who heard them Preached raised them from that Death Mine own Notes were not legible enough for the Press In answer therefore to their desires I have corrected these some things I have altered some things added and some Repetitions fit enough for the Pulpit I have filed off what is wanting let thy goodness supply I have also joyned with them some other Sermons of more doctrinal concernment these being mostly practical that so thy mind and Heart may be at once exercised wherein I have rather applyed my self to the Jnstructive part of Preaching than to Scholastical disputation For I know the Universities have able and faithful Men more fit for that work Neither have I undertaken any English Adversary and if I have troaden upon any Mans Toes I hope he wil excuse me for I can say truly Sir I saw you not And if any Man shal say to me as Davids Brother Eliab spake to him 1 Sam. 17.29 I know thy pride and Malice of thine heart that thou art come down to see the battle I might answer as David did Is there not a Cause When strange Opinions and Errors are dayly Published is there not a Cause that every man who loves the truth should bear his Testimony for it In performance therefore of mine own Duty and for thine Establishment I have spoaken somthing to many truths which are now questioned Hold fast what thou hast lest another take thy Crown And the Lord Jesus Christ and our God even the Father which hath loved us and hath given us everlasting Consolation and good Hope through Grace Comfort thine heart and Stablish thee in every word and good work Thine in the Service of the Gospel WILLIAM BRIDGE The Names of several Books Printed by Peter Cole in Leaden-Hall London and are to be sold at his Shop at the sign of the Printing-press in Corn-hil neer the Exchange Nineteen several Books of Mr. William Bridge Collected into two Volumns Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to Tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through Natural Impossibilities 6 Evangelical Repentance 7 The Spiritual Life and In-being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding-place in time of Gods Anger 10 Christs Coming is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts 13 Scripture Light the most sure Light compared with 1. Revelations and Visions 2. Natural and Supernatural Dreams 3. Impressions with and without Word 4. Light and Law within 5. Divine Providence 6. Christian Experience 7 Humane Reason 8. Judicial Astrology Delivered in Sermons on 2 Pet. 1.19 14 Christ in Travel Wherein 1 The Travel of his soul 2. The first and after effects of his Death 3. His Assurance of Issue 4. And His satisfaction therein Are opened and cleered in three Sermons on Esay 53.11 15 A Lifting up for the Cast-down in case of 1. Great sin 2. Weakness of Grace 3. Miscarriage of Duties 4. Want of Assurance 5. Affliction 6. Temptation 7. Dissertion Unserviceableness 9. Discouragements from the Condition it self Delivered in thirteen Sermons on Psalm 42.11 His Four Sermons concerning 16 Sin against the Holy Ghost 17 Sins of Infirmities 18 The False Apostle tried and Discovered 19 The Good and means of Establishment Eleven Books of Mr. Jeremiah Burroughs lately published also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4.11 Wherein is shewed 1 What Contentment is 2 It is an Holy Art and Mystery 3 The Excellencies of it 4 The Evil of the contrary sin of Murmuring and the Aggravations of it 2 Gospel Worship on Levit. 10.3 Wherein is shewed 1 The right manner of the Worship of God in general and particularly In Hearing the Word Receiving the Lords Supper and Prayer 3 Gospel Conversation on Phil. 1.17 Wherein is shewed 1 That the Conversations of Beleevers must be above what could be by the Light of Nature 2 Beyond those that lived under the Law 3 And sutable to what Truths the Gospel holds forth To which is added The Misery of those men that have their Portion in this Life only on Psal 17.14 4 A Treatise of Earthly Mindedness Wherein is shewed 1 What Earthly mindedness is 2 The great Evil thereof on Phil. 3. part of the 19. Verse Also to the same Book is joyned A Treatise of Heavenly Mindedness and Walking with God on Gen. 5.24 and on Phil. 3.20 5 An Exposition on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An Exposition on the eleventh twelfth and thirteenth Chapters of Hosea being now compleat 8 The Evil of Evils or the exceeding Sinfulness of Sin on Job 36.21 9 Precious Faith on 2 Pet. 1.1 10 Of Hope on 1 John 3.3 11 Of Walking by Faith on 2 Cor. 5.7 Ten several Books by Nich. Culpeper Gent. Student in Physick and Astrology 1 The Practice of Physick containing seventeen several Books Wherein is plainly set forth The Nature Cause Differences and Several Sorts of Signs Together wtth the Cure of all Diseases in the Body of Man Being chiefly a Translation of The Works of that Learned and Renowned Doctor Lazarus Riverius Now living Councellor and Physitian to the present King of France Above fifteen thousand of the said Books in Latin have been Sold in a very few Yeers having been eight times printed though all the former Impressions wanted the Nature Causes Signs and Differences of the Diseases and had only the Medicines for the Cure of them as plainly appears by the Authors Epistle 2 The Anatomy of the Body of Man Wherein is exactly described the several parts of the Body of Man illustrated with very many larger Brass Plates than ever was in English before 3 A Translation of the New Dispensatory made by the Colledg of Physitians of London Whereunto is added The Key to Galen 's Method of Physick 4 The English Physitian Enlarged being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation wherein is shewed how to cure a mans self of most Diseases incident to Mans Body with such things as grow in England and for three pence charge Also in the same Book is shewed 1 The time of gathering all Herbs both Vulgarly and Astrologically 2 The way of drying and keeping them and their Juyces 3 The way of making and keeping al manner of useful Compounds made of those Herbs The way of mixing the Medicines according to the Cause and Mixture of the Disease and the part of the Body afflicted 5 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every sheet and Illustrated with
Scripture is not literally but mystically to be understood then let him shew you where the same Truth is set down literally in another place else you may not beleeve him and if you walk by this Rule and Rules you shal walk safely here and in some good measure be helped to the true sense and meanng of the Scripture in this case Obj. But suppose that a Scripture lie under Controversie One laies claim to it for his Opinion and another laies claim to it for his Opinion how shall I be able to understand the true sense and meaning of it Or suppose I be in the dark in a dark estate and condition how shall I so take heed unto the Scripture that I may know and understand the same Answ Somthing you must do by way of Observation somthing by way of Practice As for Observation in case you be able you must consult the Original For as old Mr. Dod once answered to a yong man enquiring of him what was the best Commentary upon the Scripture The Original the Hebrew and the Greek Text said he is the best Commentary So say I the very Text in the Original doth conâ—â—iâ—es put an end to the Controversie As for Example the Apostle saith of Women They shal be saved by Child-bearing which some Books read thus They shall be saved by bearing of Children whereupon a Controversie arises whether those following words if they continue in the Faith do relate to Children or to Women whereas if men looked into the Original they should find that the word is but one in the singular according to our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â—er filiorum gâ—â—â—ratio◠〈…〉 they shall be saved by Child-bearing and therefore the following words must relate unto Women Therefore it is good to consult with the Original and though you cannot understand Hebrew or Greek yet you may consult with the Original and not pin your Faith upon anothers Learning for iâ— you ask three or four how such or such a verse should be â—â—anslated and they do al agree in their Translation for the substance you know that so it is in the Original not because such a man doth say so but because of their agreement which could not be if it were not so in â—â—â—th If you would understand the true sense and meaning of a controverted â—cripture then look wel into the Coherence the Scope and the Context thereof For as the Heâ—â—ew Rabbin saies wel Nulla est Objectio in lege quae non habet solutionem in latere Turpe est de lege judicate tota legeâ—â—â—dum nspecta Qâ—is sâ—â—pus impâ—â—lens sedes tempusque locusque Et 〈◊〉 haec septem Scriptuâ—â—e attendâ—â—â— Lector Vâ—â— Exp icat in Glâ—ss Philog Sâ—cr Lib. 2. P. 2. de Scriptuâ—â—â— senâ—u emendo pag. 503. There is no Objection can arise upon t e Text but there is an Answer in the sides thereoâ— For example the Papists urge that place oâ— James 2. for justification by Works whereas if we look diligently iâ—to the Coherence the scope therâ—of we shal find that the Apostle â—peaks of the work of Faiâ—h in oppoâ—ition to the Profession of Faith for saies he ver 14. Wâ—â—t wil it profit my brethren if a man say he have fai h and have 〈…〉 will it save him If a brother or sister be naked and in want verse 15. and one of you say depart in peace and be warmed and filled if you give him not what is good for the Body what doth it profit Even so faith if it have not works is dead A man may say he hath Faith but the Devils say and beleeve there is one God Was not Abraham justified by Works when he offered Isaac that Faith that justified Abraham was not a bare profession of Faith but 't was a working Faith the profession of Faith alone doth not justifie but it is a Faith which consists in a Work it is a working Faith this is the scope of the place then as appears by the Coherence If a Scripture therefore do lie under Contâ—â—versie take you the Bible and look wel unto the Scope and the Coherence of the Text controverted If you would understand the Scripture rightly then compare one Scripture with another for saies the Apostle No Scripture is of private Interpretation or rather thus No Scripture is of our own Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But holy men of God wrote it as they were inspired by the Holy Ghost Is the Scripture therefore doubtful in one place then compare it with another stand not upon your own apprehenâ—ion for it is nâ—t of our own Exposition it came not by the wil of man but divers holy mâ—n wrote it as they were inspired with the Holy Ghost And tâ—eâ—efore if one place be doubtful it is to be compared with another And be sure that you swerve not from the proportion of Fâ—â—th for saies the Apostle Rom. 12. Or if any man prophesie let it be according to the proportion or analogy of Faith And what is that but the Sum and Grounds of Religion or the Body of Divinity which is delivered to us in the form of sound words whereunto we are delivered Thus in case thâ— Scripture liâ— under any Controversie it wil be good for you to observe these Rulâ—s But Secondly and more practically If you would so understand the Scripture that you may take heed thereunto as to a Light shining in your dark state then First You must go to God for the Spirit for without it ye cannot understand the Mind of God in the Scripture Quo spiritu Scripturae factae sunt eo spiritu legendae nunquam ingredieris in sensum Pauli nisi spiritum Pauli imbiberis Omnia dona a Deo Patre luminum Christi munus est aperire Scripturas Luc. 24. Spiritus sanctus author simul et Explicator Scripturae John 16. No man knows the Mind of Paul but by the Spirit of Paul nor the Mind of Peter but by the Spirit of Peter no man knows the Mind of Christ but by the Spirit of Christ stand therefore under Gospel Dispensations where the Spirit breaths So saies the Apostle Received ye the Spirit by the Law or by the heaâ—ing of Faith And seeing God hath promised to give this Spirit unto them that ask it go unto God for the same Secondly Take heed of a worldly fleshly mind fleshly sins do exceedingly blind the mind from the things of God Perfectio intellectualis operationis in homine consistit in quadam abstractione à sensibilium phantasmatibus et ideo quando intellectus hominis magis fuerit liber ab Eujusmodi phantasmat tanto potius considerare intelligibilia poterit Ergo. Hebitudo sensus circa intelligentiam oritur ex gula caecitas mentiâ—â—ex luxuria Aquin. 22. Q. 15. A. 3. Cum non faciunt quae intelligunt non intelligent quae faciunt and a worldly mind cannot savor them Ye see how it is in the Eclipse
the Body of Christ and again verse 14. For by one Offering he hath perfected that is consecrated saith Calvin for ever them that are sanctified And saith our Savior Omnes prorsus authores quos ego legerim interpretantur pro iis ego me in sacrificium offero et cum dicit ut sint ipsi sanctificati in veritate significat initiari consecrarique sacrificio Maldonat in Joan. 17. Calvin in Heb. 10. For this cause do I sanctifie my self that is saith Maldonate according to al the Authors that I have read I do consecrate and offer up my â—elf a Sacrifice that they also may be sanctified or consecrated in Truth and not in Ceremony as the People were by the Sacrifices of the old Testament which were but a shadow of the great and true Sacrifice Christ on the Cross And if our Lord and Savior Christ when he died on the Cross was then offered unto God as our first Fruits then al the crop and lump must be sanctified thereby but when he died he was offered up unto God as our first Fruits and therefore saies the Apostle Heb. 2.11 For both he that sanctifieth and they who are sanctified are of one as the first Fruits and the Crop or Lump were of one plainly therefore when Christ died for us he did then sanctifie and set apart al those whom he died for and so the consecration and sanctification of his Seed is another Fruit and immediate Effect of his Death Thirdly As he did consecrate al his Seed by his Death so he did merit Heaven and Eternal Salvation for them opening the Gates of Paradice I mean the Coelestial Paradice for them again for as the first Adam by his Sin and Disobedience did bring Death and Eternal Condemnation upon al his Seed Humilitas passionis Christi meruit nobis apertionem januae quod per eam datum est sufficiens pretium redemptionis nostrae quia tanta fuit humilitas in redemptore quanta fuit superbia in prevaricatore Altissiodor Lib. 3. Tract 1. c. 7. and did cause the Gates of Paradice to be shut against him and al his Posterity so the Second Adam did by his Death and Obedience open the Gates of Paradice and Salvation for al his Seed and therefore when he was on the Cross he told the Thief This day shalt thou be with me in Paradice why did he not rather say This day shalt thou be with me in the third Heavens for our Paradice is the third Heavens as appears plainly by comparing the 2d and 3d Verses of the 12. Chapter of 2 Cor. But because as I conceive he was performing his Obedience on the Tree as our Second Adam and so opening Heaven and our Paradice in opposition to that hurt and mischief the first Adam did by his Disobedience in eating of the forbidden Tree and if ye look into Heb. 10.19 20. ye shal find that the Apostle Paul saith thus Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh So that the opening of this way to Life for his Seed was the proper and immediate Effect and Fruit of Christs Death and Sufferings Fourthly As he did merit Eternal Life and Salvation for his Seed opening the Gates of Paradice again for them So he did by his Death recover the Image of God unto al his Seed For as the First Adam by his Sin and Disobedience did then lose the Image of God which loss he saw as an immediate Fruit and Effect of his Sin so