hath lived as in the presence of God all his dayes He that hath presented to his soul as it were the barre of Christ in his life-time that hath lived as one that could give an account and reckoning when he comes to the point that he must give up his account how joyfully and comfortably will he do it So much for that verse I come now to the last Verse of the Chapter VERSE XXIV Not that we have dominion over your faith but are helpers of your joy for by faith ye stand SAint Paul is yet in his clearing he is yet in his apology Not that we have dominion over your faith c. I do not tell you I came not yet to spare you as if I meant to domineer over your faith when I came because those words I came not yet to spare you might seem to carry some highnesse some Lordlinesse with them as if the Apostle would have taken much upon him therefore he corrects those words in this Verse Not that we have dominion over your faith c. So that in these words he removes a suspition of spiritual tyranny over them because he had said before he came not to spare them they might think What would he have done if he had come would he have enforced us Oh no indeed your reformation hath spared me a labour and you a chiding but if I had reproved you sharply it should have been for your good Then he sets down the true cause We are helpers of your joy If I had come and told you of your faults if I had not spared you it should have been to help your joy and now I came not to you it is to help your joy my scope in all is to be a furtherer of your joy So these words are a reason of the former why he did not come to domineer over their faith For by faith ye stand You stand by faith and you stand out by faith against all oppositions whatsoever therefore your faith must not lean on me I must not domineer over that you stand by if your faith should rely on me I am but a man faith must rely on God it must have a better pillar then my self you must stand upon Divine strength therefore you stand by faith and if you stand by faith we have no reason to have dominion over your faith These words are declined by many Interpreters they know not what the dependance is but this is the best dependance of the words We domineer not or rule not over your faith because by faith you stand as upon a bottom you stand against all adverse power by faith Therefore you had need to have it well founded you had need to plant your faith well by which you stand against all opposite power and against all humane authority For a man may be a liar and do good in many things a man hath a deceitful nature as far as he hath a corrupt principle in him he may deceive and yet be a good man too in particular cases he may shew himself a changeable creature But there must be no falshood or uncertainty in faith for it is a grace that must have truth and certainty it must have unmoveable and unchangeable truth to build on therefore we domineer not over your faith God forbid we should do so for faith is the grace whereby you stand if you should build upon us as men you could not stand alway The Point is clear That No creature hath dominion over the faith of another The faith of a man is onely subject to the Spirit of God to God and to Christ. And by the way S. Paul taxeth those false Apostles and false Teachers that laboured to creep into the consciences of people to have higher place in the hearts of people then they should have that so they might rule the people as they list Now that should not be the scope of the Minister to have dominion over the faith of others for the Ministery is a Ministery not a Magistracy A Minister so far as he is a Pastor he is a Minister that is he is to deliver things from God that may stablish the soul not to domineer over mens faith as if he could prescribe what men should believe Now to unfold this Point I will first shew what it is to have no dominion over mens faith And then what it is to have dominion and rule over other mens faith and who are guilty of this Not to have dominion over another mans faith it is not when a Church doth force prescribing to the Articles of Religion that is not to have dominion over the faith of others to draw people to conformity of the same Religion in the substantials of it as some that seek extravagant liberty lay that imputation perhaps it is used in all Churches Again it is not to domineer over faith to suppresse that that they call of late in neighbour-Countreys a liberty of prophesie to suppresse a liberty of preaching when men list that men should have an unbridled licence We see in Polonia and those Countreys what abundance of Hereticks there are where there is more liberty to preach and to publish what men list Those Countreys are like Africk where they say there are alway new Monsters Or like to Egypt when Nilus overflowes it leaves a slime behind and when the Sun works upon that slime it breeds many imperfect strange creatures So those Countreys where there is liberty of Religions there are alwayes some strange novel opinions some Monsters experience of forreign Countreys shews it too true therefore to hinder that extravagant liberty is not dominion over faith Nay to force men to the meanes of faith it is not to domineer over faith S. Austin himself was once of this mind that people were not to be forced it is true but they may be compelled to the means though they cannot be compelled to believe Men may be compelled to the means by mulcts and other courses of State And it is a happy necessity when people are forced to the means under which means by Gods blessing they may be reduced to abetter habit and temper of soul. Therefore it is cruelty to neglect this care to leave people to their own liberty to attend upon the means or not to attend on them Therefore our State is and may be justified well for those violent courses to Recusants And many of them after blesse God they have done it and they have cause For there is a Majestie in the Ordinances of God if people were brought under the means Gods Spirit would make the means effectual And there is not a greater snare of the Devil whereby he holds more in the Romish Church in perdition then by perswading them that it is a dangerous thing to come to our prayers and to attend upon the means of salvation when as in our Liturgy there is nothing that may justly offend Therefore to force to the means it is not
for are you members of the Church or no yes will every one say will you make me an Infidel will you make me a Pagan Well take your own word then what is it to be a member of the Church but to be a Saint Must thou be a Saint doth not thy profession as thou art a member bind thee to be a Saint In Baptisme was not thy promise to renounce the Divel the World the flesh In renewing thy covenant in the Communion dost not thou purpose to cleave to God in all things Thou that takest liberty therefore in the Church of God under the profession of Religion to live as a libertine thou art a grosse Hypocrite and this aggravates thy sin and makes it worse then a Pagans Thou which art in the bosome of the Church in the Kingdom of Saints as it is in Dan. 7. the people of the Saints of the most high the people of God in the Church wherein thou art a professed member and yet doest thou take liberty grosly to offend God What doth make a Saint In a word to the constitution of a true Saint there is A Separation Dedication Qualification Conversation There is a separation presently when a man is a Saint he is separate from the confused company of the world from the Kingdom of Satan Therefore those that have all companies alike that carry themselves indifferently in all companies as men that professe a kind of Civility that are taken up with the complement of the times men that learn the language of the times that are for all sorts they know not what belongs to the high profession of Christianity There is a due to all I confesse there is a benevolence and a beneficence to all but there is a kind of complacencie a sweet familiarity and amity which should be reserved to a few onely to those in whom we see the evidences and signs of Grace If there be not a separation in respect of Grace there is no holinesse at all a Saint must be separated Not locally but in regard of amitie in regard of intimate friendship As we see it is in outward things in some of our houses there is a Court where all come poor and rich and there is the house where those of nearer acquaintance come and then there is the innermost Roome the Closet where onely our selves and those which are nearest to us come So it is in the passages of the soul there are some remote courtesies that come from us as men to all be they what they will there are other respects to others that are nearer that we admit nearer that are of better quality and there are other that are nearest of all that we admit even into the closet of our hearts and those are they with whom we hope to have communion for ever in heaven the blessed people of God termed here Saints It is an evidence of our translation from a cursed estate to a better when we love such hereby we know saith St. John that we are translated from death to life because we love the bretheren There must be a separation And withal there must be a dedication of our selves to the service of God A Christian when he knowes himself by the word of truth and by the work of the Spirit to be Gods Child he dedicates himself to better services then before he thinks himself too good he thinks too highly of himself to be a base blasphemer or swearer to be a filthy Person he considers himself as the Temple of the Holy Ghost and he useth himself to better purposes to better studies to do good And then with Dedication there is an inward Qualification to inable him with light never to forget the Image of God Herein this Saint-ship stands especially in this inward Qualification whereby we resemble Christ the King of Saints All our sanctification comes from him as Aarons oyntment went down from his head to his beard and so to his skirts so all our sanctification is from Christ. Every Saint is qualified from the Spirit of Christ of his fulnesse we receive this inward qualification that we have another judgment of things then this world hath what is good and what is bad what is true and what is false what is comfortable and what tends to discomfort He hath another conceit of things he hath another light then he had before and then other carnal men have he hath a heavenly light He hath another Language he gives himself to prayer and to thanksgiving he is given to savoury discourse He hath other courses in his particular calling and in his general calling then other refuse company have or then himself had before his calling this is from his qualification And this Qualification and Conversation go together he hath a new conversation he carries himself even like to him that hath called him out of darknesse into marvellous light So a true Saint as every professor of Religion ought to be he is dedicate to God and he is qualified in some degree as Christ was by his holy Spirit he is a new creature he that is in Christ is a new creature and he shewes this by his conversation or else he is no Saint How shall we know a Saint from a meer civil man as there be many that live and d ie in that estate which is to be pittied and one main end of our calling is not only to reduce prophane men to a better fashion of life but to shew civil men their danger A meer civil man lookes to the second table he is smooth in his carriage and conversation with men but negligent in his service to God A civil man he lookes to his outward carriage but he makes no conscience of secret sins he is not holy in all manner of conversation as St. Peter saith 1. Pet. 1. Be ye holy in all manner of conversation In private in publick in your retired carriage he makes no conscience of his thoughts of his speeches of all You may know an hypocrite so that carries himself smoothly and acceptably in the eye of the World but he makes no conscience of his thoughts he makes no conscience of his affections of his desires of his lusts and such things He makes no conscience of lesser oathes nor perhaps of rotten discourses No they are all for this that they may passe in the World that they may carry themselves with acceptance as for what belongs to the New Creature to Saints they care not for they have vain conceits of these and judge them as hypocrites because such a one knowes himself should be an hypocrite if he should do otherwise then he doth therefore he thinks that others that are above his pitch are hypocrites and and they make a shew of that that is not in them because if he should make shew of that his heart would tell him that he were an hypocrite A true Saint differs from an
