Parents 1 Cor. 7.14 In communion in one kind 6 If they will administer the Communion but in one kinde Against this their sacrilegious practice wee have Christs institution and the example of the Apostles besides the Primitive Church Vse 3. This mighty effect of the Word in the right use of it shews the Scriptures to bee of God and the authority of God and not of man as the Papists teach us not of the Church of Fathers Counsels Popes in Peters fictitious chair or the company of Cardinals What writing of man can have authority over mens consciences as Gods Word hath Or who will beleeve the Church that will not beleeve the Scripture Is not the Word Truth and all men lyars and subject to error Now shall that which is not subject to error bee subject to that which is subject to error Vse 4. Whatsoever writing doth indeed confirm error is not Canonical Scripture for this confutes all error in practice and in judgement therefore Apocryphal Books are not Canonical and divine Scripture 1 because in every of them there is some repugnance to the Scripture 2 because they were not written by any Prophet nor in Hebrew not 3 given to the Jews as Gods Oracles as all the Old Testament was Rom. 3.1 2. 4 because Christ and the Apostles cited not any of them This I speak not against the books which contain in them many good Morals and in my judgement mâ—â—â— of all humane Histories bee best used but against the Papists who would thrust upon us Invocation of Saints and Prayer for the dead c. from their authority Vse 5. See hence the Reason why Satan and all his instruments were ever enemies to the true Preaching and professing of the Word namely because in the right use it is the onely hammer of the Kingdome of darkness Hee storms not at frothy and foolish delivery or at professors that are loose and ungirt and can take liberty for any thing they list Onely faithful Preachers and Professors that rightly preach and profess bear the burden of Satans and the Worlds malice Christs innocency and the Apostles power could not fence them from it Use 6. Lastly acknowledge it a singular priviledge of the Church so beset with enemies to have so sufficient and perfect a word 1 written that all men might have the benefit of it 2 Preached and rightly divided according to every mans particular necessity It is a great comfort that poor as well as rich base as well as noble have a share in it in an equal large manner The chief priviledge of the Church of the Jews was to keep Gods word in the letter Psal 147.19 20. and Rom. 3.2 but it will bee our preheminence above them if wee lock up the true sence of it in our hearts Job 22.22 and Prov. 22. It is a sure stay and a shield to them that walk uprightly No theef nor robber can steal it no it cannot bee taken away with our lives It is Maries good part which was never taken from her neither can bee from us being a perpetual freehold IV. Now followeth the fourth thing in this allegation of Christ to wit the parts of the Divine testimony 1 Negative Man lives not by bread only 2 Affirmative But by every word that proceedeth out of the mouth of God First Of the sence of the negative part Man that is a meer common and ordinary man and much less I that am the Son of God Liveth not that is preserveth not the natural life of his body By bread is meant all necessary and ordinary means of meat drink rest sleep physick recreation for so it is also used in the fourth petition of the Lords prayer Onely here bread is not opposed to other means of sustenance as flesh fish c. but to Gods blessing without which it cannot sustain our bodies But by every word that is every thing a common Hebraisme verbum for â—es and more specially for the decree and ordinance of God appointed to sustain man so the words following imply That commeth out of the mouth of God that is whatsoever God hath decreeed commanded or promised that it shall preserve life Now the sum of Christs answer in more words is this Thou sayest I must now have bread to satisfy my hungry or else I cannot live but thou speakest like thy self If my Fathers word bee to sustain mee without this means I shall live thereby without bread my Father is not tyed to ordinary means for preserving of life who is all-sufficient and Almighty and doth what and how hee will And this cannot bee doubted of seeing it is written in Deut. 8.3 by Moses that when the Israelites were in the wilderness as I am hungry and having nothing to eat no more than I have hee fed them with MAN forty years to teach them that man liveth not by bread onely for they had none but by every word and means which himself appointed Besides if I should distrust my Fathers providence and turn all these stones into bread yet if his word come not to give vertue and life unto them all this would not help all this bread would bee no better than stones as it was before And therefore I will still expect his word and not turn stones into bread at thine The negative part affordeth us this lesson that Doct. Outward and ordinary means are not of themselves sufficient to sustain and preserve the life of man Luke 12.15 mans life standeth not in abundance Outward means not sufficient to sustain the life of man If wee make an induction of all the chief means either of the being or well being of mans life wee shall easily see their insufficiency 1 Bread is a special means appointed to strengthen the heart Psal 104.15 1 Bread but yet there is a staft of bread which is another thing than bread and this being broken wee shall not bee strengthened but fade in the middest of bread Hence is the sentence accomplished against many Lev. 26.26 Ye shall eat and not hee satisfied The Lord gave the Israelites Quails in the wildernesse enough to maintain six hundred thousand footmen for many daies but a secret poison was in it that the more they had the more they dyed as of an exceeding great plague so as the place was called the graves of lusting Numb 11.33 Yea although our bread did not grow out of the earth but fell from heaven as Mannah did yet our Saviour saith Job 6.49 Your Fathers did eat Mannah in the wildernesse and are dead 2 Clothes are a special means to preserve a man in natural heat 1 Clâ—thes but yet raiment of it self cannot keep him warm Hag. 1.6 Ye clothe you but yee bee not warm and of David in his age it is said that they covered him with clothes but no heat came to him 1 King 1.1 3 Physick 3 Physick is a remedy appointed by God to regain health and strength distempered or decayed but Asa
in accusing thee but still it by casting out the core of sin that makes it so restless and painful 2 Quench not the motions of Gods Spirit for this grieves him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporal things sin not against the means He must eat that must live he must work that will eat sow to reap he that would avoyd a strange woman must love his own wife all the Souldiers and people in the Ship must come safe to land but then must they not cast them into the sea but abide in the ship Isa 37.33 the Prophet in the Lords name tells Hezekiah that Sennacherib shall not enter into the City but if hereupon Hezekiah should have bid them set the gates open would not the Prophet have told him he had betrayed the City For a rich man to be an Usurer or an oppressor is a greater sin than it is taken for because it is against the means yet who are Usurers else who oppressors else who grinde the faces of the poor who detain the wages of poor Servants but they For a man to break the Sabbath for gain is a great sin as appeareth in the poor man that went out to gather sticks but how great then is it in rich men who need not having much means beyond the present necessity and yet they or their Servants and Workmen must be gathering sticks to burn themselves withall in Hell Who sees not the malice of the Devil here who will have the Lords day worldly and wickedly spent wherein God hath set up the special means to draw men from it For it is written HAving spoken both of the ground of this assault and also of the scope and matter of it wee come to the third consideration in it namely The enforcing or urging of it by a testimony of Scripture Satan had perswaded the Son of God to a most foolish practice would any mad man or fool cast himself down from an high place and pash himself all to peeces at any mans perswasions and cannot now the Son of God the wisdome of his Father discern danger in this motion Satan is too black here and lales his snare in vain before the eye of that which hath wing But to hide his blacknesse hee draws a fair glove over a soul hand and assaies to make the case without all danger or absurdity Hee hath that to say which the Son of God cannot refuse Hee hath Scripture to perswade him for no reason is comparable to this to assure the Son of God who must hear the word of his Father that there is neither danger nor unreasonableness in this motion nay there is much good in it 1 Hee shall shew himself to bee the Son of God 2 Hee shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if hee should say Thou being the Son of God mayest without danger cast thy self down hence but do not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not think that I speak without book It is written in thy Fathers Book If I had a Psalter here I could shew it thee that hee hath given his Angels charge over thee to keep thee that thou dash not thy foot against a stone and though thou cast thy self down they shall bear thee up and save thee harmless And if they should fail of their duty thou being the Sonne of God canst sustain thy self by thine own proper power and vertue Here consider two things 1 The general consideration of the allegation It is written 2 The special matter of it Hee will give his Angels charge over thee c. Doct. The Devil can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eve hee made the ground of his temptation Gods word Hath God indeed said yee shall not dye In the deluding of Saul be took the help of Samuels prophecy 1 Sam. 28.17 The Lord hath done even as hee spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Jer. 28.2 Reasons The Reasons why Satan alledgeth Scripture are these 1 To hide his person and to transform himself into an Angel of Light here hee counterfeits Davids voice nay the voice of the Spirit of God speaking in the written word He would fain perswade Christ that hee is a lover of the Truth and under a testimony of Scripture would hide his horns Regula credâ—ndorum ageâ—dorum 2 As hereby himself dissembles holiness so hee would colour the matter to which hee tempts us to bee just and lawful for is not that lawful which the word allows seeing it is the rule of faith and manners 3 Hee frames himself according to the disposition of parties with whom hee is to deal Christ stood much upon Scripture and would do nothing without Scripture and if hee cannot draw him by Scripture hee shall prevail nothing and thus hee deals daily with tender consciences hee can bring them to any thing by a Scripture of his own mis-shaping 4 This comes to pass by reason of his malice 1 Against the Scripture which hee seeks to abuse to a contrary end seeing the Scriptures are written that wee might not sin 1 Joh 2.1 2 Against the godly to overcome them with no other than their own weapons Christ had made the written word his shield his sword hee will therefore assay with his own weapon to wound him and so he deals with his members 5 Here is not onely Gods permission but his over-ruling power for hereby the father of lies against his heart and nature giveth witnesse to the truth and strongly argues it to bee the strongest weapon that hath strongest power over the conscience Quest How doth Satan alledge Scripture Answ Hee is Gods Ape and as God alledgeth Scripture three waies 1 by his Spirit and inward motion as to Abimelech in a Dream Gen. 20.3 2 By his Ministers and Servants Angels or men 3 By his own lively voice as to Adam So can Satan 1 By suggestion 2 By his Ministers who transform themselves as if they were the Ministers and Apostles of Christ 2 Cor. 11.13 14 15. not onely delivering the word but also truely 3 By voice in some assumed body as undoubtedly hee did to the first Adam and here to the second Use 1. Seeing then this wicked Spirit can and doth alledge Scripture against us it behooves us to try the spirits whether they bee of God or no 1 John 4.1 not to beleeve every one that can alledge Scripture for so wee might beleeve the Devil himself 1 Thess 5.22 our commandement is to prove all things and hold only that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles
dangerous and near of kin to obstinacy For till the truth of God come to his place again in the conscience it wil stiffen it self in error even to the death So as by this stratagem Satan usurps the conscience which is Gods right and so leads men at his pleasure 2 His malice sets him clean contrary to God in his proceedings God hath given his Scripture to save men by and therefore it is called a word of salvation now Satan would herein cross the Lord in perverting the word to mens condemnation The Scripture is in the Church as a Law to the Common-wealth to contain men in the compass of faith and godly life whence it is called Statutes and precepts and judgements But Satan seeks to enforce it as a Law to thrust men from faith and obedience The Scripture is a word of truth of holiness of wisdom every way resembling God the Author Satan therefore being the greatest enemy to Gods Image is the greatest enemy to the Scriptures and desireth to pervert them by establishing by them Errours Heresies false Doctrins wicked and foolish opinions and practices 3 His subtilty and policy is not inferiour to his malice for 1 He hath a special slight and trick of his own by pretending truth to impugn it and with Scripture to fight against Scripture which hee hath taught his special Factors Hereticks and Seducers for why else did Christ forbid the Devil to witness to him but that even that truth he speaks ever tends to destroy the truth And in the text why cites he the truth but to draw Christ into an error 2 He will gain to himself some credit by this practice for seeing speeches and testimonies depend much upon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended upon or needed his witness 4 Satan must doe thus if hee will prevail against Christ or his Servants for Scripture in the true sense of it is no patron of sin nor ever stands on the Devils side Use Of all temptations beware most of them which come armed with Scripture for hardlier can wee espy the subtilty and danger of these than those which are directly against the Scripture And by temptations of this kind Satan mightily prevaileth in points both of doctrin and practice which it shall not be amiss to give some taste of and in both wee shall observe how Satan doth not so much use as abuse Scripture I. In matters of doctrin 1 For the establishing of the Head-ship of the Church in the Pope the ordinary Papists have found a Scripture in Joh. 21.16 where Christ saith Feed my sheep I answer First that place speaks not of any Head-ship or Spiritual government but of feeding by the Word and Sacraments which the Pope never doth Secondly it is a commandement not given to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacy but secretly to check him for his three-fold denial whereby he made himself unworthy to be a Disciple Obj. But Peter saith he hath two swords and therefore the Pope hath both Spiritual and Temporal jurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figurative sense And where Peter is commanded Act. 10.13 to kill and eat the Pope may kill and slay and eat up whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dream of a sick man for the Pope if he be Peters Successor must feed the sheep nor feed on them But Bellarmine who would make the world beleeve his wit is thinner hath devised a farre more sufficient place 1 Pet. 2.6 Behold I put in Sion a chief corner stone elect and precious that is the Pope In his Preface to the Controversie De Rom. Pontif. and lib. 4. cap. 5. But what may wee think to reap from him that dares begin his Controversie with so high a blasphemy and lest wee should think it fell inconsiderately from him he takes it up again For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeveth in him shall not bee ashamed must we now beleeve in the Pope And who is this living stone that gives life to all that are built upon him besides Christ himself None can arrogate it to himself or attribute it to another without high blasphemy Therefore I conclude this point boldly affirming that the Devil could not more impiously abuse this place than hath blasphemous Bellarmine 2 For the point of Justification by Works is alleadged that place of James 2.21 wherein they adde unto the text 1 A false gloss by works of the Law 2 A false distinction saying that they justify as causes whereas we grant that as effects they justify that is declare a man to bee justified So did Abrahams works declare him to be just and this is not the justification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3 In that great sacramentary controversy they alledge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratively spoken as often to writhe that into a figure which is spoken literally and whereas they exclaim against us for denying the words of Christ as Hereticks wee are far from denying Christs words but disclaim their false meaning which destroies the Scripture seeing Scripture stands not in words but in sense 4 To establish the false Doctrin of Free-will they furnish themselves with that place in Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what do they else but imitate the Devil in cutting off that part of the Text which makes against them for in the next verse it followeth The heart of man is deceitful above all things who can know it shewing that man in himself is utterly destitute of all grace 5 For the Jesuitical trick of equivocation or mental reservation they have Scripture and Example Joh. 1.21 they asked John if hee were a Prophet hee said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet than John therefore John equivocated Answ Whatsoever was the true meaning of the Question that John answered plainly unto If they meant to ask him if hee were that singular Prophet whom they fancied to come together with their Messiah hee truely answered No. If hee were any of the ancient Prophets who were long before Christ hee truely answered in that sense No. If hee were a Prophet by his proper office hee truely answered no. For howsoever he was by grace and power a Prophet being sent of God to
True it is That our Saviour said I receive not testimony from man that is I need no mans testimony for John gave witness to Christ no more doth the Scripture in it self For Christ was the light whether John witnessed to it or no so is the Scripture the Word of God whether the Church bee witness or no. But wee admit the Church to give witness but not authority see it in a familiar example A man owes mee money I have a bond and witnesses hee denies it I produce the bond and the witnesses that clear the matter and affirm the bond to bee his act and lawful do these now make the bond true or the debt good or onely clear it so to bee for if they should not witness the debt and bond were true Even such is the witnesse of the Church to the Scripture 2 The voice of the Spouse is inferiour to the voice of the bridegroom and howsoever a man may bee moved by the Church to hear the Scripture if hee bee unconverted as Augustine being a Maniche yet a man indued with Gods Spirit and the gift of faith esteems the Scripture for it self above all the words of all men as Christ himself at length was of far more authority than the woman of Samaria when the men thereof said to her Now wee beleeve not for thy word but because our selves have heard him So as when wee have the Papist asking us as every one of them doth when the Word hath put them to their shifts But how do you know Scripture to bee Scripture but by the Church wee must answer by the Scripture taking with us the help of the Church and especially by the Spirit of God revealing the truth unto us for the sheep of Christ hear his voice and follow him And when wee aske the Papists how they know the Church to bee the Church or where it is some say it is here some there some hold us off with one mark some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must bee the determination which the Scripture determines 3 The Church cannot bee judge because it must bee judged by Christs voice and not bee a Law unto it Common-wealths must receive Laws from the Prince and not the Prince from his people and as it is in bodies politick so in the mystical body of Christ And as in the natural body the head ruleth the members not contrarily so is it here 4 How absurd is it to affirm that that which is subject to error must bee judge and superiour to that which is free from it But the Church may erre even the true Catholike Church on Earth may erre and doth when it departeth never so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for every man may erre and therefore that which consists of every man even the Apostle was compassed with infirmity Besides the main difference between the Church militant and triumphant is that one may erre the other is quite freed from error II. The second judge and decider of controversies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1 They consent not among themselves and seldome agree in the same sense 2 They borrow all the light and truth they have from the Scripture as the stars from the Sun 3 All their doctrin must bee judged of by Scripture and only so far received as they agree with it 4 They all present their writings to bee examined by Scripture and so many things in them are truely judged erroneous even in the best of them If I speak let none hear me but if God speak woe to him that hears not It must not go for current This saith Augustine Aug. Epiâ—â— 48. ad Vincent Donatistam or that saith Donate but This saith the Lord. 5 The Interpreter of Scripture must bee divine and infallible as it self is and certain but the Interpretation of Fathers is humane infirm sometime according to passion or contention so as often even by Bellarmines often confession they speak minus cautâ— the best of them wrote Retractations and other things being old than they did being young Seeing therefore there is no stability in Doctors let Christ bee acknowledged of us the chief Doctor of his Church Matth. 23.8 One is your Doctor even Christ III. Their third judge and decider of controversies are Councils which say they is the Church representative but these are as unfit to be Judges of the Scripture as the former For 1 Even the general Councils disagree among themselves in interpreting Scripture as might bee seen in a number of places 2 The Popes Canon Law it self affirmeth that all the Councils except the four general namely the Nicen Anno 332. Ephesius Anno 450. of Chalcedon Greg. lib. 2. Epâ—st 210. Anno 456. and of Constantinople Anno 386. may erre and although it blasphemously equal the four Councils to the four Evangelists yet wee know that even these have erred For that Nicene general Council determined there should be at any case but one Bishop in one City which is against the Scripture Act. 20.28 Philip. 1.1 The twelfth Canon of that Council condemned all kinde of war among Christians The thirteenth Canon holds the necessity of the Eucharist as the necessary viaticum or provision of a Christian at his departure Also it erred in the matter of Ministers marriage stayed by Paphnutius And the Constantinopolitan Council gave all equal honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselves generally hold to be a great error and yet perhaps was none Aug. lib 2 de baptism contra Donatist c. 3. And the consent of Ancient Fathers is that Plenaria Concilia universal and Oecumenical councills may err be mended by later Councils 3 There was a true sense and interpretation of Scripture in the Church before any of these general Councils The first general Council was the Nicene wherein were three hundred and eighteen Bishops gathered by Constantine the Great against Arrius but this was not till the three hundred twenty eighth year after Christ and was there not all that while the gift of interpreting and judging of Scripture that now we must seek a new means erected so many hundred years after the Apostles 4 The Councils themselves determined by the Scriptures of the Scriptures as the first Nicene general Council where Constantine enjoyned and accordingly they determined all according to Scripture It seems in those daies the Scriptures were above Councils and since Councils and Decrees of men got wings to fly above the Scriptures it was never well as one of themselves speaketh Well may we now say with Nazianzen who therefore avoyded all meetings of Bishops quod nunquam ullius Concilii bonum foelicem exitum vidisset yet he
