shadow so as if he had offered and could have performed the things themselves it had been no great matter he never offers and makes good any sound grace or the things of Gods Kingdom which are things only worth harkning after 4 Will he give all the Kingdoms and all the glory of them to Christ alone why what righteousness or justice could be herein Will he rob and spoyl all other Kings and Rulers in the world of their right and soveraignty which God had invested them in and this all at once and in a moment 5 Whereas he pretends a gilt he intends a dear bargain and offering nothing but pure and unmixed glory he would rob Christ our Head and all his members at once of all joy and happiness both external and eternal Of this kind are all his promises he promised to Eve Deity but it proved mortality and misery he promised Cain respect and love if he could make Abel out of the way but it proved the casting of himself out from the face of God and his Fathers family Reasons 1 He that means not in true dealing to perform any thing may promise as much as he will Satan meant not to give Christ one Kingdom and he may as well promise all as one 2 Hâ—s enmity and hatred of God and mans salvation makes him large in his promises he knows how slily temptations on the right hand steal into the heart and that no enemy is so dangerous as he that comes in pretence of kindness When he seeks to draw man to Hell with him he takes on him to teach him how to become a God When Christ was to suffer hee would have him to spare himself to hinder mans salvation he will offer Kingdoms all Kingdoms with all the wealth and pleasure of them Satan herein deals as Jacobs sons with the Sichemites they made very fair promises that if they would be circumcised they would give their Daughters and take their Daughters and dwell together as one people Gen. 34.16 But they talked deceitfully vers 13. intending only revenge upon them as they did when the Males were sore by means of their circumcising Satan can promise a Victory to Ahab but it is to chase him before his enemy to confusion 3 He knows mans credulity and folly who is easily taken with fair words which make fools fain their eyes being wholly upon things before them Besides howsoever our blessed Lord here was fenced that the least inordinate affection could not fasten upon him although he had all the objects in the world to move him yet he commonly findes men and women fitted for his turn doating upon the world and needs no such large offers as here are made to Christ but for less commodity and glory than that in one Kingdom will fall down and worship him 4 Satan is so much the larger in his promises to imitate God whom hee sees encouraging his servants by making covenant with them and promising them all the good things of this life and that to come as to Abraham All that thou seest I will give thee Now to draw men from Gods Covenant if it were possible and to disgrace the same Satan seeks to get men in league with him by larger promises of the world than ever God made to one man because that carrieth their whole desires and as God for the ratifying of his Covenant hath appointed Sacraments and Seals so the Devil hath certain words figures characters ceremonies and charms for the confirmation of his league with them and their faith in that league Vse 1. Hence observe a difference between Gods promises and the Devils 1 They differ in the matter Satan profers earthly shadows earthly Kingdoms things that glance through the sense worldly things which may bee perceived and thrust into the eye and senses all at once the best of which is but a phantasie as Paul calls the great pomp of Agrippa and Bernice Acts 25.23 things of a moment for continuance that last as long as the fulness of the Moon scarce seen but vanishing But the matter of Gods promises is the Kingdom not of Earth but of Heaven and the glory thereof to which all earthly things are but appendices things which cannot be shadowed for the eye cannot see nor the ear hear neither can it enter into the heart of an earthly man to conceive what God hath prepared for them that love him 1 Cor. 2.9 The great promises of God are matters of faith not of sense and for continuance he promiseth a Kingdom unshaken eternal reserved in the heavens a glory not withering or fading unlike the glory of flesh of all which the Prophet saith it is like the flower of the field Isa 40.6 2 They differ in the scope and aime of them Gods promises all serve to provoke and encourage men to lay hold upon the Covenant of life to draw men nearer God in faith and obedience 2 Cor. 7.1 Seeing wee have these precious promises let us clense our selves from all filthiness of flesh and spirit and grow up unto full holiness in the fear of God But Satans promises tend to fix men in the world as here hee would make Christ the greatest worldling in it to with-draw men from God and their Covenant with him to pull them from the service of the God of Heaven to worship himself or serve their lusts or embrace the world or bow to any thing but the true God 3 They differ in the accomplishment God is ever as good or better than his word Tit. 1.2 God who cannot lye hath promised To David as Nathan witnesseth in his reproof 2 Sam. 12.8 he gave his Lords house his Lords Wives his Lords Kingdom and if that had been little he would have given him more To Salomon he promised long life or wealth or wisdome and in the accomplishment he gives him both life and wealth and wisdom But Satan is never so good as his word but a Lier in all his promises For 1 Hee wants power to perform when he promiseth that which is none of his as the Kingdoms of the world Or 2 He wants purpose and will to perform his promise For had he a purpose and mind to have given Christ the Kingdoms of the world if he had had power Doth not he envie to every man the fruition of any creature of God Can hee willingly afford a good man a good moment And did not he more malign Christs good and comfort than all other because he exceeded all other in grace and Gods Image Or 3 Wherein he hath power and purpose to be an honest Devil of his word it is with a farre more mischievous purpose as here if hee could have given the whole world he would for Christs overthrow for what cares he for the world or what use can he make of it but to make it a bait and train to catch man by it into his own destruction The ground hereof is this As every promise of God is a testimony
is when a man useth any superstitious or diabolical means for the effecting of his desire which hee knows neither in themselves not from Gods institution have any such power to effect things but from the power of the Devil aâ— the use of Charms or spells figures character Anâ—â—ieâ— Sâ—â—atching of a Witch or the like which having no power in themselves not by Gods Ordinance can do no good but by a secret saith in the Devil who by Gods permission puts power in them to heal men for their delusion Secret consent unto the Devil is yet more common than the former though the former bee the common cure of common people namely when Satan secretly suggesteth and offereth to make a Covenant and bargain with a man without any expresse form of contract but by inward temptation putteth the motion into the heart as of Judas that if he will use such an unlawfull means or upon such a condition hee will effect his purpose which hee earnestly desireth to attain now the party blinding his own judgement by the eagerness of his affection gives his consent to Satan and accepts the condition which mutual and silent consent of party with party is a real bargain and covenant Satan solicites the heart and the heart consents to Satan here is a secret compact by which numbers of men are in league with the Devil that would bee loath to bee thought so to bee Yea numbers there are that receive the greatest part of their earthly portion at the hands of the Devil by vertue of this compact secretly beleeving or consenting unto him Vse 1. This serves to let us see the difference between Gods gifts and the Devils in four things 1 Gods gifts come all from Grace and Love hee freely bestows his blessings for his love is everlasting before our own being and our inheritance is eternal above our merit and in the Heavens above our reach But Satans gifts proceed out of his endless hatred and are wages of unrighteousness 2 Gods gifts are derived to us by good and warrantable means diligence labour prayers Satans for the most part by wicked means Gods conditions are profitable and safe Satans hurtful and dangerous by the breach of some Commandement by impiety or injustice 3 Gods gifts are first bestowed upon us and then obedience is required as a testification of Thankfulness not as merit Satans are after our work as a merit and wages of sin first fall down and worship mee and then I will give thee all these things 4 Gods gifts are in mercy for our salvation and comfort and incouragement in his service Satans to draw us from his service and to drag us to destruction Use 2. Let this Doctrin make us afraid to receive any thing from the hand of the Devil and accept of nothing but God offers For 1 God is more able and willing to do us good than the Devil is unless wee think with those wicked ones that it is in vain to serve the Lord. 2 An enemy is never so dangerous as when hee flattereth and fawneth hee never kisseth but killeth with Joab or betrayeth with Judas his gifts are dear bought his conditions are intollerable hee will have a better thing for it even our pretious souls 3 A little from Gods hands is far better than if wee could receive all the World and the glory of it at the Devils for this comes with blessing with Promise with Contentment with good conscience so doth not the other Therefore bee the just mans portion small or great it is ever pretious it hath no sorrow added to it as Solomon speaketh Quest How may I know I receive any thing from the Devil Answ When any thing is gotten by the breach of any Commandement of God as by Swearing Lying Deceit Oppression and the like this is a gift of the Devil and the wages of unrighteousnesse Use 3. Note here how like the Usurer is to the Devil the Devil saith hee will give so the Usurer saith hee will lend which should bee free as gift but then comes a condition of ten in the hundred which is more than the lending is worth Satan is an enemy to all charity and so is hee The like may bee said of Covetous men who will do no good but where they look for return of the like or more as like the Devil as may bee and altogether unlike to God who doth good where hee can receive none sowes where hee reaps not Use 4. See the misery of men who accept of Satans profers 1 Such as are in open league with him as Wizzards who bind themselves to renounce God and their Baptism and Redemption by Christ and to beleeve in the Devil to expect aid from him and give him Body and Soul for that help which is the substance of the solemn Leagues made by such limbs of Satan hee is of the sure side with them they can gain nothing by him unless hee gain themselves first And such by Gods Law ought not to live 2 Worldly-minded men with whom hee deals as with Esau hee gives them a messe of pottage but on condition to sell their birth-right a silly match is made presently an exchange of Earth for Heaven 3 Men impatient in Losses or sicknesse who run to the Witch as not knowing what to do with themselves But Satan never easeth the body of temporal pains but to cast the Soul into eternal 4 Ambitious and discontented persons that take preferments of Satan upon base conditions Absolom shall have a Kingdome on condition hee will rebell against his own Father Zimri a Captain under Baasha 1 King 16.10 shall have the Kingdome of Israel if hee will rebell and slay his Master Discontented Papists shall divide the Land among themselves if they will blow up the Parliament-House Now if wee would avoid the dangerous compacts with Satan let us observe these rules 1 Beware of prophanenesse which is a sin where men carelesly lose Heaven and the joies thereof for these lower and earthly things as Esau to satisfy his lusts despised the blessing Heb. 12.16 Let there bee none such amongst us 2 Beleeve the truth of Gods profers and promises to relye on them and thou shalt bee senced from Satans lies 2 Thess 2.10 3 Consider how easily men pour out themselves for Balaams wages Covetousness carries away their whole heart and yet in the end they are deceived as hee was instead of his reward he was slain in his return homeward Numb 31.8 4 Consider how little joy there is in that which is received at the Devils hand neither Ahab nor his posterity injoyed Naboths Vineyard Judas brought back his thirty peeces and hanged himself According to that of Solomon The wicked resteth not that which hee taketh in hunting 5 Moderate thy affections not to desire the Kingdomes of this World and the glory of them but a far more glorious Kingdome in the World to come and all these transitory matters onely to help thee forward to that The
The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a straight charge giveth the Apostle Paul to Timothy that he should preferre no man in his ministry and doe nothing with partiality 1 Tim. 5.21 It was a worthy commendation of Levi that the law of truth was in his mouth iniquity was not found in his lips he walked with God in peace and equity and so turned many from iniquity Mal. 2.6 Whereas on the contrary what a wicked thing it is to preach for hire reward favour and yet lean upon the Lord See in Micha 3.11 3 Ordinary Professors may not accept persons 1 Not in civil things For when elections offices and common benefits are passed and bestowed partially for friendship money kindred favour or entreaty this is the ruine of all societies and a bringer in of all corruption especially when men have taken oathes to a Corporation to the contrary the sin is like an infolded disease more incurable and dangerous 2 In matters of religion much less notwithstanding this sin be many ways committed As 1 To have the faith of God in respect of persons which the Apostle James noteth in this instance Jam. 2.2 When a man with a gold ring or goodly apparrel be he never so wicked is magnified and advanced above another who is not so outwardly gaudy but inwardly arrayed with the white garments of Christs righteousness and adorned with the Jewels of faith love holiness and sincerity which the world taketh little knowledge of 2 To accept the word because he is a man of pomp that bringeth it a rich man or a friend the Corinths were justly blamed for partial hearing and holding some to Paul some to Apollos some to Cephas 1 Cor. 3.4 who is Paul who is Apollos who is Cephas are not they all Ministers by whom yee beleeve Ahab will not hear Micah because he hateth his person but he shall justly fall for it at Ramoth Gilead 1 King 22.37 3 To reject the profession of religion because it wanteth countenance and credit at most hands and a few poor ones only receive it Many Protestants can hear us justly confute the Popish doctrine and practice in that they embrace their religion in respect of persons that is of the outward appearance of it because they pretend a perpetual succession consent of Councils defence of Princes antiquity universality the most part of Europe having generally taken the mark of the Beast in their hands and foreheads and yet the same men see not how themselves are slipt into the same Popish error that refuse one course because it wants outward supporters and props and chuse that by which they may swim with the stream they hate Popery because the Laws hate it and love religion because it is now crowned established and establisheth their prosperity 4 To disdain the persons of poor professors which is so general and common a sin as that nothing can they doe or speak but it passeth much unjust censure nay things by them exceeding well and holily performed are so farre from being drawn into example as that thereby they can bee traduced Wherein yet they are conformed unto the Son of God the head of their profession whose powerful doctrine and mighty works were carped at and depraved because they knew his Father his Mother himself at the best but a Carpenters Son not brought up at study and learning For example how was that great work of healing a man miraculously so farre from affecting the Jews as that they fell very foul and were angry with him and the reason is rendred by our Saviour Christ Joh. 7.23 24. Because they judged according to the outward appearance and not with righteous judgement concerning him 5 For professors themselves to look too bigge upon some meaner ones as they conceive but by the Gospel members of Christ and his Kingdom as well as they Isa 65.1 Christ who preached to the poor as well as the rich hath spoken to their hearts as well as their own and hath equalled them or perhaps made them superiour in graces to the other Now should not those that profess God herein resemble him who though he bee high and excellent inhabiting eternity and dwell in the high and holy place yet he looks to the humble and lowly yea and dwels also with him that is of a contrite and humble spirit Isa 57.15 To think too basely of him whom God chuseth is to erre from Gods righteous judgement and what can the blind world doe more disgraceful to the profession than to pass by the graces of God as not knowing what they mean 6 Not to speak here of Popish spirits who seek to disgrace our Religion because Artificers and simple women are as they say Scripturers not considering that in Christ neither male nor female are rejected Gal. 3.23 and that God chuseth even weak and foolish things to confound the wise and mighty and the poor ones of the world to be rich in faith 1 Cor. 1.26 27. Vse 2. If God accept not persons for outward respects If outward things could bring us into acceptance with God we might see our hearts on them why should any outward thing gain our hearts our affections our studies seeing if we could gain them all we are never the further in Gods books Many are ready to say oh God loveth them and judge themselves highly in savour because he suffereth his light to shine upon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without fear therefore doth pride compass them as a chain But with one word doth the wise man shatter down all the pillars of this foolish erection Eccles 9.2 No man knoweth love or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked Tyrants had been highest in favour with him whose feathers hee pluckt whose pride hee brought low making them spectacles of his vengeance to all the world who for their outward greatness had been the terrours of the world And yet much less should these things swell the hearts of men with pride above others who perhaps have a better part in Heaven than themselves The proneness unto which sin the Lord perceiving he hath expresly charged that the rich man should not glory in his riches nor the strong man in his strength Jer. 9.24 but if any man glory let him glory in this that he understandeth and knoweth me All other rejoycing is not good that is is hurtful and perilous besides the vanity of such vain boasting common experience shewing that the higher scale is always lightest We must stand naked in Gods Iudgement seeing no outward thing can commend us to him Vse 3. If God accept no man for outward things then when we enter into Gods judgement we shall appear naked stript of all outward
may be said to bee anointed two ways Christus totus vel Christus mysticus either properly in his own person as considered in himself or figuratively by the use of Scripture as he is the head of his Church which joyned unto him maketh up whole Christ as the Fathers call him or mystical Christ Thus Paul calleth Christ united with the Church by the name of Christ 1 Cor. 12.12 we must therefore help on the perfection of this latter seeing he is already perfect in the former Every Christian must be a King To this purpose every man must become a King for so he is if hee partake of Christs anointing in being ever in the field in combate against sin in taking up arms against Satans hellish power in getting daily dominion over his own rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebels to encounter and as many strong temptations and lusts which thou must stand out to victory and here faith must be thy victory which grace is attained by this anointing But oh the misery of infinite numbers every where meer Bond-men and captive Caytiffs to Satans suggestions and held down under the power and tyranny of their own lusts in whom there is no resistance no fight never a stroak they strike against their own sins the strong man is gone away with all very cowards against the Devil nay couragious Champions for him and yet will be called Christians no no there is never a drop of Christian bloud in such this anointing as yet never came near them here is no spirit no power but such as ruleth in the world And a Priest Rom. 6 13 Again thou that wilt be a Christian must be a Priest to offer up thy self soul and body an acceptable sacrifice of sweet smell unto the Lord to offer up thy prayers and praises the calves of thy lips these are the odours of the Saints Revel 5.8 to offer up thy sins to bee sacrificed and slain by the knife and sword of the Spirit in the Ministery of the word to offer the sacrifices of almes and mercy with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if need require thy life and deerest bloud for Christ and his profession But how many titular Christians be there who indeed are no better than Belzebubs Priests who offer their souls their bodies their sences themselves wholly to the service of the Devil in sin and unrighteousnesse for prayer and praise they curse swear and blaspheme most remorselesly fierce and hard-hearted in themselves and unto others and so farre from this anoynting as many of the Heathens who never heard of Christ would be ashamed of them and wonder what kind of God that Christ should bee by whom they will bee called And a Prophet Lastly thou must be a Prophet thou must have the knowledge of God in thy self thou must hold it out and impart it unto others within thy family and without for to this thou art anoynted as also to hold out Christ in a constant profession which tyeth every man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose special calling besides the general fastneth this duty upon them These are the chief things to which others might be added wherein every Christian ought to testifie himself anoynted by Christs anoynting that he communicateth as well in his graces as in his name and that he hath received some good measure of that oyl of grace which was poured out upon him without measure for as in the head the God-head dwelleth bodily so in every member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not the God-head it self yet a Divine nature is apparent 2 Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the Holy Ghost bestoweth upon the regenerate by means of this anoynting and is opposed to natural lust and corruption in the same verse Who went about doing good Now we come to Christs execution of his Office according to his former calling and furnishing For no sooner receiveth he gifts and calling from his Father but he manifesteth and putteth forth the same in most painful preaching and most powerful working of Miracles which hee did not for a brunt or by starts and fits but he went aboue doing good By which words is noted his diligence in absolving and finishing his course within his vocation and calling not seeking herein himself nor the praise or applause of men nor the Kingdoms of this world but denying himself and glory spent his whole life in doing good unto others suffering himself to bee subdued under a most shameful and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadow of death Wherein he propounded himself a worthy pattern and example of imitation unto all such as have received gifts Note and calling unto any office in Church or Common-wealth who are not to hide in a Napkin those talents but bring them forth and traffick with them and that not for their private as seeking themselves but for the common good and not for a start or brunt but thus to finish their course holding out in well-doing unto the end Thus if we shall doe we shall be conformable unto Jesus Christ acceptable to God our Father profitable to our brethren here on earth and shall treasure to our selves an excellent weight of glory in heaven But how many bee there who having received many talents and charge to traffick with them bury their gifts and forget their charge against whom the fearful sentence is not only passed but half executed already his talent is taken from the sloathful servant there now remaineth nothing but the binding of him and casting him into hell And would this were not too true not in many Ministers only but even in numbers of private Christians who have had both gifts and calling to teach and pray in their families but have wilfully lost them for want of the careful use of them Now more specially this going about of Christ doing good standeth in two things The former in curing the deadly diseases of mens souls by most holy and saving doctrin revealing his Fathers whole will and teaching the things of the Kingdom not coldly as the Scribes but in most powerful manner so as his very enemies were forced to say Never man spake as this man doth The latter in curing the bodies of men also by most powerful Miracles one kind whereof which was most eminent namely the healing of Demoniaks is put for all the rest in the words following by both which means he shewed himself a merciful Saviour and the chief Physician both of soul and body and in one word the very healing God Of both which
of God which is the curse of the Law and not onely Ceremonially and typically as they were This the Apostle Paul teacheth Gal. 3.13 that Christ was not onely dead but made a curse for us his reason is because hee dyed on a tree and therefore are wee admonished Phil. 2.8 to consider not only that Christ was obedient unto the death but to the death of the Cross for any other death had not so much concerned us Fourthly This death which so much concerned all the Church of the Jews and Gentiles must not bee obscure and therefore the Lord would not have Christ to dye in a tumult or in secret but most conspicuously and apparently at Jerusalem the great City of the Jews but tributary to the Romans as it were upon the Theatre of the World at a solemn feast when all the Males out of all quarters must appear before the Lord upon a Cross high erected that all might see him and on the Cross himself proclaimed King of the Jewes in three several Langages the Latine Greek and Hebrew that all sorts of men might come to the knowledge of it and further because in his death standeth our life hee must bee thus lifted up that all men might see him certainly dead and that he dyed not in shew and appearance only but in deed and in truth really and perfectly for which cause also our Apostle doubleth his affirmation they slew him and hanged him on a tree which most necessary ground of Faith and Religion Satan hath mightily by many Hereticks sought to overthrow the Turks at this day are held off from the faith in this Messiah by that Diabolical suggestion that not Christ himself but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it self assureth us more fully of all the fruits and benefits of it the Scripture is careful so pregnantly to confirm it as that it cannot be denied not only that he was in the sight of a number of thousands dead on the Crosse but by his three days burial by the peircing of his side out of which came water and bloud by which was manifest that the very Call of his heart was peirced by the confession of his very enemies who would beleeve nothing but their own sences and lastly by the fact of the Souldiers who whereas they hastened the death of the Theeves by breaking their leggs they broke not his because the text saith they saw that he was dead already The fourth point is the use of Christs Crucifying First in Christ on the Crosse take a full view of the cursednesse and execration of sin and consequently of thine own wretchednesse both in regard of thy wicked nature and cursed practices every sin being so loathsome and odious in the eyes of God as the least could never be put away but by such an ignominious death of the Son of God himself If thou lookest at sin in thy self or in thy sufferings yea or in the sufferings of the damned in Hell it will seem but a slight thing but behold God comming down from Heaven and him that thought it no robbery to bee equal to his Father in glory taking flesh in that flesh abasing himself to the death of the Crosse on that Crosse sustaining the whole wrath of his Father and so becoming accursed for it and thou shalt see it in the native face of it And indeed this one consideration setteth a more ugly face upon sin than the Law possibly can for that sheweth our sins to bee a knife to stab our selves withall The most ugly visage of sin that can be but this to be the very spear that went to Christs heart which is the most odious apprehension in the world all the sin that ever was committed on the earth could not bring a man so low suppose one man had committed them all as the least sin of the elect brought the Son of God seeing he that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glory of Heaven into the very sorrows of Hell whosoever thou art then that makest light account of sin and pleadest that God is merciful look a little in this glasse wherein behold Gods Justice and sins desert in the Fathers just indignation against his wel-beloved Son whom nothing but the cursed death of his only Son in whom he professed himself well pleased could appease Secondly seeing all the knowledge of Christ profitable to salvation is of Christ crucified let us desire to know nothing in comparison but Christ and him crucified 1 Cor. 2.2 seeing such a great Apostle as Paul was desired to know nothing else Now to come to the distinct knowledge of it we must consider these three points 1 The vertue and power of this death in it self 2 The application of it unto our selves 3 The fruits which must appear in us by such application For the first Look upon this death of the Son of God not as of another dead man neither think or speak of it as of the death of another ordinary felon executed but as of a death which slew all the sins of all the beleevers in the world and as a destroyer of all destroyers a death wherein was more power than in all the lives of all Angels and Men that ever were or shall bee More power in Christs death than in the lives of all men and Angels yea such a death as hath life in it quickning all the deaths of all that have benefit by it Here we have a mighty Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath overcoming it by entring into the Grave opening it for all beleevers by his Bloud shedding upon the Crosse reconciling all things Col. 1.20 never was there such an active suffering of any man which tormented and crucified the Devils themselves when the Devils instruments were tormenting and crucifying him it is peerlesse and unmatchable no Martyr ever thus suffered though Popish doctrin would match as Corrivals some of their Saints sufferings with it the most faithful Martyrs suffered but dissolution of soul and body but Christ besides suffered the whole Wrath of God due to mans sin they suffered in way of Christian duty and service but he to make a sacrifice of expiation of sin they having their sins removed and taken off from them but he bare all theirs and all beleevers sins in his body upon the tree 1 Pet. 2.24 Howsoever therefore Humane wisdom stumbleth at this death of Christ yet must we by the eye of faith labour to espy glory in ignominy esteem of the Crosse as an honourable Chariot and rejoyce in a triumph made as the Jews scoff by an hanged man thus shall we see the foolishness of God wiser than man and the weakness of God stronger than man thus also shall we imitate the holy men of God who looking back to the Cross of Christ could
