not ordinarily so much help from the flesh to set them forward as this hath and therefore the Devil is sometimes but not half so often in them Again hee knows it goeth with our nature and stream to presume of our own goodness strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after even they who professed they would dye with him rather than deny him lest him and fled away Matth. 26.33 c. 3 He knows that presumption is an extream of faith and hope and doth no less extinguish faith than despair nay more often doth foyl it seeing a man in despair is more fearful more watchful but a presumptuous man is fearless careless and will easily thrust himself upon any adventure as fearing no sin 4 Satan knows that presumptions are great sins prevailing sins Psal 19.13 a tempting of the Lord as the answer of our Saviour implies when wee leave his way and means and will try our own a sin which doth much provoke God to displeasure we see it in Peter who fell fearfully above all the Disciples Ubi dixisti sufficio ibi desecisti ubi tibi placuisti ibi periisti Aug. because hee was most presumptuous of all of whom Augustine saith When thou beginnest to say I have enough thou beginnest to fayl when thou hast an over-weening opinion of thy self thou art undone Quest What may we think of Jonathans action who himself alone with one man his Armour-bearer went out against a whole army of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battel 1 Sam. 14. Ans It may seem so at first but indeed it was not temerity in him for 1 He was guided by a secret and strong instinct of Gods Spirit 2 He had a general promise that so long as his people feared God one should bee able to chase a thousand and two ten thousand and therefore took no more with him than one being fully assured that God would goe out with him and fight for him against Gods and his enemies 3 Hee set God before him with whom he said it was not hard to save with many or with few ver 6. Besides he knew they were Gods enemies saying Let us goe to the uncircumcised 4 The event was a singular deliverance of God in that needful time for God sent a fear among the enemies and an earth-quake c. and armed Jonathan with such a spirit and power that the enemies fell before him for fear even at the sight of him Object But the instinct of the Spirit is strong and not doubtful as this was vers 6. It may be the Lord will be with us Ans The first instinct drew him to the place where hee was to receive a sign of confirmation from God as vers 9 10. If they say Come up wee will goe a sign they were lazie If they say Tarry till we come we will not that was a sign of their courage And this was a certain sign which strongly assured him vers 10 12. Quest Is it lawful now for any so to doo Ans No it was a singular fact not to be drawn into example unless a man can alleadge a new promise seeing all the ordinary promises of Scripture joyn the means and end together Use 1. We must conceive all this doctrin of Christs temptations above an ordinary History not only relating a thing done but belonging also to us to make our use of it as of other Scripture And hence let us learn to beware of these temptations to presumption which are many ways darted against us both in things spiritual and temporal I. In spiritual things 1 When men cast aside the known Word of God they dare swear and curse and blaspheme they dare adventure to break the Sabbath dare lye and be unjust against their conscience they dare doe any thing against the Justice of God though they know his will to bee contrary and all because they presume of Gods mercy which in their conceit hath eaten up all his justice But in Job 19.11 Christ inlargeth the sin of the Jews and Judas because it was against their conscience He that delivered me hath the greater sin he was warned he heard my Doctrin saw my Miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt know how fearful a thing it is to fall into his hands It thy Conscience condemn thee God is greater than thy conscience 2 Others are perswaded that Christ dyed for all and therefore they may be the bolder in their sins grace hath abounded what though sin abound much more Christ hath bloud enough and merit enough what need they fear But here is presumption without warrant For in Christs death before it can be fruitful to us there must be two things 1 An actual accomplishment 2 An effectual application to the soul in particular Physick though never so soveraign if it be in the pocket unapplied doth the Patient no good And if the death of Christ be applied to thee it worketh the death of thy sin
searched whether the things spoken were so We take no coin without due tryal Quest How shall I try the spirit that brings a sentence of Scripture Answ 1 By diligent study and reading of Scripture diligently searching out the truth for the determination of every truth must bee by scripture Dubiuâ—â— and though scripture seem to bee opposed to scripture wee must not with Papists draw determination of matters from scripture so saith the Apostle in Eph. 4.14 Let us not bee carried about as children with every wind of doctrin how should wee do other but follow the truth in love Examine the places circumstances antecedents and consequents confer with other scriptures to all which it must agree 2 Follow and frequent the Ministery as not content with the knowledge of the scriptures without the true understanding of them Non in legendo sed in intelligerdo Hieron for they consist not in the bare letters but in the pithy sense said the Father And this true understanding wil help us to lay it to the Analogy of faith wherunto it must bee agreeable and will make our senses exercised in the word 3 Adde hereunto prayer which procureth the spirit to lead us into all necessary truth David never ceased to Pray to bee taught as we may see through the whole 119. Psalm 4 Consider the end and scope of the scripture alledged If it lead thee into an action condemned by the law of nature or against other direct scriptures or principles of religion it is of the Devil the father of Lies for Gods Spirit never alledgeth scripture but to lead us into the knowledge and practice of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise up see what hee aimeth at if it bee to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeal if the end bee to draw thee to superstition Idolatry or Popery beware of him his scope discovers him If a doctrin or scripture be alledged to nourish any fleshly delight or to hold men in sin though the words bee Gods the allegation is the Devils as At what time soever a sinner repenteth c. and the Theef was saved at the last hour and therefore if thou canst say two or three good words at thy death all shall bee well here is the Devil saying It is written for all scripture truely cited by Gods Spirit aims at mortification and the furtherance of Repentance If a Scripture bee alledged and urged to threaten and discourage such as fear God and shew forwardness in good waies or to animate the sinner promising him peace and life it is Satans allegation for if Gods Spirit alledge scripture that word is good and comfortable to him that walks uprightly and the threats of the law are fit provision for impenitent persons Vse 2. This teacheth us not to content our selves to know the Scripture and bee able to speak of it or to alledge it for the Devil knows the word and can alledge it readily yea hee is expert in it Many men deceive themselves in their estate and think themselves sure of salvation if they can get a lirtle knowledge of the scripture above others as though Satan could not alledge it or as though the wicked could not preach it as Judas did or ungodly men profess it who take the word into their mouth and hate to bee reformed Psal 50.16 17. Use 3. But let us take heed wee come not behind the Devil himself while wee thus highly conceit our selves for 1 Are there not a number of ignorant men almost as ignorant as if the scriptures had never been written and shall not the Devil condemn these who hath gained so much knowledge in the word which containeth not one word of comfort for him but judgement that makes him tremble Yet these whom they would make wise to salvation and to whom they offer the joyes and comfort of life eternal are utterly ignorant of them 2 Many read the Scripture but as Satan not to inform or reform themselves nor to make themselves better but both themselves and others far worse as not only Hereticks and learned Papists who bend all their knowledge to suppress and hide the truth but all such as by the scripture seâ—k to maintain their own errors and sins which they will not part with And these are no better than the Devil 3 Others will read Scripture and hear and know it but without all special application and grace in the heart wherein they should differ from the Devil and wicked men who know the word but affect it not do it not nay cannot abide the special application of it to do them good and this doth nothing but increase sin and judgement sin Jam. 4.17 to him that knoweth to do well and doth it not it is sin a great sin without excuse or cloak Joh. 15.22 judgement for such shall bee beaten with many stripes 4 Others brag of their knowledge they read the Bible at least Davids Psalmes and they know as much as any Preacher can tell them But stay the Devil reads the Psalter as well as thou and can quote Davids Psalms more readily than thou hee can read the Bible hee knows as much yea more than any Preacher can tell him what sayest thou more of thy self than the Devil can do of himself and more truely And what hast thou gained by all this challenge but thine own conviction of great sin without excuse but not without witnesse Is not thine own mouth thy judge who professeth so much knowledge and so little grace love practice To sin wilfully and presumptuously against the light is an extraordinary conformity with Satan Rules of reading and hearing the word religiously 1 Consider the excellency of the Word above all pretious things and how dangerous it is to take Gods name in vain which is then when the word is frustrate of his right end 2 They are called holy Scriptures not only in regard of that holy truth contained in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because they are instruments by which the Elect are sanctified and made holy John 17.17 and therefore are never to bee used without holy affection nor without indeavour to grow up in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 They are the Word of faith therefore wee must mingle the Word with faith and lay up the precepts and promises thereof to beleeve it 4 The Scriptures being the rule of life wee must submit our whole man to the obedience and practice of it with all sincerity and constancy Hereby we shall go beyond the knowledge of the Word in Devils and ungodly men NOw for the place it self wee must consider it two waies 1 As abused by Satan in his allegation 2 As wee find it holily set down by the Spirit of God In Satans abuse of this Scripture wee may see many particulars 1 Hee wrongs
dangerous and near of kin to obstinacy For till the truth of God come to his place again in the conscience it wil stiffen it self in error even to the death So as by this stratagem Satan usurps the conscience which is Gods right and so leads men at his pleasure 2 His malice sets him clean contrary to God in his proceedings God hath given his Scripture to save men by and therefore it is called a word of salvation now Satan would herein cross the Lord in perverting the word to mens condemnation The Scripture is in the Church as a Law to the Common-wealth to contain men in the compass of faith and godly life whence it is called Statutes and precepts and judgements But Satan seeks to enforce it as a Law to thrust men from faith and obedience The Scripture is a word of truth of holiness of wisdom every way resembling God the Author Satan therefore being the greatest enemy to Gods Image is the greatest enemy to the Scriptures and desireth to pervert them by establishing by them Errours Heresies false Doctrins wicked and foolish opinions and practices 3 His subtilty and policy is not inferiour to his malice for 1 He hath a special slight and trick of his own by pretending truth to impugn it and with Scripture to fight against Scripture which hee hath taught his special Factors Hereticks and Seducers for why else did Christ forbid the Devil to witness to him but that even that truth he speaks ever tends to destroy the truth And in the text why cites he the truth but to draw Christ into an error 2 He will gain to himself some credit by this practice for seeing speeches and testimonies depend much upon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended upon or needed his witness 4 Satan must doe thus if hee will prevail against Christ or his Servants for Scripture in the true sense of it is no patron of sin nor ever stands on the Devils side Use Of all temptations beware most of them which come armed with Scripture for hardlier can wee espy the subtilty and danger of these than those which are directly against the Scripture And by temptations of this kind Satan mightily prevaileth in points both of doctrin and practice which it shall not be amiss to give some taste of and in both wee shall observe how Satan doth not so much use as abuse Scripture