of his love so every promise of Satan is a token of his malice An example of the Devils faithfulness we have in our own Chronicles In the reign of Edward the first when the Welch-men rebelled their Captain resorted to a Conjurer for counsel whether he should goe on in the intended warre against the King or no yes said the Devil goe on in thy purpose for thou shalt ride through Cheap-side with a Crown on thy head and so he did indeed but it was cut off and he was carried in triumph as a prey to the King This may justly reprove and shame many professed Christians that will scarce give Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his love and tending to our eternal happiness with himself Many will not bee brought to hear them many hardly when they have nothing else to do and many hear them as things not concerning themselves for then would they take more delight in them But if Satan promise any earthly Kingdome or profit hee hath our ears our hearts at command all our speech runs upon the World our desires and hopes are for earth and earthly things and being thus earthly-minded how expose wee our selves to Satans assaults and offer our selves to bee won by his most treacherous promises Vse 2. This teacheth us what to think of that Doctrin and Religion that teacheth men to be Promise-breakers what may we think of it but to bee a treacherous unfaithful Diabolical Religion But such is the Romish Religion as wee may easily see in two or three instances 1 In that Article of the Council of Constance That Faith is not to bee kept with Hereticks that is Protestants and so brake promise with John Hus who had not the Emperours onely but the Popes safe-conduct Against the Examples of good Joshua who kept Promise though rashly made with the Gibeonites and with the Harlot of Jericho and of David who kept Truth and Promise with Shimei a seditious and cursing wretched Traytor 2 The Church of Rome teacheth by the Doctrin of Equivocation to break the Promise of a lawful Oath before a lawful Magistrate and teacheth the lawfulness thereof But the Scripture condemneth a double heart and the deceitful Tongue and proclaimeth woe against them that trust in lying words In lib de fide cum haretic is servanda Jer. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera juramenta sunt intelligenda all leagues and especially Oathes are sincerely to bee understood and condemns plainly such mockeries and dalliance with Promises and compacts by one or two instances as of him that made truce with his enemy for thirty daies and wasted his Enemies Countrey and Camps only in the night and of Aurelianus the Emperour who comming afore a Town Tijana and finding the Gates shut to animate his Souldiers with great anger said I will not leave a Dog in the Town they hoping for the spoil beestirred themselves to Ransack the Town but being won hee would not give them leave to spoil it but bad them leave never a Dog in it and let the goods alone This was but a dalliance condemned by the Papist himself and yet had more colour of truth than Popish Equivocation can have 3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes exempting subjects from obedience and putting Swords Dags Daggers Powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and Devillish Doctrin Vse 3. Wee see also what house treacherous and deceitful persons descend of such as care not how much they promise and how little they perform men most unlike unto God and resembling their Father the Devil who is most lavish and prodigal in his promises when hee knows hee hath neither power nor purpose to perform men of great tongues which swell as mountains but of little hands not performing mole-hills Of these Solomon speaks Prov. 25.14 Hee that glorieth of a false gift that is speaketh of great things that hee will do for his Neighbour but failes in the accomplishment is like a cloud and wind without rain A Cloud seems to offer and promise Rain but the winde takes it away and frustrates a mans expectations And the same is true of all windy Promises Which wee must carefully avoid and use these rules against slipperiness in promise 1 If a man would bee like God who cannot lye in his promises hee must strive against it But Satan is a Lyar from the beginning and the Father of Lyes and Lyars 2 Faithfulnesse in contracts is the sinew of humane society which Satan would have crackt that hee may bring all to confusion 3 The Heathens that were given up by God to a reprobate sense are branded with this mark they are truce-breakers Rom. 1.31 4 It is a mark of a man in the state of grace who hath obtained remission of sins that in his spirit is no guile Psal 32.2 5 A note of a man that shall dwell in Gods holy and heavenly mount is this hee speaks the truth from his heart Psal 15.2 and Revel 14.5 They onely shall stand on Mount Sion and sing before the Throne who have no guilt in their months Especially wee must bee careful of two promises whereof God and the Congregation have been witnesses as 1 That of Baptism which wee must have a special care to look unto for if wee fail in keeping touch with God no marvail if wee fail with men 2 That of Marriage which the Prophet calls the Covenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is delivered unto mee and to whomsoever I will I give it The Devil like a desperate man that is sure in this bout to kill or bee killed laies about him with all the skill and strength hee hath yea hee is put to his shifts so as no base or mischievous devise comes amiss by which hee may either in fair combat or cowardly attempts oppress his adversary and that which hee cannot do by strength and power hee will attempt by falshood and lies which hee heaps up here together most like himselfe the Father of lies that stood not in the truth And here he challengeth the power and glory of the World to bee his 1 In Possession 2 In disposition First Hee affirmeth it to bee his but not directly but indirectly by Gift It is delivered unto mee But this is a most notorious lye for the earth is the Lords and all that therein is the world and all that dwell therein Psal 24.1 and Deut. 10.14 Behold the Heaven of Heavens is the Lords thy God and the earth with all that therein is And where read wee that ever hee committed these into the hand of the Devil Object 1. Joh. 14.30 Hee is called the Prince of
any true wisdome had it from the Scriptures to which wee must still hold our selves both as the ground as also the judge of consent 4 If any Father or Fathers shall by a common error by word or writing condemn any point of our doctrin without the authority of the Scriptures we will willingly dissent neither do wee give credence to any Doctrin because the Fathers have taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5 Wee cannot hold consent to bee a note of the true Church unless it be in the true doctrin and therefore wee justly blame sundry of the learned Papists who make unity a note of the Church but make no mention of verity at all for the strong man may hold all at peace and unity whilest Paul and Barnabas having the truth may bee at oddes between themselves On which conditions as wee are able to justify our whole Religion by antiquity and consent of the most ancient Churches and Fathers so also hath it been and may bee made as clear as the light that the Doctrin of the Church of Rome wherein they dissent from us is a stranger and novelty never known to the Prophets and Apostles nor the purest Churches after them neither had it ever that which they brag of the consent of the ancient Fathers neither do they consent in it among themselves The force of consent wherein it staâ—deth Secondly Note hence what is the force and work of consent of the Church in Doctrin it is not to work Faith for that is in the next words tyed to the word and witness of the Prophets and Apostles which is called the word of Faith because it is by Gods Ordinance a means to work that Faith by which it self is beleeved but to move the heart and prepare the way to Faith For it cannot bee that any spiritual grace such as faith is can bee wrought by any but super-natural means of which kind no outward â—estimony if it come backed with the voice of all the Churches in the world can bee for all this is but an humane witness simply and in it self considerâ—â— If they say the Churches testimony is a Divine testimony I answer so far as it carrieth with it the agreement of the Scriptures and Holy Ghost speaking therein it may bee said to witnesse a Divine truth And thus in no other respect can the voice of the Church bee called a divine testimony than the preaching and writing of some other teacher in the Church who delivereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrin of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures in that they stifly after conviction avouch and maintain that the authority of the Scriptures depend upon the testimony of the Church some of them blasphemously saying that they have no more credit than Esops Fables further than the Church giveth it unto them which is to say that God must not bee beleeved for himself and as if the Kings word should have no credit or command but from his guard In reading the prophets thou must be led still nearer unto Christ 3 Hence note That in our reading of the Prophets wee must still bee led further unto Christ for as all the Scriptures so the writings of the Prophets were reserved for this purpose and set apart by God to bee the ordinary outward stay and foundation of the faith of the Church And if our Lord Jesus himself whilest hee was yet in the flesh present with his Disciples did for the confirmation of their Faith in his Doctrin Life Death and Resurrection interpret unto them the writings of the Prophets how much more need have we now in his bodily absence to read with diligence these same writings to help us forward being so wavering and staggering in our faith and the attendent graces of it And hereunto answereth that commandement Joh. 5.39 Search the Scriptures namely Moses and the Prophets that is do not onely procure these writings to your selves nor onely read perfunctorily but diligently and studiously search to finde out the chief scope and matter contained therein which lyeth not in the crust or shell but within in the very bowels of them and this kernel himself in the next words sheweth to bee himself and life eternal through him And why must wee thus search the Scriptures of the Prophets himself rendereth the reason the very ground of our exhortation because they testify of mee This is the natural scope of them to bring men to the acknowledgement of the persons offices and benefits of Christ Thou losest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou givest over searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou Historically knowest something of him which thou didst not know before nor when thou art able to discourse or diâ—pute of deep points of Divinity but when thou commest unto him as the context sheweth when by the quickening of thy faith and repentance thou layest faster hold upon him for life everlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse waters of whom wee may renew the woful complaint of Christ against the Jews who when hee had exhotted them to search the Scriptures presently addeth But ye will not come to me that ye might have life Joh. 5.40 The second point is The scope of all the Prophets witnesse and this is to bring men to beleeve in the name of the Son of God which is by faith to receive Christ as hee hath described and propounded himself in the Word and Promises of the Gospel For although the Apostle might sooner have said that whosoever beleeve in him yet hee useth this phrase rather of beleeving in his Name thereby secretly to refer us unto the word of the Prophets and Apostles which testify of no other name to bee saved by but onely the name of the Lord Jesus For our better clearing of this point wee will consider 1 What this saith is 2 The benefit of it 3 The marks and signs of it 4 The use First What this Faith is It is a supernatural gift whereby every beleever apprehendeth and applyeth unto himself Christ and all his merits unto salvation Faith what it is I say it is a gift nay the Scripture saith that it is the gift of God Phil. 1.29 and it is given you to beleeve as also to suffer And that it is supernatural all the commandements wee have to beleeve plainly evince for were it natural we should need no commandement to do it Further it is such a gift Opera naturalia non indigent pâ—aecepto as whereby wee
either in one calling or the other as much blessing as they seek they have So what other reason can bee given that many lingring evils and want of Gods blessing is in so many families but because men omit the chief means of procuring the one and repelling the other Men think they have nothing to do with this duty but when publike authority enjoyns it and that it is onely the fault of Magistracy it is so out of use as though every Master of a family were not a Magistrate and Bishop in his own house or as if that were not a means for private blessings which is so mighty for publike Oh deceive not thy self that which thou canst not do publikely thou maiest do in thine own house and therefore if thou wantest any grace or blessing blame thine own idleness that seekest it not in Gods means Vse 2. This should move us to perform so needful a duty as this is Motives to fasting 6. and thereunto to consider of these reasons 1 Consider the Promises that are made and have been made good to fasting and fervent prayer Remember that one example of good King Jehoshaphat against whom came the Moabites Ammonites and they of Mount Seir whereupon hee proclaimed a fast throughout all Judah and prayed earnestly 2 Chron. 20.2 17. and before they had ended their Prayer the Spirit of the Lord came upon Jahaziel a Levite who by the Spirit of Prophecy foretold the victory saying Yee shall not need to fight in this battel O Judah and Jerusalem Fear yee not but to morrow go out against them and the Lord will bee with you and so it came to pass for the enemies slew one another and the Jews gathered the spoil and returned and praised God in the valley of Beracha that is of blessing so called ever after 2 The ordinary prayers of Gods children have prevailed much and much more can their fasting and prayer bring greater blessings When Peter was in prison sleeping between two souldiers the night before he should bee brought out to death being bound with two chaines and the Keeper before the door watching the Prison at the ordinary Prayer of the Church an Angel smote Peter saying Arise quickly and his chains fell off and hee was delivered Act. 12.5 much more can Extraordinary Prayer joyned with fasting prevail 3 Many things are not obtained but by that prayer which is joyned to fasting Matth. 17.14 this kind of Devils is not cast out but by prayer and fasting that is by a most fervent kind of Prayer to which fasting is joyned as a whetstone to sharpen it and set an edge on it Some things as those that are pretious cost a greater price and some sutes must bee obtained of men not without long and instant supplication so here many things are long sought by ordinary prayer which being extraordinary favours might by extraordinary prayer have been sooner had 4 God hath rewarded the wicked who have used this Ordinance in Hypocrisy and much more will hee those his servants that use it in truth 1 King 21.21 Ahab fasting for the destruction threatned by Elijah humbled himself and this fast of his not joyned with true repentance but onely kept in the outward ceremony in abstaining from meat in sackcloth and giving some testimony of outward sorrow was not unrewarded but obtained a reprieve of the execution of the sentence till his Sons dayes How much more respect shall wee obtain of God if wee joyn to the outward fast the inward graces of humility repentance faith and fervency 5 Were this exercise in request sometimes in families it would prevent many judgements and many sins the procurers thereof in governours children and servants as adultery fornication drunkenness swearing riot and prophaneness these might bee kept out as well as cast out by this means and unspeakable were the good that might hereby be procured as release from many evils life health c. 6 We have the example of the Jews who besides all other moveable fasts upon special occasion must have one set fast in a year Levit. 16.29 1 Because many great sins of all sorts might be committed in a year for which they needed to be humbled 2 Once a year God might shew some tokens of displeasure publick or private that they might know that once a year they had cause to be humbled Obj. That was a Ceremony Ans The day was not the thing the equity of which binds us as well as them because the ends and causes bind us And in the Gospel wee have the example of John and his Disciples who fasted often and Christs Disciples must fast when the Bridegroom is gone and causes of mourning come Beside these we have sundry other motives to religious fasting as 1 Shall Christ fast for us and not we for our selves 2 Shall the Pharisees fast twice a week in hypocrisie and wee not once in our lives in sincerity 3 Can we cheerfully betake us for our bodily health to fasting diet or abstinence so long as the Physician will prescribe and will we doe nothing for our souls health 4 Can worldly men for a good market fast from morning to evening and can Christians be so careless as to dedicate no time to the exercise of fasting and prayer to increase their gain of godliness 5 Is not this a seasonable exhortation hath not God sounded the Trumpet to fasting Matth. 9.16 when the Bridegroom is taken away it is time to fast But now 1 Sins abound as Drunkenness Pride and high wickedness and there is no more fear of Gods wrath in the Church and Land 2 The Word and Ministery is more despised than ever and less loved Preachers and Professors of the Gospel are scorned as in the days of Noah the heavenly Mannah is contemned and the contempt of it threatneth a final departure ot the Bridegroom 3 Papists increase in numbers in boldness in pride in power and are so farre from being converted by the light as they are daily more perverted and perverse notwithstanding the glorious Gospel of God and the wholsome Laws of the Land Adde unto these the swarms of Atheists Machevilians carnal and cold Protestants among us 4 Who hath not smarted in the common judgements of the Land lingring by many years in plagues unseasonable weather fires waters and the like all of them fore-runners of greater misery Who can forget the warning of Gun-powder and the present unfeelingness of it And were not these publike evils how may every one of us bewail Christs hiding of himself from our souls His gracious beams shine not on us with such comfort as they might his Word is not so fruitful in the best as it should dulness and conformity with the times creep in upon the best the Sun and Moon great Lights in the Ministry are darkned and the Starres lose their light among professors Is it not time to awake our selves if ever and to betake our selves to sack-cloth and ashes to fasting
our own justification out of the deep with David yea out of the Whales belly with Jonah and in darkness with Job to see light 2 To see things invisible to make things absent present yea God absent present and to set him continually at the right hand Moses feared not the wrath of the King because he saw him that was invisible Heb. 11.17 Elisha being in Dothan feared nothing when his servant cryed out because his eyes were open to see the Angels as fiery Chariots protecting him 3 Faith is never so working as in perillous times because then there is most need most use of it then it sets it self a work and mingles it self with the promises of God by which it quickens and puts life unto a man when he is half dead as Psal 119.49 Remember thy promise wherein thou hast caused me to trust it is my comfort in trouble for thy promise hath quickned me Now it bestirres it self to make Gods faithfulness and truth his shield and buckler Notable is that example of the three Children Dan. 3.16 17. who were in present danger of their lives and cast into an hot Furnace In this danger now their faith bestirres it to provide for their safety not by any yeelding or blanching or buckling to the unjust command but by furnishing their mouthes with a resolute answer Be it known unto thee O King that wee will not worship this Image and by preparing their hearts through their confidence in God who was able to deliver them rather to yeeld themselves to the fire and raging flames than to any part of that commandement And were faith and Gods fear working in the heart it would destroy false fears and infidelity which Satan prevaileth in mightily causing men to seek help by unlawful means if the lawful bee never so little set out of sight Command these stones to be made bread Here is an inference upon the former words If thou be the Son of God upon a true ground Satan raiseth a dangerous consequence Christ was the Son of God true Must he therefore needs make stones bread Satan inferteth mischievous conclusions upon true premises Doct. It is an ordinary temptation of the Devil to inferre mischievous conclusions upon true premises God had no respect to Cains Sacrifice as to Abels Whereas now Cain should have offered of the best as Abel did and have brought faith with his offering by which Abel offered a better Sacrifice Heb. 11.4 Satan inferres upon it Therefore kill thy brother Saul received no answer of God that was true but that therefore he should goe to the Witch of Endor was Satans inference both against the Law of God and Sauls own law God is a merciful God a true premise and the scope of all the Scripture but that Jonah should therefore fly to Tarshish and not goe to preach the destruction of Ninivie was a Satanical inference A man must pity himself and doe what he can to repel evil from him and avoyd danger but that Christ should therefore not goe up to Jerusalem to suffer was a dangerous consequence of Satan in Peters mouth whom therefore Christ calleth Satan Reasons 1 Satan is cunning and seeketh by mingling good and evil truth and falshood to justifie that which is false and to draw it on with the truth If hee should never speak truth he could never deceive half so much therefore hee speaks many truthes to give credit to his lyes and the same hee hath taught all his agents Do we think that a false teacher or heretick could doe any great hurt if he should not lay his leaven in a lump of truth would not every man at first reject him if he should bring never a true doctrin but therefore that his heresie may spread like a gangrene he comes with a fair pretence of many truthes which cannot be denied Doe wee think that the Church of Rome should have so prevailed in the world or that Antichristian state should have been endured or could any Papist bee suffered in ours or any well-ordered Country if they did not colour all their abominations and false religion with some general truths if they should not in word and shew hold and recite the Articles of faith and principles of our religion concerning God in unity of essence and trinity of persons concerning Christ the Church c. were it possible that any Christian state could bear them while indeed and in truth they reverse the whole foundation of religion and are limbs of Antichrist No their deceit is a mystery and walks in darkness and the mask and vizards of truth with pretence of holiness hath held the Swords of Princes from them which else had long since been sanctified in their overthrow 2 Satan can doe no other who cannot speak truth for truths sake for being a Lyar from the beginning he loves not truth and therefore if hee speak truth it is to corrupt the truth or to stablish some lye Lying is the Devils mother tongue Joh. 8. 1 Sam. 28.17 18. Lying the Devils mother tongue Satan in the habit of Samuel spake many truths as that the Lord had rent the Kingdom from him and given it to David because he had so spoken hee would doe it and because Saul obeyed not the voyce of the Lord nor executed his fierce wrath against the Amalekites and that the Lord would deliver him and the Israelites into the hand of the Philistims the next day c. But all this was to feed Saul in his delusion and hold him in his sin as though he were Samuel as vers 17. the Lord hath done it even as he spake by mine hand and vers 19. to morrow shalt thou be with me c. So in the New Testament we have the Devils confessing Christ to be the Son of God the Holy One the sum of the Gospel and Paul and Silas to be the servants of the high God Act. 16. but both Christ and his servants put them to silence and would not have them to speak the truth because it was to deprave and slander the whole truth as though Christ and his servants had been in league and agreement with the Devils and so their doctrin had been not Divine but Diabolical Thus Satan like a Bargeman looks one way but â—owes another 3 Satan sees how our nature is easily carried away through a general shew of good or truth to take in with it error and falshood hand over head without trial or discerning For though our blessed Saviour would not confound stones and bread yet we easily take stones with bread and Serpents with Fishes The whole Masse-book is but an heap of Idolatrous prayers and Ceremonies but yet because there is some shew of good in it many Scriptures and some tolerable and good prayers with many devotions it is wholly received without trial of millions given over to delusion 4 Satan the Prince of darkness can transform himself into an Angel of light 2 Cor. 11.14 and
