should eat they should dye and yet hee labours to make them doubt of that truth which both hee and they knew too well This was ever his practice Reasons 1 Because of his great malice to God who hath every way set himself to confirm his word that his own truth might shine in his word to all the world Therefore hee hath outwardly confirmed it by many powerful and glorious miracles such as the Devil could never make shew of as raising the dead the standing and going back of the Sun the division and standing of the Sea and rivers and the bearing of a Virgin and inwardly his holy Spirit perswades testifies confirms and sealeth up the Word in the hearts of Gods Children 1 John 2.20 2 Cor. 2. Now to make God a lyar and to shew himself most contrary to the Holy Spirit hee contradicts and opposeth stormeth and rageth 2 Hee hateth the word of God because it is the greatest enemy to his Kingdome every way resembling God the author and carrying his image It is light and no marvel if the Prince of darknesse resist it it discovers his subtilties and fenceth the Christian against his policies it discerneth spirits that let him come as an Angel of light hee shall bee uncased As hee prevaileth in darkness so hee worketh in impurity now here the word resembling God himself crosseth him it is pure in it self and a purifyer as Christ saith Yee are clean by my word Further his chief power being in the Sons of disobedience and in the hearts of infidels here also the word clips his wings being the word of faith and John 17.20 Christ prayed not onely for his disciples but for all those that should beleeve in him by their word In a word seeing hee exerciseth his chief power in the sons of perdition who are given him to rule at his will here the word is his enemy because it converteth sinners and saveth soules called therefore a word of salvation 3 He opposed Gods word through the malice he beareth Gods children for hee ever opposeth true professors casts them into prison and would never let them have a good day in the world if hee might have his will and follows them with temptations and with outward afflictions But this is the sword of Gods mouth and the sword of the Spirit by which they cut thorow his temptations and make them forceless it is that which comforts them and sustains them in their troubles and directs them happily to heaven so as no way he can have his will of them 4 It stands him in hand to oppose Gods word for his long experience hath taught him that so long as men hold to the word they bee safe enough under Gods protection and hee could never win his Captain-sinners to such high attempts in sin were it not that hee had first shaken the truth of Gods word out of their hearts How could hee have brought Pharaoh to such obstinacy against God and his people as to say Who is the Lord and I will not let Israel goe but that he had brought the word in Moses and Aarons mouth into contempt further than the sting of the miracles forced him When Saul had once cast off the Word of the Lord Satan lead him as in a chain to hunt David to throw a dart at Jonathan to seek to the Witch against whom himself had enacted a severe law The like of Ahab Herod Nero Domitian c. 5 The Word of God is the sentence and rule of righteousness which condemneth Satan and therefore no marvel if he cannot endure it and wish it false and love it no better than the bill of his own condemnation and death eternal Vse It is a note of a man foyled by the temptation of Satan and of a devillish spirit to call Gods Word into question either to deny it as false or doubt of it as uncertain either of which if Satan can perswade unto he hath his wish for he knows they are no subjects to God that will not acknowledge his Scepter but doubt of the rod of his mouth he can easily blind-fold them and lead them whither he will that deny the light hee can easily vanquish them and lead them captive to all sin if he can get them to cast away their weapons Yet what a number of men hath the Devil thus farre prevailed with in this violent kind of temptation Some call in question whether the Scripture be the Word of God or no swarms of Atheists and Machevillians that hold the Word but an human devise and policy which is to open a door to all carnal and brutish Epicurism and to confound man and beast together Others doubt not of all but of some Books and others not of some Books but of some places of the holy Scripture But we see that Satan would have Christ but to deny or doubt of one sentence and what Eves calling into question of one speech of God brought on all our necks all we her posterity feel And it is in our natures when God speaks plainly against that sin we make ifs and pervadventures at it and so turn it off As for example 1 Our Saviour teacheth plainly that whosoever are of God hear his Word and his sheep hear his voyce Either men must beleeve it or deny it and yet how few can we perswade conscionably to hear the VVord all who must plainly either make the voyce of Christ false or themselves none of Gods none of Christs sheep for not hearing it 2 Our Saviour saith expresly He that heareth you heareth me Luk. 10.16 and that God speaks in the mouthes of his Ministers 2 Cor. 5.20 and that they have an heavenly treasure in earthen vessels But how few are of this mind never did any Heathens so despise the voyce of their Priests and the answer of their Oracles