become dens of theeves and sunk down into the deadly poyson either of Mahometisme or Antichristianisme It was the over-sight and overthrow of the most renowned Churches never long to prize their liberties in the presence of them but had leave a long time to bewail their absence Time was when Jerusalem had God near them his Prophets his Law and Oracles her Nazarites purer than snow But not long after there was never a Prophet left never a sign her Nazarites blacker than a coal the waies of Sion forsaken Oh now for one Prophet more Time was when they had the Son of God among them and his Apostles and the sound of the blessed Gospel was first offered to them But not long after Christ and his Apostles the note was altred and the case changed for the sons of peace and the Ministers of peace they hear of Titus and Vespasian of wars and blood-shed of famine and death meeting them a thousand waies Now time is wee have God near us and Christ his Son and the Ministers of reconciliation and wee know not our happiness Time may come when wee may wish one good Minister in a Country one Sermon one holy Sabbath spent as we have seen many with too much neglect A Lent may come for this long ope-tide The Lord knows how little wee desire the day of vengeance neither can wee prophesy but blessed is that man that seeth the plague and hideth himself where as the fool must go on to punishment THE second thing in this second circumstance is the special place namely The Pinacle of the Temple The Temple was the highest place on the Mount Moriah and the pinacle was the highest place of the Temple to wit a battlement above the top to keep from falling down Deut. 22.8 called pinacles from their sharpeness as our pinacles are the sharpe tops of our buildings or spires Satan makes choice of this place 1 As fit to his temptation the scope and aim whereof wee shall see afterward 2 Beginning a new temptation hee changeth his place to see if thereby hee can change Christs minde so did Balaam to see if any place would serve him to curse Gods people shift from place to place And it is not unlike but our Dicers and Gamesters have learned this of the Devil when the play runnes against them to shift places for better luck as they say 3 The place was full of danger to stand upon and much more for the height to fall from 4 The Temple was an holy place dedicated to Gods worship and service what hath Satan to do there but hee takes upon him as though hee had to do every where and can stand among the Sons of God against the sons of God It may bee Christ will think himself priviledged there as the Pope in his chair that he cannot erre what ever hee do Or if hee can abuse the Temple to make it a means of the overthrow of the Son of God hee shall with one work both dishonor the Father so much the more and destroy the Son Doct. Satan either fits his temptation according to the place where hee finds a man or draws him to a place fit for his temptation Both which wee see here against Christ being in the wilderness hungry Satan fits his temptation to the place to make stones bread and now being to assail him with another kind of temptation hee draws him into a place fit for his temptation This subtlety of Satan wee may observe in the first temptation of all there was but one forbidden tree in Paradise and there Satan fits his temptation to the place to eat of that So hee findes Peter in the common hall there hee tempts him to deny his Master a place most fit for it where all else denied and abused him and if hee should not do so hee should bee in like danger Nay hee not onely fitted the temptation but also drew Peter to the place 1 Satan doth not use all temptations in every place but such as hee will have some advantage in by the very place it self hee knows it were bootless if the place as well as other circumstances bee not fitted to him It had been in vain to have tempted Cain to stay Abel in his fathers house but he drew him into the field after him and so prevailed Hee knew Joseph was a most modest and chast man and it had been in vain to have moved him to uncleanness so openly as hee did Zimri and Coâ—bi at the door of the Tabernacle of the Congregation or as openly as Absalom who defiled his Fathers Concubines in the sight of all Israel and therefore hee sets upon him in a secret chamber Hee knew it was no fit place to tempt Noah in the Ark in the middest of the waters when there seemed but a step between him and death but sitting under the vine in his vineyard hee was easily overcome with it While David was in his flight before Saul in Caves and Wildernesses it was bootless to tempt him to folly hee had no leisure his thoughts were taken up in holy Prayers and Consultations with God but when hee was on his Pinacle on the top of his turret the place was fit to spye Bathsheba and have her fetcht to him and so the sin was finished 2 Satan knows that sins are of divers sorts and though all bee works of darkness and so should fly the light and walk in solitary and private places as extremities on the left hand thefts murders Adulteries c. yet some other are best brooded in the light and places of publike resort as Pride Prodigality and a number of riots and open disorders for example Herod swore an Oath to give Herodias whatsoever shee asked to half his kingdom when shee asked John Baptist head which was an heinous murder of them both upon an innocent man the very fitness of the place brought it forth Great men often swear hundreds of Oaths in a day and forget them presently if they were made privately But because Herod had sworn amongst the people for his credit sake and for them that stood by John must presently lose his head 3 The largeness of Satans Commission gives him leave to make choice of what place hee list and thence to make his best advantage no place is priviledged for hee compasseth the earth and is the Prince of the air and stands sometimes in the presence of God to get leave to afflict the children of God so as there is no desert so solitary no Pinacle so high no City so holy no Temple so sacred but Satan dares and can even there watch Gods People a mischief Nay in Paradise hee tempted Adam and Judas at Christs own Table Vse 1. This may advise us to keep our selves so far as wee can from places of probable danger which Satan hath after a sort fitted for temptation Some places are dry and barren no goodness is there exercised or to be had nor to bee done in
