requested which may easily be granted and condiscended unto It was Esther's wisdome Ester 5.3 when she had a promise of half the Kingdom from Ahashuerosh the King to request no more then needs must only the Life of her selfe and people to which likewse she made way by two other small requests that the King would be pleased to come unto the banquet that was prepared for him The like modesty did Nehemiah shew in his suite to Artaxerxes Neh. 2.5 Neh. 2.5 First he craves leave for his journey and building and then aide for both Thus David in his suite to Araunah for the threshing floore to build there on an Altar for the Lord he desired not to have it of free cost 2 Sam. 24.22.24 although he might for Araunah offered upon the first motion more then was asked As Oxen for Sacrifice Carts and Ploughs and other Utensils of Husbandry for the wood David desired to buy Araunah would give all but David would not take too much of a free heart Nay saith David I will surely buy it of thee at a price so David bought the threshing floare and the Oxen for fifty shekels of Silver 2 Sam. 24.22.24 And such a suitor Bathsheba pretended to be in the behalfe of Adoniah to her Son Solomon albeit it proved otherwise 1 King 2.20 I desire one small petition of thee 1 King 2.20 say me not Nay Such a modest Suitor was old Barzillah David remembred the kindnesse of this his old Friend which he shewed him in the day of his distresse and now by way of requitall invites him to the Court where he should be royally entertayned and preferrd but Barzillah modestly puts by the motion he will be no Suitor for high place or great preferment for himself who was too old to be a Courtier but for his Son he requests the King to accept of him in his roome and to deale with him as seemed good in his eyes 2 Sam. 19 32.-38 And amongst divers other instances which might be brought 2 Sam. 19.32.38 Phil. 2. that of Paul to Philemon in the behalfe of Onesimus would not be forgot In all likelihood Onesimus had wronged his Master in his estate by pilfering and purloyning from him and then running away when he had done Paul becomes a Suitor to his Master only that he would receive him againe he did not desire that he would forgive him the debt he undertakes for he would see him paid albeit if the businesse were brought into the Court of Conscience he might have required that and more in as much as Philemon owed him a farr greater debt then that was even himself besides this saith he I do not say albeit he might have said it verse 19. Phil. 19. he leaves that to Philemons most serious thoughts Use 1 They are to blame then who care not how they overburthen Friends either with their overfrequent or unreasonable suits some presse too much on free natures as did that great man at Court who having obteyned many a suite from Queen Elizabeth and still following her with Petitions She asked him at length when he would leave begging he made her this Answer when her Majesty would leave giving and not before We reade of one who begged of Archilaus King of Macedon as he was at Supper a cup of Gold the King being well acquainted with his begging humour commanded it to be given to another more worthy saying Thou art worthy to crave but not to receive but This man is worthy to receive though he doth not crave Thus by overburthening Friends with daily Suits we our selves may become burthens ere we be aware Propound not any thing then unto thy Friend unlesse it carry with it a probability of obteyning it engage your Friends in honest causes only make such motions as may beseem a Christian to graunt if you desire their hand to help If thou hast the face to desire any thing of thy Friend unjust he must have the heart to deny thee in what thou requirest of him should my Friend desire any thing of me which is at enmity with Reason and holds no correspondence with Religion I must take leave to answer with Pericles I cannot satisfie you Vsque ad aras the bounds and limits of the Altar will not permitt it Use 2 And if our Requests which we make to man must be Christian and modest much more ought our Requests to be such which we put up to Heaven When Abraham made suite for Sodome Gen. 18.23 24 25. how modestly and religiously did he behave himselfe Wilt thou destroy the Righteous with the wicked Peradventure there be fifty righteous within the City wilt thou not spare the place for fifties sake That be farr from thee to do after this manner that be farr from thee Shall not the Judge of all the earth do right He desires nothing of God but what might stand with righteousnesse and truth that God would not destroy the just with the unjust and make the case of both a like And how doth he gaine upon God by degrees he brings down Gods price from a greater to a lesser number from fifty to ten and