which is not God and consequently a man may not be present at false worship to give it the least allowance no not in gesture Whence they are convicted of dealing false with God who present their body at the Mass with a conceit that they can keep their hearts to God well enough For 1 Might not our Lord for a whole world have found by all his wisdom such a present help for him and by such a policy have over-reached the Devil himself who required only external bowing keeping his heart still unto God No our Lord knew well 1 That body and soul make but one man who must have but one God one Lord one Faith one Worship 2 That our bodies are the Lords as well as our souls 1 Cor. 6.20 created for his service as well as they redeemed by Christs bloud as well as they 3 That he that requireth the whole heart requireth also the whole strength which is of the body 4 That the soul cannot be in Heaven if the body be in Hell neither can he bow the knee of his heart to God that bows the knee of his body to Satan 5 That there can be no agreement between Light and Darkness God and Belial the Ark and Dagon cannot stand in the same Temple and the heart cannot at the same time be the Temple of God and of Idols 2 This is the difference between the Church of God and the Synagogue of Satan that the one is a chaste wise and spouse of Christ and keeps her to her husband alone and doth not admit others to the use of her saith the other plays the harlot with many Lovers and keeps not her saith and confidence to God alone but permits others to be fellows with him at the same time Now no man can take her for a chaste and undefiled Spouse that will give the use of her body to a stranger though shee plead never so confidently that shee keeps her heart to her husband The case here is the very same 3 Here is a number of sins infolded in this one action 1 Here is a manifest appearance of evil which we should flie 1 Thess 5.22 2 An occasion of offence to others to draw them in by our example and so farre as wee may a destroying of him for whom Christ hath dyed Rom. 14.15 3 A fight against faith and an allowance of that which a man condemneth Rom. 14.22 Blessed is he that condemneth not himself in that he alloweth His body allows that which his heart condemnes 4 Here is a denial of Christ whose faith he ought to confess and profess with his mouth which he would doe if it were in soundness hid in the heart 5 Here is a dastardly joyning with his Lords enemy for he that is not with him is against him 6 Here is not only an approbation but a communication in Idolatry a touching of pitch and a defiling of a mans self a most present danger of infection and defection from God 7 Here is an hypocritical show of that which the heart abhorres a divided man and divided manner of worship which God hateth who requireth the whole man 8 Experience shews that such as give up their bodies to Idols God in justice for the most part gives up the heart to horrible delusions 4 If we must avoyd an Heretick then much more an Idolater Wee must not only hate the doctrine of the Nicolaitans but avoyd it Many say they hate the Mass but I say then they would avoyd it for we separate our bodies not only our hearts from the things we hate And the commandement is to get out of Babylon We read in the Ecclesiastical History how St. John fled from Corinthus the Heretick and Polycarp from Marcion And those whom we may not bid God-speed or whom we may not invite to our own tables may we joyn with them in polluting the Lords table 5 Such persons keep not their hearts to God that present their bodies at Idolatry neither present they their bodies only for the Soul governs the Body the Will leads the Action the Understanding the Will and the Affections attend the Understanding Now where there is understanding judgement will and affections given to the Idol-worship is not more than the body given even the chief and highest faculties of the soul Of which wee can reckon no better than plowing with an Oxe and an Asse or sowing the same field with divers seeds which the Lord in the Law forbiddeth and therein refuseth the mixture of warrantable and unwarrantable rites in his worship God is a Spirit and truth and will not be worshipped in spirit and falsehood A dissembled worship is a mark of a true neutral of a plain Laodicean neither hot nor cold a Cake half baked on the hearth Quest But is it not lawful on some occasion to be present at Mass Ans In some cases a man may be present and not sin as 1 When he is there by violent compulsion being bound and cast in as into a prison so as hee cannot resist this is not his sin but theirs and it may be said as of Lucretia Two in the sin but one adulterer she resisted and was forced so was he 2 If in travel a man be in a fit place to see and observe their folly so as hee shew no reverence at all or approbation by bending his knee uncovering his head or otherwise Thus the Apostle Paul went into the Idol-temple at Athens as he passed by not to approve but to take occasion to confute their Idolatry Acts 17.23 3 A man may be amongst Idolaters to reprove and reprehend them as 1 King 13.1 a Prophet came to the Altar where Jeroboam was to cry out against it And Elias stood by Baals Priests mocking them while they danced and launced themselves 1 King 18. And the three fellows of Daniel stood by Nebuchadnezzars Image Aderant sed â—on adorarunt Pet. Martyr to protest that they would never worship it Dan. 3.1 4 Some hold that in politick imployment a mans calling necessarily requiring it he may present his body at Idol-worship as a Protestant may carry a sword before a Prince into the Temple of an Idol with two caveats 1 That neither by word nor gesture hee give any approbation of the Idolatry 2 That publick protestation bee made by word or writing that he presents not himself for religions sake but civil obedience I will say nothing against this last case for my part I like a great deal better that practice of the Protestant Princes at Augusta who brought Charls the fifth their Emperour along as he was going to the Mass but lest him at the Church-door and every man by his departure shewed what hee thought of that service Also when Valentinian brought Julian to the Temple of his Idols he that kept the door sprinkled his gown with the Idols-water as the Heathens used whereat Valentinian gave him a box on the ear If wee should thus present our selves what tumults
shall gild no matters here for what shall gold or silver pearls or jewels doe when Heaven and earth shall bee on a light fire Here shall be no sanctuaries nor priviledged persons or places to hinder the course of justice hence shall be no appeals but every person shall receive an eternal sentence of every cause according to the truth and equity of it for else the Judge of all the world should not doe right Vse 1 To comfort Gods children Gods children who here have all sentences pass agaiâ—st them shall have justice at this day who in this world are herein conformed unto Christ for the most part causes and sentences passe against them and their light is darkned their innocency by the might and malice of the wicked troddeâ— down but then shall they be sure of the day God will cause their uprightnesse to break out as the Sun in his strength for when wickednesse shall ruin the sinner into Hell righteousnesse shall deliver their souls from death 2 To teach them to possesse their souls in patience when they see the confusions that are in the world to beware of revenge but commit all as Christ himself did to him that judgeth righteously Wee must be content for a while to see our righteous waies depraved our good repaied with evil by evil men and bee so far from thinking hence that there is no providence oâ— care in God over his Children as that wee must necessarily conclude hence this judgement day Observe the rule Eccl. 3.16 When thou seeest in the plaâ—e of judgement wickednesse and iniquity in the place of justice think in thy heâ—rt surely God will udge the just and the wicked for there is a time for every purpose and work and Chap. 5.7 If in a Countrey thou seest oppression of the pâ—or and the defraudâ—ng of judgement and justice bee not astonied at the matter for hee that aâ— higher than the highest regardeth it The same ground do the Apâ—stles â—ftâ—n lay to raise this same exhortation unto patience in induring wrongs as Phil 4.5 Let your patient mind bee known unto all men the Lâ—rd 〈◊〉 at hand Jam. 5.7 Bee yee also patient and settle your hearts for the câ—mming of the Lord dâ—aweth neer As if these holy men had said with one mâ—uth look not to havâ— your right here in this World as neither the wicked have their livâ—e but wait the appointed time as the Husband-man doth for the weâ—ks of Harvest and this