seeing God doth not extraordinarily save men where the ordinary means are afforded or offered the neglect of this means is to despite great salvation and to make themselves unworthy of life eternal And from the evidence of truth I avouch against every soul that turneth his ear from hearing the word preached that hee despiseth the pardon of the King of Heaven hee refuseth life and salvation offered hee chooseth death and forsaketh his own mercy Joh. 10.27 hee is no sheep of Christ for then would hee hear his voice Joh. 8.47 and if hee were born of God hee would hear the words of God Secondly The object of this Ordinance or what wee must Preach Christ the matter of our preaching and that is Christ The scope of the whole Scripture is Christ and it is wholly resolved into him The Law that is a School-master to Christ for by convincing of sin and making the sinner exceeding sinful it leadeth him forth of himself to seek salvation in Christ The Gospel preacheth nothing but Christ and him crucified for sin 1 Cor. 2. Wee preach Christ the power of God and the wisdome of God Hence is called the Gospel of Jesus Christ Mark 1.1 and the word of Christ Col. 3. not onely because it is from him being God aâ— an â—â—hâ—â—ent cause and preached by him as the chief Teacher of his Church but also for the material cause which is Christ The Apostle Paul calleth it the word of Truth nâ—t onely for the truth of it but because it publisheth that eternal Truth Jesus Christ as also the word of the cross not onely because the cross ordinarily attendeth the faithful preaching and profession of it but because the matter of it is Christ crucified 1 Cor. 2. Quest What is it to preach Christ Answ It standeth in two things To preach Christ wherein it stande h 1 In plain manner to preach the docttrin of Christ concerning his Person his Natures his Offices and the execution of them from his incarnation to his ascension 2 In powerful manner so to apply this Doctrin to every hearer that every one may feel a change to follow both in his heart and life For to teach onely the History of Christ his Doctrin his Miracles his Life his Death is not the full teaching of Christ for thus the unbeleeving Jews know Christ and the Infidel Turks can easily come to this knowledge of him But to reach Christ as the truth is in Christ is to apply every particular to the heart of a sinner that hee may bee framed to conversion and repentance which is the most difficult labour of the Ministery and most to bee striven in Many Teachers who can choose hard Texts and make learned discourses and shew much dexterity of wit reading and humane literature have not thus learned Christ themselves not can after such a lively manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts Tongues and humane Learning desired to know nothing but Christ and him crucified among the Corinths themselves it should bee the study of many men to shew the knowledge of any thing rather than of Christ and how they may paint out themselves rather than Christ in their Preaching Is not the end of preaching to make Disciples of Christ Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it instituted to please the ear or to prick and pence the heart Let the Minister therefore strive to ransack the hearts of men with whom hee is to deal that discovering their secret things they may fall down and say God is in him indeed Let him think hee hath spoken the word of Christ when hee hath both taught him and led his hearers unto him And this will not bee done but by the plainnesse of words and evidence of the Spirit It is thought a reproach to preach a plain Sermon whereas indeed that is the best Sermon which teacheth Christ most plainly 1 By true interpretation of Scripture 2 By wholesome savory and proper Doctrin gathered thence 3 By sound application of that Doctrin for the information of mens judgements and reformation of their lives where Christ crucified is thus held out there need no wooden Images nor Pictures nor the real sacrifice of the abominable Mass to put men in mind of him 2 Hearers may hence learn to judge of themselves whether they have heard aright or no. And then have you heard well when you not onely know that which you did not before but when you beleeve more love more hope more and are more changed than before When you find our Sermons as the glass wherein you see and discern the true estate of your souls when you are cast into the form of this Doctrin when your Lusts stoop and yeeld to this Scepter of Christ without this no knowledge is saving but all our preaching and your hearing tendeth to damnation if yee know these things blessed are yee if yee do them Joh. 13.17 The Apostles commanded in special to teach the doctrin of the last judgement Reasons The third point is what is the particular Doctrin which the Apostles and wee in them are so straitly enjoyned to preach and that is the Article of Christs comming again to judge the quick and the dead And surely it is not without reason that our Saviour should wish them to insist in this doctrin above others 1 Because this being the last work of Christ remaining to be done after his ascension it could not be so easily beleeved as those things which were â—â—reâ—â—y done and accomplished being still in fresh memory and so much the less deniable by how much they were still fixed even in the sences of all those who were eye-witnesses of the same And therefore hee would have his Apostles careful to help the weakness of mens faith in the expectation of his return to judgement by much and often beating upon it as a point that needeth more instance and perswasion than such as being past and so sensibly confirmed by many hundreds and thousands as they were are far more easily apprehended and beleeved 2 The Scriptures teach that the remembrance of this judgement to come is a notable means to quicken the godly in their duty to work in them a reverent fear and shake out security which breedeth hardness of heart therefore did the Apostle Paul considering the terrors of the Lord 2 Cor. 5.11 provoke both himself and others unto their Duty and no marvail seeing the children of God have even at the consideration of more particular judgements been stricken with the fear of the Almighty The Prophet Habakkuk when hee heard but of judgements to come saith That his belly trembled his lips shook and rottennesse entered into his bones Habak 3.16 And David being a noble King hath these words my flesh trembleth for fear of thee and I am afraid of thy judgements Psal 119.120 A special example whereof wee have in that famous
partly from the Prophets witness 1 For the Apostles they witnessed of such facts of Christ as argued him First a Prophet vers 37 38. Who went about doing good and healing c. for these Miracles served to confirm his heavenly doctrin Secondly a Priest vers 39. Whom they slâ—w and hanged on a tree which noteth his sacrifice Thirdly a King proved by three Arguments 1 By his rising from death vers 40 41. 2 By sending out his Apostles to preach v. 42. 3 By his coming to judge all flesh ver 42. 2 The same truth is confirmed by the witness of all the Prophets ver 43. In the Preface Peter maketh way unto his Doctrin three ways 1 By removing from himself an imputation of levity and sudden change of his mind which might otherwise have been objected against him for all men knew that he being a Jew had been very respective lest at any time he should come near an Heathen or Gentile such as Cornelius and his company were for so it appeareth by his answer in the Vision ver 14. yea and after his vision he was full of doubts whether he might adventure into their company till the Lord adds to his vision a voyce bidding him go in to Cornelius doubting nothing vers 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him namely in accounting now after Christs death and Resurrection whereby hee brake down all partition walls such as were uncircumcised an unclean company and like Doggs and Swine to whom holy things might not be cast and offered 2 That the Lord had removed this error manifestly teaching him both by vision and voyce that his grace did now extend it self over all sorts of men and therefore that he came not of his own head moved by remerity or rashness but upon good ground to teach even the Gentiles the mysteries of their salvation 3 He gets not audience only and attention but authority also to his Doctrine by shewing what a good conceit he had of Cornelius and his company that he had not now to deal with prophane and lewd persons but such as the Lord had sanctified to himself according to the vision and voyce What or whom the Lord hath sanctified account not thou prophane vers 15. Whence 1 We have in this holy man a Map of Humane frailty Observ 1. A Map of humane frailty in the Apostle in which wee may see how heavie the best are to their duties for was it not long before given Peter in charge to teach the Gentiles was not his commission large enough when among other Disciples he was dismissed by Christ himself to teach not only the Nations but all Nations Had not he heard often from the mouth of Christ and read in the Writings of the Prophets that the Gentiles must bee called in that the Tents of the Church must bee enlarged her Curtains stretched out and that their own sound must go over all the world yet Peter had forgotten all this and as though Christ had not been come or as if himself had never conversed with him he would still uphold the difference of peoples which his Mr. had destroyed confine salvation to the Jews only as if Christ had not been a common Saviour of Jews and Gentiles he must have new visions and voyces to lift him up to his duty or else he cannot be brought so much as to acknowledge it Let us look upon this example to condemn our own corruption by it yea to watch over it lest following as we are too proue the stream of it we be carried away from the most essential duties which by our calling either general or particular are by God enjoyned us Let the Popish guides also look upon this example and tell us whether Peter erred not 1 In judgement 2 After Christs promise 3 In a weighty matter forgetting his commission and calling yea and the calling and salvation of the whole body of the Gentiles all which he sailed in And then whether it be a sound arâ—und upon Peters person or any promise made to him to build their Popes immunity and freedome from error in matter of faith so long as he siteth in Peters pretended chair Secondly In that the Apostle Peter secretly implyeth an acknowledgement of his error A pattern of special grace in the same Apostle We have in him a worthy pattern of a special grace to be practised of us all namely upon better grounds to lay aside any error in judgement or practice although never so long held or stifly maintained of us before and not be ashamed to profess that we so doe which vertue is a sound fruit of humility and argueth a good heart which is in love with the truth for it self and esteemeth it above his own estimation the observing whereof would cut off infinite controversies which could never bee carried and continued with such burning heat in the Church of God if the contention were not many times more for victory than for truth and rather lest error should bee acknowledged than that truth should triumph over it Thirdly In this Preface every Minister is taught wisely to cut off and remove such leâ—s as might hinder his doctrine among his Hearers and contrarily to win by all good means such credit to his person as that he may preserve a reverent estimation of himself in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainment of his doctrine not that the faith of God ought to be had in respect of persons but because mans weakness carrieth him beyond his duty herein And again Satan and his instruments seek exceptions against their persons whose doctrine is without exception well knowing that where the person is not first received hardly will any doctrine from him bee embraced Matth. 10.14 He that receiveth not you nor your words Whence the Apostle Paul was constrained to be much and often in the justifying of his person calling and conversation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Jesus himself was forced often to averre his person to be Divine his calling to bee heavenly and his conversation holy and without sin because the Jewes were ever hence disgracing his doctrine because of the meanness of his appearance Now whosoever would retain reverence and authority among his people must shew forth 1 Conscience of his duty 2 Love to his peoples souls and bodies 3 A wise and unblameable carriage and conversation these things if he doe not he hath more disgraced himself than his people can Of a truth I perceive that God accepteth not of persons By person is not here meant the substance of man or the man himself but the outward quality appearance or condition which being offered to the eye may make a man more or less respected
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
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
