dangerous and near of kin to obstinacy For till the truth of God come to his place again in the conscience it wil stiffen it self in error even to the death So as by this stratagem Satan usurps the conscience which is Gods right and so leads men at his pleasure 2 His malice sets him clean contrary to God in his proceedings God hath given his Scripture to save men by and therefore it is called a word of salvation now Satan would herein cross the Lord in perverting the word to mens condemnation The Scripture is in the Church as a Law to the Common-wealth to contain men in the compass of faith and godly life whence it is called Statutes and precepts and judgements But Satan seeks to enforce it as a Law to thrust men from faith and obedience The Scripture is a word of truth of holiness of wisdom every way resembling God the Author Satan therefore being the greatest enemy to Gods Image is the greatest enemy to the Scriptures and desireth to pervert them by establishing by them Errours Heresies false Doctrins wicked and foolish opinions and practices 3 His subtilty and policy is not inferiour to his malice for 1 He hath a special slight and trick of his own by pretending truth to impugn it and with Scripture to fight against Scripture which hee hath taught his special Factors Hereticks and Seducers for why else did Christ forbid the Devil to witness to him but that even that truth he speaks ever tends to destroy the truth And in the text why cites he the truth but to draw Christ into an error 2 He will gain to himself some credit by this practice for seeing speeches and testimonies depend much upon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended upon or needed his witness 4 Satan must doe thus if hee will prevail against Christ or his Servants for Scripture in the true sense of it is no patron of sin nor ever stands on the Devils side Use Of all temptations beware most of them which come armed with Scripture for hardlier can wee espy the subtilty and danger of these than those which are directly against the Scripture And by temptations of this kind Satan mightily prevaileth in points both of doctrin and practice which it shall not be amiss to give some taste of and in both wee shall observe how Satan doth not so much use as abuse Scripture I. In matters of doctrin 1 For the establishing of the Head-ship of the Church in the Pope the ordinary Papists have found a Scripture in Joh. 21.16 where Christ saith Feed my sheep I answer First that place speaks not of any Head-ship or Spiritual government but of feeding by the Word and Sacraments which the Pope never doth Secondly it is a commandement not given to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacy but secretly to check him for his three-fold denial whereby he made himself unworthy to be a Disciple Obj. But Peter saith he hath two swords and therefore the Pope hath both Spiritual and Temporal jurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figurative sense And where Peter is commanded Act. 10.13 to kill and eat the Pope may kill and slay and eat up whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dream of a sick man for the Pope if he be Peters Successor must feed the sheep nor feed on them But Bellarmine who would make the world beleeve his wit is thinner hath devised a farre more sufficient place 1 Pet. 2.6 Behold I put in Sion a chief corner stone elect and precious that is the Pope In his Preface to the Controversie De Rom. Pontif. and lib. 4. cap. 5. But what may wee think to reap from him that dares begin his Controversie with so high a blasphemy and lest wee should think it fell inconsiderately from him he takes it up again For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeveth in him shall not bee ashamed must we now beleeve in the Pope And who is this living stone that gives life to all that are built upon him besides Christ himself None can arrogate it to himself or attribute it to another without high blasphemy Therefore I conclude this point boldly affirming that the Devil could not more impiously abuse this place than hath blasphemous Bellarmine 2 For the point of Justification by Works is alleadged that place of James 2.21 wherein they adde unto the text 1 A false gloss by works of the Law 2 A false distinction saying that they justify as causes whereas we grant that as effects they justify that is declare a man to bee justified So did Abrahams works declare him to be just and this is not the justification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3 In that great sacramentary controversy they alledge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratively spoken as often to writhe that into a figure which is spoken literally and whereas they exclaim against us for denying the words of Christ as Hereticks wee are far from denying Christs words but disclaim their false meaning which destroies the Scripture seeing Scripture stands not in words but in sense 4 To establish the false Doctrin of Free-will they furnish themselves with that place in Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what do they else but imitate the Devil in cutting off that part of the Text which makes against them for in the next verse it followeth The heart of man is