many and mighty powerful miracles which were signs from heaven shewing that hee was from heaven And yet for all this they beleeved not So Matth. 27.42 the High Priests Scribes and Pharisees said If hee bee the King of the Jews let him come down from the Cross and woe will beleeve him No doubt Christ could but bee would not not onely because it was an hour of darknesse but because hee know they would never have beleeved him Psal 22 2â— 23. I will declare thy name to my brethren to the seed of Jacob to Israel Reasons 1 This practice of Christ is answerable to his precept Matth. 7.6 Cast not holy things to doggs nor pearls before swine By holy things and pearls are meant the things of Gods Kingdom Christ and his merits c. so called both to shew the excellency of them in themselves being above all pearls Prov. 3.14 as also our duty to prize and lock them up in our hearts and keep them as we doe our pearls safely in our memories By Doggs and Hoggs are meant malicious and obstinate enemies convicted of enmity against Gods Word of whose amendment there is little hope every man naturally is an enemy to God and his Word and so a dogg and a swine as Christ called the Heathens and Gentiles It is not lawful to take the children bread and cast it to doggs Now to such as these we must preach and offer the Sacraments yea Christ offered himself and came to call sinnets but when his Word and Miracles were rejected and himself evil intreated as among the Pharisees then saith Christ Let them alone they are blind leaders of the blind 2 Christ shews himself unto none but such as he loveth and love him Joh. 14.11 and this was the ground of Judas his speech Lord what is the cause that thou wilt shew thy self to us and not to the world the world sees him not for none seeth him but to whom he sheweth himself and he sheweth himself to none but such as love him and none love him but such as love his word and keep it vers 23. 3 This was one cause why Christ spake so many things in Parables that such as would be blind might not see and such as would not make a right use of his holy doctrin might not understand Matth. 13.13 For many that heard them let them goe without further question in a careless manner whereas the Disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficulty drave others away became in this manner of teaching much more easie and familiar yea much more perspicuous and clear than any other 4 Never could extraordinary means convert such as beleeved not the word the ordinary means and therefore Christ never or seldome gratified the Scribes and Pharisees with Miracles or extraordinary means because they resisted his Doctrin Person and Works or if any wicked men saw any of his mighty VVorks and Miracles they saw not himself in them as Pharaoh what a number of Miracles saw he yet he was never the better he would not acknowledge God nor his servants and in the Wilderness they who saw Miracles every day and moment yet not beleeving the VVord of God in them were never the better the arm of the Lord was not made bare unto them Vse 1 Ignorant persons that know not Christ nor desire to know him are in a woful estate being such as Christ counts unworthy to reveal himself unto and therefore he either keeps the means from them or leaves them without grace to make an holy use of them Numbers of men to whom Christ never revealeth himself Vse 2. In worse case are they that have the means and yet no tast of them no reformation by them their covetousness their pride their drunkenness and uncleaneness will not be left as many that come to Church to hear the VVord and receive the Sacraments and yet are no better than Doggs and Swine and altogether unreformed in their lives and courses Some draw the VVord of God into question and would be taught by Angels or Miracles as Satan here but Christ will not make himself known to them no more than to him so saith Abraham to Dives in Hell when he denied his request They have Moses and the Prophets if they will not beleeve them neither would they beleeve if one should rise from the dead Some are resolved to live as they list let the Preachers say what they can whereas he that is in Christ to whom he reveals himself is a new Creature for Christ speaks to the heart not to the ear only Others say they are decreed to life or death and therefore doe what they can they cannot change Gods mind and hence never goe about to change themselves But had Christ shewed himself to these he would have directed them to the means of saving knowledge namely to the Scriptures which testifie of him Joh. 5.29 and to faith which unites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saved by saith alone and by a profession of the Gospel and so neglect the works which justifie it and the power of godliness whereas if Christ in the Ministry had revealed himself to such he had quickned their faith and not left it as a Carkass for faith without works is dead Others poor simple people will be saved by mercy alone and never labour for knowledge faith or true feeling of their own estate and care not how sin abound that mercy may abound much more But had Christ met with them hee would let them see their misery in the causes and effects and teach them to hunger after mercy in the means and having obtained it to goe and sin no more lest a worse thing follow Others disclaiming the doctrin of mortification and self-denial therefore dislike the VVord as too straight a Doctrin stripping them of their pleasures and profits and hence some hold on in their lusts some return with the Swine to their wallowing in the mire they cannot dye to sin they cannot live without laughter mirth and sports Whereas had Christ revealed himself unto them he would have taught them that his yoke is an easier yoke than the yoke of sin Three properties of such as to whom Christ will make himself known and that there is no sound comfort but in mortified affections and actions Vse 3. VVhosoever would have Christ reveal himself fully unto him must labour to be thus qualified 1 He must be humble for he teacheth the humble in his ways Psal 25.9 but the proud hee sends empty away as rain makes vallies fruitful but falls off the mountains which are therefore barren 2 He must long and desire to meet Christ in his Ordinances for Christ is the scope of the VVord and Sacraments therefore desire to know nothing but Christ Crucified goe to the tents of Shepheards where
dangerous and near of kin to obstinacy For till the truth of God come to his place again in the conscience it wil stiffen it self in error even to the death So as by this stratagem Satan usurps the conscience which is Gods right and so leads men at his pleasure 2 His malice sets him clean contrary to God in his proceedings God hath given his Scripture to save men by and therefore it is called a word of salvation now Satan would herein cross the Lord in perverting the word to mens condemnation The Scripture is in the Church as a Law to the Common-wealth to contain men in the compass of faith and godly life whence it is called Statutes and precepts and judgements But Satan seeks to enforce it as a Law to thrust men from faith and obedience The Scripture is a word of truth of holiness of wisdom every way resembling God the Author Satan therefore being the greatest enemy to Gods Image is the greatest enemy to the Scriptures and desireth to pervert them by establishing by them Errours Heresies false Doctrins wicked and foolish opinions and practices 3 His subtilty and policy is not inferiour to his malice for 1 He hath a special slight and trick of his own by pretending truth to impugn it and with Scripture to fight against Scripture which hee hath taught his special Factors Hereticks and Seducers for why else did Christ forbid the Devil to witness to him but that even that truth he speaks ever tends to destroy the truth And in the text why cites he the truth but to draw Christ into an error 2 He will gain to himself some credit by this practice for seeing speeches and testimonies depend much upon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended upon or needed his witness 4 Satan must doe thus if hee will prevail against Christ or his Servants for Scripture in the true sense of it is no patron of sin nor ever stands on the Devils side Use Of all temptations beware most of them which come armed with Scripture for hardlier can wee espy the subtilty and danger of these than those which are directly against the Scripture And by temptations of this kind Satan mightily prevaileth in points both of doctrin and practice which it shall not be amiss to give some taste of and in both wee shall observe how Satan doth not so much use as abuse Scripture I. In matters of doctrin 1 For the establishing of the Head-ship of the Church in the Pope the ordinary Papists have found a Scripture in Joh. 21.16 where Christ saith Feed my sheep I answer First that place speaks not of any Head-ship or Spiritual government but of feeding by the Word and Sacraments which the Pope never doth Secondly it is a commandement not given to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacy but secretly to check him for his three-fold denial whereby he made himself unworthy to be a Disciple Obj. But Peter saith he hath two swords and therefore the Pope hath both Spiritual and Temporal jurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figurative sense And where Peter is commanded Act. 10.13 to kill and eat the Pope may kill and slay and eat up whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dream of a sick man for the Pope if he be Peters Successor must feed the sheep nor feed on them But Bellarmine who would make the world beleeve his wit is thinner hath devised a farre more sufficient place 1 Pet. 2.6 Behold I put in Sion a chief corner stone elect and precious that is the Pope In his Preface to the Controversie De Rom. Pontif. and lib. 4. cap. 5. But what may wee think to reap from him that dares begin his Controversie with so high a blasphemy and lest wee should think it fell inconsiderately from him he takes it up again For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeveth in him shall not bee ashamed must we now beleeve in the Pope And who is this living stone that gives life to all that are built upon him besides Christ himself None can arrogate it to himself or attribute it to another without high blasphemy Therefore I conclude this point boldly