as any chaff and as easily destroyed as any stubble that it is not consumed But 1 This fire is not kindled against the bush cut of the sparks of Gods wrath Heb. 12.29 Heb. 12.10 and indignation which is indeed a consuming fire but of his Fatherly affection and love not for the hurt of the bush but for the profit of it not to destroy the persons but the sin for the persons sake Wee have indeed kindled and blown up our selves a violent and devouring fire Heb. 10.27 which God might send into our bones Lam. 1.13 Psal 83.14 Lam. 3.22 to burn us up as fire burneth the forrest and as the flames set the mountains on fire But the mercy of God is as water to quench this fire for else would it burn to the bottome of Hell and instead of a Furnace of fury which melteth away his enemies Ezek. 22.22 he setteth up in Zion Isa 27.9 a furnace of favour only to melt the metal consume away the dross and refine his chosen ones to become vessels of honour 2 Because the fuel of the consuming fire of Gods wrath are slaves not sons those wicked brambles Ezek. 15.7 which if they escape one fire saith the Prophet they fall into another which shall consume them but not this bush which is only made brighter and better by the flame but not blacker not worser The chaff and stubble must feed the fire of wrath never to come forth more but the pure metal is cast into the furnace to come forth so much the purer as it hath been the longer tryed Exod. 3.2 3 Because the Angel of God is in the bush This Angel was Jesus Christ the Lord of the holy Angels and the great Angel of the Covenant For Moses saith expresly of this vision ver 4. The Lord appeared unto Moses and God called unto him out of the middest of the bush and S. Luke recording the same vision Act. 7.31 2. greeing with Exod. 3.6 after that hee had called him an Angel bringeth him in saying I am the Lord of Abraham c. This same presence of the Son of God was noted the cause why the three children in that furious furnace of Nebuchadnezzar Dan. 3.25 being cast in bound walked loose in the midst of the flames why not they but their bands were burnt and why not an hair of their cloaths vers 27. and much lesse of their heads were touched no nor smelt of the fire Isa 43.2 Behold the bush burned but not consumed because the King saw four men walking loose having cast in but three bound and they have no hurt for the form of the fourth is like the Son of God Because God is in the midst of it saith David of the Church it shall not bee moved Noâ— potentia urendi sublata ab igâ—e sed operatio tantum ut Dan. 3 for God shall help it very early How partly 1 by restraining the natural force of the fire 2 partly by obfirming and strengthening the bush against it 3 partly by watching it that it spread not too far for himself as it were sits by the fire to tend it 4 partly by slaking and cooling it when it groweth too hot lest the heat smite the bush as the worm did Jonas his gourd By these means Jonab 4.7 the bush in the flame becometh like the Gem Amiantus Amiantus gâ—â—â—a igâ—â— non absumitur sed lucidiâ—â— ac â—urior redditur Dub. Chytrâ—â—s Isa 53.3 which is not consumed by fire but becomes brighter and purer than before This most holy and comfortable truth is fully assured unto us in the person of our Lord and Head as well as in the body who in the daies of his flesh was 1 A bush most able to peirce and wound his enemies in himself most desplicable and base in all outward appearances and in this bush God dwelt not in any visible sign of his presence but as never in any before essentially and bodily 2 A bush in the fire partly of Gods wrath Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53.10 Matth. 26.38 Mat. 27.46 Lam. 1.14 True first in the head and then in the members in inward passion and suffering in his soul the sorrows of the second death which made him cry My God my God why hast thou forsaken me into which flame had the bush of the Church been cast it had been utterly consumed Partly of mans wrath in outward passion and misery such as whereof hee complained that no sorrow was ever matchable to his And partly of Satans wrath in most fiery and furious temptation the which hellish fire was renewed and blown up against him in most violent sort three several times as in the Treatise following we shall by Gods grace discover 3 A bush in the fire not consumed but came forth of the hotest Furnace that ever was kindled more bright and glorious than the Sun in his strength For easy it was with him to convince his temporal adversaries by the mighty raising of himself from the dead through his own Divine power Rom. 1.4 when hee had overcome the wrath of God his Father and not difficult for him that had in his life overcome Satans Temptations and in the wilderness spoiled him of his power and weapons in part Col. 2.15 upon the cross by his death openly and perfectly to destroy his Forces and as on a glorious Chariot to triumph over him This bush burnt but not consumed As he is the end of all the Scriptures so also of the exposition of them in whom and for whose glory I have published this Exposition at the importunate request of some Friends Notwithstanding many discouragements that was on the one hand and sundry godly lights in our own tongue opening the same Scripture on the other Mr. Udal Mr. Perkins Mr. Dike 2 Sam. 23.13 The truth is magnified in the mouth of many witnesses and a poor man may give in as true an evidence as a rich If I may hold Benajahs place in the Church of God and stand for God among the thirties and the many of his Worthies it shall well content me although I attain not unto the first three What ever this labour is I have presumed to dedicate it unto you noble Sir as a testimony of my true and unfeigned affection and duty 1 Because God hath made you a worthy instrument in this place which as well by your authority and care as through your godly affection and countenance of good men and causes hath a long time enjoyed much comfort assistance and refreshing 2 Your sound love to the truth hath invited this truth to run under your patronage 3 As he which hath been once friendly bid welcome will boldly come again so your good entertainment of this doctrin in the delivery of it assures it you will now bid it as welcome to your eye as it was to your ears at the first offer of it
malice against God If hee durst thwart so Divine a truth so strengthned from Heaven and that to Christs own face he dares and will contradict Gods VVord to thee 2 Consider if thou sufferest Satan to wrest away the credit of any part of Divine truth or the VVord of God what shall become of all our religion and the ground of our salvation all which is laid upon the truth of the word or all which our Saviour saith that not one jot of it shall fail 3 Know that by yeelding a little to Satan herein God in his justice may give thee up to such strong delusions as the Devil himself cannot be so besotted as to beleeve See it in some instances Satan beleeves there is a God and trembleth saith S. James and yet he so farre deludes a number as their sottish hearts say There is no God Psal 14.1 Satan knows there is a day of reckoning and judgement as the Devils confessed Art thou come to torment us before the time and yet he so besotteth and blindeth others that they make but a mock of all as those in Peter who mocked and said Where is his coming 2 Pet. 3.1 Satan knows that God is all an eye to whom day and darkness are alike yet in tempting men to secret sins he will make them say Tush who sees us can God see through the thick cloud The Devil knows that God is just and will not take the wicked by the hand and yet he makes the sinner beleeve his case is good enough being a most graceless man and makes one wicked man say of another as in Malachi We count the proud blessed c. The Devil knows that he that goeth on in sin shall not prosper yet he makes the sinner who turns from the word to beleeve he shall prosper As this temptation aimed to overthrow the Word of God so also the faith of Christ in that word namely to bring him from his assurance that hee was the Son of God Whence we may learn that Satan in all his temptations seekâ— to overthrow the faith of men Doct. 2. Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himself witnesseth that Satan desired to winnow the Disciples but himself prayed that their faith might not fail Luk. 22.31 1 Thess 3.5 For this cause when I could no longer forbear I sent Timothy that I might know of your faith lest the tempter had tempted you in any sort And hence his continual practice is to bring men to the extreams of faith in adversity to despair in time of prosperity to presumption Reasons 1 He maligneth faith as being a special gift and mark of Gods elect because it is given to them only and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the work of regeneration ascribed Acts 15.9 2 All Satans temptations tend to break off the Covenant and communion between God and his children and therefore must in special manner aim against faith for by faith we are made the Sons of God Gal. 3.26 and God espouseth and marrieth us unto himself by faith Hos 2.20 and by faith wee are brought into the grace by which we stand 3 He knows that faith is our shield whereby wee both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we overcome the world this is it that makes all his temptations forceless for though we have no power of our selves to withstand him yet faith gets power from Christ and lays hold on his strength which quells all the adversary-power of our salvation We stand by faith saith the Apostle and Satan sees the truth of Christs speech that the gates of Hell shall never prevail against it He hath reason therefore to labour to weaken it and to root it if it were possible out of the hearts of men and out of the world 4 All his temptations bend themselves to cut off and intercept the course of Gods love and his favours to his children he bursts with envie at the happiness of the Saints But unless he gain their faith he cannot interrupt this for by faith as by an hand we receive Christ himself given us of the Father Ephe. 3.17 and with him all his merits and all things belonging to life and godliness VVe receive the promise of the Spirit by faith Gal. 3.14 yea the presence of the Spirit who dwells in our hearts by faith we receive the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continual drift is to estrange God and us faith only crosseth him by which wee have entrance and boldness to the throne of grace by our prayers to speak unto God freely as to our Father Ephes 3.12 Heb. 10.22 yea to ask what we will and obtain not only all corporal blessings good for us but also the sanctified and pure use of them whereas the unbeleever corrupts himself in them continually 5 Satan well knows that faith is the ground of all obedience without which the word and all Gods Ordinances are unprofitable Heb. 4.2 without which there is no pleasing of God Heb. 11.6 in any thing for whatsoever is not of faith is sin Hath he not reason then to assay by all his strength to take this hold from us Doth not he know that the foundation being overthrown the whole building must fall and the root overturned all the tree and branches come down with it Sever a man from his faith he tumbles in impiety and unrighteousness he is odious to God in all things Satan tramples upon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Use 1. Those who never felt any temptation but ever beleeved never doubted No temptation no faith as they say never had faith for never had any man true faith but it was assayled most fiercely never was faith laid up in the heart of any child of God but the combate between nature and grace faith and frailty flesh and spirit was presently proclaimed Eves faith was won from her quickly Abrahams faith was mightily assayled which because in such a combate he retained hee was renowned and stiled the father of all the faithful and faithful Abraham Moses his faith was shaken and his great sin was unbeleef Job in his misery was many ways assayled to distrust God as his words import If hee kill mee I will trust in him still and Satans aym was to bring him to blaspheme God and dye Vse 2. As the Devil laboureth most against our faith Because Satan most oppugneth our faith we must most fortifie it so should we most labour in fortifying it Policy teacheth men to plant the most strength at that fort or part of the wall where the enemy plants his greatest Ordnance and makes the strongest assault And nature
our own justification out of the deep with David yea out of the Whales belly with Jonah and in darkness with Job to see light 2 To see things invisible to make things absent present yea God absent present and to set him continually at the right hand Moses feared not the wrath of the King because he saw him that was invisible Heb. 11.17 Elisha being in Dothan feared nothing when his servant cryed out because his eyes were open to see the Angels as fiery Chariots protecting him 3 Faith is never so working as in perillous times because then there is most need most use of it then it sets it self a work and mingles it self with the promises of God by which it quickens and puts life unto a man when he is half dead as Psal 119.49 Remember thy promise wherein thou hast caused me to trust it is my comfort in trouble for thy promise hath quickned me Now it bestirres it self to make Gods faithfulness and truth his shield and buckler Notable is that example of the three Children Dan. 3.16 17. who were in present danger of their lives and cast into an hot Furnace In this danger now their faith bestirres it to provide for their safety not by any yeelding or blanching or buckling to the unjust command but by furnishing their mouthes with a resolute answer Be it known unto thee O King that wee will not worship this Image and by preparing their hearts through their confidence in God who was able to deliver them rather to yeeld themselves to the fire and raging flames than to any part of that commandement And were faith and Gods fear working in the heart it would destroy false fears and infidelity which Satan prevaileth in mightily causing men to seek help by unlawful means if the lawful bee never so little set out of sight Command these stones to be made bread Here is an inference upon the former words If thou be the Son of God upon a true ground Satan raiseth a dangerous consequence Christ was the Son of God true Must he therefore needs make stones bread Satan inferteth mischievous conclusions upon true premises Doct. It is an ordinary temptation of the Devil to inferre mischievous conclusions upon true premises God had no respect to Cains Sacrifice as to Abels Whereas now Cain should have offered of the best as Abel did and have brought faith with his offering by which Abel offered a better Sacrifice Heb. 11.4 Satan inferres upon it Therefore kill thy brother Saul received no answer of God that was true but that therefore he should goe to the Witch of Endor was Satans inference both against the Law of God and Sauls own law God is a merciful God a true premise and the scope of all the Scripture but that Jonah should therefore fly to Tarshish and not goe to preach the destruction of Ninivie was a Satanical inference A man must pity himself and doe what he can to repel evil from him and avoyd danger but that Christ should therefore not goe up to Jerusalem to suffer was a dangerous consequence of Satan in Peters mouth whom therefore Christ calleth Satan Reasons 1 Satan is cunning and seeketh by mingling good and evil truth and falshood to justifie that which is false and to draw it on with the truth If hee should never speak truth he could never deceive half so much therefore hee speaks many truthes to give credit to his lyes and the same hee hath taught all his agents Do we think that a false teacher or heretick could doe any great hurt if he should not lay his leaven in a lump of truth would not every man at first reject him if he should bring never a true doctrin but therefore that his heresie may spread like a gangrene he comes with a fair pretence of many truthes which cannot be denied Doe wee think that the Church of Rome should have so prevailed in the world or that Antichristian state should have been endured or could any Papist bee suffered in ours or any well-ordered Country if they did not colour all their abominations and false religion with some general truths if they should not in word and shew hold and recite the Articles of faith and principles of our religion concerning God in unity of essence and trinity of persons concerning Christ the Church c. were it possible that any Christian state could bear them while indeed and in truth they reverse the whole foundation of religion and are limbs of Antichrist No their deceit is a mystery and walks in darkness and the mask and vizards of truth with pretence of holiness hath held the Swords of Princes from them which else had long since been sanctified in their overthrow 2 Satan can doe no other who cannot speak truth for truths sake for being a Lyar from the beginning he loves not truth and therefore if hee speak truth it is to corrupt the truth or to stablish some lye Lying is the Devils mother tongue Joh. 8. 