points we are to speak something seeing the former is the principal and included in this latter and these latter were but servants unto the former It is true that the Jews were more affected with his Miracles than with his Doctrin insomuch as they were often wholly carried after him for the bread and belly sake Which seemeth to bee the reason why the Apostle Peter speaketh more plainly of these as being better observed and more sparingly of his Doctrin which was not so great a rayser of his fame as these were but it must not bee so with us who look for Salvation by his most holy Doctrin but cannot by his Miracles And first for his Doctrin the calling of our blessed Saviour being to seek and save that which was lost Christ went about doing good in dispersing every where most holy doctrin to reduce the lost sheep of the house of Israel unto the fold to finde the lost groat to call sinners unto Repentance how all his life was thus taken up were too long in every particular to manifest To omit his private life which was nothing but an increasing in wisdome and favour with God and man After his solemn and publike inauguration hee shewed himself a perfect mirrour of goodness both in the more general parts of his prophetical office as also in the more special practices of it For the former how faithful was hee in all the house of his Father not as Moses who was but a Servant but as the Son who from the bosome of his Father brought and delivered a most perfect Word of Truth yea who was not only the bearer of it but the very Author of all Truth And therefore according to his Power and Commission reformed the Law corrupted with false glosses of the Pharisees and established it preached the Gospel and dispersed it by himself his Apostles and other Teachers after them raised by himself and fitted with gifts thereunto for the gathering of the Saints Eph. 4. instituted and ministred the Sacraments of the New Testament after the abolishing of the Old framed and prescribed a perfect form of prayer unto which all ours must bee squared delivered as Moses a pattern of the Temple and all things therein namely an absolute form of external government for the perpetual use of the Church for the well ordering and cutting off dis-orders in it And for the later how careful was hee to take all occasions to instruct particular persons in the will of his Father nay not onely to take but even seek them that so hee might make offer of the greatest good that ever men in this world could meet withall If his Disciples onely speak of bread hee telleth them hee hath other bread that they know not of If a poor woman meet him while shee goeth to draw a bucket of water hee preacheth unto her of the water of the well of life If hee look upon the Sun hee takes occasion thence to instruct those who were about him that he is the light of the world and that whosoever follow him walk not in darkness If he see but a little child hee thence taketh occasion to instruct his followers in the Doctrin of humility innocency and meeknesse Matth. 18.3 If hee do but hear of his Mother and Brethren hee taketh occasion to shew his spiritual kindred and acquaintance Mat. 12.50 And in both these how Meekly gently humbly yea and compassionately did he carry himself towards those that were any way teachable howsoever in publike and against gain-sayers hee taught with Majesty and as one having authority Besides this how boldly and diligently went hee about Preaching the will of his Father in the midst of dangers discouragements and reproaches which were raised against him not onely when they lay in wait to catch him in his speech but even to attach his person to mischief him How often did the Jews take up stones to stone him Joh. 16. 10. How did the people assault him to throw him down head-long from the top of an hill Luke 4.29 how many other deadly dangers escaped hee and yet in the midst of death could not bee discouraged nor overcome of their malice but overcame their evil with goodness Unto which most holy course of Doctrin if wee adde his most innocent life in which was no spot or error it addeth also grace and glory to his Doctrin Never went any before him or can do after him doing good as hee did for hee never did otherwise no word or deed ever proceeded from him but was answerable to the Laws perfection so as the Church may well sing out his beauty from top to toe which is every way matchless and incomparable U e of Chrâ—st â—â—â—acleâ— threeâ—â—ld Cant. 5.10 Secondly Christ went about doing good by many miraculous actions all of them directly tending to the good of man The especiall uses of them all were three First to confirm the truth of his Divine person Joh. 10.24 Tell us plainly if thou beest the Christ to which Jesus answered The works which I do hear witnesse of mee and again If I do not the works of my Father beleeve mee not and Joh. 2.11 This beginning of Miracles did Jesus in Canaâ— of Galilee and shewed forth his glory Secondly to confirm the truth of his office thus the Jews could sometimes confess that hee was a Teacher sent of God Matth. 21.16 and Nicodemus affirmed Joh. 3.2 that no man could do such things unless God were with him and Joh. 6.14 Then the men when they had seen the miracle said This is of a truth the Prophet that should come into the World Thirdly to confirm the truth of his Doctrin and consequently our Faith in the same Joh. 11.14 Lazarus is dead and I am glad that I was not there for your sakes that yee may beleeve and chap. 14.11 Beleeve mee at least for the works sake Object But the Prophets and Apostles also wrought miracles and therefore they cannot argue him more extraordinary either for his person or office than they were Ans Yes because there was great difference between his Miracles Difference between the miracles of Christ and of the Prophets and Apostles and those that were wrought by Prophets and Apostles For howsoever all of them conspired in the main end of them which was to confirm the same Doctrin together with the Divine person and office of Jesus Christ as also in the substance of them all of them in both being such works as transcend the power reach and law of all nature created yet differ they much 1 In the manner of working Christ wrought his Miracles by his own power and strength Luke 6.19 The whole multitude sought to touch him for vertue went out of him and hee healed them all But they wrought by Christs power and acknowledging themselves but Instruments disclaim all power in themselves that all the glory might bee Christs whose also the works done in and by them are Act. 3.12
unlesse hee were madd neither is it charity nor humanity to take money for a duty the nature of which is to bee free Charity seeks not her own and much less other mens but of these sorts of wicked men the speech is true Their mercies are cruel As charitable as that Usurer is so conscionable is hee that follows His conscience will not suffer him to take above the law not above ten in the hundred and that he hopes he may according to the wholesome laws of the Land Answ Where were his conscience if the Law of King Edward the sixth were revived whereby it was utterly forbidden according to the Canon of Gods Word and the ancient Canons of the Church but for the Statute now in force enacted Eliz. 13. c. 8. 