Friers plea we are exempted Lord will doe no good here no not that which all mens Courts must needs excuse absence by that the party is dead for this Judgement Seat is set up for the quick and the dead God must for his glory truth and justice bring every man to this tribunal that if he have been good and faithful hee may have his time of refreshing and be put into the perfeâ—t state of happiness in soul and body And contrarily if hee have been hard-hearted and impenitent hee may know the weight of Gods justice and power and bee in full state of endlesse and easelesse misery both in soul and body Oh then what great cause hath every man to fore-cast this day and expecting it to prepare for it rather than to betake themselves to that Epicurean and profane practice of mockerâ— who put farre from them this evil day saying Where is the promise of his comming we see all things alike since the beginning he makes but small haste And thus because judgement is not speedily executed they resolve themselves on a most wicked course not knowing that as a snare it shall come upon them when they least look for it and that though slowly yet he will come surely and make them know what it is to abuse his patience which should lead them to repentance Now followeth the manner of this Judgement and that is comprehended in three things 1 It shall bee glorious and powerful 2 Just and righteous The glory of the last judgement described 3 Strict and accurate For the first it is said that the Son of man shall come with power and great glory yea in the glory of the Father that is such as belongeth to his Father with himself but to no creature else The clouds and the air shall be as a fiery Chariot to carry him with admirable swiftnesse his train and attendants shall be the Arch-angel making his way by the sound of a trumpet which the very dust and ashes shall hear and follow and all the other Angels of Heaven from whose multitude power and glory this coming shall be wonderfully glorious and yet the Judge himself shall surpasse them all in glory and brightnesse and as the Sun doth darken all the lesser Starres so shall his most admirable glory obscure them all This aâ—pearance may be shadowed by the coming in of earthly Judges to hold Assizes through their Circuit attended with the Honourable Nobles Justicâ—s and Gentlemen of the Country yea with the High Sheriffs power besides all their own followers by which great state and attendance they are both honoured and aided as becometh such publick Ministers of Justice as also are made formidable to daunt and quell malefactors Or rather look as Princes going to their Parliament to make Laws put on their royal robes and shew themselves in their greatest glory even so shall this great King of glory coming to require the obedience of his Laws cloath himself with such a robe of glory as the brightest Sun shall not endure to behold neither the Heavens nor the Earth shall be able to see this glory but shall shrink at it and melt away with a noyse Revel 20.11 John saw a great white Throne and one that sate upon it from whose face fled away both the earth and heaven and their pla e was found no more Thus may we in some dark resemblance something conceive of this glory of the Judge of all the world unto which the consideration of the persons that shall bee judged by him addeth not a little moment for not only small but great must stand before him It is indeed a great honour among men to bee deputed the Lord high Steward under a King whose office is to sit in Judgement upon a noble man what an height of glory then is it for the Son of God to sit in Judgement and call personally before him not nobles only but all the Kings and Monarchs that ever the earth bare If there be such preparation and state amongst men for the trial but of some one noble man what glory may wee conceive must attend the mighty God whilest he bringeth to their trial not only meaner persons but all the most powerful Monarches and Potentates that ever were or shall be to the end of the world This consideration ministreth comfort to the godly seeing hee cometh to Judgement who is able perfectly to free them from all misery able to strike oft their bolts of sin to acquit them from terrours of conscience fears of death the Grave the Devil and Hell it self the cometh from Heaven for their release who hath trodden down all his enemies under his feet and all this glory is for their safety and happinesse who wish and wait for the appearing of this mighty God Tit. 2.13 And on the contrary it serveth to strike the wicked and ungodly with terror and dread seeing the Lord Jesus shall come from Heaven in such power and majesty and all to judge and condemn them whom when they shall see arrayed with vengeance against them no marvail if they be driven to their wits ends yea as it is with guilty Malefactors when they see the Judge coming in so honourably attended so shall it bee here this very glory of Christ shall strike them with fear horror and an azednesse and force them to all miserable and unavaylable shifts and to wish if it were possible that the rocks would fall upon them and crush them to peeces so as they might never come before his presence for the great day of the Lord which is to all the wicked of the world a black day a cloudy day a dismal day this day is come and they cannot abide it Secondly this Judgement shall bee righteous and according to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.2 We know that the judgement of God is according to truth Heb. 1.8 Thy throne O God is for ever the scepter of thy Kingdom is a righteous scepter The righteousness of the Judge and judgement Thou lovest righteousnesse and hatest iniquity Hitherto is to bee referred that of Daniel 7.9 who saith that this Judge shall sit upon a great white throne alluding to the white Ivory throne of Salomon but infinitely more glorious the whitenesse betokenning the purity and righteousness both of the Judge and the judgement for every man shall receive according to his works Here shall be no concealment of things for he will bring every secret into judgement Eccles 12. He will lighten all things that are hid in darknesse and make the counsels of the hearts manifest 1 Cor. 4.5 Here shall bee no daubing or salving up of bad matters in corners no pleading of Lawyers who craftily cloud the truth of Causes for gain no respect of persons no favouring for the sake of any friends nor fear of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to pervert judgement the purest gold of Ophir
it for this being as Queen among the vertues goeth not alone but with all the train of vertues as hand-maids attending upon her The chief of them are these four 1 A true knowledge of the Word of God acknowledging it in part and in whâ—le to bee the truth of God and that himself is straightly bound to believe and embrace the same and that hee hath a special part in the promise of grace and life by Christ in which grace he resteth himself daily growing up in the certainty and assurance of his salvation 2 A sound â—oy of the heart which the Apostle Peter calleth unspeakable and glorious breaking out into thankful praises in that the Lord hath begun 〈◊〉 â—iness by making Christ his Wisdome Righteousness Sanctification and 〈◊〉 â—tion The Poor Blind and Lame persons of whom wee read in the 〈◊〉 never leaped more joyfully when they had met with Christ and had 〈◊〉 â—s opened and their limbs restored by him than hee that hath met with him and received him into his heart to enlighten him to quicken him and to heal him of all his infirmities How gladly did Zacheus receive Christ with what joy of heart findeth any man the hidden pearl Mat. 13.44 how did the Eunuch converted go away rejoycing Act. 8. And all this is because they can value such a commodity as this is which they see God hath made their own for if they either knew it not or not to bee theirs they could not thus joy in it 3 Christian Hope is another hand-maid of Faith for so the Apostle teacheth Rom 5.2 Being justified by Faith wee have peace c. wee rejoyce under the hope of the glory of God For this is the special work of hope to wait for and rejoyce in the expectation of the glorious appearing of the Lord Jesu And hence is it that whereas unbeleevers are glewed to the earth and cannot think of Heaven but either with sorrow of a formal and false joy and what marveil is it that those who have no better should set their hearts upon the worse beleevers have preserved in them a willingness to leave this World and to bee with Christ which is best of all yea so sweet is their present tast of Christ through Faith and Hope that they are unquiet till they bee filled with the fruition of his fulness being often in his absence sick of love and pine away till they bee with him whom their soul loveth 4 An assured trust relying upon God beleeving hiâ— word of promise to raise and feed the heart of threatning to shake it and cast it down and submitting it seâ—f to the counsel and good pleasure of God because his faith hath let him see the truth the wisdome the equity and righteousnesse of all these Such a mans heart setteth nothing above God in prosperity it distrusteth not but hath God for his God in adversity it indeavoureth in all things to walk with God it is a sweet usher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetness to it self The fourth mark or note or true Faith is taken from the infallible fruits IV. The infallible fruits of it four and effects of it which are many I will onely note four of the principal First it frameth and fitteth the own habitation it purifieth the heart Act. 15. it suffereth not unclean thoughts unlawful lusts or wandring motions to harbour there it guideth the affections of Love Hatred Joy Sorrow and the rest that a man love nothing more or so much as God and his Image hee hateth not mens persons but their sins and no mans sin so much as his own hee rejoyceth in nothing so much as in doing the will of God this is as his meat and drink hee sorroweth for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisdome and maketh it his chief study how to preserve with faith good conscience in every thing Act. 24.16 Secondly Faith worketh by love Gal. 5.6 boâ—h towards God and towards man towards him that begat and him that is begotten yea and him that is yeâ— not begotten This love of God expresseth it self 1 In much thankfulness unto him who hath loved us first Our love of God expressâ—d in three things who hath given so much even his Son and all things with him pertaining to life and godliness who hath forgiven us so much and to whom many sins are forgiven they must love much who hath done so great things for us by becomming our portion our treasure and our chief good 2 In shame for our unkindness unto him both before and even since we knew this his love in Christ and have been acquainted with his waies taking up with shame in our faces sorrow into our hearts for the sins of our youth and of our age against the law the rule of righteousness but especially against the glorious Gospel which of all other are least of served 3 In desire of that blessed fellowship of his when and where wee may never sin against him any more accounting one day within his holy of holies better than a thousand besides and much more to bee ever with the Lord and to injoy the pâ—easures at his right hand for evermore to bee at home with him and sit down with Abraham Isaac and Jacob yea with Jesus Christ himself should make us groan in our souls and say with David Oh when shall I appear in this thy presence The Spirit saith Come and the Spouse saith Come Even so come Lord Jesus come quickly The love of men by which Faith worketh discovereth it self not onely in just dealing with them as wee would bee dealt by which many civil men indued onely with civil righteousnesse have excelled in nor onely in merciful distribution of outward comforts for the releeving of the bodies of our brethren yea and of our enemies which hardlier goeth down with the unconverted than the former but also in shewing most love unto their souls in helping forward their conversion and salvation For so soon as any man is converted hee will strengthen the brethren Faith wheresoever it liveth it loveth and love being an hand giving out moveth men converted to counsel exhort rebuke admonish comfort pray and wait when God will give unto others the grace of Repentance As soon as Andrew was called hee bringeth his brother Simon to Christ No sooner had Christ found Philip but Philip finding Nathaniel hee bringeth him to â—hrist The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the City In finding this treasure the Christian cannot hide his joy neither can any mans joy bee so full unlesse hee with others rejoyce together For it is not here as in earthly things which the more they are communicated the more are they diminished and every mans share is the less but heavenly
within 2 Examine them whence they come and whither they go 2 Examine thy thoughts whence they come and whither they go and what they do in thee By which means thou shalt banish a number of idle and wandring thoughts which like roaving vagrants being worth nothing come â—ver to steal something either time or grace and so shalt thou make and keep room for better And do this betime because the first motions of sinful thoughts defile a man This rule is in 2 Cor. 10.5 to draw weapons against every strong imagination that is exalted against the knowledge of Christ 3 If thy thoughts concern the world pull them back keep them from the world 3 Pull them from the world save as much as needs must for the moderate maintaining of thy self and thine lest heavenly thoughts be drowned and hindred 1 Tim. 6.9 The reason is because our hearts being earthly do presently conceive a sweetness in earthly things and are presently distracted from the love of the Creator to the love of the creature Now spiritual wisdome requireth that wee diminish the love of the creature that wee may increase our love of the Creator But if they will run upon the world then turn the course of them a little to consider the vanity and misery of this evil world the painted vizor of the pleasures of it the uncertainty of life the deceitfulness of riches how they bee not ours what evils and incumbrances wee have received from the world what fools they have made us in treasuring on earth whose home and expectation is in heaven 4 If thy thoughts concern thy self or others thy brethren If they concern thy self or others see they be humble labour to think better of others than thy self for thou seest no such thing in them as in thy self Phil. 2.3 Let every one esteem better of another than of himself Yea the more thou seemest to excel others in gifts the more humble labour to bee An hard rule and difficult to bee practised and therefore it is often commended to us as Rom. 12.16 Make your selves equal to them of the lower sort and elsewhere For this purpose conceive not onely what thou hast received but what thou wantest and what good things thou art without and then with Paul say thou hast not yet attained to perfection Phil. 3.12 5 If they concern sin be sure it be to haâ—e it 5 If thy thoughts concern any sin bee sure it bee to hate and renounce to bewail and mourn for it in thy self or others For there is a sliness and subtilty in sin which while wee think of it easily gaineth some tickling and consent which at least hindreth that thorow-hatred that wee ought to maintain against it The third rule for the inner man concerneth the Will namely Rules for the will that our care must bee there bee but one will between God and us for so hath the Lord taught us to pray Thy Will bee done Concurrence of our wil with Gods will 1 Revealing 2 Determining 3 Prescribing 1 Wherein soever God hath revealed his will to us in that wee must rest 2 Whatsoever his will determineth of us that wee must account holie and just whether with us or against us 3 Whatsoever his will prescribeth to us whether obedience to the Law or faith of the Gospel wee must hold our selves fast bound in conscience unto it let it seem never so cross to us or contrary to his Law as Abrahaâ— â—â—id in offering his son 4 Whatsoever his will disposeth to us 4 Disposing prosperity or adversity sickness or health life or death or whatsoever else all is from a most wise hand disposing every thing for the good and salvation of his Elect and so should bee entertained Thus Eli said 1 Sam. 3.18 Isa 39.8 It is the Lord let him do what is good in his eyes And Hezekiah The word of the Lord is good even when it threatned the overthrow of his house and Kingdome So David Psal 39.9 I held my tongue and said nothing because thou Lord didst it And Job The Lord giveth and the Lord taketh Chap. 1. v. 11. blessed be the name of the Lord. CHAP. IX Rules for the Conscience THe fourth sort of rules for the inner man concerns the conscience Rules for the conscience 1 Beware of a blinde conscience Joh. 16.2 1 Beware of doing any thing with a blinde Conscience A blinde man swallowes many a gnat and a blinde conscience swalloweth any sin This is a wicked conscience to which no sin so great shall come but a man shall think hee doth God good service in it as Christ speaks of them that would slay his Disciples Why do Heathens persecute Christians and Papists pursue Protestants even to death but out of blinde zeal and conscience that they root out a false Religion And whatsoever a man doth by an erroneous and seduced conscience is sin The rule of conscience to Heathens being the Law of nature and to the Church the Law written even the whole word of God as a pillar of cloud and fire to direct it in all the way to Heaven Therefore let the Word of God dwell plentiously in you in all Wisdomâ— Col. 3.16 2 Do nothing with a doubting conscience Conscientia nobis anima Tertul. 2 Do nothing with a doubtful conscience for whatsoever is done with a scrupulous conscience is sin and is not onely an offence of God but of the conscience too which is as a little God within us for it is not of faith nor obedience to the known will of God Rom. 14. ult Hee that doubteth is condemned because his action is not of faith Therefore verse 5. hee saith Let every man bee fully perswaded in his minde 3 Get a good conscience above all things 3 Labour to get a good conscience above all things Act. 23.1 I have endeavoured in all good Conscience till this day A pure conscience by nature hath no man but made pure by the blood of Christ sprinkled upon it by faith in that hee hath obtained full remission of sin and by his blood also merited the Spirit of Sanctification by which the conscience of the beleever is daily cleansed 4 Aim 〈◊〉 a pure conscience 4 Labour to get a pure conscience in all things A man by observing many things may get himself good credit but a good conscience must bee in all the things of God Joh. 1â— 28 The Pharisies might not go into Pilates Judgement Hall lest they should bee polluted and yet at the same time they could dispence with their conscience to crucifie the Son of God a sin defiling Heaven and earth whiles the Sun was ashamed and the earth trembled at it The Papists may not eat flesh in Lent their consciences will not suffer them but to kill Kings and blow up Parliament-Houses their consciences give them good leave Many Protestants will not steal kill commit the act of adultery but
it was the top of an exceeding high mountain 2 How Christ came thither the Devil took him into c. 3 Why he chose that place 2 a vision represented here 1 What it was All the kingdomes of the world and the glory of them 2 How he represented them Hee shewed him 3 How long the sight lasted in a moment saith Luke 2 Dart it self in it 1 A profer All these will I give thee 2 A reason for they are mine and to whom I will I give them in Luke 3 The condition in it 1 the matter worship mee 2 the manner fall down if it be but externally 2 Repulse in it 1 The denial But Jesus answered 2 The manner Avoid Satan sharp in the Title Satan Commandement Avoid 3 the reason from a testimony of Scripture in it 1 Allegation It is written 2 precept in it 1 Person to whom Thou every man the whole man in Soul Body 2 matter shalt worship serve i. divine worship 3 object the Lord thy God and him only 3 The issue 1 Christs victory 1 The time when the Devil left him Then 1 When Christ had stoutly resisted 2 When all the temptations were ended in Luke 3 When Christ had said Avoid Satan 2 The manner Hee departed from him 3 How long for a season saith Luke 2 His triumph 1 A note of attention set as a star before it And behold 2 What we must behold 1 the coming of the Angels unto Christ here 1 When they come 2 To whom they come 3 Manner of their comming 2 Their ministery unto him where 1 How they ministred unto him by Adoring him as Conquerour comforting his soul vexed with temptation body pined with fasting 2 why they did so Not for necessity on Christs part But their own duty as to Their Lord. The head of the Church AN EXPOSITION OF Christ's Temptations MATTH 4. Vers 1 Then was Jesus led aside of the Spirit into the wilderness to be tempted of the Devil 2 And when hee had fasted fourty daies and fourty nights hee was afterwards hungry 3 Then came the Temper to him and said If thou be the Son of God command that these stones be made bread 4 But he answering said It is written Man shall not live by bread only but by every word that proceedeth out of the mouth of God 5 Then the Devil took him up into the holy City and set him on a pinacle of the Temple 6 And said unto him If thou be the Son of God cast thy self down for it is written That he will give his Angels charge over thee and with their hands they shall lift thee up lest at any time thou shouldst dash thy foot against a stone 7 Jesus said unto him It is written again Thou shalt not tempt the Lord thy God 8 Again the Devil took him up unto an exceeding high Mountain and shewed him all the Kingdomes of the world and the glory of them 9 And said unto him All these will I give thee if thou wilt fall down and worship mee 10 Then said Jesus unto him Avoid Satan for it written Thou shalt worship the Lord thy God and him onely shalt thou serve 11 Then the Devil left him and behold the Angels came and ministred unto him OUR Lord Jesus Christ having passed the former part of his preparation to his Ministry and Office by his most holy Baptism of which wee have spoken at large in the former words now he proceedeth to the second which standeth in Temptation For as in the former he publikely revealed himself to bee that Messiah so long expected in whom salvation is purchased to all beleevers of Jews and Gentiles so herein hee sheweth himself most evidently to bee that promised seed of the woman who was to break the serpents head and him who was set a part and sent from his Father to destroy and dissolve the works of the Devil And therefore this holy doctrin bringing us such glad tidings of Satans confusion and our own rescue out of his hands must bee most welcome to us whereof if we would taste the sweetnesse and benefit we must stir up our best attentions affections petitions to hear with readiness receive with gladnesse and practise with fruitfulnesse such holy instructions as this Treatise will abundantly afford unto us Wherein must bee handled three things 1 The preparation to Christs combate vers 1 2. 2 The combate it self with the several assaults from vers 3. to vers 11. 3 The issue and event vers 11. The preparation hath three parts 1 Christs entring the lists by going into the wilderness 2 His expecting of the enemy by his abode and converse there 3 The entrance of his adversary The first part is inlarged by sundry circumstances as 1 The time when this combate was Then 2 The person opposed Jesus 3 His guide hee was led by the Spirit 4 The place into the wilderness 5 The end why hee came thither to be tempted of the Devil In the second part three points are afforded out of the three Evangelists 1 How hee was furnished Hee was full of the Holy Ghost Luke 4.1 2 What company hee had Hee was with the wilde Beasts Mark 1.13 3 What was his imployment 1 Hee was tempted Luk. 4.2 2 Hee fasted forty daies and forty nights and afterwards was hungry which was both the effect of his fast and the occasion of the first temptation The third general part namely the entrance of our Saviours adversary stands in three circumstances 1 The time then 2 The name of the adversary she Tempter before called a Devil 3 The manner of his entrance he came The first circumstance in the preparation is the circumstance of time noted in the word Then which is not a word of supplement but of reference unto the former History of Christs Baptism which this immediately succeedeth as Mark 1.12 Immediately the Spirit driveth him note the present tense into the wildernesse so as Christ went directly from Jordan into the wilderness Then 1 When Christ undertook his high-office 2 When hee was baptised 3 When the Spirit had descended upon him 4 When hee had received testimony from Heaven that hee was the Son of God and Doctor of his Church Doct. The more God graceth his children the more Satan letteth himself to disgrace and molest them Hence note That the more God doth grace any man or advance him in gifts or place the more doth Satan set himself to disgrace and molest him Wee read not that the Devil did ever set upon Christ while hee lived as a private man though perhaps hee did but now his Father setting him apart to work mans redemption baptizing him powring his Spirit upon him and giving testimony with him that hee is the Son of his love now hee is assailed with most violent temptations No sooner is hee set apart to his office therein to glorify God and gratify man but hee is set upon by Satan a deadly enemy to both Moses was
