could ever do and therefore was to bee indued with such power as no other creature could bee capable of Hence hee proveth himself to bee from God Joh. 15.24 If I do not such workes as no other man ever did beleeve mee not Where hee speaks of his Miracles which in respect of the manner and multitude never man did the like in his own name nor so many To which adde those great works of raising himself by his own power from the dead Rom. 1.4 Of satisfying Gods justice for mans sin a work above the reach of men and Angels Of meriting eternal life for all the elect which must bee an action of him that is more than a Creature Of applying his merit to which end hee must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preserving his people in grace received Of leading them through Death and the Dust into his own Glory These are such things as all power of meer creatures is too weak for All the Angels in Heaven cannot do the least of them All the Devils in Hell cannot hinder them And hence Christ is stiled the Lyon of the Tribe of Judah Michael the mighty God King of glory c. Vse 1. This may bee a terror to all Christ enemies for such is his power as shall make them all his footstool Do wee provoke him are wee stronger than hee 1 Cor. 10.21 Psal 2.9 those that will not bee subject to the rod of his mouth shall bee crushed with a rod of Iron Therefore take heed of being an enemy to Christ or his Word or Servants else thou shalt bee revenged even in that wherein thou sinnest with the breath of his lips hee shall slay the wicked one word of Christ one lie shall turn them all into Hell Is the power of Jesus Christ such in his base and low estate as all the Devils in Hell are not able to resist it but if hee speak the word they give place how desperately do wicked men go on in sin as if they were able to make their part good against him Joh. 18 6. when Christ but said I am he presently his apprehenders fell to the ground Rev. 17.14 they shall fight against the Lamb but the Lamb shall overcome Vse 2. This is comfort also to the godly in that Christ as Mediatour in our flesh is armed with power above all our enemies so as nothing shall hinder our salvation Not Satan for the Prince of this World is cast out hee may have us in the Mountain or on the Pinacle but hee cannot cast us down Not sin Christ hath powerfully triumphed against it on the Cross hath fully satisfied for it and perfectly applied that satisfaction to the forgivenesse of sins Not death Christ hath powerfully foiled him in his own Den and trampled on him saying O death I will bee thy death Not Temptation Christ sits in Heaven as a merciful High Priest tempted once as wee are that hee might bee able to succour them that are tempted Not corporal enemies Hee by his power ruleth in the midst of his enemies Laban shall not speak a rough word nor Esau hurt Jacob nor Saul hit David for hee orders the thing otherwise Not the grave for wee have the assurance of a glorious resurrection by the working of his mighty power whereby hee is able to subdue all things Phil. 3.21 Not hell it self Rev. 1.18 I have the keys of Hell and of Death In one word not any thing present nor to come nothing shall separate between Christ and us none shall pluck us out of his hands for hee hath purchased for us and maintaineth a mighty salvation 1 Pet. 1.5 Vse 3. This teacheth us to submit our selves to this power of Christ or else wee are worse than sensless Creatures who all obey him yea than the Devils themselves who did obey him And then is a man submitted to it when is eyes are opened to see what is the exceeding greatness of his power in himself beleeving as the Apostle prayeth Eph. 1.19 Therefore labour to find Christs saving power in thy soul Quest How may I find it in my self Answ 1 If thou canst finde the work of faith in thee a work of great power a supernatural work beyond yea against the strength of nature What a work of omnipotence is it to raise the dead yet greater power is here to bring in this life of God into him that is dead in trespasses and sins resisting his own raising for so the Apostle implyeth in that place Col. 2.12 2 If thou canst finde in thee the work of sanctification which is a work of great power 2 Pet. 1.3 according to his Divine power he worketh grace and glory This second creation of a man goes far beyond his first in power There was nothing to begin with no more is here no life of God till God call the things that are not as though they were but there was a bare privation here is a resistance and rebellion stiff necks and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult work which God works not alone but God and man made one person and not of nothing for nothing as the former but of worse than nothing and for a price even the precious blood of the Son of God Labour to find this change in thy self by faith and holiness Christ did never more manifest his power than by raising himself from the dead and thou canst not have a surer argument of Christs power prevailing in thy soul than by getting daily out of the grave of sin and moving according to the life of God So soon as Christ had called Lazarus out of his grave hee bad loose him and let him go and if thou findest the bands of death thine own sins loosed forsaking thy own evil waies it is a sign that Christ by a powerful word hath quickened thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3 A mighty work of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roof though they were never so dispersed and alienated from one another and to knit them by faith to himself the head by love one to another and by his own discipline to conform them to his own government It never cost all the Monarchs in the World so much strength and power to settle their Kingdomes and people in peace under them Doest thou then finde thy self brought into the number of Gods people Doest thou love them entirely for Gods image and goodness Art thou serviceable to every member and that in the Head Here is a power put forth that hath reconciled the Woolf and the Lamb Isa 11.6 7 the Child and the Cockatrice But it thou carest not for Christs Ordinances and discipline his Laws are too strict thou must have more
you have all the strength and malice of the wicked world against you all which shall bee no more able to prejudice your salvation or hinder your glory than mine own who have overcome it so as you fight against a Conquered Enemy By all this that hath been said that of the Apostle appeareth to bee true that hee hath subdued all things unto himself and hath put all his enemies under his feet that none nor all of them can separate us from God or Christ or our salvation purchased and preserved for us by him How all these enemies are not only soyled but after a sort made friendly unto us Now wee are to see in the next place that Christ by his resurrection hath not onely spoyled these enemies for us but that hee hath made them all after a sort friendly unto us that whereas they desire still indeed and seem to wound us they do nothing else but heal us 1 For sin that now serveth to humble Gods Children and keep them low in their own eyes as also provoketh them to walk awfully in regard of God and watchfully over their hearts and lives still groaning to God under their daily infirmities By this means out of the eater commeth meat as was said in Sampsons riddle Judg. 14.14 2 Death is not now to Gods Children as it was to Christ joyned with a sence of Gods anger against it or paying a debt to the Justice of God for it were against the rule of Gods Justice to require the payment of the same debt twice but wherein they have a sweet sense of Gods Fatherly love wherein sin is perfectly to bee abolished whereby way and entrance is made unto life everlasting where wee shall bee with God and Jesus Christ which is best of all The Saints of God in these regards have rather desired than feared it for what man having been tossed a long time upon a dangerous Sea would fear the Haven or who being wearied with the Travels of the day would fear to go to his rest at night 3 Sence of Hell keepeth in us an hatred of sin and a longing after Heaven yea how beneficial the terrors of Conscience are to Gods Children were too long here to discourse The speech is as true as common the way to heaven lyeth by hell gates 4 The Devil maketh us fly to God our help and rely upon his strength yea when men by no other means will bee drawn God setteth the Devil in their necks to drag them to Heaven as a grave Divine speaketh 5 All the evils in the world work to the best to them that love God and hasten them to the fruition of the victory obtained by Christ they wean them from the World and the love of it And whereas they are as prone to pitch their Tabernacles here below as others God useth these as means to keep his from being of the World even while they are in it They conform them to Jesus Christ their head and train them in the imitation of him both in patience and obedience Now how could any of these parcels of Gods curse against the sin of man or mans cursed sin it self bring to any such sweet and profitable fruits but by the over-ruling power of Jesus Christ who bringeth life out of death light out of darkness and who onely can make his own wise out of a rank poyson to suck most sweet and sovereign preservatives which who doth not hee never as yet knew the benefit of Christ his resurrection Christ by his resurrection not only removed evils but procured all our good as appeareth by three instances The second sort of blessings procured to the Church by Christ his resurrection is the fruition of good things which it putteth us in possession of even in this life by giving us our first fruits and a sweet taste but up-heapeth our measure after this life when our Harvest commeth and wee admitted to feed fully at the Supper of the Lamb. The benefits which I will mention are three First We are confirmed hereby in the whole truth of all our Religion the main foundation of which laid by all the Prophets and Apostles is that Jesus Christ the Son of Mary was the Son of God the true Messiah perfect God and perfect man and so indeed hee was such a one as hee was foretold to bee one that was to dye and yet saw no corruption one who must make his soul an offering for sin and yet must survive to see his seed and prolong his daies one that had power to lay down his Life 1 Pet. 3.18 and power to take it up again In a word one that was put to death concerning the flesh but was quickned in the spirit that is by vertue of his Deity raising that flesh up again Let all the Jews and Atheists in the earth despise the indignity of his death we with the Angels will admire the glory of his resurrection II. The second benefit is that hence wee are assured that our 1 Justification 2 Sanctification 3 Perfect salvation is not only obtained but applyed unto us 1 For our Justification before God by means of Christ his resurrection hee brought in to us an everlasting righteousnesse in that hee not only bare our burden upon himself but bare it away from us for what is his resurrection else but his actual absolution from our sins which were imputed unto him and for which hee subjected himself unto the death Whence wee grow up in full assurance that the whole price is not onely paid to the uttermost on Christs part but that the satisfaction is accepted also on his Fathers whose justice would never have absolved him if all the Bills and Writings which were to bee laid against us had not been fastned to the Cross and so cancelled and fully discharged so as now wee may with the Apostle hold out a flagge of defiance and challenge our righteousness for who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemn it is Christ which is dead yea or rather which is risen again Rom. 8.34 And the same Apostle thirsting after that Righteousnesse which is by Faith in him counteth all things loss and dung save onely to know him and the vertue of his resurrection Phil. 3.10 2 From this Resurrection of Christ issueth our sanctification which is our first resurrection or raising of our souls from the death of sin because in every reconciliation-making must bee two conditions 1 A forgetting upon satisfaction of all old wrongs and injuries 2 A binding from future offences the former Christ effecteth by his death the latter by his resurrection into the which whosoever are grafted they cannot hence-forth serve sin Rom. 6.5 6. but being risen with Christ they seek the things which are above Colos 3.1 where Christ sitteth they cease further by sin to offend as such who are begotten to a lively hope by the resurrection of Jesus Christ from
judgement and punishment of that sin but that now at this present time hee would bee pleased to appease his great anger so justly conceived and desist from that great judgement of the utter destroying of them threatned v. 12. as may appear both by the arguments used by him as by that hee expresly noteth the manner of this foâ—giveness vers 19. as thou hast forgiven this people even from Egypt till now and forgive them even according as thou hast spoken v. 17. but how the Lord had after they came out of Egypt forgiven them appeareth Exod. 32.35 when they had made a calf and the Lord wished Moses to let him alone that hee might consume them yet by Moses intercession the Lord did not consume them but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgive them as hee had done from Egypt till now And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Go now bring the people unto the place which I commanded thee behold mine Angel shall go before thee but yet in the day of my v sitation I will visit their sin upon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second objection That death remaineth though the sin be pardone Though death remain after sin is pardoned both the fault and pun shment is removed I Answer it remaineth not as any satisfaction to the justice of God to beleevers nor as a punishment of sin to such as have their sins remitted but it hath lost his sting which is the guilt of sin and is become a remedy rather than a punishment physick rather than poyson an end of their misery and an entrance into a better life So as it still abideth firm against all such detestable devises of Popery that remission of sins carrieth with it the removal of all the guilt and punishment of sinne to such as have their parts in the same And it is lastly to bee observed in this description that I say the guilt and punishment of all sin is taken away for if any bee not remitted they bee either greater sins or lesser to remit the lesser and not the greater what were wee the better how could our salvation bee effected or perfected how could grace bee every way grace or do wee pray for remission of lesser and not of greater also seeing our selves must forgive our Brethren not only lesser offences but even the greatest Aâ—ain to remit the greater and retain the lesser were to say that the Lord is either not sâ— able or so willing to forgive lesser sins as greater Shall a maâ— frankly forgive a debt of thousands of pounds and will he not forgive also to the same party a few pence The Popish Church confidently avouch A bundle of Pâ—p sh blasphemies that many sins need no remission as concupiscence which they say is not prop rly a sin albeit indeed it is the mother sin of all And all the heap of their venial sins which they say are not against but besides the commandement because they are not attended unto or deliberately done with full consent oâ— reason because they cannot hinder the habâ—â— of vertue but the act of it and that a very little nor turn us from our end but hinder so much as it is our progress unto it and because they though themselves displease God yet they make not God displeased with the party committing them for they can stand with grace and have not properly and simply the reason and respect of sin or offence therefore are they not to bee punished with eternal but only temporary punishment These need not the blood of Christ nor Grace nor confession in particular nor absâ—lution nor any new habit of charity but these are easily wiped away with a little holy water or any meritorious work or by the Sacraments received or by general Confession or by a small humiliation as knocking the brest fasting almes the Lords Prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these help but a little presently after death they are all consumed in the fire of purgatory Oh horrible blasphemies derogatory to the blood of Christ which purgeth us from all sin and to the truth of the Scriptures which teach us that when wee had nothing to pay our Master forgave us our whole debt Matth. 18.32 But I have followed them too far were it not that the discovery of their impieties may bring some profit to suâ—h as are not so well acquainted or exerâ—ised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receive remission of sinnes which because it implyeth a gift or oblation therefore we must know that pardon of sin is offered generally to all in the word of grace publikely preached and conferred unto beleevers not onely in the beginning of their conversion but through their whole life Now to receive this remission How remission of sin is received is when a capable that is a contrite heart by Faith which is an hand taking in receiveth Christ and all his benefits among which remission of sins is the chief Preached and published in the Gospel And this it doth on this manner 1 Upon a touch of sin and sence that without this gracious pardon there is nothing bâ—◠〈◊〉 pâ—rdition the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ and of the means of deliverance from this woful estate 2 It desireth to beleeve and wisheth that mercy to belong to it self it sendeth groans to God it hopeth for pardon and weakly applyeth the general promises of grace 3 After such desires and groans of the heart the Lord most gratiously answereth by his Spirit and by little and little settleth and quieteth the heart perswading it that Christ himself and consequently reconciliation with God doth indeed belong unto him so as he resteth in that assurance Thus the Lord will not only give us mercy but letteth us know that he doth so that our joy and peace and boldness in him might be more full Thirdly the persons receiving this remission are all beleevers Whosoever beleeve in his name whose faith intitles them to the main promise of life and all other depending thereupon Beleeve in the name of Christ why they must beleeve in his name For 1 There is no other name to be saved by In him alone is the matter of our salvation seeing remission is obtained by his bloud Ephes 1.7 2 Hee alone is God and man both which natures are necessary to our Surety by the former he hath power by the latter a right to us not only more general of propriety as the Father and Holy Ghost also have but more special of propinquity being our brother and first-born of our