time is the comming of the Lord before which tiâ—e neither is the full recompense of righteousnesse given to the Saintâ— not punishment rendred unto the wicked in the full measure of it Grow nâ—t weary of well doing though yee meet with nothing but discouragements not out of love with the practice of piety although the world haâ—e you fâ—r it as it did your head before you for in due season ye shall reap â—f yee faint not 3 This teacheth men carefully to look to all their works and waies that they bee just and justifiable The works and words of men which shall abide the tryal of that dâ—y must now be tryed before hâ—nd such as will hold water as wee say For there is a day of tryal when all those causes which they have by Mony Friends or wicked policy contrived and over-wayed in shall be brought about again into a clear light and put into the ballance of equity it self where they shall bee found too light And think seriously with your selves how those causeâ— words and actions will abide the tryal of that day which even for the present can bring no sound comfort to the heart but rather heaviness to the heart accusation and guiltinesse to the conscience fear in the thoughts and shame in the face if any man should know how impiously and injuriously they have been contrived how many Oppressions Wrongs Cruelties Usuries Revengeful sutes onely commensed to make men spend their goods and lose their peace how much of many mens estates would give a loud witnâ—ss against their owners but that men will not so long before hand trouble themselves with such thoughts Well look to thy self whosoever thou art If thy conscience now accuse thee or can accuse thee but thou wilt either stifle it or stop thine ears against the cry of it know that it hath a voice and will do good service to this Judge one day a thousand witnâ—sses cannot do more than it will do it will bring back old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt have leisure enough to look into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late look into thy reckonings Now to all such as mind hereafter to look into so main a business as this is The touchstâ—ne of this tryal is the word of God I will for the present commend onely one rule whereby they may discern wheâ—her their actions will abide the tryal that abideth them and that is this If the Word of God do now approve them they will then bee justifiable but whatsoever word or action hath passed from thee for which thou â—aâ—st not bring thy ground thence the same will cast thee in judgement This is that our Saviour telleth the Jews The word that I speak shall judge you at the last day Jâ—h 12 48. The strâ—ctneâ—s of thâ— l st jâ—dgement 1 In regard oâ— peâ—sons judged Thirdly This judgement of Christ shall bee most strict and accurate 1 In regard of the persons that shall bee judged who shall bee inquired into and brought to give accounts of themselves not onely generally as men or Chriâ—tians but in special according to the particular places and courses of life wherein they were set in this world For example publike persons must give account for themselves and others that have been committed unto them Magistrates for their People Ministers for their Flocks both of them how they entred how they ruled how they walked in and out before their people what faithfulness they used in discovering and discountenancing sin and ungodlinesse how diligent they have been to draw and force men to the keeping of the two tables how they have acquitted themselves from communicating in other mens sins and whether they have faithfully in their places denounced and executed the judgements of God whilest both of them have stood in the room of God In like manner private men must bee countable not onely for themselves but or all those that are under their charge as Fathers for the education of their Children Masters for the instructing and governing of their Servants and Family Tutors for their care or negligence towards such as are committed unto them for the rule of the Law is general and will take fast hold upon many a soul that think it enough to look to themselves that whosoever hindreth not that sin which hee can hinder
the Son of God into temptation and consequently God is the Author of all the Tryals of his Saints Paul went bound in the Spirit to Jerusalem Act. 20.22 Gen. 45.5 what a number of Tryals was Joseph cast into being sold to a hard Master a tempting Mistress to bands and imprisonment yet hee tells his brethren it was not they but the Lord that sent him thither 1 Gods Providence so watcheth over his Creatures Reasons that not an hair shall fall to the ground and much less shall the head of Gods Childe fall into Satans hand this providence is wakeful and suffereth nothing to come by chance or luck but from a good hand and for a good end 2 Satan although hee bee never so malicious yet is restrained and cannot tempt us until wee bee committed into his hands for the just are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarous though hee was a Legion till he had begged leave and Christ said Go and much less their bodies no more than hee could Jobs till the Lord say Lo all that hee hath is in thine hands onely save his life Hee is a Lyon in chains and as hee could attempt nothing against Christ until the Spirit led him to bee tempted and so committed him unto him so neither against his members Object But how can the Spirit lead Christ to bee tempted and not be the Author of evil Answ There is a twofold temptation one of proof or Tryal Tentatio probationis deceptionis the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. James saith ch 1.13 Let us man say when he is tempted I am tempted of God for God tempteth no man Object But this temptation of Christ was to delude and deceive him therefore evil Answ If wee consider as temptation to evil wee must conceive God to bee an actor in that which is evil sundry waies though no way the Author of evil For in the worst of them all God doth most righteously use the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his own both which are just and good As for all the sin of this action God some way an actor in that which is evil no way an author 1 It can be no work of God because it is formally no work at all but a vice and corruption inherent in it and 2. It is all left to Satan who instilleth malice and suggesteth wicked counsels and that to the destruction of men As for example 1 Sam. 16.14 an evil spirit of the Lord vexed Saul that is so farre as it was a just punishment it was of God and Satan was Gods instrument in executing his judgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his own manner But to come to the very point In the deceiving of Ahab and the false Prophets 1 King 22.22 God not only nakedly and idlely permitted but expresly commanded the wicked and lying spirit saying Goe and deceive and prevail Where we must distinguish between the righteous action of God as a just judgement and revenge of God and most properly ascribed unto him and the malice of it which was the Devils infusing corruption instigating â—o wickedness which very wickedness the wisdome of God directed and turned to the execution of his most righteous judgement Vse 1. This serves to rectifie our judgements in trials and clear our eyes to see this hand of God in them commonly wee look too low at men who are but dust as though misery came out of the dust and wee look too near us at the staff or stone which with the Dogge we bite but consider not the hand that smites us 2 Sam. 16.9 Abishai looks at Shemei that barked at David and said Why doth this dead Dogge curse the King But David could tell him vers 10. The Lord hath bid him curse that is he hath so decreed and ordained and in his secret will bid him Vse 2. Let us willingly submit our selves unto temptations because God by his Spirit leadeth us to be tempted as he did his natural Son so Christ willingly yeelded himself to be tempted being led by the Spirit he was led he was not forced and drawn to it though the trial was as great and fierce as Satan could make it 4. Reasons to be contented and cheerful intrials and so let it be with us For 1 As we must be cheerful in doing the will of God so also must wee bee cheerful in suffering it True it is that tryals and persecutions come often by the Devils means but never from the Devil 2 The Lord knoweth best in his Divine wisdome what is best for us and in his fatherly goodness disposeth to us what he knoweth so to be 3 Hee that leadeth us into the lists measureth our temptations weigheth our strength and will not suffer us to be tempted above that we are able he giveth shoulders and fitteth the burden 4 He hath promised his presence with us in six dangers and in seven and goeth