so great a people as was committed to his charge God was so well pleased with his petition that he gave him wisdome and wealth and honour too Make this Use of it Let us consider what relation we stand in in what ranck God hath set us let us consider what good we are advantaged to do by the place we are in what helps we have to do it and what mischiefs and inconveniences may come and let every man in his place and standing consider what good he may do and what evil he may avoid and let us go to God for wisdome He that is a Magistrate let him do as Solomon did desire God above all things to give him wisdome to rule as he should that God would give him a publick heart for a publick place and he will do it And those that in their families would have wisdome to go in and out before them let them go to God for wisdome that they may avoid the snares that are incident to family-government distrustfulnesse worldlinesse unfaithfulnesse in their particular calling And so for personal wisdome to guide and manage our own persons let us desire wisdome of God to know the hidden abominations of our own hearts the deceits and subtilties of our own hearts which is out of measure deceitful To know our particular sins to know what hurts us and to know how to avoid it and how to carry our selves in our particular wayes to order our conversation aright every way We see here S. Paul led his life and conversation by that wisdome as it was needfull for him so he had it and we must go all to the same spring for it we must go to God And we must know that God will not onely make us wise to salvation that he will not onely give us wisdome in things that meerly concern heaven but the same love the same care that gives us wisdome that way will give us wisdome in our particular callings to take every step to heaven the same Spirit of God doth all He gives us grace necessary to salvation and he gives us grace likewise for the leading of a Christian life Therefore it is an abominable conceit to distinguish Religion from Policy and Government as if the reasons of Religion were one and the reasons of State were another and as if these were distinguished one against another it is an abominable Atheistical conceit for the same heavenly Spirit of God that reveales the mysteries of salvation reaveales likewise to men the mysteries of State Christ hath the keyes of heaven of the mysteries of God and he hath the keyes of all earthly policy whatsoever He hath the greater hath he not the lesse Doth he guide us by his Spirit in heavenly mysteries and then for matters of Policy and Government of States and Common-Wealths are we to be guided by the Devil by devillish carnal wisdome No he gives all wisdome in its due place even wisdome for common things Therefore consider when men will not be ruled by God by wisdome from above in the regiment and government of their lives how fearfully and shamefully they miscarry Partly by reason of the accidents of this life and the variety of businesse You know wisdome as it governs our life about the things of this world it deales with things unstable uncertain and vain as Solomon saith they continue not long in the same state therefore if a man have not a better wisdome then his own he shall be mightily to seek Partly because of the imperfection of his wisdome the things are imperfect and the wisdome without it be guided from heaven is much to seek oft-times Take the wisest man when he leaves heavenly wisdome once as we see in Solomon he thinks to strengthen himself by combination with Idolaters that were near to him did he not miscarry fouly And hath not God made the wisest man that ever were in the world exemplary for grosse miscarriages because they had too much confidence in their parts and neglected the guidance of God in the course of their lives Who was more fool then Achitophel who was a greater fool then Saul and then Heâ—…od The Emperours had great conceits Constantine the Great a good Christian Emperour he had a conceit if he could stablish a new Seat at Bizantium Constantinople it was called afterwards He would seat the Empire there he would rule Rome by a Vice Roy by another and he would be there himself and rule all the Eastern parts of the world A goodly conceit he had of it but this proved the ruine both of East and West For hereupon when he was absent from Rome the Pope of Rome he came up and grew by little and little The Emperours they thought they did a great matter to advance the Pope who was Christs Vicar a spiritual man they consulted with Carnal wisdome and he came and over-topped them and eat them out and out-grew them as the Ivie doth the tree that nourisheth it The Pope never left growing till he had over-topped them So men when they go to carnal wisdome and neglect prayer and neglect the counsel of God and the wisdome of God to guide them in the matters of this life as well as for the life to come they come to miscarry grosly Therefore let us take S. James his counsel We all lack wisdome let us every day beg it of God desire God every day that he would Make our way plain before u in our particular goings in and out that he would discover to us what is best And here I might take occasion to reprove sharply the Atheisme of many that would be accounted great States men that bring all Religion to reasons of State They bring Heaven under earth and clean subvert and overthrow the order of things and therefore no wonder if they miscarry They care not what Religion it be so it may stand with Peace whether it be false or true if it may stand with the peace of the State all is well Give me leave to touch it but in a word It is a most abominable conceit Religion is not a thing so alterable Religion is a commanding thing it is to command all other things and all other things serve that And it is not a matter of fancy and opinion as they think out of their atheisme to keep men in awe It is stablished upon the same ground as that there is a God that upon the same ground that we say God is upon the same ground we may say Religion is It teacheth us that that God is to be observed and that Christ is equal to him as God and inferiour to him in regard of his humanity c. So that there is the same ground that there is a God and that there is a Religion And so again by the same reason that there is one God by the same reason there is but one Religion And it is not any Religion that will serve the turn For
seek the glory of God and life everlasting to have spiritual and heavenly ends to seek God in all things The grace of God in S. Paul guided him to lead his life in the simplicity and sincerity of God that is sincerity that looks to and aimes at God in all things And indeed a gracious man and onely a gracious man can look out of himself to an end above himself onely a gracious man can aime at Gods glory at the pleasing of God why because onely a gracious man knowes that he hath better things in God then in the world A worldly man makes himself his term he makes himself his last end because he knowes not better out of himself then in himself he dares not venture upon Gods â—…avour to put all upon that he knowes not whether he be his friend or no he thinks he is his enemy as he may well enough by his ill courses onely the gracious man can put himself upon God he knowes he is redeemed out of a miserable condition into a glorious-estate and if he should be denyed of all the world yet he knowes he hath more happinesse in him then he can look for here he knowes he would be Al sufficient for him he is assured of his salvation therefore he hath higher ends he is sincere in all things God when he is honoured by trusting of him when in sincerity we make him our wisdome and make his Word our rule and the happinesse that he hath promised our chief happinesse that we aime at and rest in him when we honour him so far then he makes a supply of all other things But I spake of sincerity to the full before onely I bring it now to shew how it is a note of a man that makes the Grace of God his guide he walks sincerely he seeks the glory of God Thirdly he that walks by the Grace of God and in the grace of God by it as a rule and in it as a principle he that walks in it and by it and through it you shall see it by the ability that is in him above nature by the things that he doth that other men cannot do that walk not by grace therefore you have a trial of a man that converseth by grace from hence he can crosse the common corruptions of the place and of the time he lives in he is not a slave he is not inthralled to common feares to common hopes to the common joyes and delights that the world is carried withall but as Grace is a thing that is mighty and strong and powerful of it self it is a Spirit the Spirit is like the wind as Christ tells Nicodemus it is a mighty powerful strong thing so it makes him strong it inables a mans spirit to do above himself above that which he could do if he had not grace It makes him deny himself in matter of pleasure in matter of profit it will make him crosse himself in matter of revenge as David spared Saul when he had him in his power It will make him triumph over all estates he can abound and he can want as S. Paul saith Other men are changeable with their condition they are cast down in adversity they are puffed up in prosperity they can deny themselves in nothing they are alwayes inthralled to their base pleasures and profits and honours they are alwayes swayed with some carnal end or other Grace it raiseth a man above nature he can do that which another cannot do he can indure that which another man cannot indure he can dye he can indure shame he can resist that which another man cannot resist In a word you may know Grace in a man that hath great parts of nature How shall we distinguish grace from nature in him Thus you shall have him subdue his parts unto grace and to the rules of Religion If he have a strong wit he will not make shew of the strength of it as though he would break through businesse with his wit but he will consult with conscience You may know a man that is led by grace especially where there are great parts he can deny not onely his corruptions but other things if they stand not at that time with the will of God he forbeares ostentation of learning when he sees it is hurtfull when it is rather to shew himself then to get glory to God or to win soules When a man sees that such and such courses might crush another and advance himself yet if it touch upon conscience he will not do here is a conflict between parts and the Grace of God and goodnesse now when a man in this can deny himself it is a sign that a man makes grace his guide It is not so easie in weaker dispositions for men seem sometimes to be good when it is defect of parts but in men of ability it proceeds not from defect or want of parts but it is the power of Grace onely whereby they are swayed such a man dares not do it he wants not ability or skill but he dares not offend God he dares not seek himself he dares not give scope to his wit and to his vain mind he knowes what spirit in him moves such things and he suppresseth them presently and yields to the motions of Gods blessed Spirit But yet in weaker men a man may know when such a one is ruled by grace thus when a man sees something in him that strengthens nature as Grace takes not away nature but betters it When you see a man that otherwise is simple yet he is wondrous skilful in resisting a temptation skilfull in giving advice skilful in keeping the peace of his conscience skilful in giving reproof even above himself a man may know that he hath a better Schoolmaster that the Spirit of God the Spirit of Grace is his Schoolmaster So that whether a man have strong or weak parts a man may know whether he be led by grace or no. In the weaker it raiseth him above himself in the stronger when the exercise of his parts of nature and grace cannot stand together it makes him deny himself that he may be led by the one he denies the other altogether this is gracious wisdome Again a man may know that he leads his life in gracious wisdome or by gracious wisdome when he fetcheth reasons for his actions not from things below but from Religion from conscience from spiritual things he doth not fetch the reason of his actions from this that this will profit me or I shall advantage my self thus and thus but he fetcheth the reasons and ground of his actions higher this is pleasing to God this is according to the peace of my conscience this is for the good of the Church for the good of the State I live in this is for the good of my Christian brethren The strongest reason of a Christian is that that makes for Religion and for conscience if he may gain in his