affirming that the Devil could not more impiously abuse this place than hath blasphemous Bellarmine 2 For the point of Justification by Works is alleadged that place of James 2.21 wherein they adde unto the text 1 A false gloss by works of the Law 2 A false distinction saying that they justify as causes whereas we grant that as effects they justify that is declare a man to bee justified So did Abrahams works declare him to be just and this is not the justification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3 In that great sacramentary controversy they alledge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratively spoken as often to writhe that into a figure which is spoken literally and whereas they exclaim against us for denying the words of Christ as Hereticks wee are far from denying Christs words but disclaim their false meaning which destroies the Scripture seeing Scripture stands not in words but in sense 4 To establish the false Doctrin of Free-will they furnish themselves with that place in Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what do they else but imitate the Devil in cutting off that part of the Text which makes against them for in the next verse it followeth The heart of man is deceitful above all things who can know it shewing that man in himself is utterly destitute of all grace 5 For the Jesuitical trick of equivocation or mental reservation they have Scripture and Example Joh. 1.21 they asked John if hee were a Prophet hee said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet than John therefore John equivocated Answ Whatsoever was the true meaning of the Question that John answered plainly unto If they meant to ask him if hee were that singular Prophet whom they fancied to come together with their Messiah hee truely answered No. If hee were any of the ancient Prophets who were long before Christ hee truely answered in that sense No. If hee were a Prophet by his proper office hee truely answered no. For howsoever he was by grace and power a Prophet being sent of God to
foundations are sandy all other proofs liable to exceptions Why then should Protestant-Preachers who defend against Papists the sufficiency of Scripture to make Gods people perfect and hold it the rule and square of all doctrin cross their judgement by their practice for every place of Scripture alleadging a dozen or twenty testimonies of Doctors Fathers Councils nay prophane Poets and Heathens all which are darkness it self and without light further than they borrow from the Sun in the Scripture I am not so nice as that I think not there may be a sparing and sober use of humane testimonies in Sermons sometimes in cases of Grammar sometimes in matters of great controversy to shew the consent of the Ancient Church especially dealing with an Adversary that will claim all antiquity for him sometime by way of conviction to shame Christians by the heathen as the Lord did the Jews by Chittim and Kedar and the sluggard by the pismire Neither am I an enemy to Learning but would have a man well seen in natural Philosophy in humane literature in the writings of Fathers and Schoolmen and bee as a good housholder stored with things new and old But needlesly and for ostentation to give tongues unto dead men and in the message of God to put to silence the voice of God speaking in the Scripture to set up Hagar the handmaid above Sarah her mistresse is a fearful sin against God and his Word and a crying sin of these daies wherein for a man to tye himself close to the Scriptures without such flourishes and to scorn to send a rich Jewel to the Painter is to bring a blot on himself that hee is a man of no learning For what meaneth else that common cry that no man is against this manner of preaching but they that cannot use it Well hath hee learned his art that can most hide it here that God may have all the glory for hee is not commended here whom men praise but whom God alloweth The Apostolical teaching of Christ was not in words which mans wisdome teacheth but Gods hee is the best Scholar that can teach Christ plainliest and for my part if I would set my self to bee idle I would chuse that kinde of preaching which is counted so laborious The same I say for disputations and controversies in the Church and Schools never can we look for an end of them till wee tye the determination of them to the Scripture alone the right Judge A stratagem of Satan for Antichrist to flye the Scripture which should soon end controversies and hide his poyson in the infinite windings of Fathers Councils Traditions c. Well I know that God hath a secret work in punishing the unbeleeving world by the continuance of the man of sin till his time come but having well thought of the props on which hee standeth yet in the daies of such light there is none that doth him more service than this hiding of his mystery in such a thicket of uncertainties wherein it is impossible to come to any end or issue Wee may follow the fox from one burrough to another and from hole to hole because we are forced But whosoever looks to come to an end of controversies by following him from Father to Father from Council to Council from one Decree to another from one Tradition to another with infinite labour examining and scanning the words and syllables of ancient and latter times hee shall fall short of his expectation For all this while the determiner of the Controversy is not present but set aside And what other Reason can bee given that whereas the chase and pursute of that beast of Rome hath been continued with extraordinary speed and strength for above these hundred years last past and hee hath been followed into every hole wherein hee hid himself yet the controversies so beaten and canvased are in mans eye as far from composition or determination as at first not one of them yeelded up on either hand I say no other better reason can bee given but that wee are not agreed of the Judge of the cause and so long as they can hold them off the Scriptures they will not bee set down by any other authority Vse 3. Thirdly This Doctrin must provoke us to the diligent reading and study of the Scriptures for hereby wee shall come to bee stablished in the truth and able to discern the abuse of Scriptures by conferring them with themselves this is the best way to keep us from errors and sects and to finde out the true sense of Scripture Object But do not our adversaries read the Scriptures as diligently as wee and are not they as skilful to compare Scriptures and yet abide in errour and heresie Ans Here we must consider 1 The person that must read 2 The rules to be observed in reading 1 The person must be a religious and rightly affected person that must read the word with understanding Obj. So the Papists say that only religious persons ought to read the Scriptures Ans Every Christian ought to have the Book of the Law with him as the Jewes had before their eyes and in their hands continually Deut. 6.10 every Christian ought to have the word of Christ dwell plenteously in him Col. 3.16 every one ought to be ready to give a reason of the faith hee professeth to every one that will ask 1 Pet. 3.15 every one ought to attend to the sure words of the Prophets and Apostles as a light shining in a dark place for so the Apostle Peter writeth to all Christians and not only the Clergy Yet no Christian ought to read unprepared neither can every one read to profit but such as are qualified 1 With humility in the sense of our own simplicity and infancy in heavenly things becoming fools in our selves that we may subscribe to Gods wisdome in the Scripture and captivating all our own thoughts to the obedience of Christ Psal 25.9 God teacheth the humble Matth. 11.25 Thou hast hid those things from the wise and revealed them to babeâ— And what is the reason that Hereticks Sophisters and Papists of great learning read the Scripture but understand not but because they give not up their reason and human wisdom which is enmity to God and scorn to bee children delivered to bee taught and formed by our heavenly Master 2 With desire and love of Christ and his Truth the scope of all the Scripture is Christ and thou must desire to know and advance nothing but Christ crucified Prov. 4.13 Love wisdom and she shall keep thee When men come prepossessed with opinions to set up mens devises and traditions and wicked opinions according to which they must interpret Scripture and not examine them by the Scripture or if they bring a purpose to magnifie the Pope and advance his religion instead of Christs no marvel if like the Images they have eyes and see not read and understand not They love not Christ nor will have him to rule
over them but his Vicar neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law Or if a man come to read out of custom and coldly without fervency and love experience will tell him though thus he read much his profit shall bee but small 3 With repentance and faith and a good heart 2 Cor. 3.14 when the heart of Israel shall be converted to the Lord the veil shall be taken away this veil is natural ignorance and infidelity VVhere the former is no marvel if the word read and known be not understood as a blind man cannot see the Sun shining in his strength VVhere faith is absent and is not mingled with the word it must needs become unprofitable Impossible it is that the wisdom of God can dwell in a wicked heart no man puts precious liquor into a fusty cask This is the cause that men of great learning want sound understanding because they want sound conscience Hos 14.10 The ways of God are right but the wicked fall in them 4 With a purpose not only to know but to practise Joh. 7.17 If any man will doe my will he shall know whether my doctrine be from heaven The scope of the Scripture is not only to beleeve in the Son of God but to walk in the obedience of faith Now if men read over all the Bible an hundred times either for knowledge only or for vain-glory or to advance themselves into preferments or to oppose the truth as Hereticks and Papists doe no marvel if they never attain the true sense of them 5 With prayer for the Spirit to lead us into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is only able to acquaint us with his own meaning If any man want wisdom he must ask it of God Jam. 1.5 so did David Psal 119.18 Open mine eyes that I may see the wonderful things of thy law Is it any marvel that they who flie the judgement of