out with us into the field not as a looker on but to supply us with new strength and wisdome to help our infirmities and uphold us unto victory These considerations are forcible to work in us a contentment of minde with Gods fatherly appointment without which we can never be cheerful in trials for nature will be working in Peter himself and when hee is an old Disciple he shall be led where he would not and oftentimes the fear of danger and trouble Pejor est bellâ— timor ipse belli Senec. is greater than the trial it self What was it else that moved Christ in that bitter trial when otherwise hee could have wished the cup might pass from him to say Yet not as I will but as thou wilt but the remembrance that he came to suffer as well as to doe the will of his heavenly Father What else added such courage to Paul Acts 21.13 as to say What doe yee weeping and breaking my heart I am ready not only to be bound but also to dye at Jerusalem for the name of the Lord. What else made the Martyrs so invincible in suffering that often when they might they would not be delivered but that they found themselves led and bound by the Spirit yea strengthened to all long-suffering with joyfulness Obj. But we pray not to be led into temptation Ans 1 Tentation is two-â—old as wee said before one of Tryal which wee must suffer with cheerfulness the other of delusion against which wee may and must pray 2 Again there are two leaders into temptation the Spirit of God leads Christ and Christians the evil spirit leads the wicked at his will wee pray against this Leader and not against the former 3 And further wee must
dangerous and near of kin to obstinacy For till the truth of God come to his place again in the conscience it wil stiffen it self in error even to the death So as by this stratagem Satan usurps the conscience which is Gods right and so leads men at his pleasure 2 His malice sets him clean contrary to God in his proceedings God hath given his Scripture to save men by and therefore it is called a word of salvation now Satan would herein cross the Lord in perverting the word to mens condemnation The Scripture is in the Church as a Law to the Common-wealth to contain men in the compass of faith and godly life whence it is called Statutes and precepts and judgements But Satan seeks to enforce it as a Law to thrust men from faith and obedience The Scripture is a word of truth of holiness of wisdom every way resembling God the Author Satan therefore being the greatest enemy to Gods Image is the greatest enemy to the Scriptures and desireth to pervert them by establishing by them Errours Heresies false Doctrins wicked and foolish opinions and practices 3 His subtilty and policy is not inferiour to his malice for 1 He hath a special slight and trick of his own by pretending truth to impugn it and with Scripture to fight against Scripture which hee hath taught his special Factors Hereticks and Seducers for why else did Christ forbid the Devil to witness to him but that even that truth he speaks ever tends to destroy the truth And in the text why cites he the truth but to draw Christ into an error 2 He will gain to himself some credit by this practice for seeing speeches and testimonies depend much upon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended upon or needed his witness 4 Satan must doe thus if hee will prevail against Christ or his Servants for Scripture in the true sense of it is no patron of sin nor ever stands on the Devils side Use Of all temptations beware most of them which come armed with Scripture for hardlier can wee espy the subtilty and danger of these than those which are directly against the Scripture And by temptations of this kind Satan mightily prevaileth in points both of doctrin and practice which it shall not be amiss to give some taste of and in both wee shall observe how Satan doth not so much use as abuse Scripture I. In matters of doctrin 1 For the establishing of the Head-ship of the Church in the Pope the ordinary Papists have found a Scripture in Joh. 21.16 where Christ saith Feed my sheep I answer First that place speaks not of any Head-ship or Spiritual government but of feeding by the Word and Sacraments which the Pope never doth Secondly it is a commandement not given to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacy but secretly to check him for his three-fold denial whereby he made himself unworthy to be a Disciple Obj. But Peter saith he hath two swords and therefore the Pope hath both Spiritual and Temporal jurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figurative sense And where Peter is commanded Act. 10.13 to kill and eat the Pope may kill and slay and eat up whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dream of a sick man for the Pope if he be Peters Successor must feed the sheep nor feed on them But Bellarmine who would make the world beleeve his wit is thinner hath devised a farre more sufficient place 1 Pet. 2.6 Behold I put in Sion a chief corner stone elect and precious that is the Pope In his Preface to the Controversie De Rom. Pontif. and lib. 4. cap. 5. But what may wee think to reap from him that dares begin his Controversie with so high a blasphemy and lest wee should think it fell inconsiderately from him he takes it up again For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeveth in him shall not bee ashamed must we now beleeve in the Pope And who is this living stone that gives life to all that are built upon him besides Christ himself None can arrogate it to himself or attribute it to another without high blasphemy Therefore I conclude this point boldly affirming that the Devil could not more impiously abuse this place than hath blasphemous Bellarmine 2 For the point of Justification by Works is alleadged that place of James 2.21 wherein they adde unto the text 1 A false gloss by works of the Law 2 A false distinction saying that they justify as causes whereas we grant that as effects they justify that is declare a man to bee justified So did Abrahams works declare him to be just and this is not the justification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3 In that great sacramentary controversy they alledge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratively spoken as often to writhe that into a figure which is spoken literally and whereas they exclaim against us for denying the words of Christ as Hereticks wee are far from denying Christs words but disclaim their false meaning which destroies the Scripture seeing Scripture stands not in words but in sense 4 To establish the false Doctrin of Free-will they furnish themselves with that place in Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what do they else but imitate the Devil in cutting off that part of the Text which makes against them for in the next verse it followeth The heart of man is deceitful above all things who can know it shewing that man in himself is utterly destitute of all grace 5 For the Jesuitical trick of equivocation or mental reservation they have Scripture and Example Joh. 1.21 they asked John if hee were a Prophet hee said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet than John therefore John equivocated Answ Whatsoever was the true meaning of the Question that John answered plainly unto If they meant to ask him if hee were that singular Prophet whom they fancied to come together with their Messiah hee truely answered No. If hee were any of the ancient Prophets who were long before Christ hee truely answered in that sense No. If hee were a Prophet by his proper office hee truely answered no. For howsoever he was by grace and power a Prophet being sent of God to