Christ who 361 Comfort of the godly who meet with strange entertainment in the world where they are strangers 293 Comfort that Christ is stronger than all 327 Common Protestant beleeveth not the Article of free remission of sins 414 Communication in sin sundry waies but all to be avoided 330 Companions of remission of sins 412 Consent of the Church to any Doctrin to be required and received with five several cautions 389 Conditions of reconciliation two 347 Consideration of the last Judgement a ground of the godlies patience 379 Consolations from Christs Resurrection 348 Coâ—solation of Gods children that their Saviour shall be their Judge 376 Consolation issuing from pardon of sinne 409 Crosâ— of Chriâ—t an honourable chariot of our triumph 334 Crosses some more smart and durable why 357 D DAnger of sin 406 Davids sin and punishment both forgiven though the child must dye 404 Death of Christ after a special manner infamous 332 Death of Christ hath more power in it than all the lives of Men and Angels 334 Death of Christ a destroyer of death and all destroyers 342 Death though it remain after sin is pardoned both the fault and punishment 〈◊〉 notwithstanding removed 333 Degrees of blessedness 415 Devil not cast out but by Christs power 324 Differences between Christian and worldly peace 265 Differences between Christs annointing and all other 308 Differences between Christs miracles and miracles of the Prophets and Apostles 313 Difference between the miracles of the Prophets and Apostles and those wonders wrought by Satan in three things 314 Difference between the life of the natural and regenerate man in matters both civil and religious 349 Difference between Civil and Ecclesiastical power 363 Difference between the kingdome of Christ and Antichrist 364 Divinity of Scripture proved 298 E ENemies even spiritual not only foyled by Christ but made after a sort friendly 345 Essential properties of Faith three 395 Evangelists all large in the Article of Christ his resurrection Why. 339 Every thing must bee esteemed in the measure and degree of the goodness of it 410 Examination of heavenly life 352 F FAith what it is 391 Faith is not of all reas 391 Faith never lost reas four 392 Faith commendeth every thing 394 Faith of most not rightly qualified 399 Faith seateth it self in an humbled soul 395 Faith in the resurrection an hard point 366 Faithful are seasonably remembred of God at least on the third day 357 Fame of Christ begun in Galilee why 303 And why after Johns preaching 305 Fear of God what and wherein it consisteth 288 Fearers of God must bee accepted of us 293 Few men see the necessity of preaching why 372 Five deadly enemies foyled by Christ 1 Sin 2 Death 3 Hell 4 The Devil 5 The World 344 Five excellent fruits of saving faith 393 Five sorts of men all boast of faith and yet all of them want it 399 Freedom by Christ 302 Fruits of faith four 397 Fruits of Christs death reduced to two heads 335 Force of consent in doctrin wherein it standeth 390 G. GAlilee of the Gentiles why so called 304 Glory of the last Judgement described 378 Glory of God in his children turned into shame 416 God no accepter of persons why 284 Gods providence over-ruleth every special event with the special circumstances 306 God was with Christ how and how with his servants 322 Gods wisdome and power most seen in chusing the most weak things 364 God only properly forgiveth sins why 402 God forgiveth sins not only properly but perfectly that is both the guilt and punishment 4â—7 Godly must enquire of the truth of Doctrin delivered by the Scriptures 363 Godly enter not into the judgement how 377 Godly must lift up their heads in expectation of the day of their redemption 383 Godly who have all hard sentences passe against them shall have justice at the last day 379 Godly must addresse themselves to the Judgement Day two ways 384 Godly life must not bee shunned for the crosses that attend it 411 Graces in the soul of Christ after his resurrection were incomprehensible by all Creatures but in respect of God finite as the soul it self is 343 Guilt of sin is wholly abolished in beleevers although not the whole corruption of it 344 H. HAppinesse how it standeth in remission of sins 415 Hearers how to know they have heard aright 374 Heavenly life discerned by the notes of it 349 Helps to attain the grace of remission of sins 411 Hope is Faiths hand-maâ—d 396 How the Lord of life could be subdued of death 328 How God can be just in punishing Christ an innocent and letting the guilty go free ibid. â—ow an infinite Justice could bee satisfied by so short a death ibid. How the jews are said to put Christ to death seeing they had no power to doe it 329 How Christs crucifying crucifieth the lusts of Christians 335 How Christ can bee said to rise agâ—â—n seeing neither his Deity nor the soul of his Humanity did 337 How Christ is said to rise seeing God the Father and the Holy Ghost are said also to raise him 339 How Christ hath slain our sin which yet is so stirring in the best 344 How beleevers may know they are risen with Christ 349 How the Apostles were furnished to their witnesse 361 How Christ could eat and drink after he rose again seeing he rose not to natural life 365 How preaching could bee Christs ordinance being so long before his incarnation 367 How Christ is ordained Judge seeing the Father and the Holy Ghost judge as well as he 375 How Christ shall deliver up the Kingdom to his Father 375 Humiliation of Christ must humble Christians and hâ—w 334 I IEsus of Nazaret why so called 306 In Gods udgement wee must stand naked 288 In all spiritual captivity hasten to Christ 324 In cases of sorâ—ery what to do ibid. In all divine things wee must lean on a sure ground 302 In reading the Prophets wee must still be led to Christ. 390 Ingratitude of the Jews most extream 330 Joshua in many things a singular type of Christ. 333 Judging of our selves standeth in four things 385 L LAw of perfect righteousnesse is the charter of heaven 351 Life of Faith wherein 393 Lets which hinder men from seeking the remission of their sins 409 Love of God expressed in three things 397 Love of men wherein chiefly descerned ibid Love and thankfulnesse to God attendeth the remission of sins 413 Lowest degrees of murther condemned as murther 329 M MAgistrates must not accept of persons 286 Mallice of the wicked against the godly never wanteth matter to wâ—rk upon 331 Many men bodily possessed by the Devil in Christs time above all other times before or since why 308 Manner of Christs resurrection in three things 34â— Map of humane frai ty in Peter 283 Means by which quick and dead shall bee presented before the last judgement 377 Means to increase the stock of Faith 398 Men
domestical and familiar converse with him all the while he lived in the execution of his office they might be furnished to this testimony Hence is it that John saith We saw his glory namely in his Doctrin and Works and the things which we have heard and seen declare wee unto you Many worthy points concerning this witnesse of the Apostles were here to be delivered but that I referre them all to the forty one and forty two verses where we shall as fitly and more fully handle the same And now proceed to the matter witnessed namely the Priestly Office of Christ in these words Whom they slew hanging him upon a tree wherein are to be considered 1 The Person that was put to death whom 2 The persons that put him to death they slew namely of Judea and Jerusalem 3 The kind and manner of his death slew hanging him on a tree 4 The use of Christ his Crucifying First the person that was put to death was Jesus Christ whom wee have heard to be Lord of all anoynted with the Holy Ghost and power to work most powerful Miracles who went about doing good and never harm with whom God so was as he never was with any Creature before nor ever shall bee hereafter who subdued mightily the very Devils themselves with one word for all this he was killed and slain How the Lord of life couâ—d be subdued under death Quest But how could the Lord of life be subdued of death yea hee that did only good and was without all sin which is the mother of death Ans Christ the Mediator must be considered in his two Natures 1 The God-head 2 The Man-hood and in that he dyed it was according to his Man-hood so Peter saith he dyed according unto his flesh 1 Pet. 3.18 for his body was dead being separated from his soul and his soul suffered the sorrows of death But yet we must conceive that he suffered not in such a Man-hood as was a naked and bare flesh such as ours but such as was inseparably united and knit to the God-head and therefore the Apostle saith that God shed his bloud that is not the God-head but such a person as is both God and Man Secondly although he had no personal sin to bring him to death yet had he sin imputed unto him even the sins of his whole Church which he willingly took upon himself so as God reckoned with him not for the sins of one man but of all his Church and esteemed him as a captain sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Why wicked men prevail against Christ who had vanquished the Devils themselves Quest But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the Devils themselves that wicked men should thus farre prevail against him Ans No but it argueth a voluntary laying down of his power for the time of his suffering for at his apprehension hee could have commanded twelve Legions of Angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that ever he wrought by which he more foyled and broke the Devils power and forces in men than ever by any shewing himself the true Sampson who more mightily prevailed against his enemies in his death than in all his life Hence note 1 How Christs righteousness is witnessed hee went â—â—â—ut doing good and yet he is slain and teacheth that Christ himself deserved not death but he endured it for some other that had deserved it and indeed Christ dyed for us and in our stead that we should not dye How it standeth with Gods justice to punish the innocent and let the guilty goe free Object But how could he being innocent suffer for us sinners or how standeth it with equity that God should punish the innocent and let the guilty goe free Ans We must consider Christ in his death not as a Debtor but as a Surety or Pledge between God and us who hath undertaken our whole debt and therefore hee suffereth not as guilty in himself but in the room of us that were guilty now it standeth with the course of Justice to lay the Debtors action upon the Surety being 1 Willing 2 Able to pay the debt as Christ was Secondly we may gather hence the hainousnessâ— and odiousnesse of our sins it was no trifle nor a matter of small desert that the Lord of glory the only Son of God yea God himself must shed his bloud for and yet what a small reckoning is made of soul and open sins Thirdly take notice also of the love of God who to free us would lay the chastisement of our peace upon his doâ—â— Son that so his justice might be satisfied Object But how could his Justice bee satisfied who was infinitely offended with such a finite and short death as Christs was The justice of God doth more appear in Christ his Pâ—ssiâ—n than if all the world had been damned Ans By reason of the dignity of the person who suffered being God as well as Man that suffering was in value eternal though not in duration or continuance Lastly we have here the two Natures of Christ lively set before us the one most powerful and glorious in mighty Miracles which forced Legions of Devils to fly before it the other beaten down with wrongs and injuries even to the death it self and it was meet that the Apostle intending to prove Christ to bee the true Messias should mention both these natures which are absolutely necessary to the Mediatour the Humanity that it might suffer death and so satisfy in the same nature that had sinned and the Deity to overcome in suffering so to apply that satisfaction unto beleevers Secondly The persons that put Christ to death were the Jews they of Judea and Jerusalem Object But the Jews had no power to put him to death How the Jews are said to put Christ to death though they had no power to do it the Scepter was gone from them and if the Scribes and Pharisees had had the power in their hands they would never have suffered him alive so long Besides the Judge who was Pontius Pilate was the Romane Emperours Deputy the Souldiers his Executioners were of the Romane band the manner of Death also not Jewish but Romane why is it then said that the Jews slew him and no mention made of the Romanes by whose authority hee was put to death Answ The Jews are justly charged with it because they were the chief causes and abettors in all that violence which the Romans used against him They made way to this sentence and went as far as they could they apprehended him they mocked him they charged him with blasphemy they raised false witness against him they beat him spate in his face they hood-winkt him and bad him prophecy who smote him finally they delivered him to the Romane
