creature yea not to the Son of man Mark 13.32 This knowledge in the Humane Nature of Christ was intrinsecal communicat from the personal union for it is said He knew in himself to wit from the God-head dwelling in him personally Luk. 8.46 Joh. 6.61 but the knowledge of the Prophets and Apostles was extrinsecal by inspiration and extraordinary revelation By the spirit of the fear of the Lord we understand that heavenly grace of unspotted holiness and purity in his Humane Nature for such an High Priest became us who is holy harmless undefiled c. Heb. 7.26 therefore is he called by way of singularity and excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holy Thing Luk. 1.35 The words being thus explained two things may be observed 1. The variety of the graces and gifts powred forth upon our Lord Jesus Christ for the good of his Church 2. The permanency and continuance of these graces and gifts in vigor and exercise it is said The Spirit of the Lord shall rest upon him Observ 1. Variety of graces and gifts were poured forth upon Jesus Christ our Head for the good of all the members of his mystical body the Church this is evident from this place as also from Joh. 1.14 16. He was full of grace and truth and of his fulness have we all received and grace for grace As the ointment poured forth upon the head of Aaron the High Priest did flow down to the skirts of his garment Psal 133.1 in like manner the vertue of the graces of the Spirit poured forth on Jesus Christ our great High Priest doth descend to the meanest member of his mystical body for sanctifying them throughout and for gladning their hearts with that oyl of gladness spoken of Psal 45.7 8. It is said Eph. 4.10 He asscended up far above all Heavens that he might fill all things It is true believers were filled in some measure with grace through him before his ascending into Heaven yet a greater measure of the Spirit was poured forth upon them after his ascension Acts 2.33 as the Sun after its rising fills the earth with light but the higher it ascends in its course the earth is filled with more of light so there is a greater measure of spiritual knowledge and grace in believers after the ascension of Christ then was before his birth or during the time of his abode upon the earth in the time of his humiliation Vse 1. Seing the Lord Jesus Christ received all these graces and gifts of the Spirit as Mediator for the good of his Church we should in all our wants and spiritual indigencies have our recourse by prayer to him that out of his fulness we might receive grace for grace It is a sure ground of our confidence and comfort that he received all these graces and gifts for our benefit therefore we should go to him as Children of the Family to the Stewart sealed and appointed by the Father who to their certain knowledge hath got provision both of grace and glory for all of the houshold of Faith and we may be assured he is faithful in all the House of God to give unto the children their Fathers allowance Joh. 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the son of man shall give unto you for him hath God the Father sealed Art thou dull in understanding and hath little or no sharpness of wit to understand and discern spiritual and supernatural truths no more then a blind man has sight to discern colours Go to the Lord Jesus Christ in whom was and is the spirit of understanding be thou humble under the sense of thy spiritual blindness and by prayer seek that eye-salve which is called the Vnction from the holy One 1 Joh. 2.20 and is called the Spirit of revelation Eph. 1.17 Seek it with a sincere purpose of heart to improve thy understanding of the truth revealed unto practice and doing what thou shalt understand to be Gods will and thy duty Go with confidence to the Lord Jesus Christ who is both able and willing to open thy understanding and to give a heavenly faculty to perceive and understand divine truths He not only taught the Disciples going to Emmaus by word of mouth but also opened their understandings Luke 24.44 And if thou have an honest purpose of heart to do revealed duties thy Lord will mak thee to understand and discern the truths that are necessary for the saving of thy soul Joh. 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Wouldst thou have spiritual wisdom and prudence for ordering thy conversation and doing of revealed duties Go to him upon whom was poured the spirit of wisdom by prayer seek it of him who gives liberally Jam. 1.4 Make conscience of frequent hearing and reading the Word of God which is the book of heavenly wisdom making men wise to salvation 2 Tim. 3.15 16. In difficulties and perplexities wherein thou knows no more what to do then Jehoshaphat did in a great strait 2 Chron. 20.12 go to him for counsel Prov. 8.14 Counsel is mine And here it is said The spirit of counsel was upon him He is called by way of excellency The Counseller Isai 9.6 He hath promised to give counsel to our hearts in times of greatest difficulties Luk. 21.15 and accordingly he did so to his faithful servants as to Stephen Act. 6.10 and to Paul Act. 23.6 In an hour of temptation from the power of thine own corruption from Satan and from the world go to the Lord Jesus Christ for obtaining might and power to resist and in end to overcome thy spiritual enemies thus did Paul in an hour of darkness and temptation 2 Cor. 12.9 remember the spirit of might was poured on him he is able to save to the uttermost all that come unto God by him Go to him for strength and protection in times of great trials and persecutions keep fast the word of his patience that is his direction for carrying thy self in such a time humbly patiently and peaceably Rev 3.10 Go to him in a time of fainting that from him thou may get quickening and might to run the ways of his Commandments Because the spirit of might was poured forth upon the Captain of our Salvation to help forward poor willing souls now and then fainting in the way of their Christian race it is not enough in your regeneration at first to be quickened unto a new life but in respect of your faintings in the race and course of Sanctification ye have need of daily quickening and up-stirring to the duties of the new life Therefore it is that David a man according to Gods heart being already in the state of grace and partaker of the new life prayeth frequently for quickening unto duty Psal 119.25 37 88 107 159. and Psal 143.3 Wouldst thou have the knowledge and
after we have once received it this provokes God to leave us to our own managing of grace received and we being left to our selves do soon and easily miscarry in the exercise of grace Peter failed in the exercise and confession of faith after he had been very confident of his own strength Matth. 26.33 he denyed the Lord at the voice of a damsel 2. Excessive worldly fears make our saith greatly to abate in respect of the degrees of it at one time and another Mark 4.40 3. Ingratitude when we neglect or forget to praise God for his assistance and help in our former gracious actings and when we begin to sacrifice to our own dragg then it faireth with us in any new occasion of acting as with Samson after his strength had departed from him We imagine from former experience of Gods help notwithstanding our unthankfulness that we shall be able to act and exercise grace as in former times but we find in our sad experience that God to punish our ingratitude doth leave us to our own counsels and miscarryings in duties as he did leave Samson Judg. 16.20 4. Our inadvertance unto the first beginnings of a decay in grace makes us insensible untill the decay become visible to others and in end sensible to our selves as it was with Ephraim Hos 7.9 Gray hairs are here and there upon him yet he knoweth not till there was a visible change upon all the hairs of his head Quest 2. What shall be done for preveening a decay in the degrees of grace Ans 1. The exercise of the graces and gifts of the Spirit is a blessed mean to preveen such a decay this mean Paul did use Act 24.16 and all that are strong in the faith should do the same Heb. 5.14 Who by reason of use have their senses exercised to discern both good and evil because sluggishness and carelesness to do spiritual duties when God gives occasion and opportunity doth make us more and more remiss till in end we are overcome with a spirit of slumber 2. Be not discouraged from setting about commanded duties because possibly at first thou finds not such vigor or quickness of spirit as is requisit it was strange and strong delusion in some in these latter times that they would not pray to God till first they should find an impulse of the Spirit for prayer but should not the precept of God commanding the duty be sufficient for moving us to endeavour after it Were it not a folly in a weak sick person that had little or no appetite to meat to resolve he would forbear to eat untill he should get sharpness of appetite such forbearing were the ready way to make him lose all appetite and in end his life but as eating little and little brings forward appetite so thy doing duty from conscience to Gods Commandments brings forward and increases thy desire to spiritual duties and in end procures thy delight in them Have not the children of God many times at the beginning of prayer been sad and heartless and yet before they have ended as the countenance of our blessed Lord was changed in prayer so their hearts and countenances have been changed to joy and cheerfulness as we see Ps 6. and Ps 13. by comparing the end of the Psalm with the beginning thereof Therefore though thou find not such an impulse and strong motion for the duty as thou would yet make conscience of obedience to the holy Commandment and go about duty trusting to him who hath promised to bless the diligent and when God besides the Commandment calls thee forth to duty by strong motions upon thy spirit neglect not the call of such invitations but let thine heart come forward to the duty lest otherwise thou provoke the Spirit of God both to withdraw those good motions and also his assistance which thou mightest have had for doing the duty if thou hadst embraced the opportunity Cant. 5.1 2 3. 