I. In matters of doctrin 1 For the establishing of the Head-ship of the Church in the Pope the ordinary Papists have found a Scripture in Joh. 21.16 where Christ saith Feed my sheep I answer First that place speaks not of any Head-ship or Spiritual government but of feeding by the Word and Sacraments which the Pope never doth Secondly it is a commandement not given to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacy but secretly to check him for his three-fold denial whereby he made himself unworthy to be a Disciple Obj. But Peter saith he hath two swords and therefore the Pope hath both Spiritual and Temporal jurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figurative sense And where Peter is commanded Act. 10.13 to kill and eat the Pope may kill and slay and eat up whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dream of a sick man for the Pope if he be Peters Successor must feed the sheep nor feed on them But Bellarmine who would make the world beleeve his wit is thinner hath devised a farre more sufficient place 1 Pet. 2.6 Behold I put in Sion a chief corner stone elect and precious that is the Pope In his Preface to the Controversie De Rom. Pontif. and lib. 4. cap. 5. But what may wee think to reap from him that dares begin his Controversie with so high a blasphemy and lest wee should think it fell inconsiderately from him he takes it up again For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeveth in him shall not bee ashamed must we now beleeve in the Pope And who is this living stone that gives life to all that are built upon him besides Christ himself None can arrogate it to himself or attribute it to another without high blasphemy Therefore I conclude this point boldly affirming that the Devil could not more impiously abuse this place than hath blasphemous Bellarmine 2 For the point of Justification by Works is alleadged that place of James 2.21 wherein they adde unto the text 1 A false gloss by works of the Law 2 A false distinction saying that they justify as causes whereas we grant that as effects they justify that is declare a man to bee justified So did Abrahams works declare him to be just and this is not the justification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3 In that great sacramentary controversy they alledge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratively spoken as often to writhe that into a figure which is spoken literally and whereas they exclaim against us for denying the words of Christ as Hereticks wee are far from denying Christs words but disclaim their false meaning which destroies the Scripture seeing Scripture stands not in words but in sense 4 To establish the false Doctrin of Free-will they furnish themselves with that place in Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what do they else but imitate the Devil in cutting off that part of the Text which makes against them for in the next verse it followeth The heart of man is deceitful above all things who can know it shewing that man in himself is utterly destitute of all grace 5 For the Jesuitical trick of equivocation or mental reservation they have Scripture and Example Joh. 1.21 they asked John if hee were a Prophet hee said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet than John therefore John equivocated Answ Whatsoever was the true meaning of the Question that John answered plainly unto If they meant to ask him if hee were that singular Prophet whom they fancied to come together with their Messiah hee truely answered No. If hee were any of the ancient Prophets who were long before Christ hee truely answered in that sense No. If hee were a Prophet by his proper office hee truely answered no. For howsoever he was by grace and power a Prophet being sent of God to
through sleep of soul or body the Angels watch over our safety Matth. 2.13 Joseph was a sleep and thought not of that danger which was even upon him by means of Herods cruelty but even in that sleep the Angel watched and admonished him by a dream both of the danger and the means to escape How great a comfort is it that when wee see such difficulties between us and our desires as wee can never overcome then wee have Gods Angels present to do it to our hands Mark 16.3 when the good women that came to imbalme Christs body were very much troubled how to come to his body and asked who shall roul away the stone for it was a very great one when they looked they saw the stone rowlled away and it was done by the Angel as Matthew hath it Gods Angels rowl away all stones and impediments and make our way smooth to all good duties No less comfort is it that when Satan begins to insult and makes as if hee would trample upon us wee have a stronger guard about us any one of the Angels being as able to shut the mouth of this roaring Lyon as they were to shut the mouths of those hungry Lyons into whose den Daniel was cast And for the further strength of our faith and comfort in this Doctrin the Scripture notes three things further concerning Angels worth observing 1 Their wisdome and providence in pitching about us so as wee lye open no where Exod. 14.19 when Israel was gone out of Egypt the Angel of the Lord who went before them to lead them out now removed and went behind them because now Pharaoh and his people pursued them The power of the Angel was no lesse if hee had stayed before them as hee was being Christ himself but for the comfort of Israel and our instruction the Angel changeth his place and stoppeth between them and the danger 2 Their uniting of themselves and strength for our safety one of them readily will help another in helping us Dan. 10.13 one Angel being resisted by the Prince of the Kingdome of Persia Michael one of the chief Princes came to help him who whether hee were an Angel or as it is more likely the Prince and Lord of the Angels even the Angel of the great Covenant Christ himself it is every way full of comfort 3 Their patience towards us who if they should bee gone from us as often as wee by sin provoke them wee should perish every moment But as God is long-suffering so hath hee charged his Angels to bee and therefore they wait still for our return and rejoyce in the repentance of sinners Luke 15.10 and abide in their charge and ministery still Vse 2. Again this doctrin is a ground of manifold instruction 1 Hath God afforded us the Ministery of Angels then note the priviledge and preheminence of Gods children whose nature being assumed by the Son of God gives it dignity above the Angels who are the ministers of our humane nature in the head and members Angels are indeed called the Sons of God but that is by creation Christ never gave them this honour to call them brethren Nay there is a nearer conjunction between Christ and us than between Christ and the Angels which conjunction doth priviledge us with their attendance 1 By reason of his conception and incarnation taking on him the seed of Abraham and not of the Angels by which hee becomes flesh of our flesh 2 By reason of his Spiritual contract taking us to be one with himself by which we become flesh of his flesh and so nearly set into him as the Angels cannot be who are not members of this Head as the elect be Christ indeed may bee called their Head but as a Lord and Commander nor by such Spiritual union as is between Christ and the Christian Herein we may see the love of God in setting his Angels to be our keepers The more noble potent numerous and diligent the custody is the more is the care and love of the thing kept How great thanks therefore owe wee unto our God who notwithstanding he is daily offended with our sins yet affords us the ministry of his Angels Who and what am I that God is so mindful of me that he should give so many glorious Creatures charge over me that he should give me such a priviledge that even the holy Angels whose dwelling is in Heaven and see the face of God who are all spirit and no flesh who are free from all sin and misery should so narrowly attend me a lump of earth a peece of flesh compassed with so many sins and miseries as I can look no way either before or behind them David in the eighth Psalm burst out into the praise of God when he considered that God had afforded man the use of Birds Beasts and Fishes O Lord saith he what is man that thou art so mindful of him and hast preferred him over the works of thy hands How much more should we when we see our happiness by the ministery of the glorious Angels 2 Let us learn hence to look to our conversation because of the Angels 2 Cor. 11.10 for they are our keepers and observers they see all the good and bad we doe and we doe not speak any thing without many witnesses Sin makes God take away our hedge Isa 5.5 it grieves the Angels of God and lays a man naked to all his Judgements Shall we willingly offend them from whom under God we receive so great and daily comforts If we did beleeve or weigh this doctrine we would not but because wee see not God nor his Angels we love neither nor fear to offend either 3 Let us beware of wronging the Children of God even because they have the protection of the Angels To rise up against any of them is to rise up against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heavenly Father and thou provokest the Angels against thee It the Sodomites rise up against Lot the Angels will save him and destroy them It Balaam will goe to Curse Gods people he shall have an Angel against him with a sword drawn ready to kill him 4 Learn wee to give God the honour of our salvation and safety when wee have avoyded any danger publick or private It is not by chance nor by our providence and policy but Gods charging his Angels to save and keep us Daniel did rightly ascribe his deliverance to God by the ministery of the Angel chap. 6.22 My God saith he sent his Angel and shut the Lions mouth 5 To be partaker of all this comfort these means are to bee used 1 Become a godly man Psal 34.9 The Angel of the Lord pitcheth his tent round about them that fear the Lord. Heb. 1.14 They are ministring Spirits to the heirs of salvation 2 Hold on in a godly course keep thee in thy ways in the duties of thy Calling general and
He was an eminent type of our Jesus or Joshua whose voyce speaking in the Scripture the Book of the Law we must attend unto in all things Joh. 5.39 Search the Scriptures and our Saviour said to the Sadduces Yee erre not knowing the Scriptures plainly affirming that the Scriptures rightly known were a sufficient fence from all errour Luke 16.29 They have Moses and the Prophets let them hear them Matth. 19.4 Christ by Scripture refuted the Pharisees abuse of that Scripture of Moses for putting away their wives Isa 8.20 To the Law and to the Testimony 1 This is true by reason of the perfection of the Scripture Psal 19.7 Reasons The Law of God is perfect so perfect as man and Angel are accursed that shall adde unto it Prov. 30.5 6. Every word of God is pure a shield to those that trust in him put nothing unto his words lest he reprove thee and thou be found a lyar It is a perfect Canon or rule which as a straight line shews the crookedness of that which is not strait It is a touch-stone and trial of all truths It is a perfect Law which is an universal Judgement to direct all and for all to bee led by which live under it It is perfect in the effect 2 Tim. 3.16 It is profitable to teach to improve to correct and instruct in righteousness and to make the man of God perfect Obj. The Apostle saith it is profitable but not that it is sufficient alone Ans We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improving and makeing the man of God perfect therefore it is sufficient and perfect 2 In the Scripture we have the voyce of God speaking from Heaven than which voyce no voyce of man or Angel can be more clear or manifest Prov. 2. â— Out of his mouth cometh knowledge and understanding His wisdom in the Scripture is above Salomons in answering all dark and deep questions and no caâ—e can be propounded which hath not there his satisfaction and determination Object But the Scriptures are a dumbe Judge and cannot determine Controversies Ans 1. We give earthly Kings leave to give definitive sentence and judgment in cases by their writing by which numbers who never heard their voyce but read the writing understand their meaning and shall we now call them â—â—mb Judges or shall we deny this priviledge to the King of glory to determine by writing but wee must blasphemously account him a dumb Judge 2 The Scriptures are not a dumb Judge but a speaking Judge Rom. 3.19 That which the Law speaketh it speaketh to them that are under the Law Heb. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have forgotten the consolation which speaketh to you as children Joh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking Judge and gives to it self a mouth and a voyce and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cries out concerning Israel c. 3 How doth their Speaking-Judge determine all Causes in Christendom delated unto him at Rome but by Writing and Bulls and Breves and yet hee scorns to be counted a dumb Judge 3 That is the noble and infallible Judge of all Controversies to which all flesh must stand which hath his authority of himself no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it self to bee beleeved because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeal whose judgement can by no means within or without it self be corrupted whose voyce alone cannot erre or be led by passion affection or respect of persons but is an unchangeable truth as God himself is the Author of it In every Common-wealth the fittest decider of a Controversie in the Law is the Law-maker the King himself the same is also true in the Church 4 Christ himself decided all Controversies by Scripture so did the Apostles so the ancient beleevers brought all their doubts to the Scriptures after their example Vse 1. This serves to discover the wickedness of the Church of Rome who 1 That they may be Judges in their Causes and 2 To avoyd the light of Scripture which they see so direct against them flie the Scriptures as an incompetent Judge of the Controversies of Religion between us and in stead of the Scriptures they appoint us four Judges the authority of all which is superiour by thâ—ir doctrine to the authority of Scripture ¶ I. The first Judge is the Church for that say they is to judge of the meaning of Scripture and but for the authority of the Church wee could not know which were Scripture Ans 1. We ask what they mean by the Church They say the Catholick Church But that is impossible to be Judge upon earth because it is a company of all the elect in Heaven and Earth which never was on earth at one time Then they say the visible Church But what if the Church bee not visible sometimes as in Elias his time or be in the Wilderness Then they say the Roman Church which hath ever been visible these fifteen hundred years Now we know our Judge and how our cause is like to goe in which it is a party But 1 It is not the Catholike Church unless a finger can bee an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselves Catholikes 2 That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamental errors as Idolatry Justification by works and the like which yet are maintained by Romanists 3 Wee hold that the Orthodox and true Church is 1 A witnesse and keeper of the Scriptures but a jewell hath his price and excellency from it self not from the keeper 2 Having the Spirit of Christ the Church can discern true Scripture from false and supposititious writings but this by the help of Scripture as a Goldsmith by the touch-stone can discern gold from other metals but hee makes it not gold but onely tries it so to bee 3 It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or Cryer manifests the Kings pleasure but it receives no authority from him 4 The true Church is a ministerial interpreter as having the gift of Prophecy but tyed to interpret and judge of Scripture by Scripture Christ is a magisterial interpreter But that the Church on earth should have authority over Scriptures is too unreasonable 1 It is to prefer mens voice and testimony above Gods 1 Joh. 5.9 If wee receive mans testimony the testimony of God is greater Joh. 5. ult If yee will not beleeve Moses his writings how will yee beleeve my sayings as if hee should say If yee beleeve not Scriptures my testimony will do you no good
True it is That our Saviour said I receive not testimony from man that is I need no mans testimony for John gave witness to Christ no more doth the Scripture in it self For Christ was the light whether John witnessed to it or no so is the Scripture the Word of God whether the Church bee witness or no. But wee admit the Church to give witness but not authority see it in a familiar example A man owes mee money I have a bond and witnesses hee denies it I produce the bond and the witnesses that clear the matter and affirm the bond to bee his act and lawful do these now make the bond true or the debt good or onely clear it so to bee for if they should not witness the debt and bond were true Even such is the witnesse of the Church to the Scripture 2 The voice of the Spouse is inferiour to the voice of the bridegroom and howsoever a man may bee moved by the Church to hear the Scripture if hee bee unconverted as Augustine being a Maniche yet a man indued with Gods Spirit and the gift of faith esteems the Scripture for it self above all the words of all men as Christ himself at length was of far more authority than the woman of Samaria when the men thereof said to her Now wee beleeve not for thy word but because our selves have heard him So as when wee have the Papist asking us as every one of them doth when the Word hath put them to their shifts But how do you know Scripture to bee Scripture but by the Church wee must answer by the Scripture taking with us the help of the Church and especially by the Spirit of God revealing the truth unto us for the sheep of Christ hear his voice and follow him And when wee aske the Papists how they know the Church to bee the Church or where it is some say it is here some there some hold us off with one mark some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must bee the determination which the Scripture determines 3 The Church cannot bee judge because it must bee judged by Christs voice and not bee a Law unto it Common-wealths must receive Laws from the Prince and not the Prince from his people and as it is in bodies politick so in the mystical body of Christ And as in the natural body the head ruleth the members not contrarily so is it here 4 How absurd is it to affirm that that which is subject to error must bee judge and superiour to that which is free from it But the Church may erre even the true Catholike Church on Earth may erre and doth when it departeth never so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for every man may erre and therefore that which consists of every man even the Apostle was compassed with infirmity Besides the main difference between the Church militant and triumphant is that one may erre the other is quite freed from error II. The second judge and decider of controversies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1 They consent not among themselves and seldome agree in the same sense 2 They borrow all the light and truth they have from the Scripture as the stars from the Sun 3 All their doctrin must bee judged of by Scripture and only so far received as they agree with it 4 They all present their writings to bee examined by Scripture and so many things in them are truely judged erroneous even in the best of them If I speak let none hear me but if God speak woe to him that hears not It must not go for current This saith Augustine Aug. Epiâ—â— 48. ad Vincent Donatistam or that saith Donate but This saith the Lord. 5 The Interpreter of Scripture must bee divine and infallible as it self is and certain but the Interpretation of Fathers is humane infirm sometime according to passion or contention so as often even by Bellarmines often confession they speak minus cautâ— the best of them wrote Retractations and other things being old than they did being young Seeing therefore there is no stability in Doctors let Christ bee acknowledged of us the chief Doctor of his Church Matth. 23.8 One is your Doctor even Christ III. Their third judge and decider of controversies are Councils which say they is the Church representative but these are as unfit to be Judges of the Scripture as the former For 1 Even the general Councils disagree among themselves in interpreting Scripture as might bee seen in a number of places 2 The Popes Canon Law it self affirmeth that all the Councils except the four general namely the Nicen Anno 332. Ephesius Anno 450. of Chalcedon Greg. lib. 2. Epâ—st 210. Anno 456. and of Constantinople Anno 386. may erre and although it blasphemously equal the four Councils to the four Evangelists yet wee know that even these have erred For that Nicene general Council determined there should be at any case but one Bishop in one City which is against the Scripture Act. 20.28 Philip. 1.1 The twelfth Canon of that Council condemned all kinde of war among Christians The thirteenth Canon holds the necessity of the Eucharist as the necessary viaticum or provision of a Christian at his departure Also it erred in the matter of Ministers marriage stayed by Paphnutius And the Constantinopolitan Council gave all equal honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselves generally hold to be a great error and yet perhaps was none Aug. lib 2 de baptism contra Donatist c. 3. And the consent of Ancient Fathers is that Plenaria Concilia universal and Oecumenical councills may err be mended by later Councils 3 There was a true sense and interpretation of Scripture in the Church before any of these general Councils The first general Council was the Nicene wherein were three hundred and eighteen Bishops gathered by Constantine the Great against Arrius but this was not till the three hundred twenty eighth year after Christ and was there not all that while the gift of interpreting and judging of Scripture that now we must seek a new means erected so many hundred years after the Apostles 4 The Councils themselves determined by the Scriptures of the Scriptures as the first Nicene general Council where Constantine enjoyned and accordingly they determined all according to Scripture It seems in those daies the Scriptures were above Councils and since Councils and Decrees of men got wings to fly above the Scriptures it was never well as one of themselves speaketh Well may we now say with Nazianzen who therefore avoyded all meetings of Bishops quod nunquam ullius Concilii bonum foelicem exitum vidisset yet he
had seen some which the Papists stand unto And we also seeing the gross errours of Councils as that ancient Council of Carthage under Cyprian appointing rebaptization to such as were baptized by Hereticks the second Ephesin Council in which were more than three hundred Bishops is called by Leo himself living in Theodosius his time Conciliabulum latrouuns a den of Theeves the second Nicene Council appointed Images made by mans hand to be worshipped a most gross error and Idolatry The Romane Council under Pope Stephanus condemned Pope Formosus and all his Decrees and the Council of Ravenua condemned Stephanus and restored Formosus One of them must needs erre The Council of Constance appointed a number of gross errors as that the Cup should bee taken from Laickes that faith given to Protestants under the Emperours promise and seal is not to be kept c. and it condemned a number of John Hus his Articles which were orthodox and consonant to Scripture The Council of Trent was a sink of all Antichristian errours now we I say seeing such gross errors of Councils may not or ought not we with the ancient Fathers appeal from Councils to the holy Scripture Jerome on Galath 2. saith The doctrine of the Holy Ghost is that which is delivered in Scripture contra quam si quid statnant concilia nefas duco If Councels determine any thing contrary thereunto I account it abhominable Aug. l. 2. de bapt cont Don. c. 3. And Augustine being pressed by the authority of the African Council at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other we may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainly Plus credendum est simplici laâ—co Scripturam proferenti quam toti simul Concilio We must more beleeve one poor simple Lay-man that bringeth Scripture than a whole Council I will adde nothing of the Romish trick of falsifying the Books of Councils and corrupting changing adding and detracting from the Canons which makes them yet more uncertain and insufficient to rule the Scriptures by this might be instanced in the Nicene and Milevitan Council and others but the further dispute hereof belongs to the Schools IV. The fourth Judge to decide all Controversies is the POPE himself for they have but fumbled all this while and now they deal plainly for when they pretend the Catholick Church Doctors Councils they mean all Romish for with the Rhemists the Catholick and Roman faith is all one Rhem in Rom. cap. 1. vers 8 Gregory de Valentla saith By the Church wee mean her head the Roman Bishop Bellarmine hath these words The Pope himself without any Council De Christo lib. 2. cap. 2â— may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonical Scripture and that he may dispense 1 Against Gods Law 2 Against the Law of Nature 3 Against an Apostle 4 Against the New Testament Now that the Pope cannot have authority at his pleasure to judge the Scripture is plain 1 Because a Council is above the Pope Gerson Aâ—neas Sylv. as the most and ancientest of Papists beleeve and two general Councils of Constance and Basil decree and that the Council hath power to restrain yea and depose him and so hath done And yet a Council as wee have seen wanteth this authority over the Scriptures Bellarmine would not beleeve or approve it but for the observation of the Church and common opinion Now the Sorbonists of Paris deny it 2 Because we know the Pope can erre in his Chair in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Sirycius thus interpreted it To bee in the flesh is to be married therefore the Priests must not marry John 6.53 Except yee eat the flesh of the Son of man and drink his blood ye have no life in you Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation and therefore it must bee given to Infants Luke 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope Nay they have not onely erred many of them but been gross and wicked Hereticks Liberius