challenge though a subordinate power properly to forgive sins and do not content t emselves with the ministerial publishing in the name and authority of God alone and pronouncing forgivenesse to all repentant sinners become open blasphemers against God and not without an high wickednesse set themselves in the room of God 2 I say in the description that the Lord doth account the sins of his Elect as no sins and that for the merit of Christ both which appear in the former resemblaâ—ce which compareth sins to debts wherein God is comparâ—d to a Creditor man to a debtor the Law to the bill or bond which bindeth man to Gâ—d 1 to obedience 2 in default of that to punishment so as herâ— is nothing but either satisfaction or to go to prison Now wee being banqâ—â—rupts by our fall and of such broken estate as wee are not able to pay onâ— farthing neither of the principal nâ—r the forâ—eiture the mâ—rcy of our â—reditor steppeâ—h in who himself procureth us a surety both able and wâ—lling to discharge our whole debt and the forfeit as well as the principal that â—s Jesus Christ who by his obedience active and passive hath made a â—â—d â—â—scharge and sufficient saâ—isfaction for the sins of all the beleevâ—rs in the woâ—ld the which being accepted of his Father in full pâ—ymâ—â—t are fâ—â—ther imputeth not to us our siâ—s but covereth them cast â—h them all 〈◊〉 his back Isa 38 17. and into the bottâ—me of the sea Mâ— 7.9 as thâ—â—gs which he will never remember more Thâ—s they â—ecome as though they had never been and wee accounted as innocent as if wee had never fallen from our first state of innocencâ— From thâ—s wee learn how to coâ—ceive that place and the liâ—e where it is said that the blood of Jâ—â—us Christ cleansâ—th us from all sin 1 Joh. 1. wherein not thâ—â—â—tiâ—n of remissiâ—n wh ch is proper to the Deity is asâ—ribed to the blâ—od of Câ—rist but onely the cause of remission is signified fâ—r which God the Fatâ—er remitteth sins and that is the blood of Christ inâ—luding his whâ—le obedien e and the merit of it which is a just price and pac ficatiâ—n of his Father Eph. 1.7 In whom wee have redemption through his blood even he remission oâ— sins 3 I aâ—de that the Lord doth acquit Beleevers from the guilt and puni hment of all their sins for as where the debt is once paid As the Lord so gâ—veth properly 〈◊〉 oâ— pe f â—ctly â—â—th 〈…〉 punishment the whâ—le obligation is void and there remaineth no more satisfa tion to bee made so where the Lâ—â—d forgiv th a debt once hee thenceforth acqâ—itteth the debtâ—â— and is far from requiring any new satisfaction This will not staâ—â— wâ— thâ— justice of God to exact the satisfaction of one debt twice 〈◊〉 in 〈◊〉 surety another timâ— in our selves It will not stanâ— with the glâ—ry of God wi h whâ—m is plentiful redemption It will not stand with the honâ—ur of 〈◊〉 to work out with all his obedience but an â—all redâ—mption wh ch wâ—uld argue but a halâ— satisfaction Ch istus commâ—◠〈◊〉 noâ—i◠〈…〉 culp m 〈◊〉 〈…〉 â—gâ—st Sâ—â—m de temp 141 It will not stand with the price of his blood nor wo thiness of his death not fully to satisfy the whole â—ust ce of his Fatâ—er I wil not stand with the faith of our prayer for remission of sins 〈◊〉 whole debt be not fâ—rgiven but some satisfaction remaineth fâ—r us to perf rm to beleeve remission of sins were no faith but a vain opinion and fancy â— r with our peace wiâ—h God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that hee that oweth n thing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is â—wing the debâ—or is freed and thâ— whole obligation cancelled Who seeth not therefore by all this what a w cked and detestable devise it is of the School-mâ—n and defended by all the Papists â—t this day to affirm Câ—ncil 〈◊〉 d nâ— ss 4 Can. 4. that only the fault of mortal sins is remâ—tted by Christ but not the pâ—nishment or satisfaction the which being as they say by the grace of God changed from eternal to tempâ—rary remâ—inâ—th to bee born either here in this life or in purgatory till Gods justice be fully satisfied and the uttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their trumpery devised to make a prey of the World a great part of which being the cunningest theeves in all the world they have by such craftie and fraudulent conveyances gotten into their hands And lest they should want all colour they alledge the example of David 2 Sam. 12.13 Davids sin and punishment both forâ—iven notwi hstanding the child must dye Whose sin the Lord put away and yet the child born to him must surely dye and again though the sins of the godly bee pardoned yet death which is the punishment of original sin remaineth I answer 1 That Davids sin and punishment were both remitted for so said the Prophet Thou shalt not dye 2 Wee must distinguish between punishment of sin whereby Gods justice is satisfied and chastening of sin with a fatherly rod. The former are alwaies remitted with the sin not alwaies the latter by the former the Lord revengeth the siâ—s of men by the latter hee correcteth The former can onely bee born away â—y Christ the latter cannot bee born off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest children for their good Of this latter kind was the death of Davids child not properly for his sin but that in the deed doing hee had caused the enemies of God to blaspheme Of this kinde was the sentence against Moses and Aaron whose sin of not glorifying God at the waters of strife Numb 20.12 was pardoned and yet they must not enter into the land of promise they were corrected with rodds of men not punished in proper speech both that others with themselves might bee more careful not to offend in the like kind as also that being deprived of the earthly Canaan they might more studiously seek for the heavenly Bellarm. lib. 4. de pâ—nit cap. 2. The like is to bee said of the Corinths of whom Bellarmine saith that they were reconciled to God and yet diverse of them were stricken with death for unworthy receiving of the Sacrament As for the example of the Israeli es Numb 14.20 whose sin of murmuring God is said to forgive at Moses prayer yet they must all for this sin dye in the wilderness Note well this answer The answer is that Moses did not pray that God would absolutely and for ever pardon their sin nor that the Lord would abstain from all
4 Your loving respect of me and mine hath been as a continual shadow and refreshing Phil. 2.2 unto mee who may and must truely say with the Apostle I have found no man in these Parts Like-Minded And out of my answerable respect I would set by you for your refreshing a little vessel of comfortable water drawn out of the Scriptures Isa 12.3 the wells of consolation by which you may allay and cool the heat of that fire which every sprig of the bush shall be scorched withall and which perhaps you have not altogether or shall not escape I would also express my desire to put into your hands a weapon against the like fiery assaults of Satan who spareth neither head nor members which while you buckle fast unto you as you have your honourable Fathers name and resemble him in other vertues so herein also you shall imitate his wisdome and prudence of whom I have heard that living in the Court to a great age and usually wearing his weapon about him one asked why he being so weak burdened himself with his weapon his Noble answer was Hee would not lay off his weapon so long as he knew one Papist in the Court A resolute answer of a grave and noble Counsellor This will be also your wisdome so long to buckle your weapon unto you as you know one enemy left to tempt and assault you And now in leaving you let mee leave with you a medicine or receipt against the sting of that fiery Serpent Rabi folia superjecta serpenti interimunt eum Amb. Hexam lib. cap. 9 of power to drive him away For as Ambrose speaks of the leaves of the bramble bush that being cast upon one kinde of Serpent they kill him so much more true it is that the leaves of Gods word which properly belong to the bush of the Church and opposed to Satans poysoned temptations overcome and Master them Deut. 33.16 And thus as Moses requested that the blessing of him that dwelt in the bush might come upon the head of Joseph even so the good will of him that dwelt in the bush come upon your head upon the head of your vertuous Lady upon the heads of your children to the sweetning and crowning of your age vers 13. And blessed of the Lord bee your portion vers 23 for the sweetness of Heaven and for the sweetness of the earth till you be satisfied with favour and filled with the blessing of the Lord. Amen Reading Octob. 28. 1618. Your worships in the Lord to bee commanded THO. TAYLOR A Threefold Alphabet of Rules concerning CRISTIAN PRACTICE The First Precept of every Letter concerning Duty towards God The Second towards our Neighbours The Third towards our Selves Gathered at a Friends request in this order for the helping of the Memory First AWake with God in the morning and before all things give him your first fruits and calves of your lips in 1 Confession of sin 2 Petition of necessaries for body and soul 3 Thankfulness for mercies received especially your late preservation rest and protection of you and yours Josh 24.15 Psa 101.2 Gen. 14.14 18.19 Esth 4.15 2 Account it not enough that your self serve God unless that you see all in your charge do the same 3 Arm your self against whatsoever the day may bring forth and upon all occasions think on your happy redemption with much thankfulness for so happy conjunction of Justice and mercy B 1 Beware of occasions of sin and wisely inure your self in subduing the least that at length the greater may be foiled 2 Beleeve all that God speaketh unto you out of his word but not all that man telleth you 1 Sam. 10.16 Eccl. 3.7 nor tell to any other all that you hear but only the truth and that neither all nor always 3 Before you take in hand any thing Luk. 2.19 2 Sam. 2.1 1 Sam. 30.8 counsel with Gods word if it be lawful and then perform it with prayer that it may bee as successful as lawful C 1 Carefully set your self in Gods presence all the day long that setting him at your right hand you may not fall 2 Carry your self unto all as the weak may be won 1 Cor. 1â— 32. Col. 4.5 the strong comforted and the wicked ashamed 3 Consider the dignity of your soul how beautiful it is to God and his Angels so long as you keep it unspotted Mat. 15.18 Eph. 4. â—3 31. Col. 3.5 â— that so you may cleanse your heart from the first motions of sinful thoughts as lust anger envy pride ambition covetousness fullenness and the rather because the least sin deserveth death D 1 Daily morning and evening at least solemnly on your knees make confession and requests with thanksgiving first preparing your heart to seek the Lord in the morning think that that day may bee your last day and when you go to bed you know not whether you shall rise unless it be to judgement It is safest therefore to use prayer as a key to open the morning and as a bar or lock to shut in the evening 2 Delight to do all the good you can to Gods Children Gal. 6.10 and to receive all the good you can from them 3 Distrust not Gods providence in any matter 2 Chr. 16.3.9.12 2 Cor. 3.5 1 Cor. 3.7 Rom. 1.25 although you see the means wanting neither when you have them let them bee relyed on more than God himself but let him be prayed unto for the prosperous use of them E 1 Exercise your mind in meditating often on the works of God Jer. 12.2 Hâ—b 1.13 Mat. 15.31 as his creating and governing of the world his prospering and punishing the wicked his blessing and correcting his children his preparing of unspeakable Joy for the one and unutterable torment for the other Exod. 10.8 But especially on the Sabbath add to these meditations the holy exercises of prayer Preaching Sacraments holy conference and such like 2 Esteem of every one better than your self Rom. 12.16 and the more you excel another be so much the more humbled Phil 2.3 Rom. 14.23 Prov. 6.14 Zac 8.17 Psa 49.3 3 Examine your thoughts well whether they tend before you fulfil your own desires if you find them unprofitable curious vain or such as you cannot yeild a sufficient reason to God or man for kill them in the shel let them not live or breathe longer in you F Eccl. 12.13 Prov. 5.8 6.27 28 1 Fear God and keep his Commandements for this is the whole duty of man 2 Fly and avoid places and persons infectious wanton idle unthrifty and bad company which are to the soul as poysoned and infected air to the body Eccl. 1.13 Gen. 3.19 2 Thes 3.6 3 Follow with faithfulness and diligence your own business in the lawful and particular calling wherein God hath placed you only be careful in your earthly business to carry an heavenly mind
to carry our selves Nunquam minus solus quam cum solus as we may say with Scipio Wee are never less alone than when we are most alone and with our Saviour Joh. 16.32 I am not alone the Father is with me The faithful need never bee alone because they may ever be in conference with God then may they goe close to God and sharpen their prayers and meditate on his Word and VVorks to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the Spirit into these solitary places is in safety because as the hills compass Jerusalem so doth the Lord his people while they are in his service thus shall Satan bee most disappointed who while hee hopes to make our solitariness his advantage wee shall by it draw nearer unto God and bee set so much the more out of his reach 4 Directions for solitariness Directions for solitariness 1 VVatch the benefit of time to spend it best in musing upon heavenly things and enjoy the sweet liberty of conversing with God 2 Know that no time must be spent in roving and ranging thoughts but must be redeemed from evil and unprofitableness and therefore choice must bee made of objects presented and as little time as may be spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is ever diminishing the love of earthly things 3 Consider the danger of sin in thy solitariness when fear shame witnesses and counsellers are removed and that there are no open sins which are not secretly first hatched and warped and therefore if we muse on any sin let it be to overcome it and beware of secret allurements 4 Consider the slipperiness and business of the heart which is a wandring thing like a Mill ever grinding ever in motion still setting us on work with more Commandements than ever God did and therefore giving it leave to muse we must the better watch it To be tempted of the Devil This is the fift circumstantial point namely the end of Christs going into the wilderness Here consider two things 1 The Author of the temptation the Devil 2 The end it self to be tempted of him The Devil that is a wicked spirit the Prince and Captain of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickedness whence Elimas the Sorcerer is called the child of the Devil Act. 13.10 because he was full of deceit and wickedness Full of malice a red Dragon full of poysons seeking nothing but destruction Full of craft an old Serpent more crafty than all the beasts of the field Full of power called the Prince and God of the world and the power of darkness the strong man keeping the hold Principalities powers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trajicio calumnior and signifies an accuser calumniator or slanderer having his name from his continual practice For so he is called the accuser of the brethren which accuseth them before God day and night Satan accuseth man 1 To God Rev. 12.10 and no marvel seeing he durst accuse God himself as an envier of mans happy estate and careless of Christs estate here But especially he accuseth 1 Man to God as he did Job that he served God in Hypocrisie and upon affliction would curse him to his face chap 1. vers 9. 2 Man to man 2 To man stirring up strife and contention from one against another and by this means he worketh effectually in the children of disobedience Ephes 2.2 VVhere strife and envying is there wisdome is sensual and devillish Jam. 3.15 An example hereof wee have in Saul who when the evil spirit was entred into him all manner of accusations came against innocent David and were received that he was a Traytor and one that sought Sauls life c. 3 Man to himself 3 To himself when he hath drawn a man to many loathsome sins then he stretcheth them beyond all the measure of mercy aggravates Gods justice extenuates his mercy and all to bring the Sinner to despair Thus he accused Cain Achitophel and Judas whom hee brought to confess their sin but to deny Gods mercy Whence note 1 The miserable estate of wicked men that serve such a Lord and Master as the Devil is Satan◠best wages to his most diligent Servants who in stead of standing by them for their diligent service will stand against them to accuse them to God to men to their own Consciences will reckon up all their faults and deprave whatsoever was best intended While he can draw them along in his service hee will lye close like a crafty Fox and Serpent in one corner or other to devour their souls but afterwards will terrifie them and roar like a Lion on them setting in order before them the villanies to which he himself tempted them crying out on them as damned VVretches and making them often cry out so of themselves even in this life and for ever in the life to come And yet alas he is the Prince of this World to whom generally most men yeeld their subjection and homage yea the God of this world to whom men offer themselves and whatever they have or can make in sacrifice yea men sell themselves as slaves and bond-men to be ruled at his will How should this one consideration move men to get out of his power and out of the service of sin and come to Jesus Christ who is meek and merciful one that covereth sins acquitteth and dischargeth one that answereth all accusations and crowneth our weak endeavours which himself worketh in us in such sort as a cup of cold water shall not goe unrewarded 2 Note how expresly Satan hath stamped this quality as his own mark upon his Children who so lively resemble him as that they have his name also given them Tit. 2.3 and 2 Tim. 3.3 and 1 Tim. 3.11 For how quick and nimble are men to goe between man and man with Tales and accusations to cast bones of enmity Sometimes charging men openly or secretly with things utterly untrue and false as Ziba dealt with Mephibosheth 2 Sam. 16.3 sometimes blazing infirmities which love would have covered sometimes aggravating with vehemency of words facts or speeches which charity would give a favourable construction unto as Doeg pleaded against Ahimelec 1 Sam. 22.9 sometimes depraving the truth by adding to mens speeches and this cost Christ his life his enemies adding I will destroy this Temple and make another in three days made with hands or diminishing it by concealing that which might make for a man All which are Satanical practices who being the Father of Lyes would chase all truth out of the world Let all Gods Children labour to express Gods Image 7 Rules or means against false accusation in hating this hateful