deceitful above all things who can know it shewing that man in himself is utterly destitute of all grace 5 For the Jesuitical trick of equivocation or mental reservation they have Scripture and Example Joh. 1.21 they asked John if hee were a Prophet hee said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet than John therefore John equivocated Answ Whatsoever was the true meaning of the Question that John answered plainly unto If they meant to ask him if hee were that singular Prophet whom they fancied to come together with their Messiah hee truely answered No. If hee were any of the ancient Prophets who were long before Christ hee truely answered in that sense No. If hee were a Prophet by his proper office hee truely answered no. For howsoever he was by grace and power a Prophet being sent of God to
over them but his Vicar neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law Or if a man come to read out of custom and coldly without fervency and love experience will tell him though thus he read much his profit shall bee but small 3 With repentance and faith and a good heart 2 Cor. 3.14 when the heart of Israel shall be converted to the Lord the veil shall be taken away this veil is natural ignorance and infidelity VVhere the former is no marvel if the word read and known be not understood as a blind man cannot see the Sun shining in his strength VVhere faith is absent and is not mingled with the word it must needs become unprofitable Impossible it is that the wisdom of God can dwell in a wicked heart no man puts precious liquor into a fusty cask This is the cause that men of great learning want sound understanding because they want sound conscience Hos 14.10 The ways of God are right but the wicked fall in them 4 With a purpose not only to know but to practise Joh. 7.17 If any man will doe my will he shall know whether my doctrine be from heaven The scope of the Scripture is not only to beleeve in the Son of God but to walk in the obedience of faith Now if men read over all the Bible an hundred times either for knowledge only or for vain-glory or to advance themselves into preferments or to oppose the truth as Hereticks and Papists doe no marvel if they never attain the true sense of them 5 With prayer for the Spirit to lead us into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is only able to acquaint us with his own meaning If any man want wisdom he must ask it of God Jam. 1.5 so did David Psal 119.18 Open mine eyes that I may see the wonderful things of thy law Is it any marvel that they who flie the judgement of Gods Spirit and stand to the Church Pope Councils and only swallow that sense which they give and never look after Gods Spirit should miss of the true meaning of the Holy Ghost and fall into and tumble in a number of errors and heresies To these might bee added meditation diligence keeping of order and time special application and the like These things let them be brought to the reading of Gods Word and no man shall lose his labour hee shall bee taught of God who hath promised to reveal his secret to them that fear him So much of the qualification of the person II. Now follow some rules which a person thus qualified must learn and keep by him to try when a Scripture is wrested or no. Rule 1 The first is that in our text conference of Scripture there the Spirit of God by plain places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it self and so made the people to understand as Junius noteth out of the original So the Bereans having heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the Old Testament Thus the Apostles themselves teaching Christs resurrection Acts 2.16 prove it out of the Old Testament viz. Psal 16.10 Thou wilt not suffer thine holy one to see corruption And to prove that those words cannot be meant of David himself he appeals to another testimony in 1 King 2. where it is said that David slept with his fathers and lay buried in his Sepulchre and so saw corruption This is a special way whereby the Scripture giveth wisdom to the simple Psal 19.7 And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places to exercise mens senses and try their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many pervert the Scripture to their own destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they hear Christ say The Father is greater than I and other such sayings to hold to the death that Christ is not true God co-essential and co-equal with his Father but that they doe not compare this with other places as Job 1.1 That word was God Philip. 