as Christians in general despise our voyce in which God and Christ profess they speak 3 Christ plainly saith this word is the immortal seed of our new birth the sincere milk to nourish the soul the bread of life heavenly food But who beleeve him for generally men have no appetite no desire to it and can well be content to let their souls languish in grace and be starved to death And whereas they would goe as farre or farther into other Countries as Jacob and his Sons into Aegypt when there was no Corn in Canaan to supply their bodies with food this they will not stirre out of their doors for VVell take heed of calling Divine truths into question No Divine truth to be called into question for three reasons stand not in them upon thy reason and understanding which are but low and shallow suspect them in things thou canst not reach rather than the truth of Scripture and make good use of these rules 1 In the rising of any such temptation know that Satan seeks advantage against thee and would bring thee into the same condemnation with himself by the same sin and
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
which they are daily toyled so many discouragements without them to cast them down or back at the least against all which this one consideration shall bee able to bear them up that the eyes of the Lord are upon them that fear him and by these eyes he seeth their wants to supply them their injuries to releeve them their sorrows to mitigate them their hearts to approve them and their works to accept them 2 Those that fear God must also be accepted and respected of us We must accept them that fear God because God himself doth as they be of God and it cannot be that those who love God should not love his Image in his children Davids delight was wholly in the Saints and such as excelled in vertue Psal 16.3 so must wee frame our judgement and practice to the Saints of God before us who have made but small account of great men if wicked and preferred very mean ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poor Shunamite fearing God told wicked Jehoram King of Israel that if he had not regarded the presence of good Jehosaphat he would not so much as have looked toward him or seen him 2 King 3.14 Nay even the Lord himself hath gone before us herein for example who for the most part respecteth poor and mean ones to call them to partake of his grace passâ—â—g by the great noble and every way more likely of respect if we should judge according to the outward appearance David the least of his brethren was chosen King Gideon the least in all his fathers house Judg. 3.15 appointed by God the deliverer of his people and indeed the meanest Christian being descended of the bloud of Christ and so nobly born deserveth most respective entertainment in the best roome of our hearts 3 This doctrine teacheth all sorts of men to turn their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith fear of God love of righteousnesse good conscience and the like which things bring not only into favour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meat and drink that is hath not such need of such indifferent things as these are but righteousnesse peace and joy in the Holy Ghost those are the essential things to be respected of all such as are the subjects of that Kingdome of grace And to urge the godly hereunto mark the Apostles reason in the next verse for whosoever in these things serveth Christ is ACCEPTABLE unto God and approved of men such a mans ways please the Lord and then he maketh his enemies become his friends Vers 36. The which word he declared or sent to the children of Israel preaching peace by Jesus Christ which is Lord of all OF all other readings I follow this not only as the plainest but because it most aptly knitteth this verse with the former as a clear proof of it For having said that now he knew that whosoever whether Jew or Gentile did now purely worship God according to the prescript of his Word the same is accepted of him he proveth this to be a truth because it is the self same thing which God himself had of old published to the Israelites when he declared unto them that peace and reconciliation was made between God and man by the means of Jesus Christ who is Lord not of any one people or Nation but Lord of all For the Apostle doth not secretly oppose the ministery of Moses and of Christ Moses was a Minister of the Law to the Jews only but Christ himself and the Gospel is the power of God to salvation to every beleever first to the Jew and then to the Grecian and now God is not the God of the Jew only but even of the Gentiles also according to that heavenly song of the Angels when Christ appeared to throw down that partition wall which stood between the Jew and Gentile wherein they ascribed not only all the glory unto God but proclaimed peace to all the earth In one word that Jesus Christ is our peace and Lord of all is the scope of this whole Sermon and of all the Prophets as after remaineth to be shewed in vers 43. The former part of this verse hath two general points to bee explained the former touching the peace here spoken of the latter concerning the preaching or declaring of it By peace what is meant In the former must be considered 1 What this peace is 2 How it is by Jesus Christ First by peace among the Hebrews and Greeks is meant all prosperity and happinesse for both of