all but let him blind them bind them and lead them at his pleasure Others will defy and spit at Satans name but they have no word against him but do as a foolish and inconsiderate person that will quarrel with a man of might and defye him as though hee could make his party good but being without any weapon carries away the blows the smart of which makes him feel his folly which formerly he could not see Others are enemies to such as would teach them the use of this weapon men of valour and strength will pay liberally such as take pains with them to teach them the skill of their weapon and willingly take their directions but such cowards a number are in this field that as they dare not look an enemy in the face so have may resolved never shall weapon come in their hands they are enemies to such as would furnish them Others would fight with Satan and with the Word but in the wicked abuse of it making charms and exorcisms of sundry words of scripture highly taking Gods name in vain some write the Lords-prayer in Hebrew Greek and Latine some the words of some of the Gospels some the names of God and Christ But all this is sorcery and Magick and a fighting for the Devil yea a shooring in his own bow Others will have the Scriptures to resist with but they bee not ready nor at hand they bear many blows before they can recover their weapons when they get a Scripture against him for want of exercise and experience it is but as a sword in a childs hand who can neither well help himself nor yet much hurt another more than hee is like to hurt himself Doct. 2 Thou the Word of God is used aright The right skill of Gods word is to cut off temptations by it when a man hath skill thereby to cut off temptations and contain himself in his duty Psal 119.11 I have hid thy promise in my heart that I might not sin against thee Prov. 2.10 11 12. When Wisdome that is Gods Word entereth into thy heart and knowledge delighteth thy soul then shall counsel preserve thee and understanding shall keep thee and deliver thee from the evil way and from the man that speaketh froward things 1 The Word of God is the Law of God now what is the use of a Law Reasons but to keep a man within the bounds of godly life then he lives according to the Law when hee saith I must or must not do such a thing because the Law willeth mee so so hee is a good Christian that can say I must do this because Gods Word commandeth it or not do it because it forbiddeth mee 2 It is called A light to our feet and a Lanthern to our paths now what is the use of light but to shew a man the right way and direct him to avoid the wrong and keep him from falling 3 It is called the Oracle or testimony of God wherein hee testifieth what hee alloweth and what not and then wee life it aright when wee straiten all our paths according to this rule Use 1. Therefore let us keep us to Scriptures in all Satans temptations whereof wee may say as David said of Goliahs sword 1 Sam. 21.9 Oh give mee that there is none to that put off all Satanical suggestions with It is written Now it will not bee amiss to shew in some Instances how a Christian may by the Word furnish himself and cut asunder by this Sword every temptation though Satan bee never so instant in tempting him These instances are four 1 Temptations to despair 2 To presumption or prophanenesse 3 To pride and ambition 4 To injustice and wrong 1 In temptations to despair Satan overthrows many who want this sword of the Spirit In temptations to despair how the word senceth by these motions which wee must by it resist Object 1 What hast thou do to do with God or God with thee how is hee thy Father as thou professest seest thou not his hand against thee yea his wrath upon thee Answ Yet it is written that even when the whole wrath of God such as I cannot bear if I had all created strength was laid upon Christ hee remained the dear Son of God and could say My God my God and Rom. 5.8 God setteth out his love towards us seeing that while wee were yee sinners Christ dyed for us much more now being justified by his blood shall wee be saved from wrath Obj. 2. Satan being thus put off goeth on and saith Thy sins are infinite in weight and number thy debt is above ten thousand talents how can God save thee thou hast not a farthing to pay what is it justice thinkest thou for God to remit so many sins without satisfaction Ans It is written Isa 43.25 I even I am he that puts away thy sins for mine own names sake and not remember thine iniquities for ever and again Where sin hath abounded grace hath abounded much more and the Parable saith that the Master forgave all the debt to the hopeless Servant Obj. 3. Well if thou hast thy sins forgiven thee where is thy joy and peace of reconciliation the Kingdom of God is peace and joy but alas poor fellow thou art pensive and melancholy and God hath left thee without comfort Ans It is written Psal 97.11 that light is sowen to the righteous and joy to the upright of heart and they that sow in tears shall reap in joy Obj. 4. What speakest thou of joy why thy cross is imolerable sickness and diseases eat thee up poverty pincheth thee and reproach every where meets thee Ans But it is written Heb. 12.6 whom he loves he chastens and that no man knows love or hatred by all that is before him Eccles 9.2 Obj. 5. Thine are tedious afflictions durable and listing ones thou hast prayed thrice yea a long time to have them removed and art never the bitter why wilt thou goe on and still lose all thy labour why thou knowest not whether or when thou shalt be heard Ans It is written Psal 50.15 Call upon me in the time of trouble and I will hear thee and deliver thee and Hab. 2.3 If the vision stay wait for it shall surely come and shall not stay and The just shall live by faith and He that beleeveth maketh not haste Obj. 6. But wert thou not better to goe to this wise man or that cunning woman thou shouldst quickly recover thy health or stollen money or things that are lost thy loss is great and thou must use means for thine own Ans It is written Levit. 20.6 If any turn after such as work with Spirits or after South-sayers to goe a whoring after them I will set my face against such a person and will cut him off from among his people and it is written that Saul was cast off for this practice II. The second sort of instances is in motions to presumption or prophaneness
proceedeth out of the mouth of God it is rather a death than a life his bread becomes poyson and as Rats-bane in his bowels because he hath it without a promise and without blessing Obj. I see no such thing Ans Many poysons are long a working but the end of such is death and the more slowly they work the more slily and certainly they kill And if the Lord doe not invert the order he hath set in nature by cursing the particular creatures be sure he hath in his justice reserved a curse for the unjust person and he shall not avoyd it This doctrin specially applied laies hold upon sundry sorts of men who live contrary to the word They are these I. Such as live out of lawful callings which are one part of the word of God that we should get our living in the sweat of our browes and so long as we are in our way we have his word we shall bee provided for And the word proceeding out of the mouth of God is that he that will not labour must not eat because he eats not his own and such as will not live after this word by Gods word they ought not to live because they are idle and unprofitable burdens of the earth who 1 abuse Gods providence who ties the ends and means together 2 infringe that good order which God hath established for the avoiding of confusion in Church or Common-wealth namely that every man should serve God in the service of man in some warrantable and profitable civil calling 3 As hee is no better than an Infidel that depends only on means seeing man lives by every word of God so he that in a lawful course of life provides not for his family is worse than an infidel Of this sort are our knots of companions of drinking and gaming company and wandring rouges and beggers I knit them together because they are all of a strain and either are Beggers or shall be These commonly come not to Church to hear their duties and therefore they must bee taught by correction and discipline of those that are the executioners of justice II. Such as think they live well enough and yet it is by deceiving others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himself But consider 1 What a poor help it is when a man will use unlawful means and to shift out of one evil by another Hee doth as the Prophet speaks avoid a Lyon and a Bear meets him Pilate would keep his place by unlawful means the delivering of Christ to bee crucified but besides that hee brought innocent blood upon himself hee lost his place and flew himself 2 Consider That if Gods Word of blessing go not with the means his word of curse doth and so the Prophet Zachary saith that the curse entereth into the house of the swearer and of the theef chap. 5. v. 4. and this curse shall remain in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were ever hastily gathered if not in his own daies yet in some unthrifty heir after him 3 Consider how God crosseth the vain conceit of unjust persons they think all that is any way gotten to bee gain and profit but the word is Prov. 10.2 that treasures of wickednesse profit nothing they cannot help a man from the hand of God nay when the evil day comes they are gone and leave a man alone to grapple with death and judgement and turn a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who live not by the Word of God Vel minimuâ— fructus ex pecunia peâ—cipâ— non potest sine Dei offensione proximi injuâ— 2. Calv. Epist 226. but against it are Usurers who pull themselves out of all lawful callings and set up a trade for the publike evil and their own private good which were there nothing else against it proves it not to bee of Gods devising for every calling of Gods devising is helpful to men in general but the Spirit of God hath given this a name from biting and hurting But wee have the Scripture most expresly against it whether it bee manifest as is a contract for gain as for ten pound to pay eleven at the years end or covert whereby men find devices which they call mysteries to defeat the laws and seem to contract and either not to lend or not for gain The word that proceedeth out of the mouth of God saith Exod. 22. v. 25. If thou lend money to my people with thee thou shalt not be an Usurer thou shalt not oppress him Mark how usury and oppression is all one And Deut. 23.19 Thou shalt not lend upon usury to thy brother the usury of money meat or any thing that may bee lent But the Usurer that will live by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Jew nor Gentile remains all are our brethren in Christ and therefore of no man must usury bee expected unless thou beest worse than a Jew Let the Usurer answer this if he can Again those Gentiles were of those nations of the Canaanites Ab hoc usuram eâ—igâ— quem non sit crimen occultic Amb. which they were commanded to destroy and usury was as teeth given them and allowed by God to eat them up withall Seest thou a man whom thou mayest lawfully kill take use of him but not of thy brother Object I will not take usury of the poor but of the rich Answ But the text is Thou shalt not take usury of thy brother bee he poor or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal 15.5 Hee that giveth not his mony to usury shall dwell in the Lords Tabernacle and rest on his holy hill and Ezek. 18.17 Hee that hath not received usury and increase c. wherein it is plain without all tricks that either to give out or take in usury excludes out of heaven Object Hee means to oppresse a man with usury Answ Every usury is oppression and every Usurer fears not God Levit. 25.36 Thou shalt not take usury but fear the Lord. Object But that Law was judicial not moral Answ That is false for our Saviour renewed in it the Gospel Luke 6.35 Lend freely looking for nothing again Therefore it is moral Besides that usury is condemned amongst the great transgressions of the Moral law Ezek. 18.13 Object Wee may do as we would bee dealt by and it is charity so to lend as another may benefit himself Answ No man in need would borrow but freely
to our recreations these bee no holy things sports are inferiour to our lawful Callings which are to be laid aside farr from holy things and unsutable to the Lords Holy-day The like if not more may be said against pampering a mans self and others by feeding or feasting and of drinking or any such wicked passing away the Sabbath The same also is to be spoken of a day of Feasting of publick Thanksgiving which have the reason of a Sabbath Of these and all other Gods holy Ordinances wee may say as the voyce said to Peter What God hath sanctified pollute thou not Doct. 2. A place is no longer holy than God and his Worship is present Was Jerusalem a holy City how then is the beautiful City become an Harlot how is it that this City which was the seat of Gods worship and the habitation and collection of the Saints is now an harbour of Turks and Infidels over-run with Turcisme or Idolatry Surely because the cause of this holiness ceased the worship of God was corrupted the Son of God despighted the Gospel of God rejected the Saints of God murthered the day of Visitation neglected And therefore they being infinitely departed from God and his pure worship God departs from them and God being gone the place ceaseth to be holy Bethel while the vision of the Ladder lasted there was an holy place and so long as Gods Worship continued there but when it admâ—tted the pollution of Idolatry it must be called Bethel no more but Beth-aven When the Congregation of Israel brought the Ark from Gilgal and set it up in Shilo then was Shilo the standing house of God the seat of religion and justice which God had chosen Josh 18.1 but for the sins of this place the Lord rejected it as Jer. 7.12 Goe now to Shilo into my place where I set my name in the beginning and behold what I did unto it for the wickedness of Israel if we will know what look 1 Sam. 4.4 when by the villany of Elies Sons and outrage of the people the Lord was provoked hee gave Israel into the hands of the Philistims there were thirty thousand Foot-men slain the Ark was taken Hophni and Phineas slain Eli the High Priest brake his neck then did the glory depart from Israel and the Ark never came at Shilo more So the Temple at Jerusalem was holy the City holy so long as they continued in the true Worship of God but after they crucified the Lord of life both City and Temple as prophane were destroyed so as Jerusalem although the holy City of God if her filthiness be found in her skirts she shall be had in derision Lam. 1. the most beautiful rod if held out against God shall bee broken yea the Temple of God if it become a denne of Theeves God will depart from it For what is it that can tye God to any place but his own worship to which he hath tied himself by promise Vse 1. Let not the vain Romanist boast of the pretended chair of Peter from which God cannot possibly depart Can God depart from Shilo for the sins of Priest and people where first he put his Name and can he not depart from Rome Can he depart from the holy City where he promised hee would rest and can he not be driven from the great City of the Whore to which hee never made any such promise Can he depart in displeasure from her whose foundations were layed among the holy Mountains Psal 87.1 and can hee not depart from the Whore Revel 11.8 that sitteth upon seven Hills Shall Bethlehem where Christ was born be forsaken and cannot Babylon where Christ is daily Crucified Nay the Lord is long since departed from her and her final confusion is at the door Vse 2. And if Jerusalem once the holy City but now a Cage and Nest of unclean Saracens and Turks bee left of God what a superstitious error prevailed in former times wherein such bloudy Battels were fought for the recovery of