special for thus long the charge of the Angels stands in force 3 Pray not to Angels but to the God of Heaven to send his Angel before thee to direct and assist thee in thy duties and ways For what God hath promised we must pray for Gen. 24.7 Abraham tells his Servant that God will send his Angel before him to take a wife for his son and this Angel prospered his Journey vers 40. And that this was the practice of the Church in Aegypt appears by Moses his message to the King of Edom Numb 20.16 being ill entreated in Aegypt we prayed to the Lord and he sent an Angel and brought us out of Aegypt I doubt not but this duty were it more faithfully practised would bring home much more success and comfort than many men find in their labour who scarce know whence or how their prosperity cometh unto them Obj. If God should send his Angels in humane form and as familiarly to converse with us as anciently they did with the Patriarks we should beleeve this doctrine but now there is certainly no such thing Ans 1. Christ is now in Heaven where our conversation ought to bee by faith rather than by the visible apparition of Angels 2 The beginnings of the Church needed such heavenly confirmation but now the Word is sufficiently confirmed by the Son himself from Heaven 3 The Scriptures are perfect and fully and plainly reveal unto us Gods will in every particular as if the Angels should come and teach us daily 4 The blessed Spirit is more abundantly given in our hearts and supplieth their absence in bodily shape and apparition 5 We must labour to get the eyes of our souls open and then we shall with Eloshaes servant see their comfortable presence notwithstanding they take no bodies to appear in Vers 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God NOw followeth the repulse of our Saviour to this second temptation wherein are two things 1 His resistance 2 His reason drawn from a testimony of Scripture Jam. 4.5 I. Christ resisteth and yeeldeth not albeit hee heareth Scripture alleadged Why If yee were of God saith Christ yee would hear his word neither doth Scripture speak any thing in vain But the reason is 1 Because our Lord perceived that the Word was wrested and abused by Satan and 2 That Scripture abused binds not to obedience 3 That Scripture turned out of his right sense is not Gods Word but carries something in it besides Scripture and then if an Angel from Heaven should bring it wee must bee so farre from receiving it as to hold him accursed 4 For our example that wee should not take all allegations hand over head but as Christ here try whither they tend if to cast us down refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right use of one may overthrow the abuse of the other not in way of contrariety but of commentary Quest But why did not our Saviour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrary end and meaning Ans This might indeed have confounded him sufficiently but our Saviour his Combate is not only victorious for us but exemplary and therefore we are herein trained in our fight and encounter 1 To hold close to the Scripture in answering the Devil It is written again which word of our Saviour noteth how he buckled the Scripture to him both as a Buckler to defend him and as a Sword to foyl and wound his enemy and so must wee who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2 To inform us that the best and only way to discover the abuse of Scripture is Scripture it being the only rule and judge of it self and all the controversies rising out of it And therefore the Devil no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of the Father had discovered his subtilty The best Commentary of Scripture is Scripture every man is the best interpreter of himself and so the Author of the Scriptures is the best interpreter of them 3 To let us see that although Satan had abused the Scripture yet he nor wee must overcome by no other weapon and that the abuse of a thing takes not away the right use of it nor good things to be rejected because they are abused by them that can use them aright If Christ had been of the Papists mind he would have condemned and shut up the Scriptures from common men because the Devil had abused them for so doe they because Hereticks his instruments doe abuse them the Laiety may not meddle with them But it is plain that in things necessary no abuse in one takes away the right use in another As for example A murderer useth a sword to kill a man may not another use a sword or that sword in his own defence And are not the Scriptures the sword of the Spirit more necessary A Drunkard a Glutton a proud person abuse meat and drink and apparel to surfeiting drunkenness ryot and excess shall wee therefore cast away meat drink apparel and refuse the necessary use of it And is not the Word a more necessary food Because a Wolf comes in sheeps cloathing must the sheep cast away their fleece No the Prophets did not refuse the Word of the Lord because the false Prophets did say The Word of the Lord as well as they Obj. Then it is no good argument that we must reject such and such things because the Papists have abused them Ans If they be good and necessary it is not as are the Word Prayer Sacraments Churches and whatsoever stands by Gods Ordinance in Divine or Civil use But in things unnecessary that wee might bee as well or better without their use it is a good consequence Idolaters have abused them therefore we must forbear them as Bishop Jewel speaketh Doct. The infallible Judge and speaking-decider of all Controversies in the Church are the holy Scriptures in the true sense of them Our Lord here gives the true meaning of one Scripture by another in this his Controversie with the Devil Deut. 17.9 10. In any matter of difference the people must come to the Priest or Levite and they must judge and determine all differences according to the Law and all the people upon pain of death must stand to that judgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all Controversies Josh 1.7 the Book of the Law was given to Joshua to decide all matters among the Jews from which he must not depart to the right hand or left hand
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
in respect of his power yet not his God in respect of the Covenant of grace which those words have special respect unto 4 Satan proceeds to tempt him still and therefore that is not the meaning 5 Christ in this humble estate would not manifest himself much less call himself Lord and God II. The person who must not be tempted The Lord if hee be a Lord hee must be feared obeyed honoured not tempted or provoked Thy God though he be my God and my Father I must not presume I must not abuse my Fathers goodness and providence where no need is A loyal subject will not presume upon the clemency of his Prince to break his Lawes or a loving childe upon his fathers goodness to offend him III. The action of tempting To tempt God is to prove and try God out of necessity what he can doe or what he will doe and whether he be so good so merciful so just as his word and promise say he is so Heb. 3.9 Your Fathers tempted me and proved me and saw my works The mother of this sin is infidelity and unbelief 1 Of Gods power as if his arm were shortned 2 Of his goodness as if he were not so careful of his chosen as he is For else what need I try that which I were assured of The issue of it or the branches that shoot from this root are put forth 1 In judgement 2 In affections 3 In counsels and actions of life I. In judgement and matter of doctrin to prefer our own conceits above the Word of God whereof the Apostle speaketh Act. 15.10 Why tempt ye God to impose a yoak upon the Disciples necks which neither our Father noâ— wee can bear as if hee should say Why do you of the Circumcision vainly swelling and trusting in your own strength falsly conceive and teach without warrant to anger the Lord with that by the fulfilling of the Law yee can attain salvation binding up the power of God to the Law as necessary to save men thereby what an intollerable yoak is this which no man is able to bear What shall wee think then of the Papists doctrin who lay the same yoak upon mens shoulders what is their whole Religion but a plain tempting of God and a provoking of his anger while they lay on men the yoak of the Law This is the sin of all other Hereticks who like the Pharisees let the Word of God behind their own inventions and properly and directly fight against Faith which leaneth it self wholly upon the Word of God Faith looks at Gods constitutions it suffers not judgement to arrogate above Gods judgement it beats down humane wisdome and reason and brings the thoughts and reasonings into the obedience of God It teacheth not impossibilities as they of the Circumcision and Papists do at this day II. In affection 1 By diâ—â—idence and distrust Psal 78.18 They tempted God in their hearts in requiring me at for their lust Here were many sinnes in one 1 A murmuring and grudging at their present estate 2 A tempting of Gods power Can God prepare a Table in the wildernesse vers 19.3 A denial of his presence If God were amongst us hee would prepare us a Table 4 Making haste and appointing of time and place and the manner of helping them he must now in the wildernesse set up a Table 5 Wantonness having sufficient and necessary Mannah and water by 〈◊〉 immediate hand of God they must have meat for their lust 2 By Curiosity when men vainly desire extraordinary things and neglect ordinary and must have â—â—ch signs as they list either out of meer curiosity as Herod would have a signe onely to please himself in some rare sight or in pretence of â—â—â—firming them in the truth as the Jews when Christ had sufficiently confirmed his heavenly Doctrin with powerful miracles they rejected this and must have a miracle from heaven Mat. 16.1 Quest Is it not lawful to aske a sign did not Gedeon Judg. 6.17 and Hezekiah ask a sign and Moses and it was granted Answ Yes it is lawful in four cases 1 When God offers a sign wee may require and ask it as hee offered one to Hezekiah and not to require it is a sin as in Ahaz who when the Lord bad him ask a sign hee saith Hee will not ask a sign nor tempt the Lord Isa 7.11 But he tempted the Lord now not in tempting him and greived him much v. 12. 