the Second Adam Christ did by his Death and Obedience merit the repair and recovery of the Image of God 〈…〉 for his Seed which Purchase he did then obtain presently and did see the right thereunto immediately setled upon his Seed and Children whom he died for for saith the Apostle Heb. 9.12 But by his own blood be entred in once into the holy place having obtained Eternal Redemption for us So that before he entred the holy place he had obtained our Redemption look therefore what that is which we in Scripture are said to be redeemed from that he obtained presently for his Seed Now we are not only said to be redeemed from the Wrath to come but from all Iniquity Tit. 2.14 or from our vain Conversation and that by his blood 1 Pet. 1.18 19. Qiemadmodum non transit Adae damnatio nisi per generationem incarnaliter ex eo generatos sic non transit Christi gratia et peccatoruÌ„ remissio nisi per regenerationem spiritualiter per ipsum regeneratos sicut delictum Adae non nocet nisi suis in eo quod sui sunt sic nec gratia Christi prodest nisi suis in eo quod sui sunt Parisiens de causis cur Deus homo Cap. 9. This purchase therefore he obtained presently by his Death Neither can it be said that then al his Seed should be immediately freed from their vain Conversation For as Parisiensis doth observe wel As the sin of the first Adam doth not hurt his Seed but in that they are his so the Grace of the Second Adam doth not actually profit his Seed but in that they are his But the Seed of Adam are his as they receive Flesh from him when they are born so the Seed of Christ are not his but as they receive the Spirit from him and when they are born again but though the Seed of Christ have not this Image actually stamped on them til they do beleeve yet they have a right both to Salvation and Sanctification immediately setled on them by the Death of Christ as a Child may have a right to a Land by the Purchase of his Father before he comes of Age though he be not actually possessed of the Land til he do come of Age This Right therefore and the Settlement of it upon the Seed of Christ is another fruit and immediate Effect of his Death and Sufferings Fiftly As he did recover the Image of God by his Death Nunc judicium est mundi nunc princeps hujus mundi eâ—icietur foras Joan. 12. justitia Dei hoc efficere dehuit ut ab eo pateretur Diabolus quod ille inique intulerat scil ut ab eo ligaretur quem inique ligaverat seu ligari procuraverat ab eo ejiciretur de mundo quem ipse et spiritualiter et corporaliter injuste ejecerâ—t Paris cap. 9. so he did spoil and destroy the Power of Satan which Satan had over al his Seed For as by the Sin and Disobedience of the first Adam Satan got a Power over al his Posterity so by the Death and Obedience of the Second Adam this Power was broken in reference to the Seed of Christ for saith the Apostle Heb. 2.14 He also himself took part of the same that through Death he might destroy him that had the power of
Testator Heb. 9.17 4. Then also the Miracles that Christ wrought and the Apostles preaching with the Gifts that Christ gave to them upon his Ascention should confirm the Covenant for saith the Apostle Heb. 2.3 How shall we escape if we neglect so great Salvation which at the first began to be preached by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with signs and wonders and with divers Miracles and Gifts of the Holy Ghost verse 4. It seems then that the Truth of the Goâ—pel was confirmed to us by Miracles and the Apostles preaching yet the Miracles and preaching of the Apostles are not said in Scripture to confirm the Covenant which yet might very wel be said if Christs Death should confirm it by way of Testimony 5. If the Death of Christ doth confirm the Covenant by way of Testimony then the blood of Buls and Goats might have confirmed the Covenant for when God testified the Truth of his Promise to Adam Gen. 15. He said to him Take thee an Heifer of three years old and a shee Goat of three yeers old and a Turtle Dove and a yong Pidgeon and he took them and divided them in the mid'st ver 9 10. But the Apostle tels us plainly Heb. 9. That the blood of Buls and Goats could not confirm the Covenant 6. The Ordinance of the Lords Supper doth testifie Gods willingness to forgive sinners That Cup is the New Testament in Christs blood shed for many for the remission of sins But though the Lords Supper be a Seal of the Covenant sealing to us evidencing testifying and assuring us of Gods Love bâ— Christ yet it is not a Seal of the Covenant as Christs blood was which did not only â—eal to us but was a Seal of the Covenant it self as it lay between God the Father and him But if Christs death did only confirm the Covenant by way of Testimony then the Lords Supper might as wel be said to confirm the Covenant which is no where affirmed in the Scripture But 7. Look how the Obedience of the first Adam should have confirmed the Covenant in case he had stood and look how he broke that Covenant by his Disobedience so did the Death and Obedience of Christ the Second Adam confirm the new Covenant Now if the first Adam had stood and confirmed that Covenant he had confirmed it by performing the Condition of it and he brake it by not observing and not doing the Condition of it so the Second Adam Christ did confirm the new Covenant by his Death and in that by his Obedience he did perform the Condition of the New Covenant for his Seed Thus I say he confirmed the Covenant of Grace even by performing the Condition of it and this confirmation of the Covenant was the next and most immediate Fruit and Effect of his Death And thus you have seen both Negatively and Affirmatively what are not and what are the next and immediate Effects of the Death of Christ Secondly As for the remote Effects of the Death of Christ they are many As 1. Freedom from the Law Curse and the Wrath of God Gal. 3.13 1 Thes 1.10 2. Our Effectual Vocation or Calling 2 Tim 1.9 3. Our Justification and actual Reconciliation with God Rom. 5.1 Ephes 1.8 4. Our Sanctification and holiness of Soul and Life Ephes 5.25 26 27. Heb. 9.14 1 John 1.7 5. Our Adoption and al those Spiritual Priviledges whâ—ch belong to the Sons of God Gal. 4.4 5. 6. Our Peace Comfort and Freedom from Fears 1. Luk. 74.2 Heb. 14 And to name no more but this 7. Our Salvation in the World to come Heb. 9.15 Al which I cal the more remote Effects of the Death of Christ which though he did not presently see the obtainment of yet he shal surely see them And so I come to the Second thing propounded to be cleered and evidenced Viz. The Assurance of his Issue and the sight thereof Quest Having therefore seen what are the Fruits and Effects of the Death of Christ How may it appear that Christ shal certainly see the obtainment of these last Effects and what assurance had or hath he thereof Answ He had the Assurance of the Pre-salvation of many thousand Souls for when Christ died on the Cross many thousands were in Heaven upon the account of his Death God the Father took Christs word promising to die for sinners and so saved many aforehand As the Son died and took the Fathers Word for the Salvation of many after his Death so the Father took the Sons Word and saved many before his Death upon the account thereof Now when Christ died this pre-salvation of so many thousands was a great Assurance to him of the accomplishment and obtainment of al those things which he travelled for Secondly He had the Assurance also of his own Merit and his Fathers Faithfulness Merita Christi sunt causae omnium auxiliorum et totius gratiae quae in Natura lapsa conferuntur hominibus et idem dicendum de omnibus dispositionibus tam proximis quam remotis justificantem gratiam antecedentibus et de augmento gratiae Meruit gratiam et gloriam Thom Aquin. quest Q. 29. de gratia Châ—isti art 7. ad arg 8. Scotus Lib. 3. dist 19 qu. unica Altissiod Lib 3. Tract 1. quest 7. Aâ—uarez de anxil disput 29 Conclus 1. Molina de Lib art 6. concord qu. 23. ar 4 5 disp 2 conclu Vasquez in 3 part Thom. Tom. 1. disput 77. cap. 2. 3 4. Suarez in 3. part Thom. disput 41. Sect. 2 3. Astunicens de gratia Christi q. 5. 2 conclus Râ—ph Aversa pars prima qu 23. sect 15. Aureolus Lib. 3. in sent dist 20 q 1. Roder. de Ariaga in part 3. Thom. Tâ—â— 6 477 Zumel in 1 part Thom. qu 23. art 5. Bâ—nner in 1 part Thom. qu 23 art 5. Tâ—nnerus disput de incarnat q. 6 dub 5. Tom 4. T B Medina in 3. part Tho. 9. q 19 art 4. â—â—râ—aâ—iens in â— qu. contra Gent. Lib. 4 Cap. 55. Si qâ—is dixâ—â—it eandem gratiam Dâ—i â—eâ— Jâ—â—um Christum Dominum nostâ—um propter hoc taâ—uÌ„ nos acjuvaâ—e ad noâ— peccandum quod pâ—r ipsâ—m nobis revelatur â—t â—peâ—â—tur intelligentâ—a mâ—ndâ—toâ—umâ—â—â— sciamus quid appeâ—â—re quid vitare dâ—beanâ—us non autem per iliam nobis prâ—staâ—i ut quod fâ—ciendum cognovâ—timus etiam facere diligamus atque valeanius anathema â—it cum enim dicit Apostolus scientia â—â—slat charitas vero edificat valde impium est uâ—câ—edamus ad eam quae inslat nos habere gâ—atiam Christi ad eam quae edificat non habere cum sit utrumque donum Dei et scire quae facere debeamus et diligere ut faciamus Concil Milevitan 2. can 4. Bin. Tom. 1. For 1. He did not only merit Heaven and Salvation for those whom he died for but he merited Grace Holiness and Regeneration
them is wrought by the Spirit and Finger of God in order to mans Salvation yet out of malice do blaspheme the same But why is this Sin above all other Sins Unpardonable Quest 2 Answ Not in regard of Difficulty only or because it is hardly pardoned as some would for many Sins are hardly pardoned and yet are not the Sins against the Holy Ghost Peccatum dicitur irremissibile septem de causis vide Altissiâ—dorens Lib. 2. Tract 30. in Sent. for Zanchy doth wel observe if this Sin were only impardon because it is hardly pardoned then a mâ—n might pray for thoâ—â—â—at in this Sin but the Apostle saith There is a Sin unto 〈◊〉 I do not say that ye shall pray for it 1 John 5.16 Theâ—â—ore the impardonableness of it doth not lie here 2. Neither is it impardonable only in regard of event Because in event it shal never be pardoned for thâ—re are many Sins which in event shal never be pardoned which yet are not the Sins against the Holy Ghost There is many a wicked man that goes to Hel whose Sins in event are not pardoned and yet he did never sin against the Holy Ghost So that this Sin is not impardonable only in regard of event 3. Neither is it impardonable because it is so great as doth exceed the Power and Mercy of God for Gods Mercy and Power in forgiving sins is like himself Infinite If that be a good Argument that David useth Forgive my sin for it is wondrous great then the greatness of the Sin cannot be the only reason of the impardonableness of it There is nothing greater than that which is infinite Nunquam remittetur quod intellige regulatiter nam nec Divina potentia nec Divina miserecordia alligata est ad non remittendum spiritua blasphemiam sed secundum regâ—larem cursum eveniet non remissio quod comitem semper habet obstinationem Cajetan in Matth. 12. Dupliciter dicitur peccatum irremissibile dicitur uno quod nunquam remittetur alio dicitur irremissibile quod remitti non potest et sic non sequitur iste est similiter impenitens ergo habet peccatum irremissibile Holcot de imputabilitate peccati but Gods Mercy is Infinite 4. Neither is it impardonable because it is against the means of Pardon for then the Sin against the free Love of the Father and the Sin against the Son should be impardonable 5. Neither is it impardonable because a man doth not repent thereof for then al Sins unrepented of should be Sins against the Holy Ghost It is true That those who commit this Sin cannot repent as the Apostle speaks It is impossible that they should be renewed to repentance Heb. 6. because God doth give them up to impenitency but we do not find in Scripture that their not repenting is made the reason of the impardonableness of this Sin But the Sin is impardonable because there is no Sacrifice laid out by Gods Appointment for it If any man sin wilfully there remaineth no more Sacrifice Heb. 10. and without blood and Sacrifice there is no remission He that sinned ignorantly Numb 15. was pardoned Why Because there was a Sacrifice laid out for him but if any man sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an high hand he was to bear his own sin Why Because there was no Sacrifice laid out for him But why was there no Sacrifice for that Sin Not because the man did not repent after it but because that in the committing of that Sin he did despise the Commandement of God So now God hath declared That every Sin and Blasphemy against the Father and Son may be forgiven but if men come to that height of Sin as maliciously to oppose and blaspheme that very way and work of Gods Spirit which they have been convinced of by the Spirit then there shal be no Sacrifice for that and so no remission and pardon And thus now ye have seen what the Sin against the Holy Ghost is in what respects it is not and in what respects it is unpardonable and so the Doctrine cleered and proved That the Sin against the Holy Ghost is the impardonable Sin which shal never be forgiven neither in this world nor in the world to come The Application follows Applic. 1 If the Sin against the Holy Ghost be the Impardonable Sin Then surely the Holy Ghost is God very God true God as the Father is For can it be a greater evil or more dangerous to sin against a Creature than against God the Father It is God that is sin'd against now the Holy Ghost is sin'd against yea the Impardonable Sin is against the Holy Ghost The Socianians say That if he be a Person he must needs be God true God but ye see by this Scripture that he is joyned with the other Person of the Son so also he is joyned with the Father and the Son in Matth. 28. In whose Name we are to baptize he who hath a Name and in whose Name somthing is to be done must needs be a Person And I pray you what is proper and peculiar to a Person is not Understanding Willing and Speaking these are al given to the Spirit 1 Cor. 2.11 1 Cor. 12.11 and Rom. 8.26.27 Acts 13.2 Acts 20.23 But I need go no further than this Text here the Spirit is joyned with the Son and the Sin against the Holy Spirit is made the impardonable Sin surely therefore he is verily and truly God as the Father is Applic. 2 If this Doctrine be true then what a necessity is there upon us al to know and understand what this Sin against the Holy Ghost is for if a man have sinned this Sin we are to forbear praying for him 1 John 5.16 therefore we may know what this Sin is and we may know that another hath committed the same for how can we forbear prayer for him if we do not know and understand what this Sin is the not knowing what this Sin is makes many men fal into it before they are aware When the Laws of a Nation are written in an unknown Tongue the People break them before they are aware because they do not know them So the not knowing what this Sin is makes many a poor soul to fal into it yea the not knowing what this Sin is breeds many scruples doubts and fears in new Converts O! saith one I have sinned that great Sin against the Holy Ghost and I saith another have sinned the impardonable Sin and why but because the man doth not know what this Sin is O! what a necessity therefore is thereupon us al to know and understand what this Sin is and wherein it doth consist Applic. 3 If the Sin against the Holy Ghost be the unpardonable Sin what Mercy and what Grace is it that the Lord hath kept us from this great Sin that though ye have fallen into great and hainous sins and the Lord hath suffered you to fall into such sins