the holy Land most superstitiously putting religion and holiness even in the place it self after all the holy things were prophaned and God himself departed The evil success of such Battels ever shewed how God was offended with such superstitious warres and another mischief by them oppressed the Christian world to keep it in blindness For the Pope making his advantage of this blinde devotion if any King or Prince in Christendom stood between him and his proceedings one way or other he would send him out of his own Country in expedition for the Holy Warre and there hold him till he had effected his own designs in that Princes Country and so strengthned himself in all Lands as Histories manifest Use 3. Let us not bear our selves as though we had God so sure as the Papist thinks he hath him in a Box or pretend any vain priviledge that we have to exempt us from danger True it is we have the word with peace liberty and protection but the fear is that our security and deadness of heart with dissoluteness and prophaneness in behaviour will forfeit all God sendeth Jerusalem to Shilo saying Trust not in lying words saying Jer. 7.4 12 The Temple of the Lord but amend your wayes and I will let you dwell in this place but if you will not goe to Shilo and see what I did to it and look for the like So now God sends us to Jerusalem that we may consider what he did to it being once the praise of the earth and if the same sins be found in us as were in Jerusalem the Lord will doe no other with us than he did with it even as he threatned 2 King 21.13 he will stretch over us the line of Samaria that is bring the enemy in our necks and the plummet of the house of Ahab an Idolater take away his holy things and exchange them with filthy Idolatry and wipe us as a man wipeth a dish even turn us upside down What were the sins of Jerusalem but pride idleness fulness of bread and contempt of the poor In all which England doth equal if not goe beyond Jerusalem and yet wee charge our selves as little with our sins as Jerusalem did And if wee look to the immediate causes and fore-runners of Jerusalems over-throw and compare them with our Land wee shall see it high time to look about us for I. In general Jerusalem had grievously sinned and therefore was had in derision Lam. 1.8 Her sins were great many of long continuance with treasured wrath and all this in a place of such means and light Now no place in the world hath more means than wee wee are farre beyond Jerusalem in means and therefore farre beyond her in sins II. More specially 1 They did not hear the words of Gods servants the Prophets nor obey them therefore the Lord made that house like to Shilo Jerem. 26.6 and hence Jerusalem afterward had time enough but too late to charge her self
in searching till that age were all wasted none of which should come into the Land except Caleb and Joshua vers 40. then they up betimes in the morning and they were ready against the Word of God to goe Moses forbids them tells them God was not with them yet forty four presumed obstinately to goe and were pitifully consumed 2 King 14.10 Amaziah King of Judah having gotten a notable Victory against Edom presuming of Gods hand and help with him but not asking God counsel would also make warre against Israel but unhappily as such attempts prove for he was overcome and Jehoash King of Israel took Amaziah and broke down Jerusalems wall and spoyled the house of the Lord and the Kings house of all the Treasure there Josiah a good King presuming of Gods assistance without his word undertook an unwarrantable warre against the King of Aegypt hee might have thought God would help him who sought the Lord with all his heart against an open Idolater but not seeking the Lord in this he was mortally wounded and left his Kingdom in great trouble and confusion 2 King 23. Reasons Now Satan is most usual in temptations to presumption for these reasons 1 He hath experience how easily we are foyled with this kind of temptation how soon hee foyled our first Parents in the state of innocency how good David was overthrown presuming of his own strength when he forced Joab to number his people And those whom hee could never shake with distrust he hath quite overthrown with presumption 2 Satan knows that of all temptations this is most agreeable to our corrupt nature It is pleasing to us to conceive of Gods mercy and power towards us in any course our selves affect whereas temptations to despair are irksome and grievous to the flesh and have not ordinarily so much help from the flesh to set them forward as this hath and therefore the Devil is sometimes but not half so often in them Again hee knows it goeth with our nature and stream to presume of our own goodness strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after even they who professed they would dye with him rather than deny him lest him and fled away Matth. 26.33 c. 3 He knows that presumption is an extream of faith and hope and doth no less extinguish faith than despair nay more often doth foyl it seeing a man in despair is more fearful more watchful but a presumptuous man is fearless careless and will easily thrust himself upon any adventure as fearing no sin 4 Satan knows that presumptions are great sins prevailing sins Psal 19.13 a tempting of the Lord as the answer of our Saviour implies when wee leave his way and means and will try our own a sin which doth much provoke God to displeasure we see it in Peter who fell fearfully above all the Disciples Ubi dixisti sufficio ibi desecisti ubi tibi placuisti ibi periisti Aug. because hee was most presumptuous of all of whom Augustine saith When thou beginnest to say I have enough thou beginnest to fayl when thou hast an over-weening opinion of thy self thou art undone Quest What may we think of Jonathans action who himself alone with one man his Armour-bearer went out against a whole army of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battel 1 Sam. 14. Ans It may seem so at first but indeed it was not temerity in him for 1 He was guided by a secret and strong instinct of Gods Spirit 2 He had a general promise that so long as his people feared God one should bee able to chase a thousand and two ten thousand and therefore took no more with him than one being fully assured that God would goe out with him and fight for him against Gods and his enemies 3 Hee set God before him with whom he said it was not hard to save with many or with few ver 6. Besides he knew they were Gods enemies saying Let us goe to the uncircumcised 4 The event was a singular deliverance of God in that needful time for God sent a fear among the enemies and an earth-quake c. and armed Jonathan with such a spirit and power that the enemies fell before him for fear even at the sight of him Object But the instinct of the Spirit is strong and not doubtful as this was vers 6. It may be the Lord will be with us Ans The first instinct drew him to the place where hee was to receive a sign of confirmation from God as vers 9 10. If they say Come up wee will goe a sign they were lazie If they say Tarry till we come we will not that was a sign of their courage And this was a certain sign which strongly assured him vers 10 12. Quest Is it lawful now for any so to doo Ans No it was a singular fact not to be drawn into example unless a man can alleadge a new promise seeing all the ordinary promises of Scripture joyn the means and end together Use 1. We must conceive all this doctrin of Christs temptations above an ordinary History not only relating a thing done but belonging also to us to make our use of it as of other Scripture And hence let us learn to beware of these temptations to presumption which are many ways darted against us both in things spiritual and temporal I. In spiritual things 1 When men cast aside the known Word of God they dare swear and curse and blaspheme they dare adventure to break the Sabbath dare lye and be unjust against their conscience they dare doe any thing against the Justice of God though they know his will to bee contrary and all because they presume of Gods mercy which in their conceit hath eaten up all his justice But in Job 19.11 Christ inlargeth the sin of the Jews and Judas because it was against their conscience He that delivered me hath the greater sin he was warned he heard my Doctrin saw my Miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt know how fearful a thing it is to fall into his hands It thy Conscience condemn thee God is greater than thy conscience 2 Others are perswaded that Christ dyed for all and therefore they may be the bolder in their sins grace hath abounded what though sin abound much more Christ hath bloud enough and merit enough what need they fear But here is presumption without warrant For in Christs death before it can be fruitful to us there must be two things 1 An actual accomplishment 2 An effectual application to the soul in particular Physick though never so soveraign if it be in the pocket unapplied doth the Patient no good And if the death of Christ be applied to thee it worketh the death of thy sin
the manifesting of Christs glory for which Christ checked her for it was a private and light respect to which miracles must not bee commanded Joh. 2.4 4 For confirming of that Doctrin and Authority which is sufficiently confirmed already Joh. 2.18 Shew us a sign why thou doest these things why thou whippest out buyers and sellers out of the Temple Hee shews them none they tempt God herein was not the whipping of them out and the Authority hee had shewn sign enough of his divine authority did not hee solely and alone overthrow and turn out a number of them without resistance did not he by his word challenge the Temple to bee his Fathers house and himself the Son of God Having thus confirmed his authority by this sign hee would shew them no other Thus the Papists as a Pharisaical seed tempt God looking for more miracles to confirm the same Doctrin which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles When they prove that wee teach another Dâ—ctrin wee will shew them other miracles III. To tempt God in action is thus 1 To enter upon any thing without a Calling for that is to step out of our way when wee do that which wee have neither Word nor Promise for this is in the Text. 2 To walk in a course of sin and live in our wickednesse especially when the Lord by blessings moveth us to repentance Mal. 3.15 They that work wickedness bee set up who bee they in the next words the Prophet sheweth saying They that tempt God are delivered So as all wicked persons are Tempters of God 3 To presume upon extraordinary means when ordinary means may bee had Thus the three worthies of David tempted God that went for water in danger of their lives whereas they might have had it nearer in safety 2 Sam. 23.15 but when they brought it to him hee considered how they had sinned to satisfy his sinful desire and would not drink it And this is the tempting of God intended in this place to flye down refusing the stairs 4 To run into places or occasiâ—â— of danger in soul or body is to tempt God as to run into wicked company or exercises Peter notwithstanding Christ foretold him of his wâ—akness yet trusted on his own strength and went into Gaiaphas his Hall and seeking the Tempter found him and himself too weak for him Our Saviour would here teach us what a dangerous sin it is to tempt the Lord it being so absolutely forbidden the people of God not only in the Old Testament but in the New 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted him Reasons For 1 It is a plain contempt of the Lord in his providence and constitutions when a man either neglecteth the means which God hath appointed to bring forward his purposes or betaketh himself to such means as God hath not appointed 2 It is a manifest argument of infidelity and hardness of heart When a friend promiseth me to doe me good at my need or to stand by me in time of danger I will feign a need or danger to try whether he will be as good as his word or no what doth this but imply a suspicion in me that my friend will not be as good as his word therefore I will try him before I need him And thus he deals that will needlesly tempt God 3 No relation between God and us may encourage us to tempt him He is our Lord a strong God doe we provoke the Lord are wee stronger than hee 1 Cor. 10.12 Let not the Princes of the Philistims dally with Sampson for he is strong and will revenge himself by pulling the house over their heads the Lord is strong and mighty Sampsons strength was but weakness to him therefore let us not tempt him lest we goe away with the worse as the Philistims did He is our God even a consuming fire Heb. 12.29 it is no safe dallying with fire He is our Father therefore we must fear him as Iacob knows Isaac is his father yet is afraid to goe to him disguised lest said he I seem to my father to dally or mock 4 The greatness of this sin will appear in the greatness of his punishment It cost good Josiah his life 2 King 23.29 He would try what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan It cost the lives of six hundred thousand men besides women who for tempting God were destroyed of the destroyer 1 Cor. 10.9 Good Zachary for not beleeving the Angel which came with tidings of a son was struck dumb for requiring a sign Even the best if they tempt God shall not carry it clear away Obj. Psal 34.8 Taste and see how good the Lord is and Rom. 12.2 prove what that good and acceptable will of God is Ans There is a two-fold knowledge of Gods goodness 1 Speculative by which we know God to be good in himself and to us 2 Experimental in some thing not revealed The places alleadged speak of the former only this later is a tempting of God Use 1. This serves to discover unto us our fayling against this doctrine and that every of us cannot so easily put off this sin as we think for 1 Is it not ordinary amongst us that read the Word and of Gods power therein we hear his promises we taste by experience how good and bountiful God is and yet in any straight in every danger we can be ready to tempt him as in Massah saying in our hearts Is God with me Doth God regard me Am I not clean cast out of sight Can I ever be holpen and swim out of this distress Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria and Elisha said To morrow at this time two measures of barly shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in Heaven could it be so he answered Thine eyes shall see it but thou shalt not eat of it And hee was trodden in peeces in the gate for his unbelief 2 King 7. vers 19. 2 How generally are we in love with our sins which out of Malachi we have shewed to be a tempting of God God hath poured abundant mercies upon us the people of England yet we goe on to provoke and tempt him the more his mercies the more our sins how can this abusing of goodness but heap up wrath against our selves Can there bee a greater tempting of God in his justice than to goe on and trade in sin without repentance presuming that God will not punish us What a number of notorious wicked persons are resolved to adde drunkenness to thirst and sin to sin and yet at last mean to
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
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