the false Prophets will be confident that the truth is with them Zedekiah will oppose Micaiah and Hanani will smite Jeremy and make yokes against the King of Babels yoke Jer. 28.11 The Donatists in Africa cryed out that the sound Christians were Traytors to the holy Books and themselves the defenders of them The Papists at this day cry out with Dioscorus the heretick I defend the opinions of the Fathers and their whole doctrin is condemned with mine Vse 1. Let us learn to be wise and try before we trust not taking all things in gross but first examining and proving them False-hood carries often a shew of truth and truth often covers false-hood no vice appeareth in his proper colour but under the likeness of some vertue The Romish VVhore of Babylon offereth not her wine of Fornications in the bark of some poysoned plant or shell of some poysonful or venemous Creature but hath conveyed them all into a cup of glistering gold Revel 17.4 and this hath entised the great ones of the earth who gazed at the glister of the golden boul but never looked what was in it the glorious stile of Catholike Church Vicar of Christ Peters successor hath deceived such as liked not to try before they did trust and so hath universality antiquity fathers consent and the like Eve should have examined the words of the Serpent and Adam the gift of his Wife and then neither of them had been deceived The builders of Babel had they examined the motion before they had made onset had avoyded that confusion Abraham should have tried the counsel of Sarah before he had taken her Maid into his bosome This examination and trial by the touch-stone of the Word will shew the inconsequence of such dangerous conclusions How lamentably are many great wits and gifts given over in Popish Countries for want of this sound trial taking their religion by tradition offering to the shrines of their fore-fathers that often they can spend their goods and lives for it as though it were the only truth Vse 2. Let us labour to avoyd these common darts these falsly concluded conclusions which Satan seeks to have us assent unto It is a great subtilty of the Devil by which he overthrows many and must the more circumspectly be watched against See some instances of this his Stratagem in matters of faith and of practice False conclusions in matters of faith I. In matters of faith 1 In the Scripture it is a frequent ground that God is merciful true therefore saith Satan be bold in sin and deferre thy repentance thou maist repent when thou list Here is a wicked inference indeed for there is mercy with God that he may bee feared and Knowest thou not that the long suffering of the Lord should lead thee to repentance 2 It is a true ground that Christ dyed and that for all i. e. elect and beleevers But Satan saith Therefore what needest thou care why shouldest thou be so precise Is not Christ a sufficient pay-master Yes but he paied for none but for those that walk not after the flesh but after the Spirit Rom. 8. vers 1. 3 It is a true ground that a man must provide for himself and his family or else he is worse than an infidel Hence Satan collects Thou mayest bee covetous thou mayest scrape and scratch together any thing an Infidel is the worst in the world and so he perswades a man that all is fish which comes to net and any wind good that brings gain with it False conclusions on true grounds in matters of practice II. In matters of practice many ways 1 Thou art the Son of God then make these stones bread thou mayest be a little bolder than other God will not be so angry with thee Here see a plain Satanical inference For the child of God must honour his Father Mal. 1.6 and fear to offend him If I by profession draw near unto God I must the more sanctifie my self and grace my profession 2 If thou beest a man a gentleman a man of valour doe not put up this wrong but revenge this quarrel else every one will point at thee for a dastard Here is another devillish conclusion for a man must not step into the place of God who saith Vengeance is mine and I will repay and a Gentleman must bee of gentle behaviour not savage fierce and cruel a man of valour must pass by offences It is the glory of a man to pass by an offence Prov. 16.32 3 If thou beest an honest fellow drink sit bare upon the ground and pledge so much to such and such a friend drink a health to that and the other boon companion But the inference is like the former it warres with honesty and civility to drink and swill till health be drowned and reason banished and the party sorted with the brute beasts 4 If thou beest a good Catholike a true Romanist defie these Hereticks dye for the Romish religion but before thou dyest kill thy Prince cut the throat of thy countrey blow up the Parliament-House so shalt thou bee a Martyr presently But a true Catholike cannot bee a limb of Antichrist cannot bee a Traytor cannot bee the Devils martyr though a false Catholike a false-hearted Romanist may bee a fox a Faâ—â— an incendiary a Clement a Ravilliac a Catholike villain or universal mischief 5. But thou art now in danger therefore now deny thy profession forswear thy Religion abjure Christ at least cast one grain into the fire at the Emperours Commandement Here is another devillish conclusion upon a true premise for God bids mee in danger draw near unto him and not renounce him or go further from him Christ did not by any evil means avoid danger for mee and hee hath said hee will deny him before men and Angels that shall deny him in this world And the further from God the nearer to danger 6 Thou art a man of learning and in a populous place why shew thy learning sometimes and preach above the peoples capacity thou canst speak tongues do so and study to bee more eloquent Here is Satans Sophistry and learning upon the learned the ground is often true the inference false and dangerous the Apostle Paul was a man of learning and in a populous place at Corinth but hee thought nothing worthy to be known but Christ and him crucified neither stood his Preaching in the enticing speech of mans wisdome but in plain evidence of the Spirit and in power and that for good reason 1 Cor. 2.2 6. And can I think that Satan hath any care of edifying my people 7 Thou art a man of knowledge and understanding why dost thou hear sermons so diligently seeing thou knowest enough yea as much as the Preacher can tell thee A wicked inference of the Prince of darknesse for true knowledge empties the heart of pride and presumption and the more I know the more I had need bee stirred up to practice that my
many and mighty powerful miracles which were signs from heaven shewing that hee was from heaven And yet for all this they beleeved not So Matth. 27.42 the High Priests Scribes and Pharisees said If hee bee the King of the Jews let him come down from the Cross and woe will beleeve him No doubt Christ could but bee would not not onely because it was an hour of darknesse but because hee know they would never have beleeved him Psal 22 2â— 23. I will declare thy name to my brethren to the seed of Jacob to Israel Reasons 1 This practice of Christ is answerable to his precept Matth. 7.6 Cast not holy things to doggs nor pearls before swine By holy things and pearls are meant the things of Gods Kingdom Christ and his merits c. so called both to shew the excellency of them in themselves being above all pearls Prov. 3.14 as also our duty to prize and lock them up in our hearts and keep them as we doe our pearls safely in our memories By Doggs and Hoggs are meant malicious and obstinate enemies convicted of enmity against Gods Word of whose amendment there is little hope every man naturally is an enemy to God and his Word and so a dogg and a swine as Christ called the Heathens and Gentiles It is not lawful to take the children bread and cast it to doggs Now to such as these we must preach and offer the Sacraments yea Christ offered himself and came to call sinnets but when his Word and Miracles were rejected and himself evil intreated as among the Pharisees then saith Christ Let them alone they are blind leaders of the blind 2 Christ shews himself unto none but such as he loveth and love him Joh. 14.11 and this was the ground of Judas his speech Lord what is the cause that thou wilt shew thy self to us and not to the world the world sees him not for none seeth him but to whom he sheweth himself and he sheweth himself to none but such as love him and none love him but such as love his word and keep it vers 23. 3 This was one cause why Christ spake so many things in Parables that such as would be blind might not see and such as would not make a right use of his holy doctrin might not understand Matth. 13.13 For many that heard them let them goe without further question in a careless manner whereas the Disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficulty drave others away became in this manner of teaching much more easie and familiar yea much more perspicuous and clear than any other 4 Never could extraordinary means convert such as beleeved not the word the ordinary means and therefore Christ never or seldome gratified the Scribes and Pharisees with Miracles or extraordinary means because they resisted his Doctrin Person and Works or if any wicked men saw any of his mighty VVorks and Miracles they saw not himself in them as Pharaoh what a number of Miracles saw he yet he was never the better he would not acknowledge God nor his servants and in the Wilderness they who saw Miracles every day and moment yet not beleeving the VVord of God in them were never the better the arm of the Lord was not made bare unto them Vse 1 Ignorant persons that know not Christ nor desire to know him are in a woful estate being such as Christ counts unworthy to reveal himself unto and therefore he either keeps the means from them or leaves them without grace to make an holy use of them Numbers of men to whom Christ never revealeth himself Vse 2. In worse case are they that have the means and yet no tast of them no reformation by them their covetousness their pride their drunkenness and uncleaneness will not be left as many that come to Church to hear the VVord and receive the Sacraments and yet are no better than Doggs and Swine and altogether unreformed in their lives and courses Some draw the VVord of God into question and would be taught by Angels or Miracles as Satan here but Christ will not make himself known to them no more than to him so saith Abraham to Dives in Hell when he denied his request They have Moses and the Prophets if they will not beleeve them neither would they beleeve if one should rise from the dead Some are resolved to live as they list let the Preachers say what they can whereas he that is in Christ to whom he reveals himself is a new Creature for Christ speaks to the heart not to the ear only Others say they are decreed to life or death and therefore doe what they can they cannot change Gods mind and hence never goe about to change themselves But had Christ shewed himself to these he would have directed them to the means of saving knowledge namely to the Scriptures which testifie of him Joh. 5.29 and to faith which unites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saved by saith alone and by a profession of the Gospel and so neglect the works which justifie it and the power of godliness whereas if Christ in the Ministry had revealed himself to such he had quickned their faith and not left it as a Carkass for faith without works is dead Others poor simple people will be saved by mercy alone and never labour for knowledge faith or true feeling of their own estate and care not how sin abound that mercy may abound much more But had Christ met with them hee would let them see their misery in the causes and effects and teach them to hunger after mercy in the means and having obtained it to goe and sin no more lest a worse thing follow Others disclaiming the doctrin of mortification and self-denial therefore dislike the VVord as too straight a Doctrin stripping them of their pleasures and profits and hence some hold on in their lusts some return with the Swine to their wallowing in the mire they cannot dye to sin they cannot live without laughter mirth and sports Whereas had Christ revealed himself unto them he would have taught them that his yoke is an easier yoke than the yoke of sin Three properties of such as to whom Christ will make himself known and that there is no sound comfort but in mortified affections and actions Vse 3. VVhosoever would have Christ reveal himself fully unto him must labour to be thus qualified 1 He must be humble for he teacheth the humble in his ways Psal 25.9 but the proud hee sends empty away as rain makes vallies fruitful but falls off the mountains which are therefore barren 2 He must long and desire to meet Christ in his Ordinances for Christ is the scope of the VVord and Sacraments therefore desire to know nothing but Christ Crucified goe to the tents of Shepheards where
bring us into an estate wherein all means fail us God remains as powerful and able as merciful and willing to help as ever he was and rather than his children shall miscarry he will save them by miracle 2 Our callings and means are not to bee neglected because 1 Christ denies not but that man lives by means but not only by them 2 They are a part of that every word of God whereby man lives and if ordinary means be offered we may not trust to extraordinary without some special promise or revelation 3 It is a tempting of God to pull poverty on our selves or cast our selves into danger and is a breach of his ordinance who injoyns every man to get his living in the sweat of his blows But one thing is a Christian care another a carking care for the things of this world one thing is the care of the world in Mary who especially minds the one thing necessary another in Martha who distracts her self with many businesses neglecting the good part which should never bee taken from her one thing to possess the world another to bee possessed by it one thing to use means another to trust in them More care must be had of Gods blessing than of means Vse 4. If man live not by means alone bee more careful for Gods blessing than for the means bee more thankful for that than for these else hee that made bread and gave it thee can break the staff of it else he can make thee great and rich but lay a sensible curse on thy person and estate either in thine own time or in thy heirs And as for thanksgiving Christ never used any means but by prayer and thanksgiving and taught us to pray for daily bread The comfort of the creatures a greater mercy than the creatures them selves i.e. for a blessing upon bread It is a greater mercy of God to give us comfort of the creatures than the creatures themselves Yet a number as if they lived by bread only come to their tables as the hog to his trough or the horse to his provender without either prayer or thankes A wonder that every crum choaks them not for without Gods blessing it might But by every word that proceedeth out of the mouth of God On â— the word yet every word of God preferâ—eth the life of man Doct. This affirmative part of the testimony alledged by Christ teacheth us That It is only the word of God and every word of God that preserveth the life of man But first wee must distinguish of mans life which is either supernatural or natural and also of the word which is put forth either for the life natural or supernatural The former is a word of Gods power and providence creating and governing all things according to their natural courses called in the Text a word that goeth out of the mouth of God for no word of the creature can produce the being or well-being of any other The latter is the word of Truth whereby hee doth quicken the soul and repair it to his own likenesse and this word proceedeth not onely out of the mouth of God but of his Prophets Apostles and Pastors and this word begetteth and preserveth a supernatural life in man as the other doth a natural Jer. 15.19 Now our Saviour meaneth here the natural life of the body and the word of Gods power and providence generally sustaining the being and life of all creatures How the soul liveth by the word of God and not that a man can live by the written word without meat and drink It is true that the soul of man liveth by Gods Word of Truth for 1 Hee is begotten a Christian by it and born of this immortal seed Jam. 1.18 2 Hee is nourished by it as by sincere Milk 1 Pet. 2.2 3 As bread increaseth the body in all dimensions so the Word strengtheneth the soul in faith patience comfort hope love as children grow by Milk 4 Bread strengthens the heart and all the strength of a Christian is in the word it preserves the natural heat and the word makes his heart burn within him and keeps it in a readiness to every good word and work But yet this is not the proper meaning of this place neither can it agree with the meaning of Moses who plainly speaks of the bodily hunger of the Israelites and the feeding of them with Mannah that they may know that man liveth not by bread onely nor yet with the mind of our Saviour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty daies fast would turn stones into bread How man lives by every word of God And now wee knowing what is meant by the Word of God even the powerful word of Gods providence in creating and governing all things wee are further to consider that our Saviour addeth an universal particle every word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by means proportioned unto the ends which are a part of his ordinary word preserveth and maintaineth the life hee hath given as daily bread sleep and the like Extraordinary when by his word and decree he pleaseth to preserve man either above or without or against all means I. Above the means sundry waies 1 Above all that man can expect The word sustaineth 1 Above all means three waies thus God gave the Israelites Mannah in the wilderness and water out of a Rock thus hee tyed a Ram to bee sacrificed in stead of Isaac thus he brake the cheek-tooth that was in the jaw and water came thereout for Sampson Judg. 15.19 and by his word provided a gourd to come over Jonas his head to shadow him and deliver him from his grief chap. 4.6 thus hee fed Elias by Ravens 2 When hee makes a little means go beyond themselves as Christ made seven loaves and two fishes to serve seven thousand persons and much left thus hee made a few clothes serve Israel forty years so as their shooes did not wear out Thus the Word of God made a little meal and oyle serve the Prophet and a widow a long time 1 King 17.14 Thus saith the Lord God of Israel the meal in the barrel shall not bee wasted nor the oyle in the cruse diminished till the time that the Lord send rain and so it was though they are nothing else all the while 2 King 4.42 Elisha had twenty loaves sent him and some ears of Corn hee commanded his servant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remain and it came to pass according to the word of the Lord. 3 When the means are not so small in
proceedeth out of the mouth of God it is rather a death than a life his bread becomes poyson and as Rats-bane in his bowels because he hath it without a promise and without blessing Obj. I see no such thing Ans Many poysons are long a working but the end of such is death and the more slowly they work the more slily and certainly they kill And if the Lord doe not invert the order he hath set in nature by cursing the particular creatures be sure he hath in his justice reserved a curse for the unjust person and he shall not avoyd it This doctrin specially applied laies hold upon sundry sorts of men who live contrary to the word They are these I. Such as live out of lawful callings which are one part of the word of God that we should get our living in the sweat of our browes and so long as we are in our way we have his word we shall bee provided for And the word proceeding out of the mouth of God is that he that will not labour must not eat because he eats not his own and such as will not live after this word by Gods word they ought not to live because they are idle and unprofitable burdens of the earth who 1 abuse Gods providence who ties the ends and means together 2 infringe that good order which God hath established for the avoiding of confusion in Church or Common-wealth namely that every man should serve God in the service of man in some warrantable and profitable civil calling 3 As hee is no better than an Infidel that depends only on means seeing man lives by every word of God so he that in a lawful course of life provides not for his family is worse than an infidel Of this sort are our knots of companions of drinking and gaming company and wandring rouges and beggers I knit them together because they are all of a strain and either are Beggers or shall be These commonly come not to Church to hear their duties and therefore they must bee taught by correction and discipline of those that are the executioners of justice II. Such as think they live well enough and yet it is by deceiving others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himself But consider 1 What a poor help it is when a man will use unlawful means and to shift out of one evil by another Hee doth as the Prophet speaks avoid a Lyon and a Bear meets him Pilate would keep his place by unlawful means the delivering of Christ to bee crucified but besides that hee brought innocent blood upon himself hee lost his place and flew himself 2 Consider That if Gods Word of blessing go not with the means his word of curse doth and so the Prophet Zachary saith that the curse entereth into the house of the swearer and of the theef chap. 5. v. 4. and this curse shall remain in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were ever hastily gathered if not in his own daies yet in some unthrifty heir after him 3 Consider how God crosseth the vain conceit of unjust persons they think all that is any way gotten to bee gain and profit but the word is Prov. 10.2 that treasures of wickednesse profit nothing they cannot help a man from the hand of God nay when the evil day comes they are gone and leave a man alone to grapple with death and judgement and turn a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who live not by the Word of God Vel minimuâ— fructus ex pecunia peâ—cipâ— non potest sine Dei offensione proximi injuâ— 2. Calv. Epist 226. but against it are Usurers who pull themselves out of all lawful callings and set up a trade for the publike evil and their own private good which were there nothing else against it proves it not to bee of Gods devising for every calling of Gods devising is helpful to men in general but the Spirit of God hath given this a name from biting and hurting But wee have the Scripture most expresly against it whether it bee manifest as is a contract for gain as for ten pound to pay eleven at the years end or covert whereby men find devices which they call mysteries to defeat the laws and seem to contract and either not to lend or not for gain The word that proceedeth out of the mouth of God saith Exod. 22. v. 25. If thou lend money to my people with thee thou shalt not be an Usurer thou shalt not oppress him Mark how usury and oppression is all one And Deut. 23.19 Thou shalt not lend upon usury to thy brother the usury of money meat or any thing that may bee lent But the Usurer that will live by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Jew nor Gentile remains all are our brethren in Christ and therefore of no man must usury bee expected unless thou beest worse than a Jew Let the Usurer answer this if he can Again those Gentiles were of those nations of the Canaanites Ab hoc usuram eâ—igâ— quem non sit crimen occultic Amb. which they were commanded to destroy and usury was as teeth given them and allowed by God to eat them up withall Seest thou a man whom thou mayest lawfully kill take use of him but not of thy brother Object I will not take usury of the poor but of the rich Answ But the text is Thou shalt not take usury of thy brother bee he poor or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal 15.5 Hee that giveth not his mony to usury shall dwell in the Lords Tabernacle and rest on his holy hill and Ezek. 18.17 Hee that hath not received usury and increase c. wherein it is plain without all tricks that either to give out or take in usury excludes out of heaven Object Hee means to oppresse a man with usury Answ Every usury is oppression and every Usurer fears not God Levit. 25.36 Thou shalt not take usury but fear the Lord. Object But that Law was judicial not moral Answ That is false for our Saviour renewed in it the Gospel Luke 6.35 Lend freely looking for nothing again Therefore it is moral Besides that usury is condemned amongst the great transgressions of the Moral law Ezek. 18.13 Object Wee may do as we would bee dealt by and it is charity so to lend as another may benefit himself Answ No man in need would borrow but freely
Spirit of God is present to pour out his treasures of wisdome and grace by means of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectual to regeneration where the Holy Angels are present to assist the ministery to repel hinderances to behold our order but especially desirous to look into the mysteries of our salvation where the Holy Saints upon earth are met together to seek and see the face of the Lord joyning together in all the parts of his pure and holy worship in hearing his holy word receiving his holy Sacraments preferring publikely their holy prayers greatly by this means glorifying God and inriching their own selves Surely this is Bethel the house of God and the gate of heaven Vse 1. This teacheth us not to despise our Assemblies nor to think out Churches unholy for some corruptions Look upon Jerusalem Matth. 23.37 you shall see the eleven Tribes were Apostates there were in it dumb dogs Isa 56.10 there were Scribes and Pharisees hypocrites nay at this time the Doctrin of the Law was corrupted by the false glosses of the Pharisees and the Temple almost a den of Theeves full of buyers and sellers Yet for all this the Evangelist calls it the holy City even when it had more corruptions in it than the Church of England hath at this day Why 1 Because there was the service of the true God set up in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2 Because as yet they had not received a bill of divorcement Have not wee the Word truely Preached and the Sacraments for substance truely administred And for discipline I will say I wish wee had the execution of so much as the Church alloweth Or when did the Lord give us a bill of Divorce Or what Church hath convinced us that wee cannot bee acknowledged for a true Church If they say they of the Separation have I answer 1 They have laboured to discover some errors but none fundamental in us nor without as many in themselves 2 Wee may well doubt whether they bee a Church or no seeing by the profession of some of their Teachers they will not joyn themselves to any Church at this day upon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But wee must not think much if some unstable persons forsake our Communion seeing in the golden and flourishing age of the Apostles themselves some such there were Heb. 10.25 As for our selves wee may strengthen our selves against them by these conclusions 1 Wee know that the word of Truth is truly preached amongst us which appeareth by the daily conversion of thousands whereas never was man converted by a word of error Jam. 1.18 2 Wee know that our Ministers are of God because by them so many are begotten to God Our Saviour thought this a good reason when hee said Beleeve mee that I came out from the Father for the works sake The blinde man had good insight into this matter Joh. 9.30 saying If this man were not of God he could do nothing and a wonderful thing it is that yee know not whence hee is and yet hee hath opened mine eyes So may I say to the separatist Doest thou not know whence that Minister is who hath opened thine eyes 3 We know that our meetings are holy meetings 1 Our people is outwardly called by an holy calling and to an holy end 2 They profess faith in Christ which is an holy profession and in charity if wee see no open raigning sin are to bee judged Saints 3 Congregations are called holy in the Scripture from the better part not from the greater as an heap of wheat mingled and covered with chaffe yet it is called wheat 1 Cor. 6.11 Now yee are sanctified washed and justified but in Epist â— chap. 12. I fear that when I come among you my God will humble mee and I shall bewail many of them that have sinned and have not repented of their uncleanness and fornication and wantonness which they have committed Diverse other abuses there were yet among Saints and beloved ones 4 Mixt Congregations are holy in Gods acceptation esteeming them not as they are in themselves but as members of Christ When Israel was at the best it was a rebellious and stifte-necked people yet Balaam said Hee saw no iniquity in Jacob nor transgression in Israel not that there was none but that none was imputed 4 Wee know that wee have no warrant to separate from holy things neither for some defects cleaving to them nor for ill men either handling them or communicating in them The Prophets never made any separation in times of greatest corruption even when they cried out of their wickednesse 1 Sam. 2.24 Do so no more my sons said Eli yee make the people trespass how By making them loath the service and sacrifice for your wickedness verse 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himself might communicate of it with comfort yea our Saviour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Object 1 How may I pray with an evil man seeing God heareth not sinners Nay his prayer is abominable Ans 1 The speech in John 9.31 is not universally true for God heard the poor Publican confessing himself a sinner 2 Though God hear him not for himself yet hee hears him for the people as Balaam blessing Israel being both a wicked man and speaking against his heart God heard him for the people Numb 23. Object 2 But how may I communicate with a wicked Minister or with what comfort Answ The wickedness of the Minister may somewhat lessen the comfort but neither diminish the perfection of the Sacrament in it self nor hinder the efficacy thereof to us seeing the efficacy depends onely upon the promise of God and the faith of the receiver and is no more to bee refused than the gift of a King though the conveyance bee drawn by a wicked Lawyer Object But how can hee bee a means of conveying grace to mee that is a graceless man Answ Grace is compared to water now may not water that passeth through a wooden or stony channel which it self is so undisposed that it cannot receive or have any benefit of it make a whole garden fruitful It is Augustines simile Besides I would ask whether any could with comfort refuse Judas his Baptisme John 4.2 even when hee was a Devil incarnate If it bee said They knew him not so to bee then belike a man may receive the Sacrament fruitfully of a secret prophane man or infidel and the wickedness of a Minister if it bee secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament
his soul As for that A little leaven leaveneth the whole lump the Apostle speaks it to the Governours not to suffer such wicked persons and provoketh only private persons the peeces of that lump to be the more watchful over themselves but not to refuse Gods Ordinances for them And as neither that Church of Corinth ceased to be a Church for suffering that wicked man for the Apostle honours them with that style while he checketh that sin so neither doe particular members cease so to be for that such are suffered much less Look to thy own soul the Apostle wisheth every man to examine himself rather than others Object 5. But how can I hear the Word with profit from a wicked man Ans 1. A wicked man may preach salvation to another and damnation to himself as Judas and the builders of Noahs Ark. A statue may point another the way but it self stand still 2 An instrument hath all his efficiency from the first mover who is God himself a Knife with motion will cut if the hand will use it 3 The Word is like the Light now as the light of the Sun is not defiled though it pass through the dirtiest places so the Word is not polluted through awicked preacher 4 Look to thy own disposition that thy soyl be good as the seed is good take the benefit of the Sun and rain and it is no matter whether the hands be clean or foul that cast and disperse the seed 5 Let Preachers consider what a barr it is to all their labour to bee scandalous covetous disdainful envious noted for Gamesters companions c. how their example doth more harm than their teaching can doe good with how little power or prevailing he can point his finger to other mens sores which every one can point at in himself what an odious thing it is to make Gods people to loath Gods Ordinances because of him and what a woeful case is it that Paul intimates of such teachers who preaching to others themselves by disobedience become cast-aways 1 Cor. 9.27 Rules to avoyd entangling and seduction by Separatists perswasions 1 Labour for wisdom to discern between main truths in doctrin and inferiour in discipline as knowing that Jerusalem was the holy City before Nehemiah builded the wall of it between the person and the place not condemning the place for the person between the thing and the use and condemn not the use for the abuse between Offices and Executions substance and circumstances the being of a thing and the wel-being of it 2 Labour to reform thine own heart first for that is in thy power to amend and then thy own family and if it be in thy power goe further to the house of God but if thou beest a private man and this bee not in thy power thou must turn thee to prayers and tears and yet so strive in seeking the wel-being of things as by unthankfulness thou lose not the comfort of the things themselves 3 Be low in thine own eyes suspect thy own judgement condemn not much less contemn those that are not every way as thy self Pride and contention of spirit are inseparable and it is folly to look that men who have a different measure of grace should not differ in judgement and though they walk in the same way yet not after the same manner 4 Testifie thy self a sound Christian by the badge of Christ which is love by this shall all men know that yee are my Disciples if yee love one another Study to be quiet saith the Apostle and follow things that concern peace Love will make the best even of bad things and give a charitable construction of things doubtful and pitty and pray for such as erre howsoever and much more if they erre of ignorance Use 2. This doctrin teacheth us that the way to sanctifie a mans person or family is to set up the Worship of God in his heart or house 1 Thy heart must be the Temple of God yea as the Ark within the Sanctuary In the Temple God was daily worshipped there were daily Sacrifices offered the Scriptures read and expounded and prayers preferred unto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must privately yea secretly apart daily worship God with personal worship daily offer the sacrifices of praise and thanks for personal blessings and deliverances daily prefer thy personal prayers daily apart read and apply the Scriptures to thine own use for thus must it be in Gods temple And further thy heart must be as the Ark wherein were kept the Tables of the Law written with Gods own finger endeavour in obedience to all Gods Commandements intreat God to write his Law in thy heart that thou mayest never depart from it Thy heart as the Ark must keep the pot of Manna a type of Christ the food of life close Christ within thy heart and hold him as thy life never to part with him for that figured the Sacraments in which Christ is propounded the food of the soul Thy heart as the Ark must contain Aarons rod that had budded signifying the discipline and government of Christ unto which thou must subject thy self let this rod flourish in thee and stoop with reverence and fear to this scepter 2 Thy house and family must be sanctified also by setting up and preserving Gods worship there We read of some of the Saints who had Churches in their Houses Every Christian professing holiness must have the like care and endeavour in such Family-exercises as God hath prescribed as 1 In diligent teaching and instructing the family-partly in reading and partly in delivering precepts out of the word It is Gods Commandement Deut. 6.7 to whet the law continually on our children and train them up even from child-hood in the Scriptures The benefit whereof shall bee 1 To fit them for the publike Ministry 2 To cause the word to dwell plentiously in them 3 it is a notable means for their growth in godliness and to contain them in good order 2 In calling them to account for things delivered by catechising pittifully neglected in families who yet would be thought to bee Gods people This is the driving of the nail to the head to stick the surer It works care in those who easily reject good means It hinders vain thoughts words and exercises It banisheth much folly and ignorance that is bound up in the hearts of children and servants 3 In applying the works of God past or present on our selves or others to move them to confidence and trust in God by the works of his mercy and to fear to offend by the works of his justice and by this means the seeds not only of true Religion but of good conscience shall bee sown in them betimes this was holy Abrahams practise for which God would not hide his secret works from him Gen. 18.19 4 In daily private prayer with the family at least every morning and
before he knew it to be his own case could say As sure as the Lord lives he shall dye that hath done this and Nathan said Thou art the man c. And this sin so provoked the Lord that the sword never departed from his house and his repentance could not cut off that part of the sentence but his own son Absalom must defile his Fathers Wives in the sight of all Israel Hence it was also that our Lord answering Pilate aggravated the sin of Judas Joh. 19.11 He that delivered me unto thee hath the greater sin hee knew he delivered an innocent to death he was warned he was a friend and familiar his sin was a great sin and so great as God took him in hand and laid the burden of it presently upon his soul and hee found no ease but in hanging himself 2 Satan knows these sins more trouble and wound the Conscience than other because this circumstance lays the sin directly upon our selves and takes away excuses God was not wanting to prevent such a man cannot say he could not remedy it no good means was wanting to him only hee was wanting to himself and the means And thus the Lord reasoneth with his people to bring them to the sight of their own corruption Isa 5.4 What could I doe more to my vineyard which I have not done 3 Satan knows that to sin against means is a compound sin and like to a complicated disease hardly cured for besides the sin to which a man is drawn there is 1 A neglect of a mans own good 2 There is a base estimation of Gods great kindness in offering the means of our good and consequently God himself is despised in the means yea there is an unthankful rejecting of grace offered And what is further to bee done but to leave such a one as remediless 4 Well knows Satan that God hath denounced and executed greater plagues upon these sins than other where means were not present He punished Adultery in the Law with death not simple fornication because one had means to avoyd the sin the other wanted it So for Theft Prov. 6.30 If a Thief steal to satisfie his soul because he is hungry men despise him not a restitution may be made he must not dye comparing the sin with adultery in which no restitution must bee made they must dye the death Capernaum which was lifted up to heaven in respect of the means of Salvation neglecting those stairs cast her self lower into hell than 7 yrus and Sidon which never had the like things done in them Nay God whose nature is to bee merciful in this case takes pleasure and delights himself in severity Prov. 1.22 Yee have despised all my counsel and set my correction at nought therefore will I laugh in your destruction This doctrin is of great use through the whole life Vse 1. If where more means be to hinder sin there sin is aggravated how heavie be the sins of our age who in the means are lifted up above all the ages of one thousand five hundred years before us How may the Lord complain of us as Hos 8.10 I have written to them the great things of my Law but they have counted it a vain thing The means that we have doe set our sins in a farre higher degree than were the sins of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sins ours are rebellions and obstinacy they could scarce doe any other we will not their ignorance invincible ours affected And as our means be greater so our judgement and account shall be straighter for to whom God gives more of them hee requires more Luke 12.48 Vse 2. Content we not our selves that we have stairs or means as many who say they come to Church hear the Word receive the Sacrament have some measure of knowledge and be able to speak of religion seeing the presence of the means brings Satan more fiercely upon thee and threatneth thy greater danger if thou growest not in soundness of Christianity by them Consider whether the Scripture be not true saying 1 Not the hearers of the Word but the doers thereof shall be justified 2 Knowers of their Masters will and not doers of it shall be beaten with more stripes 3 Many seem to be partakers of grace who are perverters of it and turn it into wantonness who are of old rolled or billed unto condemnation 4 Many in the day of Judgement shall say and alleadge for themselves Wee have eat and drunk in thy presence and thou hast taught in our streets to whom the judge shall say I tell you I know not whence you are depart from mee yee workers of iniquity The Jewes had the Ministery of John of Christ and his Disciples the Gospel of the Kingdom preached which was as Jacobs Ladder to rise up by the stairs and staves of it unto heaven but for all this because they walked not worthy of these means Christ tells them plainly to their faces that Publicans and Harlots should goe into Heaven before them And the same shall be said of every formal Christian contenting himself with an outward shew of goodness and not answerable to the means he hath without any inward or constant change by them Vse 3. Let us beware of Satans wyle neither to neglect means nor yet to sin against them I In spiritual things the means of salvation are stairs to Heaven 1 If thou beest not a member of the Church and abidest in the ship thou canst not be saved Acts 27.31 2 If being over-run with the disease of sin thou waitest not at the Pool wherein and when the Spirit moveth and stirreth the waters thou canst not be cured Joh. 5.4 Refuse the Word and Sacraments thou perishest 3 If God have shewed thee oh man what is good and what he requireth of thee surely to doe justly to love mercy to humble thy self and walk with thy God if thou cast thy self off these stairs into injustice unmercifulness pride and profaneness by this fall thou doest break the neck of thy soul So when the Lord affords many gracious means within a man and without without the exhortations and precepts of his Word and the warnings of his correcting hand then 1 Suffer the word of exhortation gladly let the word rule thee sin not against the word by which thou art to be judged 2 Let the rod open the ear that was sealed and correction bee thy instruction it is a note of blessedness to bee chastened and taught in Gods Law The Lord is glad to adde this means to let in the former and if men still fall back more and more the Lord casts such persons off So when he inwardly useth either checks of Conscience or else the motions of his Spirit sin not against them for 1 The voyce of thy Conscience must thou hear one day therefore suffer it not to goe on
the words of God when hee urgeth them spoiled of the right sense of the holy Ghost 2 Hee perverteth the right order of Gods spirit in his allegation for whereas Gods Spirit first suggests the word and then frames the heart to obedience of it for the property of the sheep of Christ is first to hear the voice and then to follow Joh. 10.27 Satan first will have men to conceive opinions or attempt practices pleasing to him and themselves and then afterwards seek out some Scripture to justify them Thus Johanan and the Captaines were resolved to go into Egypt but sent for Jeremy to see if they might have the word of God to go with them Jer. 42.3 compared with vers 20. 3 Hee wrests the right end for whereas all Scripture is written that wee might not sin 1 Joh. 2.1 hee abuseth this part of it to draw Christ to sin and whereas all the precious Promises of God should hold us in the awe and fear of God this Promise must occasion Christ to presume upon an unlawful action 4 Hee willingly mistakes the persons for whereas that Psalm and the great Promises of it hold true in Christ our Head yet notwithstanding it was principally written for the godly members of Christ and the adopted Sons of God neither can every thing in that Psalm bee so fitly referred to Christ in himself as in his afflicted members Besides that the Angels minister otherwise to Christ himself than to his members Christ by his own power bears up himself and Angels and all things Heb. 1.3 5 Hee falsifies the text by adding partly to the words partly to the sense To the words hee addes lest at any time which addes no small strength to the temptation including even that time wherein hee should bee jumping between the Pinacle and the pavement To the sense thrusting his dart into the sense of the place as if that place said so much in effect to him Cast thy self down which Chrysostome hath well observed saying Cast thy self down Homil. 5. ex vaâ—â—â— in Matth. was not written but was the poyson of the Serpent cunningly mingled with the sweet comfort of the Scripture 6 Hee puts out and conceals that which most makes for Christ and against himself namely those words in all thy waies which most warreth against this headlong casting down of himself for it is not the way of a man to cast himself from such an height but to seek the stairs or the ordinary way And these words were not unawares omitted but maliciously and purposely for if Christ shall hear him speak of his waies and consider that this casting down of himself pertained not to his way one piece of his own argument had overthrown the whole 7 In this allegation hee commits the sallacy of division intending Christs overthrow by dis-joyning the things which God hath coupled together for whereas the words of that Text in the right sense consist of two parts namely 1 A promise of protection and preservation Satanaâ— promissionem objicit Christo conditionem vero abjleu Par. in locum 2 The condition of keeping a mans self in his waies without which condition no promise of God belongs unto us for godliness hath the promise of this life and the life to come Satan rejects the condition wholly and divorceth it from the promise This is Mr. Junius his observation 8 From every part and word of a most excellent Text hee can urge his most hellish temptation and make all fair weather when he intends nothing less as if hee should say If thou bee the Son of God cast down thy self I do assure thee nay the written Word assures thee of protection and safety for in such a Psalm namely the ninety first vers 11. thou hast the word of thy Fathers promise yea in one promise a number of promises for 1 If thou wilt know the parties that shal support thee they be Angels Creatures swift mighty and powerful 2 If thou doubtest of their will they must doe it they can neither will nor chuse it is their charge they are commanded so to doe 3 If thou ask the manner how they must bear thee up that if thou wouldst thou canst not fall 4 If thou doubtest of their cheerfulness or willingness or diligence there is no fear for they must doe it as Mothers or Nurses as the word signifies who out of their tender love bear and carry or lead the infant with great watch and circumspection that it fall not and so come to hurt 5 If thou thinkest there is any limitation of their Commission there is none for they must bear thee up at all times 6 To take away all suspition of fear from thee they must save thee not only from great danger as breaking thy bones or neck but from the least danger thy foote the lowest and basest part shall not stumble or be hurt much less thy head thy self Thus subtilly intending to hold with the Hound and run with the Hare Satan hath pickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose Hence note that Doct. A principal wile of Satan is to assay if he can by no means else to overthrow men by the overthrow of Scriptures Gen. 3.1 Hath God indeed said yee shall not eat of every tree of the garden It were strange and marvellous hee should say so seeing hee knows it would better your estate In this his first temptation of all other he chuseth to make Gods Word a means of their and our overthrow thinking it not an easie thing to destroy Gods Image in the soul unless he could first destroy the word of God out of their heart 1 Sam. 28.15 when the Devil would delude Saul and hasten his death he lays the ground of it in Gods Word and taking on him the person of Samuel saith The Lord hath done even as he spake by my hand abusing and alleadging that Scripture in 1 Sam. 15.28 The Lord will rent the Kingdom from thee this day and hath given it to thy neighbour who is better than thou Mar. 1.23 the Devil comes to Christ and tells him he knows him well enough Thou art Jesus of Nazareth even that holy one of God that holy One that was promised figured and expected even that Redeemer and holy One of Israel Isa 41.14 Even that holy One fore-told by the Angel Luke 1.35 And all this was by Scripture to overthrow both Christ himself and the faith of beleevers as though there were some secret compact and familiarity between him and them and perhaps hence arose that speech By Beelzebub hee casteth out Devils Reasons 1 Satan knows that Scripture is the will of God revealed and hath sway in the conscience as being inspired by the Holy Ghost as the only rule of faith and life and if he can turkis the Scripture out of his right sense and shape he perverts judgement and holds the conscience in error and these errours are
reprove and convert sinners yet by ordinary office hee was no Prophet neither did he prophecy But what is this to those mental reservations Are you a Priest Garnet No saith hee meaning not a Priest of Apollo or Jupiter Were not you in England at such a time No not as the Sun in the firmament or as a King in a Kingdome A strange madness that men professing knowledge and zeal should so dally with lies and oaths which tricks of theirs were they justifiable and sound wee should have little use of Magistracy or tribunals especiall where matters are determined by mens oathes hee were a very block that would suffer any thing to bee fastened upon him The murderer might swear hee never slew man namely with the jaw-bone of an Ass as Sampson did The Drunkard might swear hee drunk never a drop if hee can inwardly conceive of water or aqua coelestis or the Poets nectar or what hee can feign The Adultress might swear shee was never toucht if shee can inwardly conceive of any creature as of a Bull or a Swan as the Poets feign of Pasâ—phâ—â— and Lada And were it lawful to dally with God and mens Consciences after this manner wee could pay them home in their own kinde for suppose a man were in their Inquision and were asked if the Pope were Supream over all Kings if a man were disposed to equivocate hee might say and swear yea reserving his secret meaning not by right but onely in his own proud and ambitious desire and thus delude them II. In matters of practice you shall have no sinner but he hath a Scripture reached to him to lye safe under in the holding of his sin but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himself Eccl. 7.18 Bee not just overmuch nor overwise and so hee hath enough to cast off all care of knowledge and conscience The Image-munget hath a Text to let nothing bee lost hee hath a good use for his Images if they cannot serve to worship they may serve for ornament The Swearer hath a Text in Jeremy Thou shalt swear in truth righteousnesse and judgement therefore hee will swear so long as hee sweareth nothing but that which is true The Sabbath-breaker hath his Text The Sabbath was made for man and not man for the Sabbath The Murderer and Adulterer think themselves safe seeing they finde David in both these sins and yet commended of God The Drunkard hath his lesson Drink no longer water but a little wine for thy stomack and often infirmities sake The Covetous person knows that hee that provides not for his family is worse than an Infidel which through many mens wickednesse is a ground of much covetousnesse The lazy Protestant hath his Text Wee are saved by grace and justified by the blood of Christ freely what can his works do what need they The idle person hath his Text Care not for to morrow let to morrow care for it self The Usurer hath his plain place Matth. 25.27 That I might have received mine own with Usury The Theef hath the Theef on the Cross repenting at the last The carnal Gospeller cares not what sin he venture on because where sin hath abounded there grace hath abounded much more The careless Libertine is predestinated to life or death do what hee can and do what hee list hee cannot change Gods Decree and so he will do what hee list The obdurate and hardned sinner saith At what time soever a sinner repents God will put all his sins out of his remembrance and therefore hee will not repent till hee bee dying Lastly the unjust person hee hath his rule in the unjust Steward who was commended by Christ who was indeed commended for his providence not for his injustice In all these thou mayest hold this for a good rule It is the Devils divinity to confirm thy self in any sin by whatsoever thou hearest or readest in Gods book all which in Gods meaning is direct and the only preservative against all sin NOw wee are to consider this comfortable Scripture in the holy use of it not as wee have it wrested and mangled by Satan but as wee find it set down by the Holy Ghost Psalm 91.11 For hee shall give his Angels charge over thee to keep thee in all thy waies They shall bear thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safety in danger not onely because the Lord himself is become their refuge and protection as in the words going before but in that to his own fatherly care and providence hee hath added a guard of Angels to whose care also hee hath committed the Godly Wherein for explication wee will note these particulars 1 What is the ministery of the Angels namely to bee the godly mans keepers 2 Who sealeth their Commission He hath given them charge 3 The limitation of it In all thy waies 4 The manner They shall bear thee up in their hands 5 The end lest thou dash thy foot against a stone Which is a borrowed speech taken from Mothers or Nurses who lead or carry their tender children in their hands that they stumble and fall not to hurt or endanger themselves The word Angel is a name not of nature for so they bee spirits but of office ministring spirits to God to Jesus Christ and to Gods Elect His Angels that is the good and Elect Angels called his 1 By Creation for they had not being of themselves 2 By more immediate ministery they assist him and stand before his face whereas the wicked Angels are cast down from Heaven from enjoying his presence 3 By grace of perseverance for they fell not from their estate as the wicked Angels did and are now confirmed by Christ that they cannot fall and hence is Christ called the Head of men and Angels in whom all things in heaven and earth consist Coloss 1. v. 17. that is are preserved sustained and governed whether visible or invisible and consequently a mediator of the Angels in respect of special grace of confirmation by which they inseparably adhere to God although in respect of that mediation which is restrained to redemption the Angels have no need of it Charge This charge is not a general Commandement over the Church in general but a special charge over every godly man over thee And the charge is directed to many Angels to keep one man for the word affords us more comfort than that Popish and ungrounded conceit of every mans having his particular Angel Quest Why doth God give this charge to the Angels or why doth he use their Ministery Answ Not for any necessity for hee by his word and beck doth sustain Heaven and Earth and without them can keep his own but out of his good will to us hee declares his love and care of us who hath so abundantly provided for our safety and
