sending him the love of the Son in coming into the world that by the merit of his death we may be justified and saved and the love of the Holy Ghost in anointing and qualifying him for these great effects as the Bee passeth thorow many flowrs in the Garden but stayeth longest on these where it getteth most hony so we should often meditate upon the mystery of Gods free love in Jesus Christ All the Scriptures are faithful sayings and worthy of all acceptation yet this saying is eminent above all 1 Tim. 1.15 Christ Jesus came into the world to save sinners We should turn away our eyes from looking to any thing as meritorius of justification and salvation but we should look unto Christ alone and his righteousness for the salvation of our souls because life eternal is the gift of God through Jesus Christ our Lord Rom. 6.23 And we are saved by grace through Faith in him Eph. 2.8 This doctrine from the force of truth upon the Conscience and for quieting the heart in the remembrance of our own unrighteousness the learned and worthy reformed Divines have maintained according to the holy Scriptures and the learned Bishop Andrews in his Serm. on Jer. 23.6 saith piously and soundly That if men would set God before them in his justice and their own souls in their guiltiness they would interpose nothing between the revenging justice of God and their guilty souls but the alone righteousness of Jesus Christ yea some of the Roman Church have acknowledged that justification and salvation is to be sought only in the Lord Jesus Christ as was evident from that directory for visitation of the sick reprinted at Venice one thousand five hundred seventy six the priest is directed to propone this question to the sick person Believest thou that none can be saved by their own merits or any other way than by the merit of our Lord Jesus Christ And the Priest is directed to instruct the sick person that there is no other way of salvation but by Faith on Jesus Christ alone Bellarmin lib. 3. of Justif after a long debate he concludes It is safer for the uncertainty of our own righteousness and for shunning the danger of vain glory to put our confidence only in the righteousness of the Lord Jesus Christ Ferus a learned and moderat Divine commenting upon the parable of the Labourers in the Vine-yard Mat. 20. speaketh to this purpose God promised freely and he rewardeth freely therefore if thou wouldest keep Gods favour toward thee make no mention of thy own merits for he will give all things out of his own mercy nevertheless thou must not be the slower to do good works yea rather thou shouldest be the more zealous of them seing we have so bountiful a Lord. Quest Is there no more required for justification but only Faith in Jesus Christ Is there no more required for inheriting eternal life but to receive him and to rely on him Answ Some of late even Divines of the reformed Church have spoken very rashly to say no worse of some eminent and Orthodox learned men of the Reformed Churches as if they did not require in the believer new obedience and sanctification It is true they require according to the Scriptures that by Faith alone in Christ and his righteousness they should look for justification but they require new obedience and sanctification in the believer as a necessary antecedent unto eternal life The Harmony of learned Divines of the reformed Church in the Doctrine of justification See in learned Hornbeck his Institut Theolog. Cap. 11. and they affiâ—m that as our sins were imputed to Christ the Surety and Mediator of the New Covenant so his Righteousness is imputed to believers for justification therefore it is not as some in their expressions complying with the Papists have spoken a fancy or Justitia Putativa a supposed righteousness but it is real of God the Father accompting his Sons Righteousness unto the sinner and by that accompting making it his to all effects as if the sinner himself had performed it as speaketh the learned and famous Arch. B. Vsher in his Sum of Christian Religion upâ—n this Subject Because saith he this Righteousness is in Christ not as in a person severed from us but as in the head of the Church the second Adam from whom therefore it is communicated unto all who being united as members unto him do lay claim thereunto and apply it unto themselves Rom. 5.19 Rom. 10.4 And though saith he it be not fit to measure heavenly things by the yard of reason yet it is not unreasonable that a man owing a thousand pound and not being able to pay it his Creditor may be satisfied by one of his â—riends And answering to that question how then doth the soul reach after Christ in the act of justifying Even as a man saith he fallen into a river and like to be drowned as he is carried down with the flood espyeth the bough of a tree hanging over the river which he catcheth at and clingeth unto with all his might to save him and seeing no other way of succour but that ventureth his life upon it This man so soon as he had fastned upon this bough is in a safe condition though all troubles fears and terrours are not presently out of his minde until he come to himself and seeth himself quit out of danger then he is sure he is safe but he was safe before he was sure Even so it is with a believer Faith is the espying of Christ as the only means to save and the reaching out of the heart to lay hold upon him God hath spoke the word and made the promise in his Son I believe him to be the only Saviour and remit my soul to him to be saved by his Mediation So soon as the soul can do this God imputeth the righteousness of his Son unto it and