1 Sam. 28.17 18. Lying the Devils mother tongue Satan in the habit of Samuel spake many truths as that the Lord had rent the Kingdom from him and given it to David because he had so spoken hee would doe it and because Saul obeyed not the voyce of the Lord nor executed his fierce wrath against the Amalekites and that the Lord would deliver him and the Israelites into the hand of the Philistims the next day c. But all this was to feed Saul in his delusion and hold him in his sin as though he were Samuel as vers 17. the Lord hath done it even as he spake by mine hand and vers 19. to morrow shalt thou be with me c. So in the New Testament we have the Devils confessing Christ to be the Son of God the Holy One the sum of the Gospel and Paul and Silas to be the servants of the high God Act. 16. but both Christ and his servants put them to silence and would not have them to speak the truth because it was to deprave and slander the whole truth as though Christ and his servants had been in league and agreement with the Devils and so their doctrin had been not Divine but Diabolical Thus Satan like a Bargeman looks one way but â—owes another 3 Satan sees how our nature is easily carried away through a general shew of good or truth to take in with it error and falshood hand over head without trial or discerning For though our blessed Saviour would not confound stones and bread yet we easily take stones with bread and Serpents with Fishes The whole Masse-book is but an heap of Idolatrous prayers and Ceremonies but yet because there is some shew of good in it many Scriptures and some tolerable and good prayers with many devotions it is wholly received without trial of millions given over to delusion 4 Satan the Prince of darkness can transform himself into an Angel of light 2 Cor. 11.14 and
Spirit of God is present to pour out his treasures of wisdome and grace by means of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectual to regeneration where the Holy Angels are present to assist the ministery to repel hinderances to behold our order but especially desirous to look into the mysteries of our salvation where the Holy Saints upon earth are met together to seek and see the face of the Lord joyning together in all the parts of his pure and holy worship in hearing his holy word receiving his holy Sacraments preferring publikely their holy prayers greatly by this means glorifying God and inriching their own selves Surely this is Bethel the house of God and the gate of heaven Vse 1. This teacheth us not to despise our Assemblies nor to think out Churches unholy for some corruptions Look upon Jerusalem Matth. 23.37 you shall see the eleven Tribes were Apostates there were in it dumb dogs Isa 56.10 there were Scribes and Pharisees hypocrites nay at this time the Doctrin of the Law was corrupted by the false glosses of the Pharisees and the Temple almost a den of Theeves full of buyers and sellers Yet for all this the Evangelist calls it the holy City even when it had more corruptions in it than the Church of England hath at this day Why 1 Because there was the service of the true God set up in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2 Because as yet they had not received a bill of divorcement Have not wee the Word truely Preached and the Sacraments for substance truely administred And for discipline I will say I wish wee had the execution of so much as the Church alloweth Or when did the Lord give us a bill of Divorce Or what Church hath convinced us that wee cannot bee acknowledged for a true Church If they say they of the Separation have I answer 1 They have laboured to discover some errors but none fundamental in us nor without as many in themselves 2 Wee may well doubt whether they bee a Church or no seeing by the profession of some of their Teachers they will not joyn themselves to any Church at this day upon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But wee must not think much if some unstable persons forsake our Communion seeing in the golden and flourishing age of the Apostles themselves some such there were Heb. 10.25 As for our selves wee may strengthen our selves against them by these conclusions 1 Wee know that the word of Truth is truly preached amongst us which appeareth by the daily conversion of thousands whereas never was man converted by a word of error Jam. 1.18 2 Wee know that our Ministers are of God because by them so many are begotten to God Our Saviour thought this a good reason when hee said Beleeve mee that I came out from the Father for the works sake The blinde man had good insight into this matter Joh. 9.30 saying If this man were not of God he could do nothing and a wonderful thing it is that yee know not whence hee is and yet hee hath opened mine eyes So may I say to the separatist Doest thou not know whence that Minister is who hath opened thine eyes 3 We know that our meetings are holy meetings 1 Our people is outwardly called by an holy calling and to an holy end 2 They profess faith in Christ which is an holy profession and in charity if wee see no open raigning sin are to bee judged Saints 3 Congregations are called holy in the Scripture from the better part not from the greater as an heap of wheat mingled and covered with chaffe yet it is called wheat 1 Cor. 6.11 Now yee are sanctified washed and justified but in Epist â— chap. 12. I fear that when I come among you my God will humble mee and I shall bewail many of them that have sinned and have not repented of their uncleanness and fornication and wantonness which they have committed Diverse other abuses there were yet among Saints and beloved ones 4 Mixt Congregations are holy in Gods acceptation esteeming them not as they are in themselves but as members of Christ When Israel was at the best it was a rebellious and stifte-necked people yet Balaam said Hee saw no iniquity in Jacob nor transgression in Israel not that there was none but that none was imputed 4 Wee know that wee have no warrant to separate from holy things neither for some defects cleaving to them nor for ill men either handling them or communicating in them The Prophets never made any separation in times of greatest corruption even when they cried out of their wickednesse 1 Sam. 2.24 Do so no more my sons said Eli yee make the people trespass how By making them loath the service and sacrifice for your wickedness verse 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himself might communicate of it with comfort yea our Saviour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Object 1 How may I pray with an evil man seeing God heareth not sinners Nay his prayer is abominable Ans 1 The speech in John 9.31 is not universally true for God heard the poor Publican confessing himself a sinner 2 Though God hear him not for himself yet hee hears him for the people as Balaam blessing Israel being both a wicked man and speaking against his heart God heard him for the people Numb 23. Object 2 But how may I communicate with a wicked Minister or with what comfort Answ The wickedness of the Minister may somewhat lessen the comfort but neither diminish the perfection of the Sacrament in it self nor hinder the efficacy thereof to us seeing the efficacy depends onely upon the promise of God and the faith of the receiver and is no more to bee refused than the gift of a King though the conveyance bee drawn by a wicked Lawyer Object But how can hee bee a means of conveying grace to mee that is a graceless man Answ Grace is compared to water now may not water that passeth through a wooden or stony channel which it self is so undisposed that it cannot receive or have any benefit of it make a whole garden fruitful It is Augustines simile Besides I would ask whether any could with comfort refuse Judas his Baptisme John 4.2 even when hee was a Devil incarnate If it bee said They knew him not so to bee then belike a man may receive the Sacrament fruitfully of a secret prophane man or infidel and the wickedness of a Minister if it bee secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament
down Here bee in these words three things further to bee considered 1 The action which the Devil would effect the casting down of Christ 2 The agent not the Devil but Christ himself must do it Cast thy self 3 Luke addes from hence where means of safety were Doct. 1 All the travel of the Devil is to cast down Christ and in him all mankinde The estate of the Church is militant while it is here below and the battle is maintained between Michael and his Angels and the Dragon and his Angels Rev. 12.7 and therefore as in a battel the contrary part by all the power and policy it can seeks to cast down and overthrow not the Captain onely but all the adversary power and discomfit the whole Host so is it here To clear this point wee must know there be three estates from whence Saan hath ever sought to cast men down 1 From the estate of innocency and grace created Adam was no sooner set up in this happy and glorious estate but Satan cast him down And from this pinacle wee are all cast down in him The second Adam himself was sundry waies assayld in these temptations and sundry others to bee cast down also from the same most innocent estate which had been the casting of us all not out of the earthly Paradise with Adam but a casting down from heaven unto hell 2 From the estate of regeneration and grace renewed Satans continual labour is either to keep men under condemnation from the state of grace or to cast them down if it were possible from that estate to which they are by Christ restored Hee worketh effectually in the sons of disobedience by hardning their hearts blinding their mindes and leading them hood-winkt at his pleasure to damnation 2 Cor. 4.3 If our Gospel bee now hid it is hid to them that perish in whom the God of the world hath blinded their mindes that the light of the glorious Gospel which is the image of God should not shine unto them And for the elect hee sets upon them false Prophets and seducers hee is incessant in most malicious tentations by which hee soileth them often in foul manner and if hee cannot cast them down from their estate in Christ yet hee often casteth them down from the comfort of it both by inward and outward sorrows and persecutions Rev. 12. the Dragon when hee cannot kill the woman and her seed hee will cast out of his mouth waters like a floud to drown them and if that prevail not hee will stir up war with the remnant of the seed which keep the Commandements of God and have the testimony of Jesus Christ 3 From the Pinacle of their outward estate or office which they hold in the Church or Common-wealth for so hee did here with Christ when hee had gotten him to the Pinacle hee thought to get him down easily At least hee will do his best to cast him down for hee should fall with witnesse First If hee see a man on the Pinacle of the Temple a teacher in the Church listed up above others in gifts or place hee will leave no stone unturn'd to cast him down for hee knows that as if hee had here cast down Christ hee had cast down with him all his members so if he can cast down an eminent Teacher hee casts down with him as many as depend upon him And here no Teacher can secure himself if hee were in place above all the ministry of the New Testament nay the higher the pinacle the more slippery and dangerous to fall Judas his place was an higher place than any ordinary minister of the New Testament stands upon but yet how fearfully was hee cast down by the Devil who put it in his heart and prevailed first for the betraying of his Master and then the hanging of himself how did the Devill seek to winnow as wheat the rest of the Disciples that stood on the same battlements who had as certainly been cast down but for the power and prayer of their Master Luk. 22.31 How strongly may wee clear this truth if wee observe one experience which all the ages of the world have confirmed namely that the Devil hath ever striven to set men on the Pinacle of the Temple to cast them down and the Church in them How hath hee by wicked means as flattery mony and corruption advanced them into the highest places and pinacles of the Church whom hee might use as his chief Agents to ruinate and bane the Church as the false Prophets in the Old Testament that would ever with the Squirril build and have their holes open to the sun-side ever keep in with Princes and sing sweetly to the present times As also the false Apostles that would suffer nothing for Christ but under a colour of preaching Christ abolish Christ and his doctrin taught and maintained by the true Apostles How doth the Church complain that shee was never so wounded as by the watch-men who also robbed her and took away her veil from her Look into the Records of fifteen hundred years and wee shall not read almost of any persecutions of the Church but raised and with all heat pursued by proud persecuting and Antichristian Bishops who kept the chief places in the Church And ever since the Bishop of Rome hath been by the Devil lifted up into the highest Pinacle of the Temple his casting down and fall into so many monsters of doctrin and manners hath been in this Christian World the ruine and downfal of so many as whose names are not written in the book of life All this comes to pass by the malice of the Devil whose tayl draws the third part of the stars of Heaven and casteth them to the earth Rev. 12.4 Against these stars and lights of the World hee bendeth his forces If hee can cast them down to earthliness or service of any lust he hath his desire Secondly If hee see a man upon the Pinacle of his own house hee will if he can cast him down thence and for this purpose will lay his plots and objects David walking on his battlements was soon cast down thence by the sight of Bathsheba Especially if a man be a Magistrate or Governour standing on the pinacle of authority the Devil will cast him down if by any means hee can His example will cast down a great many with him hee stands high many eyes are upon him and so many see him If Rhehoboam commit Idolatry all Judah will sacrifice under every green hill If the Magistrate bee fearful negligent or any way noted for vice those under him will take it for a Licence Reasons The Reasons why Satan seeks thus restlesly to cast men down from every good estate are these 1 Because himself is cast down from Heaven to Hell Rev. 12.13 When the Dragon saw that hee was cast out into the earth hee persecuted the woman Hee would have and hold every man under his own condemnation 2 Because of
