a dark place and a sure ground whereon wee may build the truth and certainty of our Faith and religion that wee need not bee carried about with every winde of corrupt Doctrin These witnesses being sensible faithful and so extraordinarily assisted neither would not could deceive us yea and writing in such a time and the same age in which the things were done if they had written any false or corrupted thing all that lived at that time could easily have confuted them And therefore as Moses when hee had written the Book of the Law Exod. 24.7 called all the people to bee a witness of the truth of it even so the Apostles writing the books of the Gospel and finishing them appealed to the men of that age for the truth of them as John the last of them all in the last end of his book saith wee know that is all this age knoweth that this witnesse is true 2 This Doctrin giveth us direction how to carry our selves to the present Ministry for some man may say as the Devil once did Paul I know and Cephas I know but who are you Surely even wee are sent by Christ as well as the Apostles Eph. 4.11 Hee gave some to bee Apostles some Prophets some Pastors some Teachers Where it is evident that he that giveth the Apostle giveth the Pastor also Wee being then called by Christ to teach this doctrin in the Church Ordinary Ministers must be received as Apostles while they teach things heaâ—d seen by the Apostles whatsoever our own unworthiness bee yet to contemn us shall be the contempt of Christ himself yet wee being men subject to error as they were not must hold us to our rule which is Apostolical Doctrin for as the Apostles have faithfully performed their parts so our part and duty is faithfully to depend upon them and then not to depend upon or depart from us is to depart from Christ and his Ordinance Wee that are Teachers reserve to every Christian his priviledge which is not to receive every thing from us hand over head nor any thing at all on our bare words but to try our spirits to search the Scriptures as the Bâ—reans They have â—r ought to have their Bibles we wish them to look and enquire there whether our Doctrin be true or no and by this note shall they know it what it is according as wee shall bee able to shew the Apostles the ear or eye-witnesses of it for else are they not bound to beleeve it Let any man come with a conjeâ—tural or probable truth or any traditionary doctrin and cannot shew which of the Apostles heard or saw it in Christ no man is bound to beleeve it as necessary to his salvation But if any come and can back his Doctrin thus from the Apostles it is all one as if the Apostles did utter it Let every Minister if hee would bee beleeved tread in the steps of the holy Apostles and see hee bee able to clear that all he speaketh bee spoken in their Language bee seen with their eyes or heard with their eares which hee is sure so to bee if it bee contained in their writings Hereof the Evangelist John giveth a notable president The Word saith hee was made flesh Joh. 1.14 here was a great mystery and a main principle of Salvation but how knoweth hee it is hee sure of it yea that he is and therefore addeth we saw the glory of it Again it were to bee wished that hearers would take up their duty which is in reverent manner to come to their teachers in things doubtfully delivered and ask the question I beseech you tell me which of the Apostles heard or saw this from Christ which you have taught us that I may beleeve it for they delivered nothing else To which rule would Ministers and people frame themselves it would bring the Scriptures into request which for most part are least set by in many Sermons it would make men more careful of their Doctrin and thrust out an infinite deal of trash and foolish conceits of froathy brains which make it a chief part of their reputation to see with any eies save the Apostles and speak with any tongues save theirs by which means it commeth to pass that Gods own voice is least heard in Gods house in Gods business and among Gods people 3 Hence note also The Lord Jesus chose mean and weak men for his witnesses Why. What mean and weak men did the Lord choose to bee his witnesses to all the world not great Rabbies not Rich not Worldly-wise who are not so expedite and ready neither to preach nor receive the Gospel but poor simple and mean men For these reasons 1 That the conversion of men might not bee ascribed to eloquence arts power or wisdome of the world but this treasure is put in earthen vessels that all the power and glory of the work may redound to God who commonly in weak and foolish things putteth forth his admirable strength and wisdome 2 That there may bee held a difference between Civil and Ecclesiastical power the one is outwardly glorious and stately the other mean and lowly the Ministry which ever brought most men to God was least pompous and which came the nearest to the simplicity of Christ and his Apostles and on which the Sun of the World for most part as little shineth as it did on Christ himself and his Apostles 3 It made more for the glory of Christ and his Apostles of Christ in that hee chooseth illiterate and unlearned persons and presently maketh them wise learned and intelligent able by the wisdome of God to put tâ— silence the most Learned and exercised Adversaries they can meet withall Earthly Kings and Princes not being able to give such gifts are forced to advance such as are wise and experienced already and set over their business the wisest most learned and most noble that they can finde Christ need choose none such but honoureth himself in choosing foolish and ignoble things to make them wise and noble and every way fitted to his work Again herein hee honoureth also his instruments who being in themselves mean and contemptible yet upon their calling received such a portion of the Spirit as that they drove the wisest and most learned into admiration and daunted the greatest and most powerful when they saw that no power or glory of this world could draw or hinder them from the Execution of that Office to which they were deputed Hence was it that the wise and mighty Act. 4. seeing the freedome and wisdome of Peter and John in speaking knowing them to bee unlearned men they wondred and knew they had been with Jesus and seeing the man standing with them which had been healed they had nothing to say against them How great glory won Christ hereby to himself and his servants 4 By this choise of his hee putteth a plain difference between his Kingdome and the Kingdome of Antichrist His
in any strong motion examine thy self whether it tend to thy own profit credit or lusts if it do suspect it and cast it off The Apostles in all the motions of the Spirit respected the publike good of the Church not their own ease and reputation The guidance of the Holy Ghost requires denyal of our own wills strife against the spirit that beareth rule in the world and against the spirit of a man that lusteth after envy 3 Know it by the excitation of the Spirit which still stirres and moves the will and minde and raiseth it from under the oppression of the flesh and thus preserves and maintains the gift of regeneration and effectually bends a man to obedience And this duty is necessary 1 In regard of the unregenerate who are blind and in darknesse and without a guide know not what way to go the natural man perceives not the things of God 2 In regard of the regenerate who are but as little children weak and feeble and cannot go without a Leader And therefore all of us need the leading of the Spirit Into the wilderness This is the fourth circumstantial point A Wilderness is taken in the Scripture two waies 1 For a place inhabited although not fully peopled as Josh 15.61 six Cities of the Priests in the wildernesse and John Baptist came Preaching in the wildernesse of Judea because Zachary his Fathers house was there and 1 King 2. Joab was buried in his own house in the wilderness 2 For a place utterly desolate not inhabited or frequented of men but possessed onely of wilde Beasts and thus it is here to bee taken as Mark. 1.13 hee was with wilde Beasts utterly separate from the society of men This place Christ makes choice of by the motion of the Spirit for these Reasons 1 In oppâ—sition to the first Adam who was tempted in Paradise Four reason a why Christ made choice of the wilderness to bee tempted in a place in all the World strongest and fittest to resist temptation in and being overcome was cast out thence into the wilderness as all the world was in comparison But the second Adam to recover this loss encountreth with Satan in a wilderness the fittest place in the world to bee overcome in and overcomming restoreth us to the heavenly Paradise again 2 That Christ might manifest both his willingness to bee tempted and his courage against his enemy the former in that hee appointeth a place wherein Satan might take all advantage against him the