there he stayes modestly and goes no lower which if he had who knowes whether God would not have come lower yet for the saving of Sodome It is very probable that he would for the Text saith He went not away till he had left communing with Abraham that is till Abraham had no more to say unto him Abraham had brought God down at six severall times so low that he is loath to seeme immodest in his suite yet it may be thought that the holy impudence which this Friend in our Parable had of which in due place God willing might have done well in Abrahams case for Sodome But the Requests we put up to God are far unlike to Abrahams Such things we ask as will not stand with the honour of God to give Should God condiscend to our desires he should deny himself and contradict his Truth There are some who would have God to forgive them their sinnes to give them Heaven and save their souls yet have no desire to leave sin not lead a new course of life They sweare and swill and plod on in wickednesse adding drunkennesse to thirst dealing herein as Lewis the 11th did with his leaden Crucifix which he used to weare in his hat which after he had committed any wickednesse or villany he would kisse and then to it againe as fâ—esh as he did before They run on into all excesse of Ryot then cry God mercy yet go on still in their wicked wayes Deut. 29.19 blessing themselves therein as we have it Deut. 29. Now God hath passed his word that he will not spare such but his wrath shall smoake against that man and all the Curses that are written in the book of God shall fall upon him should God hear thee and grant thee thy desire where were his Truth
and is clad oftentimes in Sheep-skinns and Goats-skinns Heb. 11. â—â— albeit it hath leane cheeks hollow eyes staring bones and is of a sad countenance yet despise it not seeing there may be a blessing in it many have cause to blesse God that ever they came acquainted with it Priissem nisi periissem If I had not perished I had perished said Themistocles having been first banisht by the Greeks and after advanced by the Persians Thus farr the letter of Parable hath carryed us Now let us take notice of the sense mystical and morall Application Who this Friend should be that in his journey comes out of the way to visit his Friend is questionable Theophylact's opinion is that the Angels of God who assist us in all our wayes are to be understood thereby Bernard conceives that it is man himself who in his journey to the grave comes out of the way wherein he naturally is the way of Sin and Vanity and by true conversion visits his own soul by sad and serious thoughts of his sad condition as did the Prodigall upon his returne to his Fathers house Luke 15. And this his opinion is best liked and most followed Gualter observes from hence that Doct. Whilst we are in the body we are in our journey we are all of us but a brood of Travailers during our abode on Earth To which point I shall speak somthing In a two-fold respect man in this Life may be said to be in his journey In respect of his Being and in respect of his Doing In respect of his Being he is a Travailer or Pilgrim for he Travailes from the Wombe to the Grave from the Cradle to the Coffin without Intermission whether he be by Sea or by Land on horse-back or on foot sleeping or waking he is upon his journey still and daily shortens it As Rivers run back into the Sea from whence they came and Bees into their Hives from whence they fly Gen. 3.19 so dust we are and to that we must return Indeed Rivers and Bees goe often into their journeys man only once and when he returnes to the Grave he is come to his hou e Job 17.13 And there he is well known and amongst his kindred Job 17.13 14. Job 17.14 And yet the Grave is not the furthest end of mans journey The way of his Doing carryes him to a further home Every Action is a step that tends to Life or Death to Heaven or Hell 2 Cor. 5.6 Rom. 2.7 Acts 1.25 Rom. 2.8 9 Heaven is the Godly mans home the end of well Doing 2 Cor. 5.6 Rom. 2.7 And Hell is the wicked mans home Act. 1.25 and the end of wicked Doing Rom. 2.8 9. Thus every one is in his journey and upon his travaile all the while he liveth here he is from home upon the way and so properly a Pilgrim on Earth he is borne out of his own Country as no other Creature is The steps or paces that the Godly take in the wayes of well-doing are holy motions godly resolutions pious actions c. And so they proceed from strength to strength till they see God in Sion Psal 84.7 Heb. 11.14 which is the City and Country the Ancient Beleevers sought Heb. 11.14 There be also the paces or steps of sin evill suggestions consent doing defending c by these the wicked are carryed to Hell in the broad way as to their own Country Use 1 By this then we may be informed both of our present