2 if they had what warrant word No use of dead bodies or bones in scripture but to be buried Satan flye not the living body of the Son of God and much lesse the dead bones of a sinful man or calling have they for the use of them what is the use of dead bodies or bones in Scripture but to bee buried yea if it bee Christs himself so long as hee is dead 3 What vertue had any body bone apparel or any relique of any Saint above Christs blessed body and yet the Devil feared not that If he feared not the vertue of Christs living body certainly hee fears not the rottennesse of a dead bone of whatsoever sinful man But this is also another trick of the mystery of Antichrist plainly discovered by our present Doctrine The Jesuites teach at this day that the Apostles appointed the manner of hallowing water and that being hallowed it hath power to pardon sins to drive away Devils and diseases and by it they have wrought many miracles But I prove the contrary De invent â—er lib 5 cap. 8. Six reasons against Popish hallowing of water 1 Their own Polidore Virgil affirmes that Alexander the first a Pope instituted it and therefore not the Apostles 2 If the blood of Jesus Christ his Son cleanseth from all sin 1 John 1.7 then hallowed water cleanseth not venial sin as they term it 3 If the weapons of our warfare bee not carnal but spiritual 2 Cor. 10.4 then hallowed water cannot drive away Devils Faith is our shield prayer is our buckler and the Word of God our Sword where is their holy water 4 Their miracles are either false relations or collusions or magical of no other use but whereby wee may know and discern as by sure notes the false Prophets and Champions of Antichrist of whom the Spirit hath prophesyed Mat. 24. and 2 Thess 2.5 The use of water is 1 natural and external 2 By institution sacramental and significative the Scripture acknowledgeth no other If their holy water bee hallowed then it is hallowed by the word and prayâ—â— Let them shew this for their practice if they can 6 In this use of it it is one of the strange gods of spiritual Egypt or mystical Babylon and there is a vain confidence in the creature which is due to the Creator Object Elisha took salt and healed the waters 2 King 2.21 Answ 1 That was common salt not hallowed 2 That effect was extraordinary for that occasion onely never since that time produced by any When wee have a pleasant City infested with naughty and deadly water So said the blessed Martyr Tho. Haukes and a Papist will come and heal it with his hallowed Salt wee will beleeve their doctrin and hearken to their exorcismes not before Vse 4 Lastly This doctrin yeeldeth us comfort in our temptations in that our Lord Jesus hath begun to us He was the best beloved yet hee must not lead his life in delicacy and softnesse but was in continual molestation so as his whole life was a continual monument of the Cross that we should not think much of the same condition which our Head underwent and besides that wee should in all our temptations cast our eyes upon him who was tempted that hee might have compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan hee was led by the Spirit Here consider 1 the name of the guide the Spirit 2 the manner of his guidance hee was led by him 1 By the Spirit indefinitely set down what is meant Three sorts of created spirits in this Text. Answ A spirit is either created or uncreated Of the former wee read of three sorts in this History 1 Diabolical tempting us to sin for the Devil is a spirit that being unchangeably turned from God is called a spirit that ruleth in the Children of disobedience Eph. 2.2 a lying spirit 1 King 22. an unclean spirit Luke 11.24 such spirits are all the wicked Angels 2 Angelical comforting Christ and these are the good Angels which now unchangeably cleave unto God called Ministring spirits Heb. 1.14 3 Humane hungring the soul of Christ which as other souls of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gave it Eccles 12.7 None of these are here meant but the Divine and uncreated Spirit even the third person in Trinity The holy Spirit of God here meant for three reasons even that Spirit which had now descended upon Christ like a Dove and that holy Spirit whereof Luke saith hee was full Chap. 4.1 And this 1 the opposition of the Leader and of the Tempter proveth for it were harsh to say that Jesus was led of the devil to bee tempted of the devil but hee was led of the good Spirit to bee tempted of the evil 2 The same phrase is used Luke 2.27 Simeon came in the Spirit into the Temple i. e. In that holy Spirit of which mention was made in the former vers 3 The Chalde and Syriak expresseth it led by the holy Spirit II. The manner hee was led not by any local transportation from Jordan to the wildernesse as Elias from earth to heaven or carried through the air as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so hee was by a strong instinct of the Spirit forced to go thither And for the strength of the motion S. Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driveth him out and St. Luke useth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was led out not that any thing befel Christ being forced to it or unwilling for all his obedience was a free-will offering but hee is driven or drawn as the faithful are drawn by the Father Joh. 6.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys None can come to 〈◊〉 unless my Father draw him namely by the effectual and forcible working of his Spirit in their hearts not as stocks and stones without wills nor as enforceing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deed according to his good pleasure Object But Christ sends the third person heâ— then doth the third â—â—â—son lead him Answ Christ as God and as the second person in Divine unity sendeth the Holy Ghost into the hearts of his Elect but consider him in the form of a Servant and so hee is subject unto providence and led by the Spirit this way and that And this is because the humanity of Christ is the Organ or instrument of his divinity and in all the actions and Offices of it is moved and guided by the Holy Ghost All Satans temptations are appointed and limitted by God Doct. All Satans temptations are appointed and limitted by God It is the Spirit of God that here leadeth
hee any sluggishness or dulness in his nature to hinder his prayer neither did hee ever make a prayer which did not merit of it self to bee heard or wherein hee was not heard 3 Miraculous which is above the strength of man and is sometime given to the Saints to commend their doctrin as unto Moses Exod. 24.18 and to Eliah 1 King 19.8 And of this kind was our Saviours fast because no man can fast so long or half so long and remain alive and much less can a man fast so long and not bee hungry all the while as it is said of Christ Secondly The reasons of this fast are 1 Negative 2 Affirmative I Negative 1 It was not to commend fasting as the Papists teach for it is no commendation to fast when one hath no stomack or is not hungry as Christ was not Besides it is in it self no worship of God but a thing indifferent and onely commanded and commendable so far as it is an help to religious exercises 2 Much less that wee should imitate him as the Papists do in their Lent-fall For 1 it is none of the moral imitable actions of Christ but effected as other miracles by a power transcending the strength of men and Angels yea by the same power whereby hee gave sight to the blinde and leggs to the lame hee is as imitable in one as in the other 2 If they will imitate Christ they must abstain from all food not onely from flesh and that for forty daies and forty nights for Christ all this while are nothing yea and they must not bee hungry all the while as hee was not Luke 4.2 3 Christ did not fast once a year as they do but once in all his life 4 There is no proportion no agreement between Christs fast and their Lenten fast for 1 Christs was a total fast an utter abstinence theirs is a mock-fast They glut themselves in the time of their fast with most dainty meats and drinks in fulness and delicacy Christs fast disagreeth from Popish fasts in seven things or eight 2 Christs was voluntary theirs is forced against the use of the Primitive Church among whom it was left free to every mans Conscience when and how long it pleased him to use it neither were any Laws set down for the Lent-fast yearly to be kept in imitation of Christ till Gregory the Great or as other write Telesphorus Bishop of Rome about four hundred years after Christ but it was free for the time and kinds of meats 3 Christs fast was for a necessary cause their 's in times of joy when no just cause urgeth for the times sake for custom and superstitious imitation when no publike danger is to be prevented nor any special grace to bee obtained whereas by Christs fast the greatest evil in the world was diverted and the greatest good procured 4 Christs was without ostentation in secret in the Wilderness when none saw him whereas in Cities and societies of men hee ate and drank but these will bee known to fast and with the Pharisee profess I fast twice a week c. 5 Christ fasted not as counting some meats unclean which are all good and ought not to be refused as unclean but received with thanksgiving as sanctified by the Word and Prayer 1 Tim. 4.3 4 5. They fast with condemning of flesh and whatsoever cometh of it as unclean for that time which is more Jewish than Judaism it self for even in the Ceremonial Law those things that were pronounced unclean were never to bee refused as unclean in themselves but only in regard of the Commandement But much more now all difference of meats being taken away according to Peters vision Acts 10.11 may all be lawfully used at all times for the nourishment of man and the contrary is a doctrin of Devils 6 Christ fasted not without instant prayer for even the Saints of God alwaies when they did fast joyned prayer which otherwise were but a bodily exercise 1 Tim. 4.8 And hence fasting is often put for fasting and prayer Hester 4.3 16. But they fast in want of extraordinary prayer and when no need or occasion is above ordinary 7 Christ did not fast as placing the Kingdom of God in meats and drinks whereas they account the observation of their fasts a thing meritorious to satisfie for sin and purchase the Kingdom of Heaven which is their common doctrin wherein what else doe they than attribute the Kingdom of God to meat and drink 8 Let them shew where the people of God ever presumed to imitate the fasts of Moses or Elias if they cannot how dare they embolden themselves to imitate Christ and injoyn the meanest of their Disciples so to doe under pain of Damnation for this is the boldness of Bernard saying As Christ forty days after his Resurrection ascended to Heaven so none can ascend thither that fasteth not these forty days And yet here I condemn not the Lent-fast among us so it be observed only as a civil and politick Ordinance and not as any religious fast or observation for I esteem it as lawful for a King for a time to forbid his subjects some sorts of meat and injoyn others as he seeth most fit for his Common-wealth as for a Physician to prescribe a diet to his Patient forbidding some meats and appointing others for the health of his body Much less doe I condemn all fasting in general but wish it were more observed than it is so it be rightly But this fast of the Papists in the institution observation causes manner and end of it is wicked and sacrilegious Christ fasted this fast for four causes II. The affirmative ends of this fast of Christ were these 1 To prepare himself by fasting and prayer to his most weighty calling for although Christ was full of the Holy Ghost and seemed not to need the benefit of fasting and prayer to fit him yet he took on him our infirmities with our nature and as man needed such help as our selves doe 2 To teach us not rashly and headily to enter upon or undertake any calling but by fasting and prayer to prepare our selves who have more need of preparation than Christ had and to get Gods blessing on the same but especially this concerns the Magistrate and Minister Obj. You said this fast was not for our imitation Ans True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3 To set out his Miracles and Divine power for the honour and authority of his Person and Doctrin to shew himself the Son of God Obj. Moses and Elias fasted this fast and yet were meer men Ans They did it by his power he by his own they were upheld by the power of God but he by his Divine power their fasting was but a type and shadow of this But to make every man able to imitate this fast obscures Christs glory and
many and mighty powerful miracles which were signs from heaven shewing that hee was from heaven And yet for all this they beleeved not So Matth. 27.42 the High Priests Scribes and Pharisees said If hee bee the King of the Jews let him come down from the Cross and woe will beleeve him No doubt Christ could but bee would not not onely because it was an hour of darknesse but because hee know they would never have beleeved him Psal 22 2â— 23. I will declare thy name to my brethren to the seed of Jacob to Israel Reasons 1 This practice of Christ is answerable to his precept Matth. 7.6 Cast not holy things to doggs nor pearls before swine By holy things and pearls are meant the things of Gods Kingdom Christ and his merits c. so called both to shew the excellency of them in themselves being above all pearls Prov. 3.14 as also our duty to prize and lock them up in our hearts and keep them as we doe our pearls safely in our memories By Doggs and Hoggs are meant malicious and obstinate enemies convicted of enmity against Gods Word of whose amendment there is little hope every man naturally is an enemy to God and his Word and so a dogg and a swine as Christ called the Heathens and Gentiles It is not lawful to take the children bread and cast it to doggs Now to such as these we must preach and offer the Sacraments yea Christ offered himself and came to call sinnets but when his Word and Miracles were rejected and himself evil intreated as among the Pharisees then saith Christ Let them alone they are blind leaders of the blind 2 Christ shews himself unto none but such as he loveth and love him Joh. 14.11 and this was the ground of Judas his speech Lord what is the cause that thou wilt shew thy self to us and not to the world the world sees him not for none seeth him but to whom he sheweth himself and he sheweth himself to none but such as love him and none love him but such as love his word and keep it vers 23. 3 This was one cause why Christ spake so many things in Parables that such as would be blind might not see and such as would not make a right use of his holy doctrin might not understand Matth. 13.13 For many that heard them let them goe without further question in a careless manner whereas the Disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficulty drave others away became in this manner of teaching much more easie and familiar yea much more perspicuous and clear than any other 4 Never could extraordinary means convert such as beleeved not the word the ordinary means and therefore Christ never or seldome gratified the Scribes and Pharisees with Miracles or extraordinary means because they resisted his Doctrin Person and Works or if any wicked men saw any of his mighty VVorks and Miracles they saw not himself in them as Pharaoh what a number of Miracles saw he yet he was never the better he would not acknowledge God nor his servants and in the Wilderness they who saw Miracles every day and moment yet not beleeving the VVord of God in them were never the better the arm of the Lord was not made bare unto them Vse 1 Ignorant persons that know not Christ nor desire to know him are in a woful estate being such as Christ counts unworthy to reveal himself unto and therefore he either keeps the means from them or leaves them without grace to make an holy use of them Numbers of men to whom Christ never revealeth himself Vse 2. In worse case are they that have the means and yet no tast of them no reformation by them their covetousness their pride their drunkenness and uncleaneness will not be left as many that come to Church to hear the VVord and receive the Sacraments and yet are no better than Doggs and Swine and altogether unreformed in their lives and courses Some draw the VVord of God into question and would be taught by Angels or Miracles as Satan here but Christ will not make himself known to them no more than to him so saith Abraham to Dives in Hell when he denied his request They have Moses and the Prophets if they will not beleeve them neither would they beleeve if one should rise from the dead Some are resolved to live as they list let the Preachers say what they can whereas he that is in Christ to whom he reveals himself is a new Creature for Christ speaks to the heart not to the ear only Others say they are decreed to life or death and therefore doe what they can they cannot change Gods mind and hence never goe about to change themselves But had Christ shewed himself to these he would have directed them to the means of saving knowledge namely to the Scriptures which testifie of him Joh. 5.29 and to faith which unites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saved by saith alone and by a profession of the Gospel and so neglect the works which justifie it and the power of godliness whereas if Christ in the Ministry had revealed himself to such he had quickned their faith and not left it as a Carkass for faith without works is dead Others poor simple people will be saved by mercy alone and never labour for knowledge faith or true feeling of their own estate and care not how sin abound that mercy may abound much more But had Christ met with them hee would let them see their misery in the causes and effects and teach them to hunger after mercy in the means and having obtained it to goe and sin no more lest a worse thing follow Others disclaiming the doctrin of mortification and self-denial therefore dislike the VVord as too straight a Doctrin stripping them of their pleasures and profits and hence some hold on in their lusts some return with the Swine to their wallowing in the mire they cannot dye to sin they cannot live without laughter mirth and sports Whereas had Christ revealed himself unto them he would have taught them that his yoke is an easier yoke than the yoke of sin Three properties of such as to whom Christ will make himself known and that there is no sound comfort but in mortified affections and actions Vse 3. VVhosoever would have Christ reveal himself fully unto him must labour to be thus qualified 1 He must be humble for he teacheth the humble in his ways Psal 25.9 but the proud hee sends empty away as rain makes vallies fruitful but falls off the mountains which are therefore barren 2 He must long and desire to meet Christ in his Ordinances for Christ is the scope of the VVord and Sacraments therefore desire to know nothing but Christ Crucified goe to the tents of Shepheards where
Obj. 1. But it is in vain to serve the Lord and what profit is there in his ways Word cutteth off temptations to presumption the worse the man is the better is his estate and the more godly the more crossed in the world Ans It is written It shall be well with them that fear the Lord not so to the wicked and again that the light of the ungodly shall be put out when the light of the godly shall rise brighter until perfect day and the end of the just is peace Obj. 2. What need so much fear of Condemnation seeing there is no condemnation to them that are in Christ Jesus Ans It is written that such must walk after the Spirit and not after the flesh and that such must work out their Salvation in fear and trembling Obj. 3. But if thou beest predestinate what needest thou care and if thou beest not all thy care will not avail thee Ans It is written that I must study to make my election sure 2 Pet. 1.10 and that I must beleeve in the Lord Jesus Christ and bring forth fruits worthy amendment of life Obj. 4. But what needest thou be so strict shall none come to Heaven but such strict persons thinkest thou why God requires no such strictness Ans It is written that the Master is a hard man who will stand strictly for justice and that we must walk precisely Ephes 5.15 Obj. 5. But why shouldest thou respect these Preachers so much doest thou not see how they take upon them to disgrace thee for such and such courses and they are men as well as others no better many of them worse Ans It is written 1 Thess 5.12 Have them in singular love for their works sake and that our Saviour said He that heareth you heareth me and that the least Minister in the New Testament is greater than John Baptist who yet was greater than any Prophet Matth. 11.11 and that God did send two Bears and destroyed forty two of those wanton children that mocked and reviled the Prophet Elisha 2 King 2.23 Obj. 6. But thou art young thou mayest swear and game and swagger and be wanton these are but tricks of youth and sowing the wilde oats c. Ans It is written As a man sowes so shall he reap and remember that for all this thou must come to judgement Obj. 7. Oh but thinkest thou that God sees or takes notice of every thing or if he should hee is merciful and easily entreated and thou hast time enough to repent Ans It is written that all the ways of a man are before the eyes of the Lord and to him day and darkness are alike and that to abuse the patience of God is to treasure up wrath against the day of wrath Obj. 8. Oh but thou hast now a fit opportunity and occasion to take thy delight the Husband is gone a farr journey Bathsheba is at hand and now it is twilight why shouldst thou deprive thy self of thy pleasure take thy time thou canst not have it every day Ans It is written Prov. 5.3 8. The end of a strange woman is more bitter than worm-wood and keep thy way farr from her and come not neer the door of her house and that neither fornicators nor adulterers shall enter into heaven 1 Cor. 6.9 and Ephe. 5.3 but fornication and all uncleanenesse and covetousnesse let it not once be named among you as becometh Saints III. The third rank of instances is in motions to pride and self-conceit The word cutteth off temptations to pride wherein sin hath great strength Obj. 1. You are a man rich and high well friended well monied why should you stoop to such a one this were a base thing indeed let him seek to you or doe you crush him Ans It is written God resists the proud 1 Pet. 5.5 and in giving honour goe one before another and pride goes before the fall and that the haughty eye is one of the six things which the Lord abhorrs Prov. 6.17 Obj. 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing Sermons especially of such as are farr your inferiours you can teach them not they you Ans It is written Isa 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth me Luke 10.16 and that Job despised not the counsel of his maid much less must I of the least Minister and that we know but in part and are to consider not who but what is spoken and that the same Spirit is mighty in one and in another Obj. 3. But you are a man of gifts and authority and these will carry you through all and you may rise and tread such and such under your feet who dare say any thing to you Ans It is written Matth. 18.6 Whosoever offendeth any of these little ones that beleeve in me it were better for him that a Milstone were tied about his neck and he cast into the midst of the Sea and He that doth wrong shall receive according to the wrong that hee hath done and there is no respect of persons Coloss 3.25 Obj. 4. But you may follow the fashions of the world in strange apparel ruffian behaviour monstrous tyres who may else how else should you be known to be a gentleman or a gentlewoman Ans It is written 1 Pet. 3.3 That even womens apparrelling must not bee outward as with broydered hair and gold c. but the hid man of the heart must be uncorrupt for Sarah and other holy women trusting in God did so attire themselves and again Fashion not your selves according to this world but bee renewed in the spirit of your mind Bee ever of the newest fashion there Obj. 5. But it is a small matter and of great credit to swear and curse and speak bigge words it is away to get reputation and bee respected as a man of spirit Ans It is written Levit. 24.16 Hee that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Jam. 5.12 Above all things my brethren swear not neither by heaven nor earth nor any other oath but let your Yea be Yea and your Nay Nay IV. The fourth instance is in motions to wrong and injustice The word cutteth off motions to injustice Obj. 1. Thou art a great man thou hast Tenants thou mayest and must live by them they are thy Servants and thou must enrich thy self by them rack their rents bind them to sute and service they cannot resist thee Or thou art a Master keep thy Servants wages from him make thy use of it weary him poor Sneak what can he doe pay him at thy pleasure hee will endure any thing rather than lose thy work Ans It is written Jam. 2.13 Judgement mercilesse belongs to them that shew no mercy and those that grinde the faces of the poor shall one day bee
Parents 1 Cor. 7.14 In communion in one kind 6 If they will administer the Communion but in one kinde Against this their sacrilegious practice wee have Christs institution and the example of the Apostles besides the Primitive Church Vse 3. This mighty effect of the Word in the right use of it shews the Scriptures to bee of God and the authority of God and not of man as the Papists teach us not of the Church of Fathers Counsels Popes in Peters fictitious chair or the company of Cardinals What writing of man can have authority over mens consciences as Gods Word hath Or who will beleeve the Church that will not beleeve the Scripture Is not the Word Truth and all men lyars and subject to error Now shall that which is not subject to error bee subject to that which is subject to error Vse 4. Whatsoever writing doth indeed confirm error is not Canonical Scripture for this confutes all error in practice and in judgement therefore Apocryphal Books are not Canonical and divine Scripture 1 because in every of them there is some repugnance to the Scripture 2 because they were not written by any Prophet nor in Hebrew not 3 given to the Jews as Gods Oracles as all the Old Testament was Rom. 3.1 2. 4 because Christ and the Apostles cited not any of them This I speak not against the books which contain in them many good Morals and in my judgement mâ—â—â— of all humane Histories bee best used but against the Papists who would thrust upon us Invocation of Saints and Prayer for the dead c. from their authority Vse 5. See hence the Reason why Satan and all his instruments were ever enemies to the true Preaching and professing of the Word namely because in the right use it is the onely hammer of the Kingdome of darkness Hee storms not at frothy and foolish delivery or at professors that are loose and ungirt and can take liberty for any thing they list Onely faithful Preachers and Professors that rightly preach and profess bear the burden of Satans and the Worlds malice Christs innocency and the Apostles power could not fence them from it Use 6. Lastly acknowledge it a singular priviledge of the Church so beset with enemies to have so sufficient and perfect a word 1 written that all men might have the benefit of it 2 Preached and rightly divided according to every mans particular necessity It is a great comfort that poor as well as rich base as well as noble have a share in it in an equal large manner The chief priviledge of the Church of the Jews was to keep Gods word in the letter Psal 147.19 20. and Rom. 3.2 but it will bee our preheminence above them if wee lock up the true sence of it in our hearts Job 22.22 and Prov. 22. It is a sure stay and a shield to them that walk uprightly No theef nor robber can steal it no it cannot bee taken away with our lives It is Maries good part which was never taken from her neither can bee from us being a perpetual freehold IV. Now followeth the fourth thing in this allegation of Christ to wit the parts of the Divine testimony 1 Negative Man lives not by bread only 2 Affirmative But by every word that proceedeth out of the mouth of God First Of the sence of the negative part Man that is a meer common and ordinary man and much less I that am the Son of God Liveth not that is preserveth not the natural life of his body By bread is meant all necessary and ordinary means of meat drink rest sleep physick recreation for so it is also used in the fourth petition of the Lords prayer Onely here bread is not opposed to other means of sustenance as flesh fish c. but to Gods blessing without which it cannot sustain our bodies But by every word that is every thing a common Hebraisme verbum for â—es and more specially for the decree and ordinance of God appointed to sustain man so the words following imply That commeth out of the mouth of God that is whatsoever God hath decreeed commanded or promised that it shall preserve life Now the sum of Christs answer in more words is this Thou sayest I must now have bread to satisfy my hungry or else I cannot live but thou speakest like thy self If my Fathers word bee to sustain mee without this means I shall live thereby without bread my Father is not tyed to ordinary means for preserving of life who is all-sufficient and Almighty and doth what and how hee will And this cannot bee doubted of seeing it is written in Deut. 8.3 by Moses that when the Israelites were in the wilderness as I am hungry and having nothing to eat no more than I have hee fed them with MAN forty years to teach them that man liveth not by bread onely for they had none but by every word and means which himself appointed Besides if I should distrust my Fathers providence and turn all these stones into bread yet if his word come not to give vertue and life unto them all this would not help all this bread would bee no better than stones as it was before And therefore I will still expect his word and not turn stones into bread at thine The negative part affordeth us this lesson that Doct. Outward and ordinary means are not of themselves sufficient to sustain and preserve the life of man Luke 12.15 mans life standeth not in abundance Outward means not sufficient to sustain the life of man If wee make an induction of all the chief means either of the being or well being of mans life wee shall easily see their insufficiency 1 Bread is a special means appointed to strengthen the heart Psal 104.15 1 Bread but yet there is a staft of bread which is another thing than bread and this being broken wee shall not bee strengthened but fade in the middest of bread Hence is the sentence accomplished against many Lev. 26.26 Ye shall eat and not hee satisfied The Lord gave the Israelites Quails in the wildernesse enough to maintain six hundred thousand footmen for many daies but a secret poison was in it that the more they had the more they dyed as of an exceeding great plague so as the place was called the graves of lusting Numb 11.33 Yea although our bread did not grow out of the earth but fell from heaven as Mannah did yet our Saviour saith Job 6.49 Your Fathers did eat Mannah in the wildernesse and are dead 2 Clothes are a special means to preserve a man in natural heat 1 Clâ—thes but yet raiment of it self cannot keep him warm Hag. 1.6 Ye clothe you but yee bee not warm and of David in his age it is said that they covered him with clothes but no heat came to him 1 King 1.1 3 Physick 3 Physick is a remedy appointed by God to regain health and strength distempered or decayed but Asa