latter in that like a Champion hee challengeth the field where they two alone might try it out A Coward will bee ready to draw in the streets that dares not look a man in the face in the field But Christ appoints a field where Satan may have all his power against him and hee no help at all and by both these hee shews himself the promised seed appointed to bruise the Serpents head 3 That Christ being known to bee the onely combatant and maintainer of the fight all the praise of the conquest over Satan might bee ascribed to him alone and to bring in no compartners with him as the Papists do the Virgin Mary and other Saints whereas Christ was therefore the onely Conquerour because hee was of infinite power as they are not 4 In imitation of Moses at the giving of the Law and Elias at the restoring of it the one being forty daies in the mountain the other forty daies in the Cave of Horeb Christ at the bringing in of the glorious Gospel would bee answerable to those figures of him who as they commeth now out of a sequestred place wherein hee was fitting himself to undertake so weighty a businesse as this is 1 Note hence That no place in the world is free from Satans temptations but hee laies his snares in every place Lot is caught in the Cave No place in the world free from temptations his wife in the field David in his house Adam in Paradise and Christ is tempted in the Wilderness The Reason hereof is taken 1 From Satans diligence and malice who goeth about like a roaring Lyon seeking whom hee may devour 1 Pet. 5.8 and is diligent in compassing the earth to and fro Job 1.7 his Commission is of large extent no place in earth is priviledged from his temptation 2 From his spiritual and powerful nature no place is so secret but hee can finde it none so strong but hee can enter it none so holy but bee can slily get into it and boldly stand even among the Sons of God the Angels Job 1.6 Vse 1. Seeing the whole compass of the earth is Satans circuit Satans circuit is the earth compass let us where ever wee are consider of our enemy and of our danger by him seem the place never so secret never so secure the greenest grass may harbour a serpent And surely the more free and safe wee think our selves the nearer is our danger There bee two places in which men may think themselves safest 1 The place of their particular calling 2 The publick place of their general the Church the former because of Gods promise the latter because of his presence yet Satan shuns neither neither may we lay off our watch in either Experience sheweth how he lays snares in the special calling whereby many fall some he winneth to injustice and secret cousenage some to lying and swearing some to Sabbath-breaking Now though thou art in thy calling yet thou art not conscionable in it and so art out of thy way and without Gods protection The same experience giveth witness to the truth of Scripture how Satan not only haunts us in our own house but also follows us to Gods house and there intercepts the Word or steales it away or corrupts the judgement or casteth men on sleep or occupies their minds with worldly and base thoughts and thus where they think themselves most safe they are most foyled The reason is this though thou beest in Gods presence yet thou settest not thy self in his presence but comest carelesly and inconsiderately and so God having no delight in thy service suffers the Devil to exercise his will on thee So as there is no place wherein we must lay aside our watch if we would not be overcome Neither Popish câ—osses nor Conjurers circles barre the Devil further than he listeth Vse 2. This sheweth the vanity and delusion of the Papists who think the Devil is barred out of Churches by their Crucifixes consecrated Hoasts Crosses and Holy-water For the Leviathan of Hell laughes at the shaking of these spears Also it sheweth the madness of Magicians and Conjurers who think they can bind the Devil within their circles for although to delude them and winn them sure to himself he be serviceable and at their command yet hee keeps his liberty permitted him of God and compasseth the whole earth Some places are more fiâ— for temptation than others 2 Note that some places are more fit for
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
Parents 1 Cor. 7.14 In communion in one kind 6 If they will administer the Communion but in one kinde Against this their sacrilegious practice wee have Christs institution and the example of the Apostles besides the Primitive Church Vse 3. This mighty effect of the Word in the right use of it shews the Scriptures to bee of God and the authority of God and not of man as the Papists teach us not of the Church of Fathers Counsels Popes in Peters fictitious chair or the company of Cardinals What writing of man can have authority over mens consciences as Gods Word hath Or who will beleeve the Church that will not beleeve the Scripture Is not the Word Truth and all men lyars and subject to error Now shall that which is not subject to error bee subject to that which is subject to error Vse 4. Whatsoever writing doth indeed confirm error is not Canonical Scripture for this confutes all error in practice and in judgement therefore Apocryphal Books are not Canonical and divine Scripture 1 because in every of them there is some repugnance to the Scripture 2 because they were not written by any Prophet nor in Hebrew not 3 given to the Jews as Gods Oracles as all the Old Testament was Rom. 3.1 2. 4 because Christ and the Apostles cited not any of them This I speak not against the books which contain in them many good Morals and in my judgement mâ—â—â— of all humane Histories bee best used but against the Papists who would thrust upon us Invocation of Saints and Prayer for the dead c. from their authority Vse 5. See hence the Reason why Satan and all his instruments were ever enemies to the true Preaching and professing of the Word namely because in the right use it is the onely hammer of the Kingdome of darkness Hee storms not at frothy and foolish delivery or at professors that are loose and ungirt and can take liberty for any thing they list Onely faithful Preachers and Professors that rightly preach and profess bear the burden of Satans and the Worlds malice Christs innocency and the Apostles power could not fence them from it Use 6. Lastly acknowledge it a singular priviledge of the Church so beset with enemies to have so sufficient and perfect a word 1 written that all men might have the benefit of it 2 Preached and rightly divided according to every mans particular necessity It is a great comfort that poor as well as rich base as well as noble have a share in it in an equal large manner The chief priviledge of the Church of the Jews was to keep Gods word in the letter Psal 147.19 20. and Rom. 3.2 but it will bee our preheminence above them if wee lock up the true sence of it in our hearts Job 22.22 and Prov. 22. It is a sure stay and a shield to them that walk uprightly No theef nor robber can steal it no it cannot bee taken away with our lives It is Maries good part which was never taken from her neither can bee from us being a perpetual freehold IV. Now followeth the fourth thing in this allegation of Christ to wit the parts of the Divine testimony 1 Negative Man lives not by bread only 2 Affirmative But by every word that proceedeth out of the mouth of God First Of the sence of the negative part Man that is a meer common and ordinary man and much less I that am the Son of God Liveth not that is preserveth not the natural life of his body By bread is meant all necessary and ordinary means of meat drink rest sleep physick recreation for so it is also used in the fourth petition of the Lords prayer Onely here bread is not opposed to other means of sustenance as flesh fish c. but to Gods blessing without which it cannot sustain our bodies But by every word that is every thing a common Hebraisme verbum for â—es and more specially for the decree and ordinance of God appointed to sustain man so the words following imply That commeth out of the mouth of God that is whatsoever God hath decreeed commanded or promised that it shall preserve life Now the sum of Christs answer in more words is this Thou sayest I must now have bread to satisfy my hungry or else I cannot live but thou speakest like thy self If my Fathers word bee to sustain mee without this means I shall live thereby without bread my Father is not tyed to ordinary means for preserving of life who is all-sufficient and Almighty and doth what and how hee will And this cannot bee doubted of seeing it is written in Deut. 8.3 by Moses that when the Israelites were in the wilderness as I am hungry and having nothing to eat no more than I have hee fed them with MAN forty years to teach them that man liveth not by bread onely for they had none but by every word and means which himself appointed Besides if I should distrust my Fathers providence