them in their salutations though with some difference prayed for peace to the parties saluted that is all good success from God the fountain of mercy And includeth in it 1 Peace with God 2 Peace with man both with a mans self and others 3 Peace with all the creatures of God so farre forth as that none of them shall bee able to hurt him further than God thinketh good for his exercise and in this peace standeth true happinesse 2 It must be considered how this peace is by Jesus Christ namely according to the former branches of it 1 Peace with God by three things First he wrought our peace with God from whom our sin had sundered and separated us three ways 1 By interposing himself between his Fathers anger and us who durst not come near him 2 By satisfying in our stead all his justice through his bloud thereby removing all enmity cancelling all hand-writings which might have been laid against us and bestowing on us a perfect righteousnesse in which God is delighted to behold us 3 By appearing now for us in Heaven and making requests for us in all which hee cannot but be heard being the Son of his Fathers love in whom he is well pleased and for him with us his members 2 Peace with men 1 Others Secondly he wrought peace between man and man 1 By demolishing and casting down the wall of separation whereby Jew and Gentile might not accord or meddle one with another his death rent down the veil that both Jew and Gentile might look into the Sanctuary that of two he might make one people one body yea one new mâ—n unto himself Eph. 2.13 14. 2 By changing the fierce and cruel disposition of men who are now become the subjects of his Kingdom that of Lions and Cockatrises they become as meek and tractable as Lambs and little Children having peace so far as is possible with all men with the godly for Gods Image sake and that they are members of the same body with them and with the wicked for Gods Commandements sake and because they may become members of
the self-same Body which was born of the Virgin Mary educated in Aegypt and Galilee which was apprehended condemned crucified and laid in the Grave came out of the Grave a living body God by the ministery of the Angels removing all lets loosing the bands and apparrel of death from oft his blessed body by the earthquake tumbled away the stone that held him down drove away the Souldiers for fear who would have assayed to have killed him the second time if they had seen him rise and so opened the Grave that all might see the body was gone Thirdly the whole Humanity was raised glorified For 1 His Body put off all such infirmities and passions as he pleased to make trial of for our sakes that he might be a more merciful High Priest such as are hunger thirst cold wearinesse pain and death it self and contrarily put on such excellent qualities as are fit for a glorified body Christus gloriam corpori suâ— dedit naturam non abstulit such as are agility brightnesse incorruption immortality and the like But here two rules must be remembred the former that none of these qualities are Divine properties for although the Deity personally inhabiting this Humane nature doth adorn it with all perfection of most excellent qualities yet must they still be conceived as finite and created accidents which destroy not the nature of a body they beautifie it but deifie it not they make it not omni-present nor yet invisible for then should it cease to be a body and become a spirit to which only these can agree The latter rule is that although Jesus Christ rose most glorified yet did hee still while he was up on earth veil his Majesty and shewed not himself in that perfect glory the degrees of which he was now entred into not only because he would reserve the fuâ—l manifestation of it until the last Judgement but also in regard of his Disciples and faithful ones that they might bee able to discover the self-same body which they had formerly well known and that his surpassiâ—g glory shâ—uld not hinder or affray them from that further familiar converse with him whereby they being to be his witnesses might be confirmed and fitâ—ed to their testimony by seeing hearing yea and touching him Hence was it that while he was on earth after his Resurrection hee would carry the sâ—ars and prints of the spear and nayls that they might put their fingers into them for their better discerning of him Hence also although he rose naked out of the Grave and left the cloaths behind him for that was agreeable to the state of a Glorified body which standeth no more in need of cloathing for necessity nor ornament than Adam did in the state of innocency yet in respect of their infirmity to whom hee was to appear hee used clothes and although hee needed neither meat nor drink yet for their sakes and ours hee ate and drunk as wee shall after see Secondly as for the soul of our blessed Saviour it was beautified with such a measure of knowledge as excelled all creatures Men or Angels even such as was meet for such an head the God-head revealing unto it all things which either it wâ—uld know or in regard of his glorious Office ought to know The like is tâ— be said of Righteousness Holiness and the rest of his Graces wherein hee was set so far above all Creatures as they all are not able to comprehend them and yet in regard of God all of them finite as his soul it self is III. The third point in this rising of Christ is