3 Observe well the beginnings of a decay and fainting in duty and at first run by prayer to Christ for quickening thee to duty and for preventing a farther decay as Peter did when he began to sink notwithstanding he was in the way of duty he cryed to Christ and was helped Mat. 14.32 4. Whenever thou enters upon commanded duty pray for the assistance of the Spirit for without him we can do nothing Joh. 15.5 because an habit or stock of grace is not sufficient without the assistance of his Spirit impowering and enabling us to mannage the stock of received grace 1 Cor. 15.10 His grace which was bestowed on me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me As it is not enough that the Ship be furnished with Tacklings and Sails unless there be a prosperous gale of wind upon the Sails there is no progress VERSE III. And shall make him of quick understanding in the fear of the Lord. SOme read it God shall make the Messias to be of a sweet smell to all who believe among whom he shall be preached in the Gospel according to that 2 Cor. 2.16 We are a savour of life unto life to those that are saved And so they take the words in a passive signification that Believers and the fearers of the Lord shall receive from him a sweet and pleasant sent of his excellencies and bounty through the Preaching of the Gospel Others whom we follow rather understand the words in an active signification to wit that God shall make him of a quick sentiment and sagacity of judgement to discern who fear God and serve him uprightly Thus our blessed Lord did discern Hypocrites and Pharisees notwithstanding all their fair outward pretences of gravity in their smooth speeches He did also discern a true Nathanael before he had seen him with his bodily eyes Joh. 1.48 Likewise he discerned the hypocrisie of many fair professors Mat. 22.18 John 2.24 By the fear of the Lord we understand all things that concern the service and worship of God as ordinarily in holy Scripture the fear of the Lord is taken if we compare Deut. 6.13 with Matth. 4.10 Observ 1. Spiritual discretion in the matters of God is from the Spirit of God for it is said he shall make him c. As the Lord Christ the King of Saints had that gift in a special and superexcellent manner from the Spirit of God so all his subjects in the Church have in some measure the gift of discerning truth and error good and evil from the same Spirit 1 Cor. 2.14 15. The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things This is evident by induction 1. It is the Spirit of the Lord which openeth the understanding to perceive and discern heavenly truths Mat. 13.11 Mat. 16.17 Luk. 24.44 As it
be brought to light and they shall know there is no name under heaven whereby they can be saved but the Name of Jesus Act. 4.12 Quest It may be asked at what time was this prophesie fulfilled For answer Consider the Gospel or Doctrine of the glad tidings of salvation in Christ was a mystery hid from the Gentiles and other heavenly Truths and Ordinances were communicat only to the Jews Ps 147.19 20. Rom. 3.2 There was not a Church among the Gentiles before the time our blessed Lord gave commission to preach unto them Mat. 28.19 It is true there were some proselytes at diverse times before the birth of our Lord in time of the Patriarchs was Melchizedeck though some think he was Shem and Job in Moses his time was Jethro in Joshua his time Rachab in the time of the Judges Ruth in the time of David Ittai the Gittit in Solomons time Hiram and in Jeremiahs time Ebedmelech these were but the first fruits of the Gentiles and drops in comparison of that great flood of Converts foretold Is 2.2 It shall come to pass in the last dayes that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it After the birth of our blessed Lord and his sending forth the Apostles to teach all Nations the knowledge of the Gospel did abound in many parts of the world as the sea abounds with waters it was foretold by our blessed Lord that this prophesie should be fulfilled in a great part even before the destruction of Jerusalem by the Romans Mat. 24.14 and it was fulfilled Rom. 10.18 Their sound went unto all the earth and their words unto the ends of the world Col. 1.23 which was preached to every creature which is under heaven for the Gospel was preached by the Apostles even to the greater part of the habitable world so far as it was known at that time according to that ample Commission given by our Lord to his Disciples Mat. 28 19 20. Therefore faith Augustine de Civit. Dei lib. 22.8 Whosoever he be that requires miracles at this time he himself is a great wonder and prodigy who believeth not when all the world believeth the Gospel But before the end of the world these Nations which sometimes were Christian and are now overspread with Turcism and Mahometism as at this day Assyria and Egypt and many Nations living at this day in Paganism shall be converted to the Christian Faith and the Gospel shall be preached unto many Nations which were not known in the dayes of the Apostles as it is at this day both in the Eastern and Western India Observ The preaching hearing and knowledge of the Gospel is the ordinary mean of conversion and of a Gospel-like conversation 2 Cor. 4.6 God hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Thess 2.14 God hath called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ This is evident from instances of divers persons converted to the Faith of Jesus Christ and to the way of Sanctification by the preaching of the Gospel Act. 2.37.47 Act. 16.14.33.31 It is also evident from the denominations the Gospel getteth as 1. The word of grace Act. 20.33 Not only because it is sent to a Nation or People out of Gods free-grace Matth. 13.11 It is given unto you to know the mysteries of the kingdom of Heaven but to them it is not given But also by it as the ordinar instrument the holy Spirit worketh the sanctifying and saving grace of believing and turning to the Lord in all come to years of discerning and appointed for Salvation Act. 11.21 The hand of the Lord was with them and a great number believed and turned unto the Lord. 2 Cor. 10.4 The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds c. Gal. 2.8 He that wrought effectually in Peter to the Apostleship of the circumcision the same was mighty in me towards the Gentils Therefore now in these dayes after that this sacred instrument and testimony is sealed and reposited by God in his Church the pillar and ground of the truth 1 Tim. 3 15 as the only authentical Record and invariable Rule of the Christian Faith if any man shall pretend to the inward revelation of the Spirit without or contrair to the written Word it is Enthusiasm and a delusion of his own private spirit neither let any man think it is enough to have the outward revelation of the written Word without the inward operation of the holy Spirit enlightning the understanding by Faith to perceive and assent unto the truth revealed in the Word and enclining the will by love to receive and retain it in the heart for the Lord openeth both the understanding and the heart Luk. 24.45 Act. 16.14 The Gospel is called the word of life Act. 5.20 Because the Gospel is the seed of the new life 1 Pet. 1.23 Faith and belief to the threatnings of the Law is as the Plough to rent the fallow-ground of our heart but Faith conceiving and embracing Christ in the promises of the Gospel is the seed of our regeration Jam. 1.18 Of his own will beg at he us by the word of truth It is called the word of reconciliation 2 Cor. 5.19 Because in the Gospel remission and reconciliation in the blood of Christ is offered unto all who repent and believe in him Act. 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And it is called The word of Salvation Act. 13.26 Because it is the ordinar mean of Salvation Rom 1.16 2 Thess 2 13. God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth That the Gospel is the ordinar mean of Conversion to the Faith of Christ is evident from Reason and clear consequences from Scriptural truths 1. Hope of life and immortality is a strong motive to turn men from the broad way that leadeth unto death and to everlasting destruction Now the Gospel sheweth unto us life and immortality in Christ Jesus Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 2 Tim. 1.10 The grace of God is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel 2. By the knowledge we have of Christ and by believing in him as he is offered in the Gospel we are turned from an estate of condemned rebels unto an estate of persons justified and reconciled in the blood of Jesus Christ Isa 53.11 By his knowledge shall my righteous servant justify many for he shall
his promise of rest to the weary soul bless him for the promise rest upon it by faith and in his own good time he will give the some sense of inward peace from the sense of his love shed abroad in thine heart by the Holy Ghost for this seal of the Spirit is given after believing Ephes 1.13 In whom also after that ye believed ye were sealed with that holy Spirit of promise The second thing affirmed by our Lord of himself is I am the truth This is the glorious title of the Supreme God Deut. 32.4 A God of truth and without iniquity just and right is he And the Son of God who thought it no robbery to be equal with God is called here the Truth 1. He is essentially truth as the justice and mercy of God is no other thing but the just and merciful God So the truth of Christ is no other thing but the true and faithful Lord as it is said 1 Joh. 1.5 God is light and in him is no darkness at all So Christ is truth and in him is no possibility of errour In him is infinite wisdom and he cannot be deceived he is infinitely holy and true and cannot deceive any who trusteth into his word 2. He is the prime and suprem Truth the cause of the truth of beeing and essence in all things Col. 1.18 For by him all things consist And he is the cause and author of all morall truth in the thoughts speeches and actions of men 3. He is the truth because by the word of truth revealed out of the Fathers bosom by him who is called Joh. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the essential Word and the express Image of the Father and also he is the great Interpreter and Revealer of the will of the Father Joh. 1.18 and by this revealed will he guideth his own Children in the way to everlasting glory Psal 73.24 Thou shalt guide me with thy counsel and afterward receive me to glory 4. He is to speak so morally true even as he was man 1 Pet. 2.22 Guile was not found in his lips 5. He is the truth answerable to all the Prophesies and Promises made concerning him 2 Cor. 1.20 In him all the promises are yea and amen He is the truth answerable to all the legal types as the body to the shadow Joh. 1.17 The Law was given by Moses but grace and truth came by Jesus Christ In the Temple during the Levitical service the lights and lamps were shadows of Christ who was called by John the Baptist the true light Joh. 1.9 And is called by himself the light of the world Joh. 8.12 Thou that art ignorant and mourns under the sense of thine ignorance come to him who is the true light and he will give unto thee that eye-salve even the illumination and unction of the Holy Spirit Rev. 3.17 18. He is the beam and resplendor of the Fathers glory although a man through the weakness of his eyes cannot behold the Sun in his brightness without dazling and confounding his sight yet with much contentment and delight he looketh upon the beams of the Sun So it confounds and astonisheth the Spirit of a Believer to look on God and to think upon his greatness and justice provoked to wrath by his many sins this fight affrights him and maketh him say with Manoah Judg. 13.22 I shall surely die because I have have seen God Therefore look thou on God manifested in his Son Jesus Christ who is the brightness of his Fathers glory Heb. 1.3 Look upon his mercy and love manifested in giving his Son to satisfie divine justice for our sins this fight of God in Christ is a comfortable and reviving fight then may a Believer say as the wife of Manoah said