purpose not according to the flesh The rule from hence is this That A Christian man ought by all meanes to avoid the imputation of carnall policy Every Christian much more a Christian man in Authority and place a Minister or Magistrate ought by all meanes to avoid it Saint Paul here declines it Did I purpose things according to the flesh was I politick I had just occasion to speak largely of it in the former Verse concerning fleshly wisdome therefore I will speak the lesse of it now We ought by all means to decline the imputation of it and much more the conscience of it then the report of it to be holily wise and to be accounted so too The reason is It is Gods enemy and our enemy should a Christian consult and deliberate with his enemy to take his enemy to be his Judge and his friend and counsellour A man that hath his enemy to guide him to a place that hath a Pirate to guide him in a Ship how can he come to good He that is led by the flesh he consults with his enemy when he looks what is for his profit or his pleasure c. These things we should renounce as we promised in Baptisme when we gave our names to Christ. If we live and deliberate according to the flesh we shall dye saith the Apostle peremptorily It is a dangerous enemy death is the issue of all the counsell of the flesh Rom. 8. Again it is a secret enemy a domestick enemy it is in all the powers of the soul we cannot be too jealous against it It is a perpetual enemy that accompanies us continually in all our consultations in all places in prosperity in adversity it hinders us from all good it keeps us from the reformation of any thing that is ill If a Magistrate be suggested by any other or by a good motion of his own Do this reform this Oh I shall run my self into danger I shall incur censure so ill is done and is unreformed onely by consulting with the flesh and good is neglected I shall be accounted an hypocrite if I do this So there is flesh and blood to hinder in every good thing the flesh will be foysting bad ends or bad moving causes and the flesh will be ready to keep us from reforming ill from fear of danger And if we do ill and be in ill it will be ready to keep us in ill Oh it is time enough to repent c. a thousand such policies the flesh hath to keep us in ill till we be in hell it self Who would be advised and take counsel by such an enemy Therefore let us take heed we have it in us but let it live in us onely and not rule in us although it will be in us as long as we live yet let us not be ruled by it let us not admit it to counsel but suppresse it and keep it under Especially those that are Magistrates that are called to publick businesse let them not bring private respects to publick businesse but bring publick hearts to intend the good of Religion and of their Countrey before any private interest whatsoever And not consult according to the flesh If I do this I shall displease such and such that is no matter If it were not for Religion if a man have a publick mind such as the very Heathens had he would lay aside base respects in publick businesse Therefore I humbly desire such to examine deeply their intentions and purposes what they aym at whether to serve God and the Church and their Countrey or to serve themselves that if so be they may be safe they care not what befall their Countrey or Religion or whatsoever That is it that moves God to indignation to crosse their intentions for when God sees they set earth above heaven the world present before the world to come and the dirt of the world base respects before those that are greater that they invert the order of things he crosseth them in that they aime at because they crosse him in neglecting their duty Therefore as we would have things succeed well let us labour to consult not according to the flesh for our private advantage but for what may make most first for Religion and then for the publick good Again we may learn from hence That A ground of lightnesse is to purpose things according to the flesh To purpose according to carnal reason and affection it is a ground of lightnesse For mark the reason of it when a man is carried in his deliberations by carnal respects this will be for my profit this will incline such a man to me by this I shall get such a place c. when he is led by low and base respects it makes him light with God though he be never so good otherwise Because carnal respects build on outward things that are uncertain therefore all resolutions built on outward things and carnal respects are uncertain He that takes fleshly wisdome for his counsellour and adviser and intelligencer what doth he he is led with by-respects with one of the three Idols of the world some honour or pleasure or base profit now when the rule of deliberation is the flesh and the flesh carries to outward things that are variable a man is alway light and inconstant that propounds the deliberation of things according to the flesh What is the reason that a wicked man though he be not notoriously outwardly wicked but a shrewd man that is for himself that makes himself the end of all his projects what is the reason that such a man can never be a sound friend he is never a sound friend he is onely a friend so long as it makes for himself so long as he gets to his own in all things As the Jesuites use to say so it is true of every natural man they do all they do and consult in an order to spiritual things they do this and that and over-rule Kings and States and this is for the good of society and in an order of spiritual things A man that hath not grace in him above nature and above respects of nature he can never be a sound friend for when fleshly advantages come of pleasures and profits and honours when these rise one way or other there he leaves the bonds of friendship because there is a nearer bond between him and the things of this life he is led with the flesh and deliberates according to the flesh And that is the reason likewise why such a man can never be a good Christian he can never go through the variety of times why because he consults of things according to the flesh and as long as Religion stands with his aimes that he may enjoy his riches and his greatnesse and the contentments of this life with Religion so long he is content to be Religious if Religion crosse him in these he hath not learned to deny himself and
atheisme how can these men hope for favour from God when he hath sealed his Word with this that as he is true and truth it self his Word is true they shall never enter into heaven So again if this be true that God is true and his Word thereupon is not yea and nay it serves to comfort us many wayes When we are oppressed in the sense of sin If we confesse our sins he is merciful to forgive our sins he that is true hath said it whose Word is not yea and nay but yea trust to it If we doubt of perseverance for the time to come he that hath begun a good work will perfect it to the day of the Lord. He is yea and his Word is yea he is true and his Word is true Again hence for our judgment we learn this truth That the Word of God hath the same ground of truth as God himself therefore it is the Judge of all Controversies of all things questionable in Religion the Word of God is Judge because it is not yea and nay but yea and it is true as God is true And it is Judge of this controversie too whether it be the Word of God The question between the Papists and us is whether the Epistles and the Prophets be the Word of God or no whether is it or no I answer from Apostolical testimony S. Paul saith As God is true his Word is true the true Word of God and All Scripture is given by inspiration The Word of God therefore is the Judge of all Divine truths because it is most certain even as certain as God himself What are the properties of a chief Judge He must be true without errour authentical without appeal such as can from himself without a higher determine He must be infallible without perill of errour All these belong to Gods truth It is yea it is true without errour it is alway yea And then it is authenticall there is nothing higher but God himself whose Word it is and it hath the same authority that himself hath As God is true so it is true It is authenticall without all appeal we cannot go higher then God himself in his Word We cannot call God or Christ from heaven he hath left us his VVord and therefore it is to be credited of it self And it is infallibly true without danger of errour one depends upon another As God is true so our Word is true If God be true infallibly this issues by consequence that the Scripture is the Judge and infallibly true without danger of errour Hence we may know what to judge of that Romish assertion There are no other Judges in the world can be said to be yea alway Councels are not alway yea they are yea and nay what one Councell hath set down another hath reversed In the Councel of Basile the Pope was above the Councel In another Councel that is above the Pope So one Popes decrees thwart another The Popes are yea and nay and not yea for many hundred years they laboured to crosse and thwart one another So Councels and Popes are yea and nay and not alway yea Traditions of the Fathers are yea and nay and not alway yea they thwart themselves S. Austin the best of the Fathers to whom the Church is most chiefly beholding of all the rest he was yea and nay Doth he not retract He wrote a book of Retractations of his former opinions then he was yea and nay and yet a holy man That which is the Judge of controversies must be yea that is infallibly true authentically true that there be not a higher From all others from Fathers and Councels there may be appeal to Scripture but from Scripture to none because it is the Voice and Word of God All things else are yea and nay they are changeable and they may be so without prejudice to the being of them A Councell may be a good Councel and unconstant in many things Fathers may be holy Fathers and uncertain it is onely the prerogative of God to be infallible like himself unchangeable in his nature and his Word is like himself Hence likewise issues this That whatsoever agrees not with the Word of God which is not yea and nay is false and naught Therefore those opinions of the Church of Rome that say they cannot erre if they be not yea with this yea then they are not yea for onely the Word of God is not yea and nay but onely yea that is onely certain and true All other Religions that are not Divine are yea and nay Popery is not grounded upon the Word of God because it is yea and nay that is it is uncertain See how they crosse many wayes this Word of God that is alwayes yea and true as God himself is true Is it yea that they saw no Image of God and therefore they must make and worship no Image Nay saith the Church of Rome they have a nay for this yea they will make Images and worship them the Image of Mary and other Saints Yea saith the Scripture drink ye all of this Nay saith the Church of Rome they have a nay for this yea only the Priest must drink the wine Let the Word dwell plenteously in you is the yea of Scripture The Church of Rome hath a nay for this yea it is dangerous for the people to read the Scripture and therefore they are forbidden it VVe must pray with the understanding as well as with a good affection 1 Cor. 14. that is we must know how we pray it is proved at large excellently Nay understand or not understand so the intention be good saith Rome pray in Latine or howsoever there is their nay to this yea Let every soul be subject to the higher Powers is the yea of Gods Book therefore the soules of the Clergy and whosoever The Church of Rome hath a nay for this yea therefore their doctrine is bad for only God is true and his VVord is only not yea and nay but alway yea infallible therefore that which is contrary to it must needs be false If onely yea be true then that which is contrary to it must needs be false And likewise again if Gods VVord be not yea and nay that is not unconstant then whatsoever is unconstant and thwarts it self in contradictions is not Gods VVord Popery is full of inconstancy full of contradictions to it self First besides inconstancy and uncertainty it is full of contradictions it is yea and nay for a body to be in many places at once and yet a true body to be in a hundred in a million of places at once as they would have Christs body to be in the Sacrament here is to be and not to be a body and no body for it hath not the properties and quantity of a body for a body can be but in one place at one time here is yea and nay For Christ to be a perfect