1 I say it alloweth no usury but punisheth the excess of it 2 The title of the Act is An Act against Usury How then is it for it 3 It calleth usury a detestable sin how then can it secure thy conscience 4 All usury above ten in the hundred is punishable by the forfeit of the usury 5 What if the Laws of men should permit what Gods Law condemns is it not plain that this conscionable man flyeth Gods law to shelter his sin under mans as though the Laws of man were the rule of conscience and not Gods laws or as if the law of an inferiour can dispense with the law of the superiour or as if Moses permitting one evil in the Jews namely the putting away of their wives for preventing a greater did allow thereof or warrnnted the sin to the conscience of the hard-hearted Husband Wee conclude then that the Usurer lives not by any word of God but against it And to these adde the bands of this sin the Brokers to Usurers that live or raise gains by letting out other mens mony I will say no more to them but if hee bee shut out of heaven that lends his money to usury be shall hardly get in that is his Agent And humane Laws condemn theeves and accessaries It is a Statute of Henry the 7. Anno. 3. that all such Brokers for usury shall pay for every default twenty pounds and suffer half a years imprisonment and bee brought to the open shame of the Pillory It is just with God that Saul and his armour-bearer should fall together and dye on their own swords IV. Such live not by any word of God as encroach upon the Sabbaths of God by labouring either in themselves or in their servants as 1 by buying or selling wares Neh. 13.18 2 By works of the six daies whether in harvest or caring time Exod. 16.29 34.21 Neh. 13.15 3 by travelling for gain or pleasure For the Sabbath was made for our spiritual profit it is a day to give and collect almes and not gain Manna it self must not bee gathered on the Sabbath much lesse must more ignoble sustenance if it bee sought it shall not bee sound Object 1 May I not do a little to set forward my work for the beginning of the week Answ No Manna might not bee sought though early in the morning and though it was but a little way off and required little labour Object 2 May I not take a fair day when it comes the weather being uncertain and catching Ans Thou mayest as well say May I not take a purse when it comes wilt thou bee a theef and rob God of his due Should not ill weather and Gods judgements rather force thee to Repentance and obedience than to sin Object 3 It lies me upon a bond my estate and many poor men depend upon mee Answ First pay thy bond to God saith and obedience never brought losse with it and better were it to loose a little commodity than Gods favour and a good Conscience nothing is so heavy as Gods curse for this sin V. Common Gamesters and such as make a gain of play live not by any word of God it is a common theft and they come directly under the eight Commandement and that Precept of the Apostle Eph. 4.28 Let him that stole steal no more but rather labour with his hands And as they live out of a calling so their course is an unjust taking into their possession that which no law of God or man doth warrant them by any manner of lawful contract See August Epist 54. and the Civil law and Fathers condemn that gain which is gotten by play In the same rank of theeves are they that live by keeping dice-houses or gaming houses and such places of lewd resort Use 4. Let us take some rules whereby wee may comfortably pass our lives according to Gods Word and avoid all these sins against it There are three 1 Concerning our calling 2 our states 3 Our maintenance of life The first Rule concerning our Calling is this The carriage of our calling according to Gods Word is a special part of that word of God by which man must live Quest How may I carry my calling according to Gods word Answ By these means 1 Wee must make choice of such callings for our selves and ours as bee profitable for the Church or Common-wealth there bee many vain and new-fangled inventions which rather maintain sin than bring any good to the Church or Common-wealth But God therefore bestoweth variety of gifts to furnish men to the variety of callings all for the common and every ones private good 2 Seeing not the having of a Calling but the right use of it glorifieth God wee must use our callings with the practice of sundry vertues 1 In faith and obedience to God Faith makes our persons obedience makes our actions approved of God yea every duty of our calling ought to bee an obedience of faith looking at the commandement and promise the Commandement keeps us within the compass of our callings the promise secureth us of good success A good action not warranted by a calling is sin 2 In diligence not wilfully neglecting but serving and redeeming the means of Gods providence Every man must abide in his calling and keep him in his way for so long hee is sure to bee provided for thus bee avoides idleness and destruction and maintains the order and rank wherein God hath set him 3 In cheerfulness not carking or excessively careful but doing the labour and leaving all the success to God Some are heart-lesse in their calling because it brings in so little profit and return and labour as the Oxe who must go out his journey but without cheerfulnesse or heart which God looks for in all our duties Such should consider 1 That Callings were not onely ordained to get money but help us cheerfully through our way and contain us in a course wherein to please God 2 That the goodnesse and worth of a calling is not to bee measured by that profit it brings in to us but by the publike benefit and as it is rightly used God may bee served as well in the basest as in
was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which only the High Priest went alone once a year and that in the Feast of expiation wherein all the Jews must fast and afflict themselves A most notable type of Christ for as it was called an Oracle because God thence gave answer in doubtful cases so who is the Fathers Oracle but his Son who is the word of his Father by whom he speaks to us by whom we speak to him and through whom the Father heareth us In this Holy of Holies was the Ark of the Covenant and in this holy place stayed the Ark almost four hundred and thirty years signifying Christ the author of the Covenant between God and us In which Ark or Chest were kept three things 1 The Tables of the Covenant written with the finger of God signifying Christ who is the fulfilling of the Law 2 The Rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and dry but after his Death and Resurrection began again to flourish and bring fruits of life to Jewes and Gentiles 3 The Pot having Manna a holy type of Christ the bread of life and that Manna that came down from heaven Joh. 6.35 In this Holy of Holies over the Ark was the holy cover called the Propitiatory prefiguring the Lord Jesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Ark looking upon the Ark figuring the holy Angels ministring to Christ and earnestly desiring to look into the mystery of our salvation 1 Pet. 1.12 These were the chief holy things established in the Temple at Jerusalem but not all for there were besides these the observation of all holy Rites appointed by God the Chair of Moses and in it the Law read and expounded there were the holy persons the High Priest with all his holy garments with Urim and Thummim and on his fore-head Holiness to the Lord there were other the holy Ministers of the Lord who had the Lords holy Oyl upon them of Gods own composition with straight charge that no other should make or use it out of this use Yea here had lived the ancient Kings and