Judg. 13.23 If the Lord were pleased to kill us he would not have accepted of Christs offering and satisfaction for us The Lord Jesus Christ is the truth of all the sacrifices under the Law they were a shadow of good things to come to wit of the sacrifice of Christ who offered up himself by death a sacrifice of sweet smel to the Father he is the true Lamb of God who taketh away the sin of the world Joh. 1 29 Heb. 10.12 We are sanctified through the offering of the body of Jesus Christ once for all August lib. 20. against Faust cap. 21. The flesh and blood of Christ before his coming was promised by the similitude of Sacrifices in the passion and suffering of Christ it was exhibiâ—t by the Truth its self after the ascension of Christ it is solemnly celebrat by the Sacrament of Commemoration upon the Cross he offered up himself to the Father to take away our sins and now in the Word and Sacraments we call to mind his sacrifice and death till he come again 1 Cor. 11.26 As in the Word Christ is not offered to God by the Minister but to us so in the Sacrament he is not offered to God but to us and with him a communion and share in the fruits of his death â— Cor. 10.16 As the blood of the Paschal-lamb was sprinkled upon the posts of the doors and the destroying Angel came not near the house so the application of the Sacrifice of Christ for Propitiation and Salvation is made by Faith Rom. 5.1 Therefore being justified by Faith we have peace with God through our Lord Jesus Christ He is the Truth of all the legal washings and purifications he is that true Fountain opened to the house of David for sin and for uncleanness Zach. 13.1 Therefore confess thine uncleanness with the Lepers believe in him who is the truth of all these purifications 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness He is the true Manna that true bread of life Joh. 6.32 My Father giveth you the true bread from Heaven Our Lord is the true Manna 1. The Manna was given to the people of Israel in the wilderness where bread could not be had from any creature so when no creature was able to save man God gave his Son to the death that by faith poor hungry souls might feed on him and be refreshed Isai 59.16 And he saw that there was no man and wondred that there was no intercessor therefore his arme brought salvation unto him and his Righteousness it sustained him As the people of Israel cryed out in admiration when they saw the Manna Man-hâ—â— what is this So let us admire and cry out what a love is this in God to give his only Son to be the bread of life to feed and preserve those who by nature were enenemies and children of wrath The Manna was white and pleasant to the eye and also sweet and pleasant to the taste like waffers made of hony so Christ in himself the true Manna is most pleasant without spot and without blame as also he is a most pleasant fight
mis-shapen bodies in a mirrour set before them do run upon it and tear it they despise and contemn both Word and Preacher when their own deformities are discovered unto them as the Jews did against holy Stephen when he discovered their gross errours both in judgement and practice Act. 7. against Paul Act. 21.30 and ran upon him when he spake that which crossed their opinion Act. 22.22 Vse 2. The other use we should make of the natural History of the irrational creatures is for our instruction as to stir us up to diligence we should go to the Pismire or Ant and learn in the summer of our youth to provide for the winter of old age Prov. 6.6 The quarrel-some men should learn meekness from the Doves and the rash uncircumspect man prudence and caution from the Serpents Mat. 10.16 the careless unbeliever who is negligent to use the outward means of salvation as the hearing of the holy Gospel the receiving the blessed Sacrament of the holy Communion should learn diligence and make conscience of resorting to these gracious Ordinances wherein Christ is offered this he may learn some way from the Eagles resorting to the place where the dead carcase is Mat. 24.28 The unthankful man should learn thankfulness to God and to men his benefactors from the Ox and the Ass Is 1.3 And the secure and careless sinner should learn forefight and circumspection in flying from the wrath to come even from the Stork and Crane Jer. 8.7 Observ 2. By the preaching of the Gospel accompanied with the power of the Spirit of God a great change is made upon the spirits of natural and unregenerat men Many that had been like Lyons Wolves Bears and Serpents shall be changed saith the Prophet here from their wild and malicious inclination and shall be made partakers of the meek and humble Spirit of the Lord Jesus Christ in the dayes of the full manifestation of the Gospel as it came to pass in the Corinthians 1 Cor. 6.10 11. and in the Ephesians Ephes 5.8 It was clearly manifested in Paul who sometimes like a Wolf did persecute and scatter the flock of Jesus Christ yet afterward became not only a sheep of the flock but also a Preacher and Pastor Zacheus who sometime was like a ranging Bear in his oppression is converted by the Gospel restores what was not his own and of his own giveth to the poor Luk. 19.8 And many of the Priests who had been like Asps and Cockatrices of bitter spirits venemous tongues and cruel hands against the primitive Christians became themselves obedient to the Faith through the power of the Spirit of God accompanying the Gospel preached unto them Act. 6.7 For the better understanding of this change wrought in the hearts and conversation of the Elect by the Gospel we would Consider there be three principal changes in the spiritual estate of man 1. A change from the estate of primitive innocency and happiness unto an estate of sin and misery brought upon man by his own fall Eccl. 7.29 Lâ—â— this only have I found that God hath made man upright but they have sought out many inventions This was a voluntar and a sinful change from the better to the worse 2. There is a gracious change wrought by God himself in our conversion from an estate of rebellion and of prevailing corruption unto an estate of grace and favour with God and unto an estate of sanctification this is from the worse to the better 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. 3. A change from the better to best of all from an estate of grace here unto an estate of immortal glory at our death Job 14.14 All the dayes of my appointed time will I wait till my change come 1 Cor. 15.51 We shall not all sleep but we shall all be changed Consid 2. What man lost by his first change and what he lost not he lost not through his fall any thing which was essential to him for then after his fall he should have been no more a man although after his fall he is sometimes called in holy Scripture a beast yet not that he became such in nature but because he was carried for the most part like a brute beast by sense toward that which was pleasant to flesh and bloud he retained still after the fall his natural faculties of understanding and will he had an inbred capacity to understand some speculative truths as that there is a God and that the whole is more than any several part of the same and also to understand practical truths Rom. 2.15 as that he is to be worshipped and that we should do to others as we would have them do to us He lost not his liberty of will in willing freely from previous deliberation without coaction or force in the proper and elicit acts of the will in willing or refusing though in the outward man he may be forced yet can he not be forced in his will when a man is forced to go into prison yet his will is not forced for still he freely willeth it not He lost not the affections of grief at what was noisome nor of fear at what might harm him he had them in the state of innocency in the first act and proneness as they speak but not in the act of exercise till after his fall into misery these affections were lost in respect of their straightness and rectitude but not in respect of their substance and being Man by his fall lost not the faculty of conscience for after his fall conscience made him ashamed of his nakedness and the natural conscience in Heathen men is said to accuse or excuse Rom. 2.15 He lost not the shape or posture of his body whereby he is in some sort distinguished from all other creatures I grant accidental deformities in the body are the consequents of sin but yet the frame of it in respect of the scituation of the members was not lost He lost not dominion altogether over the creatures although wicked and unregenerat men have not a right to the creatures as they are pledges of a better portion in Heaven yet they have still a right to the bare creature but without that relation to that better portion in the other life For as wicked men have their natural life from God so they have a right and allowance from God to preserve that life by the use and help of his good creatures otherwise it were not lawful for them to use means for preserving their life but they should rather abstain from them By his fall he lost clearness and quickness of understanding to take up and discern heavenly and spiritual truths in order to the salvation of his own soul Mat. 16.17 1 Cor. 2.14 Although he lost not the faculty of willing nor liberty from coaction and from a
to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ We must not consult with sense and humane reason nor with flesh and blood in difficult duties commanded by God but follow the example of Abraham Rom. 4.19 20. and of Paul Gal. 1 16. Neither must we consult with humane reason and Philosophy as our dictator in the great mysteries of the Christian Faith such as are the individual unity of the divine essence in the three blessed Persons the eternal generation of the Son the procession of the holy Ghost from the Father and from the Son the personal union of the divine and humane nature of Christ and the resurrection of the body in the great day It is ground enough for us to believe the truth and reality of these great and deep Mysteries that God who cannot lie hath revealed them in the holy Word but we must be sober in our enquiry of the manner and although we cannot by humane reasoning attain to the natural knowledge and science of these divine truths and although through our infirmity and ignorance we imagine them to be contrary to Natural and Philosophical verity yet after better consideration we conclude that Supernatural verities are not contrary to Natural truths because God the prime verity is the Author of all real verity and he cannot contradict himself only by the light of divine revelation and the inward light of Faith we perceive and take up these sublime divine mysteries which we cannot discern by the light of Natural reason though never so refined as the light of the stars and the light of the Sun are from God the Creator and the light of the Sun is not contrary to the light of the Stars for both of them are lightsome bodies yet we see many things by the light of the Sun to which our eye cannot reach by the light of the stars Therefore let us submit our faith to divine revelation in the Word and not oppose the barkings of