and turn all these stones into bread yet if his word come not to give vertue and life unto them all this would not help all this bread would bee no better than stones as it was before And therefore I will still expect his word and not turn stones into bread at thine The negative part affordeth us this lesson that Doct. Outward and ordinary means are not of themselves sufficient to sustain and preserve the life of man Luke 12.15 mans life standeth not in abundance Outward means not sufficient to sustain the life of man If wee make an induction of all the chief means either of the being or well being of mans life wee shall easily see their insufficiency 1 Bread is a special means appointed to strengthen the heart Psal 104.15 1 Bread but yet there is a staft of bread which is another thing than bread and this being broken wee shall not bee strengthened but fade in the middest of bread Hence is the sentence accomplished against many Lev. 26.26 Ye shall eat and not hee satisfied The Lord gave the Israelites Quails in the wildernesse enough to maintain six hundred thousand footmen for many daies but a secret poison was in it that the more they had the more they dyed as of an exceeding great plague so as the place was called the graves of lusting Numb 11.33 Yea although our bread did not grow out of the earth but fell from heaven as Mannah did yet our Saviour saith Job 6.49 Your Fathers did eat Mannah in the wildernesse and are dead 2 Clothes are a special means to preserve a man in natural heat 1 Clâ—thes but yet raiment of it self cannot keep him warm Hag. 1.6 Ye clothe you but yee bee not warm and of David in his age it is said that they covered him with clothes but no heat came to him 1 King 1.1 3 Physick 3 Physick is a remedy appointed by God to regain health and strength distempered or decayed but Asa
bring us into an estate wherein all means fail us God remains as powerful and able as merciful and willing to help as ever he was and rather than his children shall miscarry he will save them by miracle 2 Our callings and means are not to bee neglected because 1 Christ denies not but that man lives by means but not only by them 2 They are a part of that every word of God whereby man lives and if ordinary means be offered we may not trust to extraordinary without some special promise or revelation 3 It is a tempting of God to pull poverty on our selves or cast our selves into danger and is a breach of his ordinance who injoyns every man to get his living in the sweat of his blows But one thing is a Christian care another a carking care for the things of this world one thing is the care of the world in Mary who especially minds the one thing necessary another in Martha who distracts her self with many businesses neglecting the good part which should never bee taken from her one thing to possess the world another to bee possessed by it one thing to use means another to trust in them More care must be had of Gods blessing than of means Vse 4. If man live not by means alone bee more careful for Gods blessing than for the means bee more thankful for that than for these else hee that made bread and gave it thee can break the staff of it else he can make thee great and rich but lay a sensible curse on thy person and estate either in thine own time or in thy heirs And as for thanksgiving Christ never used any means but by prayer and thanksgiving and taught us to pray for daily bread The comfort of the creatures a greater mercy than the creatures them selves i.e. for a blessing upon bread It is a greater mercy of God to give us comfort of the creatures than the creatures themselves Yet a number as if they lived by bread only come to their tables as the hog to his trough or the horse to his provender without either prayer or thankes A wonder that every crum choaks them not for without Gods blessing it might But by every word that proceedeth out of the mouth of God On â— the word yet every word of God preferâ—eth the life of man Doct. This affirmative part of the testimony alledged by Christ teacheth us That It is only the word of God and every word of God that preserveth the life of man But first wee must distinguish of mans life which is either supernatural or natural and also of the word which is put forth either for the life natural or supernatural The former is a word of Gods power and providence creating and governing all things according to their natural courses called in the Text a word that goeth out of the mouth of God for no word of the creature can produce the being or well-being of any other The latter is the word of Truth whereby hee doth quicken the soul and repair it to his own likenesse and this word proceedeth not onely out of the mouth of God but of his Prophets Apostles and Pastors and this word begetteth and preserveth a supernatural life in man as the other doth a natural Jer. 15.19 Now our Saviour meaneth here the natural life of the body and the word of Gods power and providence generally sustaining the being and life of all creatures How the soul liveth by the word of God and not that a man can live by the written word without meat and drink It is true that the soul of man liveth by Gods Word of Truth for 1 Hee is begotten a Christian by it and born of this immortal seed Jam. 1.18 2 Hee is nourished by it as by sincere Milk 1 Pet. 2.2 3 As bread increaseth the body in all dimensions so the Word strengtheneth the soul in faith patience comfort hope love as children grow by Milk 4 Bread strengthens the heart and all the strength of a Christian is in the word it preserves the natural heat and the word makes his heart burn within him and keeps it in a readiness to every good word and work But yet this is not the proper meaning of this place neither can it agree with the meaning of Moses who plainly speaks of the bodily hunger of the Israelites and the feeding of them with Mannah that they may know that man liveth not by bread onely nor yet with the mind of our Saviour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty daies fast would turn stones into bread How man lives by every word of God And now wee knowing what is meant by the Word of God even the powerful word of Gods providence in creating and governing all things wee are further to consider that our Saviour addeth an universal particle every word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by means proportioned unto the ends which are a part of his ordinary word preserveth and maintaineth the life hee hath given as daily bread sleep and the like Extraordinary when by his word and decree he pleaseth to preserve man either above or without or against all means I. Above the means sundry waies 1 Above all that man can expect The word sustaineth 1 Above all means three waies thus God gave the Israelites Mannah in the wilderness and water out of a Rock thus hee tyed a Ram to bee sacrificed in stead of Isaac thus he brake the cheek-tooth that was in the jaw and water came thereout for Sampson Judg. 15.19 and by his word provided a gourd to come over Jonas his head to shadow him and deliver him from his grief chap. 4.6 thus hee fed Elias by Ravens 2 When hee makes a little means go beyond themselves as Christ made seven loaves and two fishes to serve seven thousand persons and much left thus hee made a few clothes serve Israel forty years so as their shooes did not wear out Thus the Word of God made a little meal and oyle serve the Prophet and a widow a long time 1 King 17.14 Thus saith the Lord God of Israel the meal in the barrel shall not bee wasted nor the oyle in the cruse diminished till the time that the Lord send rain and so it was though they are nothing else all the while 2 King 4.42 Elisha had twenty loaves sent him and some ears of Corn hee commanded his servant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remain and it came to pass according to the word of the Lord. 3 When the means are not so small in