2 When an extraordinary Calling and Function is laid upon a man hee considering his own weakness and the many oppositions which hee shall meet withall in the execution of it may for the confirming of his Faith demand a sign and this was Gedeons case who of a poor man of the smallest Tribe of Israel was extraordinarily called to bee a Judge and Ruler Or when such an extraordinary work or calling is to bee made manifest to the World to bee from God for the better prospering of Gods work a man may desire a sign as Moses did Exod. 4. and Elijah 3 When God gives an extraordinary promise to his Servants of effecting something above all they can see or expect hee pleaseth to condescend to their weakness and for confirming of their Faith hee bears them asking a sign as Hezekiah being extraordinarily restored seeing 1 His own extream weaknesse and 2 The Word of God passed Set thy house in order for thou shalt not live but dye required a sign and God afforded him an extraordinary one The Virgin Mary had such an extraordinary promise as never was to bee a Mother without the knowledge of man shee asked how that could bee God gave her a sign saying Thy cousin Elizabeth hath conceived and shall bear a Son and so shalt thou 4 When anextraordinary testimony to a new form of Doctrin is requisite extraordinary signs may be required As for example The Gospell at the first publishing of it was joyned with the abolishment of all the Ceremonial Law and all the Ordinances of Moses and bringing in a new Religion in respect of the manner through the world against which both Jews and Gentiles could not but bee deadly enemies Now the Apostles did desire and obtain the power of working many signes and wonders of healing killing raising the dead commanding Devils and the like But to ask a sign out of these cases is a provoking and tempting of God as 1. Out of diffidence or malice as the Jews bad Christ come down from the Cross and they would beleeve him assuring themselves hee was never able to do that 2 For curiosity and delight as Herod desired to see some marvail or for satisfying our Lust as Israel 3 For our own private ends not aiming directly at Gods glory and denial of our selves as the Jews followed Christ not for his Miracles but for their belly and the bread and the Virgin Mary herein failed requiring a Miracle of Christ rather for a prevention of scandal for the want of wine than
Abrahams love to God in so difficult a Commandement as the killing of his Son But Satan here went away not for love of God but for fear and being forced 3 Examine thy manner of obeying whether it bee a willing and ready obedience If I do it willingly saith the Apostle I have a reward and Rom. 6.17 Yee have obeyed from the heart or heartily And such obedience 1 Repineth not as giving God any thing too much though the dearest things of all 2 Deviseth no excuses as Saul when hee did but half the commandement pretended sacrifice and the peoples instance 3 Seeketh no delaies I made haste and delayed not to keep thy righteous judgements Psal 1 19. 4 Doest thou obey in all the Commandements 1 The commandement of faith in the Gospel as well as the actual obedience of the Law for one is as acceptable as the other 2 Obeyest thou the Commandement as well of doing good as of abstaining from evil for the Devil here abstains from this evil of tempting Christ but can never do any good hee joines not these Commandements in his practice as Gods Spirit doth in his precept Isa 1.16 17. 3 Makest thou conscience of the least commandement as well as of the greatest for all of them have a stamp of God upon them makest thou conscience of small oaths vain words roving thoughts 4 Doest thou obey constantly for love is strong as death and much water cannot quench it But alass much obedience is like that of Davids false friends Psal 18.44 45. strangers shall bee in subjection to me but they shall shrink away For a season Luk. 4.13 III. The THIRD point followeth to bee considered namely how long Satan left our Lord not for ever after but for a while and surely he stayed away but a little while For if wee look into the holy story wee shall see the whole life of Christ almost to bee a continual temptation and how Satan from time to time partly by himself and partly by his Ministers assayled him This we shall see how sundry waies Satan molested him and tempted him 1 in his ministery 2 his life 3 his death 1 In his ministery hee was tempted both in his Doctrin and Miracles For his Doctrin the Scribes and Pharisees often sought to catch advantages against him as in the case of the Bill of divorce Mat. 19.1 and of the woman taken in adultery Joh. 8. which by Moses Law should bee stoned but Master what sayest thou The Sadduces also tempted him in the case of the woman that had seven Husbands whose shee should bee in the resurrection Matth. 22.23 And the Lawyer concerning the great Commandement of the Law vers 35. As for his Miracles the seal of that Doctrin they tell him to his face that he cast out Devils by Beelzebub Mat. 9.34 1.2.24 2 In his life and civil Obedience The Pharisees take Counsel together how they might entangle him in his talk about paying tribute to Caesar Matth. 22.15 And when hee ate meat in Matthews house Matth. 9.11 they asked why hee did eat meat with Publicans and sinners and therefore hee was one of them Simon the Pharisee seeing Mary Magdalen annointing Jesus his feet with pretious ointment and washing them with tears and wiping them with her hairs said Surely if this man were a Prophet hee would know that this woman is a sinner and not let her meddle with him How often did they murmure at him and lye in wait for him and take up stones to stone him and rail upon him with most despightful words calling him Beelzebub a Samaritan a glutton a loose companion running up and down with noted sinners in all which Satan was the chief agent 3 But above all other temptations those were most fierce and furious with which hee was afflicted torn and tormented about the time of his passion and on the Cross For then as himself witnesseth the Prince of the World came upon him with all his train Joh. 14.30 hee came in himself and whole Legions of wicked Angels with him as the Apostle plainly implyeth Coloss 2.15 Hee spoiled Principalities and Powers and triumphed over them on the Cross Now or never Satan must win the field this is the last act Christ was never so beset with misery Satan never had him at such an advantage before now Gods whole wrath is upon him and now the Devil and his Angels set upon him so sore that in his Agony in the Garden hee sweats drops of water and blood and on the Cross hee cries out My God my God why hast thou forsaken mee Those were more secret temptations of Satan and his instruments but let us see with what hellish darts they pierced him openly upon the Cross not to speak of those which hee endured all the time hee was in examination condemnation and leading to execution For 1 They hang him between two theeves as an arch-rebel and of all sinners the greatest and dart against him the same temptation with that in all this History that hee was not the Son of God If thou be the Son of God come down from the cross certainly God would not let his Son hang there but thou art a deluder an arch-seducer of the people 2 They tempted him with fear of death Matth. 27.42 hee saved others himself hee cannot save this is a wise Saviour indeed hee cannot escape death in whose hands hee is sure enough and even overcome already of death and yet hee will bee a Saviour 3 They tempted him with utter rejection from God as the most damned reprobate that ever was Hee trusted in God now let him deliver him if he will have him but hee can neither deliver himself nor God will have none of him hee abhors him and will cast him presently to Hell These and a number of the like was our Saviour molested and tempted withall secretly and openly even then when the wrath of his Father seised upon him So as truely the Evangelist might say that Satan left him but for a season Doct. Christian life is but an entercourse of quiet and trouble sometime Satan leaves Christ but hee comes again and renews his temptation so it is with the members who have much war but some peace many troubles but some breathing-time This truth wee will a while discover both in the state of the whole Church of God from time to time as also in some particular members thereof What a night seemed to oppress the Church in the cradle when wicked Cain slew righteous Abel so as all religion and true worship seemed to bee destroyed in all Adams posterity having onely Cain left But shortly after God gave Adam a Seth in whom the Church was restored and preserved and pure religion propagated In Henochs time how was the worship of God prophaned when the Sons of God married the daughters of men which was the cause of the flood but afterward it was restored by Noah and Sem and by him continued to Abraham Now