humane reasonings against revealed truths It may be well said to these men who Idolize humane reason and Philosophy which Tertullian said of the Hereticks in his time in his book of the resurrection of the flesh Chap. 3. Take from them these things of humane Wisdom wherein they agree with the Heathens that so they may determine their questions from the Scriptures alone and they cannot stand in the debate It may be justly said to them which Augustine said to the Manichees Lib. 17. against Faust Chap. 3. Your tergiversation and prevarication is every way confounded say plainly that ye believe not the Gospel for when ye believe in the Gospel what ye have a will to and ye believe not what ye will ye believe rather your selves then the Gospel But although humane reason cannot conceive the truth of these great mysteries yet it is our duty without all contradiction to believe the holy Scriptures and by a pious and modest silencing of all humane reasoning to submit by faith to the Word of God The more silent humane reason is in these great mysteries the obedience of faith is the more conspicuous and it well becomes humane reason that is an hand-maid to Divinity to be silent when her Mistriss speaketh Augustine frequently in his disputes with the Pelagians who did too much extol the strength of humane reason doth repeat this saying credam ut intelligam Let me once believe it is spoken by God then shall I understand it to be a truth evident in respect of divine testimony though I see no evidence in the things themselves Bernard Epist 190. What is more against reason than to endeavour by thy low and silly humane reason to transcend and surmount supreme reason to wit the testimony of God himself who is the prime verity 4. As thou would be led by the Ministry of the Word come to the reading and hearing of it with an honest heart that is with a serious and sincere purpose to obey the counsel and direction of it though it should cross thy opinion design humour or interest Luke 8.15 Thou must not come as these proud men Jer. 42 who pretended a purpose to obey but when the answer given by the Prophet was not according to their desire and design they in their pride disobeyed it but come with that disposition and earnest wish that David had Psal 119.5 O that my ways were directed to keep thy statutes then mayest thou be confident it shall be well with thee both in this and in the other life Psal 73.24 Thou shalt guide me with thy counsel and afterward receive me to glory Likewise whosoever submits sincerely to the Word of the Lord will have a due respect unto his Ministers and Messengers 1 Thes 5.13 For when the message is commended unto the conscience of the hearers it makes room also in the heart for receiving the Messenger for his Master's and the works sake Rebekah was very civil and courteous toward Abraham's servant who came to suit her in marriage to his Master's Son Gen. 24. and shall not believers be kindly affectioned toward the Ministers of the Gospel who are friends to the Bridegroom Jesus Christ and do suit them in marriage unto him 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast virgin to Christ Evid 3. The third evidence of a true change and conversion to God in the days of the Gospel is set down in these words vers 7. And the lion shall eat straw like the ox that is the man who before his conversion lived like a fierce lion upon violence and rapine who made no conscience what way he purchased his livelihood after his conversion shall forsake his unlawful way of purchase and thereafter shall live on the fruits of his own lawful labours as also he shall be well satisfied and content therewith as his allowance from God even as the Ox eateth straw and provender the fruit of his labours and is well satisfied and in his own manner content therewith From this evidence of true conversion we infer clearly these two conclusions 1. Men truly converted will forsake their former evil ways of purchase by fraud or oppression and will make conscience of the way of their purchase in time coming 2. They will study contentment in their lawful purchase whether it be great or small Conclus 1. As a true Convert will forsake in his purpose and endeavour every former evil way because he knoweth mercy from God is promised only to such Prov 28.13 Whoso confesseth and forsaketh his sins shall have mercy Isai 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So the man that hath been an oppressour or fraudulent in
his dealings and bargains with others will forsake these former evil ways and make conscience of lawful purchase in time coming this was manifestly seen in Zacheus who before his conversion was an extortioner and exactor of more than was due but after his conversion he restored four fold and made conscience of his purchase in all time coming Luke 19.8 The reasons why true Converts do so are 1. Because such men know that as they should walk humbly with God so they should walk honestly and justly with men Mic. 6.8 1 Thes 4.3 6. This is the will of God that no man go beyond and defraud his brother in any matter 2. They know that God threatens severe judgements against extortioners and defrauders 1 Cor. 6.10 1 Thes 4.6 3. They know that faithfulness and uprightness in our particular Callings and Employments doth adorn their holy profession and stops the mouths of such as are adversaries to it 1 Pet. 2.15 For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men And they know also that unrighteousness in our particular stations and employments doth open the mouths of adversaries to speak evil of our profession thereby profane men within the visible Church are hardened in their sinful practices and they say Why may not they do as such and such great professors do Thereby men without the Church visible are hardened in their errour and alienation of heart from a communion with the Christian Church therefore Augustine unto this question well answereth if it be lawful to a Christian to spoil and rob a Jew who is an obstinat adversary to the Christian Religion he answers It is no way lawful because thou who art a Christian by so doing hardens the Jew in his errour and infidelity and hinders him to become a Christian Therefore it is our duty to walk in wisdom and uprightness toward them that are without the Christian Church Col. 4.5 remembring alwayes the second Table of the Divine Law is the sure Test according to which is tried the sincerity of men in the duties of the first Table Luk 18.19 20. Acts 10.35 He that feareth God and worketh righteousness is accepted of God Such was the practice of sincere Converts recorded in holy Scripture Simeon was just and devout Luke 2.25 And Paul did exercise himself to keep a conscience void of offence both toward God and men Acts 24.16 Vse 1. For conviction of many who have an outward form of godliness and would be esteemed sincere Converts and yet make no conscience of righteousness in their dealings with men Mic. 6.11 Shall I count them pure with the wicked ballances The Apostle Paul 1 Cor. 6.7 8. will have all those who profess their conversion to the Christian faith rather to remit of the rigor of their own right in particular debates with others than to disgrace their holy profession by litigious pleaes much less should Professors disgrace it by injustice in their dealings with their neighbours The God of truth cares not for words and phrases of piety or for commending the Minister and his Sermon when in the mean time their works and doings are the fruits of unrighteousness Our blessed Lord said to that woman who lift up her voice and said unto him Luke 11.27 28. Blessed is the womb that bare thee and the papes which thou hast sucked but he said yea rather blessed are they that hear the Word of God and keep it Holy and humble Angustine on a time hearing the people highly commending a Sermon preached by himself said We tremble at your praises these are but leaves we seek fruits from you And certainly righteous dealing with men is a fruit of true piety toward God Vse 2. For exhortation to make conscience of your purchase 1. Consider the evil and danger if ye do otherwise Prov. 28.20 He that maketh haste to be rich shall not be innocent Jer. 17.11 As the partridge sitteth on eggs and batcheth them not so he that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool Wicked Ahab made haste to get Naboth's Vineyard but he possess'd it not long 2. Unlawful purchase like a noisome morsel in the stomack doth pain and torment the conscience when God awakes it with terrour Job 20.20 Surely he shall not feel quietness in his belly 1 Tim 6.9 They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition 3. Unlawful purchase makes a man unwilling and afraid to die as a thief taken with the sang is unwilling and afraid to come before the just Judge the unrighteous purchaser cannot leave his evil-gotten goods with any confidence of a blessing upon them from God to his children and heirs for he may know from the very light of nature that the righteous Judge of all the earth doth not approve the malefactors evil deeds yea though the children should prove good and upright men not walking in the ways of their father yet they being possessors of his evil-gotten goods are in mala fide unjust usurpers and the righteous Lord and Judge of all the earth doth oftentimes punish them or rather the memory of the unrighteous purchaser their Progenitor by taking the cursed thing out of their possession Therefore the Heathen Greek Poet Hesiod from the very light of Nature said well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. be not given to unlawful gain for such gain is alike to great losses Because the unrighteous purchaser in so doing loseth far more to wit a good conscience and peace therein which is better than gold or silver On the contrair consider the good and benefit of a lawful and righteous purchase 1. There is much peace in the enjoyment of it though it be but a little thing Prov. 16.8 Better is a little with righteousness than great revenues without right Prov. 15.17 Better is a dinner of herbs where love is than a stalled ox and hatred therewith 2. Though men in this world should neglect or take little notice of a deserving man in publick employment who keeps a good conscience in all his ways yet his honesty in his particular actings toward men comforts and upholds him as it did Samuel when the people neglected him 1 Sam. 12.3 and as the Apostle Paul 2 Cor. 7.2 3. The righteous purchaser doth at his death leave and bequeath his lawful purchase with confidence of a blessing with it from God as Jacob at his death said to Joseph Gen. 48.21 22. Behold I die but God shall be with you and bring you again unto the land of your fathers moreover I have given to thee one portion above thy brethren c. Vse 3. For direction of our deportment in our particular Callings and Employments in order to the purchase of our livelihood 1. I recommend diligence in your lawful Imployments Rom. 12.11 Not