Prophets David Salomon Josiah Hezekiah who were special types of Christ In which regard Ierusalem the seat of God and Gods worship is called the City of perfect beauty the joy of the whole earth 3 It is called an holy City by comparison unto other great Cities of the neighbour Countries wherein Idols and Devils were worshipped in stead of God as Babylon or whose worship was the devise of mans brain and no institution of God as Samaria Cesarea and others 2 King 17.33 4 It is called holy in type two waies 1 As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together three times every year before the Lord at the feasts of Passeover Pentecost and Tabernacles Psal 122.4 Thither the Tribes of the Lord go up and appear before the Lord. 2 As it was a type of the Church triumphant even that Celestial Jerusalem which is above that new Jerusalem into which no unholy thing can enter but is the eternal habitation of the holy God the Holy Angels and Saints 5 It was called holy or the holy City because it was the fountain of Gods holy Religion which being first seated there by God must be derived thence and sent out to all other Nations Micah 4.2 The Law shall go out of Sion and the word of the Lord from Jerusalem Therefore was it the Metropola and mother City the heart of the earth placed in the midst of Nations by Gods own confession Ezek. 5.5 Nay there must the pretious blood of the holy Son of God be shed which must stream and run out to the salvation of all Nations and himself Preached the King of the Jews upon the Cross as upon the theater in Hebrew Greek and Latine and that in the time of the Passeover when there was a concourse of all the people of Jews and other Nations There the Apostles must give their first witnesse of Christ and thence must carry it into Judea Samaria and all nations to the utmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Jerusalem and thence by persecution scattered into all Nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy City for all the holinesse of all other Cities was derived thence Doct. 1 Wee learn out of this title what it is that makes places and persons holy even the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Joshua stood when the captain of the Lords Host appeared unto him chap. 5.15 1 Whatsoever was in the Law separated to God and his service was called holy the Sabbath was holy the Priests Garments holy Exod. 28. Thou shalt make holy Garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to bee used in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy uses and to bee an holy type of Christs righteousnesse a precious robe wherein all our Sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hag. 2.13 For places Bethel was an holy place when Jacob saw the vision of the Ladder there and the Temple was holy For people the Jews were called an holy Nation and Christians an holy Priesthood and Saints by calling 1 Pet. 2.9 For persons some are sanctified in the wombe to some special service as Jeremy chap. 1.5 and John Baptist Yea every faithful mans heart is as it were an Ark of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the Holy Ghost where hee pleaseth to dwell And thus was Jerusalem an holy City so long as it continued in the true worship of God 2 This appears by the contrary seeing his holinesse was no further annexed to this place than God tyed his presence to it for when as the Jews had crucified the Lord of glory both the Temple and City as prophane were destroyed and delivered into the hand of the Romans and are now in the hands of the Turks a nest of unclean and Idolatrous beasts most savage enemies of Christ and Christian profession 3 That place must needs bee holy where the Lord dwelleth as a master in his house teaching ordering and supplying all necessaries where Christ the Holy Son of God walketh in the midst of the seven Golden Candlesticks being conversant among the flocks of Shepheards where the Holy
but it is nothing less than true obedience for 1 He came of his own motion but went away by Christs who spake a powerful word which he could not nor durst resist 2 He goes when hee can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaves the Son of God and so left he Job in the same reason when he had vexed him as much as he could obtain leave to doe 3 Satan could not change his wicked nature in leaving Christ hee leaves not his malice against him only hee leaveth the exercise of it for the present 4 He returns again afterward and sets upon our Saviour with new assaults which is a plain argument he went now against his will Doct. To doe that which God commandeth and to leave undone that which he forbiddeth is not always a sign of true grace The Devil is commanded to give over tempting of Christ and he giveth over is commanded to be gone and he goeth yet this is no argument of true grace and that which is incident unto the Devil cannot be a sign of grace in any man but as there is a forced and feigned obedience in Satan himself so in all his instruments which proceeds not from any true grace let them flatter themselves in it never so much Cain offers Sacrifice as well as Abel and brings a shew of obedience but his heart being filled with murderous thoughts was voyd of all grace Balaam was commanded not to curse the people of God and hee professed that if Balac would give his house full of silver he would not doe it as if hee had made great conscience of Gods Commandement but it was much against his will for having received an answer from God not to curse them he would not be answered but went again and again to know the mind of God not content to test in that answer with which he was not pleased And after that he giveth balac wicked counsel to send his people to Sittim to offer to their Idols where Israel was likely to fall in love with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Jannes and Jambres and the rest of the Enchanters of Aegypt stood out in resisting Moses and Aaron so long as they could and then gave over but not of any conscience but because in the plague of the Lice they saw the finger of God against which they could not prevail The like was the obedience of the Jews when they desisted from persecuting the Apostles Acts 5.35 because Gamaliel a Doctor of the Law perceived that they did fight against God Adde hereunto the example of Judas who after his sin of betraying his Lord made a fair shew of repentance confessed his sin restored the mony bewayled and justified his Master but all this without all grace in his heart for he went away and hanged himself 1 A man only by repressing and restraining grace Reasons may both doe many things which God hath commanded and leave undone what God hath forbidden as Haman refrained himself from Mordecai Hest 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuary the Kings gate that he was the Kings servant that it was better to reserve him to a shameful death and effect it by a kind of form of Law than to embrue his own hands in the bloud of the Kings servant and so endanger himself But the chief cause is Gods restraint of wicked mens fury that they cannot execute what they can determine