â—farre off whilst your Country shall be reaping the encrease and your self the comfort of those hopeful seeds which every one that know you acknowledge with gladness in you Thus humbly craving pardon for my boldness I commend this Book to your Worships acceptance which for the whole argument containing a plain unfolding of the most grounds and main pillars of our Religion is worthy your respect and your selves with your vertuous Ladies and hopeful Children together with all your studies and endeavours for the Church or Common-wealth to the rich blessing of God who fill your hearts with heavenly wisedome and preserve you both blameless till his appearing Amen Your Worships to be commanded THOMAS TAYLOR Watford July 20. AN EXPOSITION UPON S. Peters Sermon BEFORE CORNELIUS ACTS 10.34 c. Vers 34. Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons 35 But in every nation hee that feareth him and worketh righteousnesse is accepted of him 36 Yee know the word which God hath sent to the children of Israel preaching peace by Jesus Christ which is Lord of all 37 Even the word which came through all Judea beginning in Galilee after the baptism which John Preached 38 To wit how God annointed Jesus of Nazareth with the Holy Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him 39 And wee are witnesses of all things which hee did both in the land of the Jews and in Jerusalem whom they slew hanging him on a tree 40 Him God raised up the third day and caused that hee was shewed openly 41 Not to all the people but unto the witnesses chosen before of God even to us which did eat and drink with him after hee arose from the dead 42 And hee commanded us to preach unto the people and to testify that he is ordained of God a judge of quick and dead 43 To him also give all the Prophets witness that through his name all that beleeve in him shall receive remission of sins THe occasion of this worthy Sermon breathed not only by an Apostolike spirit but from such an instrument also as was worthily accounted a Pillar of the Church Gal. 2.9 is laid down in the former verse which containeth an abridgement of the most of the Chapter going before included in these three points 1 Cornelius his obedience in sending for Peter Then that is having so good a ground even a Commandement from God by the ministery of an Angel vers 5. I sent for thee to Joppa which was somewhat above thirty miles from Caesaria Immediately as soon as ever I had received the Commandement Cyprian without delay yea or deliberation which being dangerous divine things admit not of Secondly his kind entertainment of Peter to encourage him and thou hast well done to come Thirdly his preparation and readiness of himself and his to heat whatsoever God by Peters ministery shall enjoyn them Now therefore wee all hee would have that holy doctrin communicated to his family friends and kinsfolks here present before God the place of Gods pure worship is the place of his presence to hear with attention understanding affection and obedience for all these go to the hearing ear all things for that is sound obedience which is universal to one Commandement as well as another every one being of like authority and necessity that are commanded thee of God for Peter himself mâ—st bee confined within his Commission and speak onely what God commandeth neither are hearers bound to receive any thing else The Apostle Peter by this speech perceiving both the occasion and scope of their meeting as also the readiness and attention of his hearers addresseth himself to speech Then Peter opened his mouth and said The phrase of opening the mouth some think to bee but a more full kind of speech Pleonâ—smus as wee say I heard it with mine ears or I saw it with mine eies But wee must conceive it rather to bee fetched from the Hebrews who in this form of speech signifye not the uttering of any trivial or vulgar matter or in a slight or carelesse manner but the relation of some excellent matter of great moment and that in grave and serious manner and not without premeditation and preparation such as is fit to attend things of worth and weight Thus is it used Psal 78.2 I will open my mouth in a Parable I will declare sentences of Old Job 33.1 Behold I have opened my mouth my tongue hath spoken in my mouth my words are in the uprightness of my heart and my lips shall speak pure knowledge Yea our Lord Jesus himself when hee begun his most heavenly Sermon on the Mount Matth. 5.2 is said to open his mouth and say Whence 1 wee have the Doctrin in the Sermon following commended unto us to be for the matter of it grave and high and neerly concerning the salvation of men wherein are laid down the main grounds of all Religion and whatsoever wee are to beleeve concerning Christ unto salvation as wee shall see when wee come to open the several points 2 Wee are secretly incited that seeing the Holy Ghost hath opened the mouth of such a worthy instrument wee are also to open our ears yea our hearts to let in the matter following that as it proceeded out of the treasury of a good and sanctified heart so wee also may hide it in good hearts as in good treasures to bring it forth as our needs and occasions shall require 3 Ministers must come with their mouthes open and not onely not to be dumb dogs which cannot or seal up their lips and will not protest against the sins of the times but also must have care to speak the words of wisdom judgement sobriety for if the holy men of God Prophets Apostles nor the Son of God himself did not preach without preparation and due consideration both of what how and to whom they spake how much more should ordinary ministers use all diligence in fitting themselves to speak from God and for God and even as God himself would speak to his people 4 Every Christian may hence also take up his duty namely that hee never open his mouth but to edification For it is attributed to every iust man that his mouth speaketh wisdome and his tongue talketh of judgement Psa 37.30 he judgeth of his speeches before he let them pass the dooâ— of his lips and of the vertuous woman it is said Shee openeth her mouth with wisdome and the law of grace is in her tongue Prov. 31.26 Now the Sermon following consisteth of three parts The parts of the Sermon three The first is an entrance or preface in the two first verses 34 35. 2 The Proposition or Narration that Jesus Christ was the Messias now exhibited in the flesh and Lord of all vers 36. 3 A confirmation of that narration partly from the Apostles and
hath so neerly conjoyned Now for the right manner of working righteousness it appeareth in these rules 1 It setteth all the rule before it and endeavoureth in all if it were possible The right manner of working righteousness in four things to fulfil all righteousness for seeing all the Commandements of God are Truth and Righteousness they are all without exception to bee observed And this although it bee necessarily implied in the Text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to fear mee and keep all my Commandements 2 A second thing required is diligence which must needs attend fear How diligent a vertue fear is appeareth in Jacob who being to meet his Brother whom hee feared could not sleep all night and in Abraham who having a most difficult Commandement to slay his Son yet rose early and went three daies journey without reasoning the matter But what moved him hereto surely the Lord himself sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only Son 3 Delight in the works of righteousness which also attendeth the fear of the Lord Psal 112.1 Blessed is the man that feareth the Lord hee delighteth greatly in his Commandements both to think of them to speak of them and to do them Whereas the worldlings heart speech and affection is taken up with his Gain Commodity Rents and income For as the fear of God it self is not a servile and slavish fear for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a fear as delighteth greatly in Gods Commandements so the obedience is such as is offered from a willing people like a free-will offering which they must only offer whose heart encourageth them and whose spirit maketh them willing 4 Continuance in working for this is another property of the true fear of God that it respecteth not only all the Commandements but always Deut. 5.19 and seeing Gods fear is to keep the heart continually and that man is blessed that feareth always Prov. 23.17 this inseparable fruit of it working of righteousnesse Prov. 28.24 must never wither or fail in the godly who are exhorted to passe the whole time of their dwelling here in fear 1 Pet. 1.17 to walk with God as Henoch did and to have their conversation in Heaven Philip. 