Gods Spirit and stand to the Church Pope Councils and only swallow that sense which they give and never look after Gods Spirit should miss of the true meaning of the Holy Ghost and fall into and tumble in a number of errors and heresies To these might bee added meditation diligence keeping of order and time special application and the like These things let them be brought to the reading of Gods Word and no man shall lose his labour hee shall bee taught of God who hath promised to reveal his secret to them that fear him So much of the qualification of the person II. Now follow some rules which a person thus qualified must learn and keep by him to try when a Scripture is wrested or no. Rule 1 The first is that in our text conference of Scripture there the Spirit of God by plain places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it self and so made the people to understand as Junius noteth out of the original So the Bereans having heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the Old Testament Thus the Apostles themselves teaching Christs resurrection Acts 2.16 prove it out of the Old Testament viz. Psal 16.10 Thou wilt not suffer thine holy one to see corruption And to prove that those words cannot be meant of David himself he appeals to another testimony in 1 King 2. where it is said that David slept with his fathers and lay buried in his Sepulchre and so saw corruption This is a special way whereby the Scripture giveth wisdom to the simple Psal 19.7 And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places to exercise mens senses and try their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many pervert the Scripture to their own destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they hear Christ say The Father is greater than I and other such sayings to hold to the death that Christ is not true God co-essential and co-equal with his Father but that they doe not compare this with other places as Job 1.1 That word was God Philip. 2.6 He thought it no robbery to be equal with God Rom. 9. which is God blessed for ever And consequently that the former place speaks of his Human nature the latter of his Divine nature How could the Papists suffer shipwrack of faith and Heretically erre in the foundation of Religion teaching justification by the works of the Law out of Jam. 2.21 Was not Abraham our father justified by works but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 We are justified by faith without the works of the law and Tit. 3.5 Not by the works of righteousness which we had done but according to his grace he saved us Which places being compared shew that one speaks of justification before God as Paul the other of justification before men as James the former of justifying the person the latter of justifying the faith of the person When they read such places as these Awake thou that sleepest and Turn you turn you O house of Israel hence they conclude man hath free-will in his own conversion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is only evil continually and it is God that works both the will and the deed c. the reconciling of such places would force them to see that till God work us wee are meer patients and after that acts agimus being moved we move for his grace must not bee idle in us The lewd and disordered Libertine when he reads that wee are justified by faith without works casts off all care of his conversation What can his works doe what need they But he could not thus pervert the Scripture to his destruction if he compared it with such Scriptures as say that faith without works is dead and that faith works by love The reconciling whereof would teach them that although works be excluded from justification yet not from faith they must bee in the person justified though not in the justification of his person This conference of Scripture is either in places parallel and like or in such as seem to be opposed and unlike The conferring of like places bringeth great light to the reader As for example 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing If we would understand what is meant by this nothing compare we it with Gal. 5.6 In Christ Jesus neither uncircumcision availeth any thing nor circumcision where nothing is to avail nothing and is not referred to Circumcision or uncircumcision it self but to the person it is
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
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
G 1 Grow up daily in the practice of every commandement and in the faith of every promise of God seeing God would have the planted in his house thrive Ps 92.13.14 well liking and more fruitful in their age he that is not best at last may fear whether ever he were good 1 Cor. 10.32 Rom. 14.13 2 Give no offence justly unto any man whether within or without for woe to them by whom offences come 3 Grieve for nothing in the world so much as for your own sins Rom. 7.18 19 24 and in them for nothing so much as for offending so loving a God and that not only in committing of evil but also in omitting of good H 1 Cor. 11.31 1 Humble your self for your sins that the Lord may raise you up for he that judgeth himself aright shall never be judged of the Lord 2 Honour all men in their places 1 Pet. 2.17 but no man so much for his greatness as for his goodness Act. 10.35 and thus shall you imitate the Lord himself who accepteth not persons but in every Nation accepteth him that feareth him 3 Have special care to avoid the sins which you have found your self most inclined unto and which have in times past most prevailed for sin is loath to be said nay and Satan seeketh re-entry I 1 Justifye Gods wisdome in all his proceedings concerning your self and others his Power in sustaining his Providence in maintaining his Justice in punishing his Love in correcting his Bounty in promising his Faithfulness in performing his Grace in giving his Mercy in taking away and in every thing say from the heart Job 1.21 Blessed be the Name of the Lord. 2 In every company receive some good and do some also to your power leave no ill savour behind you neither do hurt by speech silence countenance or example in your praises be discreet in saluting courteous in admonishing brotherly and wise in moving and entertaining speech or conference 3 It is fearful to sin Psal 51.3 Ephes 4.26 but much more to lye in it and therefore registerall your sins daily bewail them at fit times pray for pardon of them and strength against them contemn none as counting it little because Gods law hath condemned it and Christ hath dyed for it or else must you eternally K 1 Know God in Christ Job 17.3 which is life everlasting kiss the Son of God lest he be angry Psa 2.12 and know your self to be a beleever and that Christ is in you and you in him 2 Keep as your vows with God Psa 15.4 so your lawful promises with men for faith and truth must kiss each other in Christian conversation 3 Keep out wandring and worldly thoughts as much as possible may bee prov 4.23 narrowly watching your heart for such as you suffer that to bee such will be your words deeds and whole conversation L 1 Love all things for Gods sake and God onely for his own and look you make him your friend whosoever be your enemy for it this you shall do if as an obedient child you live in the eye of your heavenly father 2 Look upon the lives and behaviours of the wicked to avoid them of the godly to imitate them upon the Life and Death of them both as also your own not far off to make you loathe this world long after the life to come Luk 21.34 Rom 13 13. Deut. 28.58 Mat. 7.12 3 Let your meat apparel recreation be lawful needful and moderate M 1 Make not mention of God or any word or work of his but with fear and reverence nor of any man but with love and carefulness using his name as you would have him to use yours 2 Mark other mens profiting in religion to provoke your self their slips to make your self more wary their risings to be thankful to God for them 3 Meditate often upon the four last things 1 Death 2 Judgement 3 Heaven 4 Hell N 1 Never make shew of more holiness outwardly than inwardly you have in your heart which God seeth in which hee desireth truth Rom. 12 nor please your self with your unprofitableness unfitness or unwillingness to good 2 No man is owner but steward of that he hath you must therefore impart of the blessings you have to those that stand in need wisely heartily and in due season 1 Cor. 11.28 Rom. 12.12 3 Note your own special corruptions whether they grow stronger or weaker and how your self can resist them and if any assault you more strongly pray and make the matter known to God The best way for a woman solicited to folly to bee rid of the Tempter is to tell her Husband O Prov. 27.2 10.19 1 Often speak to the praise of God never of your self For other things because many words want not iniquity speak as few as you can or rather none than unprofitable â—am 1.19 2 Open not your mouth to speak of other mens infirmities Psal 15 especially behind them nor before them without grief and sorrow 3 Of every idle word account must be given Mat. 12 36 and much more of every wicked word and therefore let your speech be gracious poudred with salt Col. 4. â— and tending to edification P 1 Praise the Lord for every new benefit bestowed 1 Thes â— 18 and then by it promote his glory the Churches good and your own salvation esteeming of graces given as spurres to godliness and pledges of eternal life 2 Prevent anger before it kindle Eccl. 7. â— Prov. 14 17 it is wisdome to quench the least sparkle of fire before it begin to flame Consider 1 the original of anger being pride or self-love 2 The cursed fruits by giving place to the Devil 3 Gods patience 4 Gods image in your brother 5 Your own weakness in the same kind 6 The wrong is not remedied by revenge but inlarged nor the wrong-door amended but imitated 3 Prepare your self for death 1 Cor. 1 56 and pull out his â—â—ing by 1 Bewailing sins past 2 Turning to God in time to come 3 Purposing a new life None can dye ill that hath had a care to live well Perswade your self if you live well you shall dye well but if you dye well doubt not but you shall do better Q 1 Quiet your heart Psal 39 â— and be still under the correcting hand of God because 1 He doth it 2 For your best 3 Hee will moderate it 4 Supply strength 5 Seasonably deliver out of it 2 Question not whether others should do you good or you them first Mat. 5. â— Rom. 1.20 it is praise-worthy to bee first in well-doing and if you do good to your enemies your reward is with God 3 Quench not the Spirit 1 Thes 19 not suffer any good motion arising in your heart to pass away but feed it by reading meditation prayer and practice R 1 Read daily something of