first Love Somthing our Savior doth commend in this Church and somthing he reproves them for He commends them for what was good and rebukes them for what was evil Some wil commend what is good in their Friends but wil not take notice of what is evil Some wil take notice of what is evil in others but wil not commend what is good This is not according unto Christs proceeding the commendation of Good is a good Introduction to the reprehension of what is evil Now our Saâ—ior Christ doth commend this Church both Officers and People for many things 1. For their Labor 2. For their Patience 3. For their Zeal I know thy Works saith he and thy Labor and thy Patience Labor and Patience go together Those that wil lâ—boâ— in the Work of God must be patient they shal surely meet with opposition and therefore Patience must accompany our Labors Yet this Patience don't exclude Zeal but saith Christ here I know thy Labor and thy Patience and thy Zeal thou canst not bear them that are evil Possibly then a man may be patient and yet cannot bear or endure those that are evil Now this Zeal and severe dealing with those that were evilâ— is deâ—cribed two waies First By the Perâ—ons which they did deal withal those were false Teachers ver 2. and 6. Secondly By the exercise of their Zeal and Severity which did consist in two things The discovery of those false Teachers and the hatred of their Deeds The hatred of their Deeds ye have at ver 6. This thou hast that thou hatest the deeds of the Nicolaitans The discovery of these false Teachers ye have in these words And thou hast tried them c. Doct. It 's strange that there should be false Apostles in those daies whilst some of the true Apostles were alive to confute and discover them But it seems that the discovery of these false Apostles was not a work only belonging to the true Apostles for this Church of Ephesus found them out and are commended for it by our Savior Christ And so the Doctrine from this part of the Verse is That it is a matter of great commendation in the eyes of Jesus Christ to try and discover false Teachers or false Apostles Christ doth not only commend this Church for their Zeal herein but hath left their Commendation upon Scriptural Record as a good Example for al the Churches of Christ And therefore I say the discovery of false Teachers and false Apostles is still a matter of great Commendation in the eyes of Christ It is that which we are all commanded to do 1 John 4.1 Beleeve not every Spirit but try the Spirits whether they are of God because many false Prophets are gone into the world But for the cleering of this Truth it wil appear if you consider Arg. 1 First What a dangerous and mischievous People false Teachers and false Apostles are They do deceive men in the matter of their Souls they are called Deceivers and Seducers John 2.7 Many Deceivers are entred into the world c. 2 Tim. 3.13 But evil men and Seducers shal wax worse and worse deceiving and being deceived And deceitful Workers 2. Cor. 11.13.6 For such are false Apostles deceitful Workers Now a man loves not to be deceived in any thing no not in a smal matter If I had spent or given away much more it would never have grieved me you say but I cannot endure to be cheated and deceived And if a man cannot endure to be deceived in lesser things what an evil thing is it then to be deceived in the matters of his Soul Such are the things that these false Teachers do deceive men in yea they wil and do subvert mens Faith and spoil them of the very Fundamentals of their Religion Therefore saith the Apostle Col. 2.8 Beware lest any man spoil or make a prey of you Is it not a sad thing for a man to lose his Faith for a Fable First they wil take away your Faith and then they wil lay a Fable in the room of the Faith For their highest Speculations and Notions are but Fables Ye may observe therefore that when the Apostle Paul doth dehort from their Doctrine he saith stil Take heed and beware of Fables Those are many and of divers sorts First there are old Wives Stories and Fables such are the Doctrines and Speculations of false Teachers therefore 1 Tim. 4.1 the Apostle having said That in the latter times some should depart from the Faith giving heed to seducing Spirits and speaking of the Doctrines of those Seducers in the following Verses he saith ver 7. But refuse thou prophane and old wives fables for such in the Eyes of God are the Doctrines of these Seducers Secondly There are Jewish Fables also whereof the Talmud is now ful and such are al those Doctrines Commandements of men which are beside the Scripture the Doctrines of false Teachers and therefore saith the Apostle 1 Tit. 14. having spoken of Seducers in the former verses whose mouths must be stopt Not giving heed to Jewish Fables and Commandements of men Thirdly There are also the Fables of Heathen Poets the Figments Devices of mens own Brains and such are the Doctrines and Speculations of al false Teachers and therefore saies the Apostle 2. Pet. 1.16 We have not followed cunning and devised Fables but we have a more sure word of Prophesie at verse 19. So that look what even Doctrine is not according to the Scripture is but a Fable in the Eyes of God Now is it not an evil thing to lose my Faith for a Fable Such Fables do these false Teachers bring they steal away your Faith and lay a Fable in the room thereof yea they wil and do beguile men of their Reward â—hey beguile them of their Faith they beguile them of their Souls and they beguile them of their Reward therefore saith the Apostle Paul Let no man beguile you of your Reward Col. 2.18 Yea they wil not only beguile you of your Reward but they wil bring you into pernicious waies which if you follow the way of Truth shal be evil spoken of 2 Pet. 2.1 2. in which Scripture the Apostle Peter tels us That as false Prophets did arise in the times of the old Testament so false Teachers should arise in the times of the new Testament 2. He tels us That the waies of these false Teachers are pernitious waies 3. That they shal infect many for he saith Many shall follow them 4. That by reason of them the waies of Truth shal be evil spoken of Surely then this sort of People are a very dangerous and mischievous People Induti speciem ovium id est â— mentientes ovinâ—m fraâ—disqueâ— nesciam simplicitatem vestimenta igitur ovium sunt eaâ— omnia quae sunt proprie ovium hujusmodi vestimenta sunt perpetua verbi Dei et Evangelii inclamatio denfissima Scripturarum â—â—citatio mansuetudo blandiloquium sanctimoniae species
and Places The Duty is commanded and commended Ye do well that ye take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye do well or beautifully this is your Christian Beauty and Comliness in the Eyes of God Now this Duty is urged and amplified urged by divers Arguments some taken from the excellency of the Word it self First It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word of Prophesie or a Prophetical Word written by Divine Inspiration the same that is spoken of in verse 20. called Prophesie of Scripture Secondly It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word Some think the Comparative is put for the Superlative as Acts 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thou very wel or best knowest But I take it rather to be meant Comparatively for the Word of God written is surer than that Voyce which they heard in the Mount whereof he spake in the former Verse More sure is the Word written than that Voyce of Revelation not ratione veritatis not in regard of the Truth uttered for that Voyce was as true as any word in the Scripture but more sure ratione manifestationis more certain setled and established Secondly Some Arguments are taken from the usefulness of the Word to us for it is as a light shining in a dark place and therefore it is good for us to take heed thereunto But how long must we take heed to it even as long as we live and whilst we are in the dark especially even till the day dawn and the Sun shine in his ful strength and brightness in your hearts which is the Second thing whereby this Duty is amplified Some think that is to be understood of a Supernatural Revelation and Light which God doth set up in the Soul which when a man hath obtained then he is to take heed to the written Word no longer But that cannot be 1. Because the Apostle doth here prefer the written Word before a Revelation from Heaven Now if he do prefer it before a Divine Revelation then it is not to give place to the dawning of some special Light and Revelation in the Heart for then he should destroy in the latter part of the Verse what he had affirmed and built up in the former part 2. One Scripture is to be explained by another but Esai 3.20 the Lord saith To the Law and to the Testimony if they speak not according to this Word it is because there is no Light or morning in them If therefore any man do pretend Light or the shining of the morning Star in his Soul so as to lay by the Word written that Light is no true Light and so this Interpretation can be no true Interpretation of these words 3. This Interpretation doth suppose that this morning Star did not shine in the Apostles Time and that then the Apostles with the Saints of those Times had not this Light within them for the Apostle saith We have a more sure Word and ye do well that ye take heed thereunto Al the Saints and People of God then did walk by and take heed unto the written Word yet they had Light within them This Interpretation therefore is contrary to the sence of â—he Apostle here Others think that these Words are spoken to the beleeving Jews in reference to the Prophets of the Old Testament as if the Apostle should say The glorious Light of the Gospel hath not yet fully conquered your hearts and therefore til your Gospel-Light be more cleer you shal do wel to take heed to the Prophets of the Old Testament who do al testifie with us of Christ But this wil seem to argue That when Gospel-Light doth more fully rise upon us then we may lay by the Prophets of the Old Testament Others think that this day dawning and the Day-star arising doth note that ful and cleer Vision of God and Christ which is yet to come Now because the whol Earth shal be filled with the knowledg of the Lord in the latter daies in respect to which Time it 's promised Revel 2.28 I will give him the morning-star and in Chap. 22.16 Christ doth appear to the Saints under that Title saying I am the bright morning-star Therefore it is conceived by some That the Apostle here doth relate to that time and so the sence of the words should be this Though now ye be in the dark yet ye have the Light of the Scripture to walk by whereto ye shal do wel that ye take heed til ye be brought to and under a more glorious and cleer Dispensation But the word used for the morning-Star Revel 2.22 is not the same that is here used and translated the Day-Star The Scripture shal not be out of date in the daies of those glorious Times for the Wals of that City the New Jerusalem which shal come down from Heaven hath twelve Foundations and in them the names of the twelve Apostles of the Lamb Revel 21.14 This Interpretation doth suppose that the morning Star or the Sun for so the word may be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. as Suidas saith doth not shine in our hearts now and that it hath not shined already whereas it is said Luk. 1. concerning Christs first coming verse 78. Whereby the Day-spring from on high hath visited us to give light to them that sit in darkness c. And the Apostle Paul saith the day is far spent and ye are the Children of Light and of the day Surely therefore the day had then dawned in those Times and therefore these words cannot only relate to the glorious Times that are yet to come Others say these words do relate unto Heavenly Glory and so the meaning of the words should be That we are to take heed unto the written Word until we come into Heaven which thing is true But where do we find in Scripture that the Glory of Heaven is said thus to dawn or shine in our hearts Or that Christ is said thus to shine in our hearts in regard of Heavenly Glory Therefore I think the word Vntil is not to be taken exclusively but as in other Scriptures Psal 110. Sit thou on my right hand until I make thine Enemies thy foot-stool Shal Christ sit on Gods right hand no longer Shal he not sit there for ever Yea he shal sit there for ever after al Enemies are subdued But the words shew what Christ shal enjoy and do whilst the Enemies rage he shal sit in power judging on the right hand of God not that he shal not sit there when they are subdued So here Ye do well saith the Apostle that ye take heed to the Word till the day dawn and the Day-Star arise and shine in your hearts that is til ye have more cleer Light not that ye lay by the Word then but because ye are now in the dark I 'le tel you saies the Apostle what ye shal do whilst ye are in the dark even take heed to the Word written And so the Doctrine
Light indeed As it is a safe and sure Light so it is a pleasant and satisfying Light Light is pleasant to the Eye and the Eye ordinarily is not satisfied with seeing but this is that light which doth bring men to rest for when a man knows what shal be his Portion for ever then his heart is at rest and not before Now it is only the Scripture and the Light thereof which under Christ doth discover and manifest that unto men Stand in the old and good way saith the Prophet and ye shall find rest That way is this Scripture way if a man once depart from the Scripture he runs from one Error to another and he rests not but here is rest to be found This is that satisfying Light which doth bring unto rest As it is a pleasant satisfying Light so it is a ful and sufficient Light able to make the man of God perfect unto Salvation The Law of the Lord is perfect Psal 19. and it makes perfect else it were no Rule of Life for as Austin speaks the Regula must be Regulato suo adaequata Surely therefore it is sufficient to administer help unto al Conditions It 's a Lanthorn to our seet whatever ground our feet are on or in what dark place soever this Light can find them out What state can you be in but the Scripture wil find a Commandement for your Rule and a Promise for your assistance and reward It is able to reach unto al cond tions for it is a ful and sufficient Light As it is a ful and sufficient Lighâ— so it is a cleâ—r Light a Light that shineth it hath no Thief in it as many Lights and Candles have not that there are no hard things therein and difficulties where is the man that ever was able to untie al the knots and difficulties of Scripture Passimur apertis exercemur obscutis illie fames pellitur hic fastidium Austin Pauls Epistles have their hard things to be understood even in the Eyes of Peter Epist 2. Chap. 3. Verse 16. Yet what Truth is in all the Scripture which is necessary to Salvation but doth he plain and cleer For this Commandement which I command thee this day is not hidden from thee neither is it afar off It is not in Heaven c. Nor is it beyond the Sea c. But the Word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it Deut. 30.11 12 13 14. Rom. 10.6 c. Vnto you it is given saith Christ to his Disciples to know the mysteries of the Kingdom If the Gospel be hid it is hid unto them that perish but we have the mind of Christ 1 Cor. 2.16 Surely therefore this Light is a cleer and a shining Light As it is a cleer Light so it is the best Light in the World the most excellent Light a Light beyond al other things which do pretend to Light Seven or eight things there are in these Times which men do cry up as great Lights whereby many do profess to walk And those are 1. Revelations or Visions 2. Dreams 3. Impressions made upon the heart with or without a Word 4. Experience 5. The Law and Light within 6. Providence 7. Reason 8. Judicial Astrology But now if you compare these Lights with Scripture Light ye shal find that this is that only Light which doth exceed them al and that there is no more Light in them than what they do borrow from it Quest Wherein doth this Scripture-Light exceed or go beyond Revelations or Visions and the Light thereof Instance I. Answ 1. This Scripture-Light as you have seen is a ful Light a Light which did â—hine forth at once in and by Jesus Christ Revelations and Visions are more particular though God did somtimes speak in that way and manner yet then he spake drop by drop guttatim but now he hath in these last daies spoken his ful mind by his Son These were but as the Apples which did fal from the Tree of Wisdom but in the Gospel and Scripture ye have the whol-Tree iâ— self Look therefore what difference there is between the Tree and some particular Apple that doth fal from it so great a difference there is between thâ—s and those Scripture-Light is the highest Light Scripture Dispensation the highest Dispensation The Dispensation of Visions and Revelations was of a lower rank When the People of God were in their Infancy they were lâ—d much by Visions and Revelations that being a Dispensation which did most suit with an Infant state And what is the reason that so many Christians now do desire Visions and Revelations but because they are weak and upon the return to the Law again The stronger any Christian is the more he doth walk by Faith and the more he doth live by Faith the more he doth chuse to walk by the Scripture the written Word of God the Object of Faith 'T is recorded of Luther That when he had fasted and prayed a whol day and then had a Vision of Christ he cried out and said Avoid avoid thou confounded Devil I know no Picture of Christ but the Scripture Therein is Christ livâ—ly pictured described and set forth before our Eyes 'T is not so in Revelations and Visions This Scripture-Light is a more sure and certain Light For if God should now speak unto you by Visions or Visional Revelations how would you know that this were the Voyce of God and not a delusion of Satan Would ye know it by the Truth that is spoken how do ye know the Truth but by Scripture Ditamus preterea quoniam non est humanitus regula generalis vel ars dabilis ad discernendum semper et infallibiliter quae verae sunt et quae falsae aut illusotiae revelationes Gersom Tract de distinctione verarum et falsar visionum Tom. 1. 