these places the evil spirit walketh there hee haunts as wee see in the parable and therefore our rule must bee this Where we can neither do good nor take good those bee no places for us Many civil mens houses how is the time eaten up in vain and idle speech and the most tolerable talk is worldlinesse and the talke thereof is endlesse Object What hurt is in that Sol. Yes it is a dry place and it cannot bee answered when even this shall shoulder out better speech Other places are not onely empty of good but filled with evil that as hardly shall a man come safe out of them without some poison or corruption as out of a plaguy or leprous house For how can a man bee safe where Satans throne is as 1 Places of Idolatry where a man must either shew his dislike or else give a secret consent Men can go into places where the horrible Idol of the Mass stands and keep their hearts to God but commonly God gives such unwarrantable boldness a check and experience shews what a tang it leaves after it 2 King 16.10 Ahaz went upon another occasion to meet Tiglah Peleser King of Ashur at Damascus and onely seeing an altar there hee was so in love with it as he sent to Uriah the Priest the pattern of it and the fashion and whole workmanship of it to have another like it in all points against Gods Commandement And how hath a secret infection poisoned a number of our Travellers who falling in love with Romish Idolatry have brought the fashion and pattern and workmanship of it over with them and that because they run unwarrantably into places of danger So how dangerously do men run into great Papists houses where there are a thousand allurements and inticements pure Religion scorned belied and all to be besmeared with shameful lies and opprobry and the contrary magnified and extolled as the only truth yea the Scriptures themselves not lesse abhorred than the Theif hates the Gallows and thrust down under mens devises and Popes Decrees yea the word of Salvation condemned and burnt as they were of old by Antiochus and Maximinus as the books of Hereticks and the godly professors scoffed under the stile of Scripturers and Bible-bearers Men think it no danger to bee familiar in such places to bee Servants to such Masters which is to lead themselves into temptation Alass what Communion is there between light and darkness between Christ and Antichrist 2 Not onely places of spiritual whoredome but also corporal If Satan get a man into such a place hee hath his snares and bands her lips are snares her hands as bands her words are cords to draw a man in as an Oxe to the slaughter How can a man avoid the unclean spirit in such fowl sinks as such places bee Prov. 5.8 My Son keep thy way far from her and come not near the door of her house and Chapt. 6.32 hee that goes into her besides that hee destroies his own soul hee findes a wound and dishonour and reproach that shall never bee put away And the same Commandement that hath forbidden any evil hath forbidden also all the occasions of evil 3 We must avoyd Drinking-houses Gaming-houses and places of such rude and hellish resort How suddenly are minds corrupted in bad company what quarrels and causless blows what vain and ribaldry speech which corrupteth good manners what expense of precious time what riot of goods what wa st of wit and loss of reason it self is commonly in such places so that a good minde sees himself in a little Hell while he is there and where lodgeth Satan if not in such houses which are servants to every mans sin and where are baits and snares which are enemies not only to Christianity but even to civility and humanity it self There Satan hath one room filled with Swearers another with Scoffers a third with Drunkards a fourth with Gamesters and all his rooms are full of idle and disordered persons who for the time have cast up their callings and are at leasure for any work of the flesh which their master the Devil will now employ them in 4 Adde hereunto the places of Stage-playes and Enterludes places of as great danger as any of the former Satans School-houses There you shall hear Oathes and Lies and Scoffs of base Varlets against not only their betters among men â—udâ— scenici spectacula turpitudinum licentia vanitatum Aug de civit Dei l. 1. c. 32. but of God himself and his holy Religion There you may see sin acted and represented which ought not to bee named among Saints There you shall see men wearing womens apparrel and perhaps women mens There you shall see men travelling of child as one said of Nero being an Actor in a Tragedy to which his part called him and all kind of adulterous behaviours Scipio propter animorum cavendam pestilentiam ipsam scenam construi prohibebat Aug. ibid. Magister non erudiendorum sed perdendorum puerorum Cypt. and such shameful gestures and actions as the light of Nature hath descryed and condemned What shall I speak of that lewd and wicked dancing of young men in the habit and gestures of women like Herodias which what an incentive of lust it is may easily be conceived in Herods example and the poyson of amatory kissing of beautiful boyes is unto lust as fire to flax or oyl to fire And least you should think I did wrong them in calling these places the Devils Schools Cyprian doth no less accounting the Stage-player teaching boyes to be effeminate by instructing them how to play the women and to express wanton gestures to bee the Devils Usher All these are places of certain peril where no man can miss the Tempter if he can draw men into these places he will not fail to fit them with temptation Let us therefore make a covenant with our eyes not to behold such vanities and lustful spectacles and with our feet not to wander into such by-paths and with our selves to avoyd the very appearance of evil It will sort well with our weakness to avoyd temptation to pray against it to watch our selves lest we be overcome rather than to follow and much less to goe before the Tempter Vse 2. But if we must needs come in such places as are fitted above others for temptation then must wee fence our selves more strongly against such temptations as the custom of the place offereth Quest How may we doe so Ans By observing these rules 1 In all places put we on our Christian armour without which Christian life cannot stand When a man goes among thorns and stubbs had hee not need to have his shooes of the Gospel on if hee would not bee pricked and peirced to the heart Or if a Christian want his sword how should hee cut the bands of sin in sunder How should a Souldier stand in the hours of skirmish without his Corslet and Brest-plate or how should he
infers two contrary conclusions both contrary in themselves and both contrary to Gods word 3 Hee knows there is but one good and strait way to heaven that the Lord hath commanded us to walk in that way without turning to the right or left hand that hee hath placed the vertue in the mean and the refore hee cares not in which extream hee can thrust us so as wee keep out of that mean appointed Hee hateth nothing but vertue and grace which God loveth 4 Hee knowing the propensity and inclination of our corrupt nature which desires to know no mean but is rather disposed to any vice in extremity than to rest in obedience unto Gods Commandement fits us according to our inclination and casts us first in one extream then in another and holds us there where we best please our selves Hence wee account extreames vertues 5 Many are the by-waies that lead to hell on all hands there being but one truth and the Devil carrieth such incessant malice to man that hee cares not in which of them a man come to hell so he come at length Vse Beware then of Satans subtlety of his contrariety and extremities In matters of Gods worship his scope is to make a man either prophane and cast off all care of Religion or if men will not bee drawn from some devotion then hee seeks to make them superstitious in which extream hee holdeth the blinded and devout Papists who worship both false gods and the true God with a false and vain worship Act. 17. the Apostle having charged the Athenians with superstition hee addes this reason because hee saw an Altar to an unknown God The same of those who will worship God in devices which hee never commanded and place it in things which indeed hinder it And so some hate Popery but not prophaneness Satan aims also at the Minister to make him idle and negligent in preaching and is well pleased with that because where vision failes people perish But if hee cannot hold a man in idleness then hee seeks to get him to Preach either of pride or envy or flattery or for preferment or vainly and unsoundly and then the more hee preacheth hee likes him never the worse or maliciously against good men and good waies and then hee preacheth nothing else but what Satan if hee must needs preach would do In hearing the word hee would first have men slack of all conscience of doing or obeying that hearing their Masters will and not doing it their stripes may bee the more If hee cannot do that but sees a man make conscience of his waies then hee will make him scrupulous and make needlesse questions of every thing and to hinder his peace he will make more sins than ever God made In judging of ones own estate hee will make a man beleeve that God never elected such a wretch as hee hee never had truth of grace all is hypocrisy God never loved him so many sins so great falls such unworthinesse as never was in any childe of God On the contrary if faith withstand this temptation then comes pride in stead of former dejection and makes him think his election so sure as though hee take all unlawful liberties hee shall bee saved oh the Son of God cannot do amiss nor the Father hate him Sometimes to destroy boldness of faith hee will suggest that sin is so great in such and such circumstances as it cannot bee forgiven now the heart is heavy and lumpish and hath no cheerfulnesse in God But