it is actually justified in the Court of heaven though it is not presently quieted and pacified in the court of conscience that is done afterwards in some sooner in some later by the fruits and effects of justification Quest Is there an infallible and inviolable connexion between true faith on Jesus Christ and salvation by him Ans Yea for it is said here That whosoever believeth in him should not perish but have eternal life And it was said â—y the Apostle Paul unto the Jaylor Acts 16. Believe on the Lord Jesus Christ and thou shalt he saved Christ is said to dwell in the heart by faith Eph. 3.17 As there is a local union between a man and the house wherein he dwells and resides so there is a spiritual and real union between Christ and a believer and there is no condemnation to them that are in Christ and to assure believers on Christ of the certainty of their salvation it is said in the present tense Joh. 3.36 He that believeth on the Son hath everlasting life Believers are as sure
to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ We must not consult with sense and humane reason nor with flesh and blood in difficult duties commanded by God but follow the example of Abraham Rom. 4.19 20. and of Paul Gal. 1 16. Neither must we consult with humane reason and Philosophy as our dictator in the great mysteries of the Christian Faith such as are the individual unity of the divine essence in the three blessed Persons the eternal generation of the Son the procession of the holy Ghost from the Father and from the Son the personal union of the divine and humane nature of Christ and the resurrection of the body in the great day It is ground enough for us to believe the truth and reality of these great and deep Mysteries that God who cannot lie hath revealed them in the holy Word but we must be sober in our enquiry of the manner and although we cannot by humane reasoning attain to the natural knowledge and science of these divine truths and although through our infirmity and ignorance we imagine them to be contrary to Natural and Philosophical verity yet after better consideration we conclude that Supernatural verities are not contrary to Natural truths because God the prime verity is the Author of all real verity and he cannot contradict himself only by the light of divine revelation and the inward light of Faith we perceive and take up these sublime divine mysteries which we cannot discern by the light of Natural reason though never so refined as the light of the stars and the light of the Sun are from God the Creator and the light of the Sun is not contrary to the light of the Stars for both of them are lightsome bodies yet we see many things by the light of the Sun to which our eye cannot reach by the light of the stars Therefore let us submit our faith to divine revelation in the Word and not oppose the barkings of humane reasonings against revealed truths It may be well said to these men who Idolize humane reason and Philosophy which Tertullian said of the Hereticks in his time in his book of the resurrection of the flesh Chap. 3. Take from them these things of humane Wisdom wherein they agree with the Heathens that so they may determine their questions from the Scriptures alone and they cannot stand in the debate It may be justly said to them which Augustine said to the Manichees Lib. 17. against Faust Chap. 3. Your tergiversation and prevarication is every way confounded say plainly that ye believe not the Gospel for when ye believe in the Gospel what ye have a will to and ye believe not what ye will ye believe rather your selves then the Gospel But although humane reason cannot conceive the truth of these great mysteries yet it is our duty without all contradiction to believe the holy Scriptures and by a pious and modest silencing of all humane reasoning to submit by faith to the Word of God The more silent humane reason is in these great mysteries the obedience of faith is the more conspicuous and it well becomes humane reason that is an hand-maid to Divinity to be silent when her Mistriss speaketh Augustine frequently in his disputes with the Pelagians who did too much extol the strength of humane reason doth repeat this saying credam ut intelligam Let me once believe it is spoken by God then shall I understand it to be a truth evident in respect of divine testimony though I see no evidence in the things themselves Bernard Epist 190. What is more against reason than to endeavour by thy low and silly humane reason to transcend and surmount supreme reason to wit the testimony of God himself who is the prime verity 4. As thou would be led by the Ministry of the Word come to the reading and hearing of it with an honest heart that is with a serious and sincere purpose to obey the counsel and direction of it though it should cross thy opinion design humour or interest Luke 8.15 Thou must not come as these proud men Jer. 42 who pretended a purpose to obey but when the answer given by the Prophet was not according to their desire and design they in their pride disobeyed it but come with that disposition and earnest wish that David had Psal 119.5 O that my ways were directed to keep thy statutes then mayest thou be confident it shall be well with thee both in this and in the other life Psal 73.24 Thou shalt guide me with thy counsel and afterward receive me to glory Likewise whosoever submits sincerely to the Word of the Lord will have a due respect unto his Ministers and Messengers 1 Thes 5.13 For when the message is commended unto the conscience of the hearers it makes room also in the heart for receiving