Pope about the year 350. was an Arrian and subscribed to the unjust condemnation of Athanasius and afterwards as a obstinate Heretick was deposed Honorius the first Anno 626. was an Monothelite held that Christ had but one will and so but one nature and for this Heresy was condemned in three general Councils In the year one thousand four hundred and eight at a Council held at Pisa consisting of a thousand Divines and Lawyers two Popes were deposed at once to wit Gregory the twelfth and Benet the thirteenth the tenor of whose deprivation calls them notorious Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church What must wee obey in error scandal and Heresy or can the Pope alter the nature of that which is false and make it true 3 When there were two or three Popes at once and none knew which was the right Pope or the chief Pastor whither should men go for their determination of controversies in Religion or when themselves disagree in interpreting Scripture how can wee know which of them to lean unto See an example Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Some Popes understand it of Peters person some of Peters Chair which they say is at Rome some of Peters Confession Wee have all unerring Popes maintaining these several interpretations how shall wee chuse the best what upon a Popes word every one of them hath that Therefore there must bee a superiour Interpreter and more infallible namely the Spirit of God in the Scriptures 4 How know we he hath any authority over any other Bishop seeing the Scripture gives him none How may wee know hee is not carried by affection seeing hee is a party in the Churches controversies and by Canon cast our from being a Judge How know wee no appeals lye from him seeing the Fathers have appealed from Councils which are above him How can wee know that hee sits in Peters Chair upon earth Cathedram in coelo habet qui intuâ— docet corda Aug. seeing the Father hath taught us That hee sitteth in Heaven who inwardly teacheth mens hearts Therefore wee renounce all such corrupt Judges and lean to the uncorrupt Scripture Vse 2. Secondly seeing the Scriptures are the best Commentaries of themselves and the Judge and decider of all Doctrines and Controversies Ministers that would stablish truth of Doctrin must bee careful to prove and justify all their collections of Doctrin out of Scripture for thereby they settle the faith of their people upon a sure ground of faith and manners all other
over them but his Vicar neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law Or if a man come to read out of custom and coldly without fervency and love experience will tell him though thus he read much his profit shall bee but small 3 With repentance and faith and a good heart 2 Cor. 3.14 when the heart of Israel shall be converted to the Lord the veil shall be taken away this veil is natural ignorance and infidelity VVhere the former is no marvel if the word read and known be not understood as a blind man cannot see the Sun shining in his strength VVhere faith is absent and is not mingled with the word it must needs become unprofitable Impossible it is that the wisdom of God can dwell in a wicked heart no man puts precious liquor into a fusty cask This is the cause that men of great learning want sound understanding because they want sound conscience Hos 14.10 The ways of God are right but the wicked fall in them 4 With a purpose not only to know but to practise Joh. 7.17 If any man will doe my will he shall know whether my doctrine be from heaven The scope of the Scripture is not only to beleeve in the Son of God but to walk in the obedience of faith Now if men read over all the Bible an hundred times either for knowledge only or for vain-glory or to advance themselves into preferments or to oppose the truth as Hereticks and Papists doe no marvel if they never attain the true sense of them 5 With prayer for the Spirit to lead us into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is only able to acquaint us with his own meaning If any man want wisdom he must ask it of God Jam. 1.5 so did David Psal 119.18 Open mine eyes that I may see the wonderful things of thy law Is it any marvel that they who flie the judgement of Gods Spirit and stand to the Church Pope Councils and only swallow that sense which they give and never look after Gods Spirit should miss of the true meaning of the Holy Ghost and fall into and tumble in a number of errors and heresies To these might bee added meditation diligence keeping of order and time special application and the like These things let them be brought to the reading of Gods Word and no man shall lose his labour hee shall bee taught of God who hath promised to reveal his secret to them that fear him So much of the qualification of the person II. Now follow some rules which a person thus qualified must learn and keep by him to try when a Scripture is wrested or no. Rule 1 The first is that in our text conference of Scripture there the Spirit of God by plain places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it self and so made the people to understand as Junius noteth out of the original So the Bereans having heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the Old Testament Thus the Apostles themselves teaching Christs resurrection Acts 2.16 prove it out of the Old Testament viz. Psal 16.10 Thou wilt not suffer thine holy one to see corruption And to prove that those words cannot be meant of David himself he appeals to another testimony in 1 King 2. where it is said that David slept with his fathers and lay buried in his Sepulchre and so saw corruption This is a special way whereby the Scripture giveth wisdom to the simple Psal 19.7 And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places to exercise mens senses and try their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many pervert the Scripture to their own destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they hear Christ say The Father is greater than I and other such sayings to hold to the death that Christ is not true God co-essential and co-equal with his Father but that they doe not compare this with other places as Job 1.1 That word was God Philip. 2.6 He thought it no robbery to be equal with God Rom. 9. which is God blessed for ever And consequently that the former place speaks of his Human nature the latter of his Divine nature How could the Papists suffer shipwrack of faith and Heretically erre in the foundation of Religion teaching justification by the works of the Law out of Jam. 2.21 Was not Abraham our father justified by works but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 We are justified by faith without the works of the law and Tit. 3.5 Not by the works of righteousness which we had done but according to his grace he saved us Which places being compared shew that one speaks of justification before God as Paul the other of justification before men as James the former of justifying the person the latter of justifying the faith of the person When they read such places as these Awake thou that sleepest and Turn you turn you O house of Israel hence they conclude man hath free-will in his own conversion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is only evil continually and it is God that works both the will and the deed c. the reconciling of such places would force them to see that till God work us wee are meer patients and after that acts agimus being moved we move for his grace must not bee idle in us The lewd and disordered Libertine when he reads that wee are justified by faith without works casts off all care of his conversation What can his works doe what need they But he could not thus pervert the Scripture to his destruction if he compared it with such Scriptures as say that faith without works is dead and that faith works by love The reconciling whereof would teach them that although works be excluded from justification yet not from faith they must bee in the person justified though not in the justification of his person This conference of Scripture is either in places parallel and like or in such as seem to be opposed and unlike The conferring of like places bringeth great light to the reader As for example 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing If we would understand what is meant by this nothing compare we it with Gal. 5.6 In Christ Jesus neither uncircumcision availeth any thing nor circumcision where nothing is to avail nothing and is not referred to Circumcision or uncircumcision it self but to the person it is
of his love so every promise of Satan is a token of his malice An example of the Devils faithfulness we have in our own Chronicles In the reign of Edward the first when the Welch-men rebelled their Captain resorted to a Conjurer for counsel whether he should goe on in the intended warre against the King or no yes said the Devil goe on in thy purpose for thou shalt ride through Cheap-side with a Crown on thy head and so he did indeed but it was cut off and he was carried in triumph as a prey to the King This may justly reprove and shame many professed Christians that will scarce give Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his love and tending to our eternal happiness with himself Many will not bee brought to hear them many hardly when they have nothing else to do and many hear them as things not concerning themselves for then would they take more delight in them But if Satan promise any earthly Kingdome or profit hee hath our ears our hearts at command all our speech runs upon the World our desires and hopes are for earth and earthly things and being thus earthly-minded how expose wee our selves to Satans assaults and offer our selves to bee won by his most treacherous promises Vse 2. This teacheth us what to think of that Doctrin and Religion that teacheth men to be Promise-breakers what may we think of it but to bee a treacherous unfaithful Diabolical Religion But such is the Romish Religion as wee may easily see in two or three instances 1 In that Article of the Council of Constance That Faith is not to bee kept with Hereticks that is Protestants and so brake promise with John Hus who had not the Emperours onely but the Popes safe-conduct Against the Examples of good Joshua who kept Promise though rashly made with the Gibeonites and with the Harlot of Jericho and of David who kept Truth and Promise with Shimei a seditious and cursing wretched Traytor 2 The Church of Rome teacheth by the Doctrin of Equivocation to break the Promise of a lawful Oath before a lawful Magistrate and teacheth the lawfulness thereof But the Scripture condemneth a double heart and the deceitful Tongue and proclaimeth woe against them that trust in lying words In lib de fide cum haretic is servanda Jer. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera juramenta sunt intelligenda all leagues and especially Oathes are sincerely to bee understood and condemns plainly such mockeries and dalliance with Promises and compacts by one or two instances as of him that made truce with his enemy for thirty daies and wasted his Enemies Countrey and Camps only in the night and of Aurelianus the Emperour who comming afore a Town Tijana and finding the Gates shut to animate his Souldiers with great anger said I will not leave a Dog in the Town they hoping for the spoil beestirred themselves to Ransack the Town but being won hee would not give them leave to spoil it but bad them leave never a Dog in it and let the goods alone This was but a dalliance condemned by the Papist himself and yet had more colour of truth than Popish Equivocation can have 3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes exempting subjects from obedience and putting Swords Dags Daggers Powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and Devillish Doctrin Vse 3. Wee see also what house treacherous and deceitful persons descend of such as care not how much they promise and how little they perform men most unlike unto God and resembling their Father the Devil who is most lavish and prodigal in his promises when hee knows hee hath neither power nor purpose to perform men of great tongues which swell as mountains but of little hands not performing mole-hills Of these Solomon speaks Prov. 25.14 Hee that glorieth of a false gift that is speaketh of great things that hee will do for his Neighbour but failes in the accomplishment is like a cloud and wind without rain A Cloud seems to offer and promise Rain but the winde takes it away and frustrates a mans expectations And the same is true of all windy Promises Which wee must carefully avoid and use these rules against slipperiness in promise 1 If a man would bee like God who cannot lye in his promises hee must strive against it But Satan is a Lyar from the beginning and the Father of Lyes and Lyars 2 Faithfulnesse in contracts is the sinew of humane society which Satan would have crackt that hee may bring all to confusion 3 The Heathens that were given up by God to a reprobate sense are branded with this mark they are truce-breakers Rom. 1.31 4 It is a mark of a man in the state of grace who hath obtained remission of sins that in his spirit is no guile Psal 32.2 5 A note of a man that shall dwell in Gods holy and heavenly mount is this hee speaks the truth from his heart Psal 15.2 and Revel 14.5 They onely shall stand on Mount Sion and sing before the Throne who have no guilt in their months Especially wee must bee careful of two promises whereof God and the Congregation have been witnesses as 1 That of Baptism which wee must have a special care to look unto for if wee fail in keeping touch with God no marvail if wee fail with men 2 That of Marriage which the Prophet calls the Covenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is delivered unto mee and to whomsoever I will I give it The Devil like a desperate man that is sure in this bout to kill or bee killed laies about him with all the skill and strength hee hath yea hee is put to his shifts so as no base or mischievous devise comes amiss by which hee may either in fair combat or cowardly attempts oppress his adversary and that which hee cannot do by strength and power hee will attempt by falshood and lies which hee heaps up here together most like himselfe the Father of lies that stood not in the truth And here he challengeth the power and glory of the World to bee his 1 In Possession 2 In disposition First Hee affirmeth it to bee his but not directly but indirectly by Gift It is delivered unto mee But this is a most notorious lye for the earth is the Lords and all that therein is the world and all that dwell therein Psal 24.1 and Deut. 10.14 Behold the Heaven of Heavens is the Lords thy God and the earth with all that therein is And where read wee that ever hee committed these into the hand of the Devil Object 1. Joh. 14.30 Hee is called the Prince of