the best Others see no likelihood of doing any great good and so either draw back from their calling Jer. 20.9 or else heavily and uncheerfully go on But wee must renew our strength and courage and know that our labour shall not bee lost Isa 49.4.5 4 In holinesse which 1 sanctifies our callings by the word and prayer 1 Tim. 4.5 2 Subordinateth all earthly and special things to the general and heavenly things of the Christian Calling yea it makes us express our spiritual calling in the use of the Civil it will make a man sometime for religion sake hear the word in the six daies unless some other necessary occasion come between ever preferring the more necessary businesse 3 It keepeth in the heart 1 a love to God aiming at the preferring of his glory above all it suffers not a man to esteem his calling a preferment of himself or a reward of his service past but a means of advancing Gods glory in further service 2 A love of men who partake in the benefit of our labours with whom we must exercise charity justice meekness c. The second rule concerneth our wealth and maintenance namely not to content our selves that wee can live by such or such means unless wee can say Gods Word doth warrant mee that this is my meat my drink my apparrel my money my house my land c. Quest When can a man say this Answ 1 When a man having nothing of his own nor right to any thing becomes a beleever ingrafted into Christ and so owner of that bee hath A man may have warrant and title from man that his house and land is his and hee is a robber that shall defeat him of it But all men and Angels cannot give mee a possession and true title before the living God but only his Son who is Lord and heir of all First know thy self a member of Christ and then his right is thine 2 When the manner of getting them is lawful and that is First When it is just when a man hath used no indirect means but they are either lawfully descended or else by faithful and painful walking in an honest calling God hath added them as a blessing of a mans labour Secondly When it is moderate and retired when a man so provideth for earth as hee especially storeth up for heaven first seeking Gods Kingdome and the one thing necessary without covetousnesse and the love of this life nay accounting all things dung in comparison of Christ Thirdly When the manner of using them is warrantable that a man shews himself a good steward in the holy dispensing of them using them as furtherances of piety as pledges of love towards men and as testimonies of sobriety in himself and every way making them servants to his christian calling Prov. 3.9 Honour the Lord with thy riches 4 When his affection is indifferent both in the having and holding of them that a man may say These be mine I am not theirs I have them they have not me I am their Master to command them they command not me And why should we not draw our affections from them seeing 1 The wicked are as rich yea richer in these things than the best at the best they make not their Masters better 2 They bee no inheritance they bee but moveables changing their Master as the giver will and while we have them they are but lent us 3 We are but Stewards we sit not in our own but have a large account to make yea we are very Pilgrims and Travellers and shall goe lightlier and less loaden 4 Wee must not measure or tye God unto them nor esteem of his love by them Thus a man may use the mercies of God with comfort for his necessity and for his delight in the days of his pilgrimage thus may he dispose them to his heirs as the right owners with hope of Gods blessing to stand with them nothing of which can be expected in goods ill gotten or spent to which nothing but Gods curse is intayled The third rule concerneth our health and sustenance namely that it is far better to want means than to procure them by any other means than that which proceedeth out of the mouth of God Yet numbers will maintain their lives health and estate not by Gods word but directly against it for example they that seek to Witches and Sorcerers for health or goods lost or stollen or upon any other occasion whatsoever Whereas the word proceeding out of the mouth of God Levit. 18.10 is this Let there bee none sound among you that useth Witchcraft or is a regarder of times or a Sorcerer Charmer Sooth-sayers or that counselleth with spirits Obj. But Gods Word and Ordinance is with them to doe us good and much good they doe which none else can doe Ans God hath a two-fold word 1 Of Blessing 2 Of Judgement the former proceedeth out of the mouth of God who is goodness it self the latter sometimes hee permitteth to proceed out of the mouth of the Devil giving him power to work lying wonders that the seekers of him might beleeve in him to their final destruction Thus the Devil who can doe nothing against Gods word doth what he doth by Gods word spoken in Judgement and Justice Whence I conclude 1 It were better for a man to want cure than have the Devil his Physician better for a man to want health of his body than procure it with the death of his soul Better had it been for the Israelites to have wanted Quails than procuring them by murmuring to be choaked with them Better for a man to want the world than winne it with the loss of his soul Better had it been for Ahab to have wanted Naboths Vineyard than to lose the whole Kingdom for it Better for Judas to have wanted the thirty pence than to hang himself for them for Ananias and Saphira to have wanted the third part of their possession than to dye for it Rule 2. Better it were to want the means of health and maintenance than not to use them according to the word which proceedeth out of the mouth of God as food apparel physick health and life it self Had it not been better that Asa had wanted Physick than be struck with death because he trusted in Physitians Better had it been for Gehazi to have gone in raggs than to apparel himself by lying and deceit which apparelled himself and all his posterity with Leprosie Whether was the state of Lazarus that dyed for want of means or of Dives better that sared deliciously every day Less have men to answer for who have no meat to strengthen nature than those that have abundance which they pervert to strengthen themselves in sin sacrificing their strength to the service of the Devil and to their lusts Wee our selves know numbers in all corners who were better continually to be bed-ridd and sick or maimed than to abuse their health and lives in such
quench or repel the fiery and furious darts of Satan and his Instruments if he want the sheild of faith That man that puts on this armour of God shall overcome all difficulties and stand where many have fallen for he hath with him the victory that overcomes the world 2 In all places lay hold on all opportunities to doe good as Satan doth to doe evil He that hath goodness in him shall come in no place but he may finde some fitness to communicate it If in places of good resort men may and ought to make gain of that occasion Can good men meet and not bee better one for another whereas the wicked cannot meet but be worse Here a man may 1 Observe Gods graces in others to bee a pattern to himself 2 Draw out understanding of them by godly and fruitful questions or conference Prov. 20.5 3 Stirre up others to diligence in going forward and to greater love Heb. 3.13 and inoffensive walking Others may be ignorant and here is occasion for thee to pitty them and open thy lips with wisdom to feed them Prov. 10.20 Others may be dull and slow in Gods ways and these must bee provoked and encouraged Others by infirmity may bee going astray and thou perhaps mayest be a means to turn him and winne a soul Others may need an exhortation an admonition a loving and brotherly reproof or may need comfort A wise man may now watch occasion not only to prevent Satans baits who would keep Christians from doing the good they can but also to acquit himself in all places to the good of others and his own comfort 3 In places of bad resort or scorners if our calling lead us into them let us take with us the exhortation of the Apostle 2 Pet. 3.17 Take heed ye be not plucked away with the error of the wicked and fall from your own stedfastness And besides 1 Let us grieve that we are fallen into such company 2 Let us think of some good or special work of Gods mercy or judgement fresh in memory 3 If there bee apparent evil either give apparent token of dislike or in a wise and peaceable manner so speak as Gods honour be not by our silence trodden down 4 If there bee no opportunity or place for good depart with all speed Prov. 14. vers 7. and beware of falling into the like company again Took him up and set him on the pinacle The third circumstance in this preparation is the manner how Christ was conveyed to Jerusalem Then the Devil took him up into the holy City and set him on a pinacle of the Temple Some of great Learning and Piety hold that Christs presence in the holy City and on the Pinacle was only in Vision and not corporal Their reasons are these 1. Some of the Prophets thus are said in vision to goe from place to place as Jeremy must goe to the river Perath and back again chap. 13.4 and Ezek. 11.24 The Spirit of God took me up and brought me in a vision by the Spirit of God into Chaldea and 8.3 And took me by an hairy lock of my head and the Spirit lift me up between the earth and the heaven and brought me by a Divine vision to Jerusalem 2 Because the Evangelists say that the temptations were in the Wilderness and therefore could not be actually in the holy City or on a pinacle but in vision 3 Because Luke saith that the temptations being ended Christ returned into Galilee namely from the wilderness But it seems Christs being in Jerusalem and on the Pinacle of the Temple was not in vision but in deed and in truth and the reasons well considered are too weak to prove the contrary because 1 It overthrows the end of the temptation which was to cast himself down head-long for the Angels would keep him without hurt How could hee hurt himself by an imaginary fall or what needed he the Angels help Neither could hee cast himself down if he were still in the plain of the wilderness 2 It seems not to stand with the holiness of Christ seeing every vision which is a work of Satan intending by it to delude man is either a deceiving of the outward senses whereby he makes a man think he sees hears or feels something which indeed and truth he doth not as the Witch of Endor made Saul beleeve hee did hear and see Samuel when he did not 1 Sam. 28. And after the same manner if it were a vision supposing that Christ was awake he must not see the ground of the Wilderness where they say he was but upon that ground the City Jerusalem the Temple and Pinacle and himself standing on the top of it when indeed it was not there Or else a vision presented by Satan must bee an illusion of the mind whereby he makes a man think that of himself which is not true which can farre less agree with the holiness of Christ whose imagination could not be so farre abused as that he should think he was carried when he was not carried or to think himself to be there where he was not for this were contrary to that unmeasurable wisdom which was with him And if Satan had had such power over the superiour part of the mind of Christ he might likewise have perswaded him he had not fallen when hee did fall or he did not worship him if he had done so As for the Objection taken from the example of the Prophets I answer Great is the difference between the visions of God and visions from Satan They knew their visions to be Divine and not to delude or deceive them they knew the Spirit of God took them up in Divine visions but here it is said The Devil took up Christ and the text mentioneth that theirs were visions so it doth not here For that which is objected out of the Evangelists that the temptations were in the Wilderness and if it were not in vision only the first should be there I answer 1 The Evangelists say that Christ went into the Wilderness to be tempted but none of them say that all these three were in the wilderness 2 If they should have said that the temptations were in the wilderness it had been true for as we have heard Christ was tempted with other temptations than these in that place within the forty days Whereas it is further said that Christ returned after the temptations into Galilee and therefore the last temptation was in vision upon the Plain and not on the Mountain I answer 1 No one Evangelist saith he returned from the Wilderness 2 That the Evangelist hath reference to the last temptation which perhaps was finished in the Mountain either in that Wilderness or near it after Christ was led back from Jerusalem and there the temptations ended And now seeing that his presence in the holy City and upon the Pinacle was real and local not in vision and mental the next question is How the Devil took him up
before he knew it to be his own case could say As sure as the Lord lives he shall dye that hath done this and Nathan said Thou art the man c. And this sin so provoked the Lord that the sword never departed from his house and his repentance could not cut off that part of the sentence but his own son Absalom must defile his Fathers Wives in the sight of all Israel Hence it was also that our Lord answering Pilate aggravated the sin of Judas Joh. 19.11 He that delivered me unto thee hath the greater sin hee knew he delivered an innocent to death he was warned he was a friend and familiar his sin was a great sin and so great as God took him in hand and laid the burden of it presently upon his soul and hee found no ease but in hanging himself 2 Satan knows these sins more trouble and wound the Conscience than other because this circumstance lays the sin directly upon our selves and takes away excuses God was not wanting to prevent such a man cannot say he could not remedy it no good means was wanting to him only hee was wanting to himself and the means And thus the Lord reasoneth with his people to bring them to the sight of their own corruption Isa 5.4 What could I doe more to my vineyard which I have not done 3 Satan knows that to sin against means is a compound sin and like to a complicated disease hardly cured for besides the sin to which a man is drawn there is 1 A neglect of a mans own good 2 There is a base estimation of Gods great kindness in offering the means of our good and consequently God himself is despised in the means yea there is an unthankful rejecting of grace offered And what is further to bee done but to leave such a one as remediless 4 Well knows Satan that God hath denounced and executed greater plagues upon these sins than other where means were not present He punished Adultery in the Law with death not simple fornication because one had means to avoyd the sin the other wanted it So for Theft Prov. 6.30 If a Thief steal to satisfie his soul because he is hungry men despise him not a restitution may be made he must not dye comparing the sin with adultery in which no restitution must bee made they must dye the death Capernaum which was lifted up to heaven in respect of the means of Salvation neglecting those stairs cast her self lower into hell than 7 yrus and Sidon which never had the like things done in them Nay God whose nature is to bee merciful in this case takes pleasure and delights himself in severity Prov. 1.22 Yee have despised all my counsel and set my correction at nought therefore will I laugh in your destruction This doctrin is of great use through the whole life Vse 1. If where more means be to hinder sin there sin is aggravated how heavie be the sins of our age who in the means are lifted up above all the ages of one thousand five hundred years before us How may the Lord complain of us as Hos 8.10 I have written to them the great things of my Law but they have counted it a vain thing The means that we have doe set our sins in a farre higher degree than were the sins of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sins ours are rebellions and obstinacy they could scarce doe any other we will not their ignorance invincible ours affected And as our means be greater so our judgement and account shall be straighter for to whom God gives more of them hee requires more Luke 12.48 Vse 2. Content we not our selves that we have stairs or means as many who say they come to Church hear the Word receive the Sacrament have some measure of knowledge and be able to speak of religion seeing the presence of the means brings Satan more fiercely upon thee and threatneth thy greater danger if thou growest not in soundness of Christianity by them Consider whether the Scripture be not true saying 1 Not the hearers of the Word but the doers thereof shall be justified 2 Knowers of their Masters will and not doers of it shall be beaten with more stripes 3 Many seem to be partakers of grace who are perverters of it and turn it into wantonness who are of old rolled or billed unto condemnation 4 Many in the day of Judgement shall say and alleadge for themselves Wee have eat and drunk in thy presence and thou hast taught in our streets to whom the judge shall say I tell you I know not whence you are depart from mee yee workers of iniquity The Jewes had the Ministery of John of Christ and his Disciples the Gospel of the Kingdom preached which was as Jacobs Ladder to rise up by the stairs and staves of it unto heaven but for all this because they walked not worthy of these means Christ tells them plainly to their faces that Publicans and Harlots should goe into Heaven before them And the same shall be said of every formal Christian contenting himself with an outward shew of goodness and not answerable to the means he hath without any inward or constant change by them Vse 3. Let us beware of Satans wyle neither to neglect means nor yet to sin against them I In spiritual things the means of salvation are stairs to Heaven 1 If thou beest not a member of the Church and abidest in the ship thou canst not be saved Acts 27.31 2 If being over-run with the disease of sin thou waitest not at the Pool wherein and when the Spirit moveth and stirreth the waters thou canst not be cured Joh. 5.4 Refuse the Word and Sacraments thou perishest 3 If God have shewed thee oh man what is good and what he requireth of thee surely to doe justly to love mercy to humble thy self and walk with thy God if thou cast thy self off these stairs into injustice unmercifulness pride and profaneness by this fall thou doest break the neck of thy soul So when the Lord affords many gracious means within a man and without without the exhortations and precepts of his Word and the warnings of his correcting hand then 1 Suffer the word of exhortation gladly let the word rule thee sin not against the word by which thou art to be judged 2 Let the rod open the ear that was sealed and correction bee thy instruction it is a note of blessedness to bee chastened and taught in Gods Law The Lord is glad to adde this means to let in the former and if men still fall back more and more the Lord casts such persons off So when he inwardly useth either checks of Conscience or else the motions of his Spirit sin not against them for 1 The voyce of thy Conscience must thou hear one day therefore suffer it not to goe on
He was an eminent type of our Jesus or Joshua whose voyce speaking in the Scripture the Book of the Law we must attend unto in all things Joh. 5.39 Search the Scriptures and our Saviour said to the Sadduces Yee erre not knowing the Scriptures plainly affirming that the Scriptures rightly known were a sufficient fence from all errour Luke 16.29 They have Moses and the Prophets let them hear them Matth. 19.4 Christ by Scripture refuted the Pharisees abuse of that Scripture of Moses for putting away their wives Isa 8.20 To the Law and to the Testimony 1 This is true by reason of the perfection of the Scripture Psal 19.7 Reasons The Law of God is perfect so perfect as man and Angel are accursed that shall adde unto it Prov. 30.5 6. Every word of God is pure a shield to those that trust in him put nothing unto his words lest he reprove thee and thou be found a lyar It is a perfect Canon or rule which as a straight line shews the crookedness of that which is not strait It is a touch-stone and trial of all truths It is a perfect Law which is an universal Judgement to direct all and for all to bee led by which live under it It is perfect in the effect 2 Tim. 3.16 It is profitable to teach to improve to correct and instruct in righteousness and to make the man of God perfect Obj. The Apostle saith it is profitable but not that it is sufficient alone Ans We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improving and makeing the man of God perfect therefore it is sufficient and perfect 2 In the Scripture we have the voyce of God speaking from Heaven than which voyce no voyce of man or Angel can be more clear or manifest Prov. 2. â— Out of his mouth cometh knowledge and understanding His wisdom in the Scripture is above Salomons in answering all dark and deep questions and no caâ—e can be propounded which hath not there his satisfaction and determination Object But the Scriptures are a dumbe Judge and cannot determine Controversies Ans 1. We give earthly Kings leave to give definitive sentence and judgment in cases by their writing by which numbers who never heard their voyce but read the writing understand their meaning and shall we now call them â—â—mb Judges or shall we deny this priviledge to the King of glory to determine by writing but wee must blasphemously account him a dumb Judge 2 The Scriptures are not a dumb Judge but a speaking Judge Rom. 3.19 That which the Law speaketh it speaketh to them that are under the Law Heb. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have forgotten the consolation which speaketh to you as children Joh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking Judge and gives to it self a mouth and a voyce and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cries out concerning Israel c. 3 How doth their Speaking-Judge determine all Causes in Christendom delated unto him at Rome but by Writing and Bulls and Breves and yet hee scorns to be counted a dumb Judge 3 That is the noble and infallible Judge of all Controversies to which all flesh must stand which hath his authority of himself no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it self to bee beleeved because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeal whose judgement can by no means within or without it self be corrupted whose voyce alone cannot erre or be led by passion affection or respect of persons but is an unchangeable truth as God himself is the Author of it In every Common-wealth the fittest decider of a Controversie in the Law is the Law-maker the King himself the same is also true in the Church 4 Christ himself decided all Controversies by Scripture so did the Apostles so the ancient beleevers brought all their doubts to the Scriptures after their example Vse 1. This serves to discover the wickedness of the Church of Rome who 1 That they may be Judges in their Causes and 2 To avoyd the light of Scripture which they see so direct against them flie the Scriptures as an incompetent Judge of the Controversies of Religion between us and in stead of the Scriptures they appoint us four Judges the authority of all which is superiour by thâ—ir doctrine to the authority of Scripture ¶ I. The first Judge is the Church for that say they is to judge of the meaning of Scripture and but for the authority of the Church wee could not know which were Scripture Ans 1. We ask what they mean by the Church They say the Catholick Church But that is impossible to be Judge upon earth because it is a company of all the elect in Heaven and Earth which never was on earth at one time Then they say the visible Church But what if the Church bee not visible sometimes as in Elias his time or be in the Wilderness Then they say the Roman Church which hath ever been visible these fifteen hundred years Now we know our Judge and how our cause is like to goe in which it is a party But 1 It is not the Catholike Church unless a finger can bee an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselves Catholikes 2 That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamental errors as Idolatry Justification by works and the like which yet are maintained by Romanists 3 Wee hold that the Orthodox and true Church is 1 A witnesse and keeper of the Scriptures but a jewell hath his price and excellency from it self not from the keeper 2 Having the Spirit of Christ the Church can discern true Scripture from false and supposititious writings but this by the help of Scripture as a Goldsmith by the touch-stone can discern gold from other metals but hee makes it not gold but onely tries it so to bee 3 It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or Cryer manifests the Kings pleasure but it receives no authority from him 4 The true Church is a ministerial interpreter as having the gift of Prophecy but tyed to interpret and judge of Scripture by Scripture Christ is a magisterial interpreter But that the Church on earth should have authority over Scriptures is too unreasonable 1 It is to prefer mens voice and testimony above Gods 1 Joh. 5.9 If wee receive mans testimony the testimony of God is greater Joh. 5. ult If yee will not beleeve Moses his writings how will yee beleeve my sayings as if hee should say If yee beleeve not Scriptures my testimony will do you no good
had seen some which the Papists stand unto And we also seeing the gross errours of Councils as that ancient Council of Carthage under Cyprian appointing rebaptization to such as were baptized by Hereticks the second Ephesin Council in which were more than three hundred Bishops is called by Leo himself living in Theodosius his time Conciliabulum latrouuns a den of Theeves the second Nicene Council appointed Images made by mans hand to be worshipped a most gross error and Idolatry The Romane Council under Pope Stephanus condemned Pope Formosus and all his Decrees and the Council of Ravenua condemned Stephanus and restored Formosus One of them must needs erre The Council of Constance appointed a number of gross errors as that the Cup should bee taken from Laickes that faith given to Protestants under the Emperours promise and seal is not to be kept c. and it condemned a number of John Hus his Articles which were orthodox and consonant to Scripture The Council of Trent was a sink of all Antichristian errours now we I say seeing such gross errors of Councils may not or ought not we with the ancient Fathers appeal from Councils to the holy Scripture Jerome on Galath 2. saith The doctrine of the Holy Ghost is that which is delivered in Scripture contra quam si quid statnant concilia nefas duco If Councels determine any thing contrary thereunto I account it abhominable Aug. l. 2. de bapt cont Don. c. 3. And Augustine being pressed by the authority of the African Council at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other we may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainly Plus credendum est simplici laâ—co Scripturam proferenti quam toti simul Concilio We must more beleeve one poor simple Lay-man that bringeth Scripture than a whole Council I will adde nothing of the Romish trick of falsifying the Books of Councils and corrupting changing adding and detracting from the Canons which makes them yet more uncertain and insufficient to rule the Scriptures by this might be instanced in the Nicene and Milevitan Council and others but the further dispute hereof belongs to the Schools IV. The fourth Judge to decide all Controversies is the POPE himself for they have but fumbled all this while and now they deal plainly for when they pretend the Catholick Church Doctors Councils they mean all Romish for with the Rhemists the Catholick and Roman faith is all one Rhem in Rom. cap. 1. vers 8 Gregory de Valentla saith By the Church wee mean her head the Roman Bishop Bellarmine hath these words The Pope himself without any Council De Christo lib. 2. cap. 2â— may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonical Scripture and that he may dispense 1 Against Gods Law 2 Against the Law of Nature 3 Against an Apostle 4 Against the New Testament Now that the Pope cannot have authority at his pleasure to judge the Scripture is plain 1 Because a Council is above the Pope Gerson Aâ—neas Sylv. as the most and ancientest of Papists beleeve and two general Councils of Constance and Basil decree and that the Council hath power to restrain yea and depose him and so hath done And yet a Council as wee have seen wanteth this authority over the Scriptures Bellarmine would not beleeve or approve it but for the observation of the Church and common opinion Now the Sorbonists of Paris deny it 2 Because we know the Pope can erre in his Chair in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Sirycius thus interpreted it To bee in the flesh is to be married therefore the Priests must not marry John 6.53 Except yee eat the flesh of the Son of man and drink his blood ye have no life in you Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation and therefore it must bee given to Infants Luke 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope Nay they have not onely erred many of them but been gross and wicked Hereticks Liberius Pope about the year 350. was an Arrian and subscribed to the unjust condemnation of Athanasius and afterwards as a obstinate Heretick was deposed Honorius the first Anno 626. was an Monothelite held that Christ had but one will and so but one nature and for this Heresy was condemned in three general Councils In the year one thousand four hundred and eight at a Council held at Pisa consisting of a thousand Divines and Lawyers two Popes were deposed at once to wit Gregory the twelfth and Benet the thirteenth the tenor of whose deprivation calls them notorious Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church What must wee obey in error scandal and Heresy or can the Pope alter the nature of that which is false and make it true 3 When there were two or three Popes at once and none knew which was the right Pope or the chief Pastor whither should men go for their determination of controversies in Religion or when themselves disagree in interpreting Scripture how can wee know which of them to lean unto See an example Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Some Popes understand it of Peters person some of Peters Chair which they say is at Rome some of Peters Confession Wee have all unerring Popes maintaining these several interpretations how shall wee chuse the best what upon a Popes word every one of them hath that Therefore there must bee a superiour Interpreter and more infallible namely the Spirit of God in the Scriptures 4 How know we he hath any authority over any other Bishop seeing the Scripture gives him none How may wee know hee is not carried by affection seeing hee is a party in the Churches controversies and by Canon cast our from being a Judge How know wee no appeals lye from him seeing the Fathers have appealed from Councils which are above him How can wee know that hee sits in Peters Chair upon earth Cathedram in coelo habet qui intuâ— docet corda Aug. seeing the Father hath taught us That hee sitteth in Heaven who inwardly teacheth mens hearts Therefore wee renounce all such corrupt Judges and lean to the uncorrupt Scripture Vse 2. Secondly seeing the Scriptures are the best Commentaries of themselves and the Judge and decider of all Doctrines and Controversies Ministers that would stablish truth of Doctrin must bee careful to prove and justify all their collections of Doctrin out of Scripture for thereby they settle the faith of their people upon a sure ground of faith and manners all other