Preist for ever after the order Not his Priestly Office not after the order of Levi or Aaron but of Melâ—hisedeck without beginning or end of daies and this also the Lord had sworn unto his Son and could not repent that hee should bee a Priest for ever Psal 110.4 wherein the Priest-hood of Christ is advanced above all the Priests that ever were who having received their Office in time in time also ceased their office with their life but Christ his Priesthood was not limitâ—ed in any time but was every way eternal They were many who succeeded one another because they were not suffered to indure by death Heb. 7.23 But this man because hee endureth for ever hath no successor but an everlasting Priesthood They were made Priests after the Law of the carnal Commandement but hee after the power of the endless life vers 16. that is hee was not made a Priest by the Law namely Ceremonial which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacy of the Word and oath of his Father which gave him endless life and perpetual duration so as neither death it self nâ—â— the grave could hold any dominion over him when they seemed to have clasped him fast in their bands which yet were powerfull enough to have held down any or all other men in the world besides himself and the Apostle to the Hebrews giveth a double reason why he must necessarily out-live death it self The former because hee must not onely make a perpetual oblation that need no repetition but also hee must live ever to make intercession Heb. 7.25 and that perpetually without which the Apostle implyeth that he had not perfectly saved his people This is most clearly proved Rom. 8.34 It is Christ who dyed yea or rather which is risen again who is also at the right hand of God and maketh intercession for us and Heb. 9.24 Christ is entered into the very Heaven to appear now in the sight of God for us which appearance of his in Heaven with his Merits hath the force of the most effectual prayer that ever was The latter is By dying Christ offereth and by rising hee applyeth his sacrifice to the conscience of beleevers that hee may not onely make one offering for sin as those Priests did many but that hee may alwaies live to apply it as they did not and see that his people have the benefit of it not onely before God for the appeasing of his wrath but also for the purging of their consciences from dead works to serve the living God as the same Apostle noteth Heb. 9.14 and in the last place to bestow upon every beleever the spirit of faith whereby they may apprehend and apply his sacrifice to their own salvation Neither doth it any whit impeach the eternity of Christs Priest-hood because four thousand years almost of the world were passed before hee suffered for howsoever the execution of it was not all those ages after the beginning of the World yet the vertue efficacy and benefit of it reached to the first Beleever that ever was in the World Adam himself whose faith in this seed of the woman saved him Abraham also saw his day and rejoyced and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World Rev. 13.8 namely 1 In Gods Council and Decree 2 In the vertue and efficacy of his Sacrifice 3 In regard of Gods acceptation of it for Beleevers 4 In the types and shadows of it whereof the Ceremonial Law was full And much less doth that hinder it from being eternal in that after the day of judgement it shall cease when we shall stand no more in need of Priests or Saviours for howsoever the execution of this office shall then cease yet the vertue and efficacy of it shall last for ever and ever 3 Hee must bee also the perpetual Prophet of his Church Nor his Prophetical the unchangeable Doctor of his Church and the Apostle of our profession who must constantly send his Spirit to lead us into all truth raise up Teachers and hold them in his right hand for the gathering of the Saints untill wee all meet in the unity of Faith and knowledge of the Son of God unto a perfect man and unto the measure of the age of the fulnesse of Christ Eph. 4.13 so as it is cleared that no part of his Offices could admit that hee should abide under death and therefore necessarily in this second respect must rise again Thirdly It was necessary hee should rise again because hee was so to dye as that thereby hee must overcome yea and destroy death which hee had not done if hee had lain conquered of death still in the grave yea more hee must so dye as that hee must give eternal life to his sheep Joh. 10.28 and by his death merit it put and hold them in possession of it for ever all signified in the phrases following they shall never perish neither shall any take them out of my hands which could never have been accomplished it himself had perished and had been left in the hands and house of death But hence hath hee brought his Church strong consolation in that being risen from the dead hee hath fully overcome death satisfied for every sin of every Beleever and risen from under all that weight of sin and death which would have oppressed us for ever yea even himself if hee had left one of our sins that beleeve in his name unsatisfied for Out of this that hath been spoken cometh to bee answered that objection That seeing Christ by his death paid the price of sin unto God what need we more of him we can be but acquitted and discharged Ans The providing of the most soveraign Plaster is not enough to work a Cure but the applyâ—ng of it also Neither was it sufficient for Christ to perform the former part of his Priest-hood namely satisfaction for sin if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable unto us And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was delivered to death for our sins and is risen again for our justification where by justification is meant by a Metonimy the application of justice II. The second point propounded to bee considered of in the rising of Christ is the manner of it which will appear in three things the 1 Concerning his Soul the 2 his Body the 3 his whole Humanity standing of both First the Soul of Christ which on the Crosse was separated from the body commended into the hands of his Father and translated that same day into Paradise was by the mighty power of God the Father Son and Holy Ghost brought back into his dead body lying in the grave quickned it and made it a living body moving and sensible in it self and unto others Secondly
by good means commâ—tteth it Bee now thine own Judge whether thou hast well looked to one when thou hast neglected to reform the disorders of such as God hath put under thy power Thou hast not a person in thine house but if it any way perish under thy hands thou must give account of the life of it to the Parents of it or to the Magistrate the Parent of the Country in like manner there is not the meanest soul in thy Family but if it perish by thy default for want of instruction correction or wise government of it thou shalt bee called before the God of the Spirits of all flesh and shalt bee arraigned and condemned for the blood of that soul And this is not to bear the burden of that soul which beareth the weight of it own sin but to bear thine own sin in not preventing that evil from him which by thy negligence came upon him Secondly it shall bee strict in regard of the things either received of us 2 In regard of things 1 done 2 received or done by us Account must bee made what goods of our Masters wee have received both for the kinds and measure What number of Talents were committed to our trust If one or more how wee have laid them out what wee have gained whether wee have faithfully returned this gain to our Master as having sought his advantage and not our own how wee have Husbanded our opportunities and redeemed our times how wee have imployed the gifts of our Minds Understanding Judgement Wisdome Learning Memory how wee have used or abused to sin the strength health and beauty of our bodies how wee have justly and charitably received in and retailed out the matter of our maintenance and revenew And in all these lesser things if our unfaithfulness bee found out let us never look to have greater matters committed unto us for the things that are done by us they shall all bee straightly judged whether they are conformable to the Law the rule of Righteousnesse or acceptable by the Gospel the restorer of our Righteousness Eccl. 12.14 God will bring every work into judgement good or evil open or secret for all things are naked before him with whom wee are to deal hee planted the ear and must needs hear and formed the eye and therefore must needs see things secret and covered with darkness Hence is hee said to have books and to open them because all things are as certainly recorded and registred by him as if hee had registers in Heaven to keep roles and records of all that ever were or shall bee to the end Yea hee hath not onely his own books of judgement in Heaven but for more surenesse that nothing escape him hee hath millions of books of record in earth that shall all help forward his judgement and give testimony to the righteousnesse of it so as every mouth shall bee stopped at that day and these are the boâ—ks of every mans particular conscience which howsoever they bee now shut or as roles folded up yet shall they also then bee opened and unfolded to give witness of whatsoever any man hath spoken or done in the flesh be it good or evil 3 In regard of words 3 This judgement shall bee strict in regard of every mans words Jude 15. In this judgement hee shall rebuke all the ungodly of all the cruel speakings which wicked sinners have spoken against him For if of every idle word wee must give account to God Matth. 12.36 much more of every wicked word Every man thinketh words are but wind and hee may speak his minde and hee hath done but in this judgement by thy words thou shalt bee justified or by thy words thou shalt bee condemned and though thou when thou hast spoken thy mind against thy brother hast done the Judge hath not done with thee 4 In regard of thoughts to be judâ—ed 4 It shall bee strict in regard of every mans thoughts for even these are not so free as men say they are nor shall go scot-free for even they are bound to the conformity of the Law as well as our words and actions The commandement is very express Thou shalt worship the Lord with all thy hears and all thy thoughts and all thy strength and when the Apostle Paul would note the damnable estate of the Ephesians before they were called to the Faith Eph. 2.3 hee setteth it forth in this that they then followed the will and counsel of their own thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde hereunto that the Lord Jesus is the seâ—â— the sâ—archer and judge of the heart and therefore hereby shall the Throne of his judgement bee advanced above all the tribunals in the World in that the most secret thoughts and reasonings of mens hearts cannot escape him which the highest seats of justice amongst men can take no notice of at all Sin carried never so secretly shall come into a clear light Vse 1. Let this Doctrin abate somewhat the pleasure of sin which most men swallow up so delightfully yea and glory in their iniquity when they can carry it so close and clear away that men see it not and can stopp the cry of their scared conscience for the present but remember that God hath written it up and the time hasteneth when that conscience of thine now in a dead sleep and scared up shall bee awakened and become as a thousand witnesses against thee that if all other accusers should fail thy self should not fail to do that office against thy self but shalt bee both a servant to Gods justice as also the subject of it Be admonished then in time whosoever thou art to beware of all secret sins as close cousenage lying uncleanness whisperings and all other cunningly-contrived wickedness seeing there is a clear light into which they shall bee brought and by which they shall be reproved True it is that open shame of the World restraineth many one from committing open and gross sins but where conscience is wanting the same sins if they can cleanly convey them are made no bones of Hence is it that the Adulterer watcheth for the twi-light before hee go into his Neighbours house hee careth not for his chastity so bee hee may charily and cauteously compass his uncleannesse If a child of four or five years old stood by hee would forbear his sin but the presence of the mighty God that standeth at his elbow who seeth and recordeth his soul sin to bring it into judgement moveth him never a whit Would a felon commit burglary if he thought the Judge himself looked upon him would Gehezi have run after Naaman if hee had thought his Masters eye and spirit had run after him would Ananias have lyed to the Apostles if hee had thought they had known hee did so Even so is it a shame to speak what is done of many Christians in secret because their eye is not upon the judge whose eye is upon them and who
are eaten up with dissolutenesse and profaneness casting away sobriety and watchfulness so as their Master cometh unexpected and in an hour they know not How doth it theâ—â—fore stand every man in hand to awake from his sleep and stand up from the dead with wisâ— Virgins to prepare and trim theâ—â— Lamps with oyl before hand and so wait for the coming of the Bride groom to take heed of every â—iâ— thought word and deed to watch narrowly their own lives to provo â—â—hemselves to the best duties What is not sin a fearful thing which made the Son of God cry My God my God why hast thou forsaken me Is not the greatness of them like the mountaiâ—â— and the number of them â—ike the sand of the Sea-shoar which is numbâ—â—lâ—sâ— Is it not a fearful thing to fall into the hands of the living God whose wraâ—h and justice against the least sin all Creatures in Heaven and earth 〈◊〉 stand undâ—â— â—â—t be oppressed and shaken in peeces Is not the night past and the day â—â—me the Sun of righteousnesse risen so as if ever wee mean to 〈…〉 of this deadly sleep and walk as the children of light it is more than t me Wouldst thou be taken lying or swearing or gaming or drinking or rayling or breaking the Sabbath or stealing or whoring wouldst 〈◊〉 have thy Master finde thee in any of these practices and distempâ—â— oâ— no I mâ—an to repent But he cometh suddenly as a Thief in the n ght and this sâ—dâ—aâ—â—â—oming at least to thee in particular may cut off all thy purposes f â— it is just with God that they who take not his time of repâ—ntance shall never attain to their own What will now be the issue of thy delays surely thou â—adst better been a Dogge or a Toad or the vilest Creature of all the Creation than a secure sinner overtaken in thy wickednesse The second thing that hindereth this expectation of the last Judgement as carefully to be avoyded as the former are the cares of this present life and the greedy desire and thirst after the world which by this consideration also may be abated For if this day of Judgement whether general or particular to thy self were to morrow what were thy Gold Silver Plate Jewels worth to thee they were all one with the stones in the street Tell me now whether thou wouldst not then esteem Christ and his merit thy chiefest commodity or if thou couldst but conceive with thy self the truth and say to thy soul I shall certainly shortly come to answer the Judge of all the world câ—uldst thou goe on to lade thy Conscience with iniquity for so short a possession of vanishing profits No thou wouldst begin to husband thy time which worldlinesse hath hitherto ingrossed thou wouldst not suffer thy soul to bee so surcharged with earthlinesse as to forget treasuring in Heaven making ready thy account and the finishing of thy reckoning thou wouldst not suffer the thorny cares of this life to choak all the seed of thy salvation neither could it be that the Oxe or Faâ—m should so still fill up thine eyes as that the supper of the King should be despised Buâ— in truth men live generally as though there were no Judgement to come or as though they had stricken a covenant with it to passe over them for when we preach and men hear or read of the Judgement to come who trembleth at it as Felix an Heathen did to hear Paul dispute of it When we teach that the Judge is at the door who seeth all the facts of men and drawâ—th them into bills of remembrance and of them all is drawing a bill of inditement who feareth more who sinneth lesse who is it that smiteth his thigh or saith what have I done Who forsaketh his wilful ignorance his contempt of the Word his abuse of Gods Servants his Blasphemies his pride uncleannesse unlawful games or lawful unlawfully used his Sabbath-breaking his swearing his oppression his usury or the like Wee like Lot fore-warn men of the evil to come but men like Lots cousins and kinsmen entertain our words as a jest we are as though we mocked and so they sit out the summons to their further danger yea more than this when the Lord thrusteth his fearful judgements into the eyes and sences of men as fore-runners of this general men shut their eyes and will not see the brightnesse of them nor the danger of sin by them nor the special anger of God bewraying it self and broken out in them but still live as they did in the days of Noah and will lay none of these things to heart till it bee too late The second thing whereby every man must addresse himself to this judgement is to use the best means that he may happily passe through it And the only means is set down by the Apostle 1 Cor. 11.31 If wee would judge our selves we should not be judged of the Lord. Judging of our selves afore-hand standeth in four things Now this judging of our selves before hand standeth in four things First in arraigning our selves before Gods Judgement Seat that is when by serious consideration we summon our selves before this Judge to whom we are to be countable This is the memento that Salomon giveth the young man who is set upon his pleasure Remember that for all this thou must come to judgement And if the young man must sawce his pleasures with this remembrance much more the older had need as being in the ordinary course of nature nearer it than they some of the ancients have so acquainted and accustomed their hearts to this meditation that one of them professeth of himself that wheresoever he was or whatsoever he was doing he thought he heard always this voyce in his ears Arise yee dead and come unto judgement Secondly in examining of our selves and this is when we search and fanne our selves when wee sift the secret corners of our hearts and enquâ—re narrowly and without partiality What have I done that look as the Kings Attorny sifteth out and exaggerateth every circumstance of the Crime agâ—inst a Traytor at the Bar to make his offence as foul as can be so should wee become the King of Heaven his Attorney against our selves not â—â—ssening or minâ—ing and much lesse excusing hiding or defending any 〈◊〉 labour to see our sin in every circumstance and make it as vile as wee can at our hearts may be convinced and beaten down in the sence of our misery For this purpose lay thy life and every particular action of it tâ— the Lâ—w of God that as a straight line will shew thee all thy crookednesse and 〈◊〉 â—hee in by such circumstances as whereby thou shalt not content thy sâ—â— wâ—th a câ—nfession in grosse that thou art a sinner but shalt confesse thy sin t◠〈◊〉 â—â—t of measure sinful But many a Christian is like a desperate Bankcrupt who being afraid to look into his reckonings goeth on till he be clapt up