175 176 c. And who doth not know that the Devil wil speak an hundred Truths that he may crowd in one Lye amongst them Or would ye know that it is a true Revelation and not an illusion by the high things that should be revealed What greater higher things than the things of the Gospel these are the mystery of the Kingdom called the deep things of God and saies the Apostle Paul I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ And how did Satan beguile Eve but by perswading her to high things that she should be like to God And thus I fear many are beguiled even at this day amongst us Or would ye know a Revelation of Gods from the delusion of Satan by the event in that some future thing is revealed to you which doth fal out accordingly then read what the Lord saies in Deut. 13.1 If there arise among you a Prophet or a Dreamer of Dreams and giveth thee a sign Sancti autem viri inter
that Servant So saith he Though a man be backward to receive these Revelations yet knowing what Deceit there is abroad in the World Alter sanctorum Patrum dum sibi daemoni transfiguratus in Christum diceret ego sum Christus personaliter te visitans qui dignus es confestim clausit oculos utraque manu vociferans nolo hic Chrisâ—â—m videre satis est ipsum in gloria si videro Gersom de probatione spirituum God wil not take it ill at his hands but will commend him for it An itching desire after Visions argues that a man is not content with the Scripture and is it not enough for us to see Christ in Heaven Gersom tels us of an Antient Father who when the Devil did appear to him in the shape and Image of Christ saying I am come in person to visit thee for thou art worthy did with both his hands shut his Eyes saying Nolo hic Christum videre I wil not see Christ here 't is enough for me that I may see him in Heaven Though God may possibly speak in this way to some of his Servants yet if the Revelation be contrary to or diverse from the Scripture it is not Gods but the Devils for saies the Apostle Though we or an Angel from Heaven do preach any other Gospel to you than that which we have preached unto you let him be accursed Gal. 1.8 which he repeats again and therefore good for us to mark again I say now again If any man preach any other Gospel unto you than that which ye have received let him be accursed verse 9. Yea Though the Revelation or Vision be not contrary to the Scripture yet if it be brought to try or confirm the Doctrine of the Gospel it is not the Lords for the Doctrine of the Gospel is confirmed already and that sufficiently Heb. 2.4 we read indeed That when Peter was at first to go and open a door to the Gentiles then the Lord did appear to him in way of a Vision but after that Truth was confirmed That the Gentiles should be called then God appeared no more by Vision for the confirmation thereof Now the Doctrines of the Gospel are al confirmed by Miracles and Gifts of the Holy Ghost and therefore if any man have a Revelation to try or confirm any Gospel Doctrine 't is a delusion of Satan not a Revelation of God Though God may somtimes lead a man in extraordinary waies and work by waies and means extraordinary yet if a mans heart be drawn off from the ordinary Means by what is extraordinary it is not right Mr. Greenham famous for resolving Cases oâ— Conscience being once asked as his Book tels us Whetâ—â—r there might now be Visions agreeable to the Word He said there might be such extraordinary but saith he whoso is moved with them and not with the Word wherewith he is charged to be moved and is not drawn the more by the Vision to the true means that mans Faith is suspitious And I pray what is the reason why the Lord wil not have us to beleeve the Prophet in Dâ—ut 13. that doth foretel such things â—s do come to pass The reason is Because he seeks to turn you to oth r gods whom ye have nor known and because he hath spoken to tâ—â—n you from the Lord your God and from keeping his Commandements Do I therefore come unto you and pretend Vision and Revelations that I may thereby turn a people from the good Waies and Oâ—dâ—â—â—nces of Christ then I am a Deceiver And if you receive me oâ— the pretended Revelation you are deceived also Though God did speak to his People â—â—od by Visions and Revelations and those were no â—lwaâ—es examined by the Word written 〈…〉 yet now the â—â—d speaketh nothing to us in this way but what he wâ—l have examined by the Word for saies the Apostle If an Angel from Hâ—aven 〈◊〉 any otheâ—â—â—â—spel than what I have preachâ—d unto 〈…〉 him be accursed Surely therefore th◠〈…〉 â—â—velations are to come under the examinâ—â—◠〈◊〉 Word and Gospel And therefor◠〈…〉 Revelation that refuses to be examined by 〈…〉 it is a Thief and a Robber an Illusion o◠〈◊〉 Vagrant and not sent by God And 〈◊〉 â—â—â—ture be that only Lydius Lapis that 〈…〉 whereby all our Gold is to be tried that Light whereby we are to try al our Revelations and Visions then this Scripture-Light is the more excellent Light in compare with the other And thus now I have done with the first Thing which doth pretend to much Light in these daies of ours namely Visions and Revelations The Second followeth viz. That of Dreams and Voyces SCRIPTURE-LIGHT The most Sure LIGHT Compared with Dreams and Voyces Sermon II. 2 PET. 1.19 We have also a more sure Word of Prophesie whereunto ye do well that ye take heed as unto a Light that shineth in a dark place until the day dawn and the Day-star arise in your hearts Instance 2 AS for Dreams and Voyces the Scripture or the written Word of God is more excellent than those and the Light of Scripture is the best Light in compare with any Light that may come from them For First In many Dreams there is much vanity Eccles 5.7 In the multitude of Dreams Somnia ne cures nam fâ—llunt somnia plures and many words saith Solomon there are also divers vanities but fear thou God It seems then that the fear of God doth not consist with these Here is a check upon our attendance on theâ—e But saies the Apostle Let the Word of God dwel in you richly there is no check on that Secondly Dreams are uncertain Some are Natural and some are Supernatural Gregor Moral Lib. 1. Somnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graviter animos somniantum feriebant quod divinitus inimissorum somniorum est quasi proprium Gerard in Gen. Cap. 40. p. 706. Somnia Divinitus inspirata vehemâ—nter movent somniantem habent impressiones valde acres quale fuit Pharaonis in quo tanta fuit consternatio animi et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sentiret esse Divinam quandam admonitionem Luther in Gen. 31. Circa cognitionem humanae mentis duo oportet considerate scil representationem rerum et judicium de rebus representatis si cui siat Divinitus reâ—resentatio aliquarum rerum per simâ—litudines imaginatias non est talis censendus Propheta nisi illuminetur ejus mens ad judicandum Aquin. 22. Q. 173. Art 2. It 's an hard thing to know whether the Dream be Natural or Supernatural In case it be Supernatural Supernatural Dreams are either Diabolical from the Devil or Divine from God and it 's an hard thing to know whether it be of God or from Satan Some think that if Dreams do greatly afflict and trouble the mind with some sharp impression then they are of God Because saies Pilates Wife I have suffered many things this night in a Dream and this Dream of
hers say they was of God But others think rather that it was from Satan who would have hundred the death of Christ and so the great Work of Mans Redemption But if ye look into Job 7. ye shal find that he saith to God Thou skarest me with Dreams yet it was Satan that did it for as before when Satan by his Instruments took all from Job he saith The Lord hath taken away so here when Satan vexed and skared him with Dreams he saith to God acknowledging his Providence Thou skarest me with Dreams and yet I say it was Satan for he was put into Satans hand and whatever affliction he met with it was from Satan and his Instruments So that the trouble and suffering of the Dream doth not argue that it is from God It is a very hard thing to know whether it be of God or from Satan And in case that the Dream be of God yet it is an hard thing to know the meaning and Interpretation of it for Pharaoh had a Dream but al his Magitians could not interpret it that was a work for Joseph And so though Nebuchadnezzar had a Dream and that might be oâ— God yet neither he nor his wise men could tel the Interpretation thereof that was a work for Daniel the work of a Prophet A wicked man may have a Dream from God but it requires the Spirit of no less than a Prophet to give the Interpretation thereof But now Are we at such Uncertainties in reading the Word Can none but a Prophet understand the Scripture The Priests and Levites gave the Sence of the Word to the People ordinarily yet they were no Prophets The Word of the Lord is a Light and Lanthorn unto al our feet plain and easie to be understood in al those things that are absolutely necessary unto our Salvation Quest But may not God speak unto us by a Dream now if he will Answ Wiâ—hout doubt he may if he please God is free But where do we find in Scripture that Dreams are an Ordinance of God now wherein he hath commanded us to wait upon him for the expectance of any Mercy And if God should speak to me by a Dream yet if I make that a sign of mine own Godliness or of Gods Love to me then am I under a delusion for even wicked men have had their Dâ—â—â—ms from God Balaam and Pharaoh and Nebuchadnezzar and others Do I therefore dream a strange Dream and conclude that therefore I am in Gods Love because he thus speaks to me then am I deceived What wise man is there in the World that wil or dare lay and venture his Soul and Salvation upon a Dream or the Interpretation of it But you may and must say and venture your Souls and Salvation upon the Scripture Surely therfore the light of Dreams is not to be compared therewith Quest But suppose that I have an immediate Voyce is not that to be compared with the Scripture Answ An immediate Voyce say you Either that immediate Voyce is from Hel or from Heaven If it come from Hel to report and certifie you of the Torments thereof that you may repent of your Sins then hear what our Savior saith of that in compare with the Scripture Luke 16.31 they have Moses and the Prophets And if they hear not Moses anâ— the Prophets neither will they be perswaded though one rose from the dead And if that Voyce which you have do come from Heaven then either it is the voyce of an Angel or of God himself If it be the Voyce of an Angel then see what the Apostle saith of that in compare with the Word and Scripture Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto â—ou let him be accursed And this is thâ—â— Gospel which we have now written in this Book of the Galaâ—ians And if the Voyce which you have do come from God himsâ—lâ— then see what the Apostle saith here of that in compare with the Scripture verse 17. There came a Voyce to Christ from thâ— excellent Glory saying This is my beloved Son and this â—â—yce which came from Heaven we heard verse 19. And we have also a more sure Word of Prophesie which is the written Woâ—â— for saith he no Prophesie of Scripture c. So that ye see this written Word of God or the Scripture is beyond al Dreams and immediate Voyces It may be some wil say But may not God â—peak by an immediate Voyce to a Soul now To which I answer What God may do is one thing and what he doth in the way of a setled Ordinance wherein we are to wait on him and expect from him is another thing ye read in Heb. 1.1 2. thus God who at sundry times and in dâ—vers manners spake in time past by the Prophets hath in these last daies spokâ—n by his Son In time past he spake by Visions Dreams and Voyces If there be such an Ordinance stil wherein we are stil to wait on God why doth the Apostle make this difference between times past and the present time of the Son Nay saies Luther but there is such a sufficiency in the Scripture That thâ—ugh some men should have Visions Dreams and Voyces yet the Scripture is so ful that nec curo nec desidero I neither care for nor desire them I read of a certain Woman a Religious Lady of the Emperesses â—ed-Chamber whose Name was Gregoria that being much troubled about her Salvation did write to Gregory that she would never cease importuning him til he had sent her word that he had received a Revelation from Heaven that she should be saved To whom he returned this Answer Rem difficilem postulas et inutilem Thou desirest an hard matter and unprofitable hard for me to obtain and unprofitable for thy self to have And so say I If any should come to me desiring to implore God for such a Voyce or Dream or Revelation I must answer Man or Woman thou desirest an hard work for me to do and a thing unprofitable for thy selâ— to have Thou hast the Scriptures go search the Scriptures wait thou upon God therein for in them are the words of Eternal Life they are a sure and a safe Light more sure safe and certain than al Revelations Visions Dreams or immediate Voyces And thus I have done with the Second Instance Instance 3 As for Impressions made upon the Soul whether by a particular Word or without it the Scripture or the written Word of God is more sure than those and the Light thereof the best and most excellent Light in compare with the Light of Impressions For First Impressions though good are not our dayly food Aqua vitae or strong Water is good in a quothing fainting fit but it is not good to make it our dayly Drink So here In case the Soul be in a fainting fit it 's good to have the Impression of
