was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which only the High Priest went alone once a year and that in the Feast of expiation wherein all the Jews must fast and afflict themselves A most notable type of Christ for as it was called an Oracle because God thence gave answer in doubtful cases so who is the Fathers Oracle but his Son who is the word of his Father by whom he speaks to us by whom we speak to him and through whom the Father heareth us In this Holy of Holies was the Ark of the Covenant and in this holy place stayed the Ark almost four hundred and thirty years signifying Christ the author of the Covenant between God and us In which Ark or Chest were kept three things 1 The Tables of the Covenant written with the finger of God signifying Christ who is the fulfilling of the Law 2 The Rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and dry but after his Death and Resurrection began again to flourish and bring fruits of life to Jewes and Gentiles 3 The Pot having Manna a holy type of Christ the bread of life and that Manna that came down from heaven Joh. 6.35 In this Holy of Holies over the Ark was the holy cover called the Propitiatory prefiguring the Lord Jesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Ark looking upon the Ark figuring the holy Angels ministring to Christ and earnestly desiring to look into the mystery of our salvation 1 Pet. 1.12 These were the chief holy things established in the Temple at Jerusalem but not all for there were besides these the observation of all holy Rites appointed by God the Chair of Moses and in it the Law read and expounded there were the holy persons the High Priest with all his holy garments with Urim and Thummim and on his fore-head Holiness to the Lord there were other the holy Ministers of the Lord who had the Lords holy Oyl upon them of Gods own composition with straight charge that no other should make or use it out of this use Yea here had lived the ancient Kings and Prophets David Salomon Josiah Hezekiah who were special types of Christ In which regard Ierusalem the seat of God and Gods worship is called the City of perfect beauty the joy of the whole earth 3 It is called an holy City by comparison unto other great Cities of the neighbour Countries wherein Idols and Devils were worshipped in stead of God as Babylon or whose worship was the devise of mans brain and no institution of God as Samaria Cesarea and others 2 King 17.33 4 It is called holy in type two waies 1 As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together three times every year before the Lord at the feasts of Passeover Pentecost and Tabernacles Psal 122.4 Thither the Tribes of the Lord go up and appear before the Lord. 2 As it was a type of the Church triumphant even that Celestial Jerusalem which is above that new Jerusalem into which no unholy thing can enter but is the eternal habitation of the holy God the Holy Angels and Saints 5 It was called holy or the holy City because it was the fountain of Gods holy Religion which being first seated there by God must be derived thence and sent out to all other Nations Micah 4.2 The Law shall go out of Sion and the word of the Lord from Jerusalem Therefore was it the Metropola and mother City the heart of the earth placed in the midst of Nations by Gods own confession Ezek. 5.5 Nay there must the pretious blood of the holy Son of God be shed which must stream and run out to the salvation of all Nations and himself Preached the King of the Jews upon the Cross as upon the theater in Hebrew Greek and Latine and that in the time of the Passeover when there was a concourse of all the people of Jews and other Nations There the Apostles must give their first witnesse of Christ and thence must carry it into Judea Samaria and all nations to the utmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Jerusalem and thence by persecution scattered into all Nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy City for all the holinesse of all other Cities was derived thence Doct. 1 Wee learn out of this title what it is that makes places and persons holy even the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Joshua stood when the captain of the Lords Host appeared unto him chap. 5.15 1 Whatsoever was in the Law separated to God and his service was called holy the Sabbath was holy the Priests Garments holy Exod. 28. Thou shalt make holy Garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to bee used in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy uses and to bee an holy type of Christs righteousnesse a precious robe wherein all our Sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hag. 2.13 For places Bethel was an holy place when Jacob saw the vision of the Ladder there and the Temple was holy For people the Jews were called an holy Nation and Christians an holy Priesthood and Saints by calling 1 Pet. 2.9 For persons some are sanctified in the wombe to some special service as Jeremy chap. 1.5 and John Baptist Yea every faithful mans heart is as it were an Ark of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the Holy Ghost where hee pleaseth to dwell And thus was Jerusalem an holy City so long as it continued in the true worship of God 2 This appears by the contrary seeing his holinesse was no further annexed to this place than God tyed his presence to it for when as the Jews had crucified the Lord of glory both the Temple and City as prophane were destroyed and delivered into the hand of the Romans and are now in the hands of the Turks a nest of unclean and Idolatrous beasts most savage enemies of Christ and Christian profession 3 That place must needs bee holy where the Lord dwelleth as a master in his house teaching ordering and supplying all necessaries where Christ the Holy Son of God walketh in the midst of the seven Golden Candlesticks being conversant among the flocks of Shepheards where the Holy
the Church as it was in the Ark so was it like the Ark of Noah against which the waters had a time to increase and a time also of decreasing What a night of trouble was the Church in all the while it was in Aegypt a stranger for four hundred years especially when they were oppressed with burdens and had their infants drowned in the river but a change came God sent and saved a Moses by whom hee will deliver his people but so as they must be acquainted with this continual enterchange in their estate they must be no sooner delivered out of Aegyps but be chased into the bottom of the Sea but there God makes them a way and no sooner out of the Sea but into the Wilderness and from thence the good Land takes them and in that good Land they never rested in one estate but sometimes had the better of their enemies and sometime for sin their enemies had the better of them as all the History of the Judges witnesseth In the time of the Kings how was the Church troubled and wasted in the time of Ahab and Jezabel when all Gods Prophets were slain and true religion was quite troden down But what a sudden change was there even when things were at the worst did the Lord bring a strange alteration by Elijah who slew all the Prophets of Baal and restored true religion How great misery suffered the Church in the time of Manasseh and Ammon but how happily was it changed by the piety of good Josiah in whom God made his people more happy than formerly miserable But who would have thought but that the Church had been utterly wasted in the seventy years captivity wherein it sate in the shadow of death Yet it was happily restored by Cyrus But when his godly Decrees concerning the building of the Temple were hindered by Cambyses his Son God stirred up Darius who favoured the Church and commanded the continuance and perfection of the work but not without many vicissitudes of stormes and calmes even after their return as appeareth in the books of Ezra and Nehemiah What a raging storm was that wherein our Lord and Head of the Church was put to death now the whole Church lay bleeding and dead with him But what a change was there the third day by his glorious resurrection In the Apostles daies how was the Church wasted when Saul had letters from the High Priests to carry bound to Jerusalem whosoever called on the Lord but when hee that breathed out nothing but slaughter and threatning was once converted then the Church had for a whilâ— rest and peace Act. 9.31 After the Apostles what a continual storm arosâ— against Christians which lasted three hundred years under the ten monsters of men those bloody men Nero Domitian Trajan Antoninus Severus Maxâ—minus Decius Valerianus Aurelianus and Dioclesianus whose rage was such as a man could not set his foot in Rome but tread upon the graves of Martyrs But after this night a fair Sun rose up in the East Constantine the Great who chased before him that horrible