himself for they run from the Church essentiall to to the Church representative they run to Councels and when we force them with Councels that they may erre then the Pope he is the Church virtually so I say the Church their mother is nothing but the Pope their father and what manner of men they have been Histories tell us well enough We see on what ground they build Jesus Christ that is the Gospel by him is not yea and nay but yea that is it is certainly and infallibly and eternally true Hereupon we may answer that curious question that hath been and now is every where How we may know that our Church was before Luther's time or no as they idly say How we may know that the faith that we professe is the ancient faith I answer hence take these grounds First there is but one faith men have varied but faith hath not varied as S. Austin saith well for there is but one faith as there is one God one heaven and one happinesse There was one faith from Adam The times vary but not the faith of the times the same fundamental truth hath been in all times Sometimes it hath been more explicated and unfolded as we have the Canon inlarged now in the time of the New Testament in many books There is not a new faith but a larger explication of the old faith Divine truth is alway the same It was one faith from the beginning of the world from the first promise to Adam in Paradise till now Abraham believed as we do now so they were all saved by faith Heb. 11. Even as there is one Catholike Church consisting of all the members the triumphant being the greater part from the beginning of the world to the end of the world so there is one faith take that for a ground Indeed the Church varies as a man varies when he is a child and when he is a man he hath one manner of cloathes when he is a child and another when he is a man so the Church varies in cloathes it was cloathed with Ceremonies then which were cast off in Christ but this is but a variation of garments the Church had one faith Hereupon comes a second there is one Catholike Church that is built on that one faith one essential Church one Catholike company rhat believe in Christ from the beginning of the world to the end of the world which we believe in the Apostles Creed Well then this being so as it is undeniable that it is so what Church is built upon that one faith that was yea in the Apostles and was yea before then as the Apostle saith here Our Preaching was yea certain and true you may build on it what Church builds on that that Church all the while hath been for there is but one faith and one truth that runs along in all ages which is the seed of the Church therefore there must be a Church in all ages that is a branch of the Catholike Church why The Church must be built upon that one faith therefore all particular Churches before us that were branches of the general Church were built upon that preaching of the Apostle which he saith was yea There is but one faith and therefore all Churches that are true are built upon that one faith If we can prove that the Apostolicall doctrine agrees with our times that ours hath consanguinity with the Apostles doctrine then our Church was before we were ever since the Apostles it hath been alway yea for there is but one truth The Church is built upon the foundation of the Prophets and Apostles and Christ saith Matth. 16. when Peter said to Christ Thou art the Son of God c. saith he Thou art Peter and upon this Rock that is upon this confession of thine will I build my Church So the confession of faith is the Rock of the Church Now there is alway one Rock of the Church that is alway yea if our Church be built upon that Rock then it is founded upon Apostolicall doctrine upon the Prophets and Apostles it was before we were and if there were any Church then it was ours which professeth that one faith If we conjure the Papists they are silent they dare say nothing Dare they say their doctrine is nearer Apostolical then ours they dare not say but ours is nearer why then our Church is built upon the foundation of the Apostles why so All the Churches since have been built upon one foundation because there is one faith and one Church unity of faith makes the unity of the Church The seed of the Church is the Gospel is Divine truth now if Divine truth hath been alway there hath been a Church alway and if there hath been a Church alway there hath been Divine truth that hath been yea alway Now it is an Article of our faith in all times to believe a Catholike Church therefore there is a certain truth that is alwayes yea to be the seed and foundation of that Catholike Church Therefore we must search out what that yea was what was the Apostolical doctrine the positive doctrine in those Apostolical times in the Virgin-times of the Church before the Church was corrupted The Church was not long a Virgin as the Father said What was the yea of those truths some there must be alway that held Apostolical truths in all ages Our Church holds that positive truth that the Apostles held for directly in so many words we defend the Apostolical faith out of the Apostles Therefore we say our Church was before Luther because our doctrine is Apostolical and the Church continually hath been Apostolical because it was built upon the Apostles doctrine Our Church hath no doctrine in the positive fundamental points of it contrary therefore our Church hath continued Put case we cannot name the men as idly and ridiculously they urge what is that to the purpose shall we go from ignorance of particular men to ignorance of the Church we must believe that there is a Catholike Church and there must alway be a positive doctrine and truth the seed of that Church The Papists cavil with us and say we professe a negative Religion Ye cut off our opinions say they but what have you of your own what affirmatives have ye It is most certain that all our affirmatives have been ever since the Apostles time for we and the Papists differ not in affirmatives onely they adde patcheries of their own Religion stands most in affirmatives that is the ground first For we believe negatives because they agree not to affirmatives we believe a lie to be a lie because it is contrary to positive truth and the truth is before a lie the affirmation is before the negation a thing is before the contrary is not This laying for a ground affirmatives being truths our positive truths that we hold have been held in the Apostles times before and since even in
the Church of Rome a thousand years after and even now the affirmatives that we hold Do not they believe the Scriptures to be the VVord of God Yes but they adde patcheries of their own the Apocrypha and their own traditions to be the VVord of God too Do not they believe that Christ is Mediatour Yes but he is the onely Mediatour for Redemption and not for Intercession they joyn others with him Saints and Angels We are saved by faith that is the affirmative and so say they but they adde of their own That we are saved by faith and works Then again we say there are two Sacraments Baptisme and the Lords Supper and so say they but they adde five of their own So I might run over all their opinions whatsoever we hold they hold Therefore in their own confessions our affirmatives have been ever since the Apostles times if they had any Church we had a Church because our foundations are included in their Religion All that we say they say but then again they say many things that we do not Therefore they account us hereticks because we make not that that they hold to be our yea too Again the negatives that they believe and we do not believe they are but novelties in experience they are not of the ancient Apostolical faith That the Apocrypha should be had in equal authority with the Word of God in Scripture alas such a conceit was not thought of for 600 yeares after the Apostles That the people should not read the Scriptures it was but since the other day Transubstantiation since the Councel of Laterane a thousand years since Christ. That the Pope should be Supream and depose Princes such a thing was not heard of a thousand years after Christ. That he should have authority to Canonize Saints it was but since the other day Equivocation but of late time and so their idle babling of Divine service in Latine and twenty other trumperies So the things that we deny that are grosse and abominable in the judgment of every man that knowes any thing they were but since the other day they were not yea in the Apostles times Then the Apostolicall Church being not built on them they must be devised after As indeed a thousand years after Christ the most of these were never heard of The most of the points of Popery wherein they differ from us nay not any of them were never established by a Councel till the Councel of Trent except Transubstantiation by the Councel of Laterane which was a thousand years after Christ. The affirmatives that we hold and they hold too we say they are constant from the Apostles time they have been in all ages maintained and affirmed Our positive Points that we ground out of S. Paul and out of the Scriptures We seek the old way and the best way as Jeremy adviseth us There was none of the Popish trash in Abraham's time in the Patriarch's time in Christs and his Apostles times or in many hundred years after they came in by little and little for their own advantage a meer policy to get money and to abuse people I say they hold all our positive truths but their errour is in addition Now this question may be made whether their additions may be dangerous or no because it may be supposed that some among them will say that heresie is not in addition but in contrariety to the faith and detracting but when one holds more then they should that is no heresie because there is somewhat superabounds now we hold the truth and more too I say it is grosse and false foe if additions did not overthrow the foundation there should never be any idolatry nor never any heresie in these times What was Idolatry especially in the Church of God Among the Jewes was there not the worshipping of the true God Yes but before an Image their additions their false manner overthrew the true There is none of them fundamental Points as we call them though they make them fundamental they make their Traditions of as much authority as the Word of God and their fooleries as the Articles of faith they overthrow the main foundation they are such additions as are destructive to joyn with the Word of God Traditions To worship God under another species and kind is to be an Idolater though they worship the true God if it be after a false manner it is prohibited St. Paul saith and with a commination Gal. 1. If I or an Angell from Heaven teach otherwise beside put case it be not plainly and directly contrary if he teach other things that are not necessary to be believed Let him be accursed VVe ought not to go from the Scriptures in any fundamentall point of faith under pain of a curse Therefore Poperie is a cursed Religion in respect of their very additions Doth not St. Paul tell the Galatians they were fallen from Christ if they added circumcision to Christ He doth not say if they did that which was directly contrary to faith no but in adding circumcision and works to Christ they were fallen from Christ whole Christ or no Christ. In some cases additions are heresies and overthrow the foundation If this be so we may answer another question easily The Apostolical doctrine you see is onely yea Whether then it be safer to be a Papist or a Protestant considering that whatsoever we hold they do hold I answer to be a Protestant it is safer in any mans judgement because all that we say themselves say it hath been Apostolical we can prove in all ages of the Church our affirmatives we have a Catalogue of witnesses in all ages of them that held what we say it was founded in the Apostles and then came down to all ages But what they say distinct and differing from us they have not the like testimony for for indeed they are so beaten that Bellarmine hath this The authority of all Councels and Fathers and all depends upon the authority of the present Church bring to them Councels and Fathers Tush tush all authority depends upon the present Church VVhat authority gives the present Church when 20. yeares after the Church varies What certainty is there when all authority of former times shall depend upon the present Church In those things wherein they differ from us and that we deny any understanding reasonable man may see that they are novelties and corruptions As for the Pope to depose Princes if a man have but his naturals he may see it abominable To pray in a strange tongue to debar the people of the wine when Christ saith Drink ye all of it who that hath ordinary discretion but will think it absurd There is nothing that we differ from them in but a man that hath but his naturals will condemne Therefore ours is safer a great deal by their own confession the learnedest of them that it is enough to believe as we do Do we