special for thus long the charge of the Angels stands in force 3 Pray not to Angels but to the God of Heaven to send his Angel before thee to direct and assist thee in thy duties and ways For what God hath promised we must pray for Gen. 24.7 Abraham tells his Servant that God will send his Angel before him to take a wife for his son and this Angel prospered his Journey vers 40. And that this was the practice of the Church in Aegypt appears by Moses his message to the King of Edom Numb 20.16 being ill entreated in Aegypt we prayed to the Lord and he sent an Angel and brought us out of Aegypt I doubt not but this duty were it more faithfully practised would bring home much more success and comfort than many men find in their labour who scarce know whence or how their prosperity cometh unto them Obj. If God should send his Angels in humane form and as familiarly to converse with us as anciently they did with the Patriarks we should beleeve this doctrine but now there is certainly no such thing Ans 1. Christ is now in Heaven where our conversation ought to bee by faith rather than by the visible apparition of Angels 2 The beginnings of the Church needed such heavenly confirmation but now the Word is sufficiently confirmed by the Son himself from Heaven 3 The Scriptures are perfect and fully and plainly reveal unto us Gods will in every particular as if the Angels should come and teach us daily 4 The blessed Spirit is more abundantly given in our hearts and supplieth their absence in bodily shape and apparition 5 We must labour to get the eyes of our souls open and then we shall with Eloshaes servant see their comfortable presence notwithstanding they take no bodies to appear in Vers 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God NOw followeth the repulse of our Saviour to this second temptation wherein are two things 1 His resistance 2 His reason drawn from a testimony of Scripture Jam. 4.5 I. Christ resisteth and yeeldeth not albeit hee heareth Scripture alleadged Why If yee were of God saith Christ yee would hear his word neither doth Scripture speak any thing in vain But the reason is 1 Because our Lord perceived that the Word was wrested and abused by Satan and 2 That Scripture abused binds not to obedience 3 That Scripture turned out of his right sense is not Gods Word but carries something in it besides Scripture and then if an Angel from Heaven should bring it wee must bee so farre from receiving it as to hold him accursed 4 For our example that wee should not take all allegations hand over head but as Christ here try whither they tend if to cast us down refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right use of one may overthrow the abuse of the other not in way of contrariety but of commentary Quest But why did not our Saviour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrary end and meaning Ans This might indeed have confounded him sufficiently but our Saviour his Combate is not only victorious for us but exemplary and therefore we are herein trained in our fight and encounter 1 To hold close to the Scripture in answering the Devil It is written again which word of our Saviour noteth how he buckled the Scripture to him both as a Buckler to defend him and as a Sword to foyl and wound his enemy and so must wee who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2 To inform us that the best and only way to discover the abuse of Scripture is Scripture it being the only rule and judge of it self and all the controversies rising out of it And therefore the Devil no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of the Father had discovered his subtilty The best Commentary of Scripture is Scripture every man is the best interpreter of himself and so the Author of the Scriptures is the best interpreter of them 3 To let us see that although Satan had abused the Scripture yet he nor wee must overcome by no other weapon and that the abuse of a thing takes not away the right use of it nor good things to be rejected because they are abused by them that can use them aright If Christ had been of the Papists mind he would have condemned and shut up the Scriptures from common men because the Devil had abused them for so doe they because Hereticks his instruments doe abuse them the Laiety may not meddle with them But it is plain that in things necessary no abuse in one takes away the right use in another As for example A murderer useth a sword to kill a man may not another use a sword or that sword in his own defence And are not the Scriptures the sword of the Spirit more necessary A Drunkard a Glutton a proud person abuse meat and drink and apparel to surfeiting drunkenness ryot and excess shall wee therefore cast away meat drink apparel and refuse the necessary use of it And is not the Word a more necessary food Because a Wolf comes in sheeps cloathing must the sheep cast away their fleece No the Prophets did not refuse the Word of the Lord because the false Prophets did say The Word of the Lord as well as they Obj. Then it is no good argument that we must reject such and such things because the Papists have abused them Ans If they be good and necessary it is not as are the Word Prayer Sacraments Churches and whatsoever stands by Gods Ordinance in Divine or Civil use But in things unnecessary that wee might bee as well or better without their use it is a good consequence Idolaters have abused them therefore we must forbear them as Bishop Jewel speaketh Doct. The infallible Judge and speaking-decider of all Controversies in the Church are the holy Scriptures in the true sense of them Our Lord here gives the true meaning of one Scripture by another in this his Controversie with the Devil Deut. 17.9 10. In any matter of difference the people must come to the Priest or Levite and they must judge and determine all differences according to the Law and all the people upon pain of death must stand to that judgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all Controversies Josh 1.7 the Book of the Law was given to Joshua to decide all matters among the Jews from which he must not depart to the right hand or left hand
had seen some which the Papists stand unto And we also seeing the gross errours of Councils as that ancient Council of Carthage under Cyprian appointing rebaptization to such as were baptized by Hereticks the second Ephesin Council in which were more than three hundred Bishops is called by Leo himself living in Theodosius his time Conciliabulum latrouuns a den of Theeves the second Nicene Council appointed Images made by mans hand to be worshipped a most gross error and Idolatry The Romane Council under Pope Stephanus condemned Pope Formosus and all his Decrees and the Council of Ravenua condemned Stephanus and restored Formosus One of them must needs erre The Council of Constance appointed a number of gross errors as that the Cup should bee taken from Laickes that faith given to Protestants under the Emperours promise and seal is not to be kept c. and it condemned a number of John Hus his Articles which were orthodox and consonant to Scripture The Council of Trent was a sink of all Antichristian errours now we I say seeing such gross errors of Councils may not or ought not we with the ancient Fathers appeal from Councils to the holy Scripture Jerome on Galath 2. saith The doctrine of the Holy Ghost is that which is delivered in Scripture contra quam si quid statnant concilia nefas duco If Councels determine any thing contrary thereunto I account it abhominable Aug. l. 2. de bapt cont Don. c. 3. And Augustine being pressed by the authority of the African Council at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other we may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainly Plus credendum est simplici laâ—co Scripturam proferenti quam toti simul Concilio We must more beleeve one poor simple Lay-man that bringeth Scripture than a whole Council I will adde nothing of the Romish trick of falsifying the Books of Councils and corrupting changing adding and detracting from the Canons which makes them yet more uncertain and insufficient to rule the Scriptures by this might be instanced in the Nicene and Milevitan Council and others but the further dispute hereof belongs to the Schools IV. The fourth Judge to decide all Controversies is the POPE himself for they have but fumbled all this while and now they deal plainly for when they pretend the Catholick Church Doctors Councils they mean all Romish for with the Rhemists the Catholick and Roman faith is all one Rhem in Rom. cap. 1. vers 8 Gregory de Valentla saith By the Church wee mean her head the Roman Bishop Bellarmine hath these words The Pope himself without any Council De Christo lib. 2. cap. 2â— may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonical Scripture and that he may dispense 1 Against Gods Law 2 Against the Law of Nature 3 Against an Apostle 4 Against the New Testament Now that the Pope cannot have authority at his pleasure to judge the Scripture is plain 1 Because a Council is above the Pope Gerson Aâ—neas Sylv. as the most and ancientest of Papists beleeve and two general Councils of Constance and Basil decree and that the Council hath power to restrain yea and depose him and so hath done And yet a Council as wee have seen wanteth this authority over the Scriptures Bellarmine would not beleeve or approve it but for the observation of the Church and common opinion Now the Sorbonists of Paris deny it 2 Because we know the Pope can erre in his Chair in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Sirycius thus interpreted it To bee in the flesh is to be married therefore the Priests must not marry John 6.53 Except yee eat the flesh of the Son of man and drink his blood ye have no life in you Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation and therefore it must bee given to Infants Luke 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope Nay they have not onely erred many of them but been gross and wicked Hereticks Liberius Pope about the year 350. was an Arrian and subscribed to the unjust condemnation of Athanasius and afterwards as a obstinate Heretick was deposed Honorius the first Anno 626. was an Monothelite held that Christ had but one will and so but one nature and for this Heresy was condemned in three general Councils In the year one thousand four hundred and eight at a Council held at Pisa consisting of a thousand Divines and Lawyers two Popes were deposed at once to wit Gregory the twelfth and Benet the thirteenth the tenor of whose deprivation calls them notorious Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church What must wee obey in error scandal and Heresy or can the Pope alter the nature of that which is false and make it true 3 When there were two or three Popes at once and none knew which was the right Pope or the chief Pastor whither should men go for their determination of controversies in Religion or when themselves disagree in interpreting Scripture how can wee know which of them to lean unto See an example Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Some Popes understand it of Peters person some of Peters Chair which they say is at Rome some of Peters Confession Wee have all unerring Popes maintaining these several interpretations how shall wee chuse the best what upon a Popes word every one of them hath that Therefore there must bee a superiour Interpreter and more infallible namely the Spirit of God in the Scriptures 4 How know we he hath any authority over any other Bishop seeing the Scripture gives him none How may wee know hee is not carried by affection seeing hee is a party in the Churches controversies and by Canon cast our from being a Judge How know wee no appeals lye from him seeing the Fathers have appealed from Councils which are above him How can wee know that hee sits in Peters Chair upon earth Cathedram in coelo habet qui intuâ— docet corda Aug. seeing the Father hath taught us That hee sitteth in Heaven who inwardly teacheth mens hearts Therefore wee renounce all such corrupt Judges and lean to the uncorrupt Scripture Vse 2. Secondly seeing the Scriptures are the best Commentaries of themselves and the Judge and decider of all Doctrines and Controversies Ministers that would stablish truth of Doctrin must bee careful to prove and justify all their collections of Doctrin out of Scripture for thereby they settle the faith of their people upon a sure ground of faith and manners all other
and stratagems should we make Obj. That was heath â—nish service but the Masse is more Christian and hath good things in it Ans 1. That was the Masse from which the Protestant Princes departed 2 The Masse is as gross Idolatry as ever any was among the Gentiles being made up of Judaism Gentilism and shreds of Christianity 3 Let them tell us a difference between the bodily adultery of Heathens and Christians and wee will observe the same in the spiritual whoredome which is Idolatry Obj. 1. But what say you of Naaman the Syrian who requested leave to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2 King 5.18 Ans 1. Some think he spake only of Civil and Politick presence that his Master the King might lean upon him before his Idol hee in the mean time protesting that he would never worship other god but the true God to which the Prophet condescendeth Which is the answer of Mr. Perkins upon the second Commandement and Mr. Zanchius on Ephes 5. But howsoever the gesture it self is indifferent to stand when the King stands and bow when the King boweth c. yet this gesture being cloathed with such circumstances seemeth to me not approved by the Prophet to doe this 1 In the Church 2 Before an Idol 3 In the time of publick service 4 By one professing the true God this seems not so warrantable And indeed both those famous Divines departed from this answer and gave a sounder in their latter works as appears both in Mr. Perkins his Cases of Conscience and Mr. Zanchius his Book De redemptione 2 Some think he speaks in the time past as if he should say Herein that I have bowed c. the Lord be merciful to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3 The best answer is that Naaman professeth it a sin to go in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercy for it professing he will never now worship any but the true God neither doth he only pray against sin past nor for leave for sin to come but in sense of his own weakness and infirmity desireth mercy that he may not bee drawn from his purpose and withall stirreth up the Prophet to pray for him for grace and strength and for pardon if at any time hee should against his purpose bee drawn into his former sin and in this sense the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest bee drawn aside and so farewell Now out of this example how can they defend that not to be a sin which himself confesseth a sin and desireth grace and mercy for and strength against Besides Naaman might seem to plead his calling for his warrantize if it were not but what calling can they plead but only newfangledness and rash running out of their way and calling Obj. 2. But Daniel worshipped the Image which Nebuchadnezzar set up else he should have been punished as his three fellows were Ans A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the den of Lions for sticking unto God But if they fall to conjectures we may easily refell them in their own kind thus 1 Perhaps the Image was not near Daniel 2 If it were hee might not bee observed 3 If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4 Or if they did it may be the King would not hear them nor draw him to death for the great love he bare him or the great service he did in his Kingdom Oh therefore let not us that are Jews that is the Israel of God meddle with these Romish Samaritans Joh. 4.9 let vs not enter into their Cities nor turn into the way of the Gentiles let them bee unto us as Publicans and Heathens Oh that our young Gentlemen would not goe into this way to perform even the basell services of the Masse but hear the voyce of Christ Matthew 10.5 Vse 3. In all our service of God this precept requireth that we give him religious reverence and express it in reverent and seemly gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemly behaviours True it is that religion stands not in gestures neither doth the Scripture expresly tye us to this or that in particular but only in general to such as beseem holiness and humility See it in the example of the Saints 1 King 8.54 when Salomon had made an end of all his prayer he arose from kneeling on his knees and stretching his hands towards heaven Good Jacob being not able to bend and turn his body for age yet in worshipping God hee would lean on the end of his staffe being in his bed and bow as well as hee could Heb. 12.21 Hee might have thought the age of his body and weakness might exempt him from outward adoration yet hee makes a supply of his weakness by the help of a staff 1 Chron. 29.20 the whole Congregation of Israel in blessing the Lord bow down their heads and worshiped the Lord. And our Lord Jesus himself before his Passion fell on his face and prayed Matth. 26.39 All to teach us how reverently to demean our selves in our Lords service yea if we can convenienâ—ly with Ezra chap. 9. vers 5. to fall on our knees and spread our hands to the Lord. 1 To testifie our humility and that our souls are cast down with our bodies 2 This is a profession of the high Majesty of God before whom wee are the greater the person is among men the more reverence is to bee used in speaking to him or in being spoken unto by him but God is the greatest of all The Lord our Maker Therefore let us kneel before him Psalm 95.6 7. 3 Our reverent and humble gestures greatly help us against our own weaknesses the lifting up of our eyes and hands help us to get our hearts lifted up to God 4 It manifesteth our care to glorify God in our souls and bodies as wee are commanded 1 Cor. 6.20 and that wee acknowledge them both to bee his and both to depend upon him 5 That wee set not light by his Ordinances in which hee giveth us leave to approach unto his throne of Grace before whom the very Angels are said to cover their faces 6 Hereby wee give good example to others and provoke them also to reverence All which much condemneth the prophaneness of many whom when Satan cannot hinder from Church hee prevails against them there and in hearing the Word receiving the Sacraments and Prayer they manifest their contempt of those Holy Ordinances casting and rolling their eies here and there gazing
power ruling all Creatures and over-ruling in all things The latter is the power of his Office as hee is Mediatour and King of his Church and this power differeth from the former 1 in that it is a power received Matth. 28.18 All power is given mee in heaven and in earth Phil. 2.9 God hath given him a Name above all Names whereas Christs power as God is not received but his own proper power being God 2 That power is essential infinite and incommunicable to any creature this is personal communicated by dispensation of grace after a singular manner unto Christ as God-man and our Mediatour 3 That power is immutable unchangeable everlasting this power shall after a sort bee determined for hee must give up his Kingdome to his Father 1 Cor. 15.24 not that Christ shall ever cease to bee a powerful head of his Church nor that hee shall cease to reign with his Father for all eternity but look as the Father now doth not rule the Church namely as Mediatour but the Son so the Son shall not then rule his Church in the manner as hee now doth as Mediatour but in the same manner as his Father shall Now hee rules and puts forth his power in fighting against his enemies but then all his enemies shall bee trodden under his feet and made his footstool Now hee manifesteth his power in gathering a Church by the Word and Sacraments but then all the elect shall bee gathered Now at his Fathers right hand hee puts forth his power in making intercession for us but then hee shall intercede no more 〈◊〉 us At the end of the World hee shall declare his mighty power in raising all the dead and sitting in judgement on them but then there shall bee no more need of this power when death shall bee swallowed up into victory and a final sentence is given on all flesh So as Christ shall not reign as now hee doth but as his Father Whence it followeth that the power by which Christ subdueth the Devils is not onely that essential power of his Divine nature but the power of his Office whereby even in our nature and flesh hee subdueth them And this power may bee distinguished according to the subjects into two kindes first that power by which hee sweetly ruleth the Church as the head the members or a King his Subjects and this is either directive or coercive Secondly that coercitive and judiciary power which hee exerciseth against his enemies wicked and ungodly men as a King against rebells and foes to his state and person And this power is properly raised against the Devils and his instruments against which they cannot stand Reasons 1 Christ was prophecied to bee the seed of the Woman that must bruise the Serpents head which prophecy plainly shews that Christ as Mediatour in our flesh must disperse all Satans forces planted against us and for this end the Son of God appeared to destroy the works of the Devil and the work doth properly and singularly belong unto Christ although the fruit and benefit of it by communication of grace flow unto the Church as the body of Christ Object But did not others beside Christ command the Devils Act. 8.7 when Philip preached in Samaria unclean spirits crying came out of many and Act. 16.18 Paul turned about and commanded the unclean spirit to come out of the maid Answ 1 Christ did it by his own power they by his 2 The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the foul spirit In the Name of the Lord Jesus Christ to come out 3 Common men were able to discern a difference between Christs power and others in casting out Devils Mar. 1. and Luk. 4.36 fear came on them and they said among themselves With authority he commands foul spirits and they come out that is by his power and divine authority and not as other Exorcists did 4 Hee did work his as a person that was God other his Disciples as persons with whom God was working and confirming the doctrin with signes and wonders that followed Mar. 16. ult 2 All things are given him and put under his feet Joh. 3.35 The Father loveth the Son and hath given all things into his hand Heb. 2.8 Thou hast put all things in subjection under his feet And as if that were not plain enough hee setteth in the next words a large Comment upon it And in that he hath put all things in subjection under him he left nothing that should not be subject only except him which did put all things under him as it is 1 Cor. 15.27 So as it is plain that excepting God himself nothing is not subject to Christ as Mediatour Now this may bee enlarged by a special induction of all things Angels are subjected to his word 1 Pet. 3.22 to whom Angels and Powers and might are subject with a reason For hee is the Lord of the holy Angels and set far above all Principalities and Powers Eph. 1.21 Unreasonable Creatures hear his word and obey him Luke 8.25 Who is this that commands the winds and the Seas and they obey him Diseases obey him to the Leper hee saith I will bee thou clean and hee is clean immediately Matth. 8. To the Lame man hee saith Take up thy bed and walk and hee doth so Matth. 9.6 Hee meets a blind man Joh. 9.7 and bids him go wash in Siloam and hee comes again seeing Yea death it self heareth and departeth at his word Joh. 11.44 At that word Lazarus came forth bound hand and foot and the time commeth when they that are in the graves shall hear the voice of the Son of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himself Phil. 3.21 All Creatures all Enemies sin Satan the Grave Hell Death Damnation and whatsoever resisteth his glory in himself or any of his members 3 Christs Kingdome must bee set up against and above all the Kingdoms of the World Dan. 2.45 The little stone cut out of the Mountain without hands breaks in pieces the Clay the Iron Brass Silver and gold that is the Kingdome of Christ shall break all those great Kingdomes and the God of Heaven raiseth a Kingdome to his Son which shall never bee destroyed And therefore for the upholding of this Kingdome hee must bee invested with power which neither the Tyrants of the World nor the god of the World can ever prevail against For never were all the Kingdomes of the World so opposed by the World and the Devil as the poor kingdome of Jesus Christ but this power of Christ is as an hook in Nebuchadnezzars jaws and a chain in which hee holdeth Leviathan limiting him how far he shall exercise malice against the Church and no further 4 Christ as Mediatour was to perform those works which no other creature