darknesse and brought a blessed calm But this lasted not long but his second Son Constantius far short of his Fathers piety with all his strength set up and maintained that Arrian heresy which his good Father had condemned in the Nicen Council by which as bloody persecution sprung up in the Church as ever was before which lasted almost eighty years until Constance the youngest Son of Constantine for up again the Nicen faith in the Western part of the World as Italy Greece Africk Illiricum and banished the former poyson After this what a black darknesse of Mahometisme possessed the Eastern part of the World under which it lies sunk at this day And as pitchy and palpable darkness of Antichrist and Popery occupied the Western part of the World But what a light did the Lord raise up in the midst of Popery his zealous servant Luther since whom the light hath mightily prevailed to the blasting of Anti-Christ and the consuming of him upon his nest Yet not this without a cloud for To speak of our own Church After the long darknesse like that of Egypt had prevailed and covered for many hundred years the face of our Countrey it pleased God that the light of the Gospel should peep into our Land in the daies of King Henry the eighth but yet much clouded and opposed almost all his daies In his Son Edward the sixt Englands Josiah it began to shine more brightly and a more thorough reformation was undertaken But this Sun-shine lasted not long but in Queen Maries daies the truth was again cast into the fire and the bodies of Gods Saints pitilesly destroyed God in mercy for his Elecâ—s sake shortened those daies and raised up our late Queen Elizabeth of blessed memory in all posterities who was semper cadem in the maintenance of the faith and left Christ sitting in his Kingdome and the truth triumphing over Popery and Anti-Christian falshood which by Gods mercy wee enjoy under our gracious King This hath been the changeable estate of the Church from the beginning and cadem est ratio totius ac partium the same truth discovers it self in the particular members As for example Abraham now a poor man in Egypt presently enriched and made heir of the Land of Promise now rejoycing in his Isaac and a while after stretching out his hand to kill his only Son who also herein was a notable type of the Church now bound and presently loosed and raised up after a sort from the dead Jacob was now afraid of Esau when he came in warlike manner to meet him with four hundred men at his heels but in a little season God lets him see a suddain change who had inclined his Brothers heart to do him no harm against his often former purposes to slay him Joseph is now hated of his brethren after a season honoured of them now sold as a slave to the Ismaelites afterward made a governour of Potiphar a Princes house now accused by his Mistresse and cast into Prison but after fetched out by Pharaoh and made ruler of all his Princes and the whole land of Egypt David sometimes cast down and God hath forgotten him a while after so confident in God that hee will not fear to walk in the vale of the shadow of death sometimes pursued by Saul as a traytor and rebel sometimes by Saul acknowledged his good Son and more righteous than himself and when Saul is dead and ceaseth his persecution his own son Absolons shall rise against him to depose him from his Kingdome And Jobs messengers of evil tydings still overtook one another And to spare further examples our own experience can teach us that for the most part wee have not rid our selves out of one temptation but another insueth such are our changes in this present estate And why 1 Satan goeth for a while from Christ himself Reasons his holy flesh in
our own justification out of the deep with David yea out of the Whales belly with Jonah and in darkness with Job to see light 2 To see things invisible to make things absent present yea God absent present and to set him continually at the right hand Moses feared not the wrath of the King because he saw him that was invisible Heb. 11.17 Elisha being in Dothan feared nothing when his servant cryed out because his eyes were open to see the Angels as fiery Chariots protecting him 3 Faith is never so working as in perillous times because then there is most need most use of it then it sets it self a work and mingles it self with the promises of God by which it quickens and puts life unto a man when he is half dead as Psal 119.49 Remember thy promise wherein thou hast caused me to trust it is my comfort in trouble for thy promise hath quickned me Now it bestirres it self to make Gods faithfulness and truth his shield and buckler Notable is that example of the three Children Dan. 3.16 17. who were in present danger of their lives and cast into an hot Furnace In this danger now their faith bestirres it to provide for their safety not by any yeelding or blanching or buckling to the unjust command but by furnishing their mouthes with a resolute answer Be it known unto thee O King that wee will not worship this Image and by preparing their hearts through their confidence in God who was able to deliver them rather to yeeld themselves to the fire and raging flames than to any part of that commandement And were faith and Gods fear working in the heart it would destroy false fears and infidelity which Satan prevaileth in mightily causing men to seek help by unlawful means if the lawful bee never so little set out of sight Command these stones to be made bread Here is an inference upon the former words If thou be the Son of God upon a true ground Satan raiseth a dangerous consequence Christ was the Son of God true Must he therefore needs make stones bread Satan inferteth mischievous conclusions upon true premises Doct. It is an ordinary temptation of the Devil to inferre mischievous conclusions upon true premises God had no respect to Cains Sacrifice as to Abels Whereas now Cain should have offered of the best as Abel did and have brought faith with his offering by which Abel offered a better Sacrifice Heb. 11.4 Satan inferres upon it Therefore kill thy brother Saul received no answer of God that was true but that therefore he should goe to the Witch of Endor was Satans inference both against the Law of God and Sauls own law God is a merciful God a true premise and the scope of all the Scripture but that Jonah should therefore fly to Tarshish and not goe to preach the destruction of Ninivie was a Satanical inference A man must pity himself and doe what he can to repel evil from him and avoyd danger but that Christ should therefore not goe up to Jerusalem to suffer was a dangerous consequence of Satan in Peters mouth whom therefore Christ calleth Satan Reasons 1 Satan is cunning and seeketh by mingling good and evil truth and falshood to justifie that which is false and to draw it on with the truth If hee should never speak truth he could never deceive half so much therefore hee speaks many truthes to give credit to his lyes and the same hee hath taught all his agents Do we think that a false teacher or heretick could doe any great hurt if he should not lay his leaven in a lump of truth would not every man at first reject him if he should bring never a true doctrin but therefore that his heresie may spread like a gangrene he comes with a fair pretence of many truthes which cannot be denied Doe wee think that the Church of Rome should have so prevailed in the world or that Antichristian state should have been endured or could any Papist bee suffered in ours or any well-ordered Country if they did not colour all their abominations and false religion with some general truths if they should not in word and shew hold and recite the Articles of faith and principles of our religion concerning God in unity of essence and trinity of persons concerning Christ the Church c. were it possible that any Christian state could bear them while indeed and in truth they reverse the whole foundation of religion and are limbs of Antichrist No their deceit is a mystery and walks in darkness and the mask and vizards of truth with pretence of holiness hath held the Swords of Princes from them which else had long since been sanctified in their overthrow 2 Satan can doe no other who cannot speak truth for truths sake for being a Lyar from the beginning he loves not truth and therefore if hee speak truth it is to corrupt the truth or to stablish some lye Lying is the Devils mother tongue Joh. 8. 