this promise A Virgin shall conceive and beare a son and to us a Child is borne and a son is given to signifie that therefore they should have deliverance because God would give them a better thing then that he would give them Christ in whom all the promises are Yea and Amen and because Christ should come of that people they should not miscarrie in captivity under their enemies for then how should Christ come of them Therefore because a Virgin should conceive and because a Child shall be born and a Son given therefore you shall have outward deliverance All other things are Yea and Amen for Christ as St. Paul divinely reasons Rom. 8. If he spared not his onely begotten Son but gave him to death for us all how shall he not with him give us all things else All other promises are made in Christ and performed for him And since the grand promise it self is now Amen that Christ is come it is a pledge of all other things that are to come Is Christ come in the flesh according to the promise hath he done all and suffered all according to the prophecies as it was written of him Then why shall we not look for the accomplishment of all that are to come on the same ground have we not a pledge Why shall we not look for the resurrection of the bodie for the day of judgement for the second comming of Christ is not his first comming a pledge of it When God is become man and was mortall why should we doubt that man being mortall should be immortall is not the greater performed already Is it not a greater matter for God to become man and to die in our nature then for we that are mortal to become immortall by Christ Why should we not expect that which is to come since the greater is done why should we doubt that we shall be taken up to God since he is come down to man Therefore since it is upon the same ground let us look for the performance of all to be Yea and Amen Since the comming of Christ many promises have been performed in the Church and many yet remain some have been performed as the calling of the Gentiles and the discovery of Antichrist foretold by Saint Paul and the consuming of him in part There is somewhat unfulfilled the conversion of the Jewes the confusion of Antichrist the resurrection to glory with Christ c. Why should we doubt of them that are to come having such a pledge of truth of God and Christ in the reall performance of that which is past Let us not doubt of it for in Revelations 9. when he speaks of the destruction of Antichrist It is done it is done saith the Angel As Christ said when he was on the Crosse all was finished so it is as true of his adversaries all is done it is as sure as if it were done already Therefore the Church and people of God should comfort themselves for the time to come in the destruction of the implacable malicious enemies of the Church that glory in the flesh that set up an outward Religion that is opposite to the power of Christ that the time shall come that all shall be done to them and that all other promises shall be finished for as in the first coming of Christ all was finished for the working of our salvation so in his second coming there will be a time when it will be said all is finished for the accomplishment of that which was done in his first coming Therefore let us stablish our soules in the expectation of the blessed promises for All the promises in Christ are Yea and Amen and shall be for ever All the promises are infallibly true as God and as Christ himself is true Christ shall as soon fail and God shall as soon fail as any promise that we have made us in the Gospel if we apprehend it in Christ and believe it in Christ. Then here you see for the direction of our judgment what to think of a rotten opinion that some have that are unacquainted with divine truth and the alsufficiencie of Christ and the mercy of God in Christ that consider not the vilenesse of our nature and the infinite Majesty of God they will have the Gentiles saved by the light of nature and the Jewes by the Law of Moses and Christians by the Gospell of Christ as if there were some other meanes to come to heaven and to the favour of God then by Christ. Whereas now all that we have must be by promises and all the promises we have are in Christ they are all Yea in him without him there is no intercourse between the Majestie of God and us Therefore Act. 4. There is no name under heaven whereby we can be saved but by the Name of Jesus Which not onely confutes the divellish opinion conceit that some have but also the charitable errour of others that think the Heathens that never heard of Christ shall be saved I leave them to their Judge We must go to the Scriptures all the promises are in Christ in him they are Yea in him they are made in him they are Amen in him they are performed out of him we have nothing out of the promises in him we have nothing How are we to magnifie God that we live in the sun-shine of the Gospel that in Christ we have precious and rich promises A precious Saviour we have and precious faith to lay hold on him and precious promises all precious both promises to be believed and our Saviour in whom they are apprehended he is a precious stone and the faith that laies hold on him is precious How are we to blesse God that we have these advantages that we have Christ laid open and precious and rich promises whereby we may have precious faith to lay hold on these precious promises we are much to blesse God for it Again are all the promises of God in Christ and in him Yea and Amen This should direct us in our dealing with God not to go directly to him but by a promise and when we have a promise look to Christ in whom it is performed Go to God in the blessed promises that we have for Christs sake that he would perform all If we ask any thing of God in Chrsts Name we shall receive it because the promises are in him If we thank God for any thing it must be in Christ for that we have in him What a comfort is this that we may go to God in Christ and claime the promises boldly because we see out of the love he beares to Christ he loves us and hath made us promises in him and as verily as he loves him so he loves us and will perform all his gracious promises to us If we lay fast hold on Christ I say he can as soone alter his love to Christ as to us for the loves us with the same love
with reasons discovering an absolute necessity of geting into Christ and of having him to be our Husband except we will lye under the wrath of God and be damned and withal discovering the fulnesse and excellency that is in Christ. Again it is God onely that must stablish the soul all the parts of it both judgment and conscience For I beseech you what can any humane creature what can any thing under God work upon the soul I mean so firmly as to stablish it and therefore our controversie with the Papists is just and good We say The reason and ground of our believing the Word of God to be the Word of God must not be the testimony of the Church and the authority thereof for alas what can the judgment of man what can the judgment of the Church do It may incline and move the will by inducing arguments and so cause a humane consent but to establish the soul and conscience and to assure me that the Word of God which is the ground of my faith is the Word of God it must be God by his Spirit that must do it the testimony of the Church will never do it The same Spirit that inspired holy men to write the Word of God works in us a belief that the Word of God is the Word of God The stablishing argument must be by the power of Gods Spirit God joyning with the soul and spirit of a man whom he intends to convert besides that inbred light that is in the soul causeth him to see a Divine Majestie shining forth in the Scriptures so that there must be an infused establishing by the Spirit to settle the heart in this first principle and indeed in all other Divine principles that the Scriptures are the Word of God And to go on a little further this is a fundamental errour in our practice For what is the reason we have so many Apostates what is the reason so many are so fruitlesse in their lives what is the reason that men despair in death but even this because men are not built and stablished aright Gods Spirit never stablished their soules in Divine truths For first concerning Apostasie ask them what is the reason they are of this or that Religion They will say they have been taught so they have been brought up to it the company with whom they have conversed have been devout men and have been alwayes led with this opinion and they see no reason to thwart it Is that all Hath not the Spirit wrought these things in thy heart hath he not given thee a taste of them hath he not convinced thee in thy judgment that it is so hast thou not found the power of the Spirit working upon thy soul changing of thee raising of thee drawing of thee out of the world nearer to God hast thou not I say felt the power of the Spirit this way No but thus I was catechized and thus I have been bred and thus I have heard in the Ministery And no otherwise Alas it will never hold out there will be a falling away for when a man believes not that which he believes from the Spirit of God he will be ready when dangerous times come when there is an onset made by the adversaries to fall and to fall clean away as we see it was in the time of Popery for whatsoever is not spiritual whatsoever knowledge is not Divine and from the Spirit of God never holds out Therefore I beseech you what 's the reason that you have many illiterate men that set upon the truth and hold out to the end and on the contrary many great seeming Scholars that are skilful in school-learning and in other Authours do not The reason is the one hath the truth from the Spirit discovering all the objections that the heart of man can make against it and the strength that is in the truth to answer and silence all those objections The other man hath onely a discoursing knowledge an ability to gather one thing from another and to prove one thing by another by strength of parts But the Spirit of God never discover'd the sleights and the corruptions of his heart never fastned and settled his heart upon the truth he never had experience of the truth For indeed nothing doth stablish so much as the experience of the truth on which we are stablished Again what is the reason of that unfruitfulnesse that is amongst men but because truths were never settled in the soul by the Spirit of God That which men know out of the Word of God concerning Christ and the priviledges by him they were never perswaded of it in their hearts therefore they come not to a fruitful conversation It is impossible but that men should be abundantly fruitful that have spiritual apprehensions of Divine things of Evangelical truths Hence comes all our unthankfulnesse and undervaluing of the Gospel The Gospel of it self is an unprized thing however we esteem of it God values it highly we value it not because our apprehensions of it are customary and formal gotten by breeding and education and discourse and not by the Spirit we feel not the spiritual and heavenly comforts of those truths we think we know How comes likewise Despair in time of temptation and in death but onely because men want this stablishing by the Spirit of God Men go on in evil courses trusting to a formal dead humane knowledge gotten by humane meanes and not settled in them by the Spirit of God that hath not sealed the truth in their hearts and hereupon when sharp tryals come they despair because they have no feeling of the truths of the Gospel and so when conscience is awakened and smarts it clamours and cryes out upon all their formall and humane knowledge For they having not a spiritual sense of the mercies of God in Christ and the perswasions of comfort are not so near to support the soul as the tentations and vexations and torments are how can they but despair Now who can still the conscience but the Spirit of God Why now if the knowledge that men had were spiritual and heavenly in all accusations of conscience it would set conscience down and still it I am a sinner indeed I am this and this but I have felt the sweet mercies of God in Christ God hath said to my soul I am thy salvation he hath intimated to my spirit by a sweet voyce Son thy sinnes are forgiven thee Where there is I say a knowledge and an apprehension of these Evangelical truths wrought by the Spirit it sets down Conscience and stills it though the heart rage at the same time There are thousands in the very bosome of the Church that miscarry because of this resting in a literall outward formall knowledge gotten onely by discourse and by reading and commerce with others and never labour to have their hearts stablished in Christ by Gods Spirit You see here then a