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
quantity as base in quality and yet have by this word an extraordinary blessing as the coarse fare of Daniel II. Without means Gods word causeth man to live as Moses Elias II. Without all means and Christ himself who had immediately before seen the word of God preserving him already forty daies and nights and could further if hee pleased III. Against means as the Disciples sent out III. Against all means were promised if they drank any deadly poyson it should not hurt them so fire burnt not the three children though cast into it when it burnt their enemies and their own bands All this is meant by that our Saviour saith every word and thus most aptly hee returneth the temptation Man lives not onely by bread that is the ordinary means but by extraordinary also even above and beyond means yea without and against means And therefore where thou sayest I must have means Gods word saith there is no absolute necessity of them my Fathers word can still sustain mee without bread as hee hath done these forty daies already 1 The word of God is it Reasons which gave being and beginning to all things when they were not and much more doth it continue the being of them now when they are Psal 104.30 If thou send forth thy spirit they are created By Spirit here is not meant the essence of God but a power and secret vertue proceeding from God all one with this word of God by which things were not onely created at the first but are still renewed and that daily and yearly as it were again created Joh. 1.3 In that word was life that is not onely inherent in the Son of God himself but as an efficient to communicate life to all living things 2 The Word of God is as it were the prop and stay of the world without which all things would fall into confusion Every man knows by nature that God maintains and preserves all things that it is he that stretcheth out the heavens like a curtain that hee sends forth the winds out of his treasure and raiseth the waves of the Sea like mountaines which are great things but nature teacheth not how God doth these things by what means only the Scriptures teach that hee doth all this by his word that as in the creation God said Let there bee light and there was light and so of all other things Gods word was his work so in upholding and preserving it hee doth it by his word as Heb. 1.2 who upholdeth all things by his mighty word which word when God calls in the Creature falls to nothing Act. 17.28 In him we live and move and have our being 3 The same word of God which gives vertue and force to the Creatures in themselves doth also sanctifie them unto us every creature is sanctified by the Word and Prayer 1 Tim. 4.6 the word shews how to get them how to use them and prayer obtains of God a right tenure and a pure use which indeed is the blessing or sanctification of them 4 The same word carries them beyond the strength of their nature to doe us good Bread and VVine in their own nature can but nourish and feed the body but Gods VVord in the institution of the Sacrament makes them feed the soul to eternal life Quest But how may we conceive of this Word whereby God doth govern and preserve the creatures Ans By Gods VVord we must not only conceive his decree and will but a powerful Commandement and effectual to which all his Creatures yeeld free and willing obedience This commanding word was put forth in the Creation Psal 148.5 He commanded and they were all created Men when they attempt and perform any great matter because their power is small must use great labour and many instruments and helps But by the word of the Lord the heavens were made Psal 33.9 He said the word and all things were done This commanding word is put forth in the daily government of God Psal 147.15 He sends out his Commandement upon the earth his word runneth very swiftly that is nothing can withstand and hinder the power of his word here the VVord and Commandement are all one The senslesseness and deadness of the Creatures their vastness and fierceness hinder not his word but without delay yea with marvellous celerity and swiftness they execute his word Psal 148.8 If God speak to the Heavens they shall hear and cover themselves with darknesse at noon day as in Christs passion If hee command the Sun it shall hear his word and goe back or stand still If hee command the VVinds or Sea to be still they shall be still and presently there shall be a great calm If he send forth his VVord the Mountains of Ice shall melt Psa 147.18 If he command the VVhale he shall set Jonah on dry land cap. 2. ver 10. If he command the solid and sensless earth it shall hear and rend to swallow up Corah Dathan and Abâ—ram If hee command the fire not to burn it shall hear and not burn the three Children If he command dead men they shall hear and come out of their Graves as Lazarus c. and all men at the general judgement But as God can see without eyes and reach without hands so also doth he speak without a tongue as the Light the Firmament the Heavens and other his VVorks can hear his voyce without ears neither wanteth he a means to make his mind known and his pleasure manifest to the most sensless creatures Use 1. This should teach us to depend upon this Word of God for our lives and means of maintaining them for so our Lord Jesus did in this barren wilderness he would not sustain himself but by Gods Word Doest thou want means of living and maintenance Consider that man lives not by bread alone The word of God made the 〈◊〉 light without the Sun and the earth fruitful without the rain This word can make the Air light without and before either Sun Moon or Star Gen. 1.3 This word can make the earth fruitful before the rain had ever fallen upon it Gen. 2.5 Wantest thou bread God hath not locked up thy life in bread it may be hee hath another word which if thou hearest with Moses and Elias thou shalt live without bread Asa when hee was in a great straight 2 Chrp. 14.11 for he was with five hundred and fourscore thousand to encounter with an Army of ten hundred thousand and three hundred Chariots hee looked up to this word of God and said that the Lord could save by many or few or by none Hast thou means of living yet depend on this word thy life stands not in bread or in abundance if God with-draw his word neither restorative Quails nor heavenly Manna if thou hadst them shall preserve thy life How often doth God blow upon the second means to bring us to this word Vse 2. The faith of this truth doth fence the heart
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
the words of God when hee urgeth them spoiled of the right sense of the holy Ghost 2 Hee perverteth the right order of Gods spirit in his allegation for whereas Gods Spirit first suggests the word and then frames the heart to obedience of it for the property of the sheep of Christ is first to hear the voice and then to follow Joh. 10.27 Satan first will have men to conceive opinions or attempt practices pleasing to him and themselves and then afterwards seek out some Scripture to justify them Thus Johanan and the Captaines were resolved to go into Egypt but sent for Jeremy to see if they might have the word of God to go with them Jer. 42.3 compared with vers 20. 3 Hee wrests the right end for whereas all Scripture is written that wee might not sin 1 Joh. 2.1 hee abuseth this part of it to draw Christ to sin and whereas all the precious Promises of God should hold us in the awe and fear of God this Promise must occasion Christ to presume upon an unlawful action 4 Hee willingly mistakes the persons for whereas that Psalm and the great Promises of it hold true in Christ our Head yet notwithstanding it was principally written for the godly members of Christ and the adopted Sons of God neither can every thing in that Psalm bee so fitly referred to Christ in himself as in his afflicted members Besides that the Angels minister otherwise to Christ himself than to his members Christ by his own power bears up himself and Angels and all things Heb. 1.3 5 Hee falsifies the text by adding partly to the words partly to the sense To the words hee addes lest at any time which addes no small strength to the temptation including even that time wherein hee should bee jumping between the Pinacle and the pavement To the sense thrusting his dart into the sense of the place as if that place said so much in effect to him Cast thy self down which Chrysostome hath well observed saying Cast thy self down Homil. 5. ex vaâ—â—â— in Matth. was not written but was the poyson of the Serpent cunningly mingled with the sweet comfort of the Scripture 6 Hee puts out and conceals that which most makes for Christ and against himself namely those words in all thy waies which most warreth against this headlong casting down of himself for it is not the way of a man to cast himself from such an height but to seek the stairs or the ordinary way And these words were not unawares omitted but maliciously and purposely for if Christ shall hear him speak of his waies and consider that this casting down of himself pertained not to his way one piece of his own argument had overthrown the whole 7 In this allegation hee commits the sallacy of division intending Christs overthrow by dis-joyning the things which God hath coupled together for whereas the words of that Text in the right sense consist of two parts namely 1 A promise of protection and preservation Satanaâ— promissionem objicit Christo conditionem vero abjleu Par. in locum 2 The condition of keeping a mans self in his waies without which condition no promise of God belongs unto us for godliness hath the promise of this life and the life to come Satan rejects the condition wholly and divorceth it from the promise This is Mr. Junius his observation 8 From every part and word of a most excellent Text hee can urge his most hellish temptation and make all fair weather when he intends nothing less as if hee should say If thou bee the Son of God cast down thy self I do assure thee nay the written Word assures thee of protection and safety for in such a Psalm namely the ninety first vers 11. thou hast