and future condition For the present you see we are all but Journey-men this world is not our resting or abiding place think not of staying here away you must home home must be thought on And for your future estate that may be judged of by the way you take Such as the way is wherein a man walks such shall his end be that he will come unto at last Deut. 30.19 Deut. 30.19 The broad way tends to death the narrow way is the way of Life Math. 7.13 14 Math. 7.13 14. Use And from hence we may be directed for the ordering of our Conversation aright 2. Psal 50.23 are we in our journey in our Pilgrimage why then shew your selves wise Travailers and that First in choosing the good way to walk in Jer. 6.16 Jer. 6.16 there are more wayes we say to the wood then one So to Hell there is the way of Hatred that was Cains way the way of Pride that was Absoloms way the way of Covetousness that was Balaams way the way of Envy and murmuring that was Corah's way And many such wayes there are all crooked dark and durty wayes woe to those that walk in those wayes Jude 11. John 14.6 but the way to Heaven that good old way is but one I am the way saith Christ and he was before the world was a safe way a strait way a plain way and a pleasant way walk in the steps of faithfull Abraham Rom. 4.12 that is the way verse 5 John 14.4 Secondly get a good Guide Whither I goe you know said Christ to his Disciples and the way you know Should he say so to many of us our answer must be the same with Thomas Lord we know not whither thou goest and how can we know the way our knowledge of the way is but confused and indistinct at best and Rom. 3.17 by nature none at all Rom. 3.17 The best needs a guide because of our blindnesse Math. 4.14 Isay 48.17 Psal 32.8.143.10 Exod. 33.12 blind guides are dangerous get the Spirit of God to guide thee Isay 48.17 Psal 32.8 and 143.10 This was a speciall favour that Moses craved God granted Exod. 33.12 The Pillar should goe before them still as it had done and shew them the way God goes with his Church by his Spirit and that in a Pillar it guides us in the word and by the word 1 Tim. 3.15 Ephes 5.15 Colos 4. Isay 30.21 which is the Pillar of Truth by that we come to know the way and are directed in the way how to walk Ephes 5.15 Colos 4. Isay 30.21 Thirdly affect good company in your journey David called on others to accompany him and was glad when he had associates Psal 122.1 Isay 2 3. Psal 16.3 Psa 122.1 so Isay 2.3 But make choyce of good company else better goe alone Psal 16.3 Fourthly provide for your journey first lay by what may clogg you Hâ—b 2.6 2 Cor. 7.29 Heb. 12.1 2. Heb. 2.6 clogg not your selves with thick clay Of the Christian Pilgrim the Apostle speaks 2 Cor. 7.29 Nor with heavy garments Heb. 12.1 2. A Viaticum is enough for a Viator 1 Tim. 6.8 Mark 6.8 9. Math. 10.10 1 Tim. 6.8 Then provide your selves of what is necessary So Mark 6.8 9. A staffe must be taken although staves were forbidden Math. 10.10 A staffe is necessary to stay us but not staves to load us So shoes and a sword Ephes 6.16 For
house of one mind c Judg. 19.29 So that our Religion like the Levites Concubinâ— is mangled and cut into twelve pieces or like unto a Taylers Cushion patcht up together with many lists or pieces of cloath of severall colours and more seames which though never so curiously in outward appearance drawen up for present yet they are now seen breaking out into open Rents The Hypocrisie that is amongst the better sort of Professors who seeme to be of sound judgement yet unsound in practise is apparent scarce a true face to be seen in our Congregations A forme of Godlynesse men have got but they deny the Power thereof c. As for prophanenesse and wickednesse that every where abounds it is too too obvious Swearing Whoredome Drunkennesse nothing regarded c. This is the state of this poore Church for which mine eye weepes heart bleeds oh that we could lay the unsetled and distracted estate of the Church to heart Dan. 10. 2 3. Neh. 1.1.11.21 as did Daniel 10.2 3. and Nehemiah 1.1.11 and 21. But as we look backward and so have great cause to lament the present estate of our Church so let us now look forward and use the best meanes we can to bring her againe to an estate of rest and peace As long as Sion is at rest every heart and hand should be used to maintayne it but where she is disquieted and disturbed in her rest all meanes should be used to settle the peace of it Acts. 27.21 Sirs said Paul to the Marriners in that great distresse that they were in you should have harkened unto me and not have gained this losse so may we say to you you should have harkened to Gods faithfull Ministers who told you of the danger you were in by your rash and headstrong undertakings and then this had not befallen us but the case being as