the Messenger for his Master's and the works sake Rebekah was very civil and courteous toward Abraham's servant who came to suit her in marriage to his Master's Son Gen. 24. and shall not believers be kindly affectioned toward the Ministers of the Gospel who are friends to the Bridegroom Jesus Christ and do suit them in marriage unto him 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast virgin to Christ Evid 3. The third evidence of a true change and conversion to God in the days of the Gospel is set down in these words vers 7. And the lion shall eat straw like the ox that is the man who before his conversion lived like a fierce lion upon violence and rapine who made no conscience what way he purchased his livelihood after his conversion shall forsake his unlawful way of purchase and thereafter shall live on the fruits of his own lawful labours as also he shall be well satisfied and content therewith as his allowance from God even as the Ox eateth straw and provender the fruit of his labours and is well satisfied and in his own manner content therewith From this evidence of true conversion we infer clearly these two conclusions 1. Men truly converted will forsake their former evil ways of purchase by fraud or oppression and will make conscience of the way of their purchase in time coming 2. They will study contentment in their lawful purchase whether it be great or small Conclus 1. As a true Convert will forsake in his purpose and endeavour every former evil way because he knoweth mercy from God is promised only to such Prov 28.13 Whoso confesseth and forsaketh his sins shall have mercy Isai 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So the man that hath been an oppressour or fraudulent in
good of the Church by the Christian Magistrat with the advice and consent of the Church-assemblies Therefore all moderat and sound Christians should rest on that golden midst far distant from these two extream errours Mat. 22.21 Render therefore unto Cesar the things which are Cesar's and unto God the things that are God's And it is our duty to pray unto God that the Christian Magistrat may use his power in things indifferent and external according to the Apostolical Rule to the edification of the Church in piety and charity 1 Cor. 14.26 We would be moderat in matters circumstantial in matters not defined and determined by the holy Scriptures In such things saith holy Augustine the custom of the people of God and the ordinances of Ancestors are to be counted for a Law and seing such things do not import any necessary documents of truth we must take heed that we overcloud not the fair face of Charity by the tempest of Contention August Epist 86. to Casul Such was the moderation and peaceableness of holy Ambrose as he is cited by August Epist ad Januar. Iâ— ye would not commit an errour do ye saith he what I use to do for to whatsoever Church I come I conform my self to the Ceremonies thereof Calvin Epist ad Farel Concerning Ceremonies labour with your brethren saith he that they contend not pertinaciously with their neighbours so it shall come to pass that all things may be ours we our selves free from all and also be the servants of peace and concord Calvin Lib. 4. Institut Cap. 10. Sect. 32. We must endeavour by our outmost diligence that no errour creep into the Church that no particular Church despise another for variety of external Discipline that in such things we prescribe not to our selves any perpetual Law that we refer the whoâ—e use and end of such observancies and practices unto the edification of the Church in which if it be needful and expedient not only something may be changed but also whatsoever in matter of Discipline hath been formerly in use and observance with us may be suffered to be abrogated and abolished without taking any offence thereat Bullinger Epist ad Calvin which is to be found amongst Calvins Epistles saith Albeit our Discipline doth not answer in all things to yours yet it is tempered according to the times places and persons neither do our Churches therefore upon that difference incline that your Discipline should be overturned P. Martyr Epist to Hooper Bishop of Glochester I am not ignorant that the authority of Churches whether present or former should not so much prevail with us that by them the truth of the Word of God should be suppressed for albeit the world should be dissolved yet the divine truth abides alwayes unmoveable and unshaken but for matters indifferent I think saith he and contend for it as a duty that we should neither condemn them nor speak irreverently of them but now saith he when a change is brought into the Church in points necessary about Religion and that with so great difficulty if these things also which are in themselves indifferent shall be held forth by us as in themselves impious thereby the minds of almost all men are so alienated from us that they will not any more shew themselves attentive and patient hearers of sound Doctrine even about things necessary The third mean required for a peaceable disposition and conversation in a particular Christian Church wherein we live for the time is mutual forbearance one of another in love Eph. 4.3 not but we may and should admonish one another in smaller errours whether of opinion or practice 1 Thes 5.14 Lev. 19.17 But we should not separat from Church-communion with them especially if the errours in judgement be of smaller moment and no ways do concern the foundation of Faith and if the Abettors of them be otherwayes lovers of piety peace and of an honest conversation in this case privat persons