But the Scripture and the Word of God written is a Rule stil it is setled in Heaven and doth endure for ever Psal 119. For ever O Lord thy Word is setled in Heaven verse 89. And saith Paul to Timothy I charge thee in the sight of God that thou keep this Commandement until the appearing of our Lord Jesus Christ Epist 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ but those that succeed him do and shalâ— unto whom this charge is made And if ye look into Chap. 3. ye find that Paul saith to him These things write I to thee that thou mayest know how thou oughtest to behave thy self in the House of God yet Timothy had a Light and Law and Spirit of God within him So that though a man have the Spirit Light and Law within him he is yet to be ruled by the Word of God written the Scripture and the Word written is yet to be a Rule unto him and as many as walk according to this Rule peace shal be upon them Object But if the Spirit that is in me be the same Spirit with that which did write the Scripture what need I wait on or be ruled by the Word without or the Scripture any longer Answ Because when the Spirit comes it takes of the things of Christ and opens them to you it is sent to open the Scripture to you not to take away the Scripture from you it is not sent to be your Rule but to be your help to understand the Rule Because although ye have the same Spirit which did write the Scripture yet you have not the same Inspiration of the Spirit All Beleevers in Pauls time had the same Spirit that Paul had but not the same Inspiration of the Spirit that is very divers 1 Cor. 12.11 the Apostle speaking of diversities of Gifts But saith he all these worketh that one and the self same Spirit dividing to every one as it pleaseth him So that though a man have the same Spirit wherewith the Scripture was written yet he may not have the same Inspiration But because People understand not this therefore they think that if they have the same Spirit they may lay by the Scripture as to their Rule But If the Law and Light and Spirit that is in me be my Rule then I may do any thing without Sin I may whore be drunk steal or any thing without Sin for it 's no sin to do what the Rule commands me and if the Spirit Light and Law within do command me to do it it is no sin to me because my Rule commands me to do it and Sin is a transgression of a Rule but the Law Light and Spirit may command me to do such things as these if it be my Rule for it may command any thing but Sin but it cannot be Sin if the Spirit do command for the very commanding of the Spirit takes off the sin of the Action because the Rule commands it O! what abominable Practices wil this Doctrine lead a man into viz. That the Law Light and Spirit within is his Rule Yea Thirdly If the Law and Light and Spirit that is in me be my Rule then am I my own Rule and so I am God for he that is his own Rule is God But if the Law and Light and Spirit within me be my Rule then am I my own Rule And what is al this but horrid blasphemy Surely therefore the Law and the Word without me is not my Rule Though the Law and Light and Spirit in me be my Principle yet it is not my Rule that is the Word and Scripture only Though the Law and Light and Spirit within be a great help unto us in our way to Life yet it must be tried by the Word written For if it be not tried by the Scripture then it must be tried by nothing But John 1.4 he saith Try the Spirits whether they be of God or no. 2. That Law or Light or Spirit within you is Christ in you but Christ in you is to be tried and examined 2 Cor. 13.5 Examine your selves whether you be in the Faith prove your own Souls know ye not that Christ is in you unless ye be Reprobates And if Christ without us Christ in the daies of his Flesh did submit himself to the tryal of the Scriptures Search the Scriptures saith he for they testifie of me then surely the Spirit of Christ in us wil not refuse the same Christ in us is not more priviledged than Christ without us but Christ without was tried by the Scriptures therefore Christ within us much more And if al that Light and Law and Spirit within us be to be tried by the Scripture then surely the Light of the Word written is a more excellent Light than that Light which is within And thus I have now done with the Fourth Instance Instance 5 As for Experience Christian Experience the Word of God written and the Light thereof is more excellent than Experience and the Light of it simply considered For so much Light as there is in Experience is borrowed from the Scripture and the Word of God written It is short of the Scripture for Scripture-Light extendeth unto al our Actions a light unto our Paths there is nothing hid from the Light thereof no Duty incumbent upon us that is hid from the Light thereof But though I have much Experience in this way yet I may have little or none in another my Experience cannot say nothing is hid from me and from my Light Though Experience be a great help to our Faith yet take it alone abstracted from the Word and it cannot heal our Unbelief The Staff that is in a mans hand is a good help to him but it cannot heal his lameness So is this Staff of Experience though it be a good help in my way yet it cannot heal the lameness of my unbeleeving heart but the word can and the Scripture doth Quest Is there then no use of our Experiences Is there no Light therein Answ 1 Yea much for it bâ—ingeth forth Hope Experience worketh Hope Rom. 5. Tribulation worketh Patience Patience Experience and Experience Hope verse 4 5. Here is the Genealogy of Hope but the next Parent of Hope is Experience So the Poor hath Hope Job 5.16 How so He counteth up many Experiments and when he hath done he concludes thus So the poor hath Hope it is Experience then which doth work Hope Answ 2 But though Experience be the Parent of Hope yet it is not the Ground of our Faith it is an Help unto Faith but not the first Ground of our Faith The Scripture and the Promise under Christ is Rom. 15.4 Whatever things were written afore time were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope So that the Scripture and the Word of God written is the first Ground of our Faith and Hope And though we
prove the Resurrection There is a Resurrection saith he for God is not the God of the dead but of the living If God be the God of Abraham then Abraham must rise again Rationis in Theologia usus Alting pars 1. loc 209. but he is the God of Abraham for he is not the God of the dead but of the living Here he makes use of Reason so the Apostles after him Surely therefore we are not so to adhere to the Letter of the Scripture as to deny the use of our Reason in finding out the true sense and meaning of the Scripture for then we must hold with the Papists That the Bread in the Lords Supper is turned into the Body of Christ for the Letter saith This is my Body Reason is of great use even in the things of God and wel hath he said Contra Rationem nemo sobrius against Reason no man is sober against Scripture Conrra Rationem nemo sobrius contra Scripturam nemo Christianus contra Ecclesiam nemo Pacificus no man is a Christian and against the Church no man is Peaceable But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mar. Q 107. Qâ—id Athenis et Hirofolymis quid Academia et Ecclesia quid Haereticis et Christiâ—nis nostra institutio de Poâ—ticu Salomonis Tertul. de Prescript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. vâ—lde stulti sunt qui rationibus m xime peâ—miâ—tunt quae non licet invenire nisi per fidem ex Philosophia res Divinas velle intelligere est condens ferrum non forcipe sed digitis contrectare Chrysostom 1 Cor. Hom. 5. Auâ—eâ— Argumenta ubi fides queritur Ambros Lib. de fide Cap. 5. Si quis potest intelligere Deo gratias agat si non potest non immittat cornua ad ventilandum sed submittat caput ad venerandum Anselm Ep. de fide arvo Pap. Cap. 2. Laudatuâ— maria quod rationem fide prevenit et punitur Zacharias quod fidem ratione tentavit Bern. Epist 109. Rationes precedentes minunt fidem subsequentes augent Dicimus nullam rationem humanam esse principium quo seu per quod aut ex quo seu cur credamus aut fundamentum aut legem aut noâ—mam credendorum ex cunis prescripto judecemus c. Dr. Voct de ratione humâ—na in rebus fidei Disp Select pars prima Tâ—anseundum est è navicula rationis Verulam Apud Aâ—istotelem argumentum est ratio rei dubiae faciens fidem sed Apud Christum argumentum est fides faciens rationem Altisodoren prefat sum Si quis idiota tali Philosopho qualis Aristot aut Pythâ—goras fuit de rerum principiis obstreperet nonne audiret arrogans et insaniens at quanto major est insania ideo non credere Divinae Philosophiae quod multa non allequatuâ— humanus intelâ—ectus Erasmus in Symb. Catech. Tâ—ntum abest ut humana ratio fidei sit mensum ut ne Natuâ—ae quidem propter ignorantiâ—m et pravitatem esse possit Morn prefat Lib de vera Religione 2. Though th re be a good use of Reason even in the thing of God yet Reason is but a Drawer of Water an Hand-maid and therefore â—f Hagar wil pâ—â—k above her Mistriss the Scripture she must be â—â—â—ned out of doors And â—ough you do make use of your Reason in the th ng of God yet if you wil not yield unto Scripture Truth and Gospel Truth â—â—l you can see Reason â—or the thing beleeved and how in a way of Humane Reason such a thing can be then you are in a great Error For as Luther peâ—ks in the matter of the Gospel we must shut our Eyes and go blindfold into the Commandements of God The wisdom of the World saith the Apoâ—â—le looks upon Gospel Truths as foolishness and as none knowâ— the things of a man but the Spirit of man so n nâ— knows the things of God but by the Spirit of God therefore not by Humane Reason only The Sun is not seen but by the Light of the Sun nor Christ but bâ— the Light of Christ This lâ—â—â—â—e first â—â—eâ— the â—postle in this Text though you do atâ—e d to the word of Prophesie yet you must haâ—e the Spirit of God not Humane Reason only Why For as it was written so it must be understood â—ut all Prophesie of Scripture was written by the Inspiration of the Spirit and did not come from man The Schoolmen speak wel Reasons before Faith lessen and diminish it after Faith they strengthen it 3. Though you do make use of Reason in the things of God yet your very Reason is to be mortified crucified Crucifigamus istam pestem quare saies Luther we must crucifie that Pest and Plague Why Deus non vult non esse quaristas vel rationistas God would not have us that are Christians to be Quarists or Whereforeists naked simple obedience is best in the Eyes of God With man saies he we must consider Quid what it is that is Commanded but in our Obedience to God we must consider Quis who it is that commandeth And this is to be the Ground of our Faith and Obedience as we must renounce our Will so we must deny our Reason But we must not deny the Scripture nor crucifie the Scripture nor renounce the Scripture Surely therefore tâ—e Light of the Scripture and the Word written is beyond and more excellent than al humane Reason and the Light thereof And thus I have done with the Seventh Instance Instance 8 As for Judicial Astrology That is another thing that is cryed up as a great means of Light in these dark times of ours Thereby men wil undertake to tel how things may be found that are lost what Persons shal be joyned together in Marriage what shal be the issue and end of Suits in Law and Diseases what ends men shal come to in reference to their Lives and what Plagues and Mortalities in Common-wealths and what not This is I say this Judicial Astrology is cried up as a great Light in these daies of ours But is in Truth a Work of Darkness for where do we find in Scripture that God doth command any of his People to attend upon Astrologers or Star-gazers as the Word cals them for any such things as these We are forbidden to learn the way of the Heathen in fearing the Signs of Heaven Jer. 10.2 and Deut. 18.9 Thou shalt not learn to do after the abominations of those Nations Wherein Verse 10. There shall not be found amongst you any that maketh his Son to pass through the fire or that useth Divination or an Observer of Times or an Inchanter or a Witch or a Charmer or a Necromancer The Observation of Times is one of these things the e were the waies of the Nations these things were abomination to the Lord these things cannot stand with a perfect heart verse 13. Thou shalt be perfect with the Lord thy God This destroies Prophesie for if a
the Cause of the causes in things necessarily subordinate must be the Cause of the caused But can our hearts bear the thoughts of such Blasphemies as these or can we think that a man can tell by the Stars what shal come to pass hereafter when the Scripture saith Who can tell what a day will bring forth And Eccles 10.14 A man cannot tell what shall be and what shall be after him who can tell Again Chap. 8.7 For he knoweth not that which shall be for who can tell him when or how it shall be These Astrologers do indeed hit the matter somtimes and have foretold that which hath come to pass and where such a thing lost may be found again But I 'le tel you how The Devil doth assist them therein and as they erect their Scheam he doth suggest unto them and leaves his Impressions upon their hearts concerning the matter it being easie for him to make discovery of those things which pass through his own hands Occulto instinctu instinctu fieri Spirituâ—m nâ—n bonorum Austin de civit Dei Lib. 5. Cap 7 Sunt haec Astrorum indicia ex nâ—cti cum aemonibus et insti◠〈…〉 â—â—um 〈◊〉 iâ—si no quâ—m 〈…〉 mâ—ntes pâ—â—inâ—tâ—â— Austin 2 Lib de Doctr. Christ ana Eâ— omne hujuâ—modi artâ—s vel nugatori 〈◊〉 vel noxi supeâ—stitionis ex qâ—adam pestiâ—â— a socie tate hominum et daemonum Ibid. P imà causâ— istâ—rum pâ—edictionam â—onnâ—nqâ— m pâ—ovenit ex pacto et fâ—cieâ—â—te quam inivit Astrologus cum daemone vel ex occulto ejus instâ—â—u et instinctu Pererius in Gâ—â—es Cap 1. v. 14. 