1 possession 2 disposition four reas page 199 God some waies an actor in evil no waies an author page 10 God tempteth man two waies page 20 Godly men shall want no accusation in the world why page 19 The more God graceth a man the more Satan seeketh to disgrace him three reasons page 1 and page 6 Six graces Satan would fain rob us of page 182 H POpish hallowing of water wicked six reas page 8 Headship of the Pope falsly grounded page 149 Little or no Help in injustice three reas page 95 Christ full of the Holy Ghost how page 25 Holiness sweeteneth our callings three ways page 98 To hold out in tryals without hast-making four reas page 234 No sign of Gods hatred to be vexed with the Devil but of the Devils four reasons page 125 Christ able to feed others miraculously was hungry himself page 38 I SAtan can make gross Idolatry seem a small moat page 203 Jerusalem called holy City five reasons page 104 Jerusalem full of corruptions yet called holy why page 107 Importunity of Satan against Christ and his members to draw them to sin four reas page 180 Infirmities which Christ took upon him which in three propositions page 38 Why Christ took our infirmities five reasons page 39 Infirmities of Christ differ from ours in six things page 40 Induction to prove all things subjected to Christs word page 242 Infallible Judge of controveres the holy Scriptures four reas page 157 Incompetent Judges of controversies obtruded by the Church of Rome four page 158 Instance of Satan to draw us to evil must make us more instant in good page 182 Instances of Satans false conclusions in matter of faith three of practice nine page 66 Instances in four kinds of temptations how to use the word against Satan page 81 Instances of many men whose obedience is no better than that of Devils page 249 L. TO know a man led by the Spirit three rules page 12 Christ cometh led of the Spirit Satan cometh of himself page 49 Liberties of religion are better prized in their absence than in their presence page 117 The more light of grace the Lord bestoweth on his children the more doth the darknesse of the world fight against it page 102 Life of a Christian a continual entercourse of peace and trouble four reasons page 251 Love of the world easily maketh a man a prey and spoyl of Satan five reasons page 192 To pull our hearts from the love of the world five means page 195 Four other considerations to the same purpose page 194 Lying is the Devils mother-tongue page 65 A Looking-glasse for Lyars page 202 Lying a hateful sin for three reasons ibid. M. MAgistrates governours not of men only but of Christians page 215 Man tempteth God two ways page 20 Man tempteth man three ways ibid. Man tempteth himself two ways ibid. Manner of Christs temptation external four reasons page 48 Not to be present at Masse with pretence of keeping the heart to God five reasons page 225 Mean estate best three reasons page 5 Means of fortifying faith four page 56 Means to confirm to a mans self his own adoption three page 60 To use unlawful means to help our selves Diabolical three reasons page 61 Means to fence us against Satans wicked inferences three page 67 Means not sufficient to sustain the life of man in six instances and five reasons page 87 Means not to be set above their place page 89 Means not to be neglected where they are three reasons ibid. Better to want means than to enjoy such as proceed not out of the mouth of God page 99 Means to raise our selves being cast down four page 136 To sin against means fearful in things 1 Spiritual 2 Temporal page 143 Means to partake of the Angels ministery three page 155 Means of nourishing confidence in God four page 178 Meeknesse of Christ to Satan himself five reasons page 72 Ministers must bee very watchful over their people because of the tempter page 46 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament page 108 To conceive of dumbe Ministers five grounds page 109 Modesty in speaking of our selves commended in Christs example page 74 Motives to avoyd slandering five page 18 Motives to out-stand temptations three page 27 Motives to stir up one another to good four page 47 Mountains about Jerusalem seven page 186 Mountain chosen for the third temptation three reasons page 184 No mountains to be wished but Gods holy mountain page 186 N. DIfference of Names or Numbers must not make us suspect error in the Scripture but our own ignorance page 171 O. OBjections for Usury answered page 96 Objections for Sabbath-breaking page 97 Chief Objections of the separation answered page 108 Objections to prove Christ on the pinacle only in vision answered page 122 Objects of Senses five warrantable page 189 In opposition of good men and good things consider five things page 102 Ordinances of God not to bee medled with without due respect and reverence as 1 Word 2 Oath 3 Lots page 113 Conditions of sound obedience four page 247 Cheerful obedience four things page 248 Outward things make neither happy nor unhappy four reasons page 59 P. PInacle of the Temple chosen for the second temptation by Satan four reasons page 118 No place in the world free from temptation page 13 Places of Gods worship to bee reverently esteemed and used page 113 No place longer holy than God and his worship are present page 114 Satan usually sitteth his temptation to the place or the place to his temptation three reasons page 118 Places of probable peril and danger to be avoyded especially of four sorts page 119 Men in highest places are in greatest danger of falling three reasons page 184 The higher the Pinacle a man stands on the more busie Satan is to cast him down page 134 Satan helpeth men up to the Pinacle only to cast them down again page 135 The Pope puts down the Devil in boasting page 203 Power of Christ unresistable by all the Devils in Hell four reasons page 241 Power of Christ is of his Office and Essence ibid. They differ in three things ibid. Popes have erred in matters of faith page 162 Fight marks of the mighty power of Christ in us page 244 Power of Christ frustrateth Satans greatest advantages page 124 Power of Satan over the bodies of men great God permitting him page 125 Prayer to be made for Governours especially why page 185 Presence of God in his Word and Worship maketh places holy three reasons page 106 Satan ordinarily tempteth to presumption four reasons page 129 Most dangerous presumption is in spiritual things as in six instances page 131 Presumption in things temporal to be avoyded in four instances page 132 Priviledge of Gods children because of the Angels page 154 A singular priviledge of the Church to have so perfect a direction as the Scripture page 87 Priviledge of the godly to
they doe whence have they being so simple and illiterate persons their skill but from the Devil or Diabolical tradition And who made the Devil thy Physician who if he should minister nothing but Natural things thou mightest not accept them from him 3 This remedy is worse and more desperate than the disease because Gods curse followeth it who in his Law hath commanded that whosoever goe a whoring after such should be stoned with stones and if any turn after such he will set his face against them to cut them off Levit. 20.6 And according to this threatning he hath executed visible Judgements against it even against Kings themselves who think themselves most free to doe their pleasure as 1 Chronicles 10.13 14. Saul dyed for his transgression that hee committed against the Lord even against the word of the Lord which hee kept not and in that he sought and asked counsel of a familiar spirit therefore the Lord slew him and turned the Kingdome to David Asa never came oft his bed for this sin 2 King 1.16 and more not only Kings but whole Nations were cast out before his people for this sin and not only they but even his own people were cast among the Nations when they followed these waies of theirs Isa 2.6 Better wâ—â—t therefore to dye of a disease in the hand than be recovered by the hand of â—â—e Devil 4 Mark how the Devil hath circumvented such a party 1 He hath robbed him of his faith in God because he maketh haste 2 Of his fealty and subjection to God because he either denieth Gods government or the equity of it 3 He hath got in him what he desired to win from Christ but could not namely to take up another means of safety than God had appointed 4 He having thus set up himself for such a mans God hee maketh him commit execrable Idolatry in ascribing to the Devil himself that which is proper to God and Jesus Christ First a power of healing which the Devil hath not further than God permitteth him to the just blinding of the sinner Secondly a faith and perswasion in that power that it shall be available to him which is nothing else but a secret confederacy and league with the Devil without which nothing can be done This the Lord implyeth in the bounding of his Laws as Lev. 19.31 Ye shall not seek c. for I am your Lord as if he had said you ought to depend upon me and not upon the enemy of Mankind Levit. 20.6 Yee shall not goe a whoring but be holy as if he had said have nothing to doe with such an impure spirit if you would bee an holy people Why God permitteth a power of curing to them of whom we may not seek cure Quest But if God would not have them to help why doth hee give them such power of curing of fore-telling things to come and revealing hidden things Ans 1. The power of curing is from Satan God justly permitting him to the further deluding of unbeleevers 2 Neither doth the Wizzard fore-tell things to come but the Devil by them such things as he by the quickness of his spiritual nature seeth present in the causes or which God permitteth himself to be the worker of and casie it is for him to discover the Thief which himself tempted to steal 3 The Lord permitteth all this not that we should trust him or use him but to try whether we will depart from our God the case here is the same with that of the false Prophet who must not bee beleeved when hee fore-telleth things that come to pass Why then may some say doth God suffer them to fore-tell such things The text answereth The Lord thy God tempteth thee whether thou wilt cleave unto him or no Deut. 13.3 Let all such persons as have sought to them consider betime how they have broken Covenant with God betaken themselves to Satans help broken prison to their greater punishment and made stones bread let these bewayl the sin and renounce it never was Saul in so fearful a case as when he run unto the Witch by his own confession God was departed from him Let no man lessen this sin or dare to defend such limbs of the Devil under titles of good wise or cunning persons seeing these cursed blessers draw Towns and Countries after them into their own damnation Let none think it a slight matter to counsel others to this sin and remember that by the Law of God they ought to dye that seek to thrust people from their God and drive them to the Devil a farre greater sin is this than that which the Lord maketh capital Fourthly here we have also strong consolation The comfort of the Church is that Christ is stronger than all that Christ is stronger than the Devil 1 Joh. 4.4 stronger is he that is in us than he that is in the world look how strong the Father is so strong is the Son Joh. 10.29 and therefore his strength is as farre above Satans as the Creators is above the Creatures Hence we are sure none can take us out of his hands not the World Be of good comfort I have overcome the world not the Devil The Prince of this world is cast out not sin not death both which are cast into the Lake not temptation nor persecution for by Christ we are more than conquerours All these may molest us but cannot hurt us they may make warre upon us but we may pluck up our hearts seeing we fight against conquered enemies and are through his strength that hath loved us sure of victory before wee strike a blow Let not us forget the consolation in that although our enemies may nible at our heels yet the seed of the Woman hath broken their heads for us Vers 39. And we are witnesses of all things which he did in the Land of Judea and in Jerusalem whom they slew hanging him on a tree THe Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himself and the rest of the Apostles that they were witnesses not only of the things formerly uâ—â—â—ed but of all things else not only which Christ did in Judea and Jerusalem but also which hee suffered among them and so descendeth to lay down his Priestly Office in this verse and his Kingly Office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Judea and Jerusalem will appear to him that considereth that it was one of Christs first actions in his Offices after his Baptism to call his Disciples who presently left all and followed him to the end that they might be oculate witnesses of his mighty works of his life of his death and resurrection and that they may be ear-witnesses of all the gracious words which proceeded out of his mouth to which purpose he took them after a sort into his Family that by their
suckest so in temptation to any other sin deny it and say Oh no I see Christ on the Crosse made a curse for my sins already I have done him wrong enough already I will not adde this to the former I see rather an infinite debt due from me towards him and I must rather think of the payment of that than offer to run in further Thus we see both the duty and the means neither of them both are regarded by many some would fain see Christ on the Crosse for the remitting of their sin but not for the crucifying of it their lusts are as strong as ever be-before pride contention hastinesse voluptuousnesse worldlinesse live and thrive in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified unto thee and thou unto the world Others because Christ is come and dead for sinners make a clean contrary argument Christ dyed for sinners and therefore they will live in their sins as though that were the work of Christ upon the Crosse to maintain sin and Libertine courses and not rather to abolish the same what a fearful thing is it that men dare make the death of the Son of God as a common pack-horse to lay all their sins upon while yet hereby they embolden themselves in the multiplication of them Many will not endure to have their lusts pricked in the Ministery and much lesse crucified Others are so farre from crucifying their lusts as they will not endure to have them prickt or touched in the Ministery Oh meddle not with mine eyes I can not endure it or if they endure to crucifie many yet some sweet sins shall be spared they are sweet morsels or fat morsels profitable or pleasurable sins and they must not be let goe but never a one of all these ever tasted in truth the least fruit of the death of Christ The second fruit that must appear in us is the life of Christ 2 Cor. 5.15 He dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Rom. 6.11 12. Likewise think yee also that yee are dead to sin but are alive to God in Jesus Christ 12. Let not therefore sin reign in your mortal body In which places this life of Christ is opposed to the course of our lives framed of our selves and is nothing else but to depend upon Christ in all things to give up all our thoughts words and actions to be guided by his word and directed to his glory and so to order our whole course as his blessed Spirit may appear to breath lead and live in us Now that this fruit should be added to the former is evident 1 Pet. 2.24 He bare our sins upon the tree that we being dead to sin should live in righteousnesse Thus therefore help thy self by this meditation shall my Lord Jesus so willingly forsake his glory for me and shall not I forsake my sin and shame for him shall he contentedly dye an accursed death for me and shall not I as contentedly dye to an accursed life for him Shall he dye to glorifie me and shall not I live to glorifie him Shall not he think his heart-bloud too dear for me and shall I love any thing better than him Thus to behold Christ on his Crosse will help thee forward in this fruit also To which purposes the Lord in wisdome hath instituted the Ministery of the Word and Sacraments No marvel seeing the Papists shuâ— out the preaching of Christ crucified that they must see him in Crucifixes and such Idolotrous representations that wee might have Christ crucified Gal. 3.1 continually as it were hanging before our eyes which ordinance of preaching Christ crucified were it in request in the Church of Rome they should not need their manuary Bables Crosses Pipes Crucifixes their Agnus Dei and the rest neither would they with religious adoration honour the Wooden Crosse to the dishonour of him that dyed upon it but accursed be all such dead and Idolatrous representations against the word let it bee our happinesse with care and reverence to frequent the Word and Sacraments which are blessed means ordained of God not only to set Christ on the Crosse before our eyes but to bring into possession those happy fruits formerly described Vers 40 Him God raised up the third day and caused that hee was shewed openly THE Apostle having delivered the Doctrin of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had never been beneficial unto them And the words in general imply one point not to bee omitted For howsoever the Apostle expresseth nothing between Christ his hanging on a tree and his raising again yet because it cannot bee properly said that hee was raised from the Tree or from the Cross which was a kinde of exaltation and lifting up necessarily must bee included a lower estate than that was namely that condition of the dead under which hee lay for a certain time as it were cast from the face of God his Father and of men yea from the face of the earth Christ submitted to the lowest estate of death why when death and sin seemed to triumph over him all the while of his burial when they had him in the grave the house of death This was the low estate from whence hee rose the which hee willingly submitted himself unto for a time 1 That the faith of his Church might bee confirmed in that hee was truely and certainly dead and not in shew or appearance 2 That his victory and conquest over death might bee more glorious in that hee could not hold him down when hee had him in his own house but like a mighty Sampson hee carried away the gates of his enemies 3 To remove by undergoing for us that fearful state of death and damnation which we had otherwise for ever lain under to sanctify unto us our estate under temporal death which is sweetened by his death to make our graves as soâ—t and perfumed beds of rest by his lying in the grave and that wee also therein by being subdued under corruption might put it off and so bee sitted to immortality and glory 4 To teach us that our head being of power to rise from the power of death when the bands of it wrapped him round about can now much more being in glory draw us his members out of the deepest pits of danger or thraldome spiritual or temporal and will in his time set us free This time wee must wait but not appoint it neither distrust his power and grace when wee are in the deepest of our distress 5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation wee might also with more cheerfulnesse content our selves to suffer even any abasement with him and for him before wee look to reign
but seeing he who is thy head is in Heaven thou that art a member of him must be there also And as Christ while hee continued upon earth after his resurrection lived a kind of supernatural and heavenly life so if thou be risen with him thou livest not the life of nature but hast begun the life of grace and an heavenly conversation Quest But how shall I know whether I live by this heavenly life or no Heavenly life disceâ—nâ—d by two notes Ans There be two special notes to discern this truth by the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven Concerning the former â— In the matters of this life the Natural man will follow and pursue things which tend to a sensual and natural life he will beat his brains for gold and silver meat and cloth goods and lands for himself and his as for Heaven he will have nothing to doe there till he be dead and for the way thither hee cateth not to know it till he be dying at the soonest But the Spiritual man hee coveteth after Spiritual things the power of Christs Spirit where it is present will lift up his heart be it never so heavie to seek the Kingdom and the righteousnesse or it and hee seeketh after the wisdome of God as for gold and treasures he accounteth of the graces of faith love hope humility and the fear of the Lord above all pearls and precious things he provideth for himself and his the food that perisheth not and thinketh hâ—mself warmly and comely arrayed when he hath put on the Lord Jesus Christ as knowing that only the garment of his righteousnesse can fence him from all the injury of wind and weather The Natural man doth not more seriously listen after great purchases of Lands and Fields as he doth cast with himself to purchase the pearl hid in the field for which he will sell himself as we say into his shirt nay and further how own self liberty life and if he had any thing dearer than that The Spiritual man as for the things of this life if he have them not hee wanteth not his portion If he have them his care is that they have not him or become his portion If riches increase he setteth not his heart upon them If they decrease his heart faileth not with them In abundance he carrieth himself warily and weanedly In want cheerfully and contentedly The things hee hath he useth as not using them the things hee hath not hee knoweth he hath no good use of them or else he should have them And thus as the Natural man bestirreth himself and all his motion tendeth to the bettering of his outward estate at home so contrarily doth an heavenly-minded man accounting himself from home while he is here in the body bend his chief care to settle his estate at home in heaven and all his trading and converse in this strange Country tendeth to the enriching of him in his own Country Further if we look to the Natural mans course in the matter of his religion we shall see as great difference between them For it is clear 2 In the matters of religion that whereas matters of religion are a burthen to the one they are the joy of the other The one as heavie to pray to hear to read and meditate on the Word and of his own estate as a Bear to the stake if Law of shame or some such by-respect moved him not if were all one to him to bee on his Horse-back as in the Church the other would account his life tedious were it not for these meetings of God and his people in the assemblies and those sweet refreshments they bring back from thence The one if he pray sometimes in publick hee maketh little conscience of private prayer in his family and so of other private duties to which God and a good conscience would bind him as straight as to the former The other walketh wisely and religiously in the midst of his house and preserveth the worship of God at home and maketh his house a little Church and house of God The one maketh little or no conscience of such sins as either in comparison of other or in his own corrupt conceit are smaller sins such as are inferior oathes idlenesse gaming sins of omission idle words of hurtful unclean or wandring thoughts words he thinketh to be but wind if he mean no hurt and if he mean hurt but doe none thoughts are free As for the sins of the time he will not be so undiscreet as to swim against the stream hee is here violently carried without resistance into a gulf of known evils and all is well he doth but as others doe and it were worse for him if hee did not The other maketh conscience of all sin lesser sins and secret sins hee can hate all even those which he cannot avoyd hee hateth the evil that himself doth and willingly will not displease God though all men bee therefore offended with him To conclude this point the one seeketh to appprove himself unto man the other to approve his heart to God because he knoweth he made it and knoweth what is in it And this shall serve for a tast of the opposite disposition between Natural and Spiritual life Agreement which it hath with the life of the Saints in Heaven in two things II. The second note to discern this heavenly life by is the similitude or agreement which it hath with the life of the Saints in heaven For the life of the Saints in Heaven must be a counterpane of the beleevers upon earth to which they must be daily framed in sundry regards 1 In respect of the things they are called from 2 In respect of the things they are called unto 1 The Saints in Heaven are called from three things 1 The world it self 2 The corruptions that are in the world through lust 3 The company of the wicked of the world Even so must beleevers in the world in their degree and measure carry themselves as those that are chosen out of the world and such as are bought from the earth Rev. 14.3 medling no more wich earthly things than needs must enjoying them so as they joy no more in them than in things which are not their own but borrowed only for a time using them so as they abuse them not because they are to be countable for them abiding in them earthly businesse and callings What the Saints are called from in three things so as they be never earthly minded in one word so desiring pursuing having holding and parting from the profits of this life as those to whom God hath shewed better things than any below yea and esteeming of their present life it self so indifferently as that they can account the day of their