2.6 He thought it no robbery to be equal with God Rom. 9. which is God blessed for ever And consequently that the former place speaks of his Human nature the latter of his Divine nature How could the Papists suffer shipwrack of faith and Heretically erre in the foundation of Religion teaching justification by the works of the Law out of Jam. 2.21 Was not Abraham our father justified by works but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 We are justified by faith without the works of the law and Tit. 3.5 Not by the works of righteousness which we had done but according to his grace he saved us Which places being compared shew that one speaks of justification before God as Paul the other of justification before men as James the former of justifying the person the latter of justifying the faith of the person When they read such places as these Awake thou that sleepest and Turn you turn you O house of Israel hence they conclude man hath free-will in his own conversion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is only evil continually and it is God that works both the will and the deed c. the reconciling of such places would force them to see that till God work us wee are meer patients and after that acts agimus being moved we move for his grace must not bee idle in us The lewd and disordered Libertine when he reads that wee are justified by faith without works casts off all care of his conversation What can his works doe what need they But he could not thus pervert the Scripture to his destruction if he compared it with such Scriptures as say that faith without works is dead and that faith works by love The reconciling whereof would teach them that although works be excluded from justification yet not from faith they must bee in the person justified though not in the justification of his person This conference of Scripture is either in places parallel and like or in such as seem to be opposed and unlike The conferring of like places bringeth great light to the reader As for example 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing If we would understand what is meant by this nothing compare we it with Gal. 5.6 In Christ Jesus neither uncircumcision availeth any thing nor circumcision where nothing is to avail nothing and is not referred to Circumcision or uncircumcision it self but to the person it is
sin and help themselves thereunto by these rules 1 Consider thy charge Levit. 19.16 Thou shalt not walk about with tales among thy people and consider that whispering and back-biting are the sins of men of a reprobate sense Rom. 1.29 2 Receive no false accusation receivers of stollen goods are accessary to the theft if there were no receivers there would bee no theeves if no hearers no informers Drive away the slaunderer with an angry countenance as the North-wind driveth away rain Prov. 25.23 have no pleasure in this sin of another man Rom. 1.32 3 Do thine own business look to the duties of thine own calling busie-bodies and pratlers are joyned together 1 Tim. 5.13 4 Take heed of envie malice never spoke well it is always suspicious ever traducing Embrace the love of thy neighbours person 5 Deal with another mans good name as thou wouldst have him deal with thine if it came in his way Consider thou mayest restore his goods but never his name once broken ever a scar A felon is more tollerable in a Common-wealth than a slanderer 6 In receiving reports excuse the person so far as thou canst Vide Peâ—ald tom â— p. 561 de detractoreâ— construe the speech or fact in the most favourable sense do as thou wouldest bee done to and if thou canst not advise the reporter to look to himself and tell him that in many things wee sin all 7 Curse not the deaf saith the Scripture now a man that is absent is a deaf man Object But I speak the truth Answ But not truly 1 Without ground thou art uncalled and unsworn thou doest it not by way of charitable admonition to the party himself or others 2 Not in a good manner without love pity sorrow nay thou rejoycest rather in thy tale 3 Not to any other end but to fill mens mouths with prattle and bring thy brother into contempt And why speakest thou no good of him as well as evil but art like a swine in a garden that leaves all the sweet flowers to dig or wallow in a dung-hill Five motives to lay aside calumniation and slandering Motives to lay aside and abhor calumniation and slandering 1 Charity is not suspitious but in doubtful cases thinks the best 1 Love thinketh not evil 1 Cor. 13.5 2 It covers a multitude of sinnes Prov. 10.12 and 3 It gives to every man his due in his goods and good name And therefore the tale-breeder tale-bearer and tale-beleever who do none of these but hammer tales and slaunders upon the anvil of envy and set them upon the wings of fame and report are uncharitable and unchristian persons the Devils fewellers and gun-powder for where no wood is there the fire goeth out so where there is no tale-bearer the strife ceaseth Prov. 26.20 2 Wee have a common Proverb A man museth as hee useth as himself useth to do so hee imagineth of another and therefore to judge lewdly of another upon bare suspition is commonly a note of a lewd person those that are so ready to tax men of Hypocrisy commonly are hypocrites themselves 3 It is a question among the school-men whether a man that hath impaired anothers good name bee bound to restore as hee that hath pilfered his goods and it is concluded by all the Doctors that hee is bound in Conscience because a good Name is better than all Riches saith Salomon And because it hath more enemies than our goods even this law of restitution and satisfaction should bee of force to keep them off us and if the law bind him that steals our goods to restore five-fold certainly hee that stealeth our name is bound to restore fifty-fold because it is so far above a mans substance and the blot is never wiped away If Serpents sting us or mad dogs or