the word of thy Fathers promise yea in one promise a number of promises for 1 If thou wilt know the parties that shal support thee they be Angels Creatures swift mighty and powerful 2 If thou doubtest of their will they must doe it they can neither will nor chuse it is their charge they are commanded so to doe 3 If thou ask the manner how they must bear thee up that if thou wouldst thou canst not fall 4 If thou doubtest of their cheerfulness or willingness or diligence there is no fear for they must doe it as Mothers or Nurses as the word signifies who out of their tender love bear and carry or lead the infant with great watch and circumspection that it fall not and so come to hurt 5 If thou thinkest there is any limitation of their Commission there is none for they must bear thee up at all times 6 To take away all suspition of fear from thee they must save thee not only from great danger as breaking thy bones or neck but from the least danger thy foote the lowest and basest part shall not stumble or be hurt much less thy head thy self Thus subtilly intending to hold with the Hound and run with the Hare Satan hath pickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose Hence note that Doct. A principal wile of Satan is to assay if he can by no means else to overthrow men by the overthrow of Scriptures Gen. 3.1 Hath God indeed said yee shall not eat of every tree of the garden It were strange and marvellous hee should say so seeing hee knows it would better your estate In this his first temptation of all other he chuseth to make Gods Word a means of their and our overthrow thinking it not an easie thing to destroy Gods Image in the soul unless he could first destroy the word of God out of their heart 1 Sam. 28.15 when the Devil would delude Saul and hasten his death he lays the ground of it in Gods Word and taking on him the person of Samuel saith The Lord hath done even as he spake by my hand abusing and alleadging that Scripture in 1 Sam. 15.28 The Lord will rent the Kingdom from thee this day and hath given it to thy neighbour who is better than thou Mar. 1.23 the Devil comes to Christ and tells him he knows him well enough Thou art Jesus of Nazareth even that holy one of God that holy One that was promised figured and expected even that Redeemer and holy One of Israel Isa 41.14 Even that holy One fore-told by the Angel Luke 1.35 And all this was by Scripture to overthrow both Christ himself and the faith of beleevers as though there were some secret compact and familiarity between him and them and perhaps hence arose that speech By Beelzebub hee casteth out Devils Reasons 1 Satan knows that Scripture is the will of God revealed and hath sway in the conscience as being inspired by the Holy Ghost as the only rule of faith and life and if he can turkis the Scripture out of his right sense and shape he perverts judgement and holds the conscience in error and these errours are
be saved 3 How hardly can we bee kept from wicked companies and occasions Though we be warned by Christs voyce speaking in the Word as Peter was yet we thrust into Caiaphas his hall and the Players Hall which is the Devils School and will not avoyd occasions till the end of sin bring sorrow and bitterness incurable How easily doe men lose the watch over themselves against their own resolutions and the motions of Gods Word and Spirit when they might redeem their precious time gained from their special calling to the general in reading meditating prayer c. presently the Devil thrusts them out of both callings to gaming drinking or bowling or such unprofitable exercises O when God layes you on your Death-bed this one sorrow if God ever give you sense of your estate will be ready to sink you that you have loosely and unfruitfully parted with your time and now you cannot buy an after-noon to bewail the loss of many in with all your substance 4 How prone are we to venture and rush upon any thing without a calling or without a warrant as when men cast themselves into unnecessary dangers hoping that God will deliver them Many run on an head into unlawful contracts without care of any word to guide them Others strike the hand and undoe themselves by Suretiship Others cast off profitable callings and betake themselves to unprofitable and hurtful as Usurers and their Bawds and keepers of Smoke-shops And some will run upon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himself into the Sea in hope he should never be drowned or on a perswasion he should never be burnt cast himself into the fire Wee having stayrs are prone to leap down Christ our Lord would not doe so 5 How common a thing is it both in matters of soul and body to sever the means from the end which is a plain tempting of God as our Saviour here calleth it Every man hopes to goe to Heaven but never seeks the way I. What a number will be saved by Miracle for means they will use none faith repentance knowledge mortification sanctification they are strangers yea enemies unto God fed the Jewes miraculously in the Wilderness not in Canaan not in Aegypt where means were Christ fed many people by Miracle in the Wilderness but being near the City he bought bread Joh. 4.8 God will never feed thee with the heavenly Mannah by Miracle where the means are to be had but are neglected How many will either be saved as the Thief was on the Cross or they will never be saved they make their salvation but an hours work and make as short a matter of it as Balaam who would but dye the death of the righteous What a tempting of God is this as if a man would adde his Oath unto Gods that he shall never enter into his rest Christ hath sufficiently set forth his Divine power by that example of him on the Cross he need not nor will not doe it again in saving thee by miracle It is a better argument Christ saved the Thief at the last hour on the Cross therefore he will not so save me than otherwise VVhat a common sin is it to neglect the means and despise the word as a weak and silly means as the Preachers be silly men Oh if wee had greater means some man from the dead or some Angel from Heaven or some miracles we could bee better perswaded A great tempting of God as though his wisdome had failed in appointing sufficient means for the faith of his people Christ reproved this infidelity Joh. 4.48 Except yee see signs and wonders yee will not beleeve Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the Word plainly denounced against their sin even in their own consciences which is nothing but to tempt God and try whether he will be so just and strict II. In the things of this life men tempt God many ways 1 Idle persons are tempters of God that for working might releeve themselves and theirs but they will not and yet hope to live whose presumptuous tempting of him God revengeth either by giving them over to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must have water out of a rock and be extraordinarily fed thrusting themselves out of the ordinary course which God hath put all flesh under viz. By the sweat of thy brows thou shalt get thy bread 2 The omitting of any ordinary means of our good or over-prizing of any means is a tempting of God to take them from us and a revenging of the abuse Hezekiah though the Lord say he shall live fifteen years must not omit means but take dry figgs and lay to the apostem Asa must not trust to Physick for then he shall never come off his bed 3 In our trials when wee murmure grudge make haste or use unlawful means we tempt God and incur this great sin So as none of us can wash our hands of it but it will stick with us and we had need daily to repent of it because it daily thrusts us under the displeasure of God Vse 1. Labour we to nourish our confidence of Gods power and mercy which is an opposite unto this sin and strive against it Quest By what means Ans By observing these rules 1 See that in every thing thou hast Gods word and warrant for what thou doest say not I hope I may doe this or that but I know I may doe it If thou hast a word thou mayest be bold without tempting God that is the ground of faith and tempting of God is from infidelity Acts 27.34 when Paul was in extream peril he tells the Mariners they should come safe to land Why what was his ground even a special word the Angel of God told him that night that none should perish 2 Walk with God as Enoch provoke him not by sin then mayest thou pray unto God and secure thy self under his wing in danger without tempting him So long as a man hath a good conscience with Paul and an upright heart with Hezekiah he may bee bold with God and rejoyce in himself and assure himself that Gods power and justice is his he will not sink in trouble not say Is God with me 3 Vse the means conscionably which God hath appointed for the attaining of good ends Paul had a word that they should all come safe to land yet they must not cast themselves into the sea nor goe out of the ship Never did any promise of God make the godly careless in the means Daniel had a promise of return out of Babylon after seventy years and knew they should return
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
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