of words and sharp reproaches unless there bee added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures even the Devil himself not contenting himself by his power to repel him which Satan now beginneth to feel unless also by the power of the Word hee convince him and thereby award the dart and break the temptation into pieces Which must bee our rule in dealing with vain and jangling adversaries not to answer them according to their foolish disposition or provocation not to bee like them in frowardness or stifnesse in heat and perversnesse but to answer them with words of Wisdome with sound matter and moderation both to convince them and beat down self-conceit in them which is the meaning of those two Precepts Prov. 26.4 5. which seem contrary but are easily reconciled by the due respect of persons places times and other circumstances Ever remember one rule that no adversary suppose the Devil himself is to bee answered by affection or passion but by judgement and sound reason Yea if wee have no hope to win our adversary or do him much good as Christ had none of the Devil yet wee must testify to God and his truth for the confirmation of our selves and others The testimony alledged is out of Deut. 10.20 Thou shalt fear the Lord thy God thou shall serve him and Deut. 6.13 An universal and affirmative precept by which every creature is bound to his Creator and him alone to perform Divine worship unto him And it is aptly applyed by Christ to this dart of Satan For it implyeth 1 That hee himself as now standing in this conflict with Satan is a creature of God as hee is man though otherwise as God hee hee equal to his Father As man hee is subject to the Law and to this precept among the rest 2 That Satan is not God as hee pretendeth by his unjust claimes nor any way equal to God 3 That therefore neither must hee being a creature give the least divine worship from God nor hee that thus claimes it can by any means bee capable of it 4 That the Scriptures of God reserve unto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether hee would give it him or no but holds him to the Scripture which upholds his Fathers right Quest But why doth our Saviour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Saviour 1 Changeth Moses saith Thou shalt fear Christ saith Thou shalt worship 2 Addeth for Moses hath not the word only which is of Christs putting to that text Answ 1 Here is some difference indeed in words but not in sense and therefore it is no corruption of the Text nor letting out the life of it which stands not in the words but in the true sense 2 Our Lord both in great wisdome changeth the word fear into Worship and just cause for 1 Moses useth fear which is a general word in which is contained all such Divine duties as godly men ought to perform unto God and our Saviour mentions one special which is included in that general which thing Moses speaks as well as he in the general as he that commands a whole commands every part inward and outward 2 Hereby our Saviour aptly meets with Satans temptation If thou wilt worship me he useth the same word not tying himself to Moses his words but keeping the sense but to Satans word and 3 He noteth the nearness and undividedness of Gods fear and his worship as where the cause is there will bee the effect so true fear and worship goe together where one is there will be the other and for this cause one is put for the other not here only but elsewhere as Isa 29.13 Their fear toward me was taught by the precept of men Christ alleadging it Mat. 15.9 saith You worship me in vain As for the word only added which is not in the Law it no way addeth any contrary or diverse sense to Moses but only expoundeth or giveth a fit commentary to the text and speaketh that plainly in one word which Moses doth in more as Deut. 2.13 Thou shalt fear the Lord thy God and serve him and walk after no other gods which is all one with our Saviours Thou shalt serve him only As he that saith The King is the supream Governour and none but hee saith in effect The King is the only supream Governour 3 Christ and his Apostles had a priviledge in alleadging Scriptures without error and were inâ—aâ—â—ble expounders as well as alleadgers 4 This alteration of words is made by Christ to warrant us that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we being not tied so strictly to words as to sense For otherwise all our Sermons and Expositions which serve to beat out the true sense of Scriptures and apply it to several uses might be condemned as idle additions to Scripture which is blasphemous 5 To warrant us that Principles of Religion expounded by warrant of Scripture are truly interpreted though the Scriptures in so many formal words express them not As for example In the Doctrin of Justification by faith we say we are justified by faith only before God here the Papists exclaim on us as accursed Hereticks because we read not the word only in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Ephes 2.8 By faith without works which exclusive is all one as to say only by faith as our Saviour interprets the exclusion of other gods by the word only As if I should say I did such a thing without help is it not all one as to say I only did it If Christs interpretation be true and warrantable so must ours in the point of justification And if the Devil himself had not yeelded to Christs allegation he might have said Thou thrustest in the word only and addest to Gods Word and therefore art not the Son of God But the Papists deal more impudently with us than the Devil did with Christ who said no such thing but yeelded to evidence of truth which they will not In the precept it self are three things 1 The person 2 The matter 3 The object 1 The peson thou the whole man and person which consisteth of a body and soul thou any reasonable Creature that challengest God to be thy God 2 The matter shalt worship and serve Worship is two-fold Civil or Divine I. Civil is a prostrating or bowing of the body or any outward testification of an high and reverent respect of man And this is due to men two ways 1 Of duty when men are to bee
his glory And wee must fight against them and take part with our God for his right and as soon joyn our selves with Pagans and Infidels as with Papists one of their worships being every way as Idolatrous as the other I know there is difference in the persons whom they represent in the image between Peter and Paul and between Jupiter and Mercury But in the thing there is no difference divine worship given to an image of the one being as hateful to God as that which is given to the other Object 2 Wee worship not the image but God in the Image nor the Saints themselves but God in the Saints honour done to Gods friends is done to God himself So the Rhemists say As the worship of Image of Antichrist is the worship of Antichrist himself so the worship of the image of Christ is the worship of Christ himself In Apoc. 12.6 Answ 1. I answer 1 After the same manner the Gentiles maintained their Idolatry who instituted idols ut admoneamur divinae naturae to put them in minde of God 2 It is false which they say for they worship the images and Saints themselves as appeareth evidently in their fore-named services 3 God will bee honoured in such signes and means as himself hath appointed and not condemned neither hath hee more condemned Image-worship than his worship in an Image Besides whatsoever the Rhemists say God hath appointed what honour to give to his friends and hath denyed to give this honour to any of them Isa 42.8 All will-worship is condemned Col. 2.23 No Worship pleaseth him that is not commanded in his Word Matth. 15.9 4 Thus might they defend the most gross Idolatry as ever was as for example Jehu Worshipped God and was zealous for the Lord of Hosts 2 King 10.16 but hee Worshipped God in the two calves at Dan and Bethel for it is said v. 31. he departed not from the sins of Jeroboam Hee might with Papists have said Why I Worship no Calves but God in the Calves Yet hee was an Idolater The Samaritans and Assyrians in Samaria feared God and served their Images 2 King 17.28.33.41 that is served God in images But they were not thereby freed from horrible Idolatry for which God cast them out Judg. 17 Micha worshipped the true God in an Idol and could say as much as the Papists I worship not the Image but God in the Image for vers 3. the silver was dedicated to the Lord to make an Image and vers 13. now the Lord will bee merciful unto mee seeing I have got a Levite in my house And yet hee was a gross Idolater Exod. 32. the Israelites worshipped not the Calâ— but God in the Call for 1 They proclaimed holy-day to Jehova not to the Call ver 5. 2 The thing they desired was only some visible presence of God to go before them now in the absence of Moses vers 1. 3 They could not bee so sensless as to think that an Idol which had eyes and did not see and feet but could not walk could go before them but that God represented thereby and reconciled unto them should go before them 4 When they said These bee thy Gods Oh Israel which brought thee out of Egypt could they bee so blockish as to think a dead Idol made but the day before could bee that God which brought them many weeks before out of Egypt when it had no being Therefore by a figure of the sign put for the thing signified it is thus meant This is in honour of the God that brought thee out of Egypt Obj. They forgat God Psal 106.20 Ans It cannot be meant of all memory of God but that they forgat their duty and obedience to God together with Gods express Commandement to the contrary Yet was this condemned by God and revenged by Moses as an high Idolatry 5 It is false which the Papists say that they worship not the Image but God in the Image their common practice is to invocate Images to trust for good from them to vow offer and goe in Pilgrimage to them and make sure of protection from them This is the honour of Images to the great and high dishonour of God 6 The Papists themselves after all their flourishes are glad to leave this practice as which they had rather hold by way of dispute to toyl the Protestants than in sound judgement to help themselves Exam. Concil Tâ—id part 3. Chemnitius writes of George Gassander that after long dispute and strife to varnish over invocation of Saints he concluded thus Ego in meis precibus non soleo Sanctos invocare sed invocationem dirigo ad Deum ipsum idque in nomine Christi hoc enim tutiùs esse enistimo I for my part use not to call upon the Saints but direct my prayers to God himself and that in the name of Christ for I take this to bee the safer course And Hofmeister a great Papist after he had heaped up many opinions about invocation of Saints concludes in the words of Augustine if that Book De visitatione infirmorum was his Tutiùs jucundiùs loquor ad meum Jesum quà m ad aliquem sanctorum spirituum Dei I speak more safely and with more comfort to my Jesus than to any of those blessed Spirits that are with God And to those that doe not thus may be applied that in Jer. 2.13 This people hath committed two great evils they have left the fountain of living waters and digged to themselves wells that will hold no water I will conclude with the concession of Eâ—â—ius in his Euchiridion wherein he shews that invocation of Saints was not delivered by the Spirit of God in the Old Testament neither in Doctrin nor Commandement nor promise nor example for two reasons 1 Because that people was so prone to Idolatry 2 Because the Fathers were in limbo before Christs passion neither had the blessed vision of God Neither was it delivered in the New Testament for two reasons more 1 Because the Gentiles were very prone to return to their old Idolatry 2 Lest the Apostles should seem to teach their own honour after their death Let us take this Doctor at his word and his reasons as they are though better might be given and only hence inferre thus much If the Doctrin of Invocation of Saints be found neither in the Old nor New Testament with what conscience doe they urge it on the simple under pretence of Scripture If it be said This perhaps is but one Doctors opinion to him consents Asotus a great and learned Jesuite who tells us plainly Non doceri in scripturis sed insinuari Sanctorum invocationem that the invocation of Saints is only insinuated in the Scripture Mark the force of truth in these two great points of Justification granted by Bellarmine and of Invocation of Saints granted by all these great Papists Vse 2. Our doctrin condemns the presenting of ones body at the external Divine worship of any thing