15. Lib. 2. de Astromâ—ntia Câ—lum est solum influens generale cujus ratio particulaâ—izatur vel singular zatur aut à Dâ—o solo auâ— Ã dispositione materiae si autem objicitur quod inveniuntuâ— predicere multa vera respondetur quod multo plura falsa et ideo vera dicunt vel à casu vel à multitudine toâ—um quo dicunt vel ab observatione eorum quae audiunt aut fit ab mixtione operationis daemonum propter seducendos tam predicentes quam fidem adhibentes in talibus per damnabilem curiositatem sciendi futura et ea quae pater solus habet in sua potestate Gerson pars prima Trilog Astrolog Theolog. Prop. 11. Now because they do not go profâ—ssâ—ll to the Devil they think that they have nâ—tâ—â—ng to do with â—hâ— Devil whereas the thing is wholly rom the Devil and not from the Stars and iâ— this Light then or is the knowledg of this Mystery to be called Light No it is darkness and a work oâ— darkness But the Light of the Scâ—ipture iâ— a pure Light a cleer Light a Light without any darkness a Light which doth come from God and lâ—ad us unto God not unto the Devil Surely therefore this Light oâ— S ripture is the best Light the most excellen Ligh more excellent than that of Revelations and Vnions more excellent than that of Dreams and immediate Voyces more excellent than that of Impressions more excellent than that of the Law and Light within more excellent than that of Christian Experience or that of Divine Providence or that of Humane Reason more excellent than this pretended Light but in truth darkness of Judicial Astrology Surely therefore it is the most excellent safe and sure Light in the World Shal we then forsake the Scripture and cleave to pretended Lights and lying Vanities No but if the Scripture be the best Light the most safe sure Light then it is the Duty of al the Saints to take heed thereunto and that especially in their dark Times and Seasons which is the Fourth General Thing propounded And thus I have done with the Third General viz. That Scripture-Light is the most safe sure and the best Light The Fourth followeth SCRIPTURE-LIGHT The most Sure LIGHT Sermon III. 2 PET. 1.19 We have also a more sure Word of Prophesie whereunto ye do well that ye take heed as unto a Light that shineth in a dark place until the day dawn and the Day-star arise in your hearts AS Scripture-Light is the most excellent Light the best and most sure Light in compare with al other Lights or whatever may pretend to Light So it is our Duty the Duty of all the Saints and People of God The fourth General Proposition to take heed thereunto and that especially in their dark times and places which is the Fourth thing propounded â—o your Consideration and which doth necessarily folâ—ow from thâ—â—â—ther For if the Scripture or the written Word of God be our great and most sure Light then it is our Duty the Duty of al the Saints and People of God to take heed thereunto especially in their dark times and places Yet further ye shal do wel that ye take heed thereunto for the Doctrine of the Gospel written Is The Word of the Son of God The more excellent the Person is that speaks unto you the more diligently ye wil take heed unto what he saith Now the Gospel or the Word of God written is the Word of the Son Some there are who say That Christ only is called the Word or the Word of God and that the Doctrine preached or written is not the Word or the Word of God But though Christ be called the Word John 1. yet I do not find in al the New Testament that he is called the Word of God for the present there is a time a coming when he shal be called King of Kings Lord of Lords and the Word of God but for the present he is called the Word And if the Doctrine preached be not called the Word of God why doth our Savior say The Sower went forth to sow and some â—ell in the high way some on stony ground and some on thorny ground and the Seed is the Word of God Is that Christ what doth Christ himself in person fall on the high-way ground and stony ground and is Christ divided for the Seed is the Word of God and some of it fel on one ground and some on another doth Christ himself fal thus No but the Doctrine preached doth and therefore that is called the Word of God And if the Word written be not called the Word of God what doth the Apostle mean when he saith Rom. 9.6 Not as though the Word of God hath taken none effect doth he mean Christ thereby No but he speaketh plainly the Word of Promise which is written in the Scriptures Yea the whol Scripture is so ful of this that I need not turn to any particular place The Scripture is every where called the Word of God and if the Word of God written be the Word of the Son then we are to take heed thereunto for saies the Apostle Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard for if the Word spoken by Angels were stedfast how shall we escape
their daies according to your sense and meaning yet they still attended on the written Word of God Surely therefore the meaning of the Text is not according to that Conjecture Some therefore would have the words to be read thus Till the day-star arise on your hearts and so think they are spoken of the Day of Judgment concerning which time Paul saies 1 Cor. 4 5. That Christ will bring to light the hidden things of darkness and will make manifest the Counsels of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatice solet sumi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam donec et continuitatem significare seu consecutionem non exceptionem vel exclusionem futuri temporis Genebrad in Psal 109. But as ye have heard in the Explication of the Text the word Vntil in Scripture Phrase is not alwaies taken exclusively for Example David saith Ps 57.1 My soul trusteth in thee O God and in the shadow of thy wings will I trust till this Calamity be over-past What would David trust in God no longer Yes but he would do it especially whilst that Calamity continued So Psal 123. he saith Our eyes wait upon the Lord our God till he have mercy upon us What would they wait on God no longer Yes but in their distress especially So Cant. 2.16 17. I am my beloveds and my beloved is mine he feedeth among the Lillies until the day break What doth Christ feed among the Lillies no longer wil he not feed among the Lillies after the day break Yes But the word Till or Vntil is not alwaies to be taken exclusively And I 'le give you but one Scripture for it amongst many in the New Testament Matth. 12.20 A bruised Reed will he not break and the smoaking Flax shall he not quench until he bring forth Judgment unto Victory What wil Christ break the bruised Reed then and quench the smoaking Flax after he hath brought Judgment to Victory No but the word Vntil in Scripture Phrase is not alwaies to be taken exclusively And so here in this Text Ye do wel that ye take heed to the word of Prophesie until the day dawn and the day-star arise in your hearts Hac enim particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec Scriptura atque adeo Lingua Hebraica affirmat quod in dubitationem possit incidere Genebrad Ibid. not that then you should cease taking heed to the Word but because you are now in the dark now and now especially ye are to take heed thereunto Quest But why are the Saints and People of God to take heed unto the Scripture and the written Word of God especially in their dark times and seasons Answ Because they are then in most danger of stumbling and falling he that walketh in the dark stumbleth and who is not then apt to fal But by taking heed to this sure Light they shal be kept from the power of their darkness The Scripture tels us of darkness and of the power of darkness A good man may be in the dark but he is kept from the power of it by taking heed unto this great and most sure Light yea though he be in the darkness of some Error for the greatest Errors lie neerest to the sweetest Truths and though he do not see that Truth for the present yet if he do take heed unto the Word the sweetness of that Truth shal ouse through the Error and preserve and keep me from the Power of it But if ye look into 2 Tim. 3. ye shal find the Apostle doth inform Timothy of very sad and dark times that shal be in the latter daies verse 1. In the last daies perillous times shal come 1. He tels him wherein the peril of these times shal consist 2. He tels him the signs thereof 3. He comforts him under it 4. He shews how he and we may be kept from the power of that darkness In the last daies perillous times shal come for saies he Men shal be Lovers of themselves covetous Boasters proud Blasphemers disobedient to Parents unthankful unholy without Natural affection truce-breakers false accusers incontinent fierce despisers of those that are good having a form of Godliness c. ver 2 3 4 5. It seems then that men may be thus wicked yet may bear up to a form of Godliness 2. He tels Timothy the sign of these perillous times and who these persons are Such as creep into Houses and lead captive silly women laden with divers lusts verse 6. Who also shall resist the Truth in the Ministry as Jannes and Jambres withstood Moses ver 8. 3. He comforts him against the evil of these dark Times verse 9. But they shall proceed no further for their folly or madness shall be manifest to all men 4. He directs him and us by him how to stand and hold fast ver 14. and that is two waies First by avoiding and turning away from these corrupt men verse 5. From such turn away speak not to them or with them go not to them but turn away from them Secondly By taking heed to the Word of God preached and written verse 14. But continue thou in the things that thou hast learned and hast been assured of knowing of whom thou hast learned them and that from a child thou hast known the holy Scriptures which are able to make thee wise to Salvation So that here the Apostle doth refer him both to the Word preached and written as if he should say the only way to be kept from seducers verse 13. men of corrupt minds reprobate concerning the Faith is to take heed unto the Scripture And indeed what is the reason that so many in these daies of ours are deceived but because they do not take heed unto this great and most sure Light This is that great and most excellent Light which we are to take heed unto at al times but especially in our dark times and places and thus we shal be preserved Object But if this be such a preservative against the power of darkness why then are so many men in the dark who doth not run to Scripture What Heretick is there or ever was who did not plead and lay claim to Scripture Answ All Hereticks do not lay claim to Scripture Some deny the Scripture some do not Some as Theodoret observes of the Hereticks in his time wil make use of those Scriptures which seem to make for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si videant petitis è Scripturae demonstrationibus stultitiam suam constringi tum Scripturae recusant et scopum et usum si quando vero putant sibi favere nudum aliquod effatum á genuina recisum orationis serie ad suum propositum accommodant suis confirmandis Tecod opus contra varias Hereses quae sunt in 2. Tom. oper Athanas. but as for those Scriptures which are plainly against them they reject and if close pressed wil deny the very Body of the Scripture as any Rule to them But it 's
For whoever wil understand the Scripture must be sure to keep and hold fast the Letter not denying it Answ 2 If you would have the true knowledg and understand the Scripture and so behold this great Light in its full glory and brightness you must diligently enquire into the true sense and meaning of it for the true sense and meaning is the soul thereof Now the Scripture or the Word of God written may be expounded for Ezra stood up before the People in a Pulpit and gave the sense of the Scripture Christ himself is said to expound and 2 Pet. 1.20 No Scripture is of any private Interpretation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Exposition it 's the same word that is used in Luke 4. Christ stood up and expounded Now saith the Apostle No Scripture is of any private Exposition therefore it may be expounded and if not why were Gifts given to men by the Ascention of Christ It 's a very dangerous thing to bear false witness against the Truth of Christ Now if a man do not take heed unto the true sense and meaning of the Scripture but wil rigidly adhere to the Letter of the Scripture he may quickly bear false witness against the Truth Mark 14.56 it 's said that many did bear false witness against Christ but their witness agreed not together But how did they bear false witness They testified that Christ said I can destroy the Temple of God and build it again in three daies which our Savior Christ spake of his Body they applied to the Temple of the Jews and so they are said to bâ—â—r â—al e witness Why because they kept to his words only and not to his sense and meaning So that we had need take heed how we report the words of Christ though we do adhere to his words yet if we keep not to his meaning we shal be found false witnesses against him and his Truth Search the Scriptures saith our Savior why search even because the sense and meaning doth lie deep And therefore it is not enough for us that we do adhere to the words but we must diligently enquire into the true sense and the meaning of them Object But one Scripture hath many Senses a Literal Sense and a Spiritual Sense a Literal Sense and a Mystical How shall we be able then to find out the true Sense and the Meaning of it Answ 1 Nay but the same Scripture hath but one intire Sense Indeed Papists tel us that one Scripture hath many Senses but the Protestants hold Excipiendus est Michael Medina That there is but one intire Sense of a Scripture though divers applications of it As for Example The Old Testament saies Thou shalt not muzzle the mouth of the Ox which the Apostle applies to the maintenance of the Ministers The Sense is but one in divers parts thus as the mouth of the Ox is not to be muzzled so Ministry is to be maintained There is but one whol sense of a Scripture though divers parts and applications of it Answ 2 Though the sense of the Scripture be but one intire sense yet somtimes the Scripture is to be understood Literally somtimes Figuratively and Metaphorically but alwaies Spiritually for when it is taken Literally it is taken Spiritually for saies the Apostle If thy Brother offend thee heap coals of fire upon his head that is not to be taken Literally but Metaphorically So when our Savior saith If thine eye or hand or foot offend thee pull it out and cut it off this is not to be understood Literally but Metaphorically Answ 3 Though the Scripture be applied Mystically somtimes and doth receive a Mystical application yet for your direction herein ye must know That there is no Fundamental Doctrine of our Salvation but is laid down plainly and without Mysticalness The Covenants of the Law Thou shalt have no other god but me and Thou shalt love they Neighbor as thy self Faith in Christ and love to our Neighbor all the Fundamental Doctrines of our Salvation are laid down plainly and literally Though the great matters of our Salvation be expressed plainly and literally yet if the literal sense of any Scripture be contrary to common sense or reason or to modesty honesty and good manners then we are to bawk the literal sense For example our Savior saith This is my Body in the Lords Supper if these words be taken literally it is against common senâ—e and reason therefore you must bawk the literal sense and understand them otherwise Again the Lord commanded the Prophet to go naked if this be understood literally it would be against common modesty So when our Savior saith If thine eye offend thee pull it out if thine hand offend thee cut it off If this be understood Literally it would fight with that Commandement Thou shalt not kill therefore the Literal sense is somtimes to be bawked Though we are not alwaies to adhere to the bare Letter for the meaning of the words In interpretatione Scripturae sacrae illud apprime observandum est ne ulla vis inferatur literali August de quivos Disput de sensu Scripturae Verborum sacrae Scripturae Germana intelligentia imprimis quaerenda et instituenda non quod tropo-logicam intelligentiaÌ„ condemnemus sed quod spiritualis interpretatio sequi debet ordinem historiae quod plerique ignorantes lymphati co in sacra Scriptura vagantur errore Hieronyn in cap. 13. Es yet if the words be applied mystically ye are not to make a force upon the History Mystery doth not destroy the History The History of the two women Hagar and Sarah is by the Apostle applied to the two Testaments yet this doth not destroy the History For as words are the Substractum of the History so History is the Substractum of the Mystery Some when they have attained to the Mystical application do deny the History but remember that though the words of the Scripture be applied mystically yet the Mystery is never to destroy the History And though the words of Scripture be somtimes applied Mystically yet you must know that there is nothing Mystical in one Scripture Qâ—is autem non impudentissime nitatur aliquid quod in Allegoria positum est per se interpretari nisi et manifesta habeat Testimonia quorum lumine illustrentur obscura Austin Epist 48. ad Vincent Donat. Si animus est allegoriâ—m tâ—â—ere vide inprimis ut interpretationis ejus quam meditatis sententia aâ—ibi in Scripturis clare et absque tropo expresso inveniatur atque detracto velamine analogiae fidei respondeat Flac. Illyric pars altera Tract 1. de raâ—ione cognoscendi Scripturas Observ 2 but is Literally set down in another Scripture let any man shew me any Truth set down Mystically in one place but I wil shew it literally expressed in another Some would have al the Scripture to be understood mystically But doth any man tel you this and that