it for this being as Queen among the vertues goeth not alone but with all the train of vertues as hand-maids attending upon her The chief of them are these four 1 A true knowledge of the Word of God acknowledging it in part and in whâ—le to bee the truth of God and that himself is straightly bound to believe and embrace the same and that hee hath a special part in the promise of grace and life by Christ in which grace he resteth himself daily growing up in the certainty and assurance of his salvation 2 A sound â—oy of the heart which the Apostle Peter calleth unspeakable and glorious breaking out into thankful praises in that the Lord hath begun 〈◊〉 â—iness by making Christ his Wisdome Righteousness Sanctification and 〈◊〉 â—tion The Poor Blind and Lame persons of whom wee read in the 〈◊〉 never leaped more joyfully when they had met with Christ and had 〈◊〉 â—s opened and their limbs restored by him than hee that hath met with him and received him into his heart to enlighten him to quicken him and to heal him of all his infirmities How gladly did Zacheus receive Christ with what joy of heart findeth any man the hidden pearl Mat. 13.44 how did the Eunuch converted go away rejoycing Act. 8. And all this is because they can value such a commodity as this is which they see God hath made their own for if they either knew it not or not to bee theirs they could not thus joy in it 3 Christian Hope is another hand-maid of Faith for so the Apostle teacheth Rom 5.2 Being justified by Faith wee have peace c. wee rejoyce under the hope of the glory of God For this is the special work of hope to wait for and rejoyce in the expectation of the glorious appearing of the Lord Jesu And hence is it that whereas unbeleevers are glewed to the earth and cannot think of Heaven but either with sorrow of a formal and false joy and what marveil is it that those who have no better should set their hearts upon the worse beleevers have preserved in them a willingness to leave this World and to bee with Christ which is best of all yea so sweet is their present tast of Christ through Faith and Hope that they are unquiet till they bee filled with the fruition of his fulness being often in his absence sick of love and pine away till they bee with him whom their soul loveth 4 An assured trust relying upon God beleeving hiâ— word of promise to raise and feed the heart of threatning to shake it and cast it down and submitting it seâ—f to the counsel and good pleasure of God because his faith hath let him see the truth the wisdome the equity and righteousnesse of all these Such a mans heart setteth nothing above God in prosperity it distrusteth not but hath God for his God in adversity it indeavoureth in all things to walk with God it is a sweet usher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetness to it self The fourth mark or note or true Faith is taken from the infallible fruits IV. The infallible fruits of it four and effects of it which are many I will onely note four of the principal First it frameth and fitteth the own habitation it purifieth the heart Act. 15. it suffereth not unclean thoughts unlawful lusts or wandring motions to harbour there it guideth the affections of Love Hatred Joy Sorrow and the rest that a man love nothing more or so much as God and his Image hee hateth not mens persons but their sins and no mans sin so much as his own hee rejoyceth in nothing so much as in doing the will of God this is as his meat and drink hee sorroweth for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisdome and maketh it his chief study how to preserve with faith good conscience in every thing Act. 24.16 Secondly Faith worketh by love Gal. 5.6 boâ—h towards God and towards man towards him that begat and him that is begotten yea and him that is yeâ— not begotten This love of God expresseth it self 1 In much thankfulness unto him who hath loved us first Our love of God expressâ—d in three things who hath given so much even his Son and all things with him pertaining to life and godliness who hath forgiven us so much and to whom many sins are forgiven they must love much who hath done so great things for us by becomming our portion our treasure and our chief good 2 In shame for our unkindness unto him both before and even since we knew this his love in Christ and have been acquainted with his waies taking up with shame in our faces sorrow into our hearts for the sins of our youth and of our age against the law the rule of righteousness but especially against the glorious Gospel which of all other are least of served 3 In desire of that blessed fellowship of his when and where wee may never sin against him any more accounting one day within his holy of holies better than a thousand besides and much more to bee ever with the Lord and to injoy the pâ—easures at his right hand for evermore to bee at home with him and sit down with Abraham Isaac and Jacob yea with Jesus Christ himself should make us groan in our souls and say with David Oh when shall I appear in this thy presence The Spirit saith Come and the Spouse saith Come Even so come Lord Jesus come quickly The love of men by which Faith worketh discovereth it self not onely in just dealing with them as wee would bee dealt by which many civil men indued onely with civil righteousnesse have excelled in nor onely in merciful distribution of outward comforts for the releeving of the bodies of our brethren yea and of our enemies which hardlier goeth down with the unconverted than the former but also in shewing most love unto their souls in helping forward their conversion and salvation For so soon as any man is converted hee will strengthen the brethren Faith wheresoever it liveth it loveth and love being an hand giving out moveth men converted to counsel exhort rebuke admonish comfort pray and wait when God will give unto others the grace of Repentance As soon as Andrew was called hee bringeth his brother Simon to Christ No sooner had Christ found Philip but Philip finding Nathaniel hee bringeth him to â—hrist The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the City In finding this treasure the Christian cannot hide his joy neither can any mans joy bee so full unlesse hee with others rejoyce together For it is not here as in earthly things which the more they are communicated the more are they diminished and every mans share is the less but heavenly
bee that challenge as sound a faith as any but never prise such a pearl as it is can a man have such a commodity but hee shall value it according to the worth but these think themselves never the richer for it they have more sence and joy in the smallest and most trifling earthly profit then that Christ is become their gain which although they profess yet this undervaluing of him in their hearts giveth their tongues the lye Besides it they did esteem of faith indeed they would profess it boldly and confess it to all the World whereas they are ashamed of Christ before men and cast themselves into the night with Nicodemus as fearing lest if they should come to Christ by day men would see them whose praise they love above the praise of God and whose reproach they fear above the rebuke of the Almighty But how unlike is this to the faith of the Saints whereby they could esteem the rebukes of Christ above the treasures of Egypt And further were it so they made reckoning of their faith they would much more care for the end of it for sound faith carrieth the heart even in the constant waiting and wishing for Christs appearance but these rather fear it than hope it Now what a faith is that which never careth to come to the end of it that fain would still bee pitching upon earth saying with Peter when hee wist not what hee said It is good being here Is this Faith an evidence of things not seen or doth it look at things within the veil 5 Another sort would be loath to be otherwise accounted but true beleevers and yet their faith worketh no change in them how their hearts are purified witnesse the uncleannesse envie drunkennesse oathes injustice covetousnesse contempt of the Ministery prophanations of the Sabbaths of God in themselves and theirs these and the like proceed from within and by the Waies in the shop any man may know how the Warehouse is stored And as this faith purgeth not the nasty corners of the heart no more doth it the mouth but that venteth according to the abundant foulnesse of the heart and is filled with unclean unsavoury or unfruitful speeches Further as they were at first enemies to God and goodnesse so they abide still and are no changelings Here is no faith working by love neither to God for they will doe nothing for him will be at no costs or pains for him and as little will they suffer for his sake not a reproachful word much lesse will they rejoyce in suffering neither to Gods children these can they pinch and disgrace where as lâ—ved they him that begat they would love those that are begotten of him As for helping others to Heaven they are so farre from it as that if any will cast an eye that way they can tell what he is presently and they would be loath to be such an hypocrite or precise tool as he is To conclude although true faith is most industrious in the means of preserving and increasing it self these men hold their wont enemies to the Word were they and so are they still they neglect the means and absent themselves from the Ministry and can no more beleeve than Thomas who was absent when Christ came and shâ—wed himself to the rest of the Disciples Joh. 20.24 and that which they doe hear they mingle not with faith and so it becomâ—th unprofitable The Lion roareth they fear not in their hearts because they apply not the threats of the Law against their own sins The Gospel propoundeth promis s of life and salvation but they trust God no further than they see him they rejoyce no more in them than they can in another mans mony or evidences they pray not to be taught of God nor hear to bee increased in faith nor meditate nor conferre 〈◊〉 things they hear further to edifie themselves and others in their most holy â—aith Now will these fruits stand with faith or if they will not is faith so common as men pretend but I hope I have a little helped many a man to see by this application how that his Gold is turned into Copper and his faith but into a dream and fancy Labour for the truth of faith â— earnestly as for salvation Vse 2. This doctrin teacheth every man to labour for the truth of this grace as earnestly as for salvation it self for this is the scope of all the Prophets to bring men not so much to faith as to the end of faith through the Messiah which is salvation And hence is it that faith is said to save beleeve and thou shalt be saved and in many places and phrases besides the Lord ascribeth that to the instrument which belongeth to himself the principal efficient Necessity of this grace to him that expecteth salvatiâ—n 1 Both to shew the excellency of the grace in it self in that it comprehendeth such an excellent object as Christ Heaven and happinesse which are infinite and holdeth such great things being absent as present in the hand of it 2 As also the nâ—cessity of it to the party that looketh for salvation for hee that beleeveth not must needs be damned yea is damned already Rom. 4.11 For 1. He hath not set his seal that God is true but so far as he can hath made him a lyer 1 Joh 5.10 2 He hath defiled all his actions and lost all his labour 3 He hath disabled God from doing him good who cannot save him that lieth in the state of infidelity 4 Hee hath shut Heaven against himself for without shall be unbeleevers and if infirmity of faith in Moses the Servant of God shut him out of Canaan what shall the want of it in the wicked doe but shut them out of the heavenly Canaan which is a râ—st prepared only for the people of God 3 To teach in what an high reckoning it is with God who is the Author of it the finisher of it the accepter and approver of it yea of a grain of it and not of it only but of our persons and imperf ct works because of it and câ—nsequently that every beleever should make as high account of it as of salvation it self it leading to the very gâ—te of Heaven nay being the threshold over which every one mâ—st step that meaneth to enter into the holy City Vse 3. This teacheth us that seeing the Ministry of the Prophets Apostles Pastors and Teachers was instituted to this purpose to beget and confirm men in the faith all such as frequent the Ministery must be careful to grow up in the strength of faith For otherwise they frustrate to themselves this holy ordinance for the sum of our commission is this Goe teach all Nations hee that beleeveth hall be savâ—d Mar. 16.16 And what is Paul Apollos or any other ordinary Minister but the Ministers of your faith both for the begetting and confirming of the same Grow up in the strength of faith So as