1 Sam. 28.17 18. Lying the Devils mother tongue Satan in the habit of Samuel spake many truths as that the Lord had rent the Kingdom from him and given it to David because he had so spoken hee would doe it and because Saul obeyed not the voyce of the Lord nor executed his fierce wrath against the Amalekites and that the Lord would deliver him and the Israelites into the hand of the Philistims the next day c. But all this was to feed Saul in his delusion and hold him in his sin as though he were Samuel as vers 17. the Lord hath done it even as he spake by mine hand and vers 19. to morrow shalt thou be with me c. So in the New Testament we have the Devils confessing Christ to be the Son of God the Holy One the sum of the Gospel and Paul and Silas to be the servants of the high God Act. 16. but both Christ and his servants put them to silence and would not have them to speak the truth because it was to deprave and slander the whole truth as though Christ and his servants had been in league and agreement with the Devils and so their doctrin had been not Divine but Diabolical Thus Satan like a Bargeman looks one way but â—owes another 3 Satan sees how our nature is easily carried away through a general shew of good or truth to take in with it error and falshood hand over head without trial or discerning For though our blessed Saviour would not confound stones and bread yet we easily take stones with bread and Serpents with Fishes The whole Masse-book is but an heap of Idolatrous prayers and Ceremonies but yet because there is some shew of good in it many Scriptures and some tolerable and good prayers with many devotions it is wholly received without trial of millions given over to delusion 4 Satan the Prince of darkness can transform himself into an Angel of light 2 Cor. 11.14 and
Christ dyed to abolish sin and destroy the works of the Devil 3 Many others are carried along in their presumption by a deceitful supposition that they can come out of their sin and repent when they list But here is a vain hope without warrant or else bring me a word that promiseth repentance â—o morrow if this day thou neglect it this is thy day thou knowest not what the morrow may bring forth Now thou hast life health the world ministery and memory perhaps this is the last day thou shalt enjoy all these Oh but I hope to repent But shew thy warrant else Satan hath thee in the bands of presumption Besides it is just with God that hee who will not take Gods time should never come to his own And dangerous it is to put our souls to adventure till the last hour 4 Others feed a conceit that howsoever God deal with others he will not grow into such displeasure with them they are further in his books than so as Satan here intimates that Gods Son may doe what hee list But it is a practice of wicked men to make covenants with death and secure themselves that when the sword passeth through the Land it shall not come near them and to cry Peace Peace when the trumpet hath sounded warre Again tell me thou that presumest so farre to sin art thou further in Goods Books than Adam in Paradise yea than the Angels in Heaven Doest thou excel in holiness those Worthies of the world Moses Aaron David Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou avoyd the deluge No no the highest mountains in the world shall not save thee nay if thou couldst climbe into Heaven the Angels were cast thence 5 Others presume of the end and flie over the means hope for salvation but neglect the means the Word Sacraments and Prayer Oh but they use means they know God and their duty as well as the best But it is a presumptuous knowledge they think they need no more they profess they know God but in their works deny him Tit. 1. ult Yea they beleeve all the Articles of Christian Faith if wee beleeve them but it is a dead and vain faith without works of Piety and Charity such as shall profess great acquaintance with God in the day of judgement but to whom hee shall say Depart from mee yee workers of iniquity Yea but they come to Church and pray to God as others do and hope to bee saved in their Religion what ever it is so long as they mean well and what need men bee so precise and curious But these prayers are presumptuous and abominable if thou turn thine ear from hearing the Law and so long as thou livest in thy lusts and walkest not precisely with God in all his Commandements though thou fast and pray and afflict thy self never so much God will not hear nor help Therefore never presume of an harvest without a seed time as a man soweth so shall hee reap 6 Others and a common presumption it is think themselves in the high way to salvation their names are written in the book of life never to be rased out they are beloved of God and therefore they may do what they will and leave undone what they list they may injoy their pleasure and liberty their salvation dependeth not upon their works but upon the election of God that shews mercy And thus out of a vain presumption they are idle and unfruitful in the work of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loves them But what can bee a more evident note of Gods displeasure than to bee given up to such a delusion as if the goodness of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest wrath against the day of wrath II. In things of this life Satan prevailes exceedingly with this temptation of presumption 1 When men conclude of Gods love by temporal things all which are common to good and bad By which sorcery when they are most cursed they think themselves the happiest men under the Sun Whereas none knoweth love or hatred by any thing before him and as God beginneth his love at things within faith fear uprightness of heart and the like so must we begin the knowledge of it And if wee compare Dives estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold have I none wee shall easily see what little ground the Scripture affordeth for such presumptuous conceits 2 Many of our great men venture to travel into places of idolatry and think themselves strong enough against any such temptations as they meet withall but I were there zeal indeed there would be also witness-bearing against such horrible idolatry whereas if they do not act idolatry they consent to those that do Wee read of some noble and Heroical spirits stirred up by the motion of God to disgrace and witness with their blood against that horrible Idol of the Masse 2 It is a just judgement of God on many who perhaps against their purpose are catcht in the snare of Popery and infected with the poyson of their heresies because they are given up to delusion for want of just detestation of it 3 Others are bold-hardy to run into places infected with the plague without a just warrant or sufficient calling only pretending the strength of their faith which is temerity and rashnesse often paid home with much sorrow and bitternesse Hath not God tyed his care over us with our care over our selves Hath not hee in ordinary course tyed our safety with the means Act. 27. Except these abide in the ship they cannot bee saved and so some upon boards and others upon planks came safe to land Yet I condemn not that presence with infected persons which charity and conscience requires but in way of ordinary visitation it is as unsafe for us to go to them as for them to come amongst us and a tempting of God 4 Some are so bold-hardy as to venture upon the dangerous places which are given by God to bee possessed of the Devil and as if they were Exorcists will adjure the Devil and out-dare him and this they think to bee strength of faith Which is indeed a folly and extream presumption often repayed as it was in the sons of Sceva Act. 19.16 who undertaking to adjure the Devil wanting a calling commission and every thing but presumption were driven away rent and wounded Others are of minde they can never be bewitched nor all the Devils in hell cannot touch them their faith is so strong But that is a presumption seeing no man can absolutely assure himself hee shall bee free from Satanical molestation Christ could not bee free whose faith is as strong as thine Cast thy self