Isa 40.26 Lift up your eyes aloft and behold who created all these things This use David maketh Psal 8. When I see the heavens the earth and the works of thy hands then said I Lord what is man that thou art so mindful of him and concludes the Psalm thus How excellent is thy name through all the World And why 1 The invisible things of God his Power and Divinity and Eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall wee either not look on them or so look upon them as they to make us inexcusable shall wee onely injoy the natural use and no spiritual or Divine use from them 2 Consider that God for this purpose hath made the Countenance of man not as the Beasts groveling on the Earth but erected unto Heaven and he hath made the eye of man not as the Beasts but as Anntomists observe hath given it one muscle which they want whereby hee can turn his eye directly upwards with admirable quickness that it should not so fix it self upon any thing below as the Covetous eye doth but by occasion of things below turn it self upward to their Creator Yea hee hath compassed our eyes with brows and lids and fences from dust and earth that though wee look sometimes on the earth yet the least dust or earth should not get into them 3 Let us labour to use our senses in beholding Gods works as they in Joh. 2.23 that saw the works of Christ of whom it is said Many beleeved in the name of Christ seeing the works that he did So let the works which wee see God hath done bee at least inducements to beleeve him so much the more Fourthly God made our senses in respect of our brethren both to benefit them and our selves by them 1 Our eyes to behold their misery to pity them to releeve them Turn not thine eyes from thine own flesh Herein the unmerciful Priest and Levite were condemned by the pitiful Samaritan Our ears to hear the cry of the poor Prov. 21.13 Hee that turns his ear from the cry of the poor himself shallery and not bee heard Numbers never make this use of their ears but God hath a deaf ear for them 2 Our eyes to see the good example of our brethren to imitate them to glorify God for them Our ears to hear their Godly Counsels Admonitions Reproofs and so bee bettered by them 3 Our eyes to see and consider their danger to pull them out of their infirmities the fire and to cast out the more of their eyes Our ears to hear what is fit to bee spoken of them to defend their good names if they bee traduced For God hath given us two ears not rashly to receive every information but to reserve one for the party lest hee be condemned unheard unconvinced Fiftly and Lastly God made our senses in respect of ourselves not only to bee faithful keepers of the body but diligent factors and agents for our own souls as 1 That our eyes should ever bee looking homewards and to the end of our way as quick and expedite travellors and not fix themselves upon everything wee see here below This is done by heavenly conversation 2 Our ears should bee bored to the perpetual service and obedience of our God as our Lord himself was Psal 40.7 Thou hast bored mine ear alluding to that Ceremony in the Law Exod. 21.6 If a servant would not part from his Master his ear must bee bored and nailed to the Post of the house and thus hee became a perpetual Servant hee was nailed and fixed to that house and service So wee must yeeld an obedient ear as Solomon calls it unto the Counsels Will and Commandement of our Lord and Master Jesus Christ 3 Our eyes were made to bee Conduits of tears for our own sin and misery and for the sin and wretchednesse of other men Psalm 139.136 Davids eyes gushed out rivers of tears because men keep not the word how wept hee then for his own sins that wept so for others Good Lot his righteous soul was vexed in hearing and seeing the unclean conversation of the Sodomites Thus should our senses bee so far from conceiving pleasure in sinful obects as these must bee the continual grief of our souls And can wee indeed look upon our selves and not see something which is a brand of our sin or can wee behold any Creature and not see some express Prints and marks of our sin and vanity upon it Surely this one meditation would be effectual to keep us from casting our eyes upon unlawful objects and so from making our selves a prey to the Devil Vse 2. This serves to reprove such as fail in this watch of the senses for who doth not yet some far more dangerously Such as have in their houses Popish Pictures and Images which are alluring harlots corrupters of the heart which is an opening of the door to the Devil a sign of a man willing to bee seduced Experience shews that when a man is in love with such Images hee easily falls out with Gods Image in himself and Gods Children 2 Such as delight in lascivious Pictures and filthy portraytours of naked men or women in whole or such parts as may stir the corruption of the heart which should bee beaten down by all means Wee need bring no Oyle to this flame Yet the Devil hath gotten such pictures in request in this wanton age wherein every thing is almost proportional 3 Such are far from this watch of their senses as so attire and disguise themselves or lay open their nakedness to insnare the senses of others Let them not say they think no hurt in it unless they can bee sure that no other think hurt by it 4 Such as like the Images have ears and hear not eyes and see not care not to hear the Word or read it never taste Gods goodness in it neither doth the breath of heavenly life ever pass through their noses 5 Such as frequent wicked company and delight in the ungracious actions and speeches that they hear and see or can digest them without reproof or dislike manifested The Devil hath a thorow-fare among such companies who are conspired against God and goodness Add unto these such as read or have in their houses Lascivious and wanton books teachers of lewdness Adde also Stage-Players and their beholders that cast open all gates and walls to the Devil 6 The Covetous eye whereof Solomon saith Ecc. 4.4 his eye is not satisfied with Riches neither doth hee say For whom do I thus labour In that Satan would draw Christ to the love of the World and thereby makes no doubt but to insnare and cast him down wee learn that Doctr. 2 The love of the World easily maketh a man a prey and spoil to the Devil Satan well knew that if hee could get Christ to fall down to the World hee would easily fall down to him Where by the World I
of his love so every promise of Satan is a token of his malice An example of the Devils faithfulness we have in our own Chronicles In the reign of Edward the first when the Welch-men rebelled their Captain resorted to a Conjurer for counsel whether he should goe on in the intended warre against the King or no yes said the Devil goe on in thy purpose for thou shalt ride through Cheap-side with a Crown on thy head and so he did indeed but it was cut off and he was carried in triumph as a prey to the King This may justly reprove and shame many professed Christians that will scarce give Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his love and tending to our eternal happiness with himself Many will not bee brought to hear them many hardly when they have nothing else to do and many hear them as things not concerning themselves for then would they take more delight in them But if Satan promise any earthly Kingdome or profit hee hath our ears our hearts at command all our speech runs upon the World our desires and hopes are for earth and earthly things and being thus earthly-minded how expose wee our selves to Satans assaults and offer our selves to bee won by his most treacherous promises Vse 2. This teacheth us what to think of that Doctrin and Religion that teacheth men to be Promise-breakers what may we think of it but to bee a treacherous unfaithful Diabolical Religion But such is the Romish Religion as wee may easily see in two or three instances 1 In that Article of the Council of Constance That Faith is not to bee kept with Hereticks that is Protestants and so brake promise with John Hus who had not the Emperours onely but the Popes safe-conduct Against the Examples of good Joshua who kept Promise though rashly made with the Gibeonites and with the Harlot of Jericho and of David who kept Truth and Promise with Shimei a seditious and cursing wretched Traytor 2 The Church of Rome teacheth by the Doctrin of Equivocation to break the Promise of a lawful Oath before a lawful Magistrate and teacheth the lawfulness thereof But the Scripture condemneth a double heart and the deceitful Tongue and proclaimeth woe against them that trust in lying words In lib de fide cum haretic is servanda Jer. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera juramenta sunt intelligenda all leagues and especially Oathes are sincerely to bee understood and condemns plainly such mockeries and dalliance with Promises and compacts by one or two instances as of him that made truce with his enemy for thirty daies and wasted his Enemies Countrey and Camps only in the night and of Aurelianus the Emperour who comming afore a Town Tijana and finding the Gates shut to animate his Souldiers with great anger said I will not leave a Dog in the Town they hoping for the spoil beestirred themselves to Ransack the Town but being won hee would not give them leave to spoil it but bad them leave never a Dog in it and let the goods alone This was but a dalliance condemned by the Papist himself and yet had more colour of truth than Popish Equivocation can have 3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes exempting subjects from obedience and putting Swords Dags Daggers Powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and Devillish Doctrin Vse 3. Wee see also what house treacherous and deceitful persons descend of such as care not how much they promise and how little they perform men most unlike unto God and resembling their Father the Devil who is most lavish and prodigal in his promises when hee knows hee hath neither power nor purpose to perform men of great tongues which swell as mountains but of little hands not performing mole-hills Of these Solomon speaks Prov. 25.14 Hee that glorieth of a false gift that is speaketh of great things that hee will do for his Neighbour but failes in the accomplishment is like a cloud and wind without rain A Cloud seems to offer and promise Rain but the winde takes it away and frustrates a mans expectations And the same is true of all windy Promises Which wee must carefully avoid and use these rules against slipperiness in promise 1 If a man would bee like God who cannot lye in his promises hee must strive against it But Satan is a Lyar from the beginning and the Father of Lyes and Lyars 2 Faithfulnesse in contracts is the sinew of humane society which Satan would have crackt that hee may bring all to confusion 3 The Heathens that were given up by God to a reprobate sense are branded with this mark they are truce-breakers Rom. 1.31 4 It is a mark of a man in the state of grace who hath obtained remission of sins that in his spirit is no guile Psal 32.2 5 A note of a man that shall dwell in Gods holy and heavenly mount is this hee speaks the truth from his heart Psal 15.2 and Revel 14.5 They onely shall stand on Mount Sion and sing before the Throne who have no guilt in their months Especially wee must bee careful of two promises whereof God and the Congregation have been witnesses as 1 That of Baptism which wee must have a special care to look unto for if wee fail in keeping touch with God no marvail if wee fail with men 2 That of Marriage which the Prophet calls the Covenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is delivered unto mee and to whomsoever I will I give it The Devil like a desperate man that is sure in this bout to kill or bee killed laies about him with all the skill and strength hee hath yea hee is put to his shifts so as no base or mischievous devise comes amiss by which hee may either in fair combat or cowardly attempts oppress his adversary and that which hee cannot do by strength and power hee will attempt by falshood and lies which hee heaps up here together most like himselfe the Father of lies that stood not in the truth And here he challengeth the power and glory of the World to bee his 1 In Possession 2 In disposition First Hee affirmeth it to bee his but not directly but indirectly by Gift It is delivered unto mee But this is a most notorious lye for the earth is the Lords and all that therein is the world and all that dwell therein Psal 24.1 and Deut. 10.14 Behold the Heaven of Heavens is the Lords thy God and the earth with all that therein is And where read wee that ever hee committed these into the hand of the Devil Object 1. Joh. 14.30 Hee is called the Prince of
the World therefore hee speaks true Answ 1 Hee is called the Prince of the World not simply but as it is corrupted the Prince of this World saith the Text which world this which lyeth in malice and hostility against the Son of God and the means of salvation 2 Hee is not so a Prince as having any right unto any creature for hee cannot possess a Pig without leave but by tyranny hee forceeth and commandeth as a Prince the wicked World unto his obedience for the World departing from God to his Adversary God in justice giveth Satan leave to prevail and rule in the Sons of disobedience But will it follow that because hee ruleth in the world by sin and death being the prince of darkness and having the power of death therefore the parts of the world must needs bee his Object 2 He is called the God of the World 2 Cor. 4.4 Ans True not in respect of dominion over things created but 1 In respect of Corruption for hee is the God of the evil in the world the Author Ring-leader and Nourisher of all evil 2 In respect of Seduction for hee is bold to use all earthly things which are made to Gods glory to serve to set forward his temptations and wicked mens lusts and so to set up his own kingdom 3 In respect of opinion or estimation because the people of the world make the Devil their God But this no more proves him to bee indeed the God of the World than an Idol is proved to bee a true God onely because Idolaters so esteem and make it Secondly The Devil affirms it to be in his disposition that hee may give it to whom hee will which must needs bee another lye because it is not his in possession for nothing can give that which it hath not 2 The Scriptures ascribe this to God as a perogative and peculiar to him By him Kings reign Prov. 18.15 All powers that are are ordained of God Rom. 13.1 Hee maketh low and hee maketh high It is the most high that beareth rule over the Kingdomes of men Dan. 4.22 The Lord giveth and the Lord taketh away Job 1.21 3 Another notorious lye is that having them to dispose of hee will dispose them to Christ which is impossible seeing Christ had them already disposed unto him and had received them of his Father so as he only could say Matth. 11.23 All things are given to mee of the Father and Joh. 3.35 The Father loveth the Son and hath given all things into his hands Therefore the Devil offering him the Kingdomes of the World must needs lye Psalm 2.8 Ask of mee and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession If then Satan say All this power will I give thee it is a lye for all power was given him in Heaven and in earth of his Father Matth. 28.18 So as in this profer hee belies the Fathers gift and the Sons right and derogates from the glory both of the Father and of the Son 4 Another lye is his false boasting making himself Lord and Casar of all when hee hath not one foot of all hee speaks of like Solomons Bragadocio There is one that maketh himself rich when he hath nothing and when hee pretends his unjust usurpation in the World to bee a just possession and title to the World And thus wee have examined the substance and truth of this Reason and have found neither substance truth nor reason in it Here note that Doct. Bad causes must ever bee thrust forward by bad means Satan had a naughty matter in hand as no better can beseem him namely the overthrow of the Son of God and all the salvation of mankinde and the means by which hee would effect his purpose is suitable lying and falshood and boasting and hee is no changeling never a true word comes out of his mouth 1 King 21. Jezabel had a wicked end to bring to passe namely the dis-inheriting of Naboth and setting Ahab into his possession and what means doth shee use but bribery perjury and murther of Naboth and his Children and all this under a colour of Religion and revenge of Gods cause a fast being proclaimed before it Matth. 26. the Jews had as wicked a cause as ever was undertaken viz. the oppressing and murther of the Son of God and what means must they use for what had the just man done They must accuse falsly and suborn false witnesses and deprave his words and make him speak what they list And what other means used they to falsify and suppress the truth and glory of his resurrection In this place Satan aims to bring Christ to Idolatry and the means is covetousness Peter had an ill cause in hand to hinder Christ from being apprehended and his means was bad unwarrantable striking Reasons And this must needs bee 1 In respect of God when a bad action is undertaken hee leaves it and as hee permits the action onely so hee permitteth bad means but never appoints or approves any means to bad and VVicked purposes which therefore must bee Wicked and Unhappy 2 In respect of Satan who seeks to make every action as sinful as possibly may bee hee knows that all instruments of falshood are hateful to God and therefore the more wicked means are used the more detestable and damnable the action is 3 In respect of men themselves for those that make no conscience of bad ends maâ—e none of the mâ—ans as we may see in David himself whose conscience being so sleepy as to take another mans wife he will make no bones to hide it by murther of his faithful Captain 4 In respect of the means themselves which are near enough at hand bad means are easily sound and attempted What might be more difficult than to pick matter against the Son of God to bring him not only under disgrace but unto death Yet the Jewes could easily find a Law by which Law he was to dye or if they had had none they could easily make one If they wanted true witness they could suborn false If they wanted witness from others they could make use of his own We our selves have heard him what need wee any other witness Vse 1. This teacheth us to suspect those causes and actions that are brought about by bad means as 1 When men run out of Gods Ordinances and will not live by some honest calling and means of life but by Cards Dice Bowls Bets Cousnage and such instruments and means of injury and wrong they are convinced to live a lewd and wicked life for a good and honest life is blessed by God and carried by good and lawful and honest means such as these be not 2 All such goods as are gotten by lying swearing deceiving Sabbath-breaking over-reaching or helping forward sin in any man are here not only to be suspected but condemned and sentence passeth against them as such which the Devil hath
down I can binde and loose subjects from their obedience at my pleasure 3 I will give thee all these if thou wilt fall down and worship me if thou wilt be my vassal and a sound Catholick let my Laws bind thy Conscience and persecute with Fire and Sword these Hereticks thus thou shalt hold thy Kingdom else not 4 But this is a small thing to challenge the Kingdoms of the world and therefore hee challengeth to be Lord of Heaven Hell and Purgatory to open and shut at his pleasure as his three Crowns imply Here is a brag that puts down the Devil quite never was the Devil overmatched in boasting and lying but by the Pope his eldest son that in him wee might have a plain demonstration of Antichrist whom the Papists themselves say must bee begotten by the Devil If thou wilt fall down and worship me NOw follows the condition of Satans large and prodigal profer which is the third thing considerable in the dart In it are two things 1 The matter he requires Worship 2 The manner fall down and worship me The thing he desireth is worship and honour due to God for so our Saviours answer implyeth that hee must worship God only And for the manner of this worship he must outwardly bow and bend unto him or prostrate his body in way of homage unto him Wherein we see marvellous cunning and malice combined 1 His cunning in making it appear so small a moat for being a worship proper to God as we see by comparing our Saviours answer with it 1 He would make it in show and appearance but a bowing of the body a small thing a gesture which God greatly regards not as if hee had said as Bathsheba to her Son 1 King 2.10 I have a small sute unto thee deny me not which small sute if Salomon had hearkned unto it had cost him the loss of his Kingdom And the same did our Salomon by his wisdome discern in this place 2 In making it so necessary a thing to worship him mee with emphasis mee of whom thou must have the world if thou hast it me who am so able and willing to reward so small a service towards me God doth not so reward his worshippers 2 His extream malice in that 1 He would rob and deprive God of his honour which is due to him alone and to no Creature else 2 Hee would have it conferred upon himself Gods greatest enemy 3 Hee would have none doe it him but Jesus Christ the Son of Gods love thus to wrong his Father the more whereas God expects no other of his enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 He implies how little God regards or rewards his worshippers The Connexion of this condition with the premisses sheweth That Doct. 1. Satans profers are never free but upon some wicked condition or other He said he would give all the world and the glory thereof to Christ but now he adds a condition which makes it a dear bargain He offers freely he will give all the world and the glory of it but the condition is dangerous if Christ will fall down and worship him The Devil offered to put our first Parents in possession of further knowledge and no less a gift than Deity he makes as though he would out-give God but all upon this dangerous condition if they would eat the Apple which God had commanded them not to touch He would help Cain to the favour of God and all the love of his Parents but upon condition he would kill his brother Abel for when there was none else to be loved or to doe sacrifice he should obtain all Judas comes to the High Priests and saith What will yee give mee Matth. 26.15 and they appointed him thirty peeces of silver but upon his own condition to betray his Lord and Master an heavy condition for so light a sin Petiphars wife proffeâ—ed Joseph great honour and rewards but upon a foul condition of committing whoredome with her Reason 1 As Solomon saith of the Harlâ—t She hunteth for the pretious life of a man so doth Satan incessantâ—y and therefore can give nothing freely for a free gâ—â—â— is a pledge of love between parties but hee carries a mortal hatred towards mankind seeking by all means to devour us 1 Pet. 5. v. 8. Seeing therefore 〈◊〉 love is like that of a ravening Lyon to a Lamb no marvel though he bestow nothing freely 2 The end and scope of all Satans gifts is discovered in our Text viz. to pluck men from God and so bring them to damnation and indeed they are not gifts but wages paied for doing some work 2 Pet. 2.15 Balaam loved the wages of unrighteousnesse Now if wee look into the History Numb 22.17 these were great gifts and honours promised upon condition of cursing the people of God So as by the judgement of the Holy Ghost all 〈◊〉 taken upon such dangerous conditions are wages of unrighteousness And as a General never gives pay but to such as fight under his colours so Satan never gives pay of worldly preferment but to such as fight his battels 3 Never man gets any thing from Satan but by way of contract or bargain where the conclusion shall bee for himself and being the arch-enemy of all charity hee will never make an exchange but for the better Hee gives Adam an apple but it was dear bought with the loss of Gods image and all his happiness Hee offers the second Adam the whole earth but with such a condition as hee must for it forsake heaven Quest But is there any man so extream wicked that will contract with the Devil or receive any thing upon any condition at his hands Answ The Devil will do nothing for any man but by vertue of a compact and why should hee bee at any mans command but in hope of his reward no more than any man would bee at his but in the same hope But this compact is either 1 more open 2 more secret A more express and solemn contract is that of Witches Conjurers and Sorcerers wherein there is a mutual promise of service between the Devil and the Witch And this promise is not onely made by solemn words but by deeds and sealâ— as some diabolical signes figures or Ceremonies for the ratification of this league and compact And this is evident by the confession of all Witches at this day and by the Scripture Of this kinde was this in out Text Satan offers to compact with our Saviour Christ and there wanted nothing but the free consent of our Saviour to the condition But the more secret compact is the more general and no less dangerous though Satan bee lesse seen in it And of this kinde the Devil makes many Covenants in the World and innumerable persons contract with him underhand perhaps not thinking they do so And this two waies 1 By a secret Faith in the Devil 2 By a secret consent unto the Devil Secret faith in the Devil