Ephes 5.8 Ye were sometimes darkness but now are ye light in the Lord. Paul was sometimes a fierce and uncessant persecuter of all persons of the Christian perswasion but after his conversion he became very tame and peaceable in his moderat and Christian condescension in matters indifferent 1 Cor. 9.22 I am made all things to all men that I might by all means save some These convert Jews who a little before in their bitterness of spirit called the Apostles drunken fellows do change their toon and say in their compellation men and brethren Act. 2.37 The rude and severe Jaylor who was officious in his severity doing more than he was required afterward becomes more tame and peaceable as may be heard in his civil compellation Act. 16.30 Sirs what must I do to be saved Quest If it be asked what are the means by which we may through Gods grace attain a peaceable disposition and conversation in a particular Christian Church Answ I humbly conceive there be three special means whereby such a disposition and conversation may be attained 1. Humility of spirit 2. Sound moderation in judgment 3. Mutual forbearance in love The humble spirit is ordinarly a peaceable spirit and conversable in all Christian duties pride is the mother of contention and division in the Christian Church Prov. 13.10 Only by pride cometh contention The pride of Diotrephes who loved the preheminence troubled the peace of the Christian Church and bred opposiâ—ion unto the blessed and peaceable Apostle John the pride and vain glorious ambition of privat professours in Corinth glorying to be called followers some of Paul some of Caephas did trouble the peace of that Church the pride of Demetrius Bishop of Alexandria troubled the peace of the Church there and the quiet of Origen from his pride and envy of Origen his reputation amongst the people therefore saith Augustine justly In divers Churches are divers Heresies but pride is the mother of them all On the contrair humility is the mother of peaceableness both in disposition and conversation Paul after his conversion is very humble esteeming himself the chief of sinners and least of Saints and of a most peaceable disposition and conversation both by his example in becoming weak to the weak that he might gain them and also by his exhortation to others 2 Cor. 6.3 We beseech you that ye receive not the grace of God in vain giving no offence in any thing that the Ministry be not blamed The proud man cannot converse peaceably with any that will not follow his opinion but the humble Christian desires no following but in a subordination to the Lord Jesus Christ the great shepherd of our souls such was the humility of the great Apostle Paul 1 Cor. 11.1 Be ye followers of me even as I also am of Christ Therfore it is our duty to follow the exhortation Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than themselves The second useful mean toward a peaceable disposition and conversation in a Christian Church is Christian moderation Phil. 4.5 Let your moderation be known unto all men that these within the Church may follow it in their Christian communion one with another and these without may fall in love with your profession and joyn themselves to the communion of the Christian Church such is the moderation the Apostle requires in the Corinthians that thereby they may shun scandal and offence to these that are without and may conciliat respect and credit to the Christian Religion by departing from the rigor of their own privat right and civil interest and therefore not follow their litigious pleas before heathen Judges who by their contentions were deterred from imbraceing the Christian Religion as being an enemy my in their opinion to peace and humane society 1 Cor. 6.7 Now therefore there is utterly a fault among you because ye go to Law one with another why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded This Christian moderation appears in the use and exercise of our Christian liberty in matters indifferent in their own nature when we use them with such moderation and restriction that we give not offence to the weaker such was the great moderation in the Apostle Paul 1 Cor. 8.13 Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend But this moderation and restriction is to be understood only in things within our own power for in duties wherein we are bound to God or to our lawful Superiours we may not forbear the doing of such duties because some unnecessarily may be grieved thereby or others through ignorance may be stumbled in such a case the offence is taken but not given but moderation in things of our own particular benefit or priviledge is very commendable as a character of a prudent and sober Christian This Christian moderation appears also in shunning with all circumspectness the two extreme errours distant from truths mediocrity for although neutrality in matters of faith necessary to be known and believed be very detestable as was the neutrality of Gallio who cared for none of these things and also that indifferent lukewarmness of the Laodiceans is much to be blamed they were neither zealous for the truth nor zealous against it but as Christians should be valiant and in an holy zeal contend for the faith once delivered unto the Saints Jud. Epist 3. so should they decline from extreme errours opposit to the golden mediocrity of truth We should bewar of that extreme excess of Atheistical flattery of Thomas Hobbs and his followers who blasphemously affirms that the Subjects are bound to obey the Supreme Magistrat his commandments though contrary to the Commandment of God which pernicious errour is directly contrary to the Apostles Acts 4.19 Acts 5.29 It blameth the blessed Martyrs of great imprudence who were tortured not accepting deliverance Heb. 11.35 It destroys the very vitals of Christian Religion and is abhorred by Christian Rulers for it spreadeth a net before them We should also wisely shun that other extream to refuse peevishly and frowardly obedience in matters meerly and clearly indifferent and lawful even because the Christian Magistrat imposeth them as if it were a taking away of our Christian liberty wherein we should stand fast But the Apostle in that place Gal. 6.1 speaketh of our Christian liberty from the bondage of the Ceremonial Law the observance whereof after the death of Christ was not indifferent but pernicious Gal. 5.2 If ye be circumcised Christ shall profit you nothing The authority of the Christian Magistrate in commanding such things taketh not away the liberty of our judgement as if we were bound to think them not indifferent but necessary in their own nature but it restricts only the liberty of our outward practice which restraint is thought expedient for the
good of the Church by the Christian Magistrat with the advice and consent of the Church-assemblies Therefore all moderat and sound Christians should rest on that golden midst far distant from these two extream errours Mat. 22.21 Render therefore unto Cesar the things which are Cesar's and unto God the things that are God's And it is our duty to pray unto God that the Christian Magistrat may use his power in things indifferent and external according to the Apostolical Rule to the edification of the Church in piety and charity 1 Cor. 14.26 We would be moderat in matters circumstantial in matters not defined and determined by the holy Scriptures In such things saith holy Augustine the custom of the people of God and the ordinances of Ancestors are to be counted for a Law and seing such things do not import any necessary documents of truth we must take heed that we overcloud not the fair face of Charity by the tempest of Contention August Epist 86. to Casul Such was the moderation and peaceableness of holy Ambrose as he is cited by August Epist ad Januar. Iâ— ye would not commit an errour do ye saith he what I use to do for to whatsoever Church I come I conform my self to the Ceremonies thereof Calvin Epist ad Farel Concerning Ceremonies labour with your brethren saith he that they contend not pertinaciously with their neighbours so it shall come to pass that all things may be ours we our selves free from all and also be the servants of peace and concord Calvin Lib. 4. Institut Cap. 10. Sect. 32. We must endeavour by our outmost diligence that no errour creep into the Church that no particular Church despise another for variety of external Discipline that in such things we prescribe not to our selves any perpetual Law that we refer the whoâ—e use and end of such observancies and practices unto the edification of the Church in which if it be needful and expedient not only something may be changed but also whatsoever in matter of Discipline hath been formerly in use and observance with us may be suffered to be abrogated and abolished without taking any offence thereat Bullinger Epist ad Calvin which is to be found amongst Calvins Epistles saith Albeit our Discipline doth not answer in all things to yours yet it is tempered according to the times places and persons neither do our Churches therefore upon that difference incline that your Discipline should be overturned P. Martyr Epist to Hooper Bishop of Glochester I am not ignorant that the authority of Churches whether present or former should not so much prevail with us that by them the truth of the Word of God should be suppressed for albeit the world should be dissolved yet the divine truth abides alwayes unmoveable and unshaken but for matters indifferent I think saith he and contend for it as a duty that we should neither condemn them nor speak irreverently of them but now saith he when a change is brought into the Church in points necessary about Religion and that with so great difficulty if these things also which are in themselves indifferent shall be held forth by us as in themselves impious thereby the minds of almost all men are so alienated from us that they will not any more shew themselves attentive and patient hearers of sound Doctrine even about things necessary The third mean required for a peaceable disposition and conversation in a particular Christian Church wherein we live for the time is mutual forbearance one of another in love Eph. 4.3 not but we may and should admonish one another in smaller errours whether of opinion or practice 1 Thes 5.14 Lev. 19.17 But we should not separat from Church-communion with them especially if the errours in judgement be of smaller moment and no ways do concern the foundation of Faith and if the Abettors of them be otherwayes lovers of piety peace and of an honest conversation in this case privat persons much more the spiritual Rulers should with all meekness and long suffering tolerat them and according to the measure of their gift admonish them and labour to reduce them unto the way of truth Gal 6.1 If a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self lest thou also be tempted Which Apostolick precept is diligently to be observed not only toward men defective in some errours of conversation but also toward others erring simply through weakness of judgement Such simple Errants are tolerated but not approven even as we tolerat some distempers in the body but delight not in them yea we seek some remedies to cure them we tolerat them as Ulcers to be cured but we do not cut off such persons by debarring them from Church-communion as a member affected with a Gangren far less should such who err out of simplicity in smaller matters be provoked or rankled by reproaches and scoffings lest the want of charity meekness and prudence prejudge them much against the true Doctrine alienat them from the truth and also render them more pertinacious in their way of errour and least of all should the Rulers of the Church provoke them by bitterness in words writings or deeds the meek Spirit of Christ and of the Gospel becometh them well Luke 9.55 56. 