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
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
nothing to his salvation So Psal 110.1 Sit at my right hand till I make thy enemies thy foot-stool If wee would know whom this is meant of compare it with 1 Cor. 15.25 For Christ must reign till he have put all his enemies under his feet Psal 2.7 Thou art my Son this day have I begotten thee this place is explained by the like Heb. 1.5 For to whiâ—h of the Angels said he at any time Thou art my son c. Psal 97.7 Worship him all yee Gods What is meant by Gods and whom must the Gods worship see Heb. 1.6 When he brought his first born into the world hee said Let all the Angels of God adore him Concerning unlike places we have this rule That they speak not either of the same thing or manner or time and by wary observation of the circumstances this will easily appear in examples 1 Joh. 16.13 The Apostles after the gift of the Spirit were led into all truth and freed from error Yet Peter greatly erred after that Gal. 2.11 Answ The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conversation now Peters error was not directly in doctrine but in conversation with the Gentiles So as the opposition is not in the same thing 2 Isa 59.21 My word shall not depart from thee nor from thy seeds seed for ever saith the Lord yet Matth. 21.43 the Kingdom shall bee taken from you Answ The Prophet speaketh of the whole true Church of God which shall be perpetual upon earth our Saviour of the Nation of the Jews So as the seeming opposition is not in the same 3 Luk. 17.19 Thy faith hath made thee whole here Faith is greater than Charity but in 1 Cor. 13.13 Charity is greater than faith Ans They speak not of the same faith the former place speaks of justifying faith considered with his object Christ which not absolutely as a quality but relatively as apprehending Christ is greater than Charity the latter of miraculous faith which is less 4 Rom. 7.22 Paul delights in the Law of God yet vers 23. Paul resisteth the Law of God Ans This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the Law according to the later he rebelleth against it 5 Luk. 10.28 Life is promised to the worker This doe and live Rom. 4.3 Not to him that worketh but to him that beleeveth is faith imputed to righteousness Ans Both speak of the word but not of the same part of the word which standeth of two parts the Law and this promiseth life to the worker and the Gospel which promiseth life to the beleever 6 Joh. 5.31 If I give testimony to my self my testimony is not true Joh. 8.14 If I testify of my self my testimony is true Ans Consider Christs testimony two ways 1 As the testimony of a singular man and thus considering himself as a meer man he yeelds to the Jewes that his testimony were unfit and not sufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand but 2 Consider him as a Divine person coming from Heaven and having his Father giving witness with him thus his testimony is infallible not subject to passion or delusion And of this later the place speaketh 7 Matth. 10.8 Freely yee have received freely give Luke 10.7 The workman is worthy of his wages Ans The places speak of the same persons but not of the same works the former of miraculous works which are not to bee bought and sold for money the use of them being only to forward their ministery the later of the Function of Preaching and labour in building the Church equity requires that he that laboureth in the Ministry should receive recompence for his labour Gal. 6.6 8 Hos 13.9 God is not the author of evil Amos 3.6 There is no evil in the City which the Lord hath not done Ans It is not the same evil but that the evil of fault this the evil of punishment 9 Prov. 20.9 Who can say my heart is clean Matth. 5.8 Blessed are the pure in heart Ans 1. A man absolutely considered in himself is all impure so the former place speaketh but relatively considered in Christ he is pure so the later 2 No man is pure in respect of the presence of corruption but the godly are in respect of the efficacy and rule of it 10 Mark â—â— 15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Ans Distinguish times and the Scripture will bee consonant enough the former place is meant of preaching after Christs time the latter wâ—iâ—e hee was living on earth Both are true because the times are diverse 11 Joh. 3.17 God sent not the Son to judge the world Joh. 5.27 The Father hath given all judgement to the Son Ans The time of his abasement at his first coming when hee came not to judge but to be judged must bee distinguished from his second coming in Glory and Majesty to judge the quick and the dead of this the later 12 Exod. 20.15 Thou shalt not steal Chap. 11.2 Robbe or spoyl Aegypt Ans A special Commandement of God never opposeth a general but is only an exception from it So of Abrahams mental slaying of his son If a man of himself should steal or kill it is sin but if God bid it is not 13 Malac. 3.6 I am the Lord I change not yet it seems he is changeable Jer. 18.7 Ans The Scripture speaks not in the same respect God changeth not in himself but in respect of us he is changed as the Schools speak non affectivè sed effectivè in respect of his work not of his affection for so there is no variableness or shadow of change in him 14 Psal 18.20 Judge mee according to my righteousness Psal 143.2 Enter not into judgement with thy servant Answ There is a twofold Righteousnesse one of the cause another of the person by this later hee will not bee justified by himself but in the other hee desires to bee justified his cause was good there was no such thing as they laid to his charge If Job would dispute with God his own cloathes would make him unclean but when he dealeth with his calumnious friends hee saith I will never let go mine innocency till I dye 15 Luk. 1.33 Of his Kingdome there shall bee no end 1 Cor. 15.24 Hee shall deliver up the Kingdome to his Father Answ Luke speaketh of Christs Kingdome in respect of it self the Apostle in respect of the administration of it In the former respect it shall never bee abolished Christ shall alwaies have a people to rule alwaies a Lordship and Headship but hee shall give up his Kingdome in respect of the manner and means of administring
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
taught to bring them in by evil means both of them accursed by God and the gainer for them 3 All actions which are brought to pass by unwarrantable means are likewise to bee suspected not to bee of God who ordereth due and lawful means to good and lawful ends and hath as many pipes to convey good unto us Zach 4 2. as eyes to provide for it Saul must needs know his condition was unhappy and his business unprosperous when he must run to the Witch to help himself So their cause is worse than naught that run to the Wizard for help in diseases and losses Gâ—d is gone from them and the remedy is farre worse than the disease Yet hâ—w common is not to seek to them by night as Saul did but even by day as nâ—t ashamed of it Herod he would not break his oath no that was not for his credit but he might well know it to be a wicked one which could not bee kept but by murther of John Baptist Obj. Why what would yee have him forsworn Ans He had brought himself into such a snare as either he must bee forsworn or a murther Now of these to have broken a cruel and wicked oath should have hindred murther which is a sin in an higher degree against God and man and to keep a wicked oath is worse than to make it This is rather to be thought of because even godly men themselves are too ready to effect good things by bad means as Jacob will get the Blessing by lying Rahab will save the Spies by a lye Lot will save his Guests by prostituting his own Daughters In which how ever the Lord sometime commends the fact and faith of the parties yet he never commends the manner which blemished both the doers and the actions The rule that wee must walk by is in Rom. 3.8 We must not doe the least evil for the greatest good Therefore let us take heed of these base tricks of the Devil to effeâ—t our desires by wicked means Many condemn good men because they stand nicely upon some small things which if they would yeeld unto they might doe themselves and others great good but they have learned another lesson not to doe the least thing against their Conscience to procure themselves the greatest good God need not their error to glorifie himself and doe his people good by 4 That religion which is set forward by bad and wicked means is to be suspected and condemned true religion was ever maintained by truth simplicity humility patience mercy love meekness c. But the Church of Rome must needs defend a bad cause the means are so extreamly wicked as violence and power trechery and subtilty fire and sword murthers and Massacres King-killing and Powder-plots lyes and equivocations and what not It was once said Omnia venalia Romae at Rome all things are saleable and now it may be said Romae omnia venialia at Rome all things are pardonable One demonstration for memory sake That religion which upholds it self 1 By ignorance as the Mother of devotion 2 By disgracing and reproaching the holy Scriptures abhorring them no less than a Thief doth a pair of Gallows and warning men to take heed of them 3 By upholding Images and Image-worship 4 Perjury by freeing subjects from the Oath of Allegiance 5 Disobedience yea rebellion to Princes and Parents 6 Murder and Massacres of all Princes and people Kings and Kingdoms by sword fire poyson powder ponyard openly or trecherously 7 Adulteries and fornication by their Stews and Sheet-punishments yea with large revenues by them 8 By Lies Legends lying and Straw-miracles notable tricks and collusions as once in the Images of the Heathens the Devil often spake but the Priests in stead of the Devil speak through Images and make them move sweat nod c. to deceive simple people I say such a religion cannot bee of God because the means of advancing it are from the Devil But the Romish is such a religion therefore c. Vse 2. Here is a glass for liars and boasters to see their faces in and their resemblance to their father the Devil He promiseth an whole world when all ptoves but a shadow and image He takes upon him to dispose all things in the world as though they were his whereas we must goe to our heavenly Father the Father of lights for every morsel of bread Wherefore whosoever would any way advantage himself by lying or deceiving it is manifest the spirit of the Devil ruleth in him And therefore cast off lying as a ragge and relick of natural corruption and speak every man the truth to his neighbour Ephes 4.25 It is a received opinion in these days that Qui nescit dissimulare nescit vivere No dissembler no man and plain-dealing is a jewel but he that useth it shall dye a beggar and some men are too honest to thrive in the world such common speeches argue the common breach of this Commandement But know 1. How farre are we degenerate from our fore-fathers they lived simply by their hands according to Gods Ordinance but now many live by their wits whence it is that Trades are called Crafts and Mysteries because more live by craft and the sin of their trade than the trade it self 2 The Lord is the avenger of all such wrong by secret cousnage and lying for he sees that thou deceivest him that trusteth thee and because it is hidden from men his own hand must revenge it 3 What a shame is it and slander to Christian profession that men professing salvation by Christ should so carry their trades as a man that comes to deal with them must come so suspitiously as if he were to fall into the hands of so many Theeves and having dealt with them hath just cause to say that he might find more just dealing with Turks and Infidels Whereas if this vice were put off a childe might traffique in the dark without delusion The same of Boasters who brag of things they have not As Job speaks of the Leviathan of the Sea so may we of the hellish Leviathan He is the King of all the sons of Pride As 1 Many bear themselves out in fine apparrel and bravery when indeed nothing is their own if their debts were paid And if every Bird had his own feather they might well goe naked 2 Others to raise themselves make no bones to lye and magnifie their estate as the often experience of the world shews that Widows and Widowers promise great things of themselves and much wealth whereas the greatest wealth prove debts 3 But if you will see the very natural portrayture of the father the Devil if yee will hear his very voyce look upon the Bishop and Pope of Rome For 1 He hath engrossed all the Kingdoms of the earth into his own hands saying All these are mine yet not directly but in ordine ad Deum 2 I give them to whom I will I can set up and thrust