the time of his infirmity needing a breathing time and a refreshing by which hee knows what wee weaklings have need of and is become a merciful High Priest to give us some rest in the midst of our conflicts which else would bruise and break us 2 Hee goeth but for a season because of his invincible malice who cannot afford us a good hours rest if hee may have leave to disturb us because hee maliceth our Lord and Saviour with an inveterate and deadly malice so that although hee bee in himself out of his reach yet hee still continues to tempt him being in heaven in his members upon earth This deadly malice in his nature our Saviour noteth in Matth. 12.44 The unclean spirit when hee is cast out seeks to re-enter and return again and where hee findes a fit house hee brings in seven Devils worse than himself Hee is diligent to watch our mischief and if hee cannot prevail at one time hee will assay another 3 God sees it good to stir us out of our security who are ready to expose our selves to temptation especially after we have out-stood a temptation and never are wee easier made a prey for Satan than when the pride of heart tickles us and so wee grow secure because wee have out-grown some temptation If our estate of corruption did not necessarily require changes and aâ—mies of sorrows wee should find the Lord not delighted in afflicting the sons of men but hee sees how prone wee are to surfeit of fulness and as a field of Corn the rancker it is the easier it is laid down with every storm and violent wind of temptation and therefore hee changeth hurtful prosperity with wholsome though bitter potions of afflictions and like a good Physician prescribes us a thin dyet and abstinence after our surfeit and excess 2 God sees these changes good for us to season and stir up our prayers In affliction wee can seek the Lord diligently Isa 26.16 Oh Lord in trouble they have visited thee they poured out a prayer when thy chastening was upon them Hee knows his Church is never so fitly disposed to fervency and efficacy in prayer as when the cross is on her shoulders whereas in her peace shee is sleepy cold negligent roving and remiss in her seeking after Christ Psal 55.19 3 God sees these changes good for us to lift us up from this evil world for were our prosperity not interrupted wee would dote too much upon the World and would wish no other Heaven than this upon earth for if wee bee so hardly and heavily gotten out of so miserable a World as is full of sorrows and heart-griefs how hardly or rather impossibly should wee get out of an unchangeable earthly happiness though to injoy our heavenly inheritance 4 God sees it good for us to bring these changes into our estate and to entermixe with afflictions comforts and breathings to help our patience and perseverance for else all our sorrows would exceed our strength if they were without intermission The Lord will not have us swallowed up of sorrow and therefore doth so temper and blend our estate as wee bee not quite tyred out with the instance of our skirmishes and conflicts but after our skirmishes retires us for a while where we may breath and refresh our selves and recover our strength and fitness for further service whensoever our great commander shall imploy us 5 God sees these changes good for us that by them wee might prize his mercies to praise the giver doth not the night make the day more delightful would wee so prize and praise God for health if it were not sweetned with sicknesse plenty is endeared by want and an honey-comb hath no sweetness to a full stomack whereas hee that hath been pinched with penury and need knows what a benefit abundance is 4 God for his own great glory brings these changes into our estate thereby manifesting 1 His Wisdome in upholding his Church by contrariâ—s which fight one against another as the frame of the World standing on four contrary Elements 2 His power that bringeth to the grave and back again 1 Sam. 2.6 that supporteth his Children to stand under so great burdens without fainting thereby magnifying his omnipotent power in such weakness 3 His goodness in suffering his children to bee afflicted on every side but not drowned in the waves of them to bee persecuted but not forsaken to bee cast down but not to perish yea to bee killed but not overcome 2 Cor. 12.9 and 4.7 Nay his goodness is such as turneth all these changes to good bringing good out of evil sweet out of four life out of death and his own order out of earthly confusions 4 His glory in the strange and miraculous deliverance of his Church in its most desperate estate and in the powerful overthrow of his enemies And of all the persecutions of his Church it may be said as of Lazarus his sickness It is not to death but that God may bee glorified Vse 1. Then let us not dream of so stable a peace in our Church and Land as mens security every where hath seemed to lay hold of looking at the peaceable disposition of our gracious King at his hopeful Successor at our union among our selves at our league with all other Nations at the continuance and undisturbed estate and liberty of the Gospel for these sixty years For 1. God seeth not good to give any Church on earth an unchangeable estate that is the Churches expectation in Heaven 2 Our peace hath brought in a general security prophaneness intolerable pride of all fashions and colours beside modest and white a deluge of drunkenness daily drowning the brains and souls of thousands a weariness of this Mannah a dangerous Apostasie from the first beginnings of the Gospel and a falling back of many great ones into the professed Idolatry of Antichrist and in the most a contempt of religion yea and of a formal profession that denies the power and life of godliness Adde to these execrable swearing unpunished soul adulteries unrevenged or slightly punished the Sabbaths of God horribly and generally violated and prophaned by games and practices unlawful upon any day And now will God continue a peace to so unthankful a people that doe put it to no other use than to arm themselves against God and fight against his grace and glory 3 Consider how God dealt with his own people they had as long peace under David and Salomon as wise and excellent a King as ever was being an eminent type of Christ yet we see what long ease and peace brought him to which was the overthrow of his Kingdom and the renting of ten parts of twelve from him to his servant he was a King of peace as his name imported had posterity had made a league with all neighbour-nations yet God being provoked brings a woeful change on him and his Land So may it be to us 4 Consider how God hath threatned us of
in the deep nor at the mountain not so destitute but we find some supports But were the case with us as it was here with our Lord if we were in the world as in a wilderness our food nothing but stones our company wild beasts ready to devour us no friend near us but the Devil tossing and tumbling us with his temptations wee should assuredly see the Lord extraordinarily providing for us and working out for us unexpected comfort our extremity would be Gods opportunity God sent not Moses to deliver Israel from under Pharaoh till their burdens were at the heaviest and their oppressions intollerable God might have sent his Angel to preserve the three Children from being cast into the fire but he did not till they were in the flames this was Gods time wherein he was more glorified his children more gloriously delivered and his enemies more mightily confounded than if the Angels had come before Even so when this Land was like that fiery Furnace made seven times hotter than ever before to consume the bodies of Gods Saints in Queen Maries days in the midst of those flames God sent that happy Queen now a blessed Saint to quench those fires and deliver our whole Church from that tyrannical and Papal oppression Thus the Lord himself waits and stays for the fittest time of our deliverance and so must we Never shall the faithful soul fail of a day of refreshing And ministred unto him We have spoken of the Angels coming Now the last thing considerable in this History is their ministery unto Christ wherein are two things 1 How they minister to him 2 Why they minister I. 1 They ministred in adoring the Son of God the only conquerour of the Devil and honouring him as the victorious destroyer of the Prince and Commander of all hellish powers For the Angels rejoyced in Christs victory in the Devils overthrow and the salvation of the Church of God The goodness of their nature carries them wholly to the glory of God in all their actions and motions and the good of the Church as at the birth of Christ they sung Glory to God on high on earth peace and good will to men And there is no doubt but now upon this victory they did much more honour him and congratulate his glorious triumph 2 They ministred to him in comforting him being in his soul extreamly afflicted and molested with Satans temptations for how could the Son of God but utterly abhorr and with fiery zeal detest such blasphemous temptations as that hee should not only distrust his Fathers providence but even fall down and worship the Devil himself with which temptations a sinful man yet in his corrupt nature would be exceedingly distracted and disturbed It is no doubt therefore but as in his Agony before his Passion the Angels came to comfort him so likewise in this conflict and perturbation so soon as they might they came in to the same purpose 3 They ministred to him in releeving his body which was now broken with hunger and watchings having already fasted forty days and forty nights and brought him food to allay his hunger spreading as it were a table for him in the wilderness For if they neglected not the servant of God Elias in the wilderness being ready to starve for food but provided him a meal in strength whereof he went forty days and forty nights 1 King 19.5 much less would they neglect the Son of God who was now in the same necessity 4 They ministred to him standing about him and giving attendance waiting as it were at his table and ready to be employed in any further service hee had to command them Psal 103.20 Yee Angels ready to execute his will Whence in Ezek. 1.11 the Angels are described with wings stretched upward noting their propensity and readiness to the Commandements of Christ II. Why the Angels do thus minister to Christ Ans Not for any necessity of his for 1 He was able to have sustained himself and held out for ever against the Devil 2 He was able to have confounded the Devil 3 He was able to have created food in the wilderness without them which they could not do for although they could fetch food elsewhere provided yet could they not create any but 1 It was their duty to attend him as their Lord called the Lord of the holy Angels 2 Christ would now use their ministery and did not help himself by Miracle as he might if he had pleased But we read not that he used his power for himself or his Disciples Himself being hungry and weary at Jacobs Well he created not food but sent his Disciples into the City to buy bread And when his Disciples were faint and hungry they were fain to pluck ears of Corn and eat it But yet he used not his miraculous power For Miracles were wrought for the edification of others and commonly done in the presence of many whose faith was to be strengthned as the Disciples was in part already 3 This was so for our instruction and consolation that we also in our wants standing in the Lords battels may expect the presence and comfort of the Angels Doct. The priviledge of Christ whereby hee is exalted above all creatures hence appeareth in that the Angels minister unto him Heb. 1.6 the Apostle proves Christs divinity and eminency above all things out of that testimony of the Psalm And let all the Angels of God worship him For he must needs be greater than all who must bee honoured of all Job 1.51 Christ himself proves himself the Son of God because notwithstanding he is the Son of man which plainly notes him to be 1 A true man and 2 A weak man yet they should see the Heavens opened and the Angels ascending and descending upon him as was figured in Jacobs Ladder Gen. 28.12 For Christ is the Ladder and only way by which we ascend into Heaven It reached from earth to heaven signifying his two Natures God of his Father in Heaven man of Jacobs loyns in earth Angels ascending and descending are the ministring spirits attending him for in that phrase is meant their sending out their emission and commission to their office descending to their work and ascending to give account of it Now according to this Prophecie of Christ two of his Disciples saw the heavens open upon him in his transfiguration Matth. 17.1 2. In his resurrection those keepers of the Sepulcher saw the Angel of the Lord that descended from heaven and had rolled away the stone from the door and sate upon it so as they were afraid and as dead men Matth. 28.4 The women also saw the Angel and talked with him that had attended him in his Resurrection vers 5. And in his Ascension all his Disciples saw the Heavens opened unto him and two Angels standing by them who attended him Acts 1. Reasons 1 The more honourable the attendants and ministers the greater is the Personage so attended But our Lord hath
not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes only but of principalities and powers rules thrones and dominations and therefore hee must deeds bee a mighty God advanced above all Creatures 2 The Angels are in Scripture every where spoken of as the excellency of the Creatures so as when the highest praise of any thing is to be given it is taken from the excellency of Angels Manna is called Angels food Psal 78.25 that is if Angels should need food they could not wish more excellent 1 Cor. 13.1 If I should speak with the tongues of Angels c. that is excellently Yea the most happy and glorious estate that our selves look for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this advancement of them is not so much in respect of themselves with whom we have no commerce but for the advancement of Christ the Lord of the holy Angels and that in their glory we may behold the glory of Christ to whom they are servants 3 The truth hereof was shadowed in the Ceremonial Law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending upon God and their faces must be to the Mercy-seat which lively resembled Christ on whom their eyes must bee still cast as the eye of the hand-maid to the hand of her Mistris And chap. 26.31 the vail of the Tabernacle which covered the most holy expresly signifying the flesh of Christ which hiding his Divinity made way for us to Heaven must bee made of broydered work with Cherubims not without Cherubims for these noted the multitude of Angels serving Christ even as man for being in his lowest estate and apprehended to the death he gives this as a reason to Peter to put up his sword because if he would he might pray to his Father and have twelve legions of Angels to rescue him Obj. But this seems not Christs priviledge to have the Angels his ministers seeing all the godly have them ministring spirits for their good Heb 1.14 as Abraham Lot Elias Daniel Ans True they had but this impeacheth not Christs honour because they serve not us after the same manner they serve him for 1 Their service is due to Christ as their Creator and Lord of duty to us as Creatures of charge 2 Their service to him is immediate as the Head of the Church to us mediate only as members of the Head 3 Their service is proper to him and invested in him as his own right to us given by vertue of our communion with him 4 To him as the author and preserver of all the gifts and graces they have and equal it is that whatsoever is excellent in any kind be wholly ascribed to the author and giver of it to us only so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests us in this Ministery of the Angels who love the members because of the head They are his Angels and so called by special propriety Matth. 16.27 when the Son of man shall come in the clouds and all his holy Angels with him because by special prerogative they doe him homage and service And our Angels by special commission and direction from him 5 They never ministred to man but for the honour of Christ Rev. 22.9 Worship God Vse 1. Let us imitate the Angels Doe they honour Christ by their ministery and shall we refuse his service especially seeing hee took our Nature and bound us straighter to him than the Angels They are most expedite and ready having wings to fly withall Let their wings speed us in his service They are unweariable in performing obedience and shall wee bee so heavie and shrinking as to account every thing too much that we do for him They are in all things ruled and moved by his Spirit Ezek. 1.20 Whither the Spirit led them they went Let us also give up our selves to the leading of his Spirit not running of our own heads in any business unsent without our warrant They rejoyce in all good things and in Christs victory the benefit of which redounds to us more than to them and that men by the same are set out of the Devils power And why do not we more rejoyce in this victory of Christ why do we rejoyce in evil which is the Devils sin in sinful courses and company Why do we hate and scorn those who most partake in this victory How unlike is this to the Angels Vse 2. If the Angels be servants unto Christ then we see herein both his love to us and our own honour who hath vouchsafed us his own special servants to attend us For he hath not only charged them with the safety of Abraham Jacob Lot Elias Daniel and other extraordinary holy men but their commission is general Psal 91.11 they shall keep thee in all thy ways that is not only Christ himself but every member of Christ for this honour have all the Saints And what a comfort is it that we so weak Creatures and so beset with spiritual and invisible enemies have appointed to us by the Lord so many spiritual invisible and more powerful ayders and assisters What a comfort is it that no temporal enemy can so soon wrong us in our persons estates or names but the Angels of God are ready to turn it off and keep off the peril and then return to God to complain of the wrong-doers What a care should we have not to forfeit our priviledge to keep us in our ways and walk warily because of the Angels not grieving them by sin nor driving them from about us whose protection under Gods is more safe than if we lay under shield and spear Psal 91.4 with 11. And if our Lord himself received comfort from them how great may be our comfort from them Vse 3. Hence we are to ascribe the glory of Power Majesty and Kingdome unto our Lord Jesus who if he be able to command all the Angels in Heaven much more all the Devils in Hell who are farre weaker than they All power is his in heaven and earth And now we are no longer to esteem of him according to his base estate in the Wilderness in the World but according to his surpassing power manifested through all this History in vanquishing the Devil and in receiving the Divine honour from the most glorious Angels To this great Michael who even without his Angels hath in pitcht battel overcome the great red Dragon and all his Angels be ascribed all power might victory and triumph of all men Saints and Angels in earth and in the highest Heavens for all eternity Amen Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN Alphabetical Index OR TABLE Pointing To the Principal Points in this Exposition A IN Christs lowest Abasement sparkles of Divinity fly out sundry instances page 233 Actions brought forward
all other mens And here is to be observed a plain difference between Christs anointing and all mens besides For whereas all other shadowed anoyntings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anoynted and even in his Human nature was adorned with gifts without measure for God gave not him the Spirit by measure Joh. 3.34 and not only with gifts but all gifts in the highest degree above all his fellows Psal 45. men or Angels in none of which ever dwelt the fulnesse of the God-head bodily as it did in him Coloss 2.10 2 Whereas all other received gifts only for themselves and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anoynted with the Holy Ghost and with power that he could impart his gifts to others in such manner and measure as they might become like unto himself that look as the oyl which was poured out upon Aarons head run down by his beard even to the skirts of his garment and so sweetned his whole body even so such abundance of grace was poured as out of a full horn upon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his body to make the same acceptable in the sight of God This the Evangelist expresseth Joh. 1.16 Full of grace of truth and of his fulnesse we receive grace for grace Coloss 2.10 In him dwelleth the fulnesse of the God-head bodily and yee are compleat in him Quest But when was Christ thus anoynted Ans The anoynting of Christ is two-fold 1 In respect of his gifts and with these he was anoynted by the very union of his two Natures into one Person in the Wombe of the Virgin from the first moment of his conception for being admirably conceived by the Holy Ghost his Humane nature was anoynted by the Divine uniting it self thereunto 2 In respect of his calling to the exercise of those gifts and this was then compleat when in the thirtieth year of his age at his Baptism he was solemnly inaugurated by a voyce from Heaven by the opening of the Heaven and the descending of the Spirit of God in a visible shape abiding upon him not that be wanted the Spirit before but that herein as in the former respect also a main difference might be put between his and the anoynting of all that went before who neither were anoynted in the Wombe nor by the union of the Deity nor by any other than material oyl whereas hee was anoynted with the Holy Ghost lighting upon him And this was that which was prophesied before of him Isa 61.1 The Spirit of the Lord is upon me because hee hath anoynted me that I should preach c. In the exposition of which place when Christ begun his Ministery in Galilee he said This day is this Scripture fulfilled in your ears Luk. 4.17 Hence we learn None can bee capâ—â—le of the Office of a Redeemer or Mediator but Châ—ist because none was so anoynted as he 1 That Christ was and is an all-sufficient Saviour and Redeemer for being to this purpose anoynted with the Holy Ghost and with power he cannot but be able fully to work and absolve the work of mans redemption This is not a work to be committed to any King or Emperour nor the greatest state and Potentate in the earth no nor to any Angel or Archangel in Heaven none of these are fit for it because none are capable of this anoynting with the Holy Ghost and with power but hee alone who therefore is able to subdue all the Devils of Hell though they come rushing upon him all at once to overthrow all the armies of Hell Sin Death and Damnation assaulting himself and members with all their might and force in a word able to make his enemies although principalities and powers never so mighty and never so cruel his very foot-stool 1 A greater King than Salomon is here who not only can tread down his enemies but give us strength also so to doe who not only can give us Laws but of his fulnesse grace to keep them God hath anoynted him King and set him upon his Throne and endued him with rare Gifts fit for government in all which regards wee owe unto him simple and absolute obedience 2 A farre more excellent Priest also than Aaron is here he is not anoynted to offer the bloud of Bulls or Goats but to offer himself a sweet smelling Sacrifice and that not often but once for all Heb. 8.6 neither doth he offer only this sacrifice but by this spirit and power with which he is anoynted he applieth it to his Church neither need he offer for himself as they because he was a holy harmlesse and undefiled High Priest Heb. 7.26 neither doth he only pray for his Church but meriteth also to be heard is never denied neither ever dyeth but liveth for ever to make intercession for them vers 25. 3 A more famous Prophet than Moses is here anoynted he was but a servant in the house this is the Son Moses was but the Instrument this is the Author of the word he delivereth Moses could teach but the ear this Prophet teacheth the heart Moses was a Minister of the outward Circumcision this Circumciseth or rather baptizeth with the Holy Ghost and with fire let not us therefore despise him that speaketh from heaven for if they escaped not which refused Moses that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Heb. 12.25 And can we want reason 1 In his anoynting we are commanded by a voyce from Heaven hear him Mat. 17.5 2 He delivereth the whole will of his Father we shall therefore be perfectly taught if we hear him 3 We may safely rest in his Doctrin because with him are the treasures of wisdome 4 In a word hee hath only the words of life everlasting and whither should we goe Joh. 6.68 Secondly hence we learn That seeing every beleever is anoynted with Christ Every Christian must partake of Christ his anoynting and in Christ we must all be careful to find this holy oyl running down from the head upon us the members 1 Joh. 2.27 The anoynting which yee receive of him dwelleth in you And indeed our very name of Christians putteth us in minde that we must have our measure of that oyl of grace which was poured on Christ without measure so as if we carry the name and title of Christ wee must see that the nature and gifts of Christians appear in our lives Revel 1.6 hee hath made us Kings and Priests unto God And it was long before prophesied of the Church of the New Testament that the sons and daughters of it shall Prophesie Joel 2.28 and all this by vertue of this anoynting Adde hereunto that Christ is not perfectly anointed till his Church bee for Christ
doctrin For never was any device so powerfully confirmed as the Doctrin and Religion of Christ which we profess For as it is said of Pharaohs Inchanters Exod. 8.17 after that Moses had brought the Lice that they assayed to doe the like but could not so in admirable wisdome hath the Lord put forth his mighty power in effecting such Miracles for this doctrin as he never suffered to bee wrought for any other For this only hath he stayed and pulled back the course of the Sun in the Heavens letted the fire from burning divided the Sea and made it stand as a wall raised not the sick only to health but the dead to life strengthned decrepit persons to beget and conceive yea more set apart a Virgin to bear a Son Let Popish impostors leave to bragge of Straw-miracles such as was taken up at Garnets execution and their childish Miracles as their late London Boy and shew us such as these Let us hear but without imposture of such as speak with new tongues drive away Serpents and drink deadly poyson and hurt them not but never was any other doctrin thus confirmed and whatsoever Signs and Wonders are wrought to weaken any part of this truth or establish any doctrin not grounded therein as we are commanded so wee hold them all accursed Vse 1. In that Christ went about doing good we note Christs life was not monastical but he conversed with men to doe good unto them that as his person was a perfect mirrour of all goodnesse so his life was no monastical or cloystered life but his delight was with the sons of men hee eat with them drunk with them more familiarly conversed with them than John did that hee might still take occasion to doe them good and communicate unto them of his fulnesse of grace Neither was his life an idle delicate or pompous life neither swelled he with abundance and wealth but poor mean industrious and painful he continually went about doing good From whom how many Ministers are degenerate who professing themselves servants would bee loath to be as their Lord was some setting up themselves as it were a fatting in a course of case and delicacy feeding themselves not the flock without fear others climbing with restless desires to honours and preferments others incessantly thirsting as if they had a Dropsie after mony and profits serving their Master only to carry the bagge others are doing perhaps but little good they doe in their places their doctrin is so cold so indigested or their lives so scandalous so offensive or their hearts so corrupt and cankred as they rather oppose themselves to the doing or doers of good amongst all whom the Master is out of sight and out of mind 2 Seeing Christ by this going about and doing good shewed himself to be that Prophet whom God would raise like Moses mighty in word and deed Deut. 18.15 We are hence bound to beleeve him and his holy Doctrine so surely confirmed by so many and mighty Miracles that so wee may avoid that fearful hardning so long before Prophecied to befall the Jews Who though he had done many Miracles before them Read John 11.37 38. yet beleeved not they on him and attain also the blessednesse of those that beleeve without desiring to see any more new Miracles For is not the doctrin wee professe sufficiently confirmed already The ancient doctrin of the Church needeth no new Miracles to confirm it an Indenture once sealed is confirmed for ever and needeth no new seals to be set to it Men doe not ever water their plants but only till they be rooted even so the Lord out of his wisdome would water with Miracles the tender plant of his Church till it was rooted in the world and brought on to some strength and stature but afterward thought all such labour neednesse If men will broach and bring into the Church new doctrins and devises of their own as the Romish Church doth at this day it is no marvail it they seek after new Miracles to obtrude them withall but if men will professe the ancient doctrin of the Prophets Apostles and Christ himself to gape after new Miracles were too lightly to esteem of the old and account of these powerful works of Christ himself and his servants no better than some nine days wonders Christians must imitate Christ in doing good 3 As Christ went about doing good so must wee also imitate his worthy example taking yea seeking occasions to doe good unto all and that readily seasonably cheerfully to our power yea and if need be beyond it 2 Cor. 8.3 And to spur us hereunto besides this example of Jesus Christ wee have 1 The Commandement of God charging us not to forget to doe good and distribute Heb. 13. with which sacrifices he professeth himself to bee well pleased whose children if we would be we must let the streams of our fountain also run to the refreshing and releeving of others as hee being the fountain of all good causeth his Sun to shine and rain to fall upon the good and the bad Secondly we are every way fitted to doe good having 1 Callings wherein to abide to the good of others as well as our selves 2 Our Lives further leased and lengthned unto us that in them we should glorifie God in making our election sure and furthering our own reckoning by doing good unto others 3 A most precious time of liberty peace plenty and prosperity that unlesse we bind our own hands we cannot but be doing good unto all especially the houshold of faith Gal. 6. 4 Fit objects of doing good are never wanting unto us For 1 The poor we have always with us the ministers of Jesus Christ and other his members that stand in need of us and many of Gods dear ones are oppressed and distressed that we might never be unmindful of the afflictions of Joseph 2 We have with us store of good men who have most right to our goodnesse the Sons of God the members of Christ the Temples of the Holy Ghost to whom whatsoever we doe the Lord doth accept and account of it as done to himself 3 We have in the worst of all Gods Image which is lovely our own nature which should draw us to respect if not the man yet man-hood or humanity in him and for ought that we know to the contrary by the rule of charity we must hope that they may participate in the death of Christ as well as our selves Lastly we are provoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithful servants who when their Master shall come shall be found well doing And healed all that were oppressed of the Devil for God was with him THe Apostle proceedeth to prove that Christ was anointed with the Holy Ghost and with power because he was able to rescue out of the hands of the Devil such as he oppressed and played the tyrant over