1 Tim. 3.3 A Bishop must be patient not a brawler Judicious Calvin is much for this forbearance Institut Lib. 4. Cap. 1. Sect. 12. Yea saith he some errour may creep into the Church either in the administration of Doctrine or of Sacraments which nevertheless should not alienat us from Church-communion for all points of true Doctrine are not of one form And in the same place citing the words of the Apostle Phil. 3.15 he saith Doth not the Apostle sufficiently declare that difference of judgement about matters not so necessary should not be the matter of division amongst Christians Beza Epist 24. to the English residing abroad in the time of Queen Maries persecution saith Therefore to avoid that ugly and pernicious renting and tearing asunder of the members in the sacred Body of Christ we think it saith he lawful for no man in any case to separat from the Church of Christ wherein at least the Doctrine remains sound and uncorrupted wherein is continued the power of Godliness and the administration of the Sacraments according to the institution of Christ For peace and concords sake there would be a forbearance and not breaking of Church-communion for every fault in the life and conversation of others for none of the children of God want their own failings and trippings Jam. 3.2 For such failings of infirmity and inadvertency which Tertullian calls quotidianae incursiones the daily out-falls and bickerings of in-dwelling corruption with the inner-man of grace therefore Augustine saith well Now do men live well if they live without a crime but if any man think he liveth without sin in so thinking he doth not effect
knowledge of Jesus Christ which they in a great latitude of charity thought they might have in an extraordinary way without Divine Revelation in the holy Scriptures but we say as Deut. 29.29 The secret things belong unto the Lord our God but those things which are revealed belong unto us Object But it appears the Christian Religion is grounded upon humane reason because it is called our reasonable service and therefore every part of Christian service whether it be in believing all heavenly truths or in practical duties and worship seems to be known from the light of humane Reason and that Reason and Philosophy should be the Interpreter of Sacred Scripture Ans No part of Christian Religion is against humane Reason but there be some divine and sublime mysteries thereof above humane Reason and the reach of the most subtile Philosophy There be some divine Truths which they call of mixt Revelation these may be known by the light of humane reason and the assent given to them upon that ground is called Intelligence or Science and they may be known also by the light of divine revelation and the assent given to them upon that ground is called Faith Such is the knowledge of the existence of God and of the creation of the world such are also diverse moral duties which were known by the light of nature to the heathen Philosophers But divine and heavenly Truths which they call of pure Revelation are known only by the testimony divine Râ—velation in holy Scriptures such are the mystery of the Trinity of the Incarnation of the Son of God of the Resurrection of the body c. As for these truths of a mixt revelation they are also agreeable to the principles of humane reason and Philosophy as hath been made evident by learned men in their Treatises of the reasonableness of Christian Religion by Morney Amyrald Baxter and others but the other divine truths both speculative and practical are known only by the light of Divine Revelation in holy Scriptures as that practical duty of incalling of God in the Name of Jesus Christ the Mediator Job 16.23 Heb. 7.25 That great Heathen Philosopher Socrates advised men well from the light of nature to pray for good things from the gods and that only in the general without limiting them to the giving of this or that good thing in particular which they should refer unto the will and wisdom of the gods themselves but he could never advise them to pray unto God in the Name of Jesus Christ the Mediator because this had not been revealed to him by the light of the holy Scripture Chrysost on the place by reasonable service understandeth spiritual worship in opposition to the worship of God under the Law by sacrificing irrational creatures in the same sense doth Grotius and D. Hammond interpret it In thinking or speaking of the great sublime mysteries which are called the wonderful things of God Acts 2.11 we would be sober and not measure them according to the short rule of humane reason as speaketh well Just Mart. in conâ—uting the Greek questions We must not saith he measure the works of God by our own thoughts and imaginations for the works of God are above our mind sense and reason Augustine Enchyrid Cap. 4. Such things saith he are to be defended by reason which either took their beginning from the corporeal senses or were invented by the understanding of the mind but those things which we have neither proven by the corporeal sense nor can reach by our understanding they are without all doubting to be referred to the testimony of those holy men moved by the Holy Ghost in writing the sacred Scriptures Object But these Heathen Prophetesses called Sybills who lived above 400 years before the birth of Christ did foretell of his Incarnation of his Birth of his Sufferings of his Resurrection and of his second coming to judge the world and that he is Jesus Christ the Son of God the Saviour as Augustine records Lib. 18. Cap. 23. of the City of God This Prophetical knowledge they had not from the light of Scripture because they were Heathens and the Oracles of God were committed unto the Jews Rom. 3.2 and therefore it would appear they had the knowledge of these great mysteries from the light of humane reason Ans Some of the learned think those Books called the Oracles of the Sybills whereof we have but some fragments by tradition from others were devised and written by some zealous Christian suppressing his name out of his affection to convert the Heathen unto the Christian faith by convincing them from their own Writings as he gave it out but this is not probable for if such Writings had been forged by Christians then Celsus and Appion who lived in the time of Origen and others zealous for the Christian Religion would have objected such a forgery against the Christians to whom these two subtil Philosophers well versed in such antiquitie and malicious enemies to the Christian Religion would have objected such a forgery as unbecoming men of any Religion Besides the great Heathen Poet Virgil Ecclog 4. speaketh of the Prophesies of Sybilla Cumana wherein she prophesied of a new off-spring in his time coming down from the high Heavens which he misapplyed to Octavius Augustus reigning at that time but is was intended by the Oracle to declare the birth of our Lord Jesus Christ who came from Heaven and was incarnat and born in the 52 year of Augustus Now it is well known Virgil died 18. years before the birth of our Lord whereof the Oracle spake though Virgil was not living when it was fulfilled Therefore following the more current opinion we think these Oracles were spoken by these Heathen Prophetesses among which these two Sybilla Erythraea and Cumana were the chief and more famous We think they had their Prophetical light and knowledge of those mysteries by extraordinary revelation from God himself as was also the Prophesie of Balaam an alien from the Common-wealth of Israel concerning the coming and the birth of the Messias called by him The Star of Jacob Num. 24.17 Quest If all the people of God before and under the Law knew Jesus Christ and salvation to be purchased by him for the Gospel seems not to have been preached or known unto all the faithful Ans 1. This Gospel or the glad tidings of Salvation by Jesus Christ was preached by God himself in Paradise unto our first Parents after the fall Gen. 3.15 The seed of the woman shall bruise the head of the serpent It was preached to Abraham before the Law Gen. 22.18 Gal. 3.16 In thy seed shall all the Nations of the earth be blessed It was illustrat by Ceremonies as by Sacrifices in which respect our blessed Lord who is the principal Subject of the Gospel and the body of all these foregoing shadows is called The Lamb slain from the beginning of the world Rev. 13.8 It was illustrat also by types as
true Converts is a growing light and knowledge Phil. 3.13 14. I count not my self to have apprehended c. I press toward the mark for the prize of the high calling of God in Christ Jesus And although the child of God possibly doth not grow much in that knowledge of simple apprehension of things that may and should be known yet he groweth in the knowledge of appretiation and estimation of the Lord Jesus Christ and of these unsearchable and durable riches treasured up in Him to whom with the Father and the holy Ghost be immortal praise honour and glory for now and ever Amen THE TRUE LIVING WAY TO SALVATION SERMON I. JOHN 14.6 Jesus saith unto him I am the way the truth and the life IN these words is contained our Lords answer to his Disciple Thomas his question How can we know the way to the Father In which answer we have an excellent and comfortable description of our blessed Lord. I am the way saith he wherein men walk to the Father for reconciliation and peace in this life and for glory in the other life I am so the way that I am the truth and also the guide of all them who walk in me and I am life to them in all their faintings in their way to heaven to sustain and uphold them till they come to the end of their faith even the salvation of their souls Three things are here attributed to our Lord 1. That he is the Way 2. That he is the Truth 3. And that he is the Life 1. Our blessed Lord is called the Way 1. Because as a way leadeth men unto a place of rest so the Lord Jesus Christ by the merit of his death hath prepared and leadeth believers on him to a place of eternal rest in Heaven and giveth us access to the Father by faith in him while we are in the world and after death everlasting rest in and with him in the Kingdom of Heaven Col. 1.20 Joh. 14.2 I go to prepare ae place for you 2. As men must walk in the way and set their feet therein that so they may in end come to the place of their rest so we must fasten our hearts on Jesus Christ that walking in him by faith and after him as our great pattern by imitation we may in end come to the possession of eternal life 3. He is called the Way because he is our forerunner in the way to Heaven Heb. 6.20 Not only he hath made the way clear and passable