Family the next of our Kindred and therefore of right belongeth to him to recover our weak estate as was figured in that Law Levit. 25.25 If thy brother be impoverished and sell his possession then his redeemer shall come even his near kinsman and buy out that which his brother sold 3 He only was deputed of God to derive life and grace into us as the head into the members and therefore most meet it is that whosoever would suck and draw of his fulnesse should beleeve in his name Now from these words we learn two instructions 1 What is the chief thing which every Christian must strive to obtain while hee liveth in his world namely remission of sins 2 What a his estate and condition that hath attained it The chief duty of every Christian while he is in this world For the first it is grounded in the text because howsoever remâ—ssion of sins is here only named yet in it are included all the other gracious mercies of God not only all deliverances and freedom from the evils and punishments that attend upon sin but even all our redemption and salvation with the means of it and blessings accompanying the same And indeed this is the sum or epitome of all Gods mercy in which the Lord crowneth his Saints with compassion a mercy which reacheth up to heaven and draweth them out of the most miserable thing in all the world which is to lye under the curse and danger of sin and consequently under the endlesse displeasure of the Almighty Which point being even as the one thing necessary to be known and attained I will stand a little longer upon it hoping to spend my time well in setting down these five points 1 The necessity of remission of sins 2 The benefits of it 3 The Letters of it 4 The helpes to it 5 The companions of it by which as by so many notes we may know we have it and so we will adde the use of the whole doctrin 1 Necessity of remission of sins in three points First the necessity of it will appear if wee consider 1 The multitude and abundance of our sins which are to bee remitted being for number as our hairs and as the sand of the Sea which is numberlesse which cannot bee other seeing we drink in sin as the Fish doth water Job 15.16 that is incessantly for the Fish ceasing to drink in water ceaseth to live neither can we cease to sin till we cease to live Nay seeing our very best actions hold no correspondence with the Law of God and in strict justice are no better than so many sins this consideration exceedingly multiplieth our sins in that not only in fayling in but in doing of our duties wee sin incessantly against our God 2 If we look upon the danger of sin we shall better see the necessity of remission It is a filthy Leprosie which infecteth the body and soul the thoughts speeches and actions it maketh a man a loathsome creature in the eyes of God it maketh God our enemy who is the fountain of life and whose lightsome countenance is better than life yea it maketh God depart from his Creature and destroy the works of his own fingers it layeth the sinner open and naked to all the wrath of God to all the Curses of the Law in this life and in the life to come It setteth him as a butt against whom the Lord in anger shooteth out of his quiver all the arrows of his displeasure It is the only thing which unremitted maketh the sinner absolutely unhappy and every way most accursed Neither doth the whole heap of sin only make the sinner so miserable but any one sin even the least unpardoned would for ever hold the sinner under perdition And more all the men that ever were or shall be in the world were never able to rise from under the burthen of one sin if it were imputed unto them and yet the most of the world see no part of this danger of sin and therefore no such necessity of the remission of it 3 Consider thy own insufficiency if thou hadst the strength and power of all men and Angels to satisfie for the least sin and if we cannot satisfie for any what remaineth but a fearful perdition from the Lord and from the glory of his power if all be not remitted In one word the sinner who hath not got his discharge sealed is without all safety in his life all sound comfort in his death and at the Judgement Day shall have the sentence of everlasting torment with the Devil and his Angels awarded him before men and Angels The second point is the benefits issuing from it and these are Benefits flowing from remission of sin four 1 Peace of conscience an immediat fruit of our justification by faith and reconciliation with God Rom. 5.1 Being justified by faith we have peace with God and it was ordinary with our Saviour to joyn them together as Luk 7.47 Thy sins are forgiven thee goe in peace This benefit the most know not what it meaneth but he that hath the feeling of the wrath of God against his sin and seeth nothing but an angry face of God burning like a consuming fire hee that is so straitned as hee can think no other thing but that the Lord in his just judgement hath cast him quite away this man as of all other torments that can be suffered in the world he lyeth under the greatest so nothing in the earth can content or comfort him but only the sence and perswasion of Gods favour Now the conditions of peace with his God are the most joyful tidings in all the world as is the unexpected news of a Pardon to a Malefactor ready to execution for high Treason against his Prince 2 The right and possession also of life everlasting For if wee bee estated unto life eternal by our justification and righteousnesse before God then are we so also by remission of sins because these two are confounded in the Scriptures and are the same Whence it is that the Apostle Rom. 4.7 being to prove the point of justification of a sinner before God without the works of the Law citeth the text Psal 32.1 Blessed are they whose iniquities are forgiven and whose sins are covered And further If our whole redemption put us in possession of everlasting happinesse so doth also remission of sin seeing the Apostle in sundry places confoundeth these two and expoundeth one by the other Ephes 1.7 By whom we have redemption through his bloud even the forgivenesse of our sins Col. 1.14 In whom we have redemption through his bloud that is the forgivenesse of sins And it must needs follow that if they who are justified and sanctified are also glorified then they have attained the beginnings of their glory who have attained remission of sins 3 The benefit of Christs intercession which meriteth all our good for hee prayeth not for the world but those that
are given him out of the world Joh. 17.19 and this is no small benefit seeing no part in the prayer of Christ no part in his death he will not endure death for him for whom he will not vouchsafe to pray 4 Consolation in affliction strength in temptations and assured comfort in life and death are the sweet fruits arising from remission of sin For 1 Although afflictions entred with death into the world by sin and in their nature are testimonies of Gods wrath yet sin being remitted they proceed no further from God as a just Judge revenging sin but from a merciful Father either for trial of us and our graces or for chastisement to keep us from perishing with the world to make us hate sin the more to draw us nearer him in invocation and prayer to force our affections out of this present world to fray others from sin by our example to conform us to the image of his Son and to shew his mighty power in our weaknesse by turning them to our best And thus from the former consideration ariseth to the beleever even in darknesse a great light Satans temptations foyled by this assurance 2 From hence obtaineth the beleever notable strength and sence against the fiery darts of Satans temptations For Satan urgeth the poor sinner sundry ways as 1 By the multitude and vilenesse of his sins with which his conscience telleth him he is covered and thence inferreth that because the wages of every sin is death and because he hath deserved eternal death he must needs perish he can expect no other But now can the beleever stop his mouth and say I grant Satan all thy premises no sinner is worthy of or can expect salvation in or by himself or so long as he continueth in sin but my sins are remitted by means of Christs satisfaction and though in my self I am worthy to perish yet in Christ I have a worthinesse to bring me to salvation I continue not in my sinful estate but am drawn out of the guiltinesse the filthinesse the service the love and liking of my sins through the grace wherein I stand and therefore thy consequent is false I fear it not being so forcelesse 2 From the Justice of God who cannot but reject whatsoever and whosoever is not fully conformable to his righteousnesse but here the beleeving heart is quieted in that through remission of sins the Justice of God is fully satisfied though not by the person offending yet in his pledge and surety Jesus Christ who being just dyed for the unâ—ust that we might be the righteousnesse of God in him And hence the justice of God is a matter of most comfort to the poor sinner in that this righteousnesse cannot suffer him to demand satisfaction twice for one and the same sin for this directly fighteth with justice and equity And if Satan be still instant and say But what shall anothers righteousnesse avail thee if thy self bee not a keeper of the Law for the soul that sinneth that soul shall dye the beleeving heart will readily answer That although the Law require proper and personal obedience yet the Gospel translateth it to the person of ouâ— Surety who being God and man not only paid the whole debt but performed all righteousnesse absolutely fulfilling the whole Law whence it is that his obedience is called the fulfilling of the Law for righteousnesse to every one that beleeveth Rom. 10.4 and himself was made under the Law that hee might redeem from it those that were under it Gal. 4.4 And whereas the Tempter will alleadge But for all thy righteousnesse thou hast innumerable sins original and actual which the Lord hateth and every day addest to the huge heap of them The heart which holdeth this article of remission of sins abideth undaunted for though it feel a body of sin dwelling with it yet is it not reigning sin it is not sin at quiet but daily battail is maintained against it it is sin weakned and in daily consumption and therefore shall never be laid to the charge of him that is in Jesus Christ Rom. 8.1 There is no condemnation to them that are in Jesus Christ for the law of the spirit of life which was in Jesus Christ hath freed me though not from all molestation and presence yet from the Law that is the service and slavery of sin and of death vers 2. But numbers will he say who make account to partake in the death and righteousnesse of Christ are damned and have no benefit by it and numbers have revolted and fallen away and why maist not thou to which the beleever will readily answer that those that were thus plucked up were never of the Fathers planting only infidels and unbeleevers have fallen away and withered for want of rooting and moysture but I beleeve the remission of sins not by any ungrounded perswasion but with a sound lasting and unfayling faith resting it self wholly upon Christ so as I am perswaded neither death nor life can separate me from his love the work of whose spirit maketh me bold to call upon God as my tender Father and produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the Sun by his light or of Fire by his heat Finally he that hath begun to make mee good will make mee also persevere in goodness 3 This assurance of remission of sins yeeldeth most assured comfort in life The sound comfort of this article and in death the goodnesse of Pauls conscience was his comfort when hee stood at the barre Acts 23.1 and 2 Cor. 1.12 This is our rejoycing even the testimony of our conscience and in the agony of death this is the Christians comfort that his sin being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength say are clipped off and hee is disarmed of his weapons which are our own sins So as a Christian may challenge him into the field and say O death where is thy sting which because he is bereaved of when he intendeth to kill he cureth when hee doth his worst which is to separate soul and body he can sever neither from Christ nay rather he sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded Three lets which hinder men from seeking so precious a grace is to consider of the Leâ—s which hinder men from seeking the assurance of the remission of their sins which is indeed their true happinesse if they could so esteem of it some of which I will set down 1 An erroneous judgement that no man can attain certainly to beleeve the pardon of his sins for the common Protestant is a very Papist in this opinion who hold that to doubt of this point is a vertue and to beleeve it is presumption because no man can certainly know
their conscience can dispense with covetousness unbridled anger wantonness filthy speeches c. But if Gods word bee the same so must the conscience and hee that serves God as Paul did in Pure Conscience 2 Tim. 1.3 will do so at all times in all places and things and will avoid sin in his Closet as much as in most publike meetings yea small sins as well as great 5 Keep diligently the goodness and purity of conscience by two things 5 It is great wisdome to keep things well as to purchase thâ—â—â— therefore wee must if wee would walk wisely bee as careful to keep good consciences as to obtain them and thereunto observe two things 1 Daily take away matter of accusation which is sin by repentance 2 Rather displease all men than thine own conscience thy friends thy family thy rulers nay thy own self before thy conscience So did Daniel and his fellowes So did Cyprian as Augustine relates it when the Emperor in the way to his execution said Now I give thee space to consider whether thou wilt obey mee in casting a grain into the fire or bee thus miserably slain Nay saith hee In retam sancta deliberatio non habet locum there needs no deliberation in this case The like wee read in the History of France in the year 1572. presently after that tragical and perfidious slaughter massacre of so many thousands of Gods Saints by treacherous Papists Charls the ninth King of France called the Prince of Condo and proposed to him this choice Either to go to Mass or to die presently or to suffer perpetual imprisonment His noble answer was that by Gods help hee would never chuse the first and for either of the two latter her left to the Kings pleasure and Gods providence Thus a good conscience makes a good choice for it self chusing any thing rather than to offend God CHAP. X. Rules of Wisdome concerning the Affections THe fifth sort of rules for the inner man concerneth the Affections Rules concerning the affections 1 Give God the chief affections and hath these particulars 1 Delight thy self in the Lord and make him thy chief joy Psalm 37.4 For the object of our joy must not bee carnal but the Lord himself apprehending him as Gen. 17.1 El shaddi All-mighty to save All-sufficient to supply and a large portion our Sun our Shield Grace and Glory Psalm 84. Solomon having tried his heart with all other delights came at last to a recantation and so do all Gods children and say Lord lift thou up the light of thy countenance upon us Psalm 4. 