against his Church though hee use sundry means to restrain them Nay further a wicked man may be restrained from some evils which the child of God may fall into he affects an outward form and credit and glory of an outward profession sometimes and to attain this end in which he notably deceives himself he cannot enjoy the pleasures of sin with greediness not because he conscionably hateth these sins but hee is bridled with the credit of his profession 2 Obedience proceeding from true grace is so qualified Conditions of sound obedience â—our as neither Satan nor any wicked man is capable of it For 1 it is an effect of the love of God and of goodness Deut. 30.20 Choose life by loving the Lord and obeying his voice and cleaving unto him Josh 22.5 Take heed to the Commandement and Law which Moses the servant of the Lord commanded you that is that yee love the Lord your God and walk in all his waies and keep his Commandements and cleave unto him Love excludes all coaction and constraint Now wicked men resembling their Father the Devil cannot love God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnesse they care not for his favour above life they love not his presence nor to bee with him nor his Image in his Child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the loss of a grain of their honour than all his 2 This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men have nothing above corrupt nature much less such a supernatural indowment as faith is which so uniteth unto Christ as it makes him more precious than all the World 3 It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1 The understanding is inlightened to discern between good and evil according to Gods Word 2 The will is sanctified and made willing 3 The heart is purified by faith and made a good treasury to send out good speeches and actions 4 The conscience is purged and being perswaded of the love of God in Christ it seeks to preserve it self good and pure and in all his waies out of Conscience indeavours in the good that God requires and avoids the evil which hee forbids 5 The affections are renewed and are sweetly perswaded by Gods Spirit to hate all evil and cleave to that which is good to grieve they can do no more glory to God but are at their best very unprofitable But wicked men are never a whit changed but are all impure even their mindes and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountain send out sweet waters 4 Sound Grace within sendeth forth an obedience which is cheerful 1 In the undertaking love makes labours light and nothing is hard to a good will 2 In the manner of doing it is not forced but lead ruled by the word
The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a straight charge giveth the Apostle Paul to Timothy that he should preferre no man in his ministry and doe nothing with partiality 1 Tim. 5.21 It was a worthy commendation of Levi that the law of truth was in his mouth iniquity was not found in his lips he walked with God in peace and equity and so turned many from iniquity Mal. 2.6 Whereas on the contrary what a wicked thing it is to preach for hire reward favour and yet lean upon the Lord See in Micha 3.11 3 Ordinary Professors may not accept persons 1 Not in civil things For when elections offices and common benefits are passed and bestowed partially for friendship money kindred favour or entreaty this is the ruine of all societies and a bringer in of all corruption especially when men have taken oathes to a Corporation to the contrary the sin is like an infolded disease more incurable and dangerous 2 In matters of religion much less notwithstanding this sin be many ways committed As 1 To have the faith of God in respect of persons which the Apostle James noteth in this instance Jam. 2.2 When a man with a gold ring or goodly apparrel be he never so wicked is magnified and advanced above another who is not so outwardly gaudy but inwardly arrayed with the white garments of Christs righteousness and adorned with the Jewels of faith love holiness and sincerity which the world taketh little knowledge of 2 To accept the word because he is a man of pomp that bringeth it a rich man or a friend the Corinths were justly blamed for partial hearing and holding some to Paul some to Apollos some to Cephas 1 Cor. 3.4 who is Paul who is Apollos who is Cephas are not they all Ministers by whom yee beleeve Ahab will not hear Micah because he hateth his person but he shall justly fall for it at Ramoth Gilead 1 King 22.37 3 To reject the profession of religion because it wanteth countenance and credit at most hands and a few poor ones only receive it Many Protestants can hear us justly confute the Popish doctrine and practice in that they embrace their religion in respect of persons that is of the outward appearance of it because they pretend a perpetual succession consent of Councils defence of Princes antiquity universality the most part of Europe having generally taken the mark of the Beast in their hands and foreheads and yet the same men see not how themselves are slipt into the same Popish error that refuse one course because it wants outward supporters and props and chuse that by which they may swim with the stream they hate Popery because the Laws hate it and love religion because it is now crowned established and establisheth their prosperity 4 To disdain the persons of poor professors which is so general and common a sin as that nothing can they doe or speak but it passeth much unjust censure nay things by them exceeding well and holily performed are so farre from being drawn into example as that thereby they can bee traduced Wherein yet they are conformed unto the Son of God the head of their profession whose powerful doctrine and mighty works were carped at and depraved because they knew his Father his Mother himself at the best but a Carpenters Son not brought up at study and learning For example how was that great work of healing a man miraculously so farre from affecting the Jews as that they fell very foul and were angry with him and the reason is rendred by our Saviour Christ Joh. 7.23 24. Because they judged according to the outward appearance and not with righteous judgement concerning him 5 For professors themselves to look too bigge upon some meaner ones as they conceive but by the Gospel members of Christ and his Kingdom as well as they Isa 65.1 Christ who preached to the poor as well as the rich hath spoken to their hearts as well as their own and hath equalled them or perhaps made them superiour in graces to the other Now should not those that profess God herein resemble him who though he bee high and excellent inhabiting eternity and dwell in the high and holy place yet he looks to the humble and lowly yea and dwels also with him that is of a contrite and humble spirit Isa 57.15 To think too basely of him whom God chuseth is to erre from Gods righteous judgement and what can the blind world doe more disgraceful to the profession than to pass by the graces of God as not knowing what they mean 6 Not to speak here of Popish spirits who seek to disgrace our Religion because Artificers and simple women