are given him out of the world Joh. 17.19 and this is no small benefit seeing no part in the prayer of Christ no part in his death he will not endure death for him for whom he will not vouchsafe to pray 4 Consolation in affliction strength in temptations and assured comfort in life and death are the sweet fruits arising from remission of sin For 1 Although afflictions entred with death into the world by sin and in their nature are testimonies of Gods wrath yet sin being remitted they proceed no further from God as a just Judge revenging sin but from a merciful Father either for trial of us and our graces or for chastisement to keep us from perishing with the world to make us hate sin the more to draw us nearer him in invocation and prayer to force our affections out of this present world to fray others from sin by our example to conform us to the image of his Son and to shew his mighty power in our weaknesse by turning them to our best And thus from the former consideration ariseth to the beleever even in darknesse a great light Satans temptations foyled by this assurance 2 From hence obtaineth the beleever notable strength and sence against the fiery darts of Satans temptations For Satan urgeth the poor sinner sundry ways as 1 By the multitude and vilenesse of his sins with which his conscience telleth him he is covered and thence inferreth that because the wages of every sin is death and because he hath deserved eternal death he must needs perish he can expect no other But now can the beleever stop his mouth and say I grant Satan all thy premises no sinner is worthy of or can expect salvation in or by himself or so long as he continueth in sin but my sins are remitted by means of Christs satisfaction and though in my self I am worthy to perish yet in Christ I have a worthinesse to bring me to salvation I continue not in my sinful estate but am drawn out of the guiltinesse the filthinesse the service the love and liking of my sins through the grace wherein I stand and therefore thy consequent is false I fear it not being so forcelesse 2 From the Justice of God who cannot but reject whatsoever and whosoever is not fully conformable to his righteousnesse but here the beleeving heart is quieted in that through remission of sins the Justice of God is fully satisfied though not by the person offending yet in his pledge and surety Jesus Christ who being just dyed for the unâ—ust that we might be the righteousnesse of God in him And hence the justice of God is a matter of most comfort to the poor sinner in that this righteousnesse cannot suffer him to demand satisfaction twice for one and the same sin for this directly fighteth with justice and equity And if Satan be still instant and say But what shall anothers righteousnesse avail thee if thy self bee not a keeper of the Law for the soul that sinneth that soul shall dye the beleeving heart will readily answer That although the Law require proper and personal obedience yet the Gospel translateth it to the person of ouâ— Surety who being God and man not only paid the whole debt but performed all righteousnesse absolutely fulfilling the whole Law whence it is that his obedience is called the fulfilling of the Law for righteousnesse to every one that beleeveth Rom. 10.4 and himself was made under the Law that hee might redeem from it those that were under it Gal. 4.4 And whereas the Tempter will alleadge But for all thy righteousnesse thou hast innumerable sins original and actual which the Lord hateth and every day addest to the huge heap of them The heart which holdeth this article of remission of sins abideth undaunted for though it feel a body of sin dwelling with it yet is it not reigning sin it is not sin at quiet but daily battail is maintained against it it is sin weakned and in daily consumption and therefore shall never be laid to the charge of him that is in Jesus Christ Rom. 8.1 There is no condemnation to them that are in Jesus Christ for the law of the spirit of life which was in Jesus Christ hath freed me though not from all molestation and presence yet from the Law that is the service and slavery of sin and of death vers 2. But numbers will he say who make account to partake in the death and righteousnesse of Christ are damned and have no benefit by it and numbers have revolted and fallen away and why maist not thou to which the beleever will readily answer that those that were thus plucked up were never of the Fathers planting only infidels and unbeleevers have fallen away and withered for want of rooting and moysture but I beleeve the remission of sins not by any ungrounded perswasion but with a sound lasting and unfayling faith resting it self wholly upon Christ so as I am perswaded neither death nor life can separate me from his love the work of whose spirit maketh me bold to call upon God as my tender Father and produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the Sun by his light or of Fire by his heat Finally he that hath begun to make mee good will make mee also persevere in goodness 3 This assurance of remission of sins yeeldeth most assured comfort in life The sound comfort of this article and in death the goodnesse of Pauls conscience was his comfort when hee stood at the barre Acts 23.1 and 2 Cor. 1.12 This is our rejoycing even the testimony of our conscience and in the agony of death this is the Christians comfort that his sin being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength say are clipped off and hee is disarmed of his weapons which are our own sins So as a Christian may challenge him into the field and say O death where is thy sting which because he is bereaved of when he intendeth to kill he cureth when hee doth his worst which is to separate soul and body he can sever neither from Christ nay rather he sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded Three lets which hinder men from seeking so precious a grace is to consider of the Leâ—s which hinder men from seeking the assurance of the remission of their sins which is indeed their true happinesse if they could so esteem of it some of which I will set down 1 An erroneous judgement that no man can attain certainly to beleeve the pardon of his sins for the common Protestant is a very Papist in this opinion who hold that to doubt of this point is a vertue and to beleeve it is presumption because no man can certainly know
indure not their lusts to be pricked in the ministery and much less crucified 336 Minister must bee careful to remove what may hinder his Doctrin 284 Ministers must expect Gods calling as Christ did 307 Ministers must urge themselves to diligent preaching why 371 Miracles of Christ had a threefold use 313 Motion of sin in the regenerate is in letting the life of it go 344 Motives to the practise of Righteousnesse 292. N NEcessity of preaching evinced by sundry reasons 369 Necessity of remission of sins in three points ibid. Neither the person nor any of the offices of Christ could suffer him long to abide under the power of death 340 New miracles not needful to confirm old doctrin 316 No less in to sin by others as by our selues 329. No need of a dumb or blind ministery 371 No man can avoid the last â—udgement unless his power be above Christs 377 No man can bee too precise seeing the judgement shall bee so precise and strict 383 None capable of Christs office because none is so annointed as he 309 No peace by Moses 295 O OBjections against preaching answered 374 Objections against special faith answered 409 One way only to salvation 299 Opening the mouth what it meaneth 282 Open the eyes to see the happinesse of the Saints 416 Offences are of sundry sorts 402 Ordinaâ—y Ministers must be beleeved as Apostles while they teach things heard and seen by the Apostles 363 Ordinary Pastors now called by Christ though hee bee now in heaven 368 Outward things cannot bring into Gods acceptance 287 P PAttern of special grace in Peter 284 Peace wha by it usually meant 294 Peace by Christ with God man creatures how ibid. Peace wanting how to obtain it 296 Peace of conscience floweth from remission of sin 407 Person what it meaneth 284 Phrase of quick and dead what is meaneth 377 Plain preaching of Christ wherein it standeth 373 Popery a novelty 298 Popery turneth the doctrin of Christ crucified into crucifixes 336 Popish doctrin teaâ—heth not true faith to this day 392 Popish doctrin assenteth not to the article of free remission of sins 413 Preaching the ordinance of Christ 367 Preaching of Christ wherein it standeth 373 Priviledge of a Godly man what it is 292 Promises of God all accomplished in due season 355 Prophetical office of Christ. 