before he knew it to be his own case could say As sure as the Lord lives he shall dye that hath done this and Nathan said Thou art the man c. And this sin so provoked the Lord that the sword never departed from his house and his repentance could not cut off that part of the sentence but his own son Absalom must defile his Fathers Wives in the sight of all Israel Hence it was also that our Lord answering Pilate aggravated the sin of Judas Joh. 19.11 He that delivered me unto thee hath the greater sin hee knew he delivered an innocent to death he was warned he was a friend and familiar his sin was a great sin and so great as God took him in hand and laid the burden of it presently upon his soul and hee found no ease but in hanging himself 2 Satan knows these sins more trouble and wound the Conscience than other because this circumstance lays the sin directly upon our selves and takes away excuses God was not wanting to prevent such a man cannot say he could not remedy it no good means was wanting to him only hee was wanting to himself and the means And thus the Lord reasoneth with his people to bring them to the sight of their own corruption Isa 5.4 What could I doe more to my vineyard which I have not done 3 Satan knows that to sin against means is a compound sin and like to a complicated disease hardly cured for besides the sin to which a man is drawn there is 1 A neglect of a mans own good 2 There is a base estimation of Gods great kindness in offering the means of our good and consequently God himself is despised in the means yea there is an unthankful rejecting of grace offered And what is further to bee done but to leave such a one as remediless 4 Well knows Satan that God hath denounced and executed greater plagues upon these sins than other where means were not present He punished Adultery in the Law with death not simple fornication because one had means to avoyd the sin the other wanted it So for Theft Prov. 6.30 If a Thief steal to satisfie his soul because he is hungry men despise him not a restitution may be made he must not dye comparing the sin with adultery in which no restitution must bee made they must dye the death Capernaum which was lifted up to heaven in respect of the means of Salvation neglecting those stairs cast her self lower into hell than 7 yrus and Sidon which never had the like things done in them Nay God whose nature is to bee merciful in this case takes pleasure and delights himself in severity Prov. 1.22 Yee have despised all my counsel and set my correction at nought therefore will I laugh in your destruction This doctrin is of great use through the whole life Vse 1. If where more means be to hinder sin there sin is aggravated how heavie be the sins of our age who in the means are lifted up above all the ages of one thousand five hundred years before us How may the Lord complain of us as Hos 8.10 I have written to them the great things of my Law but they have counted it a vain thing The means that we have doe set our sins in a farre higher degree than were the sins of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sins ours are rebellions and obstinacy they could scarce doe any other we will not their ignorance invincible ours affected And as our means be greater so our judgement and account shall be straighter for to whom God gives more of them hee requires more Luke 12.48 Vse 2. Content we not our selves that we have stairs or means as many who say they come to Church hear the Word receive the Sacrament have some measure of knowledge and be able to speak of religion seeing the presence of the means brings Satan more fiercely upon thee and threatneth thy greater danger if thou growest not in soundness of Christianity by them Consider whether the Scripture be not true saying 1 Not the hearers of the Word but the doers thereof shall be justified 2 Knowers of their Masters will and not doers of it shall be beaten with more stripes 3 Many seem to be partakers of grace who are perverters of it and turn it into wantonness who are of old rolled or billed unto condemnation 4 Many in the day of Judgement shall say and alleadge for themselves Wee have eat and drunk in thy presence and thou hast taught in our streets to whom the judge shall say I tell you I know not whence you are depart from mee yee workers of iniquity The Jewes had the Ministery of John of Christ and his Disciples the Gospel of the Kingdom preached which was as Jacobs Ladder to rise up by the stairs and staves of it unto heaven but for all this because they walked not worthy of these means Christ tells them plainly to their faces that Publicans and Harlots should goe into Heaven before them And the same shall be said of every formal Christian contenting himself with an outward shew of goodness and not answerable to the means he hath without any inward or constant change by them Vse 3. Let us beware of Satans wyle neither to neglect means nor yet to sin against them I In spiritual things the means of salvation are stairs to Heaven 1 If thou beest not a member of the Church and abidest in the ship thou canst not be saved Acts 27.31 2 If being over-run with the disease of sin thou waitest not at the Pool wherein and when the Spirit moveth and stirreth the waters thou canst not be cured Joh. 5.4 Refuse the Word and Sacraments thou perishest 3 If God have shewed thee oh man what is good and what he requireth of thee surely to doe justly to love mercy to humble thy self and walk with thy God if thou cast thy self off these stairs into injustice unmercifulness pride and profaneness by this fall thou doest break the neck of thy soul So when the Lord affords many gracious means within a man and without without the exhortations and precepts of his Word and the warnings of his correcting hand then 1 Suffer the word of exhortation gladly let the word rule thee sin not against the word by which thou art to be judged 2 Let the rod open the ear that was sealed and correction bee thy instruction it is a note of blessedness to bee chastened and taught in Gods Law The Lord is glad to adde this means to let in the former and if men still fall back more and more the Lord casts such persons off So when he inwardly useth either checks of Conscience or else the motions of his Spirit sin not against them for 1 The voyce of thy Conscience must thou hear one day therefore suffer it not to goe on
He was an eminent type of our Jesus or Joshua whose voyce speaking in the Scripture the Book of the Law we must attend unto in all things Joh. 5.39 Search the Scriptures and our Saviour said to the Sadduces Yee erre not knowing the Scriptures plainly affirming that the Scriptures rightly known were a sufficient fence from all errour Luke 16.29 They have Moses and the Prophets let them hear them Matth. 19.4 Christ by Scripture refuted the Pharisees abuse of that Scripture of Moses for putting away their wives Isa 8.20 To the Law and to the Testimony 1 This is true by reason of the perfection of the Scripture Psal 19.7 Reasons The Law of God is perfect so perfect as man and Angel are accursed that shall adde unto it Prov. 30.5 6. Every word of God is pure a shield to those that trust in him put nothing unto his words lest he reprove thee and thou be found a lyar It is a perfect Canon or rule which as a straight line shews the crookedness of that which is not strait It is a touch-stone and trial of all truths It is a perfect Law which is an universal Judgement to direct all and for all to bee led by which live under it It is perfect in the effect 2 Tim. 3.16 It is profitable to teach to improve to correct and instruct in righteousness and to make the man of God perfect Obj. The Apostle saith it is profitable but not that it is sufficient alone Ans We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improving and makeing the man of God perfect therefore it is sufficient and perfect 2 In the Scripture we have the voyce of God speaking from Heaven than which voyce no voyce of man or Angel can be more clear or manifest Prov. 2. â— Out of his mouth cometh knowledge and understanding His wisdom in the Scripture is above Salomons in answering all dark and deep questions and no caâ—e can be propounded which hath not there his satisfaction and determination Object But the Scriptures are a dumbe Judge and cannot determine Controversies Ans 1. We give earthly Kings leave to give definitive sentence and judgment in cases by their writing by which numbers who never heard their voyce but read the writing understand their meaning and shall we now call them â—â—mb Judges or shall we deny this priviledge to the King of glory to determine by writing but wee must blasphemously account him a dumb Judge 2 The Scriptures are not a dumb Judge but a speaking Judge Rom. 3.19 That which the Law speaketh it speaketh to them that are under the Law Heb. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have forgotten the consolation which speaketh to you as children Joh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking Judge and gives to it self a mouth and a voyce and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cries out concerning Israel c. 3 How doth their Speaking-Judge determine all Causes in Christendom delated unto him at Rome but by Writing and Bulls and Breves and yet hee scorns to be counted a dumb Judge 3 That is the noble and infallible Judge of all Controversies to which all flesh must stand which hath his authority of himself no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it self to bee beleeved because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeal whose judgement can by no means within or without it self be corrupted whose voyce alone cannot erre or be led by passion affection or respect of persons but is an unchangeable truth as God himself is the Author of it In every Common-wealth the fittest decider of a Controversie in the Law is the Law-maker the King himself the same is also true in the Church 4 Christ himself decided all Controversies by Scripture so did the Apostles so the ancient beleevers brought all their doubts to the Scriptures after their example Vse 1. This serves to discover the wickedness of the Church of Rome who 1 That they may be Judges in their Causes and 2 To avoyd the light of Scripture which they see so direct against them flie the Scriptures as an incompetent Judge of the Controversies of Religion between us and in stead of the Scriptures they appoint us four Judges the authority of all which is superiour by thâ—ir doctrine to the authority of Scripture ¶ I. The first Judge is the Church for that say they is to judge of the meaning of Scripture and but for the authority of the Church wee could not know which were Scripture Ans 1. We ask what they mean by the Church They say the Catholick Church But that is impossible to be Judge upon earth because it is a company of all the elect in Heaven and Earth which never was on earth at one time Then they say the visible Church But what if the Church bee not visible sometimes as in Elias his time or be in the Wilderness Then they say the Roman Church which hath ever been visible these fifteen hundred years Now we know our Judge and how our cause is like to goe in which it is a party But 1 It is not the Catholike Church unless a finger can bee an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselves Catholikes 2 That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamental errors as Idolatry Justification by works and the like which yet are maintained by Romanists 3 Wee hold that the Orthodox and true Church is 1 A witnesse and keeper of the Scriptures but a jewell hath his price and excellency from it self not from the keeper 2 Having the Spirit of Christ the Church can discern true Scripture from false and supposititious writings but this by the help of Scripture as a Goldsmith by the touch-stone can discern gold from other metals but hee makes it not gold but onely tries it so to bee 3 It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or Cryer manifests the Kings pleasure but it receives no authority from him 4 The true Church is a ministerial interpreter as having the gift of Prophecy but tyed to interpret and judge of Scripture by Scripture Christ is a magisterial interpreter But that the Church on earth should have authority over Scriptures is too unreasonable 1 It is to prefer mens voice and testimony above Gods 1 Joh. 5.9 If wee receive mans testimony the testimony of God is greater Joh. 5. ult If yee will not beleeve Moses his writings how will yee beleeve my sayings as if hee should say If yee beleeve not Scriptures my testimony will do you no good
Abrahams love to God in so difficult a Commandement as the killing of his Son But Satan here went away not for love of God but for fear and being forced 3 Examine thy manner of obeying whether it bee a willing and ready obedience If I do it willingly saith the Apostle I have a reward and Rom. 6.17 Yee have obeyed from the heart or heartily And such obedience 1 Repineth not as giving God any thing too much though the dearest things of all 2 Deviseth no excuses as Saul when hee did but half the commandement pretended sacrifice and the peoples instance 3 Seeketh no delaies I made haste and delayed not to keep thy righteous judgements Psal 1 19. 4 Doest thou obey in all the Commandements 1 The commandement of faith in the Gospel as well as the actual obedience of the Law for one is as acceptable as the other 2 Obeyest thou the Commandement as well of doing good as of abstaining from evil for the Devil here abstains from this evil of tempting Christ but can never do any good hee joines not these Commandements in his practice as Gods Spirit doth in his precept Isa 1.16 17. 3 Makest thou conscience of the least commandement as well as of the greatest for all of them have a stamp of God upon them makest thou conscience of small oaths vain words roving thoughts 4 Doest thou obey constantly for love is strong as death and much water cannot quench it But alass much obedience is like that of Davids false friends Psal 18.44 45. strangers shall bee in subjection to me but they shall shrink away For a season Luk. 4.13 III. The THIRD point followeth to bee considered namely how long Satan left our Lord not for ever after but for a while and surely he stayed away but a little while For if wee look into the holy story wee shall see the whole life of Christ almost to bee a continual temptation and how Satan from time to time partly by himself and partly by his Ministers assayled him This we shall see how sundry waies Satan molested him and tempted him 1 in his ministery 2 his life 3 his death 1 In his ministery hee was tempted both in his Doctrin and Miracles For his Doctrin the Scribes and Pharisees often sought to catch advantages against him as in the case of the Bill of divorce Mat. 19.1 and of the woman taken in adultery Joh. 8. which by Moses Law should bee stoned but Master what sayest thou The Sadduces also tempted him in the case of the woman that had seven Husbands whose shee should bee in the resurrection Matth. 22.23 And the Lawyer concerning the great Commandement of the Law vers 35. As for his Miracles the seal of that Doctrin they tell him to his face that he cast out Devils by Beelzebub Mat. 9.34 1.2.24 2 In his life and civil Obedience The Pharisees take Counsel together how they might entangle him in his talk about paying tribute to Caesar Matth. 22.15 And when hee ate meat in Matthews house Matth. 9.11 they asked why hee did eat meat with Publicans and sinners and therefore hee was one of them Simon the Pharisee seeing Mary Magdalen annointing Jesus his feet with pretious ointment and washing them with tears and wiping them with her hairs said Surely if this man were a Prophet hee would know that this woman is a sinner and not let her meddle with him How often did they murmure at him and lye in wait for him and take up stones to stone him and rail upon him with most despightful words calling him Beelzebub a Samaritan a glutton a loose companion running up and down with noted sinners in all which Satan was the chief agent 3 But above all other temptations those were most fierce and furious with which hee was afflicted torn and tormented about the time of his passion and on the Cross For then as himself witnesseth the Prince of the World came upon him with all his train Joh. 14.30 hee came in himself and whole Legions of wicked Angels with him as the Apostle plainly implyeth Coloss 2.15 Hee spoiled Principalities and Powers and triumphed over them on the Cross Now or never Satan must win the field this is the last act Christ was never so beset with misery Satan never had him at such an advantage before now Gods whole wrath is upon him and now the Devil and his Angels set upon him so sore that in his Agony in the Garden hee sweats drops of water and blood and on the Cross hee cries out My God my God why hast thou forsaken mee Those were more secret temptations of Satan and his instruments but let us see with what hellish darts they pierced him openly upon the Cross not to speak of those which hee endured all the time hee was in examination condemnation and leading to execution For 1 They hang him between two theeves as an arch-rebel and of all sinners the greatest and dart against him the same temptation with that in all this History that hee was not the Son of God If thou be the Son of God come down from the cross certainly God would not let his Son hang there but thou art a deluder an arch-seducer of the people 2 They tempted him with fear of death Matth. 27.42 hee saved others himself hee cannot save this is a wise Saviour indeed hee cannot escape death in whose hands hee is sure enough and even overcome already of death and yet hee will bee a Saviour 3 They tempted him with utter rejection from God as the most damned reprobate that ever was Hee trusted in God now let him deliver him if he will have him but hee can neither deliver himself nor God will have none of him hee abhors him and will cast him presently to Hell These and a number of the like was our Saviour molested and tempted withall secretly and openly even then when the wrath of his Father seised upon him So as truely the Evangelist might say that Satan left him but for a season Doct. Christian life is but an entercourse of quiet and trouble sometime Satan leaves Christ but hee comes again and renews his temptation so it is with the members who have much war but some peace many troubles but some breathing-time This truth wee will a while discover both in the state of the whole Church of God from time to time as also in some particular members thereof What a night seemed to oppress the Church in the cradle when wicked Cain slew righteous Abel so as all religion and true worship seemed to bee destroyed in all Adams posterity having onely Cain left But shortly after God gave Adam a Seth in whom the Church was restored and preserved and pure religion propagated In Henochs time how was the worship of God prophaned when the Sons of God married the daughters of men which was the cause of the flood but afterward it was restored by Noah and Sem and by him continued to Abraham Now