are as they say Scripturers not considering that in Christ neither male nor female are rejected Gal. 3.23 and that God chuseth even weak and foolish things to confound the wise and mighty and the poor ones of the world to be rich in faith 1 Cor. 1.26 27. Vse 2. If God accept not persons for outward respects If outward things could bring us into acceptance with God we might see our hearts on them why should any outward thing gain our hearts our affections our studies seeing if we could gain them all we are never the further in Gods books Many are ready to say oh God loveth them and judge themselves highly in savour because he suffereth his light to shine upon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without fear therefore doth pride compass them as a chain But with one word doth the wise man shatter down all the pillars of this foolish erection Eccles 9.2 No man knoweth love or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked Tyrants had been highest in favour with him whose feathers hee pluckt whose pride hee brought low making them spectacles of his vengeance to all the world who for their outward greatness had been the terrours of the world And yet much less should these things swell the hearts of men with pride above others who perhaps have a better part in Heaven than themselves The proneness unto which sin the Lord perceiving he hath expresly charged that the rich man should not glory in his riches nor the strong man in his strength Jer. 9.24 but if any man glory let him glory in this that he understandeth and knoweth me All other rejoycing is not good that is is hurtful and perilous besides the vanity of such vain boasting common experience shewing that the higher scale is always lightest We must stand naked in Gods Iudgement seeing no outward thing can commend us to him Vse 3. If God accept no man for outward things then when we enter into Gods judgement we shall appear naked stript of all outward
which they are daily toyled so many discouragements without them to cast them down or back at the least against all which this one consideration shall bee able to bear them up that the eyes of the Lord are upon them that fear him and by these eyes he seeth their wants to supply them their injuries to releeve them their sorrows to mitigate them their hearts to approve them and their works to accept them 2 Those that fear God must also be accepted and respected of us We must accept them that fear God because God himself doth as they be of God and it cannot be that those who love God should not love his Image in his children Davids delight was wholly in the Saints and such as excelled in vertue Psal 16.3 so must wee frame our judgement and practice to the Saints of God before us who have made but small account of great men if wicked and preferred very mean ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poor Shunamite fearing God told wicked Jehoram King of Israel that if he had not regarded the presence of good Jehosaphat he would not so much as have looked toward him or seen him 2 King 3.14 Nay even the Lord himself hath gone before us herein for example who for the most part respecteth poor and mean ones to call them to partake of his grace passâ—â—g by the great noble and every way more likely of respect if we should judge according to the outward appearance David the least of his brethren was chosen King Gideon the least in all his fathers house Judg. 3.15 appointed by God the deliverer of his people and indeed the meanest Christian being descended of the bloud of Christ and so nobly born deserveth most respective entertainment in the best roome of our hearts 3 This doctrine teacheth all sorts of men to turn their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith fear of God love of righteousnesse good conscience and the like which things bring not only into favour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meat and drink that is hath not such need of such indifferent things as these are but righteousnesse peace and joy in the Holy Ghost those are the essential things to be respected of all such as are the subjects of that Kingdome of grace And to urge the godly hereunto mark the Apostles reason in the next verse for whosoever in these things serveth Christ is ACCEPTABLE unto God and approved of men such a mans ways please the Lord and then he maketh his enemies become his friends Vers 36. The which word he declared or sent to the children of Israel preaching peace by Jesus Christ which is Lord of all OF all other readings I follow this not only as the plainest but because it most aptly knitteth this verse with the former as a clear proof of it For having said that now he knew that whosoever whether Jew or Gentile did now purely worship God according to the prescript of his Word the same is accepted of him he proveth this to be a truth because it is the self same thing which God himself had of old published to the Israelites when he declared unto them that peace and reconciliation was made between God and man by the means of Jesus Christ who is Lord not of any one people or Nation but Lord of all For the Apostle doth not secretly oppose the ministery of Moses and of Christ Moses was a Minister of the Law to the Jews only but Christ himself and the Gospel is the power of God to salvation to every beleever first to the Jew and then to the Grecian and now God is not the God of the Jew only but even of the Gentiles also according to that heavenly song of the Angels when Christ appeared to throw down that partition wall which stood between the Jew and Gentile wherein they ascribed not only all the glory unto God but proclaimed peace to all the earth In one word that Jesus Christ is our peace and Lord of all is the scope of this whole Sermon and of all the Prophets as after remaineth to be shewed in vers 43. The former part of this verse hath two general points to bee explained the former touching the peace here spoken of the latter concerning the preaching or declaring of it By peace what is meant In the former must be considered 1 What this peace is 2 How it is by Jesus Christ First by peace among the Hebrews and Greeks is meant all prosperity and happinesse for both of them in their salutations though with some difference prayed for peace to the parties saluted that is all good success from God the fountain of mercy And includeth in it 1 Peace with God 2 Peace with man both with a mans self and others 3 Peace with all the creatures of God so farre forth as that none of them shall bee able to hurt him further than God thinketh good for his exercise and in this peace standeth true happinesse 2 It must be considered how this peace is by Jesus Christ namely according to the former branches of it 1 Peace with God by three things First he wrought our peace with God from whom our sin had sundered and separated us three ways 1 By interposing himself between his Fathers anger and us who durst not come near him 2 By satisfying in our stead all his justice through his bloud thereby removing all enmity cancelling all hand-writings which might have been laid against us and bestowing on us a perfect righteousnesse in which God is delighted to behold us 3 By appearing now for us in Heaven and making requests for us in all which hee cannot but be heard being the Son of his Fathers love in whom he is well pleased and for him with us his members 2 Peace with men 1 Others Secondly he wrought peace between man and man 1 By demolishing and casting down the wall of separation whereby Jew and Gentile might not accord or meddle one with another his death rent down the veil that both Jew and Gentile might look into the Sanctuary that of two he might make one people one body yea one new mâ—n unto himself Eph. 2.13 14. 2 By changing the fierce and cruel disposition of men who are now become the subjects of his Kingdom that of Lions and Cockatrises they become as meek and tractable as Lambs and little Children having peace so far as is possible with all men with the godly for Gods Image sake and that they are members of the same body with them and with the wicked for Gods Commandements sake and because they may become members of