difficulties then have you no reason to question your Call in regard of Difficulties Now I pray tel me when Moses went to bring the Children of Israel out of Egypt had not he a cleer Call for that yet what abundance of difficulties did he meet with in his way to â—t And when the Jews came out of Babylon did they not meet with many Difficulties Some at their coming out some in their way some at the building of the Temple yet had they not a Call and a cleer Call thereunto Without al doubt they had Surely then you mâ—y have a Call and a cleer Call to your Work and Service yet you may meet with many difficulâ—ies in your way and therefore have no reason to be discouraged in this respect Object 5 But I am not troubled afflicted or discouraged in regard of my Call for I am perswaded that God hath called me to his work and Service But I am most unserviceable I do not do that work and Service which I am called unto I lie like a dry log or chip in the family and place where I live O! I am most unserviceable and therefore I am thus discouraged Answ That 's ill indeed for every good and gracious man is a serviceable man more or less he is serviceable in his Place and Condition Onesimus before converted was unprofitable but being converted now profitable saies the Apostle A good man in Scripture is compared to those things that are most profitable Is the wicked compared to the green Bay-tree which doth bring forth no Fruit the gâ—dly is compared to the Olive Tree which is all profitable the Fruit profitable the Leaves Bark and the Tree profitable Is a wicked man compared to the Goat a good man is compared to the Sheep and what is in a Sheep not profitable its Flesh is profitable its Wool profitable its Skin is profitable yea it s very dung is profitable and such a Sheep was Paul nothing in Paul not profitable and serviceable will ye instance in his Jewish and Natural Priviledges he makes use of them Phil. 3. to advance the righteousness and knowledg of Christ yea All these saies he I count as dung and dross in regard of Christ Wil ye instance in his Conversion to Christ he doth make use of that to convert others and to establish others Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus 1 Cor. 15.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander 1 Tit. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epimenides by frequent telling the story of it to others Wil ye instance in his Parts Gifts and Learning he makes use of his Hebrew somtimes somtimes of his knowledg in the Heathen Poets somtimes of his knowledg in the Roman Customs Wil ye instance in his friendship acquaintance and interest in men thâ—t he makes use of wiâ—h Philemon from Christ in the case of Onesimus Will ye instance in his Afflictions he doth make use of them to perswade his People to their Duty I Paul a Prisoner of Christ do beseech you c. Will ye instance in his Temptations he doth make use of them and tels the Corinths how he was buffered by Satan Wil ye instance in his Sins he doth improve them also for the Advancement of Gods Grace I was a Blasphemer c. saith he but I obtained mercy Thus ye see there was nothing in Paul not profitable he was all over serviceable and profitable and if ye be one of these Sheep you will be serviceable and profitable in your Place and Condition more or less I remember the Speech of a Martyr when he came to die and to be burnt for Christ O! said he Thus long have I grown in the Orchard of Christ and have born some Fruit though not much yet some and now that I grow old and dry and can bear Fruit no longer shal I be taken and thrown into the Chimney to make a fire for the warming of others what a great mercy and blessing is this Ye know what Solomon saith Whatever thou findest in thine hand to do do it with all thy might and what Jeremiah saiâ—h Cursed is he that doth the Work of the Lord negligently Art thou therefore unprofitable unserviceable then have you cause to be humbled Yet even in this respect you are not to be cast down or discouraged For Either you are unserviceable because you want abilâ—â—â—es or because ye want wil and heart thereunto If you say yoâ—â—â—t Abilities I have spoken to that already If you say you are unwilling and do want heart thereunto then why do you thus complain He that complains of his own unserviceableness is noâ— unwilling to serve the Lord But you complain and say O! I am most unserviceable therefore you are willing and have an heart to serve and if you can speak in truth with Samuel and say Speak Lord for thy Servant is ready to obey then you are not unwilling to serve the Lord. Now cannot you say thus in truth Yes through Grace I am able to say Speak Lord for thy Servant is ready to obey Surely then you are not unwilling this your unserviceableness doth not arise only from your unwillingnes and want of heart and therefore you have no just reason to be discouraged in this respect Object 6 But this is not the matter which doth pinch with me for according to my poor Abilities I have labored and have been truly willing to serve the Lord in my Generation but I labor work and take pains and all in vain I labor and have no success in my labor I work and have no success in work I serve and have no success in my Service and therefore I am thus discouraged have I not cause and reason now Answ 1 No For possibly you may be mistaken in the matter of success you may have good and great success and not know thereof There is a time when the Seed doth lie dead under the clods and saith our Savior Vnless the Seed dies it abides alone Should the Husband-man complain in this time that he hath no success in his sowing If the Devil do oppose by the World without and assault you with Temptations within it argues that there is good success though you know it not Now don't the World oppose you and don 't the Devil assault you with Temptations discouraging you for want of success Yes that he doth then there is some good success though for the present it be hidden from your Eyes This is a certain sign said Luther to Spalatinus That your Work is neither ungrateful to God nor unprofitable to the Church in that you are troubled with these Temptations for if it were unpleasing to God you would rather long after it as they do that run before they be sent Whereas Satan when he finds such as are truly sent by God and pleasing to him he makes them a weary of their work by these and the like Temptations Answ 2 And if Gods own dearest Children have somtimes labored or
Extraordinary or Ordinary If Extraordinary then he is either a Prophâ—t who doth foretel things to come and they do come to pass or he is an Evangelist whose Office was to accompany and minister unto the Apostles When the Apostles â—herefore ceased then the Evangelists ceased for sublato subjecto tollitur adjunctum Or he is an Apostle who hath seen the Lord and is immediately sent by him whose Commission extendeth unto all the World who is infallible in regard of Doctrine delivered having the Gifts of Tongues given him not by Industry but by Inspiration of the Holy Ghost and doth work Miracles And therefore if any man say that he is an Apostle and yet hath not seen the Lord Christ nor hath these Gifts of Tongues nor can work Miracles then he is a false Apostle and a false Teacher in that kind But if a man be called to an Ordinary Office then 1. He must be apparently Godly not only free from Vice and Scandal but Holy and blameless shining with positive Vertues as wel as free from Scandalous sins 1 Tim. 3. Tit. 1. 2. He must be qualified and gifted for the work of preaching being apt to teach anointed with the Unction of the Holy One not that he must necessarily have the extraordinary Gifts of the Holy Ghost for when the Apostle Paul sets down the due qualifications of a Minister 1 Tim. 3. there is not one word of that 3. Being gifted and duely qualified he must be chosen or desired by the Church Acts 14.23 4. Then having consented he must be separated to the Work of the Ministry And therefore if any man say that he is a Teacher in Office ordinarily called and yet be prophane scandalous or vicious or ignorant being not fitly qualified or is not desired or chosen by the Church and separated to the Work of the Ministry he is a false Teacher in this kind But whether a mans Cal be Ordinary or Extraordinary whether he be called ad Opus to a Work or ad Munus to an Office he must make out his Cal to others 't is not enough to say I am sent of God I tel thee I am sent of God The Apostles themselves made out their Cal to others Do ye require a proof of my Ministry or Apostleship saies the Apostle Paul then thus and thus So that though a man do pretend that he is sent of God and that he hath seen the Lord yet if he be not able to give an account thereof unto others he is surely a False Apostle and a False Teacher Thus may you try and discover men by their Cal. Secondly As for Doctrine Teachers may and must be tried by their Doctrine 1 John 4.1 Particular Doctrines whereby men may be tried are many I wil name some briefly because I intend this Work no further than to this one Exercise First therefore The true Apostles never did decry the Scriptures but under God and Christ did exalt the Scriptures They called them the Word of God Rom. 9.6 2 Cor. 4.2 They told us that the Scriptures are a sufficient Rule and able to make us wise unto Salvation 2 Tim. 3.14.16 17. That they are the only Rule and Judg of al Doctrines whereby we are to try the same according to that of the Prophet Esai To the Law and to the Testimony if any one walk not according to this Rule there is no Light in him Chap. 8. That these Scriptures may be expounded 2 Pet. 1.20 The Apostles never did deny the Original saying I deny the Hebrew or I deny the Greek but ofâ—en cited the Original Hebrew yea the Septuagintal Greek This was the true Apostles Doctrine in regard of the Scripture As for Christ The true Apostles never did deny the Deity of Christ whilst he lived here on Earth nor the Humanity of Christ in Heaven But for his Deity the Apostle tel us that he is very God and the only wise God 1 John 5.20 And for the Body of Christ The true Apostles tel us That he did not only rise from the dead but his Body ascended and that he is man stil 2 Tim. 2.5 There is one Mediator the man Jesus Christ As for the Ordinances The Apostles never did deny the Ordinances but have told us that the Ministration of the Gospel is more glorious than that of Moses because this was to continue 2 Cor. 3. they did not destroy but erect these Ordinances by Commission from Christ As I have ordained in all the Churches saith Paul And more particularly 1. They did not deny the Ministry not the Being of a setled Ministry Rom. 12.7 though by the hand of Man Tit. 1. For this cause left I thee in Crete that thou should'st ordain Elders in every City nor the maintenance the setled maintenance of Ministers 1 Cor. 9.14 Even so hath the Lord ordained that those that preach the Gospel should live on the Gospel 2. As they did not deny the Ministry so they did not deny Water Baptism but they rather called for Water Baptism because Cornelius had received the Spirit Acts 10.47 They did not lay a necessity upon the Disciples to be plunged into the River or Water for the Jaylor and Cornelius were baptized in their Houses Nor did they ever forbid Infant Baptism but tel us that Children of Beleevers are Holy 2 Cor. 7. 3. As the true Apostles did not deny Water Baptism so they did not cry down the Lords Supper but tel us plainly That thereby we hold forth the Lords Death til he come 4. As they did contend for the Supper so they commanded singing First That the whol Church should sing for the whol Church of Ephesus and the whol Church of Colosse are commanded to sing Ephes 5. 18. Collos 3.16 Secondly That the whol Church should sing the Psalms of David for by those Titles Psalms Hymns and Spiritual Songs the Pâ—alms of David are distinguished Thirdly That this singing should be performed with an audible voyce and not in the heart only for faith the Apostle in the same Scriptures Speaking and singing with Grace in your hearts Affirmabant autem hâ—nc fuâ—â—se summam vel culpae suae vel erroris quod essent soliti stato die ante lucem convenire carmenque Christo quasi Deo dicâ—re secum invicem Plin. Epist ad Trajan Vel communi voce dicere Magdeâ—urgens Hist Cant. 2 C. 6. Fourthly That these Psalms or Hymns or Spiritual Songs should be sung by many together not by one alone but by the whol Church for the Evangelist tels us that Christ and his Disciples sung an Hymn and so went out after Supper If only one sang and the rest consented then that one was Christ or some one of the Disciples Christ it was not for if he had sung an Hymn it would have been said that he sung and the Hymn would have been set down as it 's said he prayed and his Prayer recorded John 17. Nor was it one of the Disciples for
Sandy and washy Foundation whereas the Psalmist saith He set my feet on a Rock and established my goings Psal 40.2 but if men be upon the Sand they must needs fal and great wil be their fal as their Profession is great 10. Somtimes men live high and profess beyond that Stock of Grace which they have But if you would be kept and established observe what the causes and reasons are of the Instability and Apostacy of others and take heed thereof Quest 1 But what shall I do that I may be more setled in regard of my Judgment and that I may be established in the present Truth Answ 1 Get a cleer and distinct Understanding in the things and Truths of the Gospel labor not only to know but to get a cleer and judicious apprehension and cleerness in the Truths of Christ Psal 106. it 's saâ—d of the Israelâ—tes That when they saw the Egyptians drowned in the Sea They sang the Praises of God and beleeved his Words verse 12. yet they soâ—n forgat his Works verse 13. And why so but because they had no cleer Understanding in them verse 7. Our Fathers understood not thy wonders in Egypt And this Apostle Peter doth joyn the un-learned and un-stable man together 2 Pet. 3. Which they that are unlearned and unstable wrest to their own destruction verse 16. Some would have it read thus Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significâ—t indociles qui nolunt rectius instâ—ui et informari qui monstratae ex verbo Dei Coelesti veritati locum dare renuunt Gerard in Loc. Which those that are unteachable and do refuse But unlearned suits wel enough with the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what is the Reason that men are so unstable but because they are not grounded and studied in the Body of Divinity They take up some Truths by hear-say and Education and not being studied in them they are soon removed from them Study therefore and get a cleer and distinct knowledg in the great Mysteries and Truths of the Gospel Answ 2 Take heed of unâ—etling Principles for they wil baptize your Judgment into a Conformity with them such as the Apostacy of Saints Cum improbarem illam novatorum sententiam qua docebant non justificari nos à Deo nisi justitia aliens videremque illius sententiae Authores in dicto illo B. Pauli Fides credentis reputatur ipsi in justitiam vocem fidei non pâ—oprie accipere sed per Catalepim aut Metonymiam ita Scil. ut per fidem non ipsa fides sed objectum fidei Christus scil vel obedientia Christi significaretur ostendi non tamen idâ—â— Scripturis esse alienum sed etiam nervos Religionis hoc est studium bonorum operum ea sententia succidi suscepi ergo adversus Sibrand Lubbertum acerrimum novae illius arrogantis et prophanae Opinionis Patronum grave certamen hic ergo primus fuit meâ— ad fidem Catholicam Conversionis gradus Petri Bertii Oraâ—io qua rationem reddit cur Romano Catholicam fidem amplexus sit â— pag. 19. and falling from Grace If a man hold that he may be a Saint to day and none to morrow a Saint the third day again and none the fourth day must not he needs be unsetled in his Judgment It 's commonly known that Bertius wrote a Book de Apostasia Sanâ—â—orum of the Apostacy of the Saints and as wel known that being then a Protestant he