this being a little blown over he wil bring the same man by degrees to think what a fool he was for his sins now are not so great so dangerous as others bee nor himself so great a sinner and now the sadnesse of sin being shaken off hee grows merry and too too light forgetting all his former heaviness In the course of life hee gets beyond many in these extream courses In spiritual things numbers of men are held in a prophane and wicked scorning of religion of Preachers and Professors whose names they cannot abide Some of these are sometimes called out of the snare of the Devil and then Satan is in a contrary corner he will have them zealous but not according to knowledge If the Master will not send his servants to pluck up all the tares before harvest they will stand no longer in the field of the Church but grow resolute in schism and separation In Civil things how many examples of men have we extreamly covetous in their youth but prodigal and voluptuous in extremity in their age and so on the contrary and in divers other instances Rules to avoyd these extremities of Satan 1 Look we still to the word which pointeth us our way for the warrant of our actions and the manner of doing them and saith This is the way walk in it Isa 30.21 2 Watch we the fickleness of our nature which may be seen in the Barbarians Act. 28.4 6. who accounted Paul a God and a Murderer at one time 3 Consider we what it is that we are eagerly set upon and suspect it because our nature is to be in extreams and Satans hand is likely in it to set it forward Never are wee so violent for Gods Kingdom as for the world Cast thy self down In the scope of this temptation which was to presumption for the allegation following would perswade him that God would preserve him whatsoever he did though he threw himself from the pinacle wee learn this point of instruction that Doct. Satan doth incessantly labour to draw men unto presumption and vain-glory as here he did the Head And this presumption in a word is nothing else but a vain confidence that we are this or that or can doe this or that without any word or ordinance of God A vain hope without warrant is the very being of presumption 1 Sam. 4.3 Israel went to warre against the Philistims and were slain about four thousand men but they would make another on-set more warily as they thought than before they would send for the Ark from Shilo to save them and when it came into the Host all Israel gave a shout that the earth rang of it presuming that now they were safe enough But all this was done of their own heads and without warrant and therefore God discomfited them with an exceeding great slaughter of thirty thousand foot-men and the Ark wherein they were so vainly confident was taken the Priests Hophni and Phineas slain Eli breaks his neck and such a confusion there was that the Ark never came at Shilo more Numb 14. After the men were sent to search the Land of Canaan and had returned and told the Israelites that the Land was good and fat but the walls reached up to Heaven and there were Sons of Anak Gyants then the people murmured and distrusted But the sentence of the Lord passing against them that they should wander forty years in the Wilderness according to the forty days
in accusing thee but still it by casting out the core of sin that makes it so restless and painful 2 Quench not the motions of Gods Spirit for this grieves him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporal things sin not against the means He must eat that must live he must work that will eat sow to reap he that would avoyd a strange woman must love his own wife all the Souldiers and people in the Ship must come safe to land but then must they not cast them into the sea but abide in the ship Isa 37.33 the Prophet in the Lords name tells Hezekiah that Sennacherib shall not enter into the City but if hereupon Hezekiah should have bid them set the gates open would not the Prophet have told him he had betrayed the City For a rich man to be an Usurer or an oppressor is a greater sin than it is taken for because it is against the means yet who are Usurers else who oppressors else who grinde the faces of the poor who detain the wages of poor Servants but they For a man to break the Sabbath for gain is a great sin as appeareth in the poor man that went out to gather sticks but how great then is it in rich men who need not having much means beyond the present necessity and yet they or their Servants and Workmen must be gathering sticks to burn themselves withall in Hell Who sees not the malice of the Devil here who will have the Lords day worldly and wickedly spent wherein God hath set up the special means to draw men from it For it is written HAving spoken both of the ground of this assault and also of the scope and matter of it wee come to the third consideration in it namely The enforcing or urging of it by a testimony of Scripture Satan had perswaded the Son of God to a most foolish practice would any mad man or fool cast himself down from an high place and pash himself all to peeces at any mans perswasions and cannot now the Son of God the wisdome of his Father discern danger in this motion Satan is too black here and lales his snare in vain before the eye of that which hath wing But to hide his blacknesse hee draws a fair glove over a soul hand and assaies to make the case without all danger or absurdity Hee hath that to say which the Son of God cannot refuse Hee hath Scripture to perswade him for no reason is comparable to this to assure the Son of God who must hear the word of his Father that there is neither danger nor unreasonableness in this motion nay there is much good in it 1 Hee shall shew himself to bee the Son of God 2 Hee shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if hee should say Thou being the Son of God mayest without danger cast thy self down hence but do not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not think that I speak without book It is written in thy Fathers Book If I had a Psalter here I could shew it thee that hee hath given his Angels charge over thee to keep thee that thou dash not thy foot against a stone and though thou cast thy self down they shall bear thee up and save thee harmless And if they should fail of their duty thou being the Sonne of God canst sustain thy self by thine own proper power and vertue Here consider two things 1 The general consideration of the allegation It is written 2 The special matter of it Hee will give his Angels charge over thee c. Doct. The Devil can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eve hee made the ground of his temptation Gods word Hath God indeed said yee shall not dye In the deluding of Saul be took the help of Samuels prophecy 1 Sam. 28.17 The Lord hath done even as hee spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Jer. 28.2 Reasons The Reasons why Satan alledgeth Scripture are these 1 To hide his person and to transform himself into an Angel of Light here hee counterfeits Davids voice nay the voice of the Spirit of God speaking in the written word He would fain perswade Christ that hee is a lover of the Truth and under a testimony of Scripture would hide his horns Regula credâ—ndorum ageâ—dorum 2 As hereby himself dissembles holiness so hee would colour the matter to which hee tempts us to bee just and lawful for is not that lawful which the word allows seeing it is the rule of faith and manners 3 Hee frames himself according to the disposition of parties with whom hee is to deal Christ stood much upon Scripture and would do nothing without Scripture and if hee cannot draw him by Scripture hee shall prevail nothing and thus hee deals daily with tender consciences hee can bring them to any thing by a Scripture of his own mis-shaping 4 This comes to pass by reason of his malice 1 Against the Scripture which hee seeks to abuse to a contrary end seeing the Scriptures are written that wee might not sin 1 Joh 2.1 2 Against the godly to overcome them with no other than their own weapons Christ had made the written word his shield his sword hee will therefore assay with his own weapon to wound him and so he deals with his members 5 Here is not onely Gods permission but his over-ruling power for hereby the father of lies against his heart and nature giveth witnesse to the truth and strongly argues it to bee the strongest weapon that hath strongest power over the conscience Quest How doth Satan alledge Scripture Answ Hee is Gods Ape and as God alledgeth Scripture three waies 1 by his Spirit and inward motion as to Abimelech in a Dream Gen. 20.3 2 By his Ministers and Servants Angels or men 3 By his own lively voice as to Adam So can Satan 1 By suggestion 2 By his Ministers who transform themselves as if they were the Ministers and Apostles of Christ 2 Cor. 11.13 14 15. not onely delivering the word but also truely 3 By voice in some assumed body as undoubtedly hee did to the first Adam and here to the second Use 1. Seeing then this wicked Spirit can and doth alledge Scripture against us it behooves us to try the spirits whether they bee of God or no 1 John 4.1 not to beleeve every one that can alledge Scripture for so wee might beleeve the Devil himself 1 Thess 5.22 our commandement is to prove all things and hold only that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles
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
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
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
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
by Zachary chap. 11.13 and not by Jeremy Many learned men trouble themselves more than needs in reconciling this place 1 Some say that Saint Matthew joynes together both one place in Jeremy chap. 18.1 2 3. of the potter and this of Zachary 11.13 But there is little or no agreement between them 2 Some say that it is not in Jeremies writings that are Canonical but in some Apocryphal writings of Jeremy which the Jewes had and which Chrysostome confesseth he saw wherein these words were But it is not likely that the holy Evangelist would leave a Canonical text and cite an Apocryphal or give such credit to that or seek to build our faith upon it And by our rule that Book should be Canonical 3 Some say that Matthew forgat and for Zaehary put down Jeremy but with more forgetfulness that holy men writ as they were moved by Gods Spirit This error Erasmus takes hold of from Augustine who in his third Book concerning the consent of the Evangelists Chap. 7. defendeth and excuseth this error 4 Some think it the error of heedless Writers who might easily so erre but all the oldest Copies and the most ancient Fathers have the name of Jeremy 5 Some say that Zachariah being instructed and trained up with Jeremy did deliver it by tradition from Jeremy and so Jeremy spoke it by Zachariah which might be true because it is said in the text As was spoken by Jeremy not written But 6 The most compendious and likely way of reconciling is this that Zachary and Jeremy was the same man having two names which was very usual among the Jews as Gedeon was called Jerubaal and Jerubâ—sheth Salomon was called Jedidiah Jethro was called Hobab and Revel Jehoiacim Ieconias and Coniah Hester was called Edissa Simon Peter Cephas and Bar-Jona Matthew was called Levâ— Jerusalem Jebus and Salem c. 4 These are such rules as not only the Learned who besides these have the benefit of Arts and Tongues the knowledge of Phrases the benefit of Disputation and the like but even the simplest may make good use of 1 To understand the Scripture aright and so discover the subtilty of Satan and seducers 2 To convince error and let others see their errours and so gently lead them back into their way again 3 They be great means to justifie the truth and glorifie God 4 Practisers of them have comfort in themselves that they are lovers of the truth and desire to find it even with much labour and industry 5 The want of this diligence and study of Scripture is the very cause that so many stagger and doubt of our religion and are so indifferent that they cannot tell whether to leane to Papists or Protestants and so hold doubtful to their death Yea and many goe away and fall off from us and depart to Antichrist which is a just judgement of God upon them because they were so farre from receiving the truth in the love of it as they would never take pains to search into the Scripture which witnesse of the truth VVE are now come to speak of the allegation it self and the force of the reason taken out of Deut. 6.16 where the Israelites are forbidden to tempt the Lord as in Massah How they tempted him in Massah is set down in Exod. 17.7 being in want of water and distress they contended with Moses and said Is the Lord amongst us 1 They doubted of his power and so would try whether he could give them water in this their want for the word nasah properly signifies to make trial as David is said to have tried and proved before to goe in armour 1 Sam. 17.39 where the same word is used 2 They doubted of the truth of his promise not beleeving him to be amongst them as he had promised unless he would shew them in all haste some sign of his presence in present supply of their necessity and therefore they say Iâ— God amongst us Now mark how aptly and wisely our Lord and Saviour applieth this place I. In his choyse he is now on the pinacle and in a dangerous place and well knows that this prohibition was a fitter place to study and meditate on than those large promises in that most comfortable Psalm For howsoever all Scripture is profitable and Divine yet some Scriptures fit some persons and some occasions better than other It is a true and comfortable promise Isa 1.18 Come let us reason together though your sins were as red as scarlet c. But for a man not truely humbled the threats of the Law are fitter to meditate on neither doth the Lord so invite the Jewes till they be humbled It is true God hears not sinners but such a place is not so fit to bee meditated on and applied by such as are seriously beaten down already in the sight and sense of sin He that provideth not for his family is worse than an Infidel a true and holy speech but if a covetous man apply it it hurteth him hee hath other places to study on as Beware of covetousness and covetousness which is Idolatry is one of the sins which shuts out of heaven The holy heart of Christ could equally meditate and apply all Scripture but by this his choise hee would teach us to make choise according to occasions II. In direct meeting the Devils drift which was to move Christ to vain confidence and make trial whether he was the Son of God or God his Father by throwing himself down Comparing this place with the former he shewes him that it gives him no leave to cast down himself for this were not to trust God but to tempt God as the Jewes did in Massah but I doubt not of my Fathers power and therefore I need not try it I distrust not the truth of his promise and presence with me what need I make trial of it I have a Commandement which I must not separate from the promise as thou doest Thou pretendest a promise but no promise extends to the breach of any Commandement but hath his ground and dependance upon some Commandement or other Thou wouldest have me cast my self down and promisest help but no promise can secure him that attempteth that wherein he tempteth God as this action would In the words are 1 The person that must not tempt Thou 2 The person that must not be tempted The Lord thy God 3 The action of tempting not tempt I. The person Thou Some think that the pronoun Thou is to bee referred to Satan and the Lord thy God to Christ himself as though Christ had said Thou shalt not tempt me But 1 It was never written that Satan should not tempt Christ if it had it had been false 2 It is a negative Commandement of God directed to his people which bindes all persons at all times in all places and not to bee restrained to this occasion 3 Satan was irrecoverably fallen from the Covenant of grace and so although Christ was his Lord
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
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
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
Friers plea we are exempted Lord will doe no good here no not that which all mens Courts must needs excuse absence by that the party is dead for this Judgement Seat is set up for the quick and the dead God must for his glory truth and justice bring every man to this tribunal that if he have been good and faithful hee may have his time of refreshing and be put into the perfeâ—t state of happiness in soul and body And contrarily if hee have been hard-hearted and impenitent hee may know the weight of Gods justice and power and bee in full state of endlesse and easelesse misery both in soul and body Oh then what great cause hath every man to fore-cast this day and expecting it to prepare for it rather than to betake themselves to that Epicurean and profane practice of mockerâ— who put farre from them this evil day saying Where is the promise of his comming we see all things alike since the beginning he makes but small haste And thus because judgement is not speedily executed they resolve themselves on a most wicked course not knowing that as a snare it shall come upon them when they least look for it and that though slowly yet he will come surely and make them know what it is to abuse his patience which should lead them to repentance Now followeth the manner of this Judgement and that is comprehended in three things 1 It shall bee glorious and powerful 2 Just and righteous The glory of the last judgement described 3 Strict and accurate For the first it is said that the Son of man shall come with power and great glory yea in the glory of the Father that is such as belongeth to his Father with himself but to no