3.20 that is their whole practice and course and not a part of it only Motives to the practise of righteousness Hence therefore is afforded another ground of exhortation namely that howsoever this is not such a righteousness as wherein we can stand before Gods Judgement Seat not being every way answerable to the Laws perfection yet we want not good reason to take up the practice of it in the manner prescribed Seeing 1 It is commanded by God Psal 4.6 Offer to God the sacrifice of righteousnesse 2 It pleaseth him and makes us also pleasing unto him for the former Psal 11.7 The righteous Lord loveth righteousness the latter is the latter words of the verse in hand 3 It maketh us like him 1 Joh. 3.7 Little children he that doth righteousness is righteous as he is righteous 4 It is a mark of our regeneration and a fruit of faith easier discerned than it self 1 Joh. 3.10 In this are the children of God known and the children of the Devil He that doth not righteousnesse is not of God 5 Much blessing is upon the head of the righteous saith Salomon The blessing of God comes down upon him and descends to his posterity God hath blessed him and he shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes upon him the loyns of the poor blesse him the Church of God blesseth him yea turn him what way hee will the blessing of goodnesse meeteth him every way God giveth him according to the work of his hands often even here in this life and if that should fail hee being marked for a member of the Church Militant he shall be in due time removed into the holy mountain of Heaven where he shall dwell who worketh righteousnesse Psal 15.2 Thus much of the description of a religious person now of his priviledge Secondly the priviledge of a religious man is that a beleever of any Nation under Heaven of any calling sex or condition of life is accepted of God Where it may be asked Whether God whose grace is most free be bound by any thing which any man can doe to accept of him I answer a man is to be considered two ways 1 As in the state of his corrupt nature before his calling and conversion and thus he hath nothing worthy love and nothing which provoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one drop of sweet water How the person and work of a beleever can be accepted of God not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present object in such a party nor any fore-sight of any future faith or work whereby the Lord can be moved to accept him for then the freedome of his grace should be hindered 2 As he is converted and now reconciled unto God called by the Word regenerated by the Spirit and having his heart purified by faith Now the Lord looking upon him sees him not as he was before all naked and lying in his bloud and filthiness but beholding him in the face of his Christ hee espieth his own image upon him yea and his own workmanship upon him and thus cometh the person to be first accepted And then in the second place the work of such a person cannot but be also pleasing unto God not for any worthiness or perfection in it self for even the best work of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1 Because it cometh from an accepted person 2 Is a fruit of faith 3 A testimony of obedience unto Gods Commandement 4 The imperfection and stain of it is covered and wiped away with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poor Comfort the godly in that God is the God of the â—bject who find but strange entertainment in the world where they are strangers who hence learn That as the world loveth her own so God loveth and accepteth his own in what Country or condition soever they be the which comfort if they had not to sustain their hearts withall they could not but think themselves the most miserable of all men so many sins they see which God may see in them so many temptations with
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
testifie the frowardness of the heart wherein had there been a dram of Christian wisdome and moderation the passion had not swelled to the cause much less so far exceeded it 5 Make not haste from under any affliction Hee that beleeves makes not haste 5 Make not too much haste from under them Isa 18.16 But labour for a right use of it rather than the removal attain once a right use and doubt not of a good issue Gold is not presently pulled out of the fire so soon as it is cast in but must stay a while till it bee purged A Musician strains up a string and lets it not down lest the harmony and musick bee spoiled So the Lord deals with his children but never forgets mercy Isa 27.9 6 Observe both the trials and the fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor measure nay it is mercy so to measure them as they may bee purged by them 6 Observe and mark thy troubles and thy disposition in them First to grow up in wisdome and experience by them thus thy sufferings will become wholesome instructions Observe where thou wast most pinched and wherein thou tookest the greatest comfort Secondly to grow up in an infallible hope of Gods goodness and a good issue for time to come For this observe Gods seasonable hearing of thy prayers and the proofs of Gods help in most needful times which shall bee a strong means to keep thee from fainting 1 Sam. 17.37 fears and despairs for time to come So did David in the case of the Lion and Bear and through all the 23. Psalm Thus the Apostle from observations of times past gathers assurance for the time present and to come 2 Cor. 1.10 Who delivered us from so great death and doth deliver us and in whom wee trust that hee will yet hereafter deliver us Thirdly to bee able to comfort others with such comforts as our selves were upheld with in our troubles 2 Cor. 1.4 Which comforteth us in all our tribulation that wee may bee able to comfort them which are in affliction by the comfort wherewith our selves are comforted of God Thus to the godly ariseth light out of darkness sweet comes out of sowr and out of the eater meat CHAP. XIII Rules of Wisdome for Prosperity Rules for prosperity 1 Consider the danger of it IN prosperity take these directions 1 If riches increase set not thine heart upon them Psalm 62.10 For why shouldest thou considering the danger How easie it is to wax wanton How hard for a rich man to bee saved How few by outward things are drawn to the love of heavenly How many are insnared and choaked with them How flitting and uncertain they bee How certainly wee must leave them or they us and come to account for them 2 Be suspicious of thy self 2 In the carriage of thy prosperity bee suspitious of thy self thankful to God and return the glory of it to him of whom thou receivest it David while hee had liberty easily strayed Psalm 119.67 Thankfulness is Gods tribute Has aeterna fames consequitur dapes Hos aeterna sitis Sen. which being denied him hee re-enters on his own Deut. 28.47 Because thou servedst not the Lord with joyfulness and a good heart in the abundance of all things thou shalt serve thine enemies in hunger in thirst and in need of all things So do many Prodigals 3 Fear the cross before it come and provide for it 3 In thy calm provide for a storm The thing that I feared is come upon me Job 3.25 and hee waited for his change It was an addition to the great plague of Babylon Isa 46.11 that evil should come on her and shee not know the morning thereof Destruction shall come upon thee suddenly ere thou bee aware Luke 14.28 Therefore cast the costs of Religion and well-doing before hand 4 Never account thy self prosperous if it bee not well with Gods Church 4 Think not thy self prosperous if the Church of God be not Good Uriah would not rest as long as the Ark of the Lord was abroad and his Lord Joab in the field As a good childe being in health mourns and droops for the mothers sickness David thought it not fit to dwell in seiled houses and the Ark of God lie in tents For the neglect whereof 2 Sam. 7.2 the Jews are reproved Hag. 1.4 Nehemiah even before the King was of a sad countenance and sorrowful at heart when hee received evil tidings of Jerusalem Chap. 2. verse 2. Hester and Mordecai joyed not in the greatest advancements so long as the sentence against the Jews