after fel away unto Popery and when he came to France and made a Renounciation of his former Faith and shewed the Reasons of his Conversion to the Popish Faith he tels us in his printed Oration That Primus Conversionis gradus The first step to his Popish Conversion was The knowledg of and contending for that Doctrine that Faith as an Act justifies and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere is imputed to us for our Justification in the sight of God And wel might that Principle have such an influence upon him being brought forth by his former unsetling Principles Unsetling Principles wil make an unsetled Judgment and an unsetled Judgment will bring forth an unsetled Life and Practice Take heed therefore of unsetling Principles Answ 3 Be sure that you do not make any Impression the Rule and Square of your Judgment judg not Doctrines by Impressions We have a more sure Word of Prophesie whereunto ye shal do well that you take heed as unto a light shining in a dark place saith the Apostle 1 Pet. 1.19 Where do ye find in al the Scripture that God hath put Heart-Impressions into the Chair to be Judg of Doctrines If I judg of a Doctrine by an impression made upon my soul the Devil knows how to fetch me off quickly from the Truth What Settlement or Establishment of Soul can there be whilst men wil make their Light within them the Rule of their Judging Doctrines The Word of God without is my Rule the Light within is my Help to understand that Rule But if I judg of Doctrines by Impressions of the Word on my heart I can never be setled therefore take heed of that Answ 4 Get into the House of God Gods House is an House of Establishment there he commandeth his Blessing and Life for evermore there if one fal another may help him up and if one err another may inform him there the Lord hath promised to make men Pillars for Sâ—edfastness And he that overcometh I wil make him saith Christ a Pillar in the Temple of God and he shal go no more out Rev. 3.12 Ye know how it is with the Bee so long as it is fair and Sun-shining weather it is abroad in the Fields but if the winds be high and rough it doth then keep its Hive Now as Solomon saith Learn of the Pismire so say I Learn of the Bee Are the winds high and rough Keep your Hive and your Hive or rather Gods House wil keep you Answ 5 Go not into those Companies and Meetings where the false Prophet and unclean Spirit are and where false Doctrine is taught False Doctrine is a great Leaven Ye read of three Leavens in the New Testament 1. The Leaven of Hypocrisie Luk. 12.1 Beware of the Leaven of the Pharisees which is Hypocrisie 2. The Leaven of il Company and Society 1 Cor. 5. A little Leaven leaveneth the whol Lump 3. The Leaven of false Doctrine Matth. 16.6.11 12. Gal. 6.8 9. This Perswasion is not of him that calleth you a little Leaven leaveneth the whol Lump verse 9. Possibly al these three Leavens may be in such a Meeting but the two last are certainly And can you think to be under the power of these Leavens and to come away unleavened It argues unsetledness to go to such a Meeting and by your going you wil be more setled in your unsetledness As men are confirmed in that Grace which they bring to Gods Ordinances so they wil be confirmed in that
great and though the thing be smal put your Faith to work in ordinary matters put your Faith to work Somtimes you come to a great matter and you put on your Faith there but because your Faith is not used to smal things your Faith wil not come on here I remember a Speech of Mr. Greenham concerning Suffering saith he If you would suffer hard things from Papists be content to suffer smal things from Protestants and if you would be able to suffer hard things from Enemies you must be content to suffer smal things from Friends saith he you wil never be able to suffer great things from Enemies if you are not able to suffer smal things from Friends So say I in the point of Doing You wil never be able to do great things by Faith if your faith be not used to do smal things And therefore Christians in al things you do the Life you live in the flesh put your faith to work in your particular Callings in smal things and when your faith is used to do smal things you wil be able to do great things but you wil never be able to improve your faith to do great things if you use not your faith to do smal things Fiftly and Lastly Study much and look much upon the Cal you have to any Work and do not stand poring upon your own ability or upon the difficulty of the work Thus these Worthies when the Lord called them the work was great awd difficult and they were weak but they looked upon Gods Cal and they did not stand poring upon their own Abilities but as Abraham considered not his own Body so these and therefore they did great things by faith Possibly a man is called to a Place in the Magistracy and he looks upon it as a great Work I am not able saith he it is beyond me So a man is called to the Ministry I have no Parts nor Gifts the Work is beyond me So for beleeving a man is commanded to beleeve but I cannot beleeve my heart is dead I cannot beleeve whereas now if men did but look upon the Cal of God they would be able to do great things for God Either Christian thou art commanded to beleeve or not If thou are not commanded to beleeve then Unbelief is no sin and if you are commanded to beleeve then you are called to it do not stand poring upon the Difficulty of your Work but look upon the Cal of God and thus shal your faith work and do great things And thus I have done with the main Doctrine that grows out of these words There are some particular Notes that as little Twigs do grow from this great Oak which I shal draw out and so conclude and that is out of the 32. Verse First In that the Apostle saith What should I say more for the time would fail me c. The number of Beleevers in the times of the old Testament it seems was not smal The time would fail me saith he to tâ—l of the Beleevers of the old Tastament few shal be saved indeed comparatively but through Grace many there are that do beleeve If there were many in the old Testament times certainly then there are many now in the new Testament times that do beleeve Secondly In that the Apostle doth here instance in Gideon and Barak and Sampson and Jeptha Gideon and Barak he instances in them thus much you may note God will own that Faith that is but weak at first Gideons faith was weak at the first Baraâ—ks faith was weak at the first it is more like to live this faith that is weak at the first than that which is born with Teeth faith that is weak at the first God wil own It is true not only for Faith that is weak at first but al weak Faith God wil own the weak faith and commend the strong faith he will bear with the weak faith and commend the strong faith See it in the case of Thomas Thomas saith he Reach hither thy hand and thrust thy finger into my side Lord saith he I beleeve my Lord and my God wel saith Christ Thomas thou beleevest here he owns his faith though it is weak but commends the strong faith Blessed is he that hath not seen and yet hath beleeved Christ wil own the weak faith and commend the strong faith but I say he wil own the faith that is weak at the first May be here are some that are Beleevers that begin to look after Christ some yong Christians that begin to look after God and turn from their evil waies and begin weakly at the first remember this God wil own that faith as weak as it is But God see here Gideon before Barak and Sampson before Jeptha The Second Note from thence is Though the Lord wil own the weak faith weak at the first yet God doth most highly esteem of them that do most excel in faith Gideon is before Barak Sampson before Jeptha those are in most account with God that do most excel in faith But then Thirdly In that the Apostle doth here instance in Sampson for a Beleever It is possible that a great sinner may become a true Beleever yea possibly a man may have true faith yet he may fal foully so Sampson but if he do fal foully and be a Beleever he is like to pay dearly for it so Sampson both his Eyes went for it but though a man do pay dearly for it yet God wil return again and own his faith and record his faith so Sampsons faith is Fourthly In that the Apostle doth here make mention of Jeptha Jeptha who was a Bastard under a reproach yet recorded for a Beleever Possibly a Bastard may become a Beleever one that lies under great reproach in regard of Parentage may become a true Beleever Behold what that is that wil rowl away reproach from a Family it is faith true saving faith behold here was a reproach upon Jeptha and his family as a Bastard now he beleeves and faith rowls away the reproach from his person and from his family and he is recorded for a Beleever Let none be discouraged in regard of any reproachful Condition that they are in true faith wil rowl away the reproach and by faith you may become of good report Fiftly In that the Apostle doth speak of David Of David also and Samuel and of the Prophets Consider I pray these were extraordinary men When then God hath any extraordinary work to do he wil raise up extraordinary men to do it and when God doth raise up a man exâ—raordinarily he wil give extraordinary Gifts But mat I would have you consider thence is this That we may make use of extraordinary Examples to strengthen our ordinary faith here are extraordinary cases and brought in by the Apostle to this end and purpose to strengthen our faith Be not discouraged then when you go into Scripture and read of extraordinary Examples Satan tels you I but
to an ordinary Office 1. He must be apparently Godly 2. He must be qualified for preaching 3. He must be chosen or desired by the Church 4. He must be separated to the work of the Ministry ibid. II. For the Doctrine Teachers may and must be tried by their Doctrine ibid. Particular Doctrines men must be tryed by are many I will name some few ib. 1 True Apostles ever exalted the Scriptures Page 414 2 True Apostles never denied the Deity of Christ ibid. 3 True Apostles never did deny Ordinances ibid. 4 True Apostles preached for Justification by faith and imputed righteousness in opposition to works Page 415 5 They never told us that there is a light in every man which followed wil bring him to Salvation ibid. 6 They never preached that any man might be perfect and without sin in this life ibid. 7 True Apostles never preached against respect unto Magistrates Parents Masters Page 416 8 True Apostles never preached against the resurrection and assention of the Body ibid. 9 The Apostles never preached that there is no place of Heaven or Hell after death ib. III. A Teacher may and must be tried by his Life and Fruits Page 417 Quest If they go in Sheeps Cloathing how shall I know they are Wolves ibid. Answ Yes 1 A Wolf is a Wolf in Sheeps cloathing for he is fierce and cruel Page 417 2 He howls at the Sheep and barks at the Shepheards ib. 3 He rends the Sheep Page 418 Quest What fruits doth our Savior mean we must know them by ibid. Answ 1 If you find they walk after the flesh ibid. 2 If they are given to lying ib. 3 If the height of their Religion be to maintain some Opinion that consists in voluntary Humility ibid. 4 If their Doctrine tends to draw men away from the Ordinance of God ibid. 5 If he fals short of him he would seem to be yet in shew goes beyond him ibid. 6 If you find that his great work is to destroy the Church of Christ Page 419 7 If he forsake the Assemblies of the Saints ibid. 1 It is the special work of Church Officers to try and discover false Teachers ibid. 2 It is a work incumbent upon all the Saints and Churches ib. More practically 1 Go to God for a spirit of discerning Page 420 2 Lie in no sin or Error for all sin blinds ibid. 3 Consult with others about it ibid. 4 Keep close to the Scripture ibid. 5 Have not too great charity towards an Opinion of such as are accounted false Teachers ibid. 6 Wait long before you close with any of their Opinions that you may not be deceived ibid. The Good and Means of Establishment ON 1 Pet. 5.10 Different Opinions how these words aâ—e spoken Page 425 The Authors Opinion Page 426 The words divided into 1 A Blessing prayed for 2 The Arguments ensuing it 1 The Blessing prayed for is expressed in four words Perfect Stablish Strengthen Settle you ibid. DOCT. Settling Grace in respect of all trouble is a great Mercy and Blessing Page 428 1 It is a great mercy for a Nation to be setled 2 It is a great mercy for a Church to be setled 3 It is a great mercy for a particular soul to be setled I. The first part proved by Scriture Page 429 II. The Second part proved by five Arguments Page 429 1 When the Church hath this settlement then it is edified 2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles labored for ibid. 4 That they prayed for ibid. 5 It is somtimes the signal mercy of Christs Church ibid. III. The third part proved by five Arguments Page 431 1 It is the ground of all our fruitfulness ibid. 2 It is the bottom of all our praises Page 432 3 It is the beginning of our perseverance ibid. 4 It is that good thing which pleaseth God exceedingly ib. 5 It is the Character of a gracious person Page 433 The second part of the Doctrine It is worthy of all our pâ—ayers For Page 434 1 It is that mercy we all need 2 God only can settle us Page 435 Application How great cause have they that arâ— settled to praise God ibid. Object I find not this settlement therefore I cannot praise God Page 436 Answ It may be so yet there is much difference between variety of Grace and instability of Spirit ibid. 2 If Establishment be so great a Blessing how sad is their condition that are not established ibid. Quest What shall we do that we may be established Page 437 Answ I. For a Nation ib. 1 It must first settle Religion 2 There must be care â—aken for a succession of Godly Magistrates ibid. 3 They must do and govern in Righteousness Page 438 4 They must trust in the Lord. ibid. II. For a Church Page 439 1 All Churches must know that they are laid out for sufferings ibid. 2 A Church that would be setled must have al the Officers and Ordinances of Christ. 3 Let all Churches know and keep the word of Gods Patience ibid. 4 If difficulty arise in a Church it must call for help from other Churches Page 440 5 Especially al Churches must pray for this mercy of Establishment ibid. III. Particular Persons what they must do for this mercy ibid. Quest 1. What shall I do to be more setled in my Judgment and in the Truth Page 442 Answ 1 Get a cleer understanding in the truth of the Gospel ibid. 2 Take heed of unsetling Principles Page 443 3 Make no Impression the Rule and Square of your Judgment ibid. 4 Get into Gods House Page 444 5 Go not into the company of those where false Doctrine is taught ibid. 6 Practice what Truth you know Page 444 7 Go to God for his establishing Grace Page 445 Quest 2. What shal I do to be more setled in my practice ibid. Answ 1 You must be very sensible and humbled for your own unsetledness ibid. 2 Labor for a serious Spirit ib. 3 Live not on your Condition alone but upon the God of your Condition ibid. 4 Take heed of a divided heart Page 446 5 Put on the whol Armor of God ibid. 6 The more you delight in Gods waies the more will your heart be established Page 447 Rules to make the way to Heaven sweet and easie to a man ibid. 1 Do not separate between Gods Commandement and his Promise ibid. 2 Apply your self to Gods work according to Gods Method ibid. 3 Improve that variety which God hath given you ibid. 4 Do not stint your self in any Duty as to go no further Page 448 5 Naturallize Gods Gifts in your soul ibid. 7 Motives to establish a man in the waies of God ibid. 1 Free yourself from temptations ibid. 2 The fixation of your soul is a great honor to your Profession Page 449 3 You shall thereby rejoyce the hearts of those that are set over you in the Lord ibid. 4 You have been