venemous beasts bite us there is some remedy but against the tongue of the slanderer there can none be found 4 It is one of the sins against the ninth Commandement to hear our Neighbour falsly accused and not to clear him if wee bee able Jonathan when hee saw Saul stirred up by tale-bearers against David spake boldly in his defence and said Why shall hee dye what evil hath he done And Nicodemus Ioh. 7.51 when hee saw the Scribes and Pharisees so set against Christ that they would have condemned him being absent and unheard stood up and said Doth our Law condemn any before it hear him and know what he hath done A good rule for us how to carry our selves towards all Christians 5 Wee must hold us to our rule to judge no man before the time 1 Cor. 4.5 and if no man then 1 Not our superiours people must not bolt out opprobrious words against their Pastors and Teachers sin is aggravated by the person against whom it is committed to tevile an ordinary man is odious but much more to revile the father of our souls or bodies Pastors or Parents 2 Not godly men and professors of the Gospel as to charge them with hypocrisy and traduce with violence that which would receive a charitable construction Heb. 6.9 3 Not such as in whom Gods graces shine more eminently than in others through pride or envy this is a high sinne and cost Christ his life yea to disgrace and obscure Gods gifts which ought to bee acknowledged with thankfulness is in the skirts of that unpardonable sin and had need bee stayed betimes for it is to hate goodnesse and if it did hate it because it is goodnesse it were farre more dangerous 3 Note Seeing Satan is such an Arch-accuser If there be so many accusers no marvail if godly men want no manner of accusation and that his special hatred is against goodness is it any marvail that the Children of God pass through many slanderous accusations If speech bee of the faithful Preachers of the Word neither Prophets nor Apostles shall avoid most dangerous slanders Amos shall bee accused by Amazia to preach against the King and that the whole land is not able to bear his words chap. 7. ver 9. Paul and Silas preaching nothing but Christ are brought before the Governours exclaimed upon as men troubling the City preaching Ordinances not lawful to bee received and teaching men to worship God contrary to the Law Act. 16.20 18.13 Let speech bee of professors of the Gospel how do men in their mindes accuse and judge that to bee done in vain-glory which is done in simplicity and for Gods glory and that to bee done in hypocrisy or for commodity or other sinister ends which God sees is done in sincerity Yea as if men did see their hearts and inside how do they speak it that such are not the men they make shew of or if grace evidently appear in the eminent notes of it they can so lessen so diminish and clip the beauty and glory of it as still they shall bee disgraced Our blessed Lord himself was accused and condemned for a malefactor yea and
liberty than hee affords if thy affections be rough and stirring against Gods children thou hast not yet subjected thy self to Christ 4 A mighty work of power in Christ was that he was able to soyl temptations and stand out against all hellish powers so that the Devil found nothing in him Now findest thou the power and strength of Christ in the spiritual combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather than sin against God or gratifie Satan and thy self with the least displeasure of him All the power of Christ was set against sin and Satans Kingdom And if thou hast part in this power of Christ it abolisheth sin in thee and strengthneth thee with full resolution against all sin 5 A mighty work of Christs power is to enrich his children with all necessary graces tending to salvation and to lead them into the fruition of their eternal inheritance It cost Joshua some labour before he could bring Israel into the good Land that abounded with good things it cost our JOSHUA more Findest thou this fruit of Christs power that thy face is set towards Heaven and is it with thee as with those that entred into that good Land who tasted of the fruits aforehand Hast thou received the first fruits of the Spirit Doest thou grow in grace Doest thou with patience expect the promises and begin the heavenly life already Hast thou hope joy love of God zeal for God constancy in the truth for these are purchased by this power of Christ Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same work by the same power the which shall preserve thee to salvation 6 A mighty work of Christs power was the perfect fulfilling of the Law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his Commandements Doest thou subject thy self to the Law as the rule of thy Law Doest thou aym at the perfection thereof Christ loved his Father with all his heart and his Neighbour as himself yea above himself and if this power of Christ prevail with thee this will bee the scope and aym of all thy actions For though the obedience of the Law bee not necessary to Justification yet it is requisite to Sanctification 7 Another work of Christs power was that it set him free from all corruption and infirmities which hee undertook for us without sin Labour to finde this power of Christ in