creature else The clouds and the air shall be as a fiery Chariot to carry him with admirable swiftnesse his train and attendants shall be the Arch-angel making his way by the sound of a trumpet which the very dust and ashes shall hear and follow and all the other Angels of Heaven from whose multitude power and glory this coming shall be wonderfully glorious and yet the Judge himself shall surpasse them all in glory and brightnesse and as the Sun doth darken all the lesser Starres so shall his most admirable glory obscure them all This aâ—pearance may be shadowed by the coming in of earthly Judges to hold Assizes through their Circuit attended with the Honourable Nobles Justicâ—s and Gentlemen of the Country yea with the High Sheriffs power besides all their own followers by which great state and attendance they are both honoured and aided as becometh such publick Ministers of Justice as also are made formidable to daunt and quell malefactors Or rather look as Princes going to their Parliament to make Laws put on their royal robes and shew themselves in their greatest glory even so shall this great King of glory coming to require the obedience of his Laws cloath himself with such a robe of glory as the brightest Sun shall not endure to behold neither the Heavens nor the Earth shall be able to see this glory but shall shrink at it and melt away with a noyse Revel 20.11 John saw a great white Throne and one that sate upon it from whose face fled away both the earth and heaven and their pla e was found no more Thus may we in some dark resemblance something conceive of this glory of the Judge of all the world unto which the consideration of the persons that shall bee judged by him addeth not a little moment for not only small but great must stand before him It is indeed a great honour among men to bee deputed the Lord high Steward under a King whose office is to sit in Judgement upon a noble man what an height of glory then is it for the Son of God to sit in Judgement and call personally before him not nobles only but all the Kings and Monarchs that ever the earth bare If there be such preparation and state amongst men for the trial but of some one noble man what glory may wee conceive must attend the mighty God whilest he bringeth to their trial not only meaner persons but all the most powerful Monarches and Potentates that ever were or shall be to the end of the world This consideration ministreth comfort to the godly seeing hee cometh to Judgement who is able perfectly to free them from all misery able to strike oft their bolts of sin to acquit them from terrours of conscience fears of death the Grave the Devil and Hell it self the cometh from Heaven for their release who hath trodden down all his enemies under his feet and all this glory is for their safety and happinesse who wish and wait for the appearing of this mighty God Tit. 2.13 And on the contrary it serveth to strike the wicked and ungodly with terror and dread seeing the Lord Jesus shall come from Heaven in such power and majesty and all to judge and condemn them whom when they shall see arrayed with vengeance against them no marvail if they be driven to their wits ends yea as it is with guilty Malefactors when they see the Judge coming in so honourably attended so shall it bee here this very glory of Christ shall strike them with fear horror and an azednesse and force them to all miserable and unavaylable shifts and to wish if it were possible that the rocks would fall upon them and crush them to peeces so as they might never come before his presence for the great day of the Lord which is to all the wicked of the world a black day a cloudy day a dismal day this day is come and they cannot abide it Secondly this Judgement shall bee righteous and according to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.2 We know that the judgement of God is according to truth Heb. 1.8 Thy throne O God is for ever the scepter of thy Kingdom is a righteous scepter The righteousness of the Judge and judgement Thou lovest righteousnesse and hatest iniquity Hitherto is to bee referred that of Daniel 7.9 who saith that this Judge shall sit upon a great white throne alluding to the white Ivory throne of Salomon but infinitely more glorious the whitenesse betokenning the purity and righteousness both of the Judge and the judgement for every man shall receive according to his works Here shall be no concealment of things for he will bring every secret into judgement Eccles 12. He will lighten all things that are hid in darknesse and make the counsels of the hearts manifest 1 Cor. 4.5 Here shall bee no daubing or salving up of bad matters in corners no pleading of Lawyers who craftily cloud the truth of Causes for gain no respect of persons no favouring for the sake of any friends nor fear of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to pervert judgement the purest gold of Ophir
shall gild no matters here for what shall gold or silver pearls or jewels doe when Heaven and earth shall bee on a light fire Here shall be no sanctuaries nor priviledged persons or places to hinder the course of justice hence shall be no appeals but every person shall receive an eternal sentence of every cause according to the truth and equity of it for else the Judge of all the world should not doe right Vse 1 To comfort Gods children Gods children who here have all sentences pass agaiâ—st them shall have justice at this day who in this world are herein conformed unto Christ for the most part causes and sentences passe against them and their light is darkned their innocency by the might and malice of the wicked troddeâ— down but then shall they be sure of the day God will cause their uprightnesse to break out as the Sun in his strength for when wickednesse shall ruin the sinner into Hell righteousnesse shall deliver their souls from death 2 To teach them to possesse their souls in patience when they see the confusions that are in the world to beware of revenge but commit all as Christ himself did to him that judgeth righteously Wee must be content for a while to see our righteous waies depraved our good repaied with evil by evil men and bee so far from thinking hence that there is no providence oâ— care in God over his Children as that wee must necessarily conclude hence this judgement day Observe the rule Eccl. 3.16 When thou seeest in the plaâ—e of judgement wickednesse and iniquity in the place of justice think in thy heâ—rt surely God will udge the just and the wicked for there is a time for every purpose and work and Chap. 5.7 If in a Countrey thou seest oppression of the pâ—or and the defraudâ—ng of judgement and justice bee not astonied at the matter for hee that aâ— higher than the highest regardeth it The same ground do the Apâ—stles â—ftâ—n lay to raise this same exhortation unto patience in induring wrongs as Phil 4.5 Let your patient mind bee known unto all men the Lâ—rd 〈◊〉 at hand Jam. 5.7 Bee yee also patient and settle your hearts for the câ—mming of the Lord dâ—aweth neer As if these holy men had said with one mâ—uth look not to havâ— your right here in this World as neither the wicked have their livâ—e but wait the appointed time as the Husband-man doth for the weâ—ks of Harvest and this time is the comming of the Lord before which tiâ—e neither is the full recompense of righteousnesse given to the Saintâ— not punishment rendred unto the wicked in the full measure of it Grow nâ—t weary of well doing though yee meet with nothing but discouragements not out of love with the practice of piety although the world haâ—e you fâ—r it as it did your head before you for in due season ye shall reap â—f yee faint not 3 This teacheth men carefully to look to all their works and waies that they bee just and justifiable The works and words of men which shall abide the tryal of that dâ—y must now be tryed before hâ—nd such as will hold water as wee say For there is a day of tryal when all those causes which they have by Mony Friends or wicked policy contrived and over-wayed in shall be brought about again into a clear light and put into the ballance of equity it self where they shall bee found too light And think seriously with your selves how those causeâ— words and actions will abide the tryal of that day which even for the present can bring no sound comfort to the heart but rather heaviness to the heart accusation and guiltinesse to the conscience fear in the thoughts and shame in the face if any man should know how impiously and injuriously they have been contrived how many Oppressions Wrongs Cruelties Usuries Revengeful sutes onely commensed to make men spend their goods and lose their peace how much of many mens estates would give a loud witnâ—ss against their owners but that men will not so long before hand trouble themselves with such thoughts Well look to thy self whosoever thou art If thy conscience now accuse thee or can accuse thee