much more the spiritual Rulers should with all meekness and long suffering tolerat them and according to the measure of their gift admonish them and labour to reduce them unto the way of truth Gal 6.1 If a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self lest thou also be tempted Which Apostolick precept is diligently to be observed not only toward men defective in some errours of conversation but also toward others erring simply through weakness of judgement Such simple Errants are tolerated but not approven even as we tolerat some distempers in the body but delight not in them yea we seek some remedies to cure them we tolerat them as Ulcers to be cured but we do not cut off such persons by debarring them from Church-communion as a member affected with a Gangren far less should such who err out of simplicity in smaller matters be provoked or rankled by reproaches and scoffings lest the want of charity meekness and prudence prejudge them much against the true Doctrine alienat them from the truth and also render them more pertinacious in their way of errour and least of all should the Rulers of the Church provoke them by bitterness in words writings or deeds the meek Spirit of Christ and of the Gospel becometh them well Luke 9.55 56. 1 Tim. 3.3 A Bishop must be patient not a brawler Judicious Calvin is much for this forbearance Institut Lib. 4. Cap. 1. Sect. 12. Yea saith he some errour may creep into the Church either in the administration of Doctrine or of Sacraments which nevertheless should not alienat us from Church-communion for all points of true Doctrine are not of one form And in the same place citing the words of the Apostle Phil. 3.15 he saith Doth not the Apostle sufficiently declare that difference of judgement about matters not so necessary should not be the matter of division amongst Christians Beza Epist 24. to the English residing abroad in the time of Queen Maries persecution saith Therefore to avoid that ugly and pernicious renting and tearing asunder of the members in the sacred Body of Christ we think it saith he lawful for no man in any case to separat from the Church of Christ wherein at least the Doctrine remains sound and uncorrupted wherein is continued the power of Godliness and the administration of the Sacraments according to the institution of Christ For peace and concords sake there would be a forbearance and not breaking of Church-communion for every fault in the life and conversation of others for none of the children of God want their own failings and trippings Jam. 3.2 For such failings of infirmity and inadvertency which Tertullian calls quotidianae incursiones the daily out-falls and bickerings of in-dwelling corruption with the inner-man of grace therefore Augustine saith well Now do men live well if they live without a crime but if any man think he liveth without sin in so thinking he doth not effect
bear their iniquities Isa 53.11 3. By the manifestation of Jesus Christ and by believing in him as he is offered in the Gospel in all his Mediatory-offices such a deep impression of his rich and free love is put upon our spirits that we are turned to a conformity unto him in our wills and affections unto the will of God 2 Pet. 1.4 By the precious promises ye are made partakers of the divine nature This impression is like the Spirit moving the wheels of our inner man and making them to follow the Spirit in their motions conform to his Word Ezech. 1.20 our hearts become like the paper stamped with the printing iron and receiving an impression thereby conform to the impression of the Spirit by his word and the doctrine of the Gospel is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.17 the impression of doctrine Quest If the great mystery of Redemption and Salvation in Christ may be known by the light of Nature and of humane Reason Answ 1. There are means given of God whereby all people on earth may know God in his existence and something of his power wisdom and justice as the book of Creation Psal 19.11 Rom. 1.20 The Book of ordinary Povidence bearing witness there is a God Acts 14.17 Acts 17.27 The Works of his extraordinary Providence carried by report or otherwayes unto the Heathens Josh 2.10 The report of the silence of the Oracle at Delphos made unto Octavius Augustus did so affect him with admiration that he caused erect an Altar with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the God first-born by the Minut-book of mans own conscience which is a vade-mecum something of the justice of God both preceptive and vindicative is known and was known to the Heathens from the light of Nature Rom. 2.14 15. When the Gentiles which have not the Law do by nature the things contained in the Law these not having the Law are a Law unto themselves which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another The Heathens knew something of the revenging justice of God from the great terrours upon the spirits of those that do evil as upon these wicked men Caligula and Nero but shall these Books there was not one sylable of the way of salvation by Jesus Christ that knowledge of the Law of Nature from the light of Nature maketh them inexcusable before God because they glorified not God and did not all the good and moral duties they might have done if they had improven that light of Nature so that they are without excuse Rom. 1.20 2. The Heathens before and under the Law and even many at this very day from the light of Nature and by tradition as the learned Grotius thinks in his Book of the satisfaction of Christ from Noah and from Japhet and Ham the Progenitors of