find God sweet to their souls in trials or after them four reasons page 260 Properties of such as to whom Christ will reveal himself three page 77 All promises and threats in Scripture conditional although the condition be not ever expressed page 170 All promises of Satan are miserable soul and deceitful five reasons page 195 Promises of God differ from the Devils how page 196 Profers of Satan all upon some wicked condition or other page 203 Miserable men that accept of Satans profers four instances page 206 Publick persons must especially watch against two things page 4 Publick persons must bee above other careful of Gods glory page 215 Q. QVestion How could Christ be safe among wild beasts page 28 How could Christ be hungry being able to feed so many miraculously page 38 Why Christ took not all infirmities of every particular man three reasons page 39 Why Satan is so restless in tempting three reasons page 45 Whether Christs temptations were in inward motion or external page 48 Why Christ seeing he could would not turn stones into bread five reasons page 74 How to conceive the Word of God by which hee governeth and preserves the Ceatures page 92 Whether St. Matthew or St. Luke observe the right order of the temptations seeing they differ page 100 Whether a man may pray or communicate with an evil man or with a wicked or dumb minister page 108 Whether a man may hear the Word with profit and blessing from a wicked man page 110 Whether Christ was indeed on the pinacle or in vision page 121 How Satan a Spirit could carry Christ his body five considerations page 123 Whether Jonathans action who with his Armour-bearer only set on a whole army of enemies was presumption page 130 Why did not Satan Cast down Christ but saith Cast thy self down three reasons page 137 How Satan is said to fill Ananias his heart Acts 5.3 page 141 Whether it bee not lawful to ask a sign page 174 How Satan can prevail to bring men to worship himself in stead of God ways and means page 207 c. Whether wee may present our selves at Masse thinking to keep our hearts to God page 225 Whether on no occasion we may be present at Masse page 227 Whether the Prophet gave Naaman leave to be present at Idolatry page 228 R. REasons why our Saviour would not yeeld to the last temptation five page 210 Receive nothing from the Devils hand three reasons page 205 Redemption free to us cost Christ dear page 124 Religion set up or held up by bad means is wicked as the Romish page 202 Representation of Satan quick and short three reasons page 187 Restlesness in evil an expresse image of the Devil page 180 Strong resistance of Satan makes him fly four reasons page 235 Means of resisting Satan five page 238 Manner of resistance in five things page 239 Reverence in Gods worship urged six reasons page 229 Riches must not have our hearts four reasons page 98 Romish teachers disarming men of the Scriptures confuted by five reasons page 79 Romish doctrine Idolatrous proved at large page 222 Rules of resisting Satans temptations three page 37 Rules to know when the tempter cometh two page 50 Rules to confirm the heart in the love of God not withstanding outward crosses three page 60 Rules to sence us from using unwarrantable means of our good four page 63 Rules to avoyd seduction by Separatists four page 111 Rules to uphold our selves when Satan would cast us down three page 71 Rules to try whether a Scripture bee wrested seven page 165 Rules of trial whether our obedience be beyond that of the Devils four page 250 Rules to carry our selves free from infection of sin in all places where we come three page 120 S. SAbbath-breakers cast by Gods word notwithstanding all their pleas page 97 Sacrament may be received where open offenders are tollerated page 103 To Sanctifie a mans person hee must set up Gods worship in his heart page 112 The word Satan used by Christ in the last temptation four reasons page 213 Satan cannot hinder Gods Children of salvation he may of comfort page 3 Satans mouth may be stopped but not his malice page 4 Satan an accuser three reasons page 16 Satan tempteth two ways page 21 May allure us cannot force us page 22 Ever taketh us at the weakest three reasons page 42 Cometh to a man two ways page 48 Assayleth the Son of God knowing him so to be four reasons page 50 Aims at four things in his first temptation page 51 In tempting directly opposeth the word of God five reasons page 52 Satan the most eminent and dangerous tempter four reasons page 45 Seeketh ever to blemish the good hee cannot hinder page 63 Inferreth mischievous conclusions upon true premisses four reasons page 64 Never cometh without some stone or other page 70 Alloweth his servants stones for bread ibid. Seeketh chiefly to draw them to sin who have most means against it four reasons page 140 Can tempt but not force us to sin five reasons page 137 His subtilties to be watched six instances page 128 Can alledge Scripture to thrust forward his wicked purposes five reasons page 144 Alledgeth Scripture three ways page 145 Is not content that men sin unlesse they do it most sinfully page 141 In one allegation of Scripture out of Psal 91.11 he hideth eight faults page 147 Never overcome without resistance page 240 Scriptures being our Weapon wee must alwayes have them in readinesse page 80 Scriptures the hammer of Heresies as in six instances page 85 Scriptures how abused to establish errors in doctrin five instances page 149 In practice in many page 151 Scriptures no dumb but speaking Judg. page 158 Scriptures conferred in parallel places page 166 Scriptures collated in unlike places and reconciled in twenty five instances page 167 Scripture most aptly alledged by Christ page 172 Some Scriptures fitter for some to meditate on than others page 173 Security must be watched against after temptation foyled five reasons page 180 Senses must be diligently kept and four rules for the right ordering of them page 188 Service of God must be ruled wholly by God for 1 matter 2 manner 3 end page 231 Service of God two-fold 1 Legal 2 Evangelical page 229 Of Service Evangelical three conditions page 230 Service of God must bee cheerful three reasons page 232 Marks of a good servant of God five ib. Means to be preserved from the service of Satan five page 209 A sign may be asked in four cases page 174 Five vain ends of asking a sign page 175 Three sins above other make men most like the Devil page 181 Sins of Jerusalem the sins of England five instances page 115 Sins of this age fearfully aggravated by our means of grace page 142 Soul liveth by Gods word four ways page 90 Solitary places fittest for temptation two reasons page 14 Directions for solitarinesse four page 16 Spirit of God led Christ
hee also seasonably deliver us What if wee seem to be dead in our graves despised neglected and forgotten one day yea the second yet the third day commeth Hos 6.2 After two daies hee will revive us and in the third day hee will raise us up and wee shall live in his sight This made Abraham hope above hope In waiting I waited saith David that is I continued waiting on God Job after darknesse hoped for light It may bee the third day is not yet come Thou art not yet come to the Mountain where God will provide nor thou art not yet in that extremity which is Gods opportunity Isaac must not sit at home but take a journey of three daies to bee slain hee must not bee sent back the first of second day but the third day yet not before hee bee bound on the altar and the stroke of death a fetching is hee taken from off the wood Is the Lord a killing thee yet trust in his mercy God seemeth indeed not to know his own Children sometimes but to bee deaf at their prayers to have broken the bottle wherein hee was wont to preserve their tears but hee knows us well enough saith Paul 2 Cor. 6.9 though wee think our selves unknown and therefore wee are sometimes as dying but yet wee live chastened but not killed yea killed but not overcome Hee seemeth now to know none better than the wicked but the third day commeth and putteth as great a difference between them as it did between Pharaohs Baker and Butler Gen. 40.13 19. the third day shall lift up the head of the one and restore him to his office but the same third day shall take the head from the other and shall hang the body on a tree for the birds to eat the flesh from it And caused that he was shewed openly Vers 41 Not to all the people but unto the witnesses chosen before of God even to us which did eat and drink with him after hee rose from the dead NOw wee come to the manifestation of Christ his resurrection Which is described first by the persons to whom hee was so manifested set down 1 Negatively not to all the people 2 Affirmatively but to us who were chosen of God to bee witnesses Secondly by the facts of Christ towards these witnesses which are two the former in this verse in that hee admitted them to eat and drink with him after hee rose from the dead the latter in the next verse in that hee sent out his Disciples with commandement to preach unto the people and especially to acquaint them with the Article of Faith concerning his comming again to judge the quick and the dead In which two actions namely of sending out his Disciples and judging of the world his Kingly office doth notably put forâ—h it self And caused that hee was shewed openly 1 It behoveth Christ to make open shew and manifest knowledge of his resurrection It was necessary that Christ should manifest his resurrection for these reasons 1 Because as hee had been openly put to death and openly buried that none could doubt of the truth of either so this being as main a beam as lyeth in all the frame of our Religion it was meet that it should bee as sufficiently cleared and as litâ—le liable to exception as any of the former which it had not been if it had not been as openly confirmed and therefore he would for the space of forty daies Act. 1.3 by many bodily appearances to many credible persons at once and by many other infallible tokens make it evident that the same body which was crucified having the same hands feet and side which were peirced and wherein the prints yet remained even the same finite and circumscribed body which was to bee seen and handled and no other was now raised from the grave and loosed from all the bands of death 2 Because some things remained to bee done by Jesus Christ between his Resurrection and Ascension which craved his manifest presence As 1 Hee was further to instruct his Disciples in the things which appertained to the Kingdome of God namely in all the Doctrin they were to teach and all the Ordinances they were to observe in the external government of the Christian Churches unto the end of the World and therefore the Evangelist sheweth us how Christ begun at Moses and all the Prophets and opened unto them in all the Scriptures the things that were written of him Luk. 24.27 32. and not onely the Scriptures but their eyes and their hearts to understand and bee warmed and affected with the same 2 Hee was to establish and send out into all the world in his own person the Apostles to Preach the Gospel which hee pleased to defer till this time when by his glorious resurrection they might see that all power was given him in heaven and in earth Mat. 18.19 3 Hee was to confirm this their extraordinary Ministery by an extraordinary Sacrament namely breathing upon them and giving them the Holy Ghost Joh. 20.22 that is some smaller measure of gifts as a pledge for the time but directing them also when and where to expect the plentiful pouring out of the Spirit upon them after his departure as it was most miraculously performed in the day of Pentecost after they had a while waited at Jerusalem for the Promise of the Father Act. 1.4 4 Hee was by Miracle to confirm to his Disciples the truth of his Resurrection that they might bee the better fitted to the testimony of it as hee did by that miraculous draught of fish whereby they knew that hee was the Lord Joh. 21.7 12. 5 In that also hee was according to that which the Scriptures had foreprophecyed of him and himself also often foretold to ascend up bodily and visibly into Heaven whence he descended so to shew himself the Son of God and our High Priest lifted up higher than the Heavens Luk. 14.33 cum 51. to open Heaven for us and carry our flesh before hand thither where in the mean time hee maketh requests for us it was meet in the presence of all the eleven Act. 1.9 and they all beholding that hee should openly and according to his body bee visibly and locally taken up as the Angels witnessed Act. 1.11 Now though in these and other regards it was meet hee should shew himself openly yet would hee not so openly shew himself as to all the people but only to such as his wisdome thought fit to behold him Quest But why did not Christ after his Resurrection ride in an open triumph before all the People In all reason it would have made much to the confusion of his enemies and the comfort of his friends It could not have been but if he had risen in the sight of the Souldiers and had gone into Jerusalem among the Scribes and Pharisees into the Temple among the Doctors into Pilates Palace they would all have been stricken down and confounded in the