remembrance of their so cruel and wicked a fact if they had been so plainly and sensibly convinced of it Answ Wee may not suffer our folly to prescribe to the Wisdome of God Christ most not shew himself so openly as to all the people after his resurrection Why. whose waies are not our waies The foolishness of God is wiser than men and the weakness of God is stronger than men And there bee sundry just reasons why Christ neither would nor did so openly shew himselfe For 1 Hee declareth hereby that his Kingdome is not of this World for then hee would have shewed himself unto the World whereas after hee rose from death hee would not shew himself but to those of his own Kingdome Neither needeth hee for the furthering of his Kingdome the help or witness of the great ones in the world for then would he not have passed by the Scribes and Pharisees the Doctors and great Rabbies whose words would easily have been taken and shewed himself to a few poor and abject men and women Neither cometh his Kingdom with outward pomp and observation Luk. 17.21 as Humane Kingdomes do his triumph is correspondent to his conquest both of them spiritual and inward not discernable but to the eye of the soul 2 The time was now come wherein Christ was not to bee known any longer according to the flesh 2 Cor. 5.16 the World that had so known him before must know him so no more but onely by dispensation for the time that such as were to witness of him might take the better notice of him 3 The wicked had made themselves unworthy to see him any more and this was a part of the just judgement of God upon them who had so despighted him they saw him once and were sufficiently convinced by the Scriptures by his Miracles his Life and his Doctrin all which because they despised and wilfully thrust the Kingdome of God from them they are justly left of God and Christ and permitted to bee further blinded that they may up-heap the measure of their sins 4 As for the godly the Lord would not have their Faith to depend upon the witness of the eyes and sight of the wicked and ungodly but upon a Divine testimony namely upon such as were appointed of God for it and this is a sure ground of Faith 5 If Christ had openly appeared to all the people hee had falsified his own word who had threatned them that because when hee would have gathered them as an Hen her Chickens under her wing but they would not Matth. 23.39 they should not thenceforth see him till they could say Blessed is hee that commeth in the name of the Lord. As if hee had said from henceforth namely after you have crucified me yee shall not see me till the end of the world when I shall come again which coming some few of you namely that are elect shall gratulate unto me and say Blessed is he that cometh in the name of the Lord. And perhaps as some interpret it all you who now reject me as a vile person will then but too late and to no profit of your own either by force or in imitation of the godly acknowledge me the blessed that cometh in the name of the Lord and to this also maketh that Matth. 26.64 where giving a reason of his confession to Pilate that he was the Christ the Son of God he telleth them that they shall hereafter see the Son of man but not before he be sitting at the right hand of the power of God and coming in the Clouds of heaven 6 It appeareth that many more of the Jewes were more convinced in their Consciences and pricked in their hearts for crucifying the Lord of glory by the preaching and ministery of the Apostles than they would have been by the sight of Christ himself In the second fourth fifth and seventh Chapters of the Acts it evidently appeareth how by the Apostles direct dealing against their sins many thousands were converted at some one Sermon and how many were daily added unto the Church whose faith was farre more sound in that they attained the blessing which Christ pronounced upon those that beleeved and yet had not seen All which teacheth us that in matter of Divinity wee must always subscribe to Gods wisdome shutting up our own eyes If we have a word to beleeve any thing or to doe any thing although our reason bee utterly against it though custom though example yet must we follow our direction esteeming the word as our pillar of the cloud by day and our pillar of fire by night to guide all our motions while we are wandring in the wilderness of this world and even till we attain the rest which is prepared for the people of God But unto the Witnesses chosen before of God Sundry sorts of witnesses of Christ his resurrection We read of many and sundry sorts of Witnesses of Christ his Resurrection and therefore it is worth inquiry which of them are here to bee understood 1 There was a Divine witnesse of the Angels Luk. 24.6 Why seek yee the living among the dead he is not here but is risen Secondly there was a real witnesse of the Saints that rose again with him and appeared to many to the end that they might testifie of his resurrection which we doubt not but they did both by their appearing and by word of mouth also Thirdly there was a forced testimony of the Souldiers Matth. 28.11 They came into the City and told all things that were done whos 's first report was a main proof of the truth of the thing howsoever after they were hired to turn their tongues Fourthly there was the witnesse of the Disciples and followers of Christ and this was either private or publick The private witnesse was of many private Christians not only men but women also who followed Christ who also were by Christ vouchsafed to be the first preachers of it even unto the Apostles themselves as wee read of Mary Magdalen Mary the Mother of Joses Salome Joanna and divers others Such was the testimony of the two Disciples who went between Jerusalem and Emans Luk. 24. to whom Christ made himself known the very day of his resurrection and yet were no Apostles Thus were many other private Christians undoubted witnesses of the resurrection who no doubt saw and heard him in many of his apparitions as well as the Apostles themselves in so much as Paul saith that hee was seen of more than five hundred brethren at once 1 Cor. 15.6 But the text is not meant of any of these sorts but restraineth it self to the publick witnesses even the twelve Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What these châ—sen witnesses were who were to carry the tidings of this with the other Articles of Christian faith throughout the whole world For 1 These witnesses are said to bee chosen of God which word is borrowed from the elections of men who were set
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in
1 Seeing a man cannot safely and comfortably pass through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set up this publike ministery in his Church that even beleevers themselves by hearing the Scriptures daily explained obscure places opened by those which are clearer and figurative speeches cleared by the proper might attain not onely to a clearer understanding of the Scriptures but also to have them printed in their minds and memories so as they might bee able to draw them into continual use 2 Even the best have nature in them and their daily failings and without daily repair grow weak in faith weary of well-doing and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge yet have they need to hear their faults controlled to bee provoked unto duty to bee confirmed in their obedience to bee strengthened in their faith reformed in their lives comforted in their troubles and spurred to bring every thing to use and practice and therefore the best may be still Disciples and Learners in the School of Christ 3 The agreement and fellowship of the members of the Church is excellently hereby maintained and preserved not onely by communication of giftâ— and graces while some teach and some learn but also while it is a mean to hold them all of a mind whereas without this publike Ministery if every one were left to hiâ— private sense and reading it could not but brâ—â—d corrupt and private opinionâ— to the dissolving of minds and affections And this special benefit of thiâ— publike ordinance the Apostle aimed at Eph. 4.13 Till wee all meet together in the unity of the Faith and knowledge of the Son of God unto a perfect man implying that the scope of the Ministry is to bring and preserve all the members of the Church in this unity of faith and knowledge wh ch in this world it cannot do but so soon as it hath done this it self shall ceâ—se namâ—ly in the life to come Hee must needs bee wilfully blind that espieth nâ—t very gr at necessity of the word preached for the strengthening of thâ—se joyâ—â—s and bands whereby beleevers are knit both unto the head as also unto the me◠〈◊〉 From the oppoâ—ition of the Devil and wicâ—ed onâ—â— Thirdly The necessity of this Ordinance appeareth in that the Devil and wicked 〈◊〉 Wâ—â—â—â— have ever resisted it above all other as being the greatest enemy unto his Kingdome which maketh him fall down like lightening in the heart of men Hence is it that hee stirreth up Jannes and Jambres and all the â—able of Egypts Inchanters against Moses and setteth all his power against him to prove him a counterfeit Hence is it that hee will not want a Pashur to sinne Jeremy nor an Amaziah to do as much to Amos. Hence raised hee up many Armies against Paul Elimas and Alexander Hymeneus and Philetus Dâ—otrephes and Demas and from his mouth hee casts out floods of râ—proâ—chful and virulent slanders against him that hee is a pestilent and 〈◊〉 ouâ— fellow that hee speaketh against the Law and against the Temple away with such a fellow it is not fit that hee should live A d hath the Devil grown any whit more calm or can hee digest Pauls preachâ—â— better since Pauls time no sure hee is no changling except because his time is shorter his malice bee stronger and more raging I wish Gods faithful Ministers every where found it otherwise But to omit other proofs 〈◊〉 serve generally the voice of the multitude Where there is no Preacher but some poor creature to serve as they say or starve them rather it is wonderful how well people think themselves with him he shall be commended and defended for a very honest peaceable man or for a very good fellow that will bear his Neighbors company they could not have a better and for all hee cannot preach a worse they f ar will come when hee is gone But whose voice is this and is not the hand of the Devil in all this Well on the contrary where there is by Gods mercy a painful and faithful Minister that Preacheth constantly and conscionably how goeth the cry and common voice of people upon him wee have one that Preacheth indeed often and perhaps is a good Scholar but hee is very unpeaceable a reprover of every man a spy-fault hee hath made such contention in our Parish since hee came that wee wish hee had never come amongst us we were quiet enough and held peace and neighbourhood before he came And thus he is couâ—ted as Jeremy a man that striveth with the whole earth The same proveâ— by experience Fourthly The necessity appeareth by common experience if we compare the people who have had the Ministry planted amongst them with those who have it not In the one what shall a man sooner meet with than woful ignorance Popish opinions superstitious practices heathenish conversation they live as men without God in the world or as if the old Sodomites were alive again But in the other by Gods mercy some seal of the Ministry you shall meet withall some men of knowledge of conscience and out of conscience performing duties in publike and in private in the house of God and in their own houses you shall hear godly and gracious speech in their mouths see good example in their lives holy desires and endeavours to grow in grace and in the knowledge of Jesus Christ And whence is this difference but from the presence or absence of this ordinance and Gods blessing attending or departing from it Vse 1. Ministers must urge themselves to diligence by this necessity The Ministers of Christ must urge upon themselves this self same Commandement to provoke themselves to diligence in pâ—eaching for it layeth necessity upon them and woe unto that Minister that preâ—â—heth not the Gospel A lamentable thing is it to see how little either this commandementâ— or the denunciation of this fearful woe prevaileth with many but some are given up with Demas to imbrace this present world some give up themselves to idleness and voluptuousness of life some to ambition and further preferments some to policy and state matters and very few onely to faithful and painful Preaching Thus this commandement of Christ is generally forgotten the sheep and Lambs of Christ unfed and forsaken the Kingdome of Christ unbuilded and unrepaired and the Kingdome and power of sin generally standeth in the state of it unshaken in the hearts of men 2 Wee see hence what little need wee have of a dumb or blind Ministery unless there hee need of breaking so express a Commandement of Jesus Christ who sealeth no mans Commission but to Preach to his people No need of a duâ—b oâ— blind Ministeâ—y What need is there of wells without water of mouths that speak not of candlesticks without light of stars without shine of salt without
seeing God doth not extraordinarily save men where the ordinary means are afforded or offered the neglect of this means is to despite great salvation and to make themselves unworthy of life eternal And from the evidence of truth I avouch against every soul that turneth his ear from hearing the word preached that hee despiseth the pardon of the King of Heaven hee refuseth life and salvation offered hee chooseth death and forsaketh his own mercy Joh. 10.27 hee is no sheep of Christ for then would hee hear his voice Joh. 8.47 and if hee were born of God hee would hear the words of God Secondly The object of this Ordinance or what wee must Preach Christ the matter of our preaching and that is Christ The scope of the whole Scripture is Christ and it is wholly resolved into him The Law that is a School-master to Christ for by convincing of sin and making the sinner exceeding sinful it leadeth him forth of himself to seek salvation in Christ The Gospel preacheth nothing but Christ and him crucified for sin 1 Cor. 2. Wee preach Christ the power of God and the wisdome of God Hence is called the Gospel of Jesus Christ Mark 1.1 and the word of Christ Col. 3. not onely because it is from him being God aâ— an â—â—hâ—â—ent cause and preached by him as the chief Teacher of his Church but also for the material cause which is Christ The Apostle Paul calleth it the word of Truth nâ—t onely for the truth of it but because it publisheth that eternal Truth Jesus Christ as also the word of the cross not onely because the cross ordinarily attendeth the faithful preaching and profession of it but because the matter of it is Christ crucified 1 Cor. 2. Quest What is it to preach Christ Answ It standeth in two things To preach Christ wherein it stande h 1 In plain manner to preach the docttrin of Christ concerning his Person his Natures his Offices and the execution of them from his incarnation to his ascension 2 In powerful manner so to apply this Doctrin to every hearer that every one may feel a change to follow both in his heart and life For to teach onely the History of Christ his Doctrin his Miracles his Life his Death is not the full teaching of Christ for thus the unbeleeving Jews know Christ and the Infidel Turks can easily come to this knowledge of him But to reach Christ as the truth is in Christ is to apply every particular to the heart of a sinner that hee may bee framed to conversion and repentance which is the most difficult labour of the Ministery and most to bee striven in Many Teachers who can choose hard Texts and make learned discourses and shew much dexterity of wit reading and humane literature have not thus learned Christ themselves not can after such a lively manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts Tongues and humane Learning desired to know nothing but Christ and him crucified among the Corinths themselves it should bee the study of many men to shew the knowledge of any thing rather than of Christ and how they may paint out themselves rather than Christ in their Preaching Is not the end of preaching to make Disciples of Christ Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it instituted to please the ear or to prick and pence the heart Let the Minister therefore strive to ransack the hearts of men with whom hee is to deal that discovering their secret things they may fall down and say God is in him indeed Let him think hee hath spoken the word of Christ when hee hath both taught him and led his hearers unto him And this will not bee done but by the plainnesse of words and evidence of the Spirit It is thought a reproach to preach a plain Sermon whereas indeed that is the best Sermon which teacheth Christ most plainly 1 By true interpretation of Scripture 2 By wholesome savory and proper Doctrin gathered thence 3 By sound application of that Doctrin for the information of mens judgements and reformation of their lives where Christ crucified is thus held out there need no wooden Images nor Pictures nor the real sacrifice of the abominable Mass to put men in mind of him 2 Hearers may hence learn to judge of themselves whether they have heard aright or no. And then have you heard well when you not onely know that which you did not before but when you beleeve more love more hope more and are more changed than before When you find our Sermons as the glass wherein you see and discern the true estate of your souls when you are cast into the form of this Doctrin when your Lusts stoop and yeeld to this Scepter of Christ without this no knowledge is saving but all our preaching and your hearing tendeth to damnation if yee know these things blessed are yee if yee do them Joh. 13.17 The Apostles commanded in special to teach the doctrin of the last judgement Reasons The third point is what is the particular Doctrin which the Apostles and wee in them are so straitly enjoyned to preach and that is the Article of Christs comming again to judge the quick and the dead And surely it is not without reason that our Saviour should wish them to insist in this doctrin above others 1 Because this being the last work of Christ remaining to be done after his ascension it could not be so easily beleeved as those things which were â—â—reâ—â—y done and accomplished being still in fresh memory and so much the less deniable by how much they were still fixed even in the sences of all those who were eye-witnesses of the same And therefore hee would have his Apostles careful to help the weakness of mens faith in the expectation of his return to judgement by much and often beating upon it as a point that needeth more instance and perswasion than such as being past and so sensibly confirmed by many hundreds and thousands as they were are far more easily apprehended and beleeved 2 The Scriptures teach that the remembrance of this judgement to come is a notable means to quicken the godly in their duty to work in them a reverent fear and shake out security which breedeth hardness of heart therefore did the Apostle Paul considering the terrors of the Lord 2 Cor. 5.11 provoke both himself and others unto their Duty and no marvail seeing the children of God have even at the consideration of more particular judgements been stricken with the fear of the Almighty The Prophet Habakkuk when hee heard but of judgements to come saith That his belly trembled his lips shook and rottennesse entered into his bones Habak 3.16 And David being a noble King hath these words my flesh trembleth for fear of thee and I am afraid of thy judgements Psal 119.120 A special example whereof wee have in that famous
Preacher of righteousness Noah of whom it is recorded Heb. 11.7 that being warned by God of the flood to come an hundred and twenty years after hee was moved with a reverent fear of God to make the Ark. And as Noah was by hearing of the waters so the servants of God hearing of fire wherewith the world shall once again bee destroyed ought to bee and are moved with a reverent fear of God which is as a steel spur to provoke them to their duty 3 The Scriptures make the contempt of this day of judgement the ground of all sins and of the destruction of ungodly ones For as it was in the daies of Noah so shall it bee in the day of the Son of man they never dreamed of the judgement before it came and so perished in it so men eat and drink marry and give in marriage till the day come upon them as a snare and they taken as a bird in an evil net What was the cause that the evil Servant sate him down with drunkards and rose up to beat his fellow-Servants but because hee said with himself my Master will still defer his comming In all which regards neither the Apostles nor wee the ordinary Ministers succeeding them can want good reason to stir up our selves and others by the often and diligent propounding and applying of this holy Doctrin of Christ his comming again to judgement The verse containeth two things 1 Christ his appointment to this office that hee is ordained of God 2 The execution of it a Judge of the quick and dead Touching the former it will bee asked Dan. 2 9 Joh. 16 8. How Christ is ordained a Judge seeing the Father and holy Ghost judge also how God could ordain Christ a Judge seeing that both the Father and the Holy Ghost judge as well as hee Ans In the last judgement must bee considered 1 The decree of judging 2 The authority or judiciary power 3 The external and visible act or execution of judgement Now in regard of the two former all the three blessed persons the Father Son and Holy Ghost concur as having an equal decree of judging an equal authority and judiciary power an equal dominion over all creatures and an equal consent in the judging of them But in regard of the third the visible judicial act Christ is the Judge and that according to both his natures the God-head and Man-hood and yet both of them herein retaining their own properties Thus is Christ ordained of God a Judge and thus is it said that the Father â—udgeth no man but hath committed all judgement to the Son Joh. 5.22 Where by â—udgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee meant the administration of judgement for so the Evangelist expoundeth it in the 27. verse of the same Chapter where hee saith that the Father hath given him power to execute judgement And by committing it unto the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as opposing the second person in Trinity to the first or third or as excluding the other two but onely appropriating it thus far that by the Son in a visible form and according to his humanity shall the last and general judgement bee exercised For all that power of judging which is in God by nature shall bee in Christ as man by grace of personal union for the execution of it Now the wisdome of God thought fit in this manner Administration of judgement laid upon the Son for sundry reasons to lay the administration of the judgement upon the Son for sundry reasons 1 Because Christ having in his humanity accomplished the work of mans redemption and in it had been judged in the world it is meet that he should now manifest the glory of his manhood exalted above all creatures and shining in such brightness of glory as is fit for such a body as is united to the Divine nature Hence is it that often wee read this second comming opposed unto his former wherein hee pleased to cover and veil his glory which now he will reveal and display above the shining of a world of Suns Mat. 25.31 When the Son of man commeth in his glory and all the holy Angels with him then hee shall sit upon the throne of his glory Luk. 21.27 Then shall they see the Son of man come in a cloud with power and great glory Secondly Hee shall shew his neer affinity unto man in that hee shall in his humanity bee seen visibly descending in the clouds as hee was seen visibly to ascend by a cloud this was long since prophecied that every eye should see him Act. 1.11 and how meet is it that the Judge of all should bee seen of all Thirdly In regard of his Church which as it is justified by his first appearing in humility so must it bee glorified by the second appearing of the head of the Church in glory Fourthly That hee might in this last act of it fully accomplish his Kingly Office for when hee shall have faithfully finished this judgement which is committed unto him hee shall immediately deliver up the Kingdome unto his Father 1 Corinthians 15.24 not that hee shall then cease to bee an everlasting King of glory but because hee shall no longer exercise any temporary government as now hee doth Hee shall not rule his Kingdome by Civil Magistrates nor his Church by such Officers and ministery as are now appointed under him for the gathering of the Saints It shall not stand in need of the means of edification by the Word Sacraments or Censures the Lamb himself shall bee all these in the midst of the Throne of God In both these regards hee shall deliver up his Kingdome but hee must first appear in a most glorious humanity to finish this great business For these reasons is this great work committed to the Son immediately to execute The comfort of Gods children that their Saviour shall bee their Judge Vse 1. Is Christ appointed the Judge then may every godly man and woman comfort themselves seeing their Saviour shall bee their Judge If a mans brother were to bee his Judge hee would not fear but to get the day and the cause to go with him but hee is the elder brother of every beleever he bade the woman go tell my Brethren that I am risen again I know saith holy Job that my Redeemer or neer kinsman liveth yea hee is nearer than a Brother being the Husband of every faithful Spouse If the Wise should have her loving Husband who loveth her better than his own life to judge her cause what need shee fear but the matter will go well with her what need the members fear the head Let us comfort our selves with these words and lift up our heads because this day wherein our Head shall shew forth both his own and our glory who are his Members draweth neer He shall judge the wicked against whom all their villanies have been committed 2 This doctrin serveth also to