which I observe the rather because I would raise your hearts to hate unbelief and distrust exceedingly because God labours to undermine it by all means possible Wherefore doth he use so many terms here of Sealing Anointing and Earnest with words and Sacraments and all whatsoever may confirm you The Holy Ghost applyes it to us all this is that we may not doubt of the favour of God and therefore when we find any goodnesse in us let us accompt that to give false witnesse against our selves is a horrible sin it is to make God a liar God stands upon his credit and therefore take heed what we say specially if we have found the work of grace in former time any Earnest that we have no grace God doth this for our assurance all his dealing of Word and Sacraments of Earnest and Oath and all that may be to assure us and therefore we should not crosse the goodnesse of God so as to cherish such a disposition as is most contrary to him that he labours to undermine by all means And therefore here is the poyson of Popish Religion that it maintaines doubting and leaves men doubting indeed they do well to maintain it in their Doctrine for indeed they false found a man upon satisfaction they false found him upon Purgatory and merits and the foundation they have of a Christian soul is uncertain and therefore they may well teach doubting it suits with the course that they take but I say it is very corrupt for God useth all means that we should not doubt and therefore it is idly objected God for his part will but for our part we have reason to doubt why he in all things stoops to us he labours to secure us and therefore in the Covenant of grace he doth his part and ours too But I hasten to that which followes because I would end with the time To touch that a little distinctly by it self that the Spirit doth all the Earnest of the Spirit for indeed though Spirit be not added to stablishing yet the Spirit stablisheth by Christ and the Spirit it anoints and the Spirit seales to the day of redemption and the Earnest of the Spirit So it is the Holy Ghost doth all here you have the three Persons in the Trinity we have three grand Enemies the world the flesh and Satan Now here are the three persons in the Trinity stronger then all our enemies He which stablisheth us is God the Father by his Spirit upon whom upon Christ â—…n Christ and gives us the Earnest of his Spirit you have I say the three Persons of the Trinity here but why doth the Spirit give us the Earnest why doth the Spirit give us grace and comfort seal us and doth all and stablisheth us I answer First of all because now since the fall we have no principles of supernatural good and therefore it must be a principle above our nature to work both grace and comforts in our barren hearts Again as there is no principle to that which is supernaturally good so there is opposition to that which is supernaturally good and therefore there must be somewhat to overpower the corruption of our nature But why the Spirit rather then the Father and the Son He comes from both and proceeding from both he is fit to witnesse the love of both for the Holy Ghost is in the breast of the Father and the Son and proceeds from both and he knowes the secret love of the Father to us and the love of Christ Jesus Mediatour to us Now the Spirit knowing the secrets of God as a mans spirit saith the Apostle knowes his own secrets he knowes his love and he knowes whom he loves So the Spirit of God knowing the affection of the Father and the affection of Jesus Christ to us is fit to be an Earnest fit to be a Seal Indeed all things are wrought by the Spirit in grace for application the desert is from the Son originally from the Father but in regard of application of what is wrought by the Son all is by the Holy Ghost both graces and comforts the Holy Ghost takes from Christ for if grace be wrought it is with divine reasons from the love of God in Christ if grace he wrought it is from the wondrous love of God reconciled in Christ wherein heaven is opened hell is vanquished it is by reasons fetched from Christ and so he takes of mine as Christ saith He shall take of mine and give to you he takes reasons from Christ the holy Ghost whereby he makes all the application is altogether by the Spirit And it must be by the Spirit again because the Spirit of God and no lesse then the Spirit can quiet our spirits for when the soul is distempered it is like a distempered lock that no key can open So when the Conscience is troubled what creature can settle the troubled Conscience can open the ambages of a troubled Conscience in such perplexity and confusion and therefore to settle the troubled Conscience aright it must be somewhat above Conscience and that which must quiet the Spirit must be such a Spirit as is above our spirits This is excellently set down in this Epistle in the 3. Chap. the work of the holy Ghost in this kind But I cannot stand upon it now at this time I go on Likewise in the first Epistle to the Corinthians the second Chapter and 11. ver that one place shall stand in stead of all What man knowes the things of a man but the spirit of a man that is in him So the things of God no man knowes but the Spirit Now We have received the spirit not of the world but the Spirit of God to know the things that are freely given us of God if our spirits were in the heart and soul of another man in the breast of another man we should know what another man thinks if a man had a spirit in another mans spirit surely he would know all his thoughts and all his affections Now the holy Spirit of God is in the breast of the Father and the Son and he knowes our spirits better then we know our own spirits he searcheth he is a searcher as the word is in the original the Spirit is a searcher he searcheth our own hearts and he searcheth the secret love of God to us that is the Spirit must stablish us Well then if the Spirit doth all how shall we know then that we have this Spirit A note or two and so go on If we have this Spirit of God to seal us and to be an Earnest I will not speak all that may be but a little for indeed all comes from the Spirit Even as in our souls how may a man know that he hath a soul by living and moving by actions vital c. So we may know a man hath the Spirit of God by those actions that come onely from the Spirit which is to
that the Romish Religion indeed is nothing but a meer carnal devillish policy to bring others to be subject to them and to make not only Kings and Princes but to make God and Christ and the Scriptures whatsoever is divine or humane to make all to serve their aimes What do they with Christ but under the Name of Christ serve themselves What do they with the Church but under the name of the Church carry their own ends What do they with the names of Saints and Angels Peter Mary c. but under a plausible pretence carry their own ends and set up a visible greatnesse in this world answerable to the Cesarian Monarchy This is plain and evident to all that will see that it is so and one main way to attain their ends is to rule over the conscience And that they may help all the better forward they have raised in the Church a kind of faith which they call an implicite and infolded faith that people must believe what the Church teacheth though they know not in particular what the Church teacheth and so they lead people hoodwinck'd whither they please themselves To make some Use of it briefly Let us labour to blesse God that hath freed us from this spiritual tyranny O beloved it is a great tyranny when conscience is awaked to be racked and tormented and stung by Scorpions to have conscience tormented with Popish errours as in the point of satisfaction the most of them if their eyes be open they dye with terrour O it is a blessed liberty that we are brought out of Antichristian darknesse that we know we believe and upon what termes we believe and are taught to submit our conscience only to the blessed truth of God that the soul it is the bed as it were only for Christ and his holy Spirit to dwell in and to lodge in and that no man may force the conscience with any opinion of his own further then it is demonstrated out of the Word of God what a sweet inlargement of Spirit do we live in now and our unthankfulnesse perhaps may occasion God to bring us in some degree of Popish darknesse again I beseech you let us stand for the liberty of Christ and the liberty of our consciences against the spirituall tyrant of soules Let us maintain our liberty by all we can by all lawes and execution of lawes by all that may uphold our spirituall liberty for there is no bondage to that of the soul. Do but a little consider the misery of the implicite faith that the Popish sort are under that infolded inwrapped faith wherein they are bound to believe without searching what the Church determines Hereupon they swallow in all doctrines that tend to superstition that tend to rebellion that tends to treason they swallow up all under this implicite faith as if God had set an Ordinance and Ministery in the Church against himself as if he had advanced any Ministery against his own Ordinance When you think of Popery consider not so much particular dotages as about Images and Transubstantiation and Reliques c. but consider the very life and soul of Popery in this opinion the leading errour of all others the tyranny over soules of people and holding them in blindnesse and darknesse It is not a device of mine do but read the Council of Trent in some editions There the late Pins Quartus that sate there daily he made more Articles then the Apostles distinct not proved by Scripture he made Articles of his own to be believed people were tied upon the necessity of salvation to believe them and to believe them with that faith that is due to Scripture And it is a common tenent among them Every man is bound to be under the authority of the Church of Rome under peril of damnation There is the grand errour that 't is a matter necessary to salvation to be under their tyranny Hereby they excommunicated all the Eastern Churches and all former times wherein they were not undes the Romane tyranny for that is but of late six hundred years since they condemned S. Cyprian's time and other times And they made Articles of Religion and established them with this censure that upon pain of damnation men must believe these things as well as the Articles of the Creed As Transubstantiation Invocation of Saints Purgatory and such things they are so many Articles indeed as I say they have more Articles then the twelve Articles of the Apostles We say an errour in the foundation it is not mended after and the first concoction if it be naught all after are naught if there be not good concoction in the stomack at the first the blood is naught and all is naught So this is a fundamental errour and a ground of all errours that they hold they cannot erre and hereupon they come to tyrannize over the consciences and soules of people Therefore I say let us blesse God that hath set our soules in spiritual liberty that now we see God in the face of Christ now we see the means of salvation we see the bread of life broken to us we see Christ unveiled we see what to found our consciences upon we cannot be sufficiently thankful for this Thankfull we may be for the peace of the Kingdome that we have so long a time enjoyed and for the outward prosperity we have so long had But above all be thankful for the peace of Religion for the peace of conscience for the liberty of soul that we enjoy And as I said if any thing move God to strip us of all it will be our unthankfulnesse and our practice witnessing our unthankfulnesse by valuing no more the blessed estate of the Gospel we enjoy Not that we have dominion over your faith This disposition to domineer over the faith of others from abominable grounds it ariseth Partly from pride and tyranny that they would set themselves in the Temple of Christ where he should rule in the hearts of his people And partly out of idlenesse they raise the credit of their own Traditions that they may not be forced to take the labour of instructing the people therefore they fasten a greater vertue upon outward things then there can be only to avoid the labour of instruction And then it riseth partly from guilt they are so in their lives especially if they be looked inwardly into as that they cannot endure the knowledge of people They are afraid that people should know much lest they know them too well and their courses and errours So partly from pride and partly from idlenesse and sloath and partly from guilt they domineer over the faith of Gods people But are helpers of your joy The end of the Ministery is not to tyrannize over peoples soules to sting and vex them but to minister comfort to be helpers of their joy that is to help their salvation and happinesse which is here termed joy because joy is a principal