in prison and at length they see there was no heavenly husbandry in all this Thirdly In confessing our sin and pleading guilty Prov. 20.13 this is the covenant that whereas he that hideth his sin shall not prosper he that confesseth shall finde mercy Psal 32.4 I said I will confesse mine iniquity and thou forgavest me the punishment of my sin Job 31.33 It is too neer joyned to our natures to hide our sin with Adam and conceal it in our bosome or else to sum up all in a word without special grief for any special sin and herein they think they have peace which is but unfeelingnesse But those that belong to God he bringeth them to found humiliation he maketh them sick in smiting them and setteth their sins in order before them like a bill of parcels to the breaking of their hearts and the utter acknowledgement of themselves to be miserable bankcrupts For this purpose he maketh their own Consciences also to be judges of their actions pronouncing sentence of guiltinesse and death against themselves As David Against thee against thee have I sinned and again I am the man and again I have done very foolishly but these sâ—eep what have they dâ—ne The penitent Thief thus judgeth himself we are righteously here To conclude this point he was never truly humbled nor â—ver aright judged himself that is more ashamed to confesse than to commit sin Fourthly After pleading guilty in pleading for pardon as for life and death and as the poor Malefactor condemned to dye câ—ys for mercy and all his hope and longing is for a pardon even so this is noted to bee the practiâ—e of the Church Hos 14.2 3. Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity Take unto you words and turn to the Lord and say unto him Take away all iniquity and receive us graciously And which of the Saints have not placed all their happinesse in the pardon of sin or have not preferred the shining of Gods countenanâ—e upon them above all the outward happinesse that the earth affordeth Now in the seeking and suing for pardon because God will not hear him that regardeth wickednesse in his heart for wicked Esau shall finde no repentance nor favour with tears therefore thou must forth-with cease to doe evil as being ashamed of it and learn to doe well lay Laws upon thy self be more severe against thy self in the things wherein thou hast displeased thy God watch diligently over those corruptions which have most foyled thee this is the way both to make and preserve thy peace Bring thy self then with fear and trembling before Gods righteous Judgement accuse thy self and bewayl thy sins bee not ashamed to confesse but to commit them again be so farre from purposing any wickednesse in thy heart as rather thou bee strongly armed with full purpâ—se against it And thus remembring thy sins God will forget them thus wiâ—â—ing them deep in thine own books God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life he will hide them for ever and cast them utterly out of his sight so that if thou canst thus judge thy self afore-hand thou shalt never be judged of the Lord. Vers 43. To him give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sins THe Apostle Peter although he hath sufficiently proved whatsoever he hath formâ—rly delivered concerning the Doctrin and Miracles Life and Death Resurrection and Ascension and the coming of Christ again unto Judgement yet as though no proof could be too much or as if he could not satisfie himself in enforcing this holy doctrin and binding it upon the consciences of his Hearers he shutteth up his Sermon in this verse with another assured testimâ—ny above all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrin concerning him the sum and main end of all which is that through beleeving in his name the elect should receive remission of sins which is the sum and effect of this verse Where first may be asked Why the Apostle inferreth so many testimonies concerning Christ Reasons why doth the Apostle induce so many testimonies one in the neâ—k of another In the answer whereof we shall see that none of them are needlesse or superfluous For 1 All the points of Christian religion are above and against corrupt nature as appeareth in the Heathen whâ— still esteemed the preaching of Christ foolishnesse 2 Corin. 2.23 and in the Athenians who when they heard Paul preaching of the Judgement Day and Christs Resurrection from the dead they mocked him Acts 17.32 The hardened Jews at this day on whom the Wrath of God is 〈◊〉 me to the uttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painful preaching of Christ who teach the same points than some of the former which were they so slight matters as most account them what need they be so enforced We are therefore hence fitly enformed both to make more high account of such great Mysteries which the Spirit of God is so careful tâ— commend unto us as also to bewayl the infidelity of our hearts that need so much working upon them to entertain such necessary truths as these be 2 Because although he was an Apostle yet would he shew his care that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught Which teacheth all Ministers much more to beware lest in any of their Sermons they broach such doctrin or bring in such stuff of which they cannot prove the Prophets and Apostles to bee Patrons and Publishers For this was the commandement of the Apostles that wee teach no other doctrin 1 Tim. 1.3 neither contrary nor diverse from it no private opinions which are the causes of Schisms and Heresies nor vain conceits or jangling which breed questions but no godly edifying 3 It was not only their precept but practise also as Act. 26.22 Paul spake no other things than those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should bee the first that should rise from the dead Nay the Lord of the holy Apostles Jesus Christ himself preached no other Doctrin of whom it is said Luk. 24.27 that be began at Moses and all the Prophets and interpreted unto them in all the Scriptures the things which were written of him shall the Son of God who might have made every word hee spake Scripture tye himself to the Scriptures and make them the ground of all his Sermons and shall not weak men who cannot without error depart an hair breadth from them be careful to contain all their doctrin within the limits of them especially seeing nothing else bindeth the conscience of the hearer 3 The Apostle knew
any true wisdome had it from the Scriptures to which wee must still hold our selves both as the ground as also the judge of consent 4 If any Father or Fathers shall by a common error by word or writing condemn any point of our doctrin without the authority of the Scriptures we will willingly dissent neither do wee give credence to any Doctrin because the Fathers have taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5 Wee cannot hold consent to bee a note of the true Church unless it be in the true doctrin and therefore wee justly blame sundry of the learned Papists who make unity a note of the Church but make no mention of verity at all for the strong man may hold all at peace and unity whilest Paul and Barnabas having the truth may bee at oddes between themselves On which conditions as wee are able to justify our whole Religion by antiquity and consent of the most ancient Churches and Fathers so also hath it been and may bee made as clear as the light that the Doctrin of the Church of Rome wherein they dissent from us is a stranger and novelty never known to the Prophets and Apostles nor the purest Churches after them neither had it ever that which they brag of the consent of the ancient Fathers neither do they consent in it among themselves The force of consent wherein it staâ—deth Secondly Note hence what is the force and work of consent of the Church in Doctrin it is not to work Faith for that is in the next words tyed to the word and witness of the Prophets and Apostles which is called the word of Faith because it is by Gods Ordinance a means to work that Faith by which it self is beleeved but to move the heart and prepare the way to Faith For it cannot bee that any spiritual grace such as faith is can bee wrought by any but super-natural means of which kind no outward â—estimony if it come backed with the voice of all the Churches in the world can bee for all this is but an humane witness simply and in it self considerâ—â— If they say the Churches testimony is a Divine testimony I answer so far as it carrieth with it the agreement of the Scriptures and Holy Ghost speaking therein it may bee said to witnesse a Divine truth And thus in no other respect can the voice of the Church bee called a divine testimony than the preaching and writing of some other teacher in the Church who delivereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrin of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures in that they stifly after conviction avouch and maintain that the authority of the Scriptures depend upon the testimony of the Church some of them blasphemously saying that they have no more credit than Esops Fables further than the Church giveth it unto them which is to say that God must not bee beleeved for himself and as if the Kings word should have no credit or command but from his guard In reading the prophets thou must be led still nearer unto Christ 3 Hence note That in our reading of the Prophets wee must still bee led further unto Christ for as all the Scriptures so the writings of the Prophets were reserved for this purpose and set apart by God to bee the ordinary outward stay and foundation of the faith of the Church And if our Lord Jesus himself whilest hee was yet in the flesh present with his Disciples did for the confirmation of their Faith in his Doctrin Life Death and Resurrection interpret unto them the writings of the Prophets how much more need have we now in his bodily absence to read with diligence these same writings to help us forward being so wavering and staggering in our faith and the attendent graces of it And hereunto answereth that commandement Joh. 5.39 Search the Scriptures namely Moses and the Prophets that is do not onely procure these writings to your selves nor onely read perfunctorily but diligently and studiously search to finde out the chief scope and matter contained therein which lyeth not in the crust or shell but within in the very bowels of them and this kernel himself in the next words sheweth to bee himself and life eternal through him And why must wee thus search the Scriptures of the Prophets himself rendereth the reason the very ground of our exhortation because they testify of mee This is the natural scope of them to bring men to the acknowledgement of the persons offices and benefits of Christ Thou losest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou givest over searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou Historically knowest something of him which thou didst not know before nor when thou art able to discourse or diâ—pute of deep points of Divinity but when thou commest unto him as the context sheweth when by the quickening of thy faith and repentance thou layest faster hold upon him for life everlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse waters of whom wee may renew the woful complaint of Christ against the Jews who when hee had exhotted them to search the Scriptures presently addeth But ye will not come to me that ye might have life Joh. 5.40 The second point is The scope of all the Prophets witnesse and this is to bring men to beleeve in the name of the Son of God which is by faith to receive Christ as hee hath described and propounded himself in the Word and Promises of the Gospel For although the Apostle might sooner have said that whosoever beleeve in him yet hee useth this phrase rather of beleeving in his Name thereby secretly to refer us unto the word of the Prophets and Apostles which testify of no other name to bee saved by but onely the name of the Lord Jesus For our better clearing of this point wee will consider 1 What this saith is 2 The benefit of it 3 The marks and signs of it 4 The use First What this Faith is It is a supernatural gift whereby every beleever apprehendeth and applyeth unto himself Christ and all his merits unto salvation Faith what it is I say it is a gift nay the Scripture saith that it is the gift of God Phil. 1.29 and it is given you to beleeve as also to suffer And that it is supernatural all the commandements wee have to beleeve plainly evince for were it natural we should need no commandement to do it Further it is such a gift Opera naturalia non indigent pâ—aecepto as whereby wee
Christ who 361 Comfort of the godly who meet with strange entertainment in the world where they are strangers 293 Comfort that Christ is stronger than all 327 Common Protestant beleeveth not the Article of free remission of sins 414 Communication in sin sundry waies but all to be avoided 330 Companions of remission of sins 412 Consent of the Church to any Doctrin to be required and received with five several cautions 389 Conditions of reconciliation two 347 Consideration of the last Judgement a ground of the godlies patience 379 Consolations from Christs Resurrection 348 Coâ—solation of Gods children that their Saviour shall be their Judge 376 Consolation issuing from pardon of sinne 409 Crosâ— of Chriâ—t an honourable chariot of our triumph 334 Crosses some more smart and durable why 357 D DAnger of sin 406 Davids sin and punishment both forgiven though the child must dye 404 Death of Christ after a special manner infamous 332 Death of Christ hath more power in it than all the lives of Men and Angels 334 Death of Christ a destroyer of death and all destroyers 342 Death though it remain after sin is pardoned both the fault and punishment 〈◊〉 notwithstanding removed 333 Degrees of blessedness 415 Devil not cast out but by Christs power 324 Differences between Christian and worldly peace 265 Differences between Christs annointing and all other 308 Differences between Christs miracles and miracles of the Prophets and Apostles 313 Difference between the miracles of the Prophets and Apostles and those wonders wrought by Satan in three things 314 Difference between the life of the natural and regenerate man in matters both civil and religious 349 Difference between Civil and Ecclesiastical power 363 Difference between the kingdome of Christ and Antichrist 364 Divinity of Scripture proved 298 E ENemies even spiritual not only foyled by Christ but made after a sort friendly 345 Essential properties of Faith three 395 Evangelists all large in the Article of Christ his resurrection Why. 339 Every thing must bee esteemed in the measure and degree of the goodness of it 410 Examination of heavenly life 352 F FAith what it is 391 Faith is not of all reas 391 Faith never lost reas four 392 Faith commendeth every thing 394 Faith of most not rightly qualified 399 Faith seateth it self in an humbled soul 395 Faith in the resurrection an hard point 366 Faithful are seasonably remembred of God at least on the third day 357 Fame of Christ begun in Galilee why 303 And why after Johns preaching 305 Fear of God what and wherein it consisteth 288 Fearers of God must bee accepted of us 293 Few men see the necessity of preaching why 372 Five deadly enemies foyled by Christ 1 Sin 2 Death 3 Hell 4 The Devil 5 The World 344 Five excellent fruits of saving faith 393 Five sorts of men all boast of faith and yet all of them want it 399 Freedom by Christ 302 Fruits of faith four 397 Fruits of Christs death reduced to two heads 335 Force of consent in doctrin wherein it standeth 390 G. GAlilee of the Gentiles why so called 304 Glory of the last Judgement described 378 Glory of God in his children turned into shame 416 God no accepter of persons why 284 Gods providence over-ruleth every special event with the special circumstances 306 God was with Christ how and how with his servants 322 Gods wisdome and power most seen in chusing the most weak things 364 God only properly forgiveth sins why 402 God forgiveth sins not only properly but perfectly that is both the guilt and punishment 4â—7 Godly must enquire of the truth of Doctrin delivered by the Scriptures 363 Godly enter not into the judgement how 377 Godly must lift up their heads in expectation of the day of their redemption 383 Godly who have all hard sentences passe against them shall have justice at the last day 379 Godly must addresse themselves to the Judgement Day two ways 384 Godly life must not bee shunned for the crosses that attend it 411 Graces in the soul of Christ after his resurrection were incomprehensible by all Creatures but in respect of God finite as the soul it self is 343 Guilt of sin is wholly abolished in beleevers although not the whole corruption of it 344 H. HAppinesse how it standeth in remission of sins 415 Hearers how to know they have heard aright 374 Heavenly life discerned by the notes of it 349 Helps to attain the grace of remission of sins 411 Hope is Faiths hand-maâ—d 396 How the Lord of life could be subdued of death 328 How God can be just in punishing Christ an innocent and letting the guilty go free ibid. â—ow an infinite Justice could bee satisfied by so short a death ibid. How the jews are said to put Christ to death seeing they had no power to doe it 329 How Christs crucifying crucifieth the lusts of Christians 335 How Christ can bee said to rise agâ—â—n seeing neither his Deity nor the soul of his Humanity did 337 How Christ is said to rise seeing God the Father and the Holy Ghost are said also to raise him 339 How Christ hath slain our sin which yet is so stirring in the best 344 How beleevers may know they are risen with Christ 349 How the Apostles were furnished to their witnesse 361 How Christ could eat and drink after he rose again seeing he rose not to natural life 365 How preaching could bee Christs ordinance being so long before his incarnation 367 How Christ is ordained Judge seeing the Father and the Holy Ghost judge as well as he 375 How Christ shall deliver up the Kingdom to his Father 375 Humiliation of Christ must humble Christians and hâ—w 334 I IEsus of Nazaret why so called 306 In Gods udgement wee must stand naked 288 In all spiritual captivity hasten to Christ 324 In cases of sorâ—ery what to do ibid. In all divine things wee must lean on a sure ground 302 In reading the Prophets wee must still be led to Christ. 390 Ingratitude of the Jews most extream 330 Joshua in many things a singular type of Christ. 333 Judging of our selves standeth in four things 385 L LAw of perfect righteousnesse is the charter of heaven 351 Life of Faith wherein 393 Lets which hinder men from seeking the remission of their sins 409 Love of God expressed in three things 397 Love of men wherein chiefly descerned ibid Love and thankfulnesse to God attendeth the remission of sins 413 Lowest degrees of murther condemned as murther 329 M MAgistrates must not accept of persons 286 Mallice of the wicked against the godly never wanteth matter to wâ—rk upon 331 Many men bodily possessed by the Devil in Christs time above all other times before or since why 308 Manner of Christs resurrection in three things 34â— Map of humane frai ty in Peter 283 Means by which quick and dead shall bee presented before the last judgement 377 Means to increase the stock of Faith 398 Men
that this was a convincing argument if he could perswade his hearers that hee did deliver nothing but prophetical Doctrine for all men Jews and Gentiles were easily perswaded that Moses and the Prophets spake directly from God yea and the most blinded and wilful Jews at this day profess that if wee can prove Christ the Messiah from Moses and the Prophets they will beleeve in him so as in great wisdome did the Apostle adde this testimony to all the former knowing that that is the onely sound ground of teaching when men can bee perswaded that what they hear is uttered from the mouth of God as by this testimony his hearers were Now in the verse we have three thing to consider of 1 The generality of this testimony That all the Prophets bear witnesse unto him 2 The scope and end of their witness that men might beleeve in his Name 3 The fruit of this beleef that beleevers might receive remission of sin A proof that all the Prophets witness unto Christ For the first wee will by a brief induction make it appear that all the Prophets bare witness unto Christ and then gather some observations from it To begin with Moses who by Christ his own confession writ of him Joh. 5.46 In Genesis the first thing after the creation and fall is the main promise that the seed of the woman should break the Serpents head Exodus setteth out Christ our Passeover Leviticus in all those sacrifices pointeth out Christ our Sacrifice Numbers setteth before our eyes Christ our brasen Serpent lifted up upon the Cross Deuteronomy describeth Christ our chief Prophet whom whosoever will not hear he must dye the death Deut. 8.18 19. Act. 3.21 Joshuah beareth his name and most lively resembleth him in slaying the enemies of Gods people and bringing them into the promised land The Judges were all Saviours and types of him The book of Ruth sheweth he family whence hee sprung Samuel Kings and Chronicles his Genealogy and the very persons of whom hee descended especially David and Solomon both eminent types of him Ezrah and Nehemiah built the second Temple into which hee was to enter and so to become the glory of it as both Haggai and Malachy foretold Job knew that his Redeemer lived and that he should see him at last on the earth David in the Psalms acknowledged that the stone which the builders refused was become the chief stone of the corner and expresseth the peircing of his hands and feet Solomon in the Proverbs describeth his wisdome and eternity In the Canticles his contract and espousals with the Church Isay is called the Evangelical Prophet than whom no Evangelist could more lively express his Person his Doctrin his Life Death Burial Resurrection and Ascension that hee rather seemed to write an History of something past than a Prophecy of things to come Jeremy plainly stileth him the Lord of Righteousnesse Jer. 23. Ezekiel in all his dark shadows figureth out the government of Christ from point to point Daniel reckoneth the very year and time when the Messiah shall be slain at the end of whose seventy weeks Christ was put to death The small Prophets testify of him also with as joint consent 1 Malachy mentioneth with him his forerunner John Baptist 2 Micha describeth the place of his birth Micah 5.2 And thou Bethlem of Ephrata art little among the thousands of Judah yet out of thee shall hee come forth that shall be ruler in Israel whose goings forth have been from the beginning and from everlasting 3 Zachary nameth the place of his education which was Nazaret Zach. 6.12 There must hee grow that must build the Temple of the Lord. 4 Haggai prophecyeth of his comming into his Temple and purging it 5 Nahum wisheth Judah to behold on the mountains the feet of him that declareth and publisheth peace Nahum 1.15 which tydings none can bring but through Jesus Christ the prince of peace 6 Obadiah promiseth to Judah and Jerusalem such Saviours as should advance and set up the Kingdome of the Messiah Obad. v. 21. and so the Kingdome shall bee the Lords that is Christs who shall reign in his Church for ever and of whose Kingdome there shall bee no end 7 Jonas in his own person preached his Death Burial and Resurrection in that hee was swallowed of the Whale and lay three daies in the belly of it and in the third day was cast alive on dry Land 8 Hosea recordeth his triumph and victory over death Hos 13.14 O death I will bee thy death O Grave I will bee thy destruction 9 Habakkuk the sending out of his blessed Gospel into all the World by his Apostles so as all the earth should bee filled with the knowledge of God as the Waters cover the Sea 10 Joel foretelleth of his ascension and the pouring out of his Spirit upon all flesh Joel 2.28 11 Amos of the calling of the Gentiles a fruit of that ascension which hee calleth the â—â—sing of the Tabernacle of David Amos 9.11 as James notably applyeth it Act. 15.16 12 Zephany shadoweth his second coming to judgement and sheweth what a fearful and terrible day it shall bee to all the wicked of the earth Thus have wee shortly seen all the Prophets witnessing unto the doctrine taught in this Sermon by our holy Apostle And that the chief aim and drift of all these Master builders was to lay this the main foundation of all our Religion that Jesus Christ the Son of Mary was the Son of God the true Messias the Lord of all and the onely Saviour and Redeemer of the World First note hence Consent of the Church to any doctrin to be received with these cautions what is the true consent which all Teachers must aim at in the delivery of any Doctrin unto the people of God namely the consent of the Prophets and Apostles it forceth not a Doctrin to bee Orthodox or Ancient for a man to say all the Fathers are of this mind which is the Popish cry for all their Heresies but to this Doctrin give all the Prophets and all the Apostles witnesse and therefore it is sound and perswasive Yet wee refuse not but challenge to the Doctrin which wee teach the consent of the ancient Church but with these cautions 1 With the Primitive and Apostolical Churches which as they were most ancient so were they the purest 2 With the Churches which were after them five or six hundred years so far forth as they consented in doctrin and discipline with the former for many Popish errors are ancient and the Apostle telleth us that Antichrist begun to work in a mystery even in their daies And some of the Fathers were carried into some superstitions and errors and so not espying the mystery helped up Antichrist whom they intended to hold down 3 The Holy Ghost hath revealed every Doctrin necessary to salvation more holily more clearly and more eloquently than all the Fathers put together who if they had