it is now with us I shall give you the best directions I can that she may have her peace restored First see that you have peaceable and strong affections towards the Churches peace and wellfare for as in every art and action whatâ—oeâ—er that which a man would commendably effect he must inwardly affect so it is in this we shall never seek after the peace of it if we be not deeply affected with it Thus was Nehemiah as was before shewed such were the affections of Gods people towards Jerusalem Psal 137.5 6. Psal 137.5 6. They could not but weepe for the distresse of it they vowed not to forget it yea to preferr it to their cheifest joy Secondly acquaint your solves with the way of Peace and follow those things which make for it which are either Parents to it to breed it Rom. 14.19 or Nurses of it Rom. 14.19 What makes for it and conduceth to it Rom. 12.16 we read Rom. 12.16 Be of the same mind one towards another c. 1 Unanimity First then a likemindednesse is to be endeavoured and sought after and that both in opinion and judgment this is so necessary that the Apostle presseth it very often and with much Oratory 1 Cor. 1.16 2 Cor. 13.11 1 Cor. 1.16 2 Cor. 13.11 Rom. 15.5 6. Phil. 1.17 2.1 2. 3.16 4.2 So to the Romans Rom. 15.5 6. And the like to the Philippians 1.17 and againe chap. 2.1 2. 3.16 4.2 Two women famous in the Church leading persons as it seemes between whom there was some difference in judgment about some point of Religion as Zanchy thinkes yet these he beseecheth to be of one mind even women as well as men he would have alike minded And certainly this makes exceedingly for the Churches peace as appeares Acts 2.46 4.32 5.12 Acts 2.46 4.32 5.12 This was the glory of the first Christian Church Quest But how shall this be effected or can it be expected Resp This indeed is scarce attaineabâ—e in this Life to have all to be of one mind and one judgment yet it is to be endeavoured and if that way were trod in spoken of by the Apostle it would be effected Phil 3.16 Gal. 6.16 Phil. 3.16 Walk by the same Rule the word is the Rule we must walk by Gal. 6.16 So much knowledge therefore as we have attained unto and already obtained let us therein walke peaceably and that measure of truth which God hath not yet revealed unto thee in his good time he will open your eyes to see and acknowledge 1 Cor. 13.19 for here we know but in part and see but in part About such Truths as are fundamentall and necessary to salvation there is cleare and undoubted light in the Scripture of these let us be fully perswaded in our mindes about other things that are of private practise we may abound in our own judgment care being therein had to the Churches peace for if an opinion tend to the breeding either of scandall or division it should rather be concealed then uttered doubfull disputations avoid Rom. 14.1 Rom. 14.1 As for such as cause divisions and offences contrary to that sound Doctrine which we have learned marke them and avoid them Rom. 16 17 18. Secondly Humility and Meeknesse is laid forth as another path of peace Mind not high things saith the Apostle be not wise in your own conceit Rom. 12.16 Pride is forbidden Rom. 12.16 and Humility commanded Pride and Conceitednesse all ages have found to be the Mother of Heresies What bred Arrians Donatists in ancient times but a priding themselves in their own wits and the like in our dayes Some men have gloryed in being the head of a faction but it is a miserable thing to be a witty disturber of the Churches peace Thus Separatists and other Disturbers of our Church have a proud conceit of their own worth above others It is by Pride that contention cometh saith Solomon Some men will maintaine an Errour stifly Pro. 13.10 because they have held it this is Pride hence comes controversy upon controversy and that for small matters till the Church be miserably distracted meeknesse and lowlinesse of mind would help this Ephes 4.1 2 3. Ephes 4.1 2.3 Thence it is that Gregory calls Humility Radicem pacis the Root of Peace Sâ—eg Epist lib. 11. Learne of me saith Christ I am meek and lowly and you shall have Rest Math. 11.30 Math. 11.30 Thirdly Patience This will teach a man not to offer but rather to suffer wrong and to buy peace albeit it be with much dammage as we read Abraham did of Lot Gen. 13.9 Ruffia Gen. 13.9 memorable is that speech of Gregory Nazianzen concerning himself Si propter me est ista tempestas c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease to avoid the Churches troubles impendent he was content to suffer losse of Life And such was the custome of faithfull Bishops and