Abrahams love to God in so difficult a Commandement as the killing of his Son But Satan here went away not for love of God but for fear and being forced 3 Examine thy manner of obeying whether it bee a willing and ready obedience If I do it willingly saith the Apostle I have a reward and Rom. 6.17 Yee have obeyed from the heart or heartily And such obedience 1 Repineth not as giving God any thing too much though the dearest things of all 2 Deviseth no excuses as Saul when hee did but half the commandement pretended sacrifice and the peoples instance 3 Seeketh no delaies I made haste and delayed not to keep thy righteous judgements Psal 1 19. 4 Doest thou obey in all the Commandements 1 The commandement of faith in the Gospel as well as the actual obedience of the Law for one is as acceptable as the other 2 Obeyest thou the Commandement as well of doing good as of abstaining from evil for the Devil here abstains from this evil of tempting Christ but can never do any good hee joines not these Commandements in his practice as Gods Spirit doth in his precept Isa 1.16 17. 3 Makest thou conscience of the least commandement as well as of the greatest for all of them have a stamp of God upon them makest thou conscience of small oaths vain words roving thoughts 4 Doest thou obey constantly for love is strong as death and much water cannot quench it But alass much obedience is like that of Davids false friends Psal 18.44 45. strangers shall bee in subjection to me but they shall shrink away For a season Luk. 4.13 III. The THIRD point followeth to bee considered namely how long Satan left our Lord not for ever after but for a while and surely he stayed away but a little while For if wee look into the holy story wee shall see the whole life of Christ almost to bee a continual temptation and how Satan from time to time partly by himself and partly by his Ministers assayled him This we shall see how sundry waies Satan molested him and tempted him 1 in his ministery 2 his life 3 his death 1 In his ministery hee was tempted both in his Doctrin and Miracles For his Doctrin the Scribes and Pharisees often sought to catch advantages against him as in the case of the Bill of divorce Mat. 19.1 and of the woman taken in adultery Joh. 8. which by Moses Law should bee stoned but Master what sayest thou The Sadduces also tempted him in the case of the woman that had seven Husbands whose shee should bee in the resurrection Matth. 22.23 And the Lawyer concerning the great Commandement of the Law vers 35. As for his Miracles the seal of that Doctrin they tell him to his face that he cast out Devils by Beelzebub Mat. 9.34 1.2.24 2 In his life and civil Obedience The Pharisees take Counsel together how they might entangle him in his talk about paying tribute to Caesar Matth. 22.15 And when hee ate meat in Matthews house Matth. 9.11 they asked why hee did eat meat with Publicans and sinners and therefore hee was one of them Simon the Pharisee seeing Mary Magdalen annointing Jesus his feet with pretious ointment and washing them with tears and wiping them with her hairs said Surely if this man were a Prophet hee would know that this woman is a sinner and not let her meddle with him How often did they murmure at him and lye in wait for him and take up stones to stone him and rail upon him with most despightful words calling him Beelzebub a Samaritan a glutton a loose companion running up and down with noted sinners in all which Satan was the chief agent 3 But above all other temptations those were most fierce and furious with which hee was afflicted torn and tormented about the time of his passion and on the Cross For then as himself witnesseth the Prince of the World came upon him with all his train Joh. 14.30 hee came in himself and whole Legions of wicked Angels with him as the Apostle plainly implyeth Coloss 2.15 Hee spoiled Principalities and Powers and triumphed over them on the Cross Now or never Satan must win the field this is the last act Christ was never so beset with misery Satan never had him at such an advantage before now Gods whole wrath is upon him and now the Devil and his Angels set upon him so sore that in his Agony in the Garden hee sweats drops of water and blood and on the Cross hee cries out My God my God why hast thou forsaken mee Those were more secret temptations of Satan and his instruments but let us see with what hellish darts they pierced him openly upon the Cross not to speak of those which hee endured all the time hee was in examination condemnation and leading to execution For 1 They hang him between two theeves as an arch-rebel and of all sinners the greatest and dart against him the same temptation with that in all this History that hee was not the Son of God If thou be the Son of God come down from the cross certainly God would not let his Son hang there but thou art a deluder an arch-seducer of the people 2 They tempted him with fear of death Matth. 27.42 hee saved others himself hee cannot save this is a wise Saviour indeed hee cannot escape death in whose hands hee is sure enough and even overcome already of death and yet hee will bee a Saviour 3 They tempted him with utter rejection from God as the most damned reprobate that ever was Hee trusted in God now let him deliver him if he will have him but hee can neither deliver himself nor God will have none of him hee abhors him and will cast him presently to Hell These and a number of the like was our Saviour molested and tempted withall secretly and openly even then when the wrath of his Father seised upon him So as truely the Evangelist might say that Satan left him but for a season Doct. Christian life is but an entercourse of quiet and trouble sometime Satan leaves Christ but hee comes again and renews his temptation so it is with the members who have much war but some peace many troubles but some breathing-time This truth wee will a while discover both in the state of the whole Church of God from time to time as also in some particular members thereof What a night seemed to oppress the Church in the cradle when wicked Cain slew righteous Abel so as all religion and true worship seemed to bee destroyed in all Adams posterity having onely Cain left But shortly after God gave Adam a Seth in whom the Church was restored and preserved and pure religion propagated In Henochs time how was the worship of God prophaned when the Sons of God married the daughters of men which was the cause of the flood but afterward it was restored by Noah and Sem and by him continued to Abraham Now
the Church as it was in the Ark so was it like the Ark of Noah against which the waters had a time to increase and a time also of decreasing What a night of trouble was the Church in all the while it was in Aegypt a stranger for four hundred years especially when they were oppressed with burdens and had their infants drowned in the river but a change came God sent and saved a Moses by whom hee will deliver his people but so as they must be acquainted with this continual enterchange in their estate they must be no sooner delivered out of Aegyps but be chased into the bottom of the Sea but there God makes them a way and no sooner out of the Sea but into the Wilderness and from thence the good Land takes them and in that good Land they never rested in one estate but sometimes had the better of their enemies and sometime for sin their enemies had the better of them as all the History of the Judges witnesseth In the time of the Kings how was the Church troubled and wasted in the time of Ahab and Jezabel when all Gods Prophets were slain and true religion was quite troden down But what a sudden change was there even when things were at the worst did the Lord bring a strange alteration by Elijah who slew all the Prophets of Baal and restored true religion How great misery suffered the Church in the time of Manasseh and Ammon but how happily was it changed by the piety of good Josiah in whom God made his people more happy than formerly miserable But who would have thought but that the Church had been utterly wasted in the seventy years captivity wherein it sate in the shadow of death Yet it was happily restored by Cyrus But when his godly Decrees concerning the building of the Temple were hindered by Cambyses his Son God stirred up Darius who favoured the Church and commanded the continuance and perfection of the work but not without many vicissitudes of stormes and calmes even after their return as appeareth in the books of Ezra and Nehemiah What a raging storm was that wherein our Lord and Head of the Church was put to death now the whole Church lay bleeding and dead with him But what a change was there the third day by his glorious resurrection In the Apostles daies how was the Church wasted when Saul had letters from the High Priests to carry bound to Jerusalem whosoever called on the Lord but when hee that breathed out nothing but slaughter and threatning was once converted then the Church had for a whilâ— rest and peace Act. 9.31 After the Apostles what a continual storm arosâ— against Christians which lasted three hundred years under the ten monsters of men those bloody men Nero Domitian Trajan Antoninus Severus Maxâ—minus Decius Valerianus Aurelianus and Dioclesianus whose rage was such as a man could not set his foot in Rome but tread upon the graves of Martyrs But after this night a fair Sun rose up in the East Constantine the Great who chased before him that horrible darknesse and brought a blessed calm But this lasted not long but his second Son Constantius far short of his Fathers piety with all his strength set up and maintained that Arrian heresy which his good Father had condemned in the Nicen Council by which as bloody persecution sprung up in the Church as ever was before which lasted almost eighty years until Constance the youngest Son of Constantine for up again the Nicen faith in the Western part of the World as Italy Greece Africk Illiricum and banished the former poyson After this what a black darknesse of Mahometisme possessed the Eastern part of the World under which it lies sunk at this day And as pitchy and palpable darkness of Antichrist and Popery occupied the Western part of the World But what a light did the Lord raise up in the midst of Popery his zealous servant Luther since whom the light hath mightily prevailed to the blasting of Anti-Christ and the consuming of him upon his nest Yet not this without a cloud for To speak of our own Church After the long darknesse like that of Egypt had prevailed and covered for many hundred years the face of our Countrey it pleased God that the light of the Gospel should peep into our Land in the daies of King Henry the eighth but yet much clouded and opposed almost all his daies In his Son Edward the sixt Englands Josiah it began to shine more brightly and a more thorough reformation was undertaken But this Sun-shine lasted not long but in Queen Maries daies the truth was again cast into the fire and the bodies of Gods Saints pitilesly destroyed God in mercy for his Elecâ—s sake shortened those daies and raised up our late Queen Elizabeth of blessed memory in all posterities who was semper cadem in the maintenance of the faith and left Christ sitting in his Kingdome and the truth triumphing over Popery and Anti-Christian falshood which by Gods mercy wee enjoy under our gracious King This hath been the changeable estate of the Church from the beginning and cadem est ratio totius ac partium the same truth discovers it self in the particular members As for example Abraham now a poor man in Egypt presently enriched and made heir of the Land of Promise now rejoycing in his Isaac and a while after stretching out his hand to kill his only Son who also herein was a notable type of the Church now bound and presently loosed and raised up after a sort from the dead Jacob was now afraid of Esau when he came in warlike manner to meet him with four hundred men at his heels but in a little season God lets him see a suddain change who had inclined his Brothers heart to do him no harm against his often former purposes to slay him Joseph is now hated of his brethren after a season honoured of them now sold as a slave to the Ismaelites afterward made a governour of Potiphar a Princes house now accused by his Mistresse and cast into Prison but after fetched out by Pharaoh and made ruler of all his Princes and the whole land of Egypt David sometimes cast down and God hath forgotten him a while after so confident in God that hee will not fear to walk in the vale of the shadow of death sometimes pursued by Saul as a traytor and rebel sometimes by Saul acknowledged his good Son and more righteous than himself and when Saul is dead and ceaseth his persecution his own son Absolons shall rise against him to depose him from his Kingdome And Jobs messengers of evil tydings still overtook one another And to spare further examples our own experience can teach us that for the most part wee have not rid our selves out of one temptation but another insueth such are our changes in this present estate And why 1 Satan goeth for a while from Christ himself Reasons his holy flesh in