Church is for they come at length in the grand Point of all to meer traditions What is the present Church The Pope is the Church virtually How do they know that he cannot erre he is Peters Successour How do they know he is so the Scripture saith not so it is Tradition so that the foundation of their Religion is meer tradition a thing from hand to hand that is questionable and uncertain that is the foundation of all their Religion what a resolution of faith is this We stand upon this against the gates of hell and against all temptations and tryals whatsoever we believe and fasten our soules upon this truth why It is the Word of God How do we know it is the Word of God Indeed the Church first of all hath an inducing leading power perswading to read to hear the Word of God and to unfold the Word by the Ministery and that is all that the Church doth but when we hear this there is a Divine intrinsecal majestie in the Word it self by which I know the Word to be the Word How do I know light to be light from it self it gives evidence from it self so Divine light in the Scriptures gives light of it self to all those for whom the Scripture was penned For whom was the Scripture penned For Gods people To all that have gracious hearts the Word carries its own evidence with it as light carries its own evidence it discovers it self and all things else so doth the Scriptures You have a sure Word of the Prophets Our Saviour Christ himself founds what he teacheth upon the Word Shall not we therefore ground our faith upon the Word when he that was the Head of the Church brings all to the Word in his teaching Therefore we have a better resolution for our faith then they have For indeed to say the truth as we may say of their kind of prayers when they may to Saints c. They worship they know not what So we may say of their faith they believe they know not what they believe in a 〈◊〉 man for the present Pope is all their Church which is an ignorant man many times in the Scriptures perhaps he never read them and he must determine controversies and get into the Chair and judge that that shall judge him ere long he must judge the Scripture that must be his Judge and the Judge of all mankind I list not to be large in this point a 〈◊〉 discovery is enough I hasten to something more practical We see then that faith hath an establishing power to stand by faith Then hence we may see these truths which I will but touch First that faith is certain it is a certain thing and makes the soul certain it is not a weak apprehension Again in that it is said here By faith ye stand we see here the perseverance of faith But you will say That faith whereby we stand is changeable and therefore we may fall No S. Peter makes a Comment upon this place We are kept by faith to salvation and receiving the end of your faith the salvation of your soules We are kept through faith to salvation So God by his power keeps that faith that keeps us There is a divine power that keeps faith that faith may keep us so we stand by faith and that faith stands to salvation because it hath a firme bottom to stand on and because it is kept by God himself We are kept by the power of God through faith to salvation Mark how it runs along to salvation Salvation is not onely certain in it self but that faith that layes hold on salvation is sure By faith we stand not onely for the present but we continue by faith and stand even to the death Again in the third place which followes from the other faith is a certain thing in it self and we are assured of our continuance we are assured that we shall be saved he that believeth may be assured that he shall be saved First faith is a certain thing in it self laying hold upon a strong foundation the Word of God And it is sure to continue it builds upon the rock Therefore a man may believe and he may know that he shall be saved he may know that he shall continue in a sure faith There is a latitude a breadth in faith and sometimes there is doubting and sometimes faith but yet there is alwayes faith more or lesse There is a little and a great faith but there is alwayes faith By faith we stand These things need not further inlargement I onely shew how they spring from this Text. In a word hence we learn That it is by faith that we stand and withstand all opposition whatsoever for faith is our victory This is your victory even your faith 1 Joh. 5. 4. By faith we overcome the world by it we stand and stand against all opposition whatsoever To make it a little clear The reason is partly because faith doth present to the soul greater good then the world can therefore nothing on the right hand can shake the soul of a believing Christian. Shall pleasures and profits and the honours of the world draw a Christian from his faith when faith presents better honours better pleasures at the right hand of God plesures for evermore No they cannot for there is nothing in the world but there is better in Religion incomparably better There is no comparison of the pleasures of Religion and of the world between the honour of being a child of God and the honours that the world can give Therefore there is nothing on the right hand in the world that can overcome the faith of a Christian but he can stand against all though it be a Kingdome Moses refused to be called the son of Pharaoh's daughter why Faith presented him greater honours in the Church of God he accounted the very reproach the worst thing in the Church better then the best thing in the world the reproach of Christ better then the treasures of Egypt Let discouragements be offered to Faith by Satan and the world let them come with all the terrours and threatenings they can faith is victorious and triumphant against them all it stands against them all because it sets before the soul greater good then the ill that the world can inflict and sets before the soul greater ills if it apostatize then the world can inflict Saith the world If you do not thus and thus you shall be cast into prison or perhaps you shall lose your life O but saith the soul If I yield to the temptations of Satan and my own vile corruptions I shall be cast into hell is not that worse There can nothing be presented to the soul that is terrible but faith will present to it things more terrible therefore if there be faith in the soul it will stand against all those terrours whatsoever Fear not them that can kill the body when they have done
Adam Our estate in Christ better then Adams or the Angels why p. 438 445 Affliction Gods Children subject to Afflictions and why p. 47 60 74 126 Gods people are sensible of Afflictions and why p. 129 c. Good men lying under Afflictions and Crosses are subject to rash and hard censures p. 120 124 The Afflictions of the Saints are for the good of others how p. 102 103 The good we get by others Afflictions is by stirring up grace in us p. 109 God aimes at many things in the same Affliction p. 114 Effects of Afflictions to Gods Children and to the wicked p. 163 Affliction called Death p. 171 See more in Persecution Suffering Tribulation Aime Holy men work from holy Aimes and Ends p. 347 All. Christ is all in all to us p. 391 Alone The Devil set on Christ when he was alone p. 71 See Solitarinesse Amen Amen what and how taken pag. 401 A double Amen p. 440 All Promises in Christ Yea and Amen p. 401 c. 410 c. Anointing What kind of persons were formerly anointed p. 463 464 467 The order of our Anointing in Christ p. 464 467 468 The graces of the Spirit resembled to Anointing or Oynment why pag. 464 c. Antiquity Antiquity of our Church and Religion proved against the Papists p. 394 395 396 Popish Religion not ancient pag. 396 c. Apology Christians are often driven to their Apologie p. 215 Apostle The Priviledge of Apostles above ordinary Ministers and how they differ from them p. 2 S. Paul's Prerogative above other Apostles ibid. Apostles and Prophets how subject to erre and mistake and how not p. 374 Application Necessity of application of the Promises to our selves p. 441 Assent Four degrees or kinds of Assent pag. 541 542 Assurance A Christian ought and may be assured of his estate in grace p. 487 All Christians have not a like assurance nor at all times p. 488 Gods Children may be assured that they shall persevere to the end p 489 See Perseverance We may be assured from a little measure of grace that we are in the state of grace p. 491 Authority Why S. Paul alledged humane authority in his Epistles and in his dealing with men pag. 4 What power or authority the Church gives to the Scriptures p. 3 4 545 See Church Scripture B. Believe HOw hardly mans heart is brought to believe p. 48 486 Best A true Christian is best where he is best known p. 273 Blesse To blesse God what p. 17 How God blesseth us and how we blesse Gâ—…d ibid We adde noâ—…hing to God when we blesse him ibid. Whâ—… we ought to blesse God ibid. We ought to blesse God for Christ p. 21 Blessing what p. 9 The Popes blessing nothing worth ibid. See Praise Thankfulnesse Brother Timothy S. Paul's Brother how p. 4 All Christians or all Believers are Brethren ibid. C. Called MEn in Scripture are often called by that which they are led and ruled by p. 275 365 Censure Against censuring those that are under crosses and afflictions p. 124 150 Men are prone to censute mens callings for some particular actions p. 375 Sin must be censured and judged when it is committed p. 510 Certainty A double Certainty p. 120 440 How the Prophets and Apostles were certain and infallible and how not p. 374 Christ. Christ three wayes taken in Scripture p. 77 Christ is the main object of preaching p. 388 Christ is all in all to us p. 391 How to think of Christ p 390 Gods love to us founded in Christ p. 404 405 How to get into Christ p. 415 Christ a Prophet Priest and King p. 467 The Scripture sets forth Christ by all comfortable terms that may be p. 55 Christian. What is done to Christians is done to Christ p 81 A true Christian is best where he is best known p. 273 A sound Christian loves and values all Christians p. 450 Christians are Prophets Priests and Kings how p. 468 c. See Saint Church Whether the Church can give authority to the Word or Scripture p. 3 4 545 God hath a Church in most wicked places and among most wicked people p. 4 Every Christian ought to be a member of some particular Church or Congregation p. 6 The Church hath its name sometimes 1. From the mixture in it 2 From the better part of it ib. Churches not to be left or forsaken for some corruptions in them p. 339 Civil A meer civil man who p. 8 Comfort Consolation Comfort or Consolation what p. 39 8â—… God the God of comfort how p 39 40 What this Title attributed to God implies p. 42 Whatsoever the means of comfort be God is the Spring and Fountain of it p. 43 God can create comfort out of nothing p. 42 God can raise comfort out of contraries p 42 3 What use to be made of this that God is the God of comfort p. 43 44 c. Reasons or grounds why Christians are uncomfortable p. 45 God comforteth his people in all tribulation p. 46 48 Objection against this answered p. 47 69 God applyeth comfort answerable to all miseries in this life p. 48 To comfort wha p. 49 What use to be made of this that God is the God of all comfort who comforteth us in all our tribulation p. 49 50 c. How to derive comfort from the God of comfort p. 50 No comfort for such as go on in sin p. 51 Comforts for those that are relapsed p. 52 General comforts should be had for all kind of maladies and grievances and which be they p. 52 53 Means for obtaining of comfort p. 52 to 60 69 To keep a daily course of comfort how p. 54 to 60 Christ in Scripture is set forth by all terms that may be comfortable p. 55 Means whereby we may be enabled to comfort others p. 60 61 64 65 All Gods Children have interest in divine comforts why p. 61 Divine comforts are not impaired by being communicated ibid. God conveyes comfort to men by men p. 62 63 We should be willing ready and able to comfort one another p. 62 63 64 70 71 Experience a great help to comfort others why p. 65 66 67 Objections of such as complain of want of comfort answered p. 69 Our comforts and consolations are proportionable to our sufferings pag. 82 Greatest comforts follow greatest sufferings why ibid. What hinders comfort in affliction p. 97 No comfort for wicked men p. 98 Comfort or consolation abounds by Christ p. 99 Why Christians are no more comfortable p. 100 Suffering a necessary precedent of comfort why p. 117 Those that suffer as they should are sure of comfort p. 118 Commendation A man may speak in commendation of himself and in what cases pag. 215 Communion Bond of Communion of Saints pag. 450 Companion Companions in sin shall be companions in suffering p. 119 Conceit We should have a good conceit of others p. 322 323 It's good to have a good conceit of others p. 344