the Gentiles as also from their posterity downwards to the Heathens and Pagans at this very day they had and now have the custom of sacrificeing although the Heathens by these sacrifices did and do acknowledge from the light of Nature the Majesty Sanctity and Justice of God which is to be satisfied and appeased by the children of men guilty of many iniquities yet they did not know Jesus Christ who offered up himself a sacrifice by his death to satisfie Divine Justice and to preserve us from eternal wrath this is only known by Divine Revelation in the holy Scriptures wherein we are required by faith to behold him who taketh away the sin of the world Joh. 1.29 3. The Heathens by the light of Nature knew that in great calamities it was their duty to pray unto God for help and relief the Mariners in the Ship with Jonah being afraid in the great storm did cry every man unto his God Jonah 1.5 but they knew not Jesus Christ the alone Mediator between God and man and therefore did not pray in his Name in whom alone both our persons and our supplications are accepted the knowledge of this we have in the holy Scriptures from our blessed Lord John 16.23 Verily verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you 4. The knowlege of the work of Redemption and Salvation in Jesus Christ is only known from Divine Revelation in the holy Scriptures Acts 4.12 Neither is there salvation in any other for there is none other Name under Heaven given among men whereby we must be saved This great mystery is only known by revelation in the holy Scriptures Mat. 11.25 our Lord said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Mat. 16.17 Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven The Incarnation of the Son of God and the Salvation of lost man by him is called a mystery hid from the Gentiles for many ages Eph. 3.9 This sublime mystery the natural man cannot know by the strength of humane reason 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Some who magnifie the strength of humane reason think that by the natural man in this place is to be understood the carnal man addicted to his sinful desires which hinder him by the strength of his own reason to take up these divine mysteries but it is clear from the series of the sacred Text that natural man signifieth one indued only with the light of reason and it is some way opposed by way of distinction to the spiritual man inlightened and renewed by the illumination of the Holy Spirit as also spiritual man is taken Gal. 6.1 Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness Chrysost on this place by natural man understandeth a man indued only with the light of reason That man saith he who liveth for the flesh neither is yet illuminat in his mind by the Spirit but only has that inbred humane wisdom which the Creator of all things has put into the souls of men Grotius upon that place speaketh thus The natural man and the carnal man is not the same thing the natural man is he who is guided only by the light of humane reason but the carnal man is he who is ruled by the affections of his body It is true some of the ancient Fathers in the Christian Church who before their conversion had been eminent Philosophers themselves and had a great kindness for some of the best of them as Socrates and Plato they do speak very charitably concerning their salvation although they lived in Gentilism yet they thought not that they were saved without some
knowledge of Jesus Christ which they in a great latitude of charity thought they might have in an extraordinary way without Divine Revelation in the holy Scriptures but we say as Deut. 29.29 The secret things belong unto the Lord our God but those things which are revealed belong unto us Object But it appears the Christian Religion is grounded upon humane reason because it is called our reasonable service and therefore every part of Christian service whether it be in believing all heavenly truths or in practical duties and worship seems to be known from the light of humane Reason and that Reason and Philosophy should be the Interpreter of Sacred Scripture Ans No part of Christian Religion is against humane Reason but there be some divine and sublime mysteries thereof above humane Reason and the reach of the most subtile Philosophy There be some divine Truths which they call of mixt Revelation these may be known by the light of humane reason and the assent given to them upon that ground is called Intelligence or Science and they may be known also by the light of divine revelation and the assent given to them upon that ground is called Faith Such is the knowledge of the existence of God and of the creation of the world such are also diverse moral duties which were known by the light of nature to the heathen Philosophers But divine and heavenly Truths which they call of pure Revelation are known only by the testimony divine Râ—velation in holy Scriptures such are the mystery of the Trinity of the Incarnation of the Son of God of the Resurrection of the body c. As for these truths of a mixt revelation they are also agreeable to the principles of humane reason and Philosophy as hath been made evident by learned men in their Treatises of the reasonableness of Christian Religion by Morney Amyrald Baxter and others but the other divine truths both speculative and practical are known only by the light of Divine Revelation in holy Scriptures as that practical duty of incalling of God in the Name of Jesus Christ the Mediator Job 16.23 Heb. 7.25 That great Heathen Philosopher Socrates advised men well from the light of nature to pray