Sheba of all the doubts she did reproofe who came to prove him with hard questions 1 King 10.1 2 Chron. 9.1 Colos 2 3. John 2.25 1 King 10.1 2. 2 Chron. 9.1 but the Son of man excells him for he was the Wisdome of the Father all the Treasures of wisdome and knowledge dwelt in him Colos 2 3. He knew what was in man John 2.25 which Solomon did not but was enforced to discover the inward affection by the outward action as in the deciding that controversie betwixt the two Mothers 1 King 3.24 25 26. 1 King 3.24 25 26. Use Be we directed then to whom to seek in all our scruples for satisfaction There is none that hath a care to know Gods will that doth read the word dilligently heare attentively but he shall have some doubt some objection some scruple or other to arise concerning what he heares or reades Nor did ever any proove good Scholler in any kind of Learning who was not a Questionist that had not some doubts to propound Now in such Cases to whom should we go but to this learned Casuist for resolution who will not be wanting nor is at any time without an answer in readinesse for us if we ask him humbly and sincerely Obj. But Christ is now ascended into Heaven and who can ascend up after him there to enquire of him Rom. 10.7 Rom. 10.7 Resp Nor is there any need of that for the word is nigh thee even in thy mouth and in thine heart Rom. 10.8 Two wayes he speaks unto us Inwardly and outwardly Sometimes Inwardly Rom. 10.8 by the immediate suggestion of the spirit but this is in extraordinary cases Outwardly ordinarily by the Scriptures and by his Ministers by both his Spirit speaks unto us It speaks evidently unto us in the Scriptures by it he resolves his Church no lesse then by an Oracle from Heaven all questions and controversyes in matters of Faith and substantialls of Religion must by them be decided and determined as the supreme Judge of all And for our further direction and resolution he hath given the knowledge of his word to his faithfull Ministers who draw all their light from the word and do thereby aske counsell at the mouth of God for us to whom we may resort and on whose Ministery we must depend which if we carefully and conscionably do we shall experimentally find that there is scarce any objection of moment that ariseth up in our hearts be it never so secret but some time or other it will be met withall and answered we shoot at adventures but God guides the Arrow as 1 King 22.34 So Austin 2 King 22.34 besides his purpose fell upon a discourse against the Manichees concluding from thence that God had some work to do that he was ignorant of and it fell out to be so for at that Sermon was one of the chiefest of the Manichees converted As for those marvellous discourses of some fram'd upon presumption of the Spirit 's help in private in judging or interpreting of difficult places of Scripture saith a very learned and judicious Divine Mr. Hales on 2 Pet. 3 16. pag. 25. I have oft wondered at For the spirit is a thing of darke and secret operation the manner of it none can descry As underminers are never seen till they have wrought their purpose so the Spirit is never perceived but by its effects The effects of the Spirit so farr as they concerne knowledge and instruction are not particular information for resolution in any doubtfull Case for this were plainly revelation but as the Angell which was sent to Cornelius informes him not but sends him to Peter to School so the Spirit teacheth not but stirrs in us a desire to learne Desire to learne makes us thirst after the meanes and pious sedulity and carefullnesse makes us watchfull in the choyce and dilligent in the Use of the meanes The promise to the Apostle of the spirit which should lead them into all Truth was made good to them by private and secret informing of their understandings with the knowledge of high and heavenly mysteryes which as yet had never entered into the conceit of man The same promise is made to us but fullfilled after another manner For what was written in their hearts by Revelation for our instruction have they written in their bookes To us for our information otherwise then out of these bookes the Spirit speaks not Thus far he To conclude the Point Remember what you read 1 King 1.13 1 King 1.13 There was a great contention betwixt Adoniah and Solomon who should reigne and there was great parts taking Priests were against Priests Captaines against Captaines and mighty men against mighty men Nathan in this Case adviseth Bathsheba to go to David himself and to know his pleasure in the businesse So in points of Faith and matters of Religion when Councell is against Councell Assembly against Assembly writer against writer Preacher against Preacher c let us fly unto the Scripture and put on the resolution of David Psal 85.8 Psal 85.8 I will heare what God the Lord will say in the businesse Yet one thing more from this I say wherewith our Saviour determines the Case It was Christ's usual Form of confirming Divine Truths Joh. 3 3 5. Isa 