but thou wilt either stifle it or stop thine ears against the cry of it know that it hath a voice and will do good service to this Judge one day a thousand witnâ—sses cannot do more than it will do it will bring back old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt have leisure enough to look into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late look into thy reckonings Now to all such as mind hereafter to look into so main a business as this is The touchstâ—ne of this tryal is the word of God I will for the present commend onely one rule whereby they may discern wheâ—her their actions will abide the tryal that abideth them and that is this If the Word of God do now approve them they will then bee justifiable but whatsoever word or action hath passed from thee for which thou â—aâ—st not bring thy ground thence the same will cast thee in judgement This is that our Saviour telleth the Jews The word that I speak shall judge you at the last day Jâ—h 12 48. The strâ—ctneâ—s of thâ— l st jâ—dgement 1 In regard oâ— peâ—sons judged Thirdly This judgement of Christ shall bee most strict and accurate 1 In regard of the persons that shall bee judged who shall bee inquired into and brought to give accounts of themselves not onely generally as men or Chriâ—tians but in special according to the particular places and courses of life wherein they were set in this world For example publike persons must give account for themselves and others that have been committed unto them Magistrates for their People Ministers for their Flocks both of them how they entred how they ruled how they walked in and out before their people what faithfulness they used in discovering and discountenancing sin and ungodlinesse how diligent they have been to draw and force men to the keeping of the two tables how they have acquitted themselves from communicating in other mens sins and whether they have faithfully in their places denounced and executed the judgements of God whilest both of them have stood in the room of God In like manner private men must bee countable not onely for themselves but or all those that are under their charge as Fathers for the education of their Children Masters for the instructing and governing of their Servants and Family Tutors for their care or negligence towards such as are committed unto them for the rule of the Law is general and will take fast hold upon many a soul that think it enough to look to themselves that whosoever hindreth not that sin which hee can hinder
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
judgement and punishment of that sin but that now at this present time hee would bee pleased to appease his great anger so justly conceived and desist from that great judgement of the utter destroying of them threatned v. 12. as may appear both by the arguments used by him as by that hee expresly noteth the manner of this foâ—giveness vers 19. as thou hast forgiven this people even from Egypt till now and forgive them even according as thou hast spoken v. 17. but how the Lord had after they came out of Egypt forgiven them appeareth Exod. 32.35 when they had made a calf and the Lord wished Moses to let him alone that hee might consume them yet by Moses intercession the Lord did not consume them but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgive them as hee had done from Egypt till now And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Go now bring the people unto the place which I commanded thee behold mine Angel shall go before thee but yet in the day of my v sitation I will visit their sin upon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second objection That death remaineth though the sin be pardone Though death remain after sin is pardoned both the fault and pun shment is removed I Answer it remaineth not as any satisfaction to the justice of God to beleevers nor as a punishment of sin to such as have their sins remitted but it hath lost his sting which is the guilt of sin and is become a remedy rather than a punishment physick rather than poyson an end of their misery and an entrance into a better life So as it still abideth firm against all such detestable devises of Popery that remission of sins carrieth with it the removal of all the guilt and punishment of sinne to such as have their parts in the same And it is lastly to bee observed in this description that I say the guilt and punishment of all sin is taken away for if any bee not remitted they bee either greater sins or lesser to remit the lesser and not the greater what were wee the better how could our salvation bee effected or perfected how could grace bee every way grace or do wee pray for remission of lesser and not of greater also seeing our selves must forgive our Brethren not only lesser offences but even the greatest Aâ—ain to remit the greater and retain the lesser were to say that the Lord is either not sâ— able or so willing to forgive lesser sins as greater Shall a maâ— frankly forgive a debt of thousands of pounds and will he not forgive also to the same party a few pence The Popish Church confidently avouch A bundle of Pâ—p sh blasphemies that many sins need no remission as concupiscence which they say is not prop rly a sin albeit indeed it is the mother sin of all And all the heap of their venial sins which they say are not against but besides the commandement because they are not attended unto or deliberately done with full consent oâ— reason because they cannot hinder the habâ—â— of vertue but the act of it and that a very little nor turn us from our end but hinder so much as it is our progress unto it and because they though themselves displease God yet they make not God displeased with the party committing them for they can stand with grace and have not properly and simply the reason and respect of sin or offence therefore are they not to bee punished with eternal but only temporary punishment These need not the blood of Christ nor Grace nor confession in particular nor absâ—lution nor any new habit of charity but these are easily wiped away with a little holy water or any meritorious work or by the Sacraments received or by general Confession or by a small humiliation as knocking the brest fasting almes the Lords Prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these help but a little presently after death they are all consumed in the fire of purgatory Oh horrible blasphemies derogatory to the blood of Christ which purgeth us from all sin and to the truth of the Scriptures which teach us that when wee had nothing to pay our Master forgave us our whole debt Matth. 18.32 But I have followed them too far were it not that the discovery of their impieties may bring some profit to suâ—h as are not so well acquainted or exerâ—ised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receive remission of sinnes which because it implyeth a gift or oblation therefore we must know that pardon of sin is offered generally to all in the word of grace publikely preached and conferred unto beleevers not onely in the beginning of their conversion but through their whole life Now to receive this remission How remission of sin is received is when a capable that is a contrite heart by Faith which is an hand taking in receiveth Christ and all his benefits among which remission of sins is the chief Preached and published in the Gospel And this it doth on this manner 1 Upon a touch of sin and sence that without this gracious pardon there is nothing bâ—◠〈◊〉 pâ—rdition the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ and of the means of deliverance from this woful estate 2 It desireth to beleeve and wisheth that mercy to belong to it self it sendeth groans to God it hopeth for pardon and weakly applyeth the general promises of grace 3 After such desires and groans of the heart the Lord most gratiously answereth by his Spirit and by little and little settleth and quieteth the heart perswading it that Christ himself and consequently reconciliation with God doth indeed belong unto him so as he resteth in that assurance Thus the Lord will not only give us mercy but letteth us know that he doth so that our joy and peace and boldness in him might be more full Thirdly the persons receiving this remission are all beleevers Whosoever beleeve in his name whose faith intitles them to the main promise of life and all other depending thereupon Beleeve in the name of Christ why they must beleeve in his name For 1 There is no other name to be saved by In him alone is the matter of our salvation seeing remission is obtained by his bloud Ephes 1.7 2 Hee alone is God and man both which natures are necessary to our Surety by the former he hath power by the latter a right to us not only more general of propriety as the Father and Holy Ghost also have but more special of propinquity being our brother and first-born of our
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