for us to Heaven in removing the wrath of God which was like the flaming sword that kept man out of Paradise this he hath done by the satisfaction made by his death to Divine Justice for our sins but also by his example he hath shewed us the way of sanctification wherein we should walk and now by his intercession in Heaven he applyeth to us that promise made in the Covenant of free Grace Ezek. 36.26 27. I will cause them to walk in my statutes Christ is called the new and living way Heb. 10.20 He is called the new way not that believers before the Law or under the Law went by any other way than by faith in the Messiah to come unto the Kingdom of Heaven because all of them were saved by vertue of the Covenant of Grace made in him in whom believers of all Nations at all times are saved Acts 15.11 We believe that through the grace of the Lord Jesus Christ we shall be saved even as they Heb. 13.8 Jesus Christ the same yesterday and to day and for ever Rev. 13.8 he is called The Lamb slain from the foundation of the world But he is called the new way in opposition to the way of the Covenant of Works made with the first Adam which Covenant man through his fall made himself unable to keep and so to be justified thereby and get eternal life Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh It is called the living way because believers in Christ are quickened by his Spirit to walk in him and by him to attain eternal life The Lord Jesus Christ is called the Way because by him only we come to eternal life Acts 4.12 Neither is there salvation in any other for there is none other name under Heaven given among men whereby we must be saved And there is no coming to the Father for reconciliation but by him as the one and alone Mediator Joh. 14.6 No man cometh unto the Father but by me Object Is not Sanctification and good works called also the way to Heaven Ephes 2.10 God hath before ordained that we should walk in good works And afflictions are also called the strait and thorny way through which we must enter into the Kingdom of God Act. 14.22 Ans The Lord Jesus Christ is properly the living way that quickens us and leads us to eternal life Sanctification and good works are comfortable mithes and evidences that we are in Christ the way 2 Cor. 5.17 Therefore if any man be in Christ he is a new Creature Joh. 15.5 I am the Vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit Sanctified afflictions are as hedges to keep us close with Christ the way that we do not debord nor depart from him and the way of his Commandments Psal 119.71 It is good for me that I have been afflicted that I might learn thy statutes Object But I have wandred long and far in the broad way will I be welcome to him who is the only way to get me accesse to the Father and being reconcilled to bring me to glory Ans If thou forsake thy former evil ways he will receive thee and by his Spirit lead thee in the way to eternal Life 2 Cor. 6.17 Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you Thou has his own gracious promise if thou wilt turn from thy former evil wayes and by faith come to him he will accept thee Joh. 6.37 Him that cometh unto me I will in no wayes cast out He accepted of many who had walked in the way of curious and unlawful arts Act. 19.19 He accepted of some vile and abominable unclean Persons among the Corinthians when they by repentance turned from their former unclean wayes 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Doth not our blessed Lord invite all sinners pressed and wearied under the burden of their sins Mat. 11.28 And albeit at thy first coming to him thou has not so much ease and rest in thy conscience as thou wouldest yet thou may have some case and begining of satisfaction from
yet hid from many Nations and many outwardly called are not drawn and called effectually Matth. 22.14 Matth. 23.37 2. It is taken by way of restriction to the subject-matter spoken of in the same place as 1 Cor. 9.22 I am made all things to all men to wit in the use of my Christian liberty in matters indifferent 3. It is taken for very many though not simply for all individuals of men Joh. 11.48 If we let him thus alone all men will believe on him that is very many will believe on him 4. It is taken for all kinds as Act. 10.12 Peter saw in a vision a great sheet wherein were all manner of four-footed beasts on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 5.9 Thou hast redeemed us to God by thy blood out of every kindred and tongue and people and nation So it is taken here for all kinds of men rich and poor male and famale Jews and Gentiles as it is taken Joh. 11.51 52. He prophesied that Jesus should die for that Nation and not for that Nation only but that also he should gather together in one the children of God that were scattered abroad Joh. 10.16 And other sheep I have which are not of this fold them also I must bring and they shall hear my voice and there shall be one fold and one shepherd Gal. 3.28 There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Col. 3.11 Where there is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Augustine understands this place of these who are predestinat to salvation or of all kinds of men To the third I answer there is an outward drawing and calling by the preaching of the Word Matth. 23.37 Our Lord saith O Jerusalem how often would I have gathered thy children together c. and ye would not There is an inward drawing by the cord of Faith and Love wrought and fastned in the heart by the Holy Ghost Act. 11.21 The hand of the Lord was with these Preachers and a great number believed and turned unto the Lord. The outward drawing by the word without this inward drawing by the Spirit is not effectual for mans conversion Act. 13.45 The unbelieving and envious Jews were not drawn by the Word preached by Paul but they contradicted and blasphemed his Doctrine Heb. 4.2 But the word preached did not profit them not being mixed with faith in them that heard it Although the word preached be a mean sufficient in its own kind that is a sufficient outward mean yet is it not simply sufficient for conversion As Plowing and Sowing are sufficient outward means for fruitfulness but are not effectual without the first and latter rain This effectual drawing is a drawing upward of the soul by faith unto an union and communion with Jesus Christ in his merits Joh. 6.65 No man said our Lord can come unto me except it were given unto him of my Father The grace of faith is given to us from above it is like a cord cast down from the Rock of our Salvation to save man from drowning and destruction in his sins it is a drawing of the heart upward unto Christ by faith in this life and a bringing of the soul to the enjoyment of glory in the life to come Joh. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The sense of Christs love in dying for us is like the heat descending from the Sun and drawing up the purified vapours It is like the Load-stone drawing up the hard and heavy Iron The sense of Christs love in dying for us softens our hard hearts and turneth them toward himself 2. As it is a drawing of the heart up to himself by faith and love so it is an obediential drawing by love and obedience to the wayes of his holy Commandments It is not a drawing only toward an outward profession of the truth from the custom of others or hope of worldly applause or benefit as Simon Magus was baptized that he might retain the respect and following of many Samaritans his old followers who had now been baptized neither is it a drawing to the profession of the truth only for fear of worldly loss as many of the Persians became Jews in their outward dissembled profession for fear of the Jews But this inward drawing and believing is from love to God in the will Psal 110.3 Thy people shall be willing in the day of thy power that is when thou together with thy Word exerts the power of thy invincible gâ—ace thou wilt make thy people willing and obedient to follow thee in the wayes of thy Commandments 3. It is an equal and uniform drawing both of the inner and outer man all the powers of the soul like so many wheels anointed and moved by the Spirit of God are drawn after the Spirit according to the outward drawing of the Word as it is said of that extraordinary drawing by the Spirit Ezek. 1.20 Whithersoever the Spirit was to go they went The understanding is enlightned by heavenly knowledge and light within by the Spirit of God according to the outward light of the Word 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ The will is strongly inclined to embrace Christ and is sick of love to enjoy him Cant. 3.8 The affections like the inferiour wheels are moved and carried toward Christ by an inlightned understanding and by a vehement inclination of the will Cant. 5.4 My beloved put in his hand by the hole of the door and my bowels were moved for him Although the drawing and motion toward Christ beginneth from within yet it stayeth not there but draweth also the outward man unto Christ the members of the body become weapons of righteousness Rom 6.13 As the motion of the Clock is first within and thereafter perceived in the regular motion of the Hand of the Horologe and in the sound of the Bell so the inward drawing and motion of the soul is perceived in our outward regular actions and gracious communications 4. It is a most sweet and delightful drawing the God of all grace by his preveening grace maketh us first willing and then by his subsequent and assisting grace draweth us most sweetly with delectation in our hearts after him It is as when one is drawn forward to a place from the sent of precious odours Cant. 1.3 4. It is as the speedy mounting of an Eagle upon wing from the smell and fight of the dead carcase so the sight and sent through faith of Christ crucified doth most sweetly and willingly draw an hungry soul unto Christ to be fed