but seeing he who is thy head is in Heaven thou that art a member of him must be there also And as Christ while hee continued upon earth after his resurrection lived a kind of supernatural and heavenly life so if thou be risen with him thou livest not the life of nature but hast begun the life of grace and an heavenly conversation Quest But how shall I know whether I live by this heavenly life or no Heavenly life disceâ—nâ—d by two notes Ans There be two special notes to discern this truth by the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven Concerning the former â— In the matters of this life the Natural man will follow and pursue things which tend to a sensual and natural life he will beat his brains for gold and silver meat and cloth goods and lands for himself and his as for Heaven he will have nothing to doe there till he be dead and for the way thither hee cateth not to know it till he be dying at the soonest But the Spiritual man hee coveteth after Spiritual things the power of Christs Spirit where it is present will lift up his heart be it never so heavie to seek the Kingdom and the righteousnesse or it and hee seeketh after the wisdome of God as for gold and treasures he accounteth of the graces of faith love hope humility and the fear of the Lord above all pearls and precious things he provideth for himself and his the food that perisheth not and thinketh hâ—mself warmly and comely arrayed when he hath put on the Lord Jesus Christ as knowing that only the garment of his righteousnesse can fence him from all the injury of wind and weather The Natural man doth not more seriously listen after great purchases of Lands and Fields as he doth cast with himself to purchase the pearl hid in the field for which he will sell himself as we say into his shirt nay and further how own self liberty life and if he had any thing dearer than that The Spiritual man as for the things of this life if he have them not hee wanteth not his portion If he have them his care is that they have not him or become his portion If riches increase he setteth not his heart upon them If they decrease his heart faileth not with them In abundance he carrieth himself warily and weanedly In want cheerfully and contentedly The things hee hath he useth as not using them the things hee hath not hee knoweth he hath no good use of them or else he should have them And thus as the Natural man bestirreth himself and all his motion tendeth to the bettering of his outward estate at home so contrarily doth an heavenly-minded man accounting himself from home while he is here in the body bend his chief care to settle his estate at home in heaven and all his trading and converse in this strange Country tendeth to the enriching of him in his own Country Further if we look to the Natural mans course in the matter of his religion we shall see as great difference between them For it is clear 2 In the matters of religion that whereas matters of religion are a burthen to the one they are the joy of the other The one as heavie to pray to hear to read and meditate on the Word and of his own estate as a Bear to the stake if Law of shame or some such by-respect moved him not if were all one to him to bee on his Horse-back as in the Church the other would account his life tedious were it not for these meetings of God and his people in the assemblies and those sweet refreshments they bring back from thence The one if he pray sometimes in publick hee maketh little conscience of private prayer in his family and so of other private duties to which God and a good conscience would bind him as straight as to the former The other walketh wisely and religiously in the midst of his house and preserveth the worship of God at home and maketh his house a little Church and house of God The one maketh little or no conscience of such sins as either in comparison of other or in his own corrupt conceit are smaller sins such as are inferior oathes idlenesse gaming sins of omission idle words of hurtful unclean or wandring thoughts words he thinketh to be but wind if he mean no hurt and if he mean hurt but doe none thoughts are free As for the sins of the time he will not be so undiscreet as to swim against the stream hee is here violently carried without resistance into a gulf of known evils and all is well he doth but as others doe and it were worse for him if hee did not The other maketh conscience of all sin lesser sins and secret sins hee can hate all even those which he cannot avoyd hee hateth the evil that himself doth and willingly will not displease God though all men bee therefore offended with him To conclude this point the one seeketh to appprove himself unto man the other to approve his heart to God because he knoweth he made it and knoweth what is in it And this shall serve for a tast of the opposite disposition between Natural and Spiritual life Agreement which it hath with the life of the Saints in Heaven in two things II. The second note to discern this heavenly life by is the similitude or agreement which it hath with the life of the Saints in heaven For the life of the Saints in Heaven must be a counterpane of the beleevers upon earth to which they must be daily framed in sundry regards 1 In respect of the things they are called from 2 In respect of the things they are called unto 1 The Saints in Heaven are called from three things 1 The world it self 2 The corruptions that are in the world through lust 3 The company of the wicked of the world Even so must beleevers in the world in their degree and measure carry themselves as those that are chosen out of the world and such as are bought from the earth Rev. 14.3 medling no more wich earthly things than needs must enjoying them so as they joy no more in them than in things which are not their own but borrowed only for a time using them so as they abuse them not because they are to be countable for them abiding in them earthly businesse and callings What the Saints are called from in three things so as they be never earthly minded in one word so desiring pursuing having holding and parting from the profits of this life as those to whom God hath shewed better things than any below yea and esteeming of their present life it self so indifferently as that they can account the day of their
death better than the day wherein they were born 2 As the Saints in Heaven being delivered out of the prison of the body have all the bolts and chains of their corruption struck off so the godly who have their parts in the first resurrection have after a sort changed their lives and put on a Divine nature 2 Pet. 1.4 they have bid farewell to the follies of their former times yea renounce and as farre as frailty will permit loathe their sins saying unto them as Ephraim to his rejected Idols get you hence what have I to doe with you they that were of the Synagogue of Satan are now in the Temple with true beleevers Thus is it said of the hundred forty four thousand that were bought from the earth that were not defiled with women but were virgins that is sanctified in part and washed from their filthiness and will have no more fellowship in the unfruitful works of darkness wherein sometimes they were chief actors 3 The Saints in heaven never joyn with the wicked of the world any more that being verified which Moses spake to the Israelites concerning the Egyptians The enemies whom your eyes have seen this day you shall never see more even to the faithful hate the company of the wicked with whom they can neither do good nor take any whereas before their calling they were mixt with them and ran with them to the same excess of riot Now their fellowship is dissolved they are no more Companions with them the light of the one admitteth no communion with the others darkness and that they are often forced to dwell in Mesech with them it is the woe and grief of their hearts Another part of this agreement What the Saints are called unto in five things standeth in the things to which the Saints are called which are sundry As 1 Look as their chief happiness standeth in the beholding of the face of God and seeing him as he is together with their rejoycing in his blessed communion and that most sweet fellowship they have one with another even so the chief blessednesse of the Saints in earth is their fellowship with God and Christ though it bee not so immediate as the former They see his back parts indeed rather than his face and rejoyce after a sort in his face but afar off and as in a glass of the Word and Sacraments not face to face nor in that brightness wherein they shall behold him when they are at home with him at his right hand but yet what they want in the thing they want not in desire to be where hee is that they may see his glory so as they may be satisfied with the fulnesse of it that they may so see him as they may bee like him that they may drink not of the streams but of the well of life and see light in his light And because loving him that begat they cannot but love him that is begotten the next happiness to the former do the godly justly esteem the communion of Saints placing under God their chief delight in such as excel in vertue Secondly as the heavenly life of the Saints is spent in the perfect praise of God wherein they imploy their eternity keeping in the presence of the Throne of God a perpetual Sabbath and serving him day and night Rev. 11.17 7.15 even so beleevers indeavour in their measure that the same mind bee in them which was in Jesus Christ who thought it as his meat and drink to do the will of his heavenly Father they bring free-will-offerings they esteem one day better in his Courts than a thousand besides and account these persons blessed that may dwell in his house because they ever praise him Not that much rebellion and corruption of nature doth not often dead and dul even the most sanctified but yet something they get forward and delight in the progress they make to the chearful praise and worship of God And this they do not by fits and starts but imitate that heavenly life in the continual indeavour to make the pleasing of God their principal delight and the chief thing that most soliciteth them Thirdly as the Saints in Heaven live according to the Law of perfect righteousness which is the Law and charter of Heaven and have obtained perfect sanctification so Beleevers on earth set the same Law before them to rule and direct every particular action by and begin the self same obedience they begin to weigh all they give out or take in by the weights of the sanctuary which God hath sealed as just they follow the Lamb whither-soever he goeth before them whether by voice or example Fourthly as the Saints in heaven enjoy God for the means of all their lives Rev. 22.3 5. for hee is their Temple their light their Tree of Life their Crystal river c. evenso the Saints in the World though they live by means and must not look to reap without sowing as once it was 2 Kin. 19.29 yet injoy they God above all means and acknowledge that hee is their life and the length of their daies that they live not by bread alone but by every word proceeding out of the mouth of God that it is hee that giveth them power to get substance and blesseth their children with increase that hee which cloatheth the Lillies and feedeth the Sparrows will cloathe and feed them yea and more that before they shall want that which is good for them it all means should fail hee would sustain them without means by Miracle that his Promise cannot fail them when the Indian Mines shall come to nought that his word is means enough which commandeth the Rock and it giveth water and the Winds and they blow Quails before his Host shall perish Fiftly as the Saints in Heaven would not for all the world forgo their Happiness for one day and yet are they not now so fully happy but that they still wait and long for further perfection of their glory saying Lord how long Holy and Just Rev. 6.10 so the godly would not for all the world be separated from their estate in Christ A cloud of Martyrs in all ages manifesâ—ed that all the World the sweet of it nor the sour the flattery of it nor the tyranny could draw the godly from the fruition of their priviledges in Christ And yet dwell they not in these first fruits but wait still for the perfecting of this their redemption Hence the Apostle describeth them by their inseparable property 2 Cor. 5.2 Rom. 8.23 which is to love the appearing of Jesus Christ 2 Tim. 4.8 These notes laid together Examination of a mans self by the former notes will give witness with or against a man whether his conversation bee heavenly and consequently whether hee partake of all the former benefits of Christs resurrection Examine thy self by them Whether art thou called out of the World in thy affection whether art thou actually separated from the corruptions
be preserved so long seeing Lazarus his body and our bodies in that time enter into many degrees of it Ans Christ was indeed balmed and sweetned with Odours but all this could not have preserved him if his soul and body had not now been â—aced from sin the mother of corruption Obj. But he had sin imputed unto him Ans Yea but he had overcome all that and slain it on the Crosse for had he not destroyed it himself had been destroyed by it and subdued for ever under the corruption of it In all which regards that is verified which himself being risen affirmed Luke 24.46 Thus it is written and thâ—â— it behâ—eveth Christ to suffer and to rise again from the dead the third day Other things the Evangelists observe in this circumstance as that it was the first day of the week that is the first day wherein hee had created the Heavens and the Earth and wherein he would create now a new Heaven and a new Earth and as before he had set up a marvellous frame of the world but sinâ—e exceedingly shaken and defaced by sin he would now restore the world again and repair the ruines of it by abolishing sin as formerly he had filled Heaven and earth with the glory of his power in Creation so would he now fill them with the glory of his power in Redemption which is a second creation Hence is it that that day is now converted into the Christian Sabbath and called the Lords Day Revel 1.10 or if you will Sunday but not as the Heathen Christ rose early and what we learn thence in honour of the Sun but as Christians in honour of the Sun of righteousnesse Again the Gospel noteth that this our glorious Son â—â—sâ— about Sun rising early in the morning or a little before it Matth. 28.1 To shew unto us 1 The power of his God-head who could while his body was dead perform the promise which he had made alive even in the instant of which hee had spoken 2 The impotency of his enemies who although they watched him fâ—â—lâ—â—â— him up laid an heavie stone upon him were every way cautelous to keep him dâ—wn till the third day was past and he not stealing away secretly in the dâ—â—d time of the night but â—ose with noyse and warning even in the morning yeâ— could they no more stay him than they could the Sun from rising and running his course 3 The benefit which the world of beleevers obtain by his rising again set down by the Evangelist Luke 1.78 Through the tender mercy of our God the day-spring from an high hath visited us 79. To give light to them that sâ—â— in darknesse and to guide our feet into the way of peace The Chronologers further observe that this was the day wherein Moses led the Israelites through the Sea wherein all the troops of Pharaoh and his Host were drowned Even to our Lord Jesus this third day led all the Israel of God out of the spiritual Aegypt of blindnesse and filthinesse but gloriously triumphed over all the bands of Satan Sin and Death all which were sunk like a stone into the bottomless pit of Hell Other observations concerning this day might be inserted out of Authors which because I see no sound ground for them out of the Scriptures I will omit them that I may now come to the lessons which out of this circumstance we may draw for our further instruction First we learn hence All the promises of God are accomplished in their duâ— season that all the promises of God shall be in due season accomplished whatsoever may seeme to come between them and us For seeing Christ being dead both could and did perform his promise to his Church will not hee much more being alive and in his glory doe it The Israelites had a promise of a good Land they must in the mean time suffer much oppression in Aegypt for the space of four hundred and thirty years together but the self-same night Exod. 12.41 when the term was expired they went out against the heart and yet at the entreaty of Pharaoh and his people In like sort Joseph had a Dream that the Sun and Moon and the twelve Starrs should worship him in the mean time he must be cast into the Pit and Dungeon where hee can see neither Sun Moon nor Starre many days and years passed wherein he saw nothing but the clean contrary and yet in the due season of it this dream was accomplished And the reason is because 1 God is true of his word he cannot lye nor repent and 2 He is able to fulfill whatsoever passeth from his mouth for shall any thing be hard or impossible to God or shall any power or death or the grave it self falsifie it Lean thy self then upon this truth of God hast thou a promise of outward or inward peace health wealth or any other good thing which thy heart can wish hold this promise fast in the midst of thy heart wait for the accomplishment of it it shall not fail thee so farre as thy Father seeth good for thee if it be delayed and deferred even this also shall turn to thy best Hast thou a promise of life everlasting hold it by the faith of thy soul as the aym and end of all thy faith and religion for all the miseries of this present life shall not be able to defeat thee of it Hast thou the promise of the resurrection of the body after death stick to this Article of thy faith also nothing could hinder the rising of thy head no more can let but the members shall be where the head is not the grave not fire not water not the bellies of beasts or fishes but they shall give up their dead and further the accomplishment of the word of their Creator The second observation is The Lâ—â—â— denieth n t to help his children although he delay them till his own due time be come that as the Lord of life raised not his Son as soon as he was dead but he must lye in the grave two days yea and the third also till his case seemed desperate to the Disciples themselves even so may the members of Christ lye long in the graves of their misery yea so long as their case seemeth desperate and all that while the Lord not only deferreth but seemeth to deny their help and utterly to neglect them Abraham had the promise of a Son by Sarah he looked every year for him ten twenty years together nay till the thirtieth year till it was not with Sarah as with childing-women in so much as she laught when she heard it the case in nature was desperate who would have thought but that God had forgotten his promise which Abraham himself in all that time if God had not shoared up his faith might have forgotten but though long first yet at length the Lord found out a time fit enough to bring his word to passe David in like
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in
whosoever under the Ministry wanteth either the work of faith or the working of it to further strength and degrees that Ministry is by him perverted to his own danger and damnation without repentanâ—e And iâ— we search further into the Scriptures wee shall not want store of reasons to the same purpose As 1 According to the increase of faith is the increase of all graces Reasons as a man beleeveth so he loveth prayeth and obeyeth and so is loved heard and recompenced and no mâ—rvail seeing not only the measure of graces here but of glory hereafter is according to the measure of faith as appeareth in the Parable of the talents 2 As a child onâ—e born groweth daily unto the tallnesse of it so those that have been born unto God have ever encreased except in temptation and desertion in faith and godlinesse and so drew daily nearer their salvation than when they first beleeved so must wee walk from faith to faith from strength to strength of weak becomming strong not standing in the infancy or childhood but growing up to our full age and old age in Jesus Christ 3 It is true that a grain of true faith is very powerful and prevailing but the strength of faith can doe much more and therefore the â—â—ll sayls wherewith Abraham was carried to the promise are set before us Rom. 4.5 Again every measure of faith if true is accâ—ptable to God and maketh us so because Christ is laid hold on unto life but the greater measure is much more a smoking flax shall not be quenched that is the least sparkle of true faith shall not be despised but a flame of faith is of great beauty and brightnesse If a poor man wrastle haltingly with Jacob he shall prevail and get a blâ—ssing to carry away but if a man stand stoutly with the Centurion and Syrophaenicean Christ himself will be foyled after a sort he will admire it and professe hee found not so great faith in Israel and according to this great faith shall it be to this party Seeing therefore the Lord hath still afforded the Ministry and word of faith let this be thy chief aim to find the work of it upoâ— thy faith and content not thy self that Christ may say to thee O thou of little faith but rise up in the degrees of it that he may say as of that Woman O man great is thy faith this will bear thee up in the waves of temptation and affliction no blast or billow shall sink thee not all the gates of Hâ—ll shall prevail against thee But alas how is this principal end of the Ministery neglected of the most and many come to hear a Sermon and that is all some rather to see a Sermon or be seen at it than hear it some to know more than they did some to reform something as Herod who heard John gladly and did many things but few to learn to become beleevers which till they have done all moral precepts urged upon them are but lost because the inside is not yet clean and fewest of all do live by their faith in the Son of God for of all sins that the Spirit shall rebuke the World of this is the chief that they beleeve not in him Thus much of this worthy doctrin concerning faith which is the scope of all the Prophets and Apostles The third point in the verse is the fruit of faith namely That all that beleeve in his name should receive remission of sins Where for the meaning must bee known 1 What is Remission of sins 2 Whâ—t it is to receive it 3 The persons receiving it namely those that beleeve in the name of Christ even all they and none but they First Remission of sins in a grace of God whereby for the merit of Christ hee accounteth the sits of beleevers as no sins and acquitteth thâ—m from the guilt and punishment of them all Where I say it is a grace or favour of God this rem ssion of sin is distâ—nguishâ—d from all other for man hath also from God power and commandement to remit sins and that either publikely or privately Offence â—s either 1 against God which he alone can for give 2 Against publike peace which belongeth to the law Or 3 personal against our selves which must be to gâ—ven of us The former when the Minister by authority from God remitteth the sins of Beleevers and repentant sinners by publishing the grace of the Gospel and applying it unto such And such as are thus ministerially loosed in earth are loosed also in heaven The latter is of every private man who hath also received a commandement of God to forgive the sins and offences which his brother hath committed against him not that any man can properly forgive the sin of his Brother so far as it is a breach of Gods Commandement but as it is wrong and injury against himself and even this private remissiâ—n of a mans Brother if repenting confessing and asking pardon is ratified and confirmed in heaven also but if they seek not forgivenesse at us wee must still not only our selves forgive but seek it for them of God saving Father forgive them yea and forgive us as wee forgive them But this remission of sins is proper unto God to whom it belongeâ—h to say I will forgive The Lord only properly forgiveth sins 1 Because it is hee against whom all sin is committed Psal 51. Against thee against thee have I siâ—ned and who can forgive the debt but the creditor If any man shall offer to forgive another mans debt what doth hee but deceive the debtoâ— who thinketh himself free from that which lyeth as heavy upon him as before as also abuse and wrong the Creditor whose right without his knowledge hee hath enchroached upon 2 The Lord challengeth it as his prerogative proclaiming himself Exod. 34.6 7. The Lord the Lord strong merciful gratious slow to anger abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity and transgression and sin and Esay 43.25 I even I am hee that putteth away thine iniquity for mine own sake and will not remember thy sins 3 Our Saviour in his Prayer taught us to beg the forgiveness of our debts onely from our Father which is in heaven 4 The Church of God hath ever ascribed unto the Lord alone this honour of mercy which is a part of his glâ—ry which hee will not impart to any other Micah 7.18 Who is a God lâ—ke unto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage hee retaineth not his wrath for eveâ— because mercy pleaseth him Psal 130. ult Hee will redeem Israel from all his iniquities 5 The very Jews themselves accounted it an high blasphemy for any man to take upon him to remit sins Luke â— 21 Who is this that speaketh blasphemies who can forgive sins but God onely Whence it plainly appeareth that the Pope or any other of his shavelings whilest they