27 28 Men are prone to presume of Gods mercy p. 26 27 28 See Presumption All Gods Attributes without mercy are terrible p. 23 Objection of a poor dejected soul against the Doctrine of Gods mercy or mercifulnesse answered p. 30 To whom Gods mercy is unlimited viz. to repentant soules not to presumptuous sinners p. 27 How to be made fit for or capable of mercy p. 36 How to improve mercy daily p. 37 Kinds of Gods mercies p. 24 25 Merit Against Merit p. 202 Minister Ministery Ministers must win by life as well as by doctrine p. 274 Ministers joyned are with Christ in acceptance and neglect p. 333 A faithful Minister is the joy of the people ibid. The Ministery is a great gift and blessing of God p. 334 346 347 348. The peoples proficiency in grace is the Ministers joy p. 336 All the good we have by Christ is conveyed by the Ministery p. 39 Consent of Ministers is a help to faith p. 391 Ministers are to be prayed for by the people See Prayer Mistake Holy men are subject to Mistakes pag. 374 See Errour N. Name MEn have oft their name and denomination in Scripture by that which they are ruled by p. 275 365 New Popery is a new Religion p. 396 397 O. Oath OAth what p. 376 515 An Oath lawful p. 516 517 Kinds of Oathes p. 376 514 515 A Christian life is a kind of Oath p. 518 Conditions of an Oath pag. 376 514 515 An Oath not good unlesse necessary p. 376 515 516 517 Qualifications of an Oath ibid. None but good men should take an Oath p. 515 Parts of an Oath ibid. An Oath to be taken onely in serious matters p. 515 517 See Swearing Occasion A good man must take all occasions to do good p. 354 Oil Ointment The Spirit with its graces compared to Oil or Ointment p. 464 c. Old Our Religion is the old Religion p. 394 395 c. Popery no old but new Religion p. 396 397 Onenesse A Christian man is one man he doth act one mans part p. 317 There is but one Faith p. 394 One Catholick Church ibid. Opinion It 's good to cherish a good Opinion of others p. 323 344 See Conceit Hope P. Partake THose that partake in other mens sins shall also partake in their sufferings p. 119 Paul St. Paul's prerogative above other Apostles pag. 2 St. Paul's modesty and humility p. 3 S. Paul had a good opinion and conceit of the Corinthians p. 322 How S. Paul could be deceived in his journey and not in his doctrine pag. 373 374 How Timothy is called S. Paul's brother p. 4 S. Paul's course to hold out in holy resolution to the end p. 324 Peace True Peace issues from Grace p. 14 Persecution They that persecute the Saints persecute Christ p. 81 See Affliction Suffering Tribulation Perseverance Resolution to persevere and hold out in a good course to the end p. 323 S. Paul's course to persevere in holy resolution to the end p. 324 Gods Children may be assured that they shall persevere and hold out to the end pag. 489 c. He that is in the state of Grace shall persevere in it to the end p. 490 Physician Physicians do ill in flattering the sick and feeding them with hopes of long life when they are at the point of death p. 136 We should open the case of our soules to our spiritual Physicians p. 535 Policy A Christian should avoid the imputation of carnal Policy p. 365 Not to subordinate Religion to State Policy p. 294 295 Pope Popery Popery crosses the Word of God p. 385 386 The Popes Treasury what p. 107 Popery founded upon Traditions p. 545 546 Popery a rotten and unsound Religion ibid. Popish Religion is full of Contradictions p. 386 Popish Religion is full of uncertainties p. 386 387 How and wherein Popish and Protestant Religin agree and differ p. 395 398 It's safer to be a Protestant then a Papist p. 397 Whether a Papist may be saved pag. 397 398 Popery to be detested because it teacheth men to trust to their own works and satisfactions p. 142 Praise God the object of Praise how p. 20 God to be praised as he is the Father of Christ p. 21 Praise follows prayer or After prayer praises are due p. 204 The praises of many are gratefull and acceptable to God ibid. How the unreasonable creatures praise God p. 206 We are to praise God for others for all sorts of men ibid. Wherein praise consists p. 207 See more in Blesse Thankfulnesse Prayer Prayer is a means to convey all good and deliver from all ill p. 188 Gods children can pray for themselves p. 190 Christians ought to help one another by prayer p. 191 People ought to pray for Ministers p. 193 200 201 What is to begg'd of God or pray'd for for Ministers ibid. Christians have not the Spirit of prayer at all times alike p. 193 Prayer is not a work of gifts but of grace p. 194 Divers gifts in prayer ibid. Prayer is a prevailing course with God and why p. 195 c. How to know whether our prayers help the Church p. 199 It 's an ill condition not to be able to pray p. 200 God will deliver the Ministers by the peoples prayers ibid. It 's a good thing to beg the prayers of others in sicknesse p. 203 The more eminent men are the more they are to be prayed for p. 215 Preach Christ is the main Object of Preaching p. 388 See Ministery Word Presence Personal presence hath a special power p. 346 Presumption Against presuming upon Gods mercy p. 27 28 See Mercy Difference between faith and presumption pag. 441 Pride Pride is a sin against all the Commandments pag. 219 Priest Christians are Priests how pag 467 468 Promise God deales with men by Promises pag. 402 Promise what p. 403 All Promises made in Christ pag. 403 All the Promises are Yea and Amen in Christ p. 407 408 c. Several kinds of Promises p. 413 Till a man be in Christ he hath no good by the Promises p. 418 What right a man out of Christ hath to the Promises p. 419 Comfort from the Promises to them that are in Christ pag. 420 421 c. How to make use of the Promises and to have comfort by them pag. 424 425 c. What to do when in trouble we cannot call to mind any particular Promise p. 425 We should make the Promises familiar to us p. 428 Signes or Evidences of believing the Promises pag. 432 433 434 c. to 438 Promises are Legacies as well as promises p. 435 Gods Promises called a Testament a Will ibid. Necessity of application of the Promises to our selves p. 440 None have interest in the Promises but such as find a change in themselves p. 473 Prophets How Christians are Prophets pag. 468 Prophets and Apostles how subject to errour how not p. 374 Providence Providence what p. 177 R. Rejoyce See Joy Religion NOt to
Use. Not to set a period to our growth in Grace Triall of our estate by desire to grow Simile Doctr. Every blessing a Grace Use. To look on every bâ—…nefit as a Grace Thankfulnesse Application 〈◊〉 the Sacrament Observ. A good man must take all occasions to do good Saint Paul's Circuit Observ. A commendable custome for Christians to bring one another on their way Religion teacheth not incivility Observ. Men prone to suspition Suspition what Whence it is 1. From guilt 2. Envy Quest. Answ. How to arm against suspition 1. By Innocency 2. Patience 3. Prayer 4. Apology Quest. Answ. Suspition when evill 1. 2. 3. Doctr. Publick men to avoid the imputation of lightnesse Reason To preserve Authority Obstinacy like Constancy Grounds of lightnesse and inconstancy 1. Temper of body 2. From the disposition of the mind 1. Inconsideration 2. Passion Inconstancy mistaken Simile 5. Want of dependance on God Christians modest for the future Remedies against lightnesse 1. Deliberation 2. Suppresse passion Inconveniency of passion Dependance on God Flesh what Why so called Wicked men called the world Use. Take heed by whom we are led Observ. A Christian to avoid the imputation of carnal policy Reason It is Gods and our enemy Use. To suppresse it Observ. To purpose according to the flesh a ground of lightnesse A wicked man no sound friend Nor a good Christian. How to know we consult with the flesh We consult not according to the flesh 1. In denial of parts 2. Of opportunities 3. When we are humble in our consultations Quest. Answ. How to avoid fleshly wisdom God judgeth us not by passion but by our tenour of life Worldly men make all serve the flâ—…sh Application to the Sacrament Observ. Carnal men inconstant Not over-much to trust carnal men Observ. Carnal men vehement Simile Ground of yea and nay Falshood and dissembling Equivocation 1. If it be allowed there can be no lie 2. It hinders suffering 3. Equivocation a lie A lie what Quest. Answ. S. Paul sustained three persons Holy men are but men Not knowing things to come no sin Difference in the things delivered by Apostles as Apostles and as men Our journey to heaven certain Men prone to censure mens callings for particular actions Saint Paul's care to fence his doctrine from suspition An Oath what Kinds of oathes Conditions of an oath An oath not good unlesse necessary Qualifications of an oath What meant by the prohibition not to swear at all Observ. A matter of consequence to believe Gods Word is certain Reason We cannot else resist temptations to sin Or to despair Ground of going on in sin Use. To be thankful for means of strengthening faith in this Doctr. God is true and faithful God true out of necessity of his nature Object Answ. Promises absolute or conditional That God is and is true the prime truth Evidences of faith in us ground of it out of us The relations of God to us comfortable from his truth Use 1. Gods threatenings true Use 2. Comfort Use 3. Gods Word Judge of all Controversies Properties of a Judge No other Judge alway yea Use 4. What agrees not with Gods Word is false Popery crosseth the Word of God Popery contradicts it self Popery full of uncertainties Quest. How to know the Word to be true Answ. 1. 2. Quest. Answ. To yield obedience to Gods Word Four Points Doctr. 1. Chrise the main object of preaching Prerogatives of Christs Generation Preaching an instrument to work faith Use. To desire most to hear of Christ. How to think of Christ. Doctr. 2. All good by Christ conveyed by the Ministery Doctr. 3. Consent of Ministers a help to faith Doctr. 4. Evangelical truth is most certain Quest. How to know the doctrine of the Gospel true Answ. Office of the Church concerning Gods Word Simile Object Answ. How God speaks in the Church Quest. How to know our faith is the true ancient faith Answ. August One Faith One Catholike Church Rock what Object Answ. Papists and we have the same affirmatives Popish negatives novelties Quest. Answ. Additions in Popery dangerous Quest. Answ. Safer to be a Protestant then a Papist Quest. Answ. Whether a Papist may be saved Papists give what sense they will of Scriptures No dispensing with Gods Lâ—… Use. To get certainty of faith answerable to the certain truth Three senses of Amen God since the Fall hath made a Covenant of Grace Observ. God deals with man by Promises Reason 1. Else man dares look for nothing from God Reason 2. To exercise faith and hope Reason 3. To arm us against discouragements Quest. Answ. Promise what Three degrees of love No promise no faith nor hope Observ. 2. All Promises in Christ. Christ first beloved 1. As God 2. As Man 3. As Mediatour 4. As our Head and Husband Our nature odious to God since thn fall Gods love first in Christ and then in us in regard of execution All in Christ first Use. Ground of boldnesse to God Observ. 3. All the promises yea in Christ. Christ the first promise All types fulfilled in Christ. 1 Personal types 3. Real types 2. All promises and prophecies All good things by Christ yea Benefit to former ages by Christ. Simile Inlargment of Grace by Christs coming Christ the word how Use. A comfortable way to study Christ in promises and acplishment All other promises Amen for Christ. Pròmises yet unfulfilled Use. Direction of judgment that every man cannot be saved by his own Religion Use. To magnifie God for promises Use Direct in to go to God in Christ. Severall kinds of promises 1. Universal to all mankind 2. Concerning the Church Manner of promising 1. Absolute 2. Conditionally propounded but absolutely performed Conditional of outward things Use. To get into Christ. Object Answ. The good things wicked men enjoy are not blessings How to know blessings are snares How to know we have them in love Attend on the meanes to get into Christ. Rest in Christ. Use. The stability of the estate of a Christian. Comfort in dangers * 1625. Quest. Answ. Till a man be in Christ he hath no good by the promises Quest. Answ. Hope of wicked men while they live Object Answ. Object Answ. How the promise is made to the poor in spirit Quest. What right a man out of Christ hath to claim the premises Answ. Wilful rebellion keeps men from Christ. Comfort from the promises to them that are in Christ. Of forgivenesse In want of Grace In imperfections Object Against falling away In Troubles of this world For issue of our labours In weak performances Promise to posteritys Comfort to Parents Comfort to Children Wicked Pare cruel to poste rity How to make use of the Promises To suit the promises to our wants Look to Christ in whom they are made Look to God in Christ. God our Father God our Husband Christ our Head Christ our brother The Spirit ours What to do when we remember not particular Promises Rules touching the Promises 1. Not to