was unreversed And Moses might have lived well and at pleasure in Pharaohs Court Heb. 11.25 but hee chose rather to suffer affliction with Gods people than to injoy such pleasures 5 In thy prosperity consider the affliction and adversity of others 5 In thy prosperity cast eye on others afflictions The contrary hereof was the sin of the Princes of Israel living in prosperity Amos 6.6 They lye on beds of ivory and stretch themselves on beds drink wine in bowls and anoint themselves with oyle but none remembred the affliction of Joseph The like of Dives his inhumanity towards Lazarus Yea some time it shall bee wisdome to go into the house of mourning Eccl. 7.2 which will strike a deeper impression and to visit others in adversity and mark their speeches who imbrace these outward pleasures with greatest and sharpest appetite and thou shalt finde the affliction far more bitter and their sorrow in the loss so much the sharper as the love was eager in injoying their peace and perhaps they will tell thee they were never such gainers by all their prosperity as they were losers by it or gainers by that present affliction CHAP. XIV Rules to carry our speeches wisely as those that aim at the Apostolical rule of Christians circumspection 1. COncerning the ground of them Labour to get a good heart Rules for speeches 1 Let words issue from a good fountain Matth. 5.18 For out of the abundance of the heart the mouth will speak The heart of the wise guideth his mouth wisely Prov. 16.23 And if the heart indite a good matter the Tongue will be the Pen of a ready Writer Psal 45.1 Such as the heart is such will bee the speech And therefore hee that hath no care of his heart cannot bee a good and careful speaker The Apostle requires gracious speech Col. 4.6 but that must come from a gracious heart as Psalm 37.30 31. The mouth of the righteous will speak of wisdome and his tongue will talk of Judgement For the Law of his God is in his heart and his steps shall not slide And Prov. 31.26 Shee openeth her mouth with Wisdome and the Law of Grace is in her tongue On the contrary a graceless heart cannot speak well Prov. 10.20 21. The heart of the wicked is little worth the lips of the righteous do feed many
professeth his great love to the Law saith That all the day long his meditation is in it Psal 119.79 Read wee not that the twelve Tribes served God instantly night and day Act. 26.7 and the Apostles were assured they had a good conscience in all things Heb. 13.18 Was this care so incessant commendable in them and is the same godly care now grown a vice an hateful practice or heresie 3 Who being a God of pure eyes will strictly stand for justice And do wee fear wee can bee too strict who are to give account of every idle word and roaving thought much more of every unwarrantable action Are wee not to pass a strict and straight judgement wherein every secret shall be made open and in which it shall bee rewarded according to our works And shall the Devil delude us or the wicked world make us beleeve wee need not bee so straight-laced as to say with David I will look to my wayes Psal 39.1 4 Who if hee ponder all a mans paths how ought hee himself to ponder them For all the wayes of a man are before the Lord and hee pondereth all his wayes Prov. 5.21 2 In respect of our selves no watch or circumspection can bee sufficient to us whose natures are carried to evill as naturally as to our ordinary food The whole frame of the heart of man is evill continually as ready to receive any impression of temptation as the dry tinder a spark of fiâ—â— and not onely to receive such sparks but to conceive them and hatch evil and hammer it out on the anvils of our hard hearts like cunning Work-men Whence it cannot bee avoided but that without our daily watch sin must multiply and grow upon us even over our heads to a numberless number 3 In respect of the wicked amongst whom wee live who are ready to take all advantages and watch for our falls both to harden themselves and reproach through us Gods holy Religion For if they can scorn and contemn the servants of God for well-doing and Religious actions how would these men of Gath and Askelon these uncircumcised Philistims triumph and glory in the falls of any of Gods Worthies Hence was the ground of our Saviours exhortation to his Disciples Behold I send you as sheep among Wolves and therefore bee wise as Serpent Matth. 10.16 Nay wee must not onely by our circumspect wayes stop their mouthes but convince themselves and win them to the same holy profession with us 1 Pet. 3.1 2. 4 In respect of our brethren who some of them are not yet converted some are already called both whom wee offend and scandalize by our unwatchful walking and so the Name of God is blasphemed because of us that profess it as the Apostle speaks of hypocritical Jews Rom. 2.24 Hence are those many exhortations Col. 4.5 Walk wisely towards them that are without leâ—t you give them any just occasion of exception or stumbling and 1 Cor. 10.32 Give no offence neither the Jews nor Grecians nor to the Church of God And how circumspect had hee need to bee that must walk inoffensively between the Jew and Gentile seeing what was given to the one seemed detracted from the other Yet so much is required to walk even between the godly and prophane whose wayes are diametrally contrary 5 The way to heaven is full of snares crosses and dangers by reason of our enemies and therefore requires all our diligence either to avoid them or else wisely to step over them Wee can bee very wary in the dangerours wayes of this world to take direction or company and armour and the day-light to further us And why not in this way to Heaven Besides it is a narrow way and on high all which makes it more perillous to decline from How circumspect had hee need bee that walks upon a narrow high rock a thousand fathom from ground especially where a little slip or error tumbles him down to dash him all to peeces 6 Is there any time afforded us wherein wee may set loose our hearts to any unlawful liberty or cast our selves upon Satans snares as Peter did in going into the High-priests hall Matth. 26.71 or can wee do so and not bee catched by the deceitfulness of sin Stand wee against such enemies as will not take advantages who do nothing but seek them especially when fear is set aside which is the souls Watch man And if men will take liberty and bee at their own hand have they not full leave to fall often lye long rise hardly and being up again walk weakly and not recover their cheerfulness many a day if ever And must they fear nothing so much as lest they keep their watches and preserve themselves from falls Lastly A man may pull down more in one day than hee can build in many And experience shews that a man is more weakned by one dayes surâ—et and negligence than in an hundred wherin hee preserve the care of his health Even so it is in the soul the health whereof is kept in strictness of Diet and observation of Gods Rules 7 Who knoweth not that Christianity is a trade which will not forward if it bee not close followed an Husbandry which the Professor shall never thrive by if hee bee not of a diligent hand wherein something must bee done daily or else the heart shall soon lye like the sluggards field described by Solomon It needeth therefore be hedged and fenced with the fear of God and kept with all diligence Prov. 23.17 8 This alone is the way to attain true comfort which no man can finde by allowing himself in any course which God alloweth not This alone is to walk safely Prov. 10.9 Hee that walks uprightly walks safely And what other means hath the Wise-man appointed to preserve from failing than to take hold of instruction and not leave her This alone is the way to get peace peculiar to the Israel of God to walk by Rule Gal. 6.16 neither can a course not attended stand with this Apostolical injunction of Christian Circumspection CHAP. XXXIV Answering Objections against Circumspect walking ANd whereas our age aboundeth with men of prophane mindes and mouthes who would turn all this our glory into shame and censure this speech of the Holy Ghost which prescribeth a strict precise and accurate walking why say they what need men bee so strict and shall no man come to heaven but such as are so strict and curious and the whole world almost thinks it a most idle and needless course wee will therefore answer some Objections that are made against it Object 1. A great many have lived honestly and well that were never so foolish and strict I hope to serve God and do no man harm and what need more Answ 1. Wee must walk by Rule not by example except it bee of the best not of the most 2 The Pharisees led a civil life were outwardly very just to the tything of Mint and Annise and very devout