it without a special revelation so ask ordinary Christians doe yee beleeve the pardon of your sins they will say yea for God is merciful and they be not so many or great but they may be pardoned Hereby we have brought the party to confesse that his sins bee pardonable but urge him are you sure they are pardoned Beleevers may and must know the pardon of their own sins and here hee is set up he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him hee knows not whether Christ be in him or no whether hee bee in the faith or no hee beleeves hee knoweth not what But to let men see their error herein 1 Doth not our text say that men must receive the remission of sins and can any man receive so precious a gift from God and not know when and how be came by it 2 What is the meaning of that Article in our Creed which we professe I beleeve the remission of sins what beleeve we more than the Devils if we beleeve no more than that God forgiveth the sins of the elect and not our own and then how is this one of the priviledges of the Church 3 To beleeve in the name of Jesus Christ in particular for remission of sins is his commandement 1 Joh. 3.23 and therefore no presumption but a necessary obedience so to doe 4 Doubting is forbidden and therefore no vertue but a vice Matth. 14. O thou of little faith why doubtest thou Object But experience teacheth that every man is full of doubting Objection answered and therefore no faithful man can beleeve it Answ The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speech of our Saviour formerly alleadged but the prayer of the Father of the Child proveth Lord I beleeve help my unbelief as also the two natures of which every Christian consisteth flesh and spirit which are in continual combate Object But no man can know Gods minde and so cannot bee assured Rom. 11.34 Answ By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosoever beleeveth in his Name shall receive remission of sins which general promise while we specially apply to our selves the Spirit begetteth this assurance Object but wee are commanded still to fear Blessed is hee that feareth alwaies Ans Wee must not fear the mercy of God concerning salvation but carry a reverent fear in regard of Gods judgements 2 Wee are to fear in regard of our selves and sins by which wee deserve the judgements of God as well as others but this is not contrary to assurance of forgiveness of sins for mercy is with thee that thou maiest bee feared which the holy Prophet would never have said it fear could not stand with assurance of mercy 3 Such a fear is commanded as may shake our security but not to drive away the boldnesse of Faith a fear of falling into sin not a falling away from grace a fear lest wee offend a merciful God but not lest he take away his mercy from us A second Let is the want of judgement to discern aright of the best things and of resolution to purchase or practice that which a truely informed judgement concludeth to bee the best This was the sin taxed in Martha who saw not the greatest good neer her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions utterly neglect the one thing necessary namely their Reconciliation with God and the things which serve to uphold and maintain the Christian life whereby Christ should live in them and they in him What else is it that maketh men run over Sea and Land to provide for the body and bodily life and in the mean time cast off all the care and means of the knowledge of God and conscience of their waies but that they see no profit in serving God they taste a little sweetness of the creature but not of the Creator himself a small peice of earth hath more savour to them than the God of Heaven This is it that causeth men to walk painfully all the week in their personal and particular Calling but all the week and Sabbath too neglect the general Calling of a Christian whereas had they any judgement in the things of God reason would teach them that the particular must yeeld to the general as the inferiour give place to the superiour Learn to esteem every thing in the measure and degree of its goodness Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether cross and hinder this chief and principal care of gaining the favour of God because they do not follow the rules of wisdome which esteemeth of things according to their degree and measure of goodnesse and not above Which if men would give themselves to bee ruled by they would with the Saints of God in this comparison account but meanly of the things in the highest account with earthly minded men The Apostle Paul comparing his gain of Christ with the gain of the World hee esteemed this as loss yea as dung which indeed is the right estimate of it in this comparison Holy David would rather bee a door-keeper where Gods face may shine upon him than enjoy the honours and pleasures of the World in the Palaces of Princes without it Solomon himself the wisest and wealthiest of all men after good tryal pronounced of all earthly indowments abstracted from the fear and favour of God that they were vanity and vexation of spirit and determineth this to bee the sum of all to fear God and keep his Commandements Thus are the wise mans eyes in his head and his heart is at his right hand Eccl. 2. both for deliberating and executing of things most necessary to bee done whereas the heart of the fool is at his left hand he doth all as it were with a left hand for want of this judgement A Third and main Let are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of remission of sins As 1 What need I bee so foolish and precise I have lived well hitherto without all this adoe if God loved mee not he would never have blessed me as he hath done Answ But look to thy self who thus reasonest Say not God loveth thee unless thou have such sure grounds as follow It is not enough to say God loveth mee but to have sure evidence of it yea surer evidences than any thou yet speakest of I mean common and outward blessings which like the Sun or the rain are generally disposed to the good and bad and by which no man can know love or hatred Eccl. 9. Again Gods love goeth with Election Justification Sanctification effectual Calling Faith Love
marvail if the members look thus black when the Sun looketh upon them seeing their Head Christ himself was rejected because they saw and judged him to bee plagued and smitten of God Isa 53.4 But wee must look beyond all these as the Lord himself doth who in his judgement goeth beyond the out-side and pronounceth sentence according to the grace which himself worketh within Let us imitate our Lord Jesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all fair and no spot is in her not because there are none but because all are covered and none are reckoned and imputed unto her yea let us remember that the pure and holy Spirit of God is contented notwithstanding much blackness to take up his lodging in those hearts where hee findeth reigning sin dispossessed Now how far are they from the mind and judgement of this blessed Father Son and Spirit who have nimble eyes to spy out every infirmity of Gods Children to blaze them nay rather than they will not accuse and slander them can of themselves coin raise up and impute unto them that whereof they are most innocent Assuredly these are of neer kindred to the Devil who is the accuser of the brethren The glory of God in his children turned into shame And surely were Christ on earth again even this most innocent Lamb of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their works are good and so many Sons of men who seek to turn the glory of God in his Children into shame Alas religion is at a low ebbe already and not so reckoned of as it should bee by the forwardest and yet so malitious is the Devil in his instruments as unless this smoaking flax also bee quenched wee can see nor hear of any hope or treaty of peace the beauty of Gods people goeth disgraced under titles of niceness preciseness purity holy brotherhood and the like To go ordinarily to Sermons is to bee a Sermon-munger not to swear is the next way for a man not to bee trusted and except a man bee as black and deformed as either the Devil is or can make him by Drinking Swearing Gaming Sabbath-breaking and casting off all care of Civil Honesty as well as godliness hee may sit alone well enough hee hath a great many Neighbours that care but a little for his company What can make it more evidently appear that numbers there are in this age who never knew and without Gods infinite mercy in their timely conversion are never like to know what the blessednesse of remission of sin meaneth neither in others nor yet in themselves Vse 2. Let no man bee discouraged in the pure waies of God but walk on without weariness or faintness A strong motive to hold on in well-doing seeing that whatsoever the blinde world may deem to the contrary thou who art a beleever in the name of Christ hast blessedness between thy hands for thy sins are remitted thou must go in peace And this happinesse by the grace wherein thou standest is surer than that of nature which Adam had in his innocency that was lost because it was in his own keeping this is seated in the unchangeable favour of God by whose mighty power thou shalt bee preserved to the full fruition of it Get faith in thy heart and thou shalt deaâ—ly behold thy happiness if all the World should set it self to make thee miserable Get faith into thy soul and thou shalt think him only happy whom God so esteemeth although it be the misery of the world to place happiness only in misery Get assurance of faith to clasp the sure promise and word of God and thou shalt possess in misery felicity in sorrow joy in trouble peace in nothing all things and in death it self life eternal An Alphabetical Table to lead the Reader more easily unto the things contained in this Exposition A. A Basement of Christ is the Christians advancement 335 A bundle of Popish blasphemies 405 Account must bee given to God of all things done by us and received of us 381 Administration of Judgement laid upon the Son for sundry reasons 375 Afflictions though lingring no sign of Gods hatred 356 Agreement of the life of the Saints upon earth with the life of the Saints in Heaven 350 All diligence must be given to make our pardon of sin sure unto our selves 414 Anointing of three sorts of persons what it signified 308 Antiquity of the Gospel and of our religion 298 Apostles peculiar witnesses of Christ and why 362 A proof by induction that all the Prophets bear witnesse unto Christ 388 Attendants and companions of faith four 396 A strong motive to hold on in wel-doing 417 B BAptisme often put for doctrin 303 Beleevers are fellow servants under one Lord. 302 Beleevers may know they have faith by four marks 395 Beleevers may and must know the pardon of their own sins 409 Benefits flowing from remission of sin four 407 Better to goe to Heaven alone than to Hell with company 411 C. CAre of Christians must bee to suffer as Christians 331 Care must be had of our receits and expences because we must bee countable for them 383 Chief duty of every Christian whilst hee is in this world 406 Children of God delayed often but not denied in their suits 355 Christ acknowledged our Lord by four practises 301 Christ already come proved 307 Christ his life not monastical 315 Christ preached to the Israelites two ways 297 Christ first preached to the children of Israel for three reasons ibid. Christ Lord of all two ways 299 Christ both a Lord and a Servant how 300 Christ is not a Jesus but to whom he is a Lord. ibid. Christ no sooner received gifts and calling but did good with them for our example 311 Christ seasonably preached after Johns Baptisme that is Johns doctrin of repentance 305 Christ proved the only Messiah because he was Jesus of Nazareth 306 Christ his Deity proved by his glorious resurrection 339 Christ by dying offereth and by rising applyeth his one only sacrifice 341 Christ went about doing good two way 311 Christ sent of his Father and came 〈◊〉 before he was sent 3â—7 Christ his righteousnesse notably witnessed 328 Christ his two natures lively set out ibid. Christ reputed an arch-traytor in his life and death 332 Christ submitted to the lâ—west estate of death reas five 337 Christ the Lamb slain from the beginning how 341 Christ hath powerfully trodden Satan under his feet and under our feet how 323 Christ rose early in the morning and what we learn thence 354 Christ in respect of himself needeth not any witnesses and yet hee useth them 362 Christ must bee the matter of all our preaching 373 Christians must partake of Christs annointing 309 Christians must become Kings Priests and Prophets 310 Christians must imitate Christ in doing good 316 Chosen witnesses of
indure not their lusts to be pricked in the ministery and much less crucified 336 Minister must bee careful to remove what may hinder his Doctrin 284 Ministers must expect Gods calling as Christ did 307 Ministers must urge themselves to diligent preaching why 371 Miracles of Christ had a threefold use 313 Motion of sin in the regenerate is in letting the life of it go 344 Motives to the practise of Righteousnesse 292. N NEcessity of preaching evinced by sundry reasons 369 Necessity of remission of sins in three points ibid. Neither the person nor any of the offices of Christ could suffer him long to abide under the power of death 340 New miracles not needful to confirm old doctrin 316 No less in to sin by others as by our selues 329. No need of a dumb or blind ministery 371 No man can avoid the last â—udgement unless his power be above Christs 377 No man can bee too precise seeing the judgement shall bee so precise and strict 383 None capable of Christs office because none is so annointed as he 309 No peace by Moses 295 O OBjections against preaching answered 374 Objections against special faith answered 409 One way only to salvation 299 Opening the mouth what it meaneth 282 Open the eyes to see the happinesse of the Saints 416 Offences are of sundry sorts 402 Ordinaâ—y Ministers must be beleeved as Apostles while they teach things heard and seen by the Apostles 363 Ordinary Pastors now called by Christ though hee bee now in heaven 368 Outward things cannot bring into Gods acceptance 287 P PAttern of special grace in Peter 284 Peace wha by it usually meant 294 Peace by Christ with God man creatures how ibid. Peace wanting how to obtain it 296 Peace of conscience floweth from remission of sin 407 Person what it meaneth 284 Phrase of quick and dead what is meaneth 377 Plain preaching of Christ wherein it standeth 373 Popery a novelty 298 Popery turneth the doctrin of Christ crucified into crucifixes 336 Popish doctrin teaâ—heth not true faith to this day 392 Popish doctrin assenteth not to the article of free remission of sins 413 Preaching the ordinance of Christ 367 Preaching of Christ wherein it standeth 373 Priviledge of a Godly man what it is 292 Promises of God all accomplished in due season 355 Prophetical office of Christ. 312 Publike persons must give accounts for themselves and others in the judgement day 381 Q QUalities of â—hrists raised body are not divine properties they beautify but not deify it 343 R REasons against seeking to witches 325 Reasons why it was necessary Christ should rise again 340 Reasons why God delayeth to answer his children 356 Reasons why Christ must so manifest his resurrection 358 Reasons why the Apostles were specially commanded to teach the doctrin of the last judgement 374 Reasons to grow up in the strength of faith 401 Religion what and wherein it standeth 288 Remembrance of judgement to come a notable means to further godliness 374 Remission of sins what 402 Remission of sins how received 413 Resurrection of Christ not only removeth evils but procureth all our good as in five instances 346 Right and posâ—ession of eternal life issueth from remission of sins 407 Righteousnesse of the Judge and last judgement described 379 S SAlvation assured beleevers from Christs resurrection 347 Saints in Heaven wholly called from three things and the Saints in earth in part from the same 350 Saints in heaven enjoy five things which the Saints in earth do also in part 351 Satans tyranny over the souls of men more fearful than that hee exerciseth over their bodies 319 Scriptures ascribe that often to the instruments which belongeth to God the principal efficient why 400 Sermons which plainest teach Christ are the best 373 Sin set out in the most ugly visage of it 333 Sins carries never so secretly shall come into a clear light 38â— Sins compared to debts 403 Sorâ—ery of sundry kinds condemned 324 Spiritual possession very common proved at large by sundry instances 321 Strictnesse of the last judgement laid open 380 Sure grounds that God loveth a man 411 T TEmptations of sundry sorts foiled by holding the Article of remission of sins 408 Tender affection to forgive our brethren a good sign that God hath forgiven us 413 The tyranny of Satan over those whom hee bodily possesseth discovered five waies 318 The touchstone of tryal of our words and deeds is the word of God 380 Three actions of faith helping forward the free confession of it 398 Thoughts must be judged of as well as our works 382 To beleeve in the name of Christ what 406 Two things especially hinder the care of the la t judgement 384 Truth of faith as much to bee laboured for as salvation it self 400 V. VErtue of Christs death applyed two waies 334 Unbeleevers damned already how and why 400 Unregenerate men have all the mad properties of mad or possessed persons proved 320 Use of Christs crucifying at large 333 W WHy God suffereth the devil to possesse the bodies of men in all ages four reas 317 Why God suffereth the Devil so to tyrannize abuse and torture them whom he possesseth reas four 319 Why God permitteth a power of curing to them of whom we may not seek cure 326 Why the wicked prevail against Christ who had prevailed against the Devils themselves 328 Why Christ was rather to bee hanged on a tree than to dye by any other kinde of death reas four 331 Why Christ must dye in Jerusalem the theatre of the world 332 Why Christ would still vail his glory after his resurrection 343 Why Christ rose no sooner nor would defer his riâ—ing again no longer than the third day 353 Why Christ would not shew himself to all the people after that he rose agaâ—n 362 Why Christ chose such mean men for his witnesses 363 Why the Apostle inferreth so many testimonies together concerning Christ 387 Whosoever would have his works words abide the tryal of the last day must try them before hand 380 Wicked men shall bee judged by him against whom all their villanies have been committed 376 Wicked men already judged five waies 377 Wisdome of God in every thing to be subscribed unto 360 Witches and all seekers to them condemned 325 Witnesses of Christs resurrection of sundry sorts 360 Witnesse of the Apostles to be beleeved as infallible 359 Word preached what use it hath both to the unconverted and converted 369 Word preached opposed by the Devil and all wicked ones and therefore is from God 370 Working righteousness what and wherein 190 The manner of it in four things 191 CIRCUMSPECT VVALKING DESCRIBING Several Rules As so many STEPS in the vvay of VVISDOM BY Thomas Taylor D. D. Preacher of Gods VVord at Aldermanbury London GALAT. 6 16. As many as walk according to this Rule Peace shall be upon them and Mercy and upon the Israel of God LONDON Printed for A. K. and R. I. and are to
comes amiss to an idle person Besides discredit bad report and poverty come as an armed man upon such a one Prov. 6.11 3 To others 3 To others whether wee bee Masters or servants as knowing that in our Calling wee are to practise most Christian duties as love to our brethren patience truth fidelity uprightness as being ever under Gods eye 3 Be not busie in other mens Callings 3 Another point of Wisdome in our Callings is not to meddle with other mens business but follow our own close 1 Thes 4.11 Study to be quiet and to do your own business And every where the Apostle reproves busie bodies who going beyond their own bounds thrust their sickle into every mans harvest and being out of their own places and business intermeddle with that which no way concerns them And these are disturbers of peace and civil tranquillity kindling and blowing up contentions for lack of other work The same rule is for women also that they bee not gadders but house-keepers Tit. 2.5 4 In earthly business carry an Heavenly minde Phil. 3.20 4 In all earthly business study to carry an heavenly minde A Christian while hee converseth in earth must have his conversation in Heaven And know that in all the ways of this present life hee ought never to step out of the way to eternal life Neither shall a man bee a loser by this course seeing wee have an express promise that if wee seek Gods Kingdome first and principally these outward things should so far as they are needful for us without such carking care bee cast upon us 5 Intend most the most necessary duties of them 5 As all duties of the Calling must bee profitable in themselves and for the publike good so the most profitable must bee most intended and specially performed A Minister must read the Word but must apply himself more to Preaching as being more necessary A Magistrate must execute Justice upon transgressors of mens Laws but especially against open transgressors of Gods Law Masters of families must provide for the bodies and health of their family but especially for the good and salvation of their souls CHAP. XII Rules of Wisdome concerning a mans estate and first for adversity THe rules of Wisdome concerning a Christian mans estate are these One general Rule for all estates is to think the present estate best for thee First General Secondly Special The general rule for all estates is this Bee prepared for any estate contented in every estate and assure thy self the present estate whatsoever it is is best for thee though not ever in thy sense yet in Gods gracious and wise ordering of it This lesson the Apostle Paul had well learned Phil. 4.11 12. I can want and abound I can bee full and hungry I have learned in all estates to bee contented The special rules are either for prosperity or for adversity Rules for affliction Concerning adversity and afflictions these are the rules of Christian wisdome 1 Consider thou art not placed here in the world by God 1 God may as well be injoyed in Adversity as Prosperity to injoy the pleasures of the World but to injoy God which thou mayest do as well in affliction as in prosperity and to cleave to him in his service looking for nothing but afflictions as a Pilgrim going to thy Country the way whereunto lyeth through afflictions This ground not laid men count troubles a strange thing 1 Pet. 4.11 and start at the mention of them as the Apostles Joh. 11.8 when they heard Christ speaking of going into Jury where the Jews had lately sought to stone him And note it to bee a corruption of the heart to bee more grieved for thine own troubles than the troubles of the Church for private than publick evils 2 Lay up strength and comforts aforehand As first Humility 2 Lay up strength and comfort aforehand to over-master and tame the pride and rebellion of our hearts and to bring in contentedness to sweeten our troubles and our labour will be well spent for if wee can relish the hardest part of our life our whole life else will assuredly bee more sweet and joyful 2 Grow up in the knowledge of God which will make thee rise up in much comfort and will bring in comfort against that confused heaviness distrust and dangerous affections and passions which else in trouble might beat us down and off him 3 Get assurance of faith which will sweetly warm the heart in the sense of Gods love in Jesus Christ The fruit of which will bee first To inable us to trust our selves with God in any estate and bee assured the Lord is with us in fire and water in the midst of the Valley of the shadow of Death Secondly to depend on him for strength Psal 23.4 for howsoever Satan would make us beleeve our affliction is greater than it is or wee are for it yet wee shall assure our hearts that the Lord hath measured it out for our strength and not above Thridly 1 Cor. 10.13 to wait upon him for a good issue and seasonable deliverance who hath promised to turn it to the best This shall keep us from fainting distrust and despair Rom. 8.28 3 In all evils of punishment take occasion to set upon the evil of sin 3 In evils of punishment to set upon evil of sin and revenge upon that complain of it to God and men murmure and grudge at nothing else If affliction bee sharper than ordinary it is sure some sin or lust addes a sting unto it But this rule mortifies sin and unruly passions and will weaken the heart and make a man say with the Church Mic. 7.9 I will bear the wrath of the Lord because I have sinned 4 Make them no heavier than God maketh them by impatience 4 Make them no heavier thâ—n God hath made them frowardness and looseness of heart God sometimes layes on a little finger and the froward heart lays on the whole hand and loyns to make the burden heavier with faithless heaviness and distrust which is but an addition of new and worse troubles than the former How inconsiderately do many men load themselves with troubles too too light in themselves and on the shoulders of wise men who can make a vertue of necessity and step over a number of rubs which others stoop to remove and infinitely toil themselves How do many in smaller troubles as discourtesie of neighbours unruliness of children unfaithfulness of servants smaller losses and crosses in Family-matters give place to unquietness impatience and passion till their folly have by seeking to case their burden increased it from a dram to a talent And now how unmeet are they for the service of God How unprofitable in any Christian society How sowr and heavy in countenance disguised in speech Levius sit pationus Quicquid corrigere est nosas Horat. and impotent in their behaviour All which
the dead 1 Pet. 1.3 and for this cause our Saviour was careful after his departure hence to send out his Spirit in more plentiful and abundant manner than before that hee might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen who then manifest themselves members of such an advanced head when this new life manifesteth it self in them Thirdly our perfect salvation is also hence fully assured us for if our Lord Jesus hath soyled all the powers of Hell Death and Darkness in himself when hee was yet dead how much more doth hee it for us his members being now alive if hee could drive back and disperse all spiritual enmitles even when hee was in Hell it self after a sort how much more now being ascended far above all moveable and aspectible Heavens Eph. 4.10 for wee must not behold the victory and triumph of Christ What or who shâ—ll separate us from the love of God seeing it is Christ that is dead or rather risen from the dead as performed onely in and for himself but as the ground and pledge of the victory and conquest of all the Beleevers in the World Look upon this Son of David prostrating the great Goliah of Hell for all the Israel of God casting out the strong man not only out of his but of our possessions that he might take us up for his own use spoyling him of his kingdome and weapons for us yea and in us And hence as out of a well of consolation wee shall draw this comfort to our selves that look as the gates of Hell could not prevail against him our head no more shall they ever be able to prevail against us his members although they never so fiercely and forcibly assayl us And it spiritual enmities shall not be able to cut us short of our Salvation much less shall temporal dangers for by vertue of this resurrection also even in the most troublesome deeps when the waves of sorrows overtake one another and go over our souls when with Jonas we are ready to say We are cast from the face of the Lord Jonah 2.4 even then we have hope to rise out of such evils and because out head is above in short time comfortably to swim out Adde hereunto that death itself nor the grave shall stand between us and home for this rising of Christ is both the cause and confirmation that we shall rise again If the head bee risen so shall also the members if Christ the first fruits of them that sleep be raised so shall also the whole bulk and body of beleevers if we beleeve that Christ is risen from the dead even so them which sleep in Jesus will God bring with him 1 Thess 4.14 and if the same spirit which raised Jesus from the dead dwell in us then he that raised Christ from the dead shall also quicken our mortal bodies Rom. 8.11 for Christ hath not redeemed the soul alone from death but the body also else had this second Adam been interiour to the first if not able to save by his rising all that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the grave when a Christian shall consider that look how it was with Christ when his soul and body were separated yet both of them were united to the Deity which brought them together again even so I am taught by the Scriptures that when my soul and body shall bee separated yet shall neither of them be sundred from Christ my head but he will reunite them like loving friends that they may participate in his own glory How would this meditation bring the soul not only to be content but to desire to bee dissolved and bee with Christ accounting that the best of all Phil. 1.23 III. The third benefit befalling us by the resurrection of Christ iâ— that because Christ is risen we know it shall not only goe well with us but with all the Church of God the prosperity of which so many as would prosper must rejoyce in for hence it is that Christ calleth a Church out of the world which after a sort riseth even out ot his own grave hence is it that being ascended on high he gave gifts to men for the gathering and preserving of his Church hence is it that the Church shall alwaies have the light of the Gospel Pastors Teachers and the Ministry till we all meet to a perfect man hence is it that this Church shall bee defended from Wolves and Tyrants seeing â—one is stronger than he nor able to pluck any ot his sheep out of his hands Let the Church be pressed it shall never be suppressed Let the Kings of the earth band themselves and forces against it the Lord hath set his Son upon his holy Mountain and he shall crush them like a Potters vessel Let Hereticks and Antichâ—ist send armies of Locusts Jesuites and seducing vagrants to waste the Church and bereave it of the truth and light leading to life they shall only seduce such as whose names are not written in the Book of life and of the Lamb for seeing Christ is risen so long as hee who can dye no more liveth he will preserve his darling he will send out the Stars that are in his right hand for her relief who like Davids Worhies shall break through the Hosts of the enemie and bring the pure waters of the Well of Life as we are for ever thankfully to acknowledge in those worthy restorers of our religion Lastly let flouds of persecution rise and swell so as this Dove of Christ cannot find rest fo the sole of her foot one means or other Christ will use for her help for he will either send her into the Wildernesse or the earth shall help the Woman and drink in the waters that they shall not hunt her or he will provide for her one of the chambers of his providence as he did for Joash against the rage of Athaliah wherein she shall be safe till the Storm bee blown over These are the principal benefits procured us by Christs resurrection which belong not unto all but only to such as are risen with him Quest How shall we know that we are risen with Christ How to know that we are risen with Christ that they mat assuredly belong unto us Ans The Apostle setteth himself to resolve this question Col. 3.1 where he maketh the seeking of things above where Christ is and infallible mark of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascension to which all things tended so now if thou be risen with him Heaven will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soul and senses here on earth and yet be a Christian