is framing a bill of inditement against this day of general assize 2 This consideration must move us to carefulness both of our receits and expences whether they bee gifts of mind or of body Be careful of thy receipts and expenses becâ—use thou fittest in another mans to whom thou must be countable or of our outward estate Hee that spendeth and walleth his own need care the less because none can call him to reckoning why hee doth so but hee that sitteth in another mans or hath a matter of trust in his hands and cannot mis-spend but out of another mans stock had need look about him bâ—cause hee is to bee countable and must make good whatsoever his reckoning commeth short in Ask thy self What have I which I have not received of my Master How came I to bee so rich Is all the Wealth I have of my Masters gift or have I gotten goods into my hands by wronging or injuring some other men Again I remember I received at such and such a time a great summe of my Maâ—ters mony hee betrusted mee with a great pâ—rtion how have I laid it out that I may give him up a just and comfortable reckoning to which I am sure to bee called Thus much I have spent upon sutes in Law Thus much upon my pleasures and sports my dogs have ravend up a part of my revenue my Hawks have flown away with another end Cards and Dice have cost mee no little and a great deal is wasted by compassing my sin uncleanness pride revenge gluttony and the like But O thou unfaithful Servant that hast thus wasted thy Masters goods how much hast thou given to the poor how much to good uses to works of mercy to a settled Ministry to help Joseph out of his affliction oh no here hee can set down little or nothing the Dogs are preferred before Lazarus by many a Dives who if they timely look not better to their reckonings must make the foot of their account to bee this no sooner to bee dead than to be buried in Hell according to the sentence Take that unprofitable servant bind him hand and foot and cast him into utter darkness there shall bee wayling and gnashing of teeth 3 This striâ—t account sheweth that a man cannot bee too strict No man can bee too precise because the judgement shall be thus precise too precise or too careful of his waies Men generally cast the reproach of purity upon men that desire to approve their hearts and lives unto God and count them more nice than wise and say it were hard if every one that were not so preâ—ise and curious should bee damned But what doth not the Scripture â—ay plainly that he Master is an hard man that is a most just God that will straightly stand for justice shall not every idle word every ungodly thought and motion though not attended nor assented unto come unto judgement and if it must is it more than needeth for men to look to the door of their lips yea to keep out if it were possible every vain and wandring thought out of their mindes shall not hee that breaketh the least commandement bee the least in the Kingdome of Heaven that is have no place at all there shall not all omissions and failings in duty bee set upon the heads of sinners seeing the sentence shall run In that yee did not these things depart from mee yee â—â—â—sed or shall wee thiâ—â— that the least carelesnesse of men shall be justified in this judgemâ—nt or the ungodly be taken by the hand far bee it from the Judge of all the world not to judge with righteous judgement howsoever loose persons wrap themselves in the woe of those that call good evil and evil good Now for the general use of this Doctrine of the last judgement To what other end hath the word so expresly discovered this holy Doctrin and enjoyned us to teach it in the Church 1 Cor. 15. but that every man should lay it to heart and benefit himself by it and therefore First The godly are to comfort themselves with these words The godly may lâ—fâ— up their heads in expectation of this day of redemption seeing they hear of this day wherein they shall bee gainers receiving their sentence of absolution and therefore 1 Perfect redemption from all the danger of all spiritual enmities the first fruits whereof they have already attained hence is it called the day of their redemption 2 Perfect security and safety against aâ—â— the molâ—stations of sin death the grave the gates of Hell temptation and tribulation for all these shall be cast into the Lake 3 Perfect glory with the Saints for they shall be from henceforth ever with the Lord and enjoy the sweet â—â—uit of that prayer which the Son of God in the daies of his flesh râ—quested and was heard in Father I will that where I am they may be also that they may behold my glory Joh. 17.24 Why should not wee then lift up our heads in the expâ—ctation and ardent desire of this day which the very dumb creature 〈◊〉 for Rom 8.19 Godly must address them selves to thiâ— judgement two waies Secondly Let every man labour to fit and addresse himself unto this judgemâ—nt that hâ—â— may â—ee able to stand before the Son of Man And that by two thingâ— 1 By making full account and reckoning of it 2 By using the best 〈◊〉 afâ—re-hand to pass through it happily The 〈◊〉 iâ—â—harged upon us by that precept which commandeth us to bee like the Servant that waiteth for his Masters comming and hath every thing iâ— a â—â—adinâ—ss and that at all watches and by that of Peter 2 Pet 3.11 Seeing aâ—â— these terrors of the Lord what manner of men ought wee to bee in all holy conâ—erâ—atâ—on Two thingâ— hinder this câ—re Anâ— for the furthering of this care two things must carefully be 〈…〉 which shut it quite out of the hearts of the most The fiâ—st i◠〈◊〉 â—â—â—ry and deadnesse of heart which is a slumber of spirit and slâ—â—pâ—â—â—ss of the sâ—ul which hath bound up all faculties and powers of the 〈…〉 as â—â—ttle move oâ— stir in the actions and affairs of heavenly 〈◊〉 sâ—iâ—â—tual â—se as a man when he is in a dead sleep can move or bestir himself to 〈…〉 natural a tion The minde till God awaken it never serâ—ously thiâ—keâ—h of God or of his own estate The conscience never or seldome accuseth for 〈◊〉 committed The will inclineth not to any thing truâ—ly good The affeâ—tiâ—ns remain unmoved at Gods word oâ— works The wholâ— man iâ— sâ—nselesse and careless of Gods judgements either present or to come and whence is all this but from a profane delusion of the heart that the Master will not yet come they shall not yet bee called to their reckoning there is time enough behind to repent in they crave but an hour on then Death-beds and that they hope they shall have In the mean time they
in prison and at length they see there was no heavenly husbandry in all this Thirdly In confessing our sin and pleading guilty Prov. 20.13 this is the covenant that whereas he that hideth his sin shall not prosper he that confesseth shall finde mercy Psal 32.4 I said I will confesse mine iniquity and thou forgavest me the punishment of my sin Job 31.33 It is too neer joyned to our natures to hide our sin with Adam and conceal it in our bosome or else to sum up all in a word without special grief for any special sin and herein they think they have peace which is but unfeelingnesse But those that belong to God he bringeth them to found humiliation he maketh them sick in smiting them and setteth their sins in order before them like a bill of parcels to the breaking of their hearts and the utter acknowledgement of themselves to be miserable bankcrupts For this purpose he maketh their own Consciences also to be judges of their actions pronouncing sentence of guiltinesse and death against themselves As David Against thee against thee have I sinned and again I am the man and again I have done very foolishly but these sâ—eep what have they dâ—ne The penitent Thief thus judgeth himself we are righteously here To conclude this point he was never truly humbled nor â—ver aright judged himself that is more ashamed to confesse than to commit sin Fourthly After pleading guilty in pleading for pardon as for life and death and as the poor Malefactor condemned to dye câ—ys for mercy and all his hope and longing is for a pardon even so this is noted to bee the practiâ—e of the Church Hos 14.2 3. Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity Take unto you words and turn to the Lord and say unto him Take away all iniquity and receive us graciously And which of the Saints have not placed all their happinesse in the pardon of sin or have not preferred the shining of Gods countenanâ—e upon them above all the outward happinesse that the earth affordeth Now in the seeking and suing for pardon because God will not hear him that regardeth wickednesse in his heart for wicked Esau shall finde no repentance nor favour with tears therefore thou must forth-with cease to doe evil as being ashamed of it and learn to doe well lay Laws upon thy self be more severe against thy self in the things wherein thou hast displeased thy God watch diligently over those corruptions which have most foyled thee this is the way both to make and preserve thy peace Bring thy self then with fear and trembling before Gods righteous Judgement accuse thy self and bewayl thy sins bee not ashamed to confesse but to commit them again be so farre from purposing any wickednesse in thy heart as rather thou bee strongly armed with full purpâ—se against it And thus remembring thy sins God will forget them thus wiâ—â—ing them deep in thine own books God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life he will hide them for ever and cast them utterly out of his sight so that if thou canst thus judge thy self afore-hand thou shalt never be judged of the Lord. Vers 43. To him give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sins THe Apostle Peter although he hath sufficiently proved whatsoever he hath formâ—rly delivered concerning the Doctrin and Miracles Life and Death Resurrection and Ascension and the coming of Christ again unto Judgement yet as though no proof could be too much or as if he could not satisfie himself in enforcing this holy doctrin and binding it upon the consciences of his Hearers he shutteth up his Sermon in this verse with another assured testimâ—ny above all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrin concerning him the sum and main end of all which is that through beleeving in his name the elect should receive remission of sins which is the sum and effect of this verse Where first may be asked Why the Apostle inferreth so many testimonies concerning Christ Reasons why doth the Apostle induce so many testimonies one in the neâ—k of another In the answer whereof we shall see that none of them are needlesse or superfluous For 1 All the points of Christian religion are above and against corrupt nature as appeareth in the Heathen whâ— still esteemed the preaching of Christ foolishnesse 2 Corin. 2.23 and in the Athenians who when they heard Paul preaching of the Judgement Day and Christs Resurrection from the dead they mocked him Acts 17.32 The hardened Jews at this day on whom the Wrath of God is 〈◊〉 me to the uttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painful preaching of Christ who teach the same points than some of the former which were they so slight matters as most account them what need they be so enforced We are therefore hence fitly enformed both to make more high account of such great Mysteries which the Spirit of God is so careful tâ— commend unto us as also to bewayl the infidelity of our hearts that need so much working upon them to entertain such necessary truths as these be 2 Because although he was an Apostle yet would he shew his care that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught Which teacheth all Ministers much more to beware lest in any of their Sermons they broach such doctrin or bring in such stuff of which they cannot prove the Prophets and Apostles to bee Patrons and Publishers For this was the commandement of the Apostles that wee teach no other doctrin 1 Tim. 1.3 neither contrary nor diverse from it no private opinions which are the causes of Schisms and Heresies nor vain conceits or jangling which breed questions but no godly edifying 3 It was not only their precept but practise also as Act. 26.22 Paul spake no other things than those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should bee the first that should rise from the dead Nay the Lord of the holy Apostles Jesus Christ himself preached no other Doctrin of whom it is said Luk. 24.27 that be began at Moses and all the Prophets and interpreted unto them in all the Scriptures the things which were written of him shall the Son of God who might have made every word hee spake Scripture tye himself to the Scriptures and make them the ground of all his Sermons and shall not weak men who cannot without error depart an hair breadth from them be careful to contain all their doctrin within the limits of them especially seeing nothing else bindeth the conscience of the hearer 3 The Apostle knew
Hope Patience Repentance Mortification Examine thy self by these notes for if God love thee as his Child thou lovest him and keepest his Commandements thou lovest not sin but hatest it even thy dearest sins and preservest a care to please him in all things Joh. 14.23 If any man love mee hee will keep my word and my Father will love him and we will come unto him 2 Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their Life so uncomfortable to no purpose let them know that all the crosses Gods Children whose care is to make up their peace with God Godly life not to be feared for the crosses attending it Reasons are exercised with 1 Proceed from the Love of God and not from hatred 2 They are tryals of Graces not punishments of sins 3 Their end is not rejection from God but through their purging and amendment to draw them nearer unto God 4 By this Reason Christ and his Apostles might have been refused and all the Saints of God who through many afflictions are passed into Heaven 5 The way to avoid Crosses and Punishments is to intend this one care of getting sin remitted And 6 If the way to Heaven bee so strawed with Crosses what is the way to Hell If the righteous scarcely be saved where shall the wicked and sinner appear 3 Whereas they object further against this care that men of good note and perhaps Preachers too account it but fantastical and more than needs and onely a few and those despised ones in the World do thus disquiet themselves who make their lives more uncomfortable than they need I Answer this is indeed one of Satans greatest holds Better going to heaven alone then to Hell with company but such a snare as God leadeth his Children out of in safety whom hee teacheth that it is their happinesse to go to Heaven though alone rather than to Hell with company Mary will sit her down though alone at Christs feet if shee cannot get her sisters company shee knoweth it is the good part that shall never bee taken from her And for those especially if they bee Ministers who should most advance this care but disgrace it as a needlesse vexation of the Spirit let them know that the Lord Jesus was of another minde who pronounced blessednesse on those that mourn now and promised that they should be comforted and far are they from the guidance of that spirit who hath taught us that of all Sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord never dispiseth IV. Now follow the helps to the obtaining of remission of sins As Helps to attain this grace of remission 1 Thou must become a member of the Church Isa 33.24 The people that dwell there shall have their sins forgiven And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans self a true member of the Church the Prophet David giveth two infallible notes Psal 15.2 The former in regard of God to walk uprightly and sincerely as in Gods presence and under his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2 Consider seriously of the nature of sin how odious it is in it self how vile it maketh thy self in the sight of God how it keepeth away all good things how it procureth all evil how proan thy self art unto it yea even after grace received this will bring thee to the judging and accusing of thy self to the confession and forsaking of thy sin which is the high-way to finde mercy Prov. 28.13 for the former Psal 32. I said I will confesse my sin and thou forgavest mee the iniquity of my sin And for the latter it is plainly implyed in Christs reason Joh. 5.14 Go thy waies â—ow thou art whole but sin no more lest a worse thing follow The fellon that hath been in prison endured the misery of his Irons hath been condemned and with the â—ope about his neck in fear of present death if he have escaped hee will take heed of coming into the like misery again and hee that hath found this grace in truth cannot by turning again to his sin turn it unto wantonnesse 3 Carefully use the means which the wisdome of God hath left to beleevers for the attaining and assuring of this grace of Remission As namely 1 The Ministery of the word which in the right use of it is the Ministry of Reconciliation in which the Lord offereth conditions of peace remission of sins and life everlasting 2 As also of the holy Sacram nts which are the seals of rem ssion of sins to all beleevers worthily receiving the same Matth. 26.28 and 3 another special means is fervent prayer for pardon of sin above all things in the World Drowsy Protestants esteemeth slightly of pardon of sin even as they do of sin it self which they think easily blown off with a Lord of mercy But the tender and distressed Conscience that seeeth and combateth with the danger sueth for pardon as one that would speed A poor fellon on the gallows ready to bee turned off would think a pardon the welcomest thing in all the World but the hardness and drowsiness of mens hearts every where argue that they bee a very few that find this rare grace unlesse wee will say that the greatest blessedness that living man is capable of can be given to him that sleepeth on both sides that never thinketh of it and never maketh means after it Companions of remission of sins V. The companions of remission of sins whereby it may easily bee discerned are five 1 The daily exercise of true repentance in all the parts of it as First In judging ones self for sin past and present and this was apparent in Paul himself who looking back to his former estate reckoned himself a Captain sinner and the chief of all sinners hee saw in himself many sinnâ—s and great sins which needed great mercy and much forgivenesse the which one consideration kept him under continually and fostered in him the grace of Humility when as otherwise through his abundance of gifts and revelations he might have exalted himself out of measure Secondly in watchfulnesse and fear of sin in time to come according to our Saviours holy Counsel Thou art now made whole go thy way and sin no more Thirdly In daily purging and cleansing from known and secret corruptions many are the places wherein the pardoning and purging of sins are joyned as inseparable Jer. 33.8 I will cleanse all their iniquity yea I will pardon all their iniquities whereby they have sinned against mee 1 Joh. 1.9 If wee confess our sins faithful is hee to forgive us our sins and to cleanse us from all our unrighteousnesse This was the summe of the Baptisme that is the doctrin which John preached even
within 2 Examine them whence they come and whither they go 2 Examine thy thoughts whence they come and whither they go and what they do in thee By which means thou shalt banish a number of idle and wandring thoughts which like roaving vagrants being worth nothing come â—ver to steal something either time or grace and so shalt thou make and keep room for better And do this betime because the first motions of sinful thoughts defile a man This rule is in 2 Cor. 10.5 to draw weapons against every strong imagination that is exalted against the knowledge of Christ 3 If thy thoughts concern the world pull them back keep them from the world 3 Pull them from the world save as much as needs must for the moderate maintaining of thy self and thine lest heavenly thoughts be drowned and hindred 1 Tim. 6.9 The reason is because our hearts being earthly do presently conceive a sweetness in earthly things and are presently distracted from the love of the Creator to the love of the creature Now spiritual wisdome requireth that wee diminish the love of the creature that wee may increase our love of the Creator But if they will run upon the world then turn the course of them a little to consider the vanity and misery of this evil world the painted vizor of the pleasures of it the uncertainty of life the deceitfulness of riches how they bee not ours what evils and incumbrances wee have received from the world what fools they have made us in treasuring on earth whose home and expectation is in heaven 4 If thy thoughts concern thy self or others thy brethren If they concern thy self or others see they be humble labour to think better of others than thy self for thou seest no such thing in them as in thy self Phil. 2.3 Let every one esteem better of another than of himself Yea the more thou seemest to excel others in gifts the more humble labour to bee An hard rule and difficult to bee practised and therefore it is often commended to us as Rom. 12.16 Make your selves equal to them of the lower sort and elsewhere For this purpose conceive not onely what thou hast received but what thou wantest and what good things thou art without and then with Paul say thou hast not yet attained to perfection Phil. 3.12 5 If they concern sin be sure it be to haâ—e it 5 If thy thoughts concern any sin bee sure it bee to hate and renounce to bewail and mourn for it in thy self or others For there is a sliness and subtilty in sin which while wee think of it easily gaineth some tickling and consent which at least hindreth that thorow-hatred that wee ought to maintain against it The third rule for the inner man concerneth the Will namely Rules for the will that our care must bee there bee but one will between God and us for so hath the Lord taught us to pray Thy Will bee done Concurrence of our wil with Gods will 1 Revealing 2 Determining 3 Prescribing 1 Wherein soever God hath revealed his will to us in that wee must rest 2 Whatsoever his will determineth of us that wee must account holie and just whether with us or against us 3 Whatsoever his will prescribeth to us whether obedience to the Law or faith of the Gospel wee must hold our selves fast bound in conscience unto it let it seem never so cross to us or contrary to his Law as Abrahaâ— â—â—id in offering his son 4 Whatsoever his will disposeth to us 4 Disposing prosperity or adversity sickness or health life or death or whatsoever else all is from a most wise hand disposing every thing for the good and salvation of his Elect and so should bee entertained Thus Eli said 1 Sam. 3.18 Isa 39.8 It is the Lord let him do what is good in his eyes And Hezekiah The word of the Lord is good even when it threatned the overthrow of his house and Kingdome So David Psal 39.9 I held my tongue and said nothing because thou Lord didst it And Job The Lord giveth and the Lord taketh Chap. 1. v. 11. blessed be the name of the Lord. CHAP. IX Rules for the Conscience THe fourth sort of rules for the inner man concerns the conscience Rules for the conscience 1 Beware of a blinde conscience Joh. 16.2 1 Beware of doing any thing with a blinde Conscience A blinde man swallowes many a gnat and a blinde conscience swalloweth any sin This is a wicked conscience to which no sin so great shall come but a man shall think hee doth God good service in it as Christ speaks of them that would slay his Disciples Why do Heathens persecute Christians and Papists pursue Protestants even to death but out of blinde zeal and conscience that they root out a false Religion And whatsoever a man doth by an erroneous and seduced conscience is sin The rule of conscience to Heathens being the Law of nature and to the Church the Law written even the whole word of God as a pillar of cloud and fire to direct it in all the way to Heaven Therefore let the Word of God dwell plentiously in you in all Wisdomâ— Col. 3.16 2 Do nothing with a doubting conscience Conscientia nobis anima Tertul. 2 Do nothing with a doubtful conscience for whatsoever is done with a scrupulous conscience is sin and is not onely an offence of God but of the conscience too which is as a little God within us for it is not of faith nor obedience to the known will of God Rom. 14. ult Hee that doubteth is condemned because his action is not of faith Therefore verse 5. hee saith Let every man bee fully perswaded in his minde 3 Get a good conscience above all things 3 Labour to get a good conscience above all things Act. 23.1 I have endeavoured in all good Conscience till this day A pure conscience by nature hath no man but made pure by the blood of Christ sprinkled upon it by faith in that hee hath obtained full remission of sin and by his blood also merited the Spirit of Sanctification by which the conscience of the beleever is daily cleansed 4 Aim 〈◊〉 a pure conscience 4 Labour to get a pure conscience in all things A man by observing many things may get himself good credit but a good conscience must bee in all the things of God Joh. 1â— 28 The Pharisies might not go into Pilates Judgement Hall lest they should bee polluted and yet at the same time they could dispence with their conscience to crucifie the Son of God a sin defiling Heaven and earth whiles the Sun was ashamed and the earth trembled at it The Papists may not eat flesh in Lent their consciences will not suffer them but to kill Kings and blow up Parliament-Houses their consciences give them good leave Many Protestants will not steal kill commit the act of adultery but