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in
any true wisdome had it from the Scriptures to which wee must still hold our selves both as the ground as also the judge of consent 4 If any Father or Fathers shall by a common error by word or writing condemn any point of our doctrin without the authority of the Scriptures we will willingly dissent neither do wee give credence to any Doctrin because the Fathers have taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5 Wee cannot hold consent to bee a note of the true Church unless it be in the true doctrin and therefore wee justly blame sundry of the learned Papists who make unity a note of the Church but make no mention of verity at all for the strong man may hold all at peace and unity whilest Paul and Barnabas having the truth may bee at oddes between themselves On which conditions as wee are able to justify our whole Religion by antiquity and consent of the most ancient Churches and Fathers so also hath it been and may bee made as clear as the light that the Doctrin of the Church of Rome wherein they dissent from us is a stranger and novelty never known to the Prophets and Apostles nor the purest Churches after them neither had it ever that which they brag of the consent of the ancient Fathers neither do they consent in it among themselves The force of consent wherein it staâ—deth Secondly Note hence what is the force and work of consent of the Church in Doctrin it is not to work Faith for that is in the next words tyed to the word and witness of the Prophets and Apostles which is called the word of Faith because it is by Gods Ordinance a means to work that Faith by which it self is beleeved but to move the heart and prepare the way to Faith For it cannot bee that any spiritual grace such as faith is can bee wrought by any but super-natural means of which kind no outward â—estimony if it come backed with the voice of all the Churches in the world can bee for all this is but an humane witness simply and in it self considerâ—â— If they say the Churches testimony is a Divine testimony I answer so far as it carrieth with it the agreement of the Scriptures and Holy Ghost speaking therein it may bee said to witnesse a Divine truth And thus in no other respect can the voice of the Church bee called a divine testimony than the preaching and writing of some other teacher in the Church who delivereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrin of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures in that they stifly after conviction avouch and maintain that the authority of the Scriptures depend upon the testimony of the Church some of them blasphemously saying that they have no more credit than Esops Fables further than the Church giveth it unto them which is to say that God must not bee beleeved for himself and as if the Kings word should have no credit or command but from his guard In reading the prophets thou must be led still nearer unto Christ 3 Hence note That in our reading of the Prophets wee must still bee led further unto Christ for as all the Scriptures so the writings of the Prophets were reserved for this purpose and set apart by God to bee the ordinary outward stay and foundation of the faith of the Church And if our Lord Jesus himself whilest hee was yet in the flesh present with his Disciples did for the confirmation of their Faith in his Doctrin Life Death and Resurrection interpret unto them the writings of the Prophets how much more need have we now in his bodily absence to read with diligence these same writings to help us forward being so wavering and staggering in our faith and the attendent graces of it And hereunto answereth that commandement Joh. 5.39 Search the Scriptures namely Moses and the Prophets that is do not onely procure these writings to your selves nor onely read perfunctorily but diligently and studiously search to finde out the chief scope and matter contained therein which lyeth not in the crust or shell but within in the very bowels of them and this kernel himself in the next words sheweth to bee himself and life eternal through him And why must wee thus search the Scriptures of the Prophets himself rendereth the reason the very ground of our exhortation because they testify of mee This is the natural scope of them to bring men to the acknowledgement of the persons offices and benefits of Christ Thou losest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou givest over searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou Historically knowest something of him which thou didst not know before nor when thou art able to discourse or diâ—pute of deep points of Divinity but when thou commest unto him as the context sheweth when by the quickening of thy faith and repentance thou layest faster hold upon him for life everlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse waters of whom wee may renew the woful complaint of Christ against the Jews who when hee had exhotted them to search the Scriptures presently addeth But ye will not come to me that ye might have life Joh. 5.40 The second point is The scope of all the Prophets witnesse and this is to bring men to beleeve in the name of the Son of God which is by faith to receive Christ as hee hath described and propounded himself in the Word and Promises of the Gospel For although the Apostle might sooner have said that whosoever beleeve in him yet hee useth this phrase rather of beleeving in his Name thereby secretly to refer us unto the word of the Prophets and Apostles which testify of no other name to bee saved by but onely the name of the Lord Jesus For our better clearing of this point wee will consider 1 What this saith is 2 The benefit of it 3 The marks and signs of it 4 The use First What this Faith is It is a supernatural gift whereby every beleever apprehendeth and applyeth unto himself Christ and all his merits unto salvation Faith what it is I say it is a gift nay the Scripture saith that it is the gift of God Phil. 1.29 and it is given you to beleeve as also to suffer And that it is supernatural all the commandements wee have to beleeve plainly evince for were it natural we should need no commandement to do it Further it is such a gift Opera naturalia non indigent pâ—aecepto as whereby wee
be sold by Elisha Wallis at the Golden Horse-shooe in the Old-Bayley 1659. TO THE Right Honourable and Learned Knight Sir ROBERT NANTON One of the Principal Secretaries unto His Excellent Majesty and of his Majesties Honourable Privy Counsel All the Blessings of this Life and a better SIR THat which Solomon teacheth in that one Aphorism often repeated wanted not apparent weight and moments of Reason saying Prov. 11.10 29.2 that In the prosperity of the Righteous the City rejoyceth For God being in Covenant with them for their sakes doth good to such as are joyned in the same Society with them for one Joseph all Pâ—tiphars house was blessed and for one Paul all that were in the ship with him are saved yea good and vertuous men by their presence as Lot in Sodome by their Prayers as Moses in the breach and by their prudent Counsel as that poor wise man Eccl. 9.15 withstand the judgements of God and save the City for had there been found one good man all Jerusalem had been spared for his sake Again vertuous men advanced will confer all their honour and grace to the publick good they live not to themselves and theirs but take in the Church and Common-wealth as fellow-Commoners of all their goodness Mordecaies authority wrought publike deliverance to the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Josephs advancement sustained the whole Land by opening the Garners in time of Famine The honour of one good man shall bee the grace of all good men his power the strength of many his greatness the raising of many as when one Mordecai is raised light and joy Ester 8.16 and gladness and Honour came to all the Jews Further good men honoured by God will honour God again and withstand his dishonour they will to their power provide that Gods worship bee erected that his Sabbaths be sanctified that true religion bee maintained that falshood and errors bee suppressed that publâ—ke pâ—ace bee not disturbed that common justice bee not perverted est Gods favour bee discontinued Sine pliâ— cenâ—uplex murus rebus servandis parum est and his judgements let in Whence they are to bee esteemed the strongest Towers the thickest Walls the most impregnable Forts