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
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
testifie the frowardness of the heart wherein had there been a dram of Christian wisdome and moderation the passion had not swelled to the cause much less so far exceeded it 5 Make not haste from under any affliction Hee that beleeves makes not haste 5 Make not too much haste from under them Isa 18.16 But labour for a right use of it rather than the removal attain once a right use and doubt not of a good issue Gold is not presently pulled out of the fire so soon as it is cast in but must stay a while till it bee purged A Musician strains up a string and lets it not down lest the harmony and musick bee spoiled So the Lord deals with his children but never forgets mercy Isa 27.9 6 Observe both the trials and the fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor measure nay it is mercy so to measure them as they may bee purged by them 6 Observe and mark thy troubles and thy disposition in them First to grow up in wisdome and experience by them thus thy sufferings will become wholesome instructions Observe where thou wast most pinched and wherein thou tookest the greatest comfort Secondly to grow up in an infallible hope of Gods goodness and a good issue for time to come For this observe Gods seasonable hearing of thy prayers and the proofs of Gods help in most needful times which shall bee a strong means to keep thee from fainting 1 Sam. 17.37 fears and despairs for time to come So did David in the case of the Lion and Bear and through all the 23. Psalm Thus the Apostle from observations of times past gathers assurance for the time present and to come 2 Cor. 1.10 Who delivered us from so great death and doth deliver us and in whom wee trust that hee will yet hereafter deliver us Thirdly to bee able to comfort others with such comforts as our selves were upheld with in our troubles 2 Cor. 1.4 Which comforteth us in all our tribulation that wee may bee able to comfort them which are in affliction by the comfort wherewith our selves are comforted of God Thus to the godly ariseth light out of darkness sweet comes out of sowr and out of the eater meat CHAP. XIII Rules of Wisdome for Prosperity Rules for prosperity 1 Consider the danger of it IN prosperity take these directions 1 If riches increase set not thine heart upon them Psalm 62.10 For why shouldest thou considering the danger How easie it is to wax wanton How hard for a rich man to bee saved How few by outward things are drawn to the love of heavenly How many are insnared and choaked with them How flitting and uncertain they bee How certainly wee must leave them or they us and come to account for them 2 Be suspicious of thy self 2 In the carriage of thy prosperity bee suspitious of thy self thankful to God and return the glory of it to him of whom thou receivest it David while hee had liberty easily strayed Psalm 119.67 Thankfulness is Gods tribute Has aeterna fames consequitur dapes Hos aeterna sitis Sen. which being denied him hee re-enters on his own Deut. 28.47 Because thou servedst not the Lord with joyfulness and a good heart in the abundance of all things thou shalt serve thine enemies in hunger in thirst and in need of all things So do many Prodigals 3 Fear the cross before it come and provide for it 3 In thy calm provide for a storm The thing that I feared is come upon me Job 3.25 and hee waited for his change It was an addition to the great plague of Babylon Isa 46.11 that evil should come on her and shee not know the morning thereof Destruction shall come upon thee suddenly ere thou bee aware Luke 14.28 Therefore cast the costs of Religion and well-doing before hand 4 Never account thy self prosperous if it bee not well with Gods Church 4 Think not thy self prosperous if the Church of God be not Good Uriah would not rest as long as the Ark of the Lord was abroad and his Lord Joab in the field As a good childe being in health mourns and droops for the mothers sickness David thought it not fit to dwell in seiled houses and the Ark of God lie in tents For the neglect whereof 2 Sam. 7.2 the Jews are reproved Hag. 1.4 Nehemiah even before the King was of a sad countenance and sorrowful at heart when hee received evil tidings of Jerusalem Chap. 2. verse 2. Hester and Mordecai joyed not in the greatest advancements so long as the sentence against the Jews was unreversed And Moses might have lived well and at pleasure in Pharaohs Court Heb. 11.25 but hee chose rather to suffer affliction with Gods people than to injoy such pleasures 5 In thy prosperity consider the affliction and adversity of others 5 In thy prosperity cast eye on others afflictions The contrary hereof was the sin of the Princes of Israel living in prosperity Amos 6.6 They lye on beds of ivory and stretch themselves on beds drink wine in bowls and anoint themselves with oyle but none remembred the affliction of Joseph The like of Dives his inhumanity towards Lazarus Yea some time it shall bee wisdome to go into the house of mourning Eccl. 7.2 which will strike a deeper impression and to visit others in adversity and mark their speeches who imbrace these outward pleasures with greatest and sharpest appetite and thou shalt finde the affliction far more bitter and their sorrow in the loss so much the sharper as the love was eager in injoying their peace and perhaps they will tell thee they were never such gainers by all their prosperity as they were losers by it or gainers by that present affliction CHAP. XIV Rules to carry our speeches wisely as those that aim at the Apostolical rule of Christians circumspection 1. COncerning the ground of them Labour to get a good heart Rules for speeches 1 Let words issue from a good fountain Matth. 5.18 For out of the abundance of the heart the mouth will speak The heart of the wise guideth his mouth wisely Prov. 16.23 And if the heart indite a good matter the Tongue will be the Pen of a ready Writer Psal 45.1 Such as the heart is such will bee the speech And therefore hee that hath no care of his heart cannot bee a good and careful speaker The Apostle requires gracious speech Col. 4.6 but that must come from a gracious heart as Psalm 37.30 31. The mouth of the righteous will speak of wisdome and his tongue will talk of Judgement For the Law of his God is in his heart and his steps shall not slide And Prov. 31.26 Shee openeth her mouth with Wisdome and the Law of Grace is in her tongue On the contrary a graceless heart cannot speak well Prov. 10.20 21. The heart of the wicked is little worth the lips of the righteous do feed many