21.10 1 Ioh. 1.1 1 Cor. 11.23 Act. 28.23 No Prophet nor Apostle spake in their own names but delivered what they had heard and seen 1 Joh. 1.1 The Apostles preached nothing but either by immediate Commission from Christ 1 Cor. 11.23 or out of the Law and Prophets But our Blessed Saviour propoundeth his Doctrine in his own Name that he may be known to be the chief Doctor of the Church the Author and Fountain of all Heavenly Doctrine So that we may hence conclude That Doct. Christs I say his bare Word is confirmation sufficient No other Proof needs necessarily to be brought for confirmation of any Point of Doctrine Woman believe me saith Christ to that Samaritane Ioh. 4.21 Ioh. 14.11 Joh. 4.21 The like to his Disciples Joh. 14.11 Believe me Take my bare word without any further pawn or proof This honour he claimeth over the Consciences of men Math. 5.20 22 28 32 34. to over-rule their Assents against all Mists of Errour or Sophistical Glosses of false Teachers as appears Math. 5.20 22 28 32 34. Audistis and Audiistis this and that you have heard others say saith Christ to them that come to hear him but I say thus c. and that is your Rule to follow Reas He onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful and true Witness Rev. 1.5 3.14 1 Ioh. 5.7 1 Pet. 2.22 Rom. 3.4 1 Cor. 13.9 Iohn 14.6 Ioh. 1.1 Rev. 1.5 He bears Record with the Father and Spirit 1 Joh. 5.7 and they agree in one Testimony and Witness As Man there was no errour nor sinne in him 1 Pet. 2.22 which cannot be said of any
Authority of a Cretian to the Cretians Tit. 1.12 Tit. 1.12 And so to the men of Athens a sentence out of Aratus which quotations have sweetned the unwholesome waters of Jericho and have made wholesome drink of them for the Children of the Prophets But in Confirming of the Truth we may say with Hierom to Eustachius Quid cum Psalterio Horatius cum Evangelistis Maro cum Apostolis Cicero It is unseemly for the Subject to fit on the same throne with his Prince or the Mayd on the same seat with her Mistresse yet it is comely to have them stand about and attend in their places Starrs have their stations and motions allowed them in the Firmament albeit they come far short of the Sun and Moon And As these deserve Reproof who cannot content themselves with the single Testimony of Christ without other Authority so Secondly Such fall under it as do absolutely reject it and give no credit at all to it be it backed with never so many testimonies or good Authority Who hath believed our report saith the Prophet Esay 53.1 So Esay 35.1 John 12.38 Rom. 10.16 Acts 7.38 Heb. 1.2 Revel 2.7 Heb. 5.12 Luke 10.16 1 Tim. 6 3.-5 John 12.38 and Rom. 10.16 Sometimes Christ spake unto us by lively voice Acts 7.38 Heb. 1.2 and something he speakes to us in the Scriptures Revel 2.7 Heb. 5.12 And something he speaks to us by his Ministers Luke 10.16 yet who gives any credit to any of those things they read or hear These men the Apostle speaks of 1 Tim. 6.3 -5. A Popish Fryar sometimes wittily told his Hearers that the Truth Preached was like unto Holy water which every one calls for apace but when it came to be cast upon them they would turn their faces aside and their backs upon it And as Agathon once said If I tell the Truth I shall not please and if I would please I may not tell the Truth You call on Us that are Gods messengers to speak the Truth and embolden us to speak it but as Martiall said to some of his Friends so we may say the Truth is you will not endure to hear the Truth Nay we do not onely scorn it and reject but oppose it and set our selves against it to persecute it and the Bringers of it Thus Elijah and Michaiah were hated of Ahab for the Truths sake and the man of God by Jeroboam And so John of Herod Steven of the Iews and St. Paul of his own Hearers Gal. 4.16 Seldome doth Christs word the Truth go without a scratcht face As Luther once said of Preaching Praedicare nihil aliuà est quà m derivare in se furorem To Preach the Truth is nothing else but to stirr up the fury of Hell Sathan and the world against a man But thus not only to reject the Truth of Christ but to hate it and persecute the bringers of it is a sin next to that that shall neither be forgiven in this world nor in the world to come Use 2 Oh! that we would be prevayled with to give Christ this honour as to receive his Testimony and believe him on his word A word from some mans mouth is little to be regarded But as the man is such is his word If a King protest in verbo Regis he will look to be believed If a Noble man protest in verbo Honoris he takes it indignely if he be not credited If a Clergy man averr ought in verbo Sacerdotis he thinks he ought to be regarded what then doth Christ expect think you who is both King Priest and Prophet that Amen the true and faithful