the surest Muniments and the stoutest Horsemen and Chariots of their Countrey yea the Wise man in one word saith much more Prov. 10.25 Justuâ— fundamentum mundi that the Righteous is a sure foundation upholding the whole World But why write I this or to your Honour surely as one who ever reverenced your worthy parts I could not but crave lâ—ave to express my self one of the City rejoycing and praising God in your honours prosperity and advancement and the rather because my self was an eye-witnesse how God led you through some of your younger years which were so studiously and commendably passed as this your later time fitly answereth that expectation which was then conceived of you You were then dear to our common Mother that famous Vniversity of Cambridge which for your Eloquence and grace of speech and perswasion appointed you her Orator for your wisdome and gravity in government chose you her Proctor for your soundnesse in all kinde of fruitful and commendable literature tendred you all her honours and degrees and for your sober studious and vertuous conversation worth ly held now her great Ornament And now as riper for greater imployments the same God whose priviledge it is to dispense promotions for bee pulleth down one and setteth up another hath moved his Majesty not only to set your seat among the honourable but to admit you as it were into his breast and betrust you with the secrets of this great state and Kingdome an Office not more Ancient than Honourable befitting only men of rarest wisdome fidelity and fitnesse to stand before so great so wise a King This was a most honourable Office among the most ancient Kings of Israel for King David had his two Principal Secretaries Serajah and Jonathan whom the Text commendeth for a man of Counsel and understanding 2 Sam. 8.17 1 Chro. 27.32 and King Solomon his Son had two other Elihoreph and Ahiah who were in chief place neer the King 1 King 4.3 We read also of Shebna principal Secretary to King Hezekiah 2 King 18.18 of whom Junius saith hee was secundus a rege Now your place being a service of such Honour under his Majesty cannot bee without an answerable weight and charge Your Honour easily conceiveth that the Lord chargeth you with a chief care of honouring him who hath honoured you that you stand charged to his Majesty with great trust and fidelity that the Church expecteth that by your authority you should promote her causes and stand in the maintenance of pure Religion that the Common-wealth claimeth her part in you for the preservation of peace within her walls and prosperity within her Palaces that the Vniversity looketh you should advance her just causes promote Learning and incourage her Students by helping them into the rooms of the ignorant and unlearned Ministers in a word Prov. 11.11 that the whole City hopeth to be exalted by the prosperity of the righteous And now if your Honours thankful heart shall call upon you and say Quid retribuam Domino Tota vita Christiani sanctum desiderium est Aug. in Joh. tract 4. you will easily fall into frequent thoughts and desires of discharging all this expectation This shall be happily done if you shall chuse about you the wisest Counsellors for the happy and prudent carriage of your great affairs imitating herein that peerless pattern of wisdome Solomon himself who notwithstanding his extraordinary measure of wisdome chose unto himself selectissimum senatum a bench of most wise and grave Counsellors whose Counsel Rhehoboam after despisâ—d The best Counsellor is that great Counsellor who is daily to bee consulted by fervent prayer The next is the word of God Isa 9 which as it giveth no less certain direction in difficult cases than the Oracle did unto Israel or than did the pillar of the cloud and of fire by day and night for their motion or station while they passed through the wilderness so the daily consulting with Gods statutes by reading and meditation as with so many learned Counsellors made holy David wiser than the Aged than the Learned than the Princes than his Adversaries Psa 119 98 99 100. Josh 1. â— And if Joshuah would prosper and have good successe in his high enterprizes he must keep him to the book of the Law and not depart from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10.32 The fear of God is wisdome and the next wisdome to that is to converse and consult with such as do fear God whose lips speak just and good things whereby a man shall become both wiser and better This is the high way to attain and retain grace and reputation with God and good men for this is an inheritance
call for necessary duties which both cannot bee done at the same time the second Table must give place to the first as Act. 5.25 It is meet to obey God rather than man Magistrates must bee obeyed but the first Table derogates from the second when both cannot bee observed So in the New Testament Parents and friends are to bee loved but if they bee not hated for Christ when both cannot bee loved together one cannot bee Christs Disciple But here bee three Caveats Three caveats 1 That a special commandement is more necessary and dispenseth with all the Ten And it is a principle that all commandements of both tables run with one exception If God command not otherwise Thou shall not kill nor steal unless God command Abraham to kill his son and the Israelites to rob the Aâ—gyptians Thou shalt make no graven image unless God command Moses to make a Brazen Serpent Thus observations of immediate commandements give all Sovereignty to God who is to bee simply obeyed and acknowledged above his Law 2 Moral duties must take place of all ceremonies The rule of Divines is that charity dispenseth with ceremony according to that Matth. 12.7 I will have mercy and not sacrifice because mercy is moral and sacrifice ceremonial So Abimelech gave David the Shew-bread which was not lawful but in the case of necessary mercy And it was superstition in the Jewes that they would rather suffer their City to bee taken Matth. 12.11 than fight upon the Sabbath day in their own defence God allows an Oxe to bee pulled out of a ditch Exod 12.16 and led to water and allows a necessary provision for the body unto which even Sabbath duties must give place 3 Necessity wee say hath no law but that is to bee understood in mans laws when some sudden case falleth out so as the inferiour cannot have recourse to the Law-maker that then hee may interpret the law himself and break the letter of it to follow the reason and intent of it as in case of the murder of a thief But in the Law of God one onely case doth dispense with it and that is when necessity so altereth a fact as it taketh away from it all reason of sinning As for example it is not lawful to marry ones sister but in the beginning of the world extreme necessity altered this fact and gave dispensation So it is not lawful to take away that which is anothers but extreme necessity makes it lawful because it is not anothers any longer seeing the Law of nature it self maketh some things common in such extream necessity On the Sabbath wee must hold our selves strictly to Gods worship but if an house bee on fire wee may leave it without sin Note the equity of that Law Deut. 23.24 25. CHAP. XXII Rules of Wisdome for necessary actions in respect of the scope and binding of them ALL necessary actions as they must begin with Gods will 1 Scope God must be the end of all our actions so they must end with his glory The end and scope of all our actions must bee God 1 Because hee made all things for himself 2 He is the Alpha and Omega the beginning from whom all is and the end for whom and unto whom all must bee referred 3 If in all indifferent things Gods glory must bee aimed at muâ—h more in necessary But so it is in indifferent things as eating drinking c. 1 Cor. 10.31 and Rom. 14.6 Hee that eateth eateth to the Lord or ought so to do 4 The very Heathens had a glimmering hereof professing that they were not born for themselves but partly their friends partly their Country and partly God But the Scripture speaks more plainly that wee owe all our selves to God Something indeed wee owe to our neighbour but that is in 2 Binding necessity duti s must be d ne whatever follow and for God In the necessary duties of Religion or our calling wee must hold our selves bound to do them whatsoever follow Two things commonly hinder us herein which wee must arm our selves against The first is fear of mens Judgements faces offence and censures but wee must tread this underfoot if wee have a commanâ—â—mâ—â—t and calling to do any thing as Paul did 1 Cor. 4.3 I pass little to bee judged of any man Neither feared hee any persecution or trouble so hee might finish his course with joy Jeremy must make his brow of brass to speak the word of the Lord Chap. 1. vers 17. A Christian must prepare to pass through