for good things from the gods and that only in the general without limiting them to the giving of this or that good thing in particular which they should refer unto the will and wisdom of the gods themselves but he could never advise them to pray unto God in the Name of Jesus Christ the Mediator because this had not been revealed to him by the light of the holy Scripture Chrysost on the place by reasonable service understandeth spiritual worship in opposition to the worship of God under the Law by sacrificing irrational creatures in the same sense doth Grotius and D. Hammond interpret it In thinking or speaking of the great sublime mysteries which are called the wonderful things of God Acts 2.11 we would be sober and not measure them according to the short rule of humane reason as speaketh well Just Mart. in conâ—uting the Greek questions We must not saith he measure the works of God by our own thoughts and imaginations for the works of God are above our mind sense and reason Augustine Enchyrid Cap. 4. Such things saith he are to be defended by reason which either took their beginning from the corporeal senses or were invented by the understanding of the mind but those things which we have neither proven by the corporeal sense nor can reach by our understanding they are without all doubting to be referred to the testimony of those holy men moved by the Holy Ghost in writing the sacred Scriptures Object But these Heathen Prophetesses called Sybills who lived above 400 years before the birth of Christ did foretell of his Incarnation of his Birth of his Sufferings of his Resurrection and of his second coming to judge the world and that he is Jesus Christ the Son of God the Saviour as Augustine records Lib. 18. Cap. 23. of the City of God This Prophetical knowledge they had not from the light of Scripture because they were Heathens and the Oracles of God were committed unto the Jews Rom. 3.2 and therefore it would appear they had the knowledge of these great mysteries from the light of humane reason Ans Some of the learned think those Books called the Oracles of the Sybills whereof we have but some fragments by tradition from others were devised and written by some zealous Christian suppressing his name out of his affection to convert the Heathen unto the Christian faith by convincing them from their own Writings as he gave it out but this is not probable for if such Writings had been forged by Christians then Celsus and Appion who lived in the time of Origen and others zealous for the Christian Religion would have objected such a forgery against the Christians to whom these two subtil Philosophers well versed in such antiquitie and malicious enemies to the Christian Religion would have objected such a forgery as unbecoming men of any Religion Besides the great Heathen Poet Virgil Ecclog 4. speaketh of the Prophesies of Sybilla Cumana wherein she prophesied of a new off-spring in his time coming down from the high Heavens which he misapplyed to Octavius Augustus reigning at that time but is was intended by the Oracle to declare the birth of our Lord Jesus Christ who came from Heaven and was incarnat and born in the 52 year of Augustus Now it is well known Virgil died 18. years before the birth of our Lord whereof the Oracle spake though Virgil was not living when it was fulfilled Therefore following the more current opinion we think these Oracles were spoken by these Heathen Prophetesses among which these two Sybilla Erythraea and Cumana were the chief and more famous We think they had their Prophetical light and knowledge of those mysteries by extraordinary revelation from God himself as was also the Prophesie of Balaam an alien from the Common-wealth of Israel concerning the coming and the birth of the Messias called by him The Star of Jacob Num. 24.17 Quest If all the people of God before and under the Law knew Jesus Christ and salvation to be purchased by him for the Gospel seems not to have been preached or known unto all the faithful Ans 1. This Gospel or the glad tidings of Salvation by Jesus Christ was preached by God himself in Paradise unto our first Parents after the fall Gen. 3.15 The seed of the woman shall bruise the head of the serpent It was preached to Abraham before the Law Gen. 22.18 Gal. 3.16 In thy seed shall all the Nations of the earth be blessed It was illustrat by Ceremonies as by Sacrifices in which respect our blessed Lord who is the principal Subject of the Gospel and the body of all these foregoing shadows is called The Lamb slain from the beginning of the world Rev. 13.8 It was illustrat also by types as
that whether present or absent we may be accepted of him for we must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Not as fools The Apostle speaketh more particularly of our Christian walk and that negatively that we walk not as fools 1. Not as the atheistical and profane fool who walketh without any serious thoughts of God in his heart Ps 14 1. The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doth good Ezek. 8.12 They say the Lord seeth us not Psal 94 8 9. Vnderstand ye brutish among the people and ye fools when will ye be wise He that planted the ear c. Therefore be not profane and godless fools but fear God and depart from evil Prov. 3.7 2. Be not vain and arrogant fools walking in the imaginations of your own evil hearts Prov. 12.15 The way of a fool is right in his own eyes 3. Walk not in the way of the licentious fool aâ—ter the lusts of uncleanness or drunkenness Prov. 7.7 The young man that followed the strange woman is said to be simple and void of understanding