large as the hand of men grown up to ripe age the promise of salvation is universal to all true Believers whether stronger or weaker Joh. 3.16 Joh. 3.36 He that believeth on the Son hath everlasting life The Church of Christ is compared to a flock of sheep Act. 20.28 And all the sheep are not alike strong yet the great Shepherd of our souls doth gather the Lambs with his arm and carrieth them in his bosom and doth gently lead those that are with young Isai 40.11 It is compared to a family Heb. 5.14 And all in the family are not alike strong so it is in the Church and yet our heavenly Father feedeth all by Jesus Christ the bread of life Therefore look unto him with the eye of Faith though weak and be ye saved Isai 45.22 It is not so with the eye of a believing soul as it is with the eye of the body in beholding this created Sun the more it looketh upon it the eye is the more dazled and weakned but the more a Believer looketh on Christ the Sun of righteousness he groweth the stronger in the grace of Faith because he seeth more and more of the power of Christ to save all who come to God by him who is the Son of God in whom the Father is alwayes well pleased he seeth the more of his willingness to accept of sinners he seeth him on the cross giveing pardon and promising Paradise to a notorious malefactor he heareth him praying for forgiveness to his enemies Therefore he concludes that he will not reject his soul that cometh unto him sincerely though weakly It is not said that the Son of man must be lifted up that all men may believe or that all men may have eternal liâ—e For if the Lord had intended that all men should believe or that all men should be saved then all men should believe and should be saved for who hath resisted his will and purpose Rom. 9.19 It is also repugnant to his wisdom to intend what he knows cannot come to pass to wit that all men should have Faith for Faith comes by hearing the Gospel and God intends not to send the Gospel to all men The bite of the Serpent in the wilderness was in it self deadly yet all who looked to the brazen Serpent were healed So all sin in it self is deadly for the wages of sin is death Rom. 6.23 But if we confess our sins with sorrow for them and a purpose to forsake them and if by faith we look to Christ crucified and rest on him we shall be saved 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness We would consider well the covenant of Grace made in Christ to Believers It is a covenant well ordered sure and everlasting 2 Sam. 23.4 It is well ordered and adorned with rich and free promises of all things requisit for our eternal happiness as promises of mercy I will forgive them their sins of grace and sanctification I will put my Law in their inward parts and writ it in their hearts c. Jer. 31.33 34. It is a sure Covenant because grounded on two things immutable to wit Gods eternal Counsel and Decree manifested in the Gospel for blessing and saving all Believers in Jesus Christ Gal. 3.16 All the promises are Yea and Amen in him because made in a respect to his satisfaction and performed by him in the fulness of time The other ground of the sureness of the Covenant is the Oath of God Heb. 6.17 18. Gen. 22.16 It is made sure by the blood of our Surety and Mediator Jesus Christ who shed his blood both to purchase and to assure us of the remission of our sins It is ensured to us by the Seals of the holy Sacraments and although the Seals under the Old and New Testament be diverse yet the Covenant sealed is one and the same as the face is one and the same when vailed and unvailed It is an everlasting Covenant Jer. 32.40 I will make an everlasting Covenant with them c. It is put in the hand of our Surety to be kept for us and he by the power of his invincible Grace keepeth us for the possession of the heavenly Inheritance 1 Pet. 1.5 Who are kept by the power of God through faith unto salvation For farther clearing the Doctrine of believing in Jesus Christ for Justification or Remission of sins and for eternal Life we would answer some Questions Quest What is the Object of justifying and saving Faith Answ The Object of divine Faith is all the divine truths revealed in the holy Scripture but the Object of justifying and saving Faith is the Lord Jesus Christ he is the only Object whereunto we must look for justification and salvation Isa 45.22 Look unto me and be ye saved all the ends of the earth Act. 10.43 To him gave all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins Act. 13.39 By him all that believe are justified from all things from which ye could not be justified by the Law of Moses As these who were wounded by the firy serpents in the wilderness looked also to the pole whereupon it was set but they were healed only by looking to the brazen Serpent its self so though the whole Scripture is as a ring of gold precious and much to be esteemed yet the Lord Jesus Christ is as the precious stone in the midst of it and for obtaining justification and salvation is to be looked unto allanerly The Lord Jesus Christ and Gods rich and free love in sending him into the world is mostly among all divine Truths to be looked unto Joh. 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me Joh. 20.31 But these are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his Name So as he is the alone Object to which we should look as the meritorious cause of our justification and salvation so of all revealed divine Truths he is the principal Object of our Faith he is the end of the Law Cerimonial Gal. 3.24 He is the entire supplement of the Moral Law by his perfect righteousness and satisfaction to divine justice Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likness of sinfull flesh and for sin condemned sin in the flesh And he is the Mediator and substance of all Gospel-promises 2 Cor. 1.20 All the promises of God in him are Yea and in him Amen Therefore it is our duty to be conversant in all divine Truths revealed in holy Scripture but we should meditate most frequently upon this divine Truth of our justification and salvation by Jesus Christ wherein most eminently is manifested the Father's love in
God and man as Paul walked Act. 24.16 To have a good conscience and to be alwayes willing in all things to live honestly as the Apostle did Heb. 13.18 It is a constant walking at least in respect of a fixed purpose and resolution Psal 84 7. They go from strength to strength Phil. 3.12 Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus The impediments of walking are 1. Want of light for if a man walk in the night he stumbleth because there is no light in him Joh. 11.10 Therefore said our blessed Lord to the Pharisees Ye erre not knowing the Scriptures Mat. 22.29 Therefore as we would walk in a right way toward the Kingdom of Heaven we would labour to understand the holy Scriptures which shew us the way of truth and righteousness and we should daily pray with the holy Prophet Psal 43.3 O send out thy light and thy truth let them lead me let them bring me unto thy holy hill and to thy Tabernacles And we should pray with holy David Ps 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness 2. Fetters are a great impediment to walking so our unruly and excessive passions as the excessive fear of creatures excessive desires of worldly good things excessive joy and delight in worldly pleasures are a great impediment to spiritual and heavenly walking as servants gazing and fixing their eyes upon some Pictures in their way are stayed in their walking and in going about their business Against this impediment we would pray to God for liberty and enlargement of spirit from that bondage to our masterful affections and we would turn David's resolution Psal 119.32 into a supplication O Lord enlarge thou my heart and then shall I run the way of thy Commandments It should be our daily prayer to the Lord with holy David Psal 119.37 Turn away mine eyes from beholding vanity and quicken thou me in thy way 3. A heavy burden is a great impediment to walking so when men over-burden their spirits with the care of worldly things they walk not in the way of righteousness but many times step aside after the wages of unrighteousness the love of the world hindered the rich young man to walk after Christ Luk. 18.23 Therefore that we may walk readily and chearfully in the wayes of Gods Commandments we should cast all our care upon him for he careth for us 1 Pet. 5.7 And we should pray daily as Psal 119.36 Encline my heart unto thy Testimonies and not to covetousness 4. Fainting is a great impediment to walking Jonathan fainted in his way till he tasted of the honey Great difficulties and discouragments in the way of Holiness and uprightness are like the Sons of Anak that discouraged greatly the people of Israel from walking up the hill that thereafter they might enter into the promised Land Against this impediment of fainting in the good and perfect way from the many troubles and discouragements thou meetest with therein recollect thy self and be encouraged from the Lords faithful promise Isai 40.29 He giveth power to the faint and to them that have no might he increaseth strength In all the bitter mockings thou meetest with from profane men who not only mock thee but speak evil of thee because thou wilt not run with them to the same excess of riot yet be thou resolute and stedfast in thy spiritual and Christian walking as David did Psal 119.51 The proud have had me greatly in derision yet have I not declined from thy Law Yea walk the more sincerely and spiritually in conversing with God by prayer Psal 69.12 13. I was the song of the drunkards but as for me my prayer is unto thee O Lord in an acceptable time When the child of God has least acceptance or communion with profane men then is he most acceptable to God and hath most of his countenance which preserves his soul from fainting at their bitter scoffings look often unto Jesus the Author and Finisher of our faith who endured such contradiction of sinners lest we looking too much to men who wrong us should faint in our minds Heb. 12.2 3. Be encouraged in all thy faintings from the hope of that Crown of Righteousness laid up for all these who walk with God as Enoch did Walk with God in heavenly meditations and walk thou before God as Abraham did in faith and obedience the hope o◠that Crown strengthened the heart of Paul against fainting 2 Cor. 4.16 17. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore seing there is an infallible connexion between spiritual life by the Spirit and spiritual walking in the strength and by the direction of the Spirit according to the Word as there is a conjunction of the stream with the fountain if we live in the Spirit let it be manifested by our walking in the Spirit and if the Spirit dwell in us the Spirit will quicken our mortal bodies and raise them up to follow the Lamb where-ever he goeth To him with the Father and Holy Spirit be all praise honour and glory for now and ever Amen Circumspect walking SERMON VI. EPHES. 5.15 See then that ye walk circumspectly not as fools but as wise VERS 16. Redeeming the time because the dayes are evil AS Salvation is the end of faith on the Lord Jesus Christ 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls So our walking in the way of holiness and good works is the way to salvation the Lord Jesus Christ is properly the living way that leadeth and guideth believers to salvation and good works are the meeths and evidences that we are in Christ the Captain of Salvation Eph. 2.10 For we are the workmanship of God created in Christ Jesus unto good works which God hath before ordained that we should walk in them The Christian walking is discribed here 1. Positively See that ye walk circumspectly 2. Negatively not as fools 3. By way of opposition to the walking of fools in two qualifications required in circumspect walking But as wise redeeming the time 4. The motive to a Christian and circumspect walking is taken from the evil of the times Because the dayes are evil To walk circumspectly signifieth as the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth an accurat and exact walking like a man walking upon the ridge of a mountain without declining to the one hand or to the other Deut. 5.32 Ye shall observe to do therefore as the Lord your God hath commanded you you shall not turn aside to the right hand nor to the left 1. In our zeal we would walk circumspectly not