The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a straight charge giveth the Apostle Paul to Timothy that he should preferre no man in his ministry and doe nothing with partiality 1 Tim. 5.21 It was a worthy commendation of Levi that the law of truth was in his mouth iniquity was not found in his lips he walked with God in peace and equity and so turned many from iniquity Mal. 2.6 Whereas on the contrary what a wicked thing it is to preach for hire reward favour and yet lean upon the Lord See in Micha 3.11 3 Ordinary Professors may not accept persons 1 Not in civil things For when elections offices and common benefits are passed and bestowed partially for friendship money kindred favour or entreaty this is the ruine of all societies and a bringer in of all corruption especially when men have taken oathes to a Corporation to the contrary the sin is like an infolded disease more incurable and dangerous 2 In matters of religion much less notwithstanding this sin be many ways committed As 1 To have the faith of God in respect of persons which the Apostle James noteth in this instance Jam. 2.2 When a man with a gold ring or goodly apparrel be he never so wicked is magnified and advanced above another who is not so outwardly gaudy but inwardly arrayed with the white garments of Christs righteousness and adorned with the Jewels of faith love holiness and sincerity which the world taketh little knowledge of 2 To accept the word because he is a man of pomp that bringeth it a rich man or a friend the Corinths were justly blamed for partial hearing and holding some to Paul some to Apollos some to Cephas 1 Cor. 3.4 who is Paul who is Apollos who is Cephas are not they all Ministers by whom yee beleeve Ahab will not hear Micah because he hateth his person but he shall justly fall for it at Ramoth Gilead 1 King 22.37 3 To reject the profession of religion because it wanteth countenance and credit at most hands and a few poor ones only receive it Many Protestants can hear us justly confute the Popish doctrine and practice in that they embrace their religion in respect of persons that is of the outward appearance of it because they pretend a perpetual succession consent of Councils defence of Princes antiquity universality the most part of Europe having generally taken the mark of the Beast in their hands and foreheads and yet the same men see not how themselves are slipt into the same Popish error that refuse one course because it wants outward supporters and props and chuse that by which they may swim with the stream they hate Popery because the Laws hate it and love religion because it is now crowned established and establisheth their prosperity 4 To disdain the persons of poor professors which is so general and common a sin as that nothing can they doe or speak but it passeth much unjust censure nay things by them exceeding well and holily performed are so farre from being drawn into example as that thereby they can bee traduced Wherein yet they are conformed unto the Son of God the head of their profession whose powerful doctrine and mighty works were carped at and depraved because they knew his Father his Mother himself at the best but a Carpenters Son not brought up at study and learning For example how was that great work of healing a man miraculously so farre from affecting the Jews as that they fell very foul and were angry with him and the reason is rendred by our Saviour Christ Joh. 7.23 24. Because they judged according to the outward appearance and not with righteous judgement concerning him 5 For professors themselves to look too bigge upon some meaner ones as they conceive but by the Gospel members of Christ and his Kingdom as well as they Isa 65.1 Christ who preached to the poor as well as the rich hath spoken to their hearts as well as their own and hath equalled them or perhaps made them superiour in graces to the other Now should not those that profess God herein resemble him who though he bee high and excellent inhabiting eternity and dwell in the high and holy place yet he looks to the humble and lowly yea and dwels also with him that is of a contrite and humble spirit Isa 57.15 To think too basely of him whom God chuseth is to erre from Gods righteous judgement and what can the blind world doe more disgraceful to the profession than to pass by the graces of God as not knowing what they mean 6 Not to speak here of Popish spirits who seek to disgrace our Religion because Artificers and simple women are as they say Scripturers not considering that in Christ neither male nor female are rejected Gal. 3.23 and that God chuseth even weak and foolish things to confound the wise and mighty and the poor ones of the world to be rich in faith 1 Cor. 1.26 27. Vse 2. If God accept not persons for outward respects If outward things could bring us into acceptance with God we might see our hearts on them why should any outward thing gain our hearts our affections our studies seeing if we could gain them all we are never the further in Gods books Many are ready to say oh God loveth them and judge themselves highly in savour because he suffereth his light to shine upon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without fear therefore doth pride compass them as a chain But with one word doth the wise man shatter down all the pillars of this foolish erection Eccles 9.2 No man knoweth love or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked Tyrants had been highest in favour with him whose feathers hee pluckt whose pride hee brought low making them spectacles of his vengeance to all the world who for their outward greatness had been the terrours of the world And yet much less should these things swell the hearts of men with pride above others who perhaps have a better part in Heaven than themselves The proneness unto which sin the Lord perceiving he hath expresly charged that the rich man should not glory in his riches nor the strong man in his strength Jer. 9.24 but if any man glory let him glory in this that he understandeth and knoweth me All other rejoycing is not good that is is hurtful and perilous besides the vanity of such vain boasting common experience shewing that the higher scale is always lightest We must stand naked in Gods Iudgement seeing no outward thing can commend us to him Vse 3. If God accept no man for outward things then when we enter into Gods judgement we shall appear naked stript of all outward
necessarily followeth that the Scripture foreseeing that God would justifye the Gentiles through faith Gal. 3.8 that is a thing to come to pass almost two thousand years after must needs bee of God Again it followeth as necessarily that the Prophets in preaching and the Holy Pen-men of God spake and writ as they were moved by the Spirit of God and directed by the immediate assistance of God and therefore could not erre in any thing for they foretold directly such things which both for matter and manner came to pass many years after Jacob in his will foretold that the Scepter should not depart from Judah till Shiloh came this prophecy was not accomplished till above seventeen hundred years after the prediction for not much above twenty years afore Christs birth Herod became King of Judea killed the whole Colledge of the Jews called the sanhedrim wherein was the heir apparent of the Kings blood King Cyrus was named by the Prophet Esaiah an hundred years before hee was born Isaiah 44.28 and of him prophesied that hee should build the Temple The worthy King Josiah with his facts were declared three hundred fifty nine years before he was born 1 King 13.2 The Apostle Paul prophesyed of the destruction of the Romane Empire and thereby the rising of the Antichrist which was not accomplished till about the year four hundred seventy five after Christ For whereas the Roman Empire was divided into Eastern and Western the Western which onely hindred the revelation of Antichrist was in that year quite overthrown and Rome it self taken by the Gothes Joh. Funct in â—â—no praedicto and after this never had any Romane Emperour his seat of Authority in Rome These and the like neither man nor Angel could ever of themselves foretell and therefore the Author and Director of them must needs be God Observ 2. Secondly from hence also note The Antiquity of the Gospel in that it was Preached by the Prophets to the ancient Israelites and known for the substance of it not onely to the Apostles and ancient Christians and beleevers but to the Patriarks and Prophets yea even to Adam in Paradise to all whom Christ was preached the Lord of all and that blessed seed in whom all the Nations of the earth were to bee blessed This Doctrin although it bee called a new Testament Our religion is the oldest religion and Popery but a novelty is no new Doctrin Let the Papists make a vain brag of Antiquity and charge us with a new religion the truth is whereas the body of their doctrin was not known to the Prophets nor Apostles nor Beleevers for many hundred years after Christ our doctrin is that which God sent to the children of Israel and therefore is most ancient and true And to prove this that I say we will goe no further than our text That doctrin which preacheth peace by Jesus Christ is the doctrin which was sent to Israel which we professe at this day but so is not Popish doctrin which preacheth peace not by Christ but by our selves our merits and satisfactions and peace by the Popes Pardons Bulls and Absolutions and Indulgences now these with other dependences thereon being the main points and pillars of their doctrin were never preached to the children of Israel by any Prophet nor ever by any of the Apostles to the Church of God but have crept in one after another many hundred years since Christ and his Apostles Let their own rule stand in force therefore with good will if we cannot plead antiquity we will lay no claim to the truth Observ 3. Thirdly hence we note That there is but one way to salvation But one way to salvation and this was declared to the Children of Israel for substance as well as to us who went to Heaven by the same way which wee doe-There is but one Christ one precious Faith one and the same Gospel common to all times one common Salvation preached by the same Christ who is the same yesterday to day and for ever Heb. 13.8 who is the Lamb slain from the beginning not actually but by the efficacy of his Sacrifice the vertue of which to come they laid hold on to salvation as wee do upon it past and accomplished already Thus Abel beleeved and received testimony that he was just before God Heb. 11.4 Thus Noah was made heir of the righteousnesse which is by faith Heb. 11.7 Every religion will not save thr professors there is but one way and that a strait one that leadeth to life Wee come into the world one way we depart many ways so there is but one way to find life everlasting but many ways to lose it only Christ is the way by his Doctrin by his Merit by his example even the new and living way his bloud is ever fresh ever trickling down and ever living it quickneth them that walk in it and refresheth them with new strength never any rent the veil but he never any but he made a high way into the Holy of Holies in the highest Heaven never any came to the Father but by him neither was peace ever preached in any other name but his who is Lord over all blessed for ever Which is Lord of all Christ may be said to be Lord of all two ways 1 More generally hee is with the Father and Holy Ghost Lord of all things unto whom all Creatures by right of Creation even the very Devils are subject Thus he ruleth in the very midst of his enemies disposing of the wicked and their malice to his own glory In this respect he is both owner and possessor of all things Bagnal Adoâ— and a sustainer and maintainer of all things and that by his word Heb. 1.3 2 More specially he is Lord of all men whether Jews of Gentiles beleeving in his name even a Lord of his Church and in this latter sence Christ Lord of his Church Christ is called Lord of all in this place 1 Now Christ is Lord of his Church consisting of Jew and Gentile Reasons 1 Because God hath given the Church unto him for his inheritance Psal 2.8 I will give thee the Heathen for thine inheritance which being a Prophecy of the calling of the Gentiles implieth that the kingdom of grace whereof Christ is appointed King in Sion consisteth of all Countries and peoples and is not bounded or bordered but with the ends of the earth and sheweth further that all these his subjects are given him of God to become his servants Joh. 17.2 As thou hast given him power over all flesh that he should give eternal life to all whom thou hast given him 2 They are so given unto him as he must win them before hee can enjoy them He winneth partly by â—onquest partly by ransom hee both conquereth and casteth out the strong man that held them captive spoyleth him of his armour and weakneth his arm for ever as also he payeth a precious ransome for
John which he preached that is administred but the natural sence is after the doctrin which John preached concerning him for usually in the New Testament by Johns Baptism especially which John preached is meant all his doctrin and his whole Ministery Matth. 21.25 The baptism of John whence was it that is the doctrin as the words after imply Why did yee not beleeve him and all men held John for a Prophet Mark 1.4 He preached the baptism of repentance unto remission of sins that is the doctrin of repentance for 1 Else it were improperly said to preach baptism 2 Johns doctrin was this Repent for the Kingdom of God is at hand Acts 18.25 Apollos knew only the baptism of John that is his doctrin and therefore is it said in the next verse that Priscilla and Aquila took him home and shewed him the way of God more clearly And in Acts 19.3 4. Into what were yee baptised that is into what doctrin were yee initiated and instructed they said into Johns baptism that is into Johns doctrin the which interpretation notably freeth that hard text from the false collection of Anabaptists who thence would gather that those were by Paul rebaptised who were formerly baptized by John but the difficulty will be removed if the words of Paul be wisely distinguished from the words of the Evangelist and Writer of that History John baptised saith Paul the baptism of repentance that is taught the doctrin of repentance saying that they should beleeve which when they heard namely they which heard by Johns Ministery they were baptized into the name of the Lord Jesus namely by John not by Paul Then addeth the Evangelist â—ers 6. And Paul put his hands on them and the Holy Ghost came on them and furnished them with such gifts as they by their own confession ver 2. had not heard of before And thus according to the plain sence of other Scriptures is that difficult place made very plain also Quest But why is the ministery and preaching of John called his baptism The ministery of John called his Baptism Why. Ans Because his doctrin was first of all sealed with the seal of Baptism in which regard as his person is called the Baptist so is his doctrin by the name of baptism Quest But why is this circumstance of place noted that this fame began in Galilee Ans 1 To note the accomplishment of that Prophecy in Isa 9.1 which also was observed by the Evangelist Matthew 4.14 2 To shew that this fame was no bare or ungrounded rumour but raised upon just cause for Jesus was baptized by John not farre from the borders of Galilee about Enou Joh. 3.23 And presently after he returned by vertue of the Spirit and came into Galilee preaching the Gospel of the Kingdom Mark 1.14 and made no end till he had taught all their Cities in all their Synagogues Luke 4.14 adde to his Baptism and Doctrin that he wrought his first Miracle of turning Water into Wine at Cana a Town of Galilee and that he called his Disciples in Galilee all which beginnings must needs raise a rumour and fame of him which as Luke reporteth went through all the adjacent region round about 3 This circumstance notably befitteth this argument to prove him Lord of all both Jews and Gentiles because he begun and was so famous in Galilee of the Gentiles Quest But was not Christ sent to the last sheep of the house of Israel Did hee not come to his own how then did hee begin his ministery in Galilee of the Gentiles Ans Galilee of the Gentiles is so called not because it was not in Judea but 1 To distinguish it from another Galilee which was also in Judea and called Galilea inferior in the tribe of Zabulon where Nazaret was situate But this was called Galilea superior or Gentium in the tribe of Nephtali not farre from Capernaum 2 Because there were twenty Cities in Galilee given by Salomon to Hyram a Gentile 1 King 9.11 3 Because being in the extremity of Palestina near the Sea and not farre from Tyrus and Sidon they were ever mixt with many Gentiles that were foreiners besides that they were so seated within that Country in Salomons time as they could never after bee removed Gâ—lilaea geâ—tium vel populorum 4 M. Junius thinketh it to be so called not only because of the abundance of Gentiles there but also because it was a most populous Country full of inhabitants above the rest of Palestina Quest But why should Christ begin his Ministery here rather than at Jerusalem was it for any singular disposition or good which hee found in them above other I answer No for they were in regard of the Gentiles who were mingled among them Why Christ begun his Ministery in Galilee of all other most ignorant most superstitious most rude and indocible for so they are noted Matth. 