he is a mad fool running in the way of riot and uncleanness to his own destruction Walk not in the way of drunkenness and excess for the Scripture saith that drunkards are benummed and besotted fools Hos 4.11 Whoredome and wine take away the heart 4. Walk not in the way of worldly-minded and covetous men who set up their rest upon the things of this world and make no conscience of their purchase for the Scripture calleth such men fools Jer. 17.11 As the partridge sitteth on eggs and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a fool Luk. 12.20 But God said unto him Thou fool c. 5. Walk not in the way of strise and contention for such men are in the Scripture-phrase fools Prov. 20.3 Every fool will be medling Prov. 26.17 He that passeth by and medleth with strife belonging not to him is like one that taketh a dog by the ears he doth at first rashly engage himself into the quarrel and is afraid how he shall come off fairly without prejudice to his credit or estate 6. Walk not in the way of malice for the Scripture calleth malicious and wrathful men fools Eccles 7.9 Be not hasty in thy spirit to be angry for anger resteth in the bosome of fools 7. Walk not wilfully and obstinatly in any evil custom or way for such men the Scripture calleth fools who will not be reclaimed by the rods of God upon their backs Prov. 27.22 Though thou shouldest bray a fool in a morter among wheat with a pestel yet will not his foolishness depart from him Jer. 5.3 4. But they have refused to receive correction they have made their faces harder than a rock they have refused to return therefore I said surely these are poor they are foolish 8. Walk not in the way of malicious dissimulation though such dissemblers may be esteemed witts and active men in this present world yet in Gods account they are fools Prov. 10.18 He that hideth hatred with lying lips and he that uttereth slander is a fool 9. Walk not in the way of slothful men who delay from time to time to go about the great business and work of their own salvation such persons in holy Scripture are compared to the foolish Virgins Mat. 25. 10. Walk not in the way of bare formality resting upon the performance of some outward duties only because such men are compared to the foolish builder who built upon the sand such fools are these who rest on the hearing of the Word but prepare not themselves to do it Mat. 7.26 11. Walk not here and there departing from a known and received truth in the matter of Religion for such wavering and unconstant men are called fools Gal. 3.1 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you But as wise The Apostle 1 Cor. 3.18 speaketh of a twofold wisdom an heavenly wisdom when a man preferreth his duty to God unto all things worldly such was the wisdom of Paul Act. 20.23 24. The Holy Ghost witnesseth in every city saying that bonds and afflictions abide me but none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the Ministry which I have received of the Lord Jesus to testifie the Gospel of the grace of God This wisdom is thought foolishness to the worldly man whose mind and heart is fixed on things earthly And there is a worldly wisdom when men in their practice and endeavours do prefer the good things of this life unto the best things of the life to come as Demas did this wisdom is foolishness in Gods account for what avails it a man to gain all the world and lose his own soul This Christian Heavenly wisdom standeth 1. In mens proposing to themselves a good and happy end of their actions when they propone to themselves as the great and supreme end of all their actions the glory of God of whom through whom and for whom are all things 1 Cor. 10.31 Whether ye eat or drink do all to the glory of God when in the next place they propose to themselves that subordinat end to wit the salvation of their own souls Phil. 3.14 I press toward the mark for the prize of the high calling of God in Christ Jesus and when they propose to themselves the good of others by following their own example in well-doing Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven 2. True Christian-wisdom stands in a serious deliberation and search out of Gods Word what are the fitest means for attaining these ends as by well-doing and suffering for well-doing to glorifie God 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified When we search and consider from the Word of God that true repentance lively faith and sincere obedience are the means whereby we attain salvation Acts 3.19 Acts 16.31 Rom. 2.6 7. 3. It stands in a careful and timous applying of the means necessary for these great ends So if ye be truly wise Christians ye will be diligent and active in using the means whereby God may be glorified and your souls saved Jam. 3.13 Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of