good report and bad report and to count neither liberty nor life dear unto him Daniel would open his window Daniel 6.10 and pray as hee was wont even when his life was sought after Secondly events of aâ—tions do often and much trouble us For remedy whereof obâ—â—ve two rules 1 That of the Wise man Eccles 11.4 Hee that observes the wind shall not sâ—w It is a foâ—lish Husbandman who for sight of a cloud forbears either his seed time or harvest So for sowing works of mercy hee that sticks in doubts and saith I may bee poor or old long diseased full of children or persecuted for the Gospel and must provide for one neglects his seed-time by looking at winds and clouds So many a carnal Gospeller saith If I should go so often to Church as some and bee so forward in Religion I should lose much profit and incur much rebukes and reproaches Therefore secondly wee must learn to leave events and successes to God for it is not in man to direct his steps God disposeth as hee pleaseth The Saints of God are often frustrate of their godly pâ—rposes as David in purposing and preparing to build an house for the Lord. But first they lose nothing if they do their duâ—y Secondly Gods over-ruling hand will dispose all to the best therefore there let them rest CHAP. XXIII Rules for actions indifferent first In general A Great part of mans life is spent in the doing of natural and indifferent actions which in themselves are neither good nor evil but as they are used And being so common and ordinary many sins creep into them because wee take our selves free and loose to do as wee list in them which conceit grows out of ignorance of Gods wisdome who by his word hath tied uâ— as straight in the use of them as in things most necessarily injoyned For there is no action in which wee must depart from God Objeâ—t They are therefore indifferent because they are neither commanded nor forbidden and therefore as they bee free so bee wee also in them Answ Althâ—ugh there bee no word commanding or forbidding yet there is a wâ—rd directing and ordering in them as wee shall see in some general rules concerning them all General Rules concerning all indifferents 1 The most in different must be by God 1 Wâ—rcaâ—â— 2 Leave and in special rules applied to some particulars The general rules concerning them
a dark place and a sure ground whereon wee may build the truth and certainty of our Faith and religion that wee need not bee carried about with every winde of corrupt Doctrin These witnesses being sensible faithful and so extraordinarily assisted neither would not could deceive us yea and writing in such a time and the same age in which the things were done if they had written any false or corrupted thing all that lived at that time could easily have confuted them And therefore as Moses when hee had written the Book of the Law Exod. 24.7 called all the people to bee a witness of the truth of it even so the Apostles writing the books of the Gospel and finishing them appealed to the men of that age for the truth of them as John the last of them all in the last end of his book saith wee know that is all this age knoweth that this witnesse is true 2 This Doctrin giveth us direction how to carry our selves to the present Ministry for some man may say as the Devil once did Paul I know and Cephas I know but who are you Surely even wee are sent by Christ as well as the Apostles Eph. 4.11 Hee gave some to bee Apostles some Prophets some Pastors some Teachers Where it is evident that he that giveth the Apostle giveth the Pastor also Wee being then called by Christ to teach this doctrin in the Church Ordinary Ministers must be received as Apostles while they teach things heaâ—d seen by the Apostles whatsoever our own unworthiness bee yet to contemn us shall be the contempt of Christ himself yet wee being men subject to error as they were not must hold us to our rule which is Apostolical Doctrin for as the Apostles have faithfully performed their parts so our part and duty is faithfully to depend upon them and then not to depend upon or depart from us is to depart from Christ and his Ordinance Wee that are Teachers reserve to every Christian his priviledge which is not to receive every thing from us hand over head nor any thing at all on our bare words but to try our spirits to search the Scriptures as the Bâ—reans They have â—r ought to have their Bibles we wish them to look and enquire there whether our Doctrin be true or no and by this note shall they know it what it is according as wee shall bee able to shew the Apostles the ear or eye-witnesses of it for else are they not bound to beleeve it Let any man come with a conjeâ—tural or probable truth or any traditionary doctrin and cannot shew which of the Apostles heard or saw it in Christ no man is bound to beleeve it as necessary to his salvation But if any come and can back his Doctrin thus from the Apostles it is all one as if the Apostles did utter it Let every Minister if hee would bee beleeved tread in the steps of the holy Apostles and see hee bee able to clear that all he speaketh bee spoken in their Language bee seen with their eyes or heard with their eares which hee is sure so to bee if it bee contained in their writings Hereof the Evangelist John giveth a notable president The Word saith hee was made flesh Joh. 1.14 here was a great mystery and a main principle of Salvation but how knoweth hee it is hee sure of it yea that he is and therefore addeth we saw the glory of it Again it were to bee wished that hearers would take up their duty which is in reverent manner to come to their teachers in things doubtfully delivered and ask the question I beseech you tell me which of the Apostles heard or saw this from Christ which you have taught us that I may beleeve it for they delivered nothing else To which rule would Ministers and people frame themselves it would bring the Scriptures into request which for most part are least set by in many Sermons it would make men more careful of their Doctrin and thrust out an infinite deal of trash and foolish conceits of froathy brains which make it a chief part of their reputation to see with any eies save the Apostles and speak with any tongues save theirs by which means it commeth to pass that Gods own voice is least heard in Gods house in Gods business and among Gods people 3 Hence note also The Lord Jesus chose mean and weak men for his witnesses Why. What mean and weak men did the Lord choose to bee his witnesses to all the world not great Rabbies not Rich not Worldly-wise who are not so expedite and ready neither to preach nor receive the Gospel but poor simple and mean men For these reasons 1 That the conversion of men might not bee ascribed to eloquence arts power or wisdome of the world but this treasure is put in earthen vessels that all the power and glory of the work may redound to God who commonly in weak and foolish things putteth forth his admirable strength and wisdome 2 That there may bee held a difference between Civil and Ecclesiastical power the one is outwardly glorious and stately the other mean and lowly the Ministry which ever brought most men to God was least pompous and which came the nearest to the simplicity of Christ and his Apostles and on which the Sun of the World for most part as little shineth as it did on Christ himself and his Apostles 3 It made more for the glory of Christ and his Apostles of Christ in that hee chooseth illiterate and unlearned persons and presently maketh them wise learned and intelligent able by the wisdome of God to put tâ— silence the most Learned and exercised Adversaries they can meet withall Earthly Kings and Princes not being able to give such gifts are forced to advance such as are wise and experienced already and set over their business the wisest most learned and most noble that they can finde Christ need choose none such but honoureth himself in choosing foolish and ignoble things to make them wise and noble and every way fitted to his work Again herein hee honoureth also his instruments who being in themselves mean and contemptible yet upon their calling received such a portion of the Spirit as that they drove the wisest and most learned into admiration and daunted the greatest and most powerful when they saw that no power or glory of this world could draw or hinder them from the Execution of that Office to which they were deputed Hence was it that the wise and mighty Act. 4. seeing the freedome and wisdome of Peter and John in speaking knowing them to bee unlearned men they wondred and knew they had been with Jesus and seeing the man standing with them which had been healed they had nothing to say against them How great glory won Christ hereby to himself and his servants 4 By this choise of his hee putteth a plain difference between his Kingdome and the Kingdome of Antichrist His