the fruit or benefits of it which will appear to bee not so many as great if wee attentively consider either 1 The Evils that hereby hee hath removed or 2 The good things hee hath prâ—cured unto his people The former is manifest in that hence all the enemies of mans salvation are not onely utterly subdued but made not onely not formidable and terrible as before but after a sort friendly at least beneficial unto Beleevers the which point after wee have a little cleared wee will procâ—â—d to the second sort of benefits hence also accrewing Joâ—huah in leading the people Joshuah a singular type of Christ wherein and putting them in possession of the land of Canaan w s in many things a singular type of Jesus Christ As that hee beginneth where Moses endeth his calling was confirmed to him by the voice of God himself the end of his calling to guide the people to the promised Land of Canaan the destroying and casting out all the enemies that lifted up hand against them the dividing of the Land according to their Tribes and so preparing after a sort to every one his mansion the establishing of Laws and Ordinances to be observed of all the Subjects of that Kingdom the peoples acknâ—wledgment of him for their Captain their promise of frank obedience and o subjecting themselves to whatsoever hee commanded them In one word the whole History doth represent our true Joshuah or Jesus who is the accomplisher of all Gods promises concerning the heavenly Canaan and the leader of Gods people to true felicity but in no one action did this worthy Captain of the Lords Hosts more lively resemble the Truth or true Joshuah than when at one time in one Cave hee slew five Kings who being deadly enemies against the people of God made out a strong head and united their forces to hinder their peaceable possession For our Joshuah or Jesus which is all one went into the Grave or Cave where hee was buried and there met with and slew five mighty Tyrants and came out a most glorious Conqueror The names of these five Kings were 1 Sin 2 Death 3 Hell 4 Satan 5 The World over all whom Christ by his powerful resurrection most gloriously triumphed The first enemy soyled by Christ is sin The first of these enemies is Sin who had for ever reigned in us to death and held us under his power if Christ had not brâ—ken his power by his Resurrection So saith the Apostle if Christ bee not risen again Wee are yet in our sins 1 Cor. 15.17 But it is plain this enemy is soiled for if the guilt of one sin had remained unabolished and Christ had not payed the uttermost faithing hee had never risen again A great questâ—on answered at large But against this will bee objected that not withstanding Christs rising wee see sin rule and reign in the most and hath as much dominion and power as it ever had or can have and if wee look at the best they have many sinful actions found in their hands plainly arguing that sin moveth and stirreth and is not dead in them How say wee then that Christ by his resurrection hath slain it Answ Wee must here observe a two-fold distinction whereby wee shall more easily loose this knot First of persons some are members of his body and some yea the most are not some are
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
to carry our selves Nunquam minus solus quam cum solus as we may say with Scipio Wee are never less alone than when we are most alone and with our Saviour Joh. 16.32 I am not alone the Father is with me The faithful need never bee alone because they may ever be in conference with God then may they goe close to God and sharpen their prayers and meditate on his Word and VVorks to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the Spirit into these solitary places is in safety because as the hills compass Jerusalem so doth the Lord his people while they are in his service thus shall Satan bee most disappointed who while hee hopes to make our solitariness his advantage wee shall by it draw nearer unto God and bee set so much the more out of his reach 4 Directions for solitariness Directions for solitariness 1 VVatch the benefit of time to spend it best in musing upon heavenly things and enjoy the sweet liberty of conversing with God 2 Know that no time must be spent in roving and ranging thoughts but must be redeemed from evil and unprofitableness and therefore choice must bee made of objects presented and as little time as may be spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is ever diminishing the love of earthly things 3 Consider the danger of sin in thy solitariness when fear shame witnesses and counsellers are removed and that there are no open sins which are not secretly first hatched and warped and therefore if we muse on any sin let it be to overcome it and beware of secret allurements 4 Consider the slipperiness and business of the heart which is a wandring thing like a Mill ever grinding ever in motion still setting us on work with more Commandements than ever God did and therefore giving it leave to muse we must the better watch it To be tempted of the Devil This is the fift circumstantial point namely the end of Christs going into the wilderness Here consider two things 1 The Author of the temptation the Devil 2 The end it self to be tempted of him The Devil that is a wicked spirit the Prince and Captain of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickedness whence Elimas the