pot of earth Ministers are the Lords Heraulds and the affront done to the Heraulds doth reflect upon the Prince who sent them David was highly provocked by the affront done to his Ambassadours 2 Sam. 10. And he punished it severely 2 Sam. 12.31 In like manner our blessed Lord taketh the contempt done to his Ministers as done unto himself Luk. 10.16 Vse 2. For exhortation to receive this sacred Word as the Word of God It is the rod of his mouth the whole Scripture is given by inspiration 2 Tim. 3.16 It is the Lanthorn which sheweth us the way to Heaven Psal 119.100 2 Pet. 1.19 It is the rule of our faith Joh. 20.31 and of our obedience and conversation Gal. 6.16 It worketh effectually only in these who with a single heart receive it as the Word of God 1 Thes 2.13 Observ 2. The Word of God is powerful He shall smite c. This is evident 1. From these things unto which it is compared as Jer. 23.29 to fire which so smiteth and pierceth the hard rock with heat that the same is rent in pieces and to an hammer which breaks the hard stone It is compared unto a sword Heb. 4.12 which opens up and discovers the heart like the Anatomists razor and sheweth the inward vileness of our hearts 2. It is evident from the high Elogies given to the Word it is called the wisdom of God 1 Cor. 12 8. and the reproof of wisdom doth come home to the heart and smite it soundly The wise reproof given by Nathan to David in a parable did smartly smite the heart of David The Word is called the power of God Rom. 1.16 not that any natural power is inherent in the letters or syllables of the words as may be seen Acts 19.15 but because God doth ordinarily with the power of the Holy Ghost accompany his own sacred Ordinance spoken in simplicity of words and in sincerity of affection unto the hearts of his Elect that so they are powerfully induced to believe the Word and tuâ—n unto the Lord Acts 11.21 3. It is evident from examples as in Josiah humbled at the heart by the reading of this word 2 Chron. 24 27. The convert-Jews were pricked at the heart by this word Acts 2.37 We have a memorable example of the power of the Word recorded by Cyrill Bishop of Alexandria an eye-witness of the same At the first Council of Nice saith he there came out of curiosity thither an Heathen Philosoph who was a subtile and acute Logician but a great adversary to the Christian Religion some of the learned Fathers there reasoned with him by way of School-disputes but he by one or other distinction did elude the force of their Arguments whereupon one of the most simple in that famous Council being a very pious though not a learned man came against him like David against Goliah and in great simplicity of words with much zeal saith to him O Philosopher in the Name of Jesus Christ hearken to these things that are truths there is one God who made Heaven and Earth who made man of the earth and breathed life into him who created all things visible and invisible by the power of his Word and upholds all things by the same this Word and Wisdom which we call the Son of God having pity on man in his lost condition was born of a Virgin and by his suffering of death hath delivered us from eternal death by his resurrection he applyes to us eternal life and we look for him to come and to judge us according to the things done in the body O Philosopher believest thou it to be so Then he without all contradiction as astonished with the power of the Word could only answer this that it was a truth indeed which he had spoken Thereafter the aged Father desired him to follow after himself and to receive Christian an Baptism the seal of his faith into that saving truth whereupon he immediatly followed and turning himself toward his Schollars that came along with him and to the other hearers said So long as men did deal with me by bare words only I did oppose words to words and by artifice of words I did elude what they spoke but when power came forth from the mouth of the speaker my naked words could not resist divine power neither could man withstand God and therefore saith he to his Schollars believe ye in Christ and together with me follow this aged man in and by whom God hath spoken to me at this time Ruffinus Hist Lib. 1. Cap. 13. relating this History saith It was from God for verifying that place of holy Scripture 1 Cor. 4.20 The kingdom of God is not in word but in power for when the Spirit of God is with the Word we see it can so smite the heart that it brings all our imaginations captive to it 2 Cor. 10.4 Quest How doth the Word of God smite the heart Ans 1. By light shewing and convincing the understanding of the errours and dangers of our sinful wayes for by the Law is the knowledge of sin Rom 7.7 And in the Word as in a mirrour the vileness of sin which is compared to things most vile as to the dross of mettal to the scum of a pot to putrified sores to leprosie to dung to swine wallowing in the mire and to a dog licking up his own vomit but the vileness of sin is most seen in the mirrour of the Gospel because nothing could cleanse us from the filth of sin but the precious bloud of the Son of God And the danger of sin is seen in consequents thereof to wit all misery in this life not only the first but also the second death and damnation eternal unless it be preveened by true repentance and faith in Jesus Christ Luke 13.5 Joh. 3.18 2. The heart is smitten after conviction by grief and sorrow Acts 2.37 The convert-Jews being convinced of the wickedness and hainousness of their sin by Peters Sermon were pricked in their hearts cried out from fear Men and brethren what shall we do And the afâ—â—gâ—ted Jaylour being afrighted from apprehension of the dangeâ— of his sins cried out Acts 16.30 Sirs What must I do to be saved In like manner Felix the Governour being convinced of his sins and afrighted with the apprehension of Judgement to come did tremble Acts 24.25 3. After the conscience is awakened with fear then the will is pained and confounded with shame and displeasure Jer. 31.18 19. Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Vse 1. For admonition unto men of an hard and stupid heart to resort often unto the hearing and reading of the Word of God for who can tell but God one time or another will smite the earthy and obdured heart and open it as he did the heart of Lydia Acts 14. Object 1. But many have heard the Word and yet their hearts