witnesse of his Eather Revel 3.14 2 Cor. 1.20 1 Pet. 2.22 Revel 3.14 whose words are all yea and amen in whose lips there was no guile How often doth Christ repeate Amen Amen so often as that you may reckon it thirty times in that one Evangelist St. Iohn It was Christs ordinary Asseveration As oft as the other Evangelists mention it in Christ's mouth they mention it and expresse it singly with one Amen Verily I say but St. Iohn doth evermore double it Amen Amen Verily Verily it is thus thus The Reason is rendred to be this St. Iohn considers the Divinity of Christ more then the other Evangelists do and the nearer we come to the consideration of that the more confident we are of the establishment of his promises but however it is religiously thought that from the frequent Use of that Asseveration St. Iohn called Christ by that name Amen Revel 3.14 Surely Verily John 10.3 that is his Name And shall we not know him by Name He knows us by Name and calls us by it Iohn 10.3 And shall we not know him by His how then can we call upon it and come to God in it as we are required in Scripture To know him by Name and come to him by Name is to consider him in and come unto him as this Amen the faithfull and true witnesse and to put up our Prayers and shut up our Prayers with this Amen resting upon the Truth of his Promiâ—es Oh! what Name dost thou call him by when thou swearest blasphemest slaunderest witnessest a falshood canst thou call him Amen then art thou perswaded that his threatnings are true as well as promises Oh! that we that professe the name of Christ would learn at length to justifie both It and Him and give Him the honour of his Testimony in bâ—lieving it and Assenting unto it seem it never so unlikely or improbable in the eyes of flesh and blood be it either the word of Precept Gen. 22.2 Gal. 1.16 Gen. 16.5 17 16. Rom. 4.20 Heb. 11.11 Gen 6.13 17. Joh. 3.4 5. Heb. 11.7 Heb. 11.3 Math. 8.3 1 King 13.18 Gal. 2.13 Acts 3.1 12. Gen. 22.2 Gal. 1.16 or of Promise Gen. 15.5 17 16. Rom. 4.20 Heb. 11.11 or of Reproof Gen. 6.13 17. Iohn 3.4 5. Heb. 11.7 or of History Heb. 11.3 What Christ testifieth we are to rest and acquiesce in Say with the Centurion speak the word onely Math. 8.3 and when Christ hath spoken the word rest in it and yeild that honour which Pythagoras his Schollars gave to their Master in resting upon his bare Authority It is much more due to Christ then to any mortall man else whatsoever for that they are subject unto error and their knowledge is imperfect such as may both deceive others be deceived themselves 1 King 13.18 Gal. 2.13 Acts 3.1.12 Much Reverence indeed and Respect is to be given to the opinions of the Antient Fathers and Doctors of the Church to the Judgment of Learned Sober Godly Divines more to Canons and Decrees of Generall and Provinciall Councells But as one truly we may not jurare in verba build our faith upon them as upon a sure foundation nor pin it upon their sleeves so as to receive for an undoubted truth whatsoever they maintain and hold This honour is due unto Christ alone and
Tim. 4.8 1 Tim. 4.8 In both God hath engaged himself unto us but after a different manner Concerning things belonging to this Life God hath engaged himself unto us yet not absolutely but first with limitation to expediency so farr as they may advance our spirituall good so thought Agur Pro. 30.8 Math. 10.30 Psal 89.31 32. Pro. 30.8 Secondly with Reservation of power to the Promiser either to try our graces Math. 10.30 or to chasten us for our particular delinquencies Psal 89.31 32. or to pay either in kind or something equivalent to pay either money or mony 's worth Concerning Spiritual Blessings belonging to a better life he hath engaged himself yet farther in a higher degree Absolutely say some but then we must distinguish concerning Spiritual blessings so far as in this life vouchsafed Some Promises are of Grace Others are to Grace Those Promises that are made of Grace are such as qualifie a man for the service of God and in exercise wherof Gods service stands such as Faith Hope Charity c. These are absolutely promised to the Vessels of Mercy But the Question is de modo of the manner And here we must again consider them as before As they are means without which Salvation cannot ordinarily be had Dr. Jenison his Tract on Joh. 13.17 p. 23. Or as they are ends and other effects of gifts and graces of God which are more remotely the means of Salvation as the preaching of the Gospel by which these Graces are wrought in us As they are absolutely necessary to Salvation they are absolutely promised but as they are the ends and effects which God works by the preaching of the Gospel sent and preached they are not promised absolutely but upon condition Joh. 17.27 Rom. 10.17 that we attend on those means by which