thy soul daily freeing thee from the corruption of thy sin and daily infirmities If the Son set you free you are free indeed not only the reign of sin is thrust down but the corruption of sin is lessned David desired the Lord to give him again his free Spirit Psal 51.10 11. he well knew that where the Spirit of the Lord is there is liberty that is not only a redemption from Damnation by our justification but from corruption and vain conversation by our sanctification 8 Christs power was mighty in ruling and ordering his own powers and faculties his understanding was able to see God perfectly his will only just right and wise never bowing from the will of his Father Not my will but thy will be done His memory could never forget any good thing but he retained his whole duty ever before him His affections were ordered according to right judgement His appetite never exceeded the bounds of sobriety and moderation His speech was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the minds of beleevers formerly blind to see God in part and perswadeth the will and boweth it to obey Gods will which before was captivated to the will of the Devil it inspireth godly desires and gracious resolutions and strengthens the memory to retain good things being before as rimy as a five it guideth and altereth the affections making the beleever to love good things and good men and whatsoever sets forward Gods glory and to hate zealously the contrary Christs power in the soul orders the appetite to sobriety in the seasonable and thankful use of outward mercies makes a man speak the language of Canaan and his whole course savour of Christ Whence it is plainly concluded that ignorant persons malicious persons Libertines intemperate Drunkards Gluttons filthy talkers Swearers loose in their behaviour open enemies to this power of Jesus Christ not submitting themselves to the rod of his mouth shall bee laid under his rod of iron Use 4. This teacheth us to goe on fearlesly in good duties seeing this power of Christ is with us and for us He is of power to protect us against enemies and dangers Of power to strengthen us in our duties when we are weak and feeble he will perfect his power in our weakness 2 Cor. 12.8 Of power to make us invincible in our sufferings Phil. 4.13 I can doe all things through him that inableth me Of power to reward our least labour of love undertaken for him Of power to answer our prayers and to doe abundantly above all we ask or think Of power to perform all his gracious promises which shall be made good to us in due time Of power to supply us with all good means in his service hee can give wealth and make the latter end better as he did to Job the Divine power giveth all things pertaining to life and godliness 2 Pet. 1.3 Of power in death it self to keep that which wee commit unto him till the last day Of power to rebuke Diseases and command Death and after death to raise our bodies to eternal life being cloathed with corruption and wrapped with deaths garments 1 Cor. 6.14 God hath raised up the Lord Jesus and shall raise us also by his power Vse 5. Lastly this doctrin assureth us of our perseverance in grace begun Christ by his power lays such fast hold on us no seducer is able to deceive the elect nor pluck them out of his hands for the weakness of God is stronger than men 1 Cor. 1.25 and when we cannot comprehend him so fast as wee would he comprehends us and preserves us by his power to salvation 1 Pet. 1.5 Neither doth this Doctrin maintain any security but the security of faith which is ever attended with the fear of God and fear to sinne The Second thing in the victory of our Saviour is the manner of Satans leaving him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Matthew St. Luke more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a bodily departure and sensible as we have formerly shewed his presence to be Quest What kind of departure was this it seems to be a willing and voluntary subjection to Christ he bids him depart and he is gone Ans Indeed it seems obedience
such as are wealth honour learning parentage beauty or such like here called the face of a man for which God accepteth not nor rejecteth any man Job 34.19 Hee accepteth not the persons of Princes saith Elihu nor regardeth the rich more than the poor they being all the work of his hands And applied to the Apostles purpose is as if he had said I now indeed clearly perceive that the Lord hath no respect of any dignity or priviledge in any people above another that hee should pour his grace upon one more than another upon the Jew above the Gentile Why God accepteth not of persons upon the circumcision above the uncircumcision upon the seed of Abraham according to the flesh above the rest of the Nations and Kindreds throughout the world Now I see that the righteous Judge of all the earth can be no accepter of persons For 1 This were to esteem men by adjuncts and qualities Reasons and not by their essence and substance of grace and piety thus should the rich man have been preferred before Lazarus and the proud Pharisee before the penitent Publican 2 This were to judge by inconstant things for all these outward respects pass away as the figure of the world it self doth whereas the judgement