4.15 A people sitting in darknesse and in the shadow of death saw a great light But hereby the Lord Jesus shewed himself Reasons 1 A most merciful Saviour ready to releeve those who of all other were most miserable yea in that he vouchsafed to make the first offer of his grace even to the worst who least of all deserved it 2 Hence he manifested himself a true Prophet who would rather hide himself in the furthest and most remote parts of the Country amongst a barbarous and rude people than ambitiously affect the principal City to get himself a name or applause in as false Prophets use to doe Permixtum à Judaeis Gentibus inhabitata fuit Chem Har 35 c. 3 Not obscurely hence would he be noted the Lord of all both Jews and Gentiles in that he beginneth his Ministry in this Country whose inhabitants were mixed of Jews and Gentiles Object But this seemeth to crosse sundry places of the Scripture which affirm â—hat the preaching of Christ must begin at Jerusalem not in Galilee Luk. 24.47 And that repentance and remission of sins should be preached among all Nations beginning at Jerusalem Ans 1. That place is meant of the preaching of Christs Apostles and not of his own as this is 2 That of their preaching of him after his Death and Resurrection this of his own in his life time 3 That was a Ministerial publishing of Christ this place speaketh only of a voyce fame and good report in the mouthes of the common people such as followed extraordinary Prophets and therefore such places cannot crosse this Now for the other circumstance of time when this fame went of Christ namely after the Baptism which John preached it is not without weighty cause added by the Apostle 1 To note the truth and accomplishment of those Prophecies which concerned John himself as Mal. 3.1 Behold I send my messenger and he shall prepare the way before me which prophecy Christ himself applyeth to John Mat. 11.10 that by this consideration they might be one step nearer the acknowledging of the true
with him The words of the verse contain two things 1 The assertion of Christ his resurrection Him God raised up the third day 2 The manifestation or evidence of it and caused that hee was openly shewed The former part is laid down in four distinct points 1 The person raised him 2 The person raising him God 3 The action it self raised 4 The time when the third day First the person raised is Christ where First It will bee demanded how Christ can bee said to bee raised How Christ can be said to rise seeing neither his Deity nor the soul of his humanity arose seeing hee consisted of a Divine and a Humane nature whereof the first could neither fall nor rise and for the second that also consisted of soul and body the former of which being the principal part dyed not but was in Paradise Seeing then neither the Deity nor the soul of his Humanity nor his person did rise but only his body how can Christ bee said to bee raised Answ In sundry other places of Scripture besides this wee meet with such synechdochical phrases and forms of speech wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which cometh to pass by reason of that straight and personal union of the two natures in Christ Thus wee read that God purchased his Church by his own blood Act. 20.28 and that the Lord of glory was crucified 1 Cor. 2.8 of the sons being in heaven and in earth at one time Joh. 3.18 of Christs being before Abraham was Joh. 8.58 of his being omnipotent c. All which are spoken of the whole person but properly are to bee referred to the several natures to which they do agree Thus the Apostles sometimes expound them and teach us so to do 1 Pet. 3.18 Christ was mortified according to the flesh and quickened according to the spirit 2 Cor. 13.4 Hee dyed according to the infirmity of his flesh and was quickned according to the power of God and to help our conceit herein serveth that school distinction Lords Christus non totum Christi which saith that whole Christ is said to do this or that which the whole of Christ did not yea our own common form of speech saith a man is dead whose soul liveth and a man is asleep when his body only sleepeth 2 Wee have hence to note that the same body was raised which had been laid down in the Grave and no imaginary body neither any other body for it for never was any other laid there before Of all which himself against all Hereticks giveth sufficient evidence as in the manifestation following remaineth to be cleared 3 That this person raised was not a private person but the same who had as a publike person been abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and every member of it rose again for whosoever have interest in his death have their part also in his resurrection 4 Here is a further thing in this person to bee noted than ever was in any the first Adam was a root also and a publike person when hee sinned hee sinned for himself and us and having sinned and we in him he dyed away and left us in that sin and being dead wee hear no more of him and the Scriptures though they record at large the Histories of the holiest men that have lived yet when once they come to this that such or such a man dyed wee hear no more of him but with Christ it is not so who was not onely as another Sampson who bewrayed the greatest power in his death but herein unmatchable and peerless that hee did greater things after his death than ever hee did in all his life Contra. Faust lib. 16. insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection Wee must not then content our selves with common people that Christ is dead for all and no more but fasten our eyes upon his resurrection so much the more diligently by how much it is easier to beleeve that hee was dead than that hee rose again And what other thing can more fitly bee collected from that practice of all the Evangelists who in other things while some of them omit one History some another or else some of them briefly point at and lightly touch and pass over some other Histories all of them set themselves of purpose to bee copious and large in this of Christs resurrection that the faith of Beleevers might bee firmly grounded herein and the rather because no benefit of his resurrection none of his death and without the certain apprehension hereof all Preaching and Hearing and Faith were in vain and wee our selves were yet in our sins To which Apostolical practice this of our Apostle is not unsuitable in this place in hand 1 Cor. 15.17 18. who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and proveth the truth of his resurrection The second point is to consider the person that raised Christ Him God raised that is God the Father Act. 2.24 And have crucified and slain whom God had raised 3.15 Ye have killed the Lord of Life whom God hath raised from the dead More plainly is this work attributed to the mighty power of the Father of glory working in Christ and raising him from the dead Eph. 1.17 20. and to him at whose right hand hee sitteth so Rom. 4.24 Wee beleeve in him which raised our Lord Jesus Christ from the dead Object But Christ raised himself Joh. 2.19 Destroy this Temple and in three daies I will raise it again and hereby was hee mightily declared to bee the Son of God by raising himself from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the Holy Ghost Rom. 8.11 If the Spirit of him which raised up Christ c. therefore the Father raised him not Answ Here is no contrariety the Father raised him and hee raised himself For 1 There is but one Deity of the Father Son and Holy Ghost which is the common foundation of all their actions 2 There is but one power common to them all three and this is the power that Christ challengeth hee hath to lay down his life and take it up again Opera ad extra communia tribus personis 3 There is but one common act in them all three for the putting out of this power unto any external action without themselves of which Christ speaking Joh. 5.19 saith whatsoever the Father doth the same things doth the Son also In these respects holdeth the speech of the Apostle These three are one 1 Joh. 5.7 that is these three 1 In the true and real distinction of their persons 2 In their inward proprieties as to beget to bee begotten and proceed
Preist for ever after the order Not his Priestly Office not after the order of Levi or Aaron but of Melâ—hisedeck without beginning or end of daies and this also the Lord had sworn unto his Son and could not repent that hee should bee a Priest for ever Psal 110.4 wherein the Priest-hood of Christ is advanced above all the Priests that ever were who having received their Office in time in time also ceased their office with their life but Christ his Priesthood was not limitâ—ed in any time but was every way eternal They were many who succeeded one another because they were not suffered to indure by death Heb. 7.23 But this man because hee endureth for ever hath no successor but an everlasting Priesthood They were made Priests after the Law of the carnal Commandement but hee after the power of the endless life vers 16. that is hee was not made a Priest by the Law namely Ceremonial which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacy of the Word and oath of his Father which gave him endless life and perpetual duration so as neither death it self nâ—â— the grave could hold any dominion over him when they seemed to have clasped him fast in their bands which yet were powerfull enough to have held down any or all other men in the world besides himself and the Apostle to the Hebrews giveth a double reason why he must necessarily out-live death it self The former because hee must not onely make a perpetual oblation that need no repetition but also hee must live ever to make intercession Heb. 7.25 and that perpetually without which the Apostle implyeth that he had not perfectly saved his people This is most clearly proved Rom. 8.34 It is Christ who dyed yea or rather which is risen again who is also at the right hand of God and maketh intercession for us and Heb. 9.24 Christ is entered into the very Heaven to appear now in the sight of God for us which appearance of his in Heaven with his Merits hath the force of the most effectual prayer that ever was The latter is By dying Christ offereth and by rising hee applyeth his sacrifice to the conscience of beleevers that hee may not onely make one offering for sin as those Priests did many but that hee may alwaies live to apply it as they did not and see that his people have the benefit of it not onely before God for the appeasing of his wrath but also for the purging of their consciences from dead works to serve the living God as the same Apostle noteth Heb. 9.14 and in the last place to bestow upon every beleever the spirit of faith whereby they may apprehend and apply his sacrifice to their own salvation Neither doth it any whit impeach the eternity of Christs Priest-hood because four thousand years almost of the world were passed before hee suffered for howsoever the execution of it was not all those ages after the beginning of the World yet the vertue efficacy and benefit of it reached to the first Beleever that ever was in the World Adam himself whose faith in this seed of the woman saved him Abraham also saw his day and rejoyced and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World Rev. 13.8 namely 1 In Gods Council and Decree 2 In the vertue and efficacy of his Sacrifice 3 In regard of Gods acceptation of it for Beleevers 4 In the types and shadows of it whereof the Ceremonial Law was full And much less doth that hinder it from being eternal in that after the day of judgement it shall cease when we shall stand no more in need of Priests or Saviours for howsoever the execution of this office shall then cease yet the vertue and efficacy of it shall last for ever and ever 3 Hee must bee also the perpetual Prophet of his Church Nor his Prophetical the unchangeable Doctor of his Church and the Apostle of our profession who must constantly send his Spirit to lead us into all truth raise up Teachers and hold them in his right hand for the gathering of the Saints untill wee all meet in the unity of Faith and knowledge of the Son of God unto a perfect man and unto the measure of the age of the fulnesse of Christ Eph. 4.13 so as it is cleared that no part of his Offices could admit that hee should abide under death and therefore necessarily in this second respect must rise again Thirdly It was necessary hee should rise again because hee was so to dye as that thereby hee must overcome yea and destroy death which hee had not done if hee had lain conquered of death still in the grave yea more hee must so dye as that hee must give eternal life to his sheep Joh. 10.28 and by his death merit it put and hold them in possession of it for ever all signified in the phrases following they shall never perish neither shall any take them out of my hands which could never have been accomplished it himself had perished and had been left in the hands and house of death But hence hath hee brought his Church strong consolation in that being risen from the dead hee hath fully overcome death satisfied for every sin of every Beleever and risen from under all that weight of sin and death which would have oppressed us for ever yea even himself if hee had left one of our sins that beleeve in his name unsatisfied for Out of this that hath been spoken cometh to bee answered that objection That seeing Christ by his death paid the price of sin unto God what need we more of him we can be but acquitted and discharged Ans The providing of the most soveraign Plaster is not enough to work a Cure but the applyâ—ng of it also Neither was it sufficient for Christ to perform the former part of his Priest-hood namely satisfaction for sin if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable unto us And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was delivered to death for our sins and is risen again for our justification where by justification is meant by a Metonimy the application of justice II. The second point propounded to bee considered of in the rising of Christ is the manner of it which will appear in three things the 1 Concerning his Soul the 2 his Body the 3 his whole Humanity standing of both First the Soul of Christ which on the Crosse was separated from the body commended into the hands of his Father and translated that same day into Paradise was by the mighty power of God the Father Son and Holy Ghost brought back into his dead body lying in the grave quickned it and made it a living body moving and sensible in it self and unto others Secondly