with rebellion Lament 1.18 and to acknowledge the righteous judgement of God against it Never were the Oracles of Heathens despised so amongst them as Gods holy Word is generally of our people no man almost lets it come near his heart a manifest argument that God will one day speak so as hee will bee heard A Jerusalem would not take knowledge of the day of her Visitation as appears in Luke 19.43 and Matth. 23.37 therefore her habitation was made desolate As little know we the worth of our blessed means but perhaps wee may know it better in the want of them 3 Jerusalem remembred not her latter end therefore she came down wonderfully Lam 1.9 she was careless and never considered the account she was to make of her liberties and so hardned her self in sin and grew to contemn the good means shee had through the daily custom of them This also was the immediate fore-runner of Ninivehs destruction Zeph. 2.13 This is the rejoycing City that dwelt careless and said in her heart I am and there is none beside mee How is shee made wast and the lodging of beasts Every one that passeth by her shall hiss and wag his head And the reason is shee bore her self upon her priviledges her holy things her strength wealth populous and flourishing estate specially upon the Promises of God which they perverted being all made with condition of obedience which they had long before forfeited yea so likely and constant an estate shee had as none in the world would have beleeved that the enemy should have entered the gates of Jerusalem Lam. 4.12 so as hee came unlookt for The same is our conceit wee think our staffe so strong that it can never bee broken wee remember not what is the end of security when men cry Peace Peace comes sudden war 4 Jerusalem had two sorts of Prophets in her First False Prophets which flattered them and sought out vain things false prophesies and causes of banishment Lam. 2.14 Such was Hanani who opposed Jeremy and said the Lord would within two years break the yoke of the King of Babel Jer. 28.2 and Ahabs false Prophets would bid the King go up to battle against Gods Commandement and prosper This was one cause of her ruine Lam. 4.13 for the sins of her Prophets and Priests not that the people had not sinned but when Leaders and such as should preserve purity of Religion and manners are so corrupt it argues a general corruption running down from the head to all the members which must needs bring the whole to a consumption A second sort were faithful and sincere and the entertainment of these was such in Jerusalem as God most severely revenged Jeremy was cast into the dungeon Micaiah into prison nay our Saviour challengeth Jerusalem of such cruelty against the Prophets as did bring all the righteous blood upon them from Abel unto Zachariah Mat. 23.37 But of all cruelty they filled their measure in crucifying the Lord of the holy Prophets Matth. 21.38 the Housholder sent his servants to receive fruits but they evil-intreated them and beat some and slew others at last hee sent his Son saying They will surely reverence my Son but they said This is the Heir Come let us kill him and the inheritance shall bee ours Now what will the Housholder do He will certainly destroy those wicked men and let out his vineyard to others Expressing plainly in this parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction A dangerous thing it is to wrong the faithful Ministers of God Do my Prophets no harm saith the Lord and to persecute Christ in his members shall not bee unrevenged 5 Jerusalem had many warnings before their utter overthrow It was besiedged by Pharaoh Necho by Senachetib in Hezekiahs time in Rhehoboams time by Shishac King of Egypt it was sacked and overthrown 1 King 14.26 It was subdued thrice by Nebuchadnezzar King of Babel twice under Joakim and the third time under Zedekiah the City was wasted the Temple burnt and the people captivated into Babylon 2 Kin. 24. and 25 After seventy years when by the permission of Cyrus King of Persia the Temple was builded by Zerubbabel the City by Nehemiah and the law restored by Ezra and the Lord came again to his Temple yet being again provoked some years after it was taken by Antiochus Epiphanes King of Syria the Law burned the Temple prophaned the daily sacrifice removed the sanctuary of strength polluted and the abomination of desolation set up as Daniel had foretold chap. 11. v. 31. and made a wonderful effusion of blood After this the City and Temple was re-edifyed by Judas Assomanaeus and began to flourish but it was not long before it was again taken by Cu. Pompeius a Romane Captain whom Aristobulus called to help him against his brother Hircanus for the Priesthood All these were fair warnings whence they might perceive 1 How righteous the Lord was in not forbearing their sins 2 With how little reason they could stand upon any outward priviledge if they would go on in provoking the Lord 3 How loath the Lord was to reject them utterly if by any means they could bee reclaimed But when no means would do them good the Lord gives them to utterdesolation by Titus and Vespasian who ruinated the City defaced the Temple and left not one stone upon another as Christ prophesied Matth. 24.2 And since that time it hath ever been prophaned and in the hands of the greatest enemies of God and man next Satan himself polluted with most horrible idolatries the Jews driven from thence into all Lands and in all Lands Vagabonds the blood of the Sonne of God lying upon them and their children till this day Oh the patience of God toward us the many warnings and threatnings that wee have had by many treasons conspiracies sundry open and secret practices of our enemies by Sea and by Land Remember 88. and 1605. by sundry plagues of many kinds and every day renewed renews some warning or other And yet how fall wee back more and more how strong are the Papists how bold how malicious and furious as mastives that have been long in the chain Oh that wee were so wise rather to take example by others than to bee made examples to others and to take warning by others harms to prevent our own Why should wee think our selves so safe from the touch of this doctrin or exempted from the lot of all Churches and Lands Where was there ever a more holy place a more holy City a more holy Temple than at Jerusalem yet by security departing from the Lord the Lord left them What Church in all the World whose flourishing estate hath alwaies lasted Cast wee our eyes upon the Churches planted by the Apostles themselves that of Rome Corinth Galatia Ephesus the Churches in Asia they had their times but knew it not till it was too late now all are