312 Publike persons must give accounts for themselves and others in the judgement day 381 Q QUalities of â—hrists raised body are not divine properties they beautify but not deify it 343 R REasons against seeking to witches 325 Reasons why it was necessary Christ should rise again 340 Reasons why God delayeth to answer his children 356 Reasons why Christ must so manifest his resurrection 358 Reasons why the Apostles were specially commanded to teach the doctrin of the last judgement 374 Reasons to grow up in the strength of faith 401 Religion what and wherein it standeth 288 Remembrance of judgement to come a notable means to further godliness 374 Remission of sins what 402 Remission of sins how received 413 Resurrection of Christ not only removeth evils but procureth all our good as in five instances 346 Right and posâ—ession of eternal life issueth from remission of sins 407 Righteousnesse of the Judge and last judgement described 379 S SAlvation assured beleevers from Christs resurrection 347 Saints in Heaven wholly called from three things and the Saints in earth in part from the same 350 Saints in heaven enjoy five things which the Saints in earth do also in part 351 Satans tyranny over the souls of men more fearful than that hee exerciseth over their bodies 319 Scriptures ascribe that often to the instruments which belongeth to God the principal efficient why 400 Sermons which plainest teach Christ are the best 373 Sin set out in the most ugly visage of it 333 Sins carries never so secretly shall come into a clear light 38â— Sins compared to debts 403 Sorâ—ery of sundry kinds condemned 324 Spiritual possession very common proved at large by sundry instances 321 Strictnesse of the last judgement laid open 380 Sure grounds that God loveth a man 411 T TEmptations of sundry sorts foiled by holding the Article of remission of sins 408 Tender affection to forgive our brethren a good sign that God hath forgiven us 413 The tyranny of Satan over those whom hee bodily possesseth discovered five waies 318 The touchstone of tryal of our words and deeds is the word of God 380 Three actions of faith helping forward the free confession of it 398 Thoughts must be judged of as well as our works 382 To beleeve in the name of Christ what 406 Two things especially hinder the care of the la t judgement 384 Truth of faith as much to bee laboured for as salvation it self 400 V. VErtue of Christs death applyed two waies 334 Unbeleevers damned already how and why 400 Unregenerate men have all the mad properties of mad or possessed persons proved 320 Use of Christs crucifying at large 333 W WHy God suffereth the devil to possesse the bodies of men in all ages four reas 317 Why God suffereth the Devil so to tyrannize abuse and torture them whom he possesseth reas four 319 Why God permitteth a power of curing to them of whom we may not seek cure 326 Why the wicked prevail against Christ who had prevailed against the Devils themselves 328 Why Christ was rather to bee hanged on a tree than to dye by any other kinde of death reas four 331 Why Christ must dye in Jerusalem the theatre of the world 332 Why Christ would still vail his glory after his resurrection 343 Why Christ rose no sooner nor would defer his riâ—ing again no longer than the third day 353 Why Christ would not shew himself to all the people after that he rose agaâ—n 362 Why Christ chose such mean men for his witnesses 363 Why the Apostle inferreth so many testimonies together concerning Christ 387 Whosoever would have his works words abide the tryal of the last day must try them before hand 380 Wicked men shall bee judged by him against whom all their villanies have been committed 376 Wicked men already judged five waies 377 Wisdome of God in every thing to be subscribed unto 360 Witches and all seekers to them condemned 325 Witnesses of Christs resurrection of sundry sorts 360 Witnesse of the Apostles to be beleeved as infallible 359 Word preached what use it hath both to the unconverted and converted 369 Word preached opposed by the Devil and all wicked ones and therefore is from God 370 Working righteousness what and wherein 190 The manner of it in four things 191 CIRCUMSPECT VVALKING DESCRIBING Several Rules As so many STEPS in the vvay of VVISDOM BY Thomas Taylor D. D. Preacher of Gods VVord at Aldermanbury London GALAT. 6 16. As many as walk according to this Rule Peace shall be upon them and Mercy and upon the Israel of God LONDON Printed for A. K. and R. I. and are to
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
another as brethren bee pitiful 1 Joh. 3.17 Hee that hath this worlds good and seeth his brothers need and shuts up his compassion from him how dwelleth the love of God in him To stir us up hereunto consider these Motives 1 Say with thy self Motives to the former duty What am not I a member of the same body with him Is not hee of the same family and houshold of Saints This is the Apostles argument Especially do good to the houshold of faith 2 What shall I gain if by word or deed I shall make sad the hearts of good and godly men Cain cast down he looks but God looks on it Cannot Ishmael laugh at Isaac but the Lord arraigns and condemns him of high perâ—ecution Surely then cannot I carry the like indignities scot-free 3 Do I read Meroz accursed because shee came not out to help the people of God though shee had no hand against them Judg. 5.23 Surely I must not onely have a hand against good men but I must set my hand to help them else is not my heart so right as it should Pilates wife wished her husband to have nothing to do against that just man But happy had Pilate been who was not violent against Christ to have been earnest and resolute for his deliverance the defect whereof was his overthrow And so it shall bee heavy enough in the day of judgement that wicked mens hands have not helped the godly seeing the sentence shall not run because they had hurt them but because they helped them not CHAP. XXX Rules how to walk wisely towards evil men First In general THE general Rule is in Col. 4.5 Rules of wise walking towards evil men Walk wisely towards them that are without that is the Gentiles who were not converted without the border of the Church for even in the Church some are of Gods domesticks some without as strangers that want faith as yet And godly men must walk so much the more warily not onely because they have Gods eye and godly mens eyes on them but even eyes of men yâ—t unconverted who must nâ—t bee cast back or confirmed in their errour or hardened against the truth but by all wiâ—e walking if it bee possible won to the love and liking of it Now towards all unbeleevers and unconverted men in general these particulars are worthy observation 1 Avoâ—d all just causes of sâ—andal 1 That every Christian avoid all known evils and offences by which evil men might bee occasioned to abide out of the Church The Law is Thou shalt put no stumbling block before the blinde For this is a fearful judgement of God on men unconverted they would willingly bee blinded and hardened in their natural estate Now our Rule is being our selves pulled out of danger to help others out also nay our light must reprove their darkness their covetousness by liberality their pride by humility their impatience by patience c. 2 All unconverted men hate the light and are prone to blaspheme the Gospel 2 Stop mouths of evil men and to reproach the holy profession of it Wise Christians therefore must cut off occasions from them and take heed of defiling their own nest 1 Tim. 5.14 Give no occasion to the adversary to speak evil And David prayeth that none might bee ashamed because of him Ezek. 36.20 the Lord complains that the Israelites among the Heathen polluted his Name and made them say These are the people of the Lord and are gone out of his land A lend childe saith Solomon dishonoureth the whole house Nay on the contrary the meanest Christian in his place by his wife and Christian walking must adorn the profession of Christ so the Apostle to Titus 2.10 Servants must bee no pickers but shew all good faithfulness to adorn the Gospel of the Lord Jesus An holy course of life will make the Gentiles say as they in Isa 61.9 They are the seed of the blessed of the Lord. 3 Seek to win them 3 All unconverted men esteem of doctrine by the life and the profession by the practise of Professors for they have no taste of the Doctrine in it self and therefore in the carriage of our profession wee must apply our selves if it bee possible to win them So the Apostle 1 Pet. 2.12 wisheth the Jews to have their conversation honest among the Gentiles that they might glorifie God in the day of their visitation And women are commanded so to watch their whole behaviour as their husbands might bee won by their godly conversation Private men must convert others by their private conversation Motives Motives so to do are these 1 Christians are on a Mount set on a Scaffold nothing they do escapeth sight and censure all is marked they stand or fall not alone but to many 2 They have a light with them which draws all eyes upon them and discovers all 3 The eyes of the wicked are not on others but on them to disgrace them and through them to smite Christ himself 4 The will of God is By well-doing to â—lance the ignorance of foolish mâ—n 1 Pet. 2.15 5 What a glory is it to slaughter envy it self to stop an open mourh and cloathe an adversary with his own shame that he that would accuse us must accuse the Sun of darkness when it shines 6 Hereby wee shall bee conformable to Christ whom when Satan came to sift hee found nothing in him Wicked men shall say as Saul said to David Thou are more righteous than I c. 1 Sam. 26.25 CHAP. XXXI Rules how to walk wisely towards evil men in special And first for Scorners NOw wee come to special Rules concerning special sorts of evil men of whom some are exceeding evil in themselves some are evil also to good men Of the former rank are scornful persons Of the latter hurtfull For Scorners observe these Rules 1 If wee know men to bee so far naught as they scorn goodness Rules how to carry our selves towards scorners 1 Avoid them good men and good things wee must avoid their company so much as wee may For what comfort can a godly man take in such company where all good and godly communication must either bee banished or derided There is no hope of doing good there is danger of taking harm 2 If wee bee by occasion beset 2 If cast into their company observe five Rules or cast into the company of prophane brutish and scornful persons then observe these Rules First Grieve thou wast not better directed Psal 120.5 Wo is mee that I remain in Meshec and dwell in the tents of Kedar Secondly Bee sure though thou seest no place or opportunity of good that thou hast no fellowship with them in any of the unfruitful works of darkness If they will bee no cleaner by thy company bee not thou defiled by theirs If they will not consent to thee in good consent not thou to them in any sin Thirdly Please them not by