To beleeve the resurrection is an hard point what an hard thing it is to beleeve the resurrection from the dead yea if wee should hear it Preached from the blessed mouth of the Son of God himself The Disciples of Christ had often heard him teaching them particularly of his resurrection the third day they had seen him accordingly risen yea they had handled him with their hands yet unless hee condescend to admit them as familiarly to eat and drink with him as before they scarcely beleeve neither can wee think the Disciples flower of heart to beleeve than our selves are who are ready to say in any thing that our eyes see not with Mary How can this be But that neither they nor wee should sink down in this weakness hee hath pleased to condescend to our infirmity to remove all scruple from them and us in this main article of our religion His wisdome saw how necessary it was that they who were to bee witnesses unto him should bee enabled with much perswasion both by lively voice and by writing to assure all other beleevers of the certainty of his Resurrection till his return to judgement and therefore to all the other means of manifesting himself hee added this to sit down among them to eat and drink with them not to feed himself by that meat but their faith and in them the faith of the whole Church For what is it that more confirmeth and strengtheneth our Faith than the boldnesse and liberty of the Apostles both in their Sermons and Writings and whence is this but from their own full perswasion of the truth which maketh them bold and whence is this perswasion but from certain sense and undoubted knowledge arising from their familiar converse with him after his resurrection Vse 1. To strengthen this our weak Faith by this consideration conceive with thy self that Christ ate and drunk with his Disciples that thy Faith might bee nourished as well as others and in that they saw him heard him handled him ate and drunk with him and being faithful witnesses have Preached and by writing avouched the same to all the world thy Faith must bee as fully assured as if thine own eyes had seen him thine own hands handled him and thy self had sit with him at the Table while hee ate and drunk among them yea so often as thou hearest or readest or thinkest of any of these things so often must thou bee renewing and adding something to thy Faith in this behalf as every new apparition or manifestation of Christ added something to the faith of his Apostles 2 In that our Lord after hee was gloriously raised from the dead would still for those forty daies depart from his glory abasing himself to converse with sinful men yea to eat and drink corruptible creatures of which his incorruptible body had no need and would still humble himself to condescend to the weaknesse of his Church wee are to learn the same lesson towards our Brethren to be of a yeelding disposition ready to depart with some of our right for their good and edification and carry our selves as weak to the weak and become all things to all men to save some Vers 4â— And he commanded us to preach unto the people and to testifie that he is ordained of God a Judge of quick and dead A Third argument to prove that Christ is raised from the dead and so is indeed the true Messiah and Lord of his Church is that he gave Commission and Commandement to his Apostles to become Preachers and witnesses as of other points so especially of this that howsoever hee was adjudged to death according to that judgement executed and laid as one foyled by death for the space of three days yet he is now gloriously raised again and appointed of God the Judge of all that ever have lived doe or shall live to the end of the world In the verse we have three things to be handled 1 That preaching is a reverent and necessary ordinance of Christ himself And he commanded us to preach unto the people and to testifie 2 The object of this ordinance or what wee must preach namely Christ that he is c. 3 What particular doctrin concerning Christ must more especially be preached that he is ordained of God a judge of quick and dead In the first of these are two branches to bee cleared 1 That preaching is the ordinance of Christ. 2 The necessity which will easily bee deduced from the former That Christ instituted this holy ordinance is plain Matth. 28.19 Goe preach to all nations baptizing them c. the which commission that it was extended beyond their persons to such as should in after ages succeed them appeareth by his last words and behold I am with you to the end of the world Preaching the ordinance of Câ—rist And that the ordinary teachers are no lesse the gift of Christ than the Apostles themselves is as plain Ephes 4.11 he therefore gave some to be Apostles some Prophets some Evangelists some Pastors and some Teachers Neither must this trouble us that both in this place alleadged as also in some other it is attributed to the Father to send and give Pastors according to his own heart Jer. 3.15 25.4 and sometime to the Holy Ghost Acts 20.28 Take heed to your selves and the flock over which the Holy Ghost hath made you over-seers 1 Cor. 12.11 and all these things worketh even the self-same Spirit distributing to every man severally even as he will For 1 All those external works are common to all the three persons and where any one of them are named in any action done without themselves no one of them is excluded but all the three must be included 2 The Divinity of Christ is not obscurely proved in that the same glorious actions of the Father and the Holy Ghost are ascribed also unto him as from Heaven whither he ascended to give several gifts for the work of the Ministery 3 That we might better instruct our selves in their several order and manner of working the self same action for the Father is the Fountain and the first Author of all these gifts the Son properly is the distributer and giver for the Father worketh all in us by the Son and both of them by the communication of the blessed Spirit even as the Sun by his beams sendeth light and heat unto the inferiour creaturâ—s Object But this ordinance of preaching seemeth not to be Christs because it was long before his Incarnation and now remaineth after his ascension when hee cannot call men as he called the Apostles while he was on earth Ans The Ministry of the Gospel in the proper acception of it hath two things to be considered First the being of it Secondly the vertue and efficacy of it The being of it as it was the Ministery of the New Testament wherein glad tidings were published to all Nations was temporary beginning in the time of Christ and shall
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
4.7 her oyle was increased till she had enough for her creditors and her self CHAP. XX. Rules of Wisdome for our own necessary actions in respect of their first Order Secondly Subject THe fourth sort of rules for actions Rules for necessary actions 1 Ground Thou wâ—â—â— sent inâ—o this World f r necessary business respecteth such as concern our selves and these are either necessary or indifferent actions Wee wâ—re sent inâ—o this world to do some necessary business which wee must intend and not waâ—e our time in impertinent things The master that sent his servants into the Vineyard sent them in to work Do we think that God sent man into the World to sport and play for his recreation sake or idleness yea or to eat and drink and onely to get what to maintain himself by No but for something beyond all these else his end were not beyond the brute-beasts Or can wee think that God hath given men gifts of reason understanding judgement and means of nature and grace for the culture of all these onely to enjoy outward things to feed their pleasure and appetite which they might fully injoy without all their gifts No but the master gave his servants talents to traffick withall to make their Lord and themselves gainers Wee must therefore acknowledge some thing to bee absolutely necessary unto which all other things are necessary but respecttively and carry our selves unto every thing accordingly If wee would know what that is which is absolutely necessary our Saviour tells us Luke 10.42 One thing is necessary namely to know how a man may come into Gods favour and bee saved and all earthly things are respectively necessarie so far as they conduce to this To know the vertue of Christs death and resurrection is absolutely necessary all things are to bee counted but dross and dung unto this Phil. 3.10 But in all necessary actions 2 For the order the most necessary things m st bee done fiâ—st the rule of Wisdome requires that the most necessary action be done first and most Eccles 9.10 Whatsoever thy hand shall finde to do do it with all thy might Nothing in the world is so necessary as to repent us of sin past and the reason for it is the present time to day Nothing so necessary as amendment of life for time to come therefore do it now Delaies in all things are dangerous in this often deadly And this most necessary business must bee done most Well said Augustine Deficit in necessariis qui redundat in superfluis August hâ—e must needs fail in necessaries who over-flowes in superfluities How then can men answer the wasting of their lives and time in pleasures recreation eating drinking buying selling and seldome finde in their hands the business which ten is unto eternal life A good rule therefore it is often to examine our selves thus What am I doing And whether in all inferiour things do I aim aâ— the chief in earing I must not forget the bread of life In recreation and pleasure I must châ—â—fly affect the pleasures of Gods house In buying and seâ—ling I must specially help forward my purchase of eternal life In my earthly calling I must express the calling of Christianity 3 For the subject The most necessary actions of evil men are evil This is the way to do the one necessary thing most of all 3 Most necessary actions in evil men are evil the best actions of the unregenerate are sins And therefore it is most necessary to bee a good man The truth hereof appears because a man may do what God commands and omit and forbear a work prohibited and yet sin in both For example Aristides practised justice most strictly yet herein hee sinned because it was no work of faith Alexander conquering Darius violated not the chastity of Darius his wife and daughters but forbare this prohibited and sinful action yet therein hee sinned because hee forbare not of good conscience But wee must know that this sin lyeth not in the substance or matter of the work which is materially good but in the vice of the doer and manner or end of doing Neither are these sins in themselves but onely by accident CHAP. XXI Rules for necessary actions in respect of the meanes and the order of the two Tables 4 For the means The best action may not be thrust on by evil means Rom. 3.8 NO action is so necessary as it must bee thrust on by evil means Wee must not do the least evil for the greatest good which was Lots sin to procure good by evil neither yeeld to a less evil to prevent a greater in evils of sin In civil things it is a most necessary thing to preserve life but not with a lie usury sabbath-breaking or going to Witcheâ— Life is not so necessary as without separation to cleave to that which is good In spiritual things to preach the word is so necessary 1 Cor. 9.26 as Paul cries Wo unto himself if hee do not because the flock of God depends upon him But if I may not preach unless I wound my conscience by compounding with hereticks and blending truth with errour I must never preach but leave the care of the Church to God who without my lie will provide for the good of it Thus Elijah fled and left his Ministry because hee could not exercise it unless hee would have received Baals ceremonies and flattered with the Baalites And if hee had not thus forsaken his place hee had forsaken the Church Great Athanasius chused rather to leave his Church than to yeeld any thing to the Arrians Act. 20.29 Saint Paul knew that after hee went from Ephesus grievous Wolves would come in not sparing the flock And yet because hee could not stay to preach unless hee would have restored some pharisaical observations and unless for peace sake hee would have yeeldâ—d to the rites and image of Diana he left the place because he must not do the greatest good by any evil meanes Never let any think to thrive by means which God hath accursed and upon which himself cannot pray for a blessing For the order of the two Tables All necessary actions must bee done according to the order of the Tables ever esteeming the duties of the first Table more necessary than they of the second This is Christs own rule Matth. 22.38 This is the first and great Commandement Duties of the first table must bee done first and the second is like to this both in respect of the necessary binding and of the end for even these are a worship of God if they bee performed in faith and for his commandement sake Wherefore else did the Lord deliver two Tables whereas hee might have put all into one but that hee would prefer and claim the first place to duties that immediately concern his worship From whence Divines gather that rule of Antinomy and truth that when the two Tables are opposed and both
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
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in