2 Labour to affect all other things in God and for God nothing like him 2 Affect all other things in God and for God much less above him or against him Psalm 34.8 Taste and see how good God is that is in all things labour to finde the sweetness of God in all his creatures and all his actions A wise man will not insist in the gift but look to the giver whose love hee prizeth more than the token of it If any affection make us unfit to pray or any way thrust us from God it is carnal 3 Let us labour to get our affections more to Heaven than earth 3 Fix them more upon Heavenly things than earthly Matth. 6.24 Col. 3.2 Set your affections on things which are above and not on things which are on earth where wee see plainly that these two cannot both have the affections set on them no more than two Masters served at once as also that it is not enough to affect heavenly things but also with chief affection and care in the first place Hence is that ordinary rule Verse 33. That spiritual things must bee affected and asked simply being simply good but temporal with limitation as being but conditionally good 4 Fear the evil of sin more than the evil of punishment 4 Fear evil of sin more than of suffering because the evil of sin is more evil Sin is simply evil and so is nothing else no not the punishment of it A wise man should rather chuse Hell than Gods offence for there is nothing but sin which God hateth and wee ought to hate nothing so much sin directly resisteth Gods glory but punishment makes for it in the manifestation of his justice 5 Bee affectionate one in the case and condition of another 5 Commiserate the afflicted estate of our brethren In case of spiritual misery sin weakness humane frailty Bee tender hearted one to another even as God for Christs sake forgave you Eph. 4.32 So Col. 3.12 Now Beloved as the Elect of God put on tender mercy kindness c one to another And in the temporal miseries of our brethren put on bowels of compassion bee not without natural affection forget not Josephs affliction Amos 6.6 but lend give cloath feed protect from violence and turn not thine eyes from thine own flesh The phrase Bowels of mercy shews that all our mercy must bee from within even from the tender compassions of the estate of our brother And the same in Isa 58.10 That wee pour out our souls to the needy that is our souls must first bee merciful and then our mercies will bee plentiful which is noted in the word Pouring CHAP. XI Rules of Wisdome for the outward man and first concerning his Calling NOw wee come to such rules of Wisdome as whereby the outward man is to bee ordered that wee may walk both toward our selves and others not as unwise but as wise and that by the Wisdome which is from above And these rules concern 1 His Calling 2 His Estate 3 His words 4 His actions Rules for the special calling 1 Live in a lawfull Calling Directions to walk wisely in his course and calling are these 1 Seeing the Calling is a part of Christian obedience and duty to God a Christian may neither live out a Calling nor in any Calling not warranted by Gods word For if God set us in our Callings hee promiseth both to bee with us in them and to give us good success and to help us against the tediousness of them Jos 1.8 Therefore sanctifie thy Calling and every part thereof 1 Tim. 4.5 1 Shew all good faithfulness in it by the Word and Prayer 2 In the whole exercise of our Calling wee must shew all good faithfulness 1 To God Hab. 1.16 Deut. 8.18 2 To our selves 1 To God by depending on him who hath made our Calling a chief means of our maintenance and not sacrificing to our own Nets For it is the Lord that gives power to get substance 2 To our selves by walking diligently and abiding in our Calling that wee may eat our own bread and provide for our selves and ours and give to him that needeth Eph. 4.28 For by idle and inordinate living through the neglect of the Vocation by Gods just judgement men fall into the depth of sin Drunkenness Gaming Whoredome Theeving and nothing
Motives to look to our Tongue 1 BEcause a good man cannot bee an evil speaker Motives to govern the tongue if the speech bee naught the Religion is vain Jam. 1.29 Lying and accusing is the devils work 2 Watching of good speâ—ch keeps out evil words which ingendreth to evil Take up Davids resolution Psalm 39.1 I thought I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked is in my sight And this is necessary because the tongue is an unruly member as fire and by this means shall become our glory James 2.6 8. and our brothers shield 3 God hath a time to call to reckoning the words that are thought but wind Psalm 50.20 21 even every idle word Matth. 12.36 CHAP. XVI Rules of Wisdome concerning our actions that in all of them wee may shew forth Chrstian prudence and circumspection and first in general FIrst Every Christian is to examine the work hee is to do whether hee Rules for our actions in general 1 Examine what thou art doing bee about a good work whereof hee may expect comfort Gal. 6.3 Let every man prove his own work and so hee shall have comfort in himself And good reason for his work must bee trâ—â—d afterwards and therefore it is wil some to try it before hand This Trial stands in four thinâ—â— 1 Whether go d in the mattâ—â— Deut. 12.32 〈◊〉 1.12 And the lamâ—â—â—â— of examining it is now and shall bee hereafter This triaâ— stanâ—â— in four things 1 Whethâ—r it bee good in it self and in the matter of it if iâ— beâ— lâ—wful if it bee commanded The rule for the goodness of any action is the word of God What I command thee that do onely Or else it will â—ee aâ—ked Who required those things at your hands And for the matter of our aâ—tions wee have a speâ—ial rule Phil. 4.8 Whatso ver things are true honest just pure Whatsoever things pertain to love and are of good repâ—â—t if there bee any vertue or praise think on these things And Rom. 12.17 and 1 Cor. 8.21 Provâ— as things that are honest noâ— onely before the Lord but a so befâ—re men â— It gâ—â—â— in he manner 2 Examine wh ther it bee good in the doer undâ—rtaken by vertue or a special calling and answâ—rabâ—e to that â—â—â—y which himsâ—lf owâ—â—â— to God or man God upholdeth tâ—e societâ—â—â— of men by order which is when every man kâ—â—p his own standing and every one mâ—â—◠〈◊〉 the sâ—vâ—ral â—â—ars but every one in his own sphere nâ—â— troubling the motion of â—â—â—ner S. publick mâ—n should 〈◊〉 the publick offiâ—â— and privatâ— mâ—n 〈◊〉 in private but lâ—t the publick alone For Christ reproved Peters curiosity in asking What John should do Joh. 21.21 And the 〈◊〉 of Scena waâ—ted calling for an action that was good in 〈◊〉 and 〈…〉 were 〈◊〉 and wâ—â—â—ded of the Devil Act. 19 15 16. 3 If good in circumstances 3 Examine whether it bee good in the circumstances sâ—asonaâ—â—â— and â—â—nvenient or whether the seasonâ—â—â— not for some better action than that For wisdâ—me will intend of 〈…〉 the most necessary and 〈…〉 most profiâ—able 4 If good in the ends 4 Examine whether the 〈…〉 done bee good in the â—nds 〈◊〉 it which espâ—cially are twâ— 1 Gâ—â— glory 1 Cor. 10.3 Let 〈…〉 the glory of God 2 The good and edâ—fiâ—ation of our brethr n 1 Cor. 14 2â— Let all bee done to edifying yea â—â—king their profit in some 〈…〉 own Then 2 â—inding the action good spoyl it noâ— by ill handling The right manner of doing a good actiâ—n in three things Secondly Iâ— by examination wâ—◠〈…〉 â—â—tions good in themselve 〈◊〉 us in circumstanâ—â—â— and â—â—ds wâ—e must bee carefull 〈…〉 not good â—â—â—ons by ill handling but in 〈…〉 do good actionâ— well aâ—d to 〈◊〉 matter adde a good manner of doing Now the right manner of doing a good aâ—tion well standâ—â—h three things To undertake thâ—m holily To do them sincerely And to finish them humbly The first iâ— when wee begin them with prayer For as in all matterâ— small and great wee are to take counsel at Gods mouth so wee are to beg leaâ—e and blessing at 〈◊〉 secretly to our selves without which nâ—thing is sanctâ—fied unto it Tâ—â— second is when wee do things sincerely as in Gods sight with a good 〈◊〉 and keeping good conscience that a man if hee bâ—â— questioned in any 〈◊〉 may bee able to say with Abimeleâ—h Gen. 2â— 5 With an upright heart aid I this thing And whatsoever may befall him for well-doing hee may appeal to God with Hezekiah Isa 38.3 and say Lord remember that I have walked uâ—rightly before thee The third is when in effecting all our bâ—st action◠〈◊〉 labour to see our defects and wants and mourn that wee â—â—â—ther do that wâ—e should do not in the manner wee should Whâ—râ—of there will bee thâ—â—â— notable fruits 1 This will breed and nourish humiâ—iâ—â— It will drive 〈…〉 Christ to get a covering 3 It will make us ascribe all the glory of our a tions to God of whom wee have not onely all the power but eveâ— the will and purpose Phil. 2.13 For it is God that worketh in you both the will and the deed according to his good pleasure CHAP. XVII Rules to carry works of Mercy wisely IF our actions concern others then they bee works either of Mercy Rules for works of mercy 1 Mercy must pâ—â—câ—ed from faith and love or of Justice For works of Mercy much wisdome is required and that is shewed in these particulars 1 See thy charity come from a good ground namely from a heart qualified with two graces 1 Faith For whatsoever is not of faith is sin Rom. 14.23 Thou must first give thy self to the Lord and then to his Saints 2 Cor. 8.5 Thy mercy must issue from the sense of Gods mercy in Christ to thine own soul apprehended by faith in Jesus Christ Joh. 15.1 Bring forth fruit in this vine 2 It must proceed from love Works of mercy must come from the fountain of a merciful heart Rom. 12.8 Hee that distributeth let him do it of simplicity that is out of meer compassion not out of any by aâ—d sinister respeâ—ts For if I feed the poor with all my goods and want love it profiteth mee nothing 1 Cor. 13. The reason is because the Lord looks more at the affectiâ—n than the action Whence many not giving out of a tender heart sympathizing and fellow-feeling their brethrens misery lose both thâ—ir gift and reward What comfort or help is in that work of mercy which iâ— wrung out by importunity or by strength of law or for shame lest a man should bee noted or by terror of conscience when a man would heal the gripes of a galling and accusing conscience by giving away at his death a little ill-gotten goods to the poor which were none of his to
4.7 her oyle was increased till she had enough for her creditors and her self CHAP. XX. Rules of Wisdome for our own necessary actions in respect of their first Order Secondly Subject THe fourth sort of rules for actions Rules for necessary actions 1 Ground Thou wâ—â—â— sent inâ—o this World f r necessary business respecteth such as concern our selves and these are either necessary or indifferent actions Wee wâ—re sent inâ—o this world to do some necessary business which wee must intend and not waâ—e our time in impertinent things The master that sent his servants into the Vineyard sent them in to work Do we think that God sent man into the World to sport and play for his recreation sake or idleness yea or to eat and drink and onely to get what to maintain himself by No but for something beyond all these else his end were not beyond the brute-beasts Or can wee think that God hath given men gifts of reason understanding judgement and means of nature and grace for the culture of all these onely to enjoy outward things to feed their pleasure and appetite which they might fully injoy without all their gifts No but the master gave his servants talents to traffick withall to make their Lord and themselves gainers Wee must therefore acknowledge some thing to bee absolutely necessary unto which all other things are necessary but respecttively and carry our selves unto every thing accordingly If wee would know what that is which is absolutely necessary our Saviour tells us Luke 10.42 One thing is necessary namely to know how a man may come into Gods favour and bee saved and all earthly things are respectively necessarie so far as they conduce to this To know the vertue of Christs death and resurrection is absolutely necessary all things are to bee counted but dross and dung unto this Phil. 3.10 But in all necessary actions 2 For the order the most necessary things m st bee done fiâ—st the rule of Wisdome requires that the most necessary action be done first and most Eccles 9.10 Whatsoever thy hand shall finde to do do it with all thy might Nothing in the world is so necessary as to repent us of sin past and the reason for it is the present time to day Nothing so necessary as amendment of life for time to come therefore do it now Delaies in all things are dangerous in this often deadly And this most necessary business must bee done most Well said Augustine Deficit in necessariis qui redundat in superfluis August hâ—e must needs fail in necessaries who over-flowes in superfluities How then can men answer the wasting of their lives and time in pleasures recreation eating drinking buying selling and seldome finde in their hands the business which ten is unto eternal life A good rule therefore it is often to examine our selves thus What am I doing And whether in all inferiour things do I aim aâ— the chief in earing I must not forget the bread of life In recreation and pleasure I must châ—â—fly affect the pleasures of Gods house In buying and seâ—ling I must specially help forward my purchase of eternal life In my earthly calling I must express the calling of Christianity 3 For the subject The most necessary actions of evil men are evil This is the way to do the one necessary thing most of all 3 Most necessary actions in evil men are evil the best actions of the unregenerate are sins And therefore it is most necessary to bee a good man The truth hereof appears because a man may do what God commands and omit and forbear a work prohibited and yet sin in both For example Aristides practised justice most strictly yet herein hee sinned because it was no work of faith Alexander conquering Darius violated not the chastity of Darius his wife and daughters but forbare this prohibited and sinful action yet therein hee sinned because hee forbare not of good conscience But wee must know that this sin lyeth not in the substance or matter of the work which is materially good but in the vice of the doer and manner or end of doing Neither are these sins in themselves but onely by accident CHAP. XXI Rules for necessary actions in respect of the meanes and the order of the two Tables 4 For the means The best action may not be thrust on by evil means Rom. 3.8 NO action is so necessary as it must bee thrust on by evil means Wee must not do the least evil for the greatest good which was Lots sin to procure good by evil neither yeeld to a less evil to prevent a greater in evils of sin In civil things it is a most necessary thing to preserve life but not with a lie usury sabbath-breaking or going to Witcheâ— Life is not so necessary as without separation to cleave to that which is good In spiritual things to preach the word is so necessary 1 Cor. 9.26 as Paul cries Wo unto himself if hee do not because the flock of God depends upon him But if I may not preach unless I wound my conscience by compounding with hereticks and blending truth with errour I must never preach but leave the care of the Church to God who without my lie will provide for the good of it Thus Elijah fled and left his Ministry because hee could not exercise it unless hee would have received Baals ceremonies and flattered with the Baalites And if hee had not thus forsaken his place hee had forsaken the Church Great Athanasius chused rather to leave his Church than to yeeld any thing to the Arrians Act. 20.29 Saint Paul knew that after hee went from Ephesus grievous Wolves would come in not sparing the flock And yet because hee could not stay to preach unless hee would have restored some pharisaical observations and unless for peace sake hee would have yeeldâ—d to the rites and image of Diana he left the place because he must not do the greatest good by any evil meanes Never let any think to thrive by means which God hath accursed and upon which himself cannot pray for a blessing For the order of the two Tables All necessary actions must bee done according to the order of the Tables ever esteeming the duties of the first Table more necessary than they of the second This is Christs own rule Matth. 22.38 This is the first and great Commandement Duties of the first table must bee done first and the second is like to this both in respect of the necessary binding and of the end for even these are a worship of God if they bee performed in faith and for his commandement sake Wherefore else did the Lord deliver two Tables whereas hee might have put all into one but that hee would prefer and claim the first place to duties that immediately concern his worship From whence Divines gather that rule of Antinomy and truth that when the two Tables are opposed and both