these graces must be wrought in us Joh. 17.27 Rom. 10.17 Secondly in these gifts and graces absolutely necessary to Salvation we are to consider two things First Essentiam Secondly Gradum Concerning the Essence of them the Promise is absolute to the Elect but not promised to give to all alâ—ke degree and measure Nor to any perfection in this life as Faith without doubting c. There are other Promises made to Grace which is the recompence of our service As to him that hath to him it shall be given Math. 12.13 25.27 Gal. 6.16 Rom. 14.17 2 Cor. 12.7 of this sort is Peace of Conscience full Assurance joy of the Holy Ghost Gal. 6.16 Rom. 14.17 These are not absolutely promised but with limitations to expediencie according to the divers tempers of mens inclinations that none may be puffed up 2 Cor. 12.7 nor any too much dejected cast down that are of a more tender disposition Secondly with power reserved to chasten scandalous sins of his Children as in David Psal 51. 88.15 16. Psal 51. 88.15 16. and with Liberty to make good by way of exchange as Fear and Humility c. or peace and comfort Thus learn to understand the Promises rig tly In the next place learn how to entertain and with what assurance to expect them and that is with a confident and obedient heart Confident because he is faithful and true that hath promised yea he hath bound himself by two immutable things Heb. 6.18 wherein it is impossible that he should lie Heb. 6.18 his Word is assurance enough but to that he hath added his Oath not of any necessity in regard of the weakness of the truth of his Promise but out of superaboundant good-will to have us assured and have that way consolation so that we shall be inexcusable if we doubt of the fulfilling of them Secondly as with a confident so with an obedient heart observing and performing the Conditions which we have covenanted otherwise we may well fear lest a Promise being left us through disobedience and unbelief we shall come short of it Heb. 4 1. Heb. 4.1 For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Text. Vers 10. The former Promise of Audience is here further amplified from the large extent of the grant it reacheth to every one that asketh seeketh knocketh in the right manner as hath been before shewed and the truth hereof is confirmed from Experience It is a known case when was it otherwise Did ever any seek to God by faithful prayer be they of what Sex Calling or Condition of Life soever that have not sped Wherefore doubt not but you shall speed as others have done if you ask c. And here by the way take notice how our Blessed Saviour albeit he had spoken very fully and comfortably to the Point before yet he fetcheth it about again and repeats the same thing that before he had said with some little variation of words It must be granted then That Doct. The Gemination Reduplication or Repetition of Divine Truths is useful and warrantable It is warrantable Act. 13.42 17.9 Math. 5.2 compared with Luke 6.20 Luke 6.20 Phil. 3.1 2 Pet. 1.12 13. in Preaching Act. 13.42 17.9 Three Sabbath dayes together the Apostle handled one and the same Doctrine so Math. 5.2 compared with Luke 6.20 Our Saviour himself made twice use of the same Sermon-Notes It is warrantable in Writing as well as in Preaching Phil. 3.1 2 Pet. 1 12 13. It is warrantable in Praying Psal 80.3 7 19. Psal 80.3 7 19. Psal 115.1 Psal 38.5 David's Psalms are full of Rhetorâ—cal Repetitions sometimes the same words are repeated together immediately in the same sentence So Psal 115.1 Not unto us O Lord not unto us Sometimes the same words wherewith a sentence is ended Psal 135.19 20. begins the next as Psal 38.5 Sing unto the Lord with the Harp with the Harp and the voyce of a Psalm Sometimes the same words are repeated in the beginning of several Sentences Bless the Lord O house of Israel c. Psal 135.19 20. Sometimes the same words are repeated in the end ef severall sentences as Psal 136. His mercy endureth for ever Psal 136.1 to the end Psal 81.9 Psal 47.6 Sometimes the same words are repeated in the beginning and in the end Psal 8. â— 9. Sometimes the same words are repeated in the beginning midst and end Psal 47.6 Sing praises to our God sing praises sing praises to our King sing praises And yet in none of theâ—e places are they used idely or superfluously Obj. But Scripture condemns Tautologizing Math. 6.7 Resp Indeed the labour of the Lip without the Heart Math. 6.7 Luke 18.38 39. Math. 26.44 is condemned but all Repetitions are not superfluous Tautologies There are Repetitions that are not vain in prayers and praises Luke 18.38 39. Math. 26.44 They have respect sometimes to the matter urged or Point that is spoken of and sometimes they respect the Persons either speaking or spoken unto As they concern the Point repeated and pressed so