Sorcerer is called the child of the Devil Act. 13.10 because he was full of deceit and wickedness Full of malice a red Dragon full of poysons seeking nothing but destruction Full of craft an old Serpent more crafty than all the beasts of the field Full of power called the Prince and God of the world and the power of darkness the strong man keeping the hold Principalities powers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trajicio calumnior and signifies an accuser calumniator or slanderer having his name from his continual practice For so he is called the accuser of the brethren which accuseth them before God day and night Satan accuseth man 1 To God Rev. 12.10 and no marvel seeing he durst accuse God himself as an envier of mans happy estate and careless of Christs estate here But especially he accuseth 1 Man to God as he did Job that he served God in Hypocrisie and upon affliction would curse him to his face chap 1. vers 9. 2 Man to man 2 To man stirring up strife and contention from one against another and by this means he worketh effectually in the children of disobedience Ephes 2.2 VVhere strife and envying is there wisdome is sensual and devillish Jam. 3.15 An example hereof wee have in Saul who when the evil spirit was entred into him all manner of accusations came against innocent David and were received that he was a Traytor and one that sought Sauls life c. 3 Man to himself 3 To himself when he hath drawn a man to many loathsome sins then he stretcheth them beyond all the measure of mercy aggravates Gods justice extenuates his mercy and all to bring the Sinner to despair Thus he accused Cain Achitophel and Judas whom hee brought to confess their sin but to deny Gods mercy Whence note 1 The miserable estate of wicked men that serve such a Lord and Master as the Devil is Satan◠best wages to his most diligent Servants who in stead of standing by them for their diligent service will stand against them to accuse them to God to men to their own Consciences will reckon up all their faults and deprave whatsoever was best intended While he can draw them along in his service hee will lye close like a crafty Fox and Serpent in one corner or other to devour their souls but afterwards will terrifie them and roar like a Lion on them setting in order before them the villanies to which he himself tempted them crying out on them as damned VVretches and making them often cry out so of themselves even in this life and for ever in the life to come And yet alas he is the Prince of this World to whom generally most men yeeld their subjection and homage yea the God of this world to whom men offer themselves and whatever they have or can make in sacrifice yea men sell themselves as slaves and bond-men to be ruled at his will How should this one consideration move men to get out of his power and out of the service of sin and come to Jesus Christ who is meek and merciful one that covereth sins acquitteth and dischargeth one that answereth all accusations and crowneth our weak endeavours which himself worketh in us in such sort as a cup of cold water shall not goe unrewarded 2 Note how expresly Satan hath stamped this quality as his own mark upon his Children who so lively resemble him as that they have his name also given them Tit. 2.3 and 2 Tim. 3.3 and 1 Tim. 3.11 For how quick and nimble are men to goe between man and man with Tales and accusations to cast bones of enmity Sometimes charging men openly or secretly with things utterly untrue and false as Ziba dealt with Mephibosheth 2 Sam. 16.3 sometimes blazing infirmities which love would have covered sometimes aggravating with vehemency of words facts or speeches which charity would give a favourable construction unto as Doeg pleaded against Ahimelec 1 Sam. 22.9 sometimes depraving the truth by adding to mens speeches and this cost Christ his life his enemies adding I will destroy this Temple and make another in three days made with hands or diminishing it by concealing that which might make for a man All which are Satanical practices who being the Father of Lyes would chase all truth out of the world Let all Gods Children labour to express Gods Image 7 Rules or means against false accusation in hating this hateful
sin and help themselves thereunto by these rules 1 Consider thy charge Levit. 19.16 Thou shalt not walk about with tales among thy people and consider that whispering and back-biting are the sins of men of a reprobate sense Rom. 1.29 2 Receive no false accusation receivers of stollen goods are accessary to the theft if there were no receivers there would bee no theeves if no hearers no informers Drive away the slaunderer with an angry countenance as the North-wind driveth away rain Prov. 25.23 have no pleasure in this sin of another man Rom. 1.32 3 Do thine own business look to the duties of thine own calling busie-bodies and pratlers are joyned together 1 Tim. 5.13 4 Take heed of envie malice never spoke well it is always suspicious ever traducing Embrace the love of thy neighbours person 5 Deal with another mans good name as thou wouldst have him deal with thine if it came in his way Consider thou mayest restore his goods but never his name once broken ever a scar A felon is more tollerable in a Common-wealth than a slanderer 6 In receiving reports excuse the person so far as thou canst Vide Peâ—ald tom â— p. 561 de detractoreâ— construe the speech or fact in the most favourable sense do as thou wouldest bee done to and if thou canst not advise the reporter to look to himself and tell him that in many things wee sin all 7 Curse not the deaf saith the Scripture now a man that is absent is a deaf man Object But I speak the truth Answ But not truly 1 Without ground thou art uncalled and unsworn thou doest it not by way of charitable admonition to the party himself or others 2 Not in a good manner without love pity sorrow nay thou rejoycest rather in thy tale 3 Not to any other end but to fill mens mouths with prattle and bring thy brother into contempt And why speakest thou no good of him as well as evil but art like a swine in a garden that leaves all the sweet flowers to dig or wallow in a dung-hill Five motives to lay aside calumniation and slandering Motives to lay aside and abhor calumniation and slandering 1 Charity is not suspitious but in doubtful cases thinks the best 1 Love thinketh not evil 1 Cor. 13.5 2 It covers a multitude of sinnes Prov. 10.12 and 3 It gives to every man his due in his goods and good name And therefore the tale-breeder tale-bearer and tale-beleever who do none of these but hammer tales and slaunders upon the anvil of envy and set them upon the wings of fame and report are uncharitable and unchristian persons the Devils fewellers and gun-powder for where no wood is there the fire goeth out so where there is no tale-bearer the strife ceaseth Prov. 26.20 2 Wee have a common Proverb A man museth as hee useth as himself useth to do so hee imagineth of another and therefore to judge lewdly of another upon bare suspition is commonly a note of a lewd person those that are so ready to tax men of Hypocrisy commonly are hypocrites themselves 3 It is a question among the school-men whether a man that hath impaired anothers good name bee bound to restore as hee that hath pilfered his goods and it is concluded by all the Doctors that hee is bound in Conscience because a good Name is better than all Riches saith Salomon And because it hath more enemies than our goods even this law of restitution and satisfaction should bee of force to keep them off us and if the law bind him that steals our goods to restore five-fold certainly hee that stealeth our name is bound to restore fifty-fold because it is so far above a mans substance and the blot is never wiped away If Serpents sting us or mad dogs or venemous beasts bite us there is some remedy but against the tongue of the slanderer there can none be found 4 It is one of the sins against the ninth Commandement to hear our Neighbour falsly accused and not to clear him if wee bee able Jonathan when hee saw Saul stirred up by tale-bearers against David spake boldly in his defence and said Why shall hee dye what evil hath he done And Nicodemus Ioh. 7.51 when hee saw the Scribes and Pharisees so set against Christ that they would have condemned him being absent and unheard stood up and said Doth our Law condemn any before it hear him and know what he hath done A good rule for us how to carry our selves towards all Christians 5 Wee must hold us to our rule to judge no man before the time 1 Cor. 4.5 and if no man then 1 Not our superiours people must not bolt out opprobrious words against their Pastors and Teachers sin is aggravated by the person against whom it is committed to tevile an ordinary man is odious but much more to revile the father of our souls or bodies Pastors or Parents 2 Not godly men and professors of the Gospel as to charge them with hypocrisy and traduce with violence that which would receive a charitable construction Heb. 6.9 3 Not such as in whom Gods graces shine more eminently than in others through pride or envy this is a high sinne and cost Christ his life yea to disgrace and obscure Gods gifts which ought to bee acknowledged with thankfulness is in the skirts of that unpardonable sin and had need bee stayed betimes for it is to hate goodnesse and if it did hate it because it is goodnesse it were farre more dangerous 3 Note Seeing Satan is such an Arch-accuser If there be so many accusers no marvail if godly men want no manner of accusation and that his special hatred is against goodness is it any marvail that the Children of God pass through many slanderous accusations If speech bee of the faithful Preachers of the Word neither Prophets nor Apostles shall avoid most dangerous slanders Amos shall bee accused by Amazia to preach against the King and that the whole land is not able to bear his words chap. 7. ver 9. Paul and Silas preaching nothing but Christ are brought before the Governours exclaimed upon as men troubling the City preaching Ordinances not lawful to bee received and teaching men to worship God contrary to the Law Act. 16.20 18.13 Let speech bee of professors of the Gospel how do men in their mindes accuse and judge that to bee done in vain-glory which is done in simplicity and for Gods glory and that to bee done in hypocrisy or for commodity or other sinister ends which God sees is done in sincerity Yea as if men did see their hearts and inside how do they speak it that such are not the men they make shew of or if grace evidently appear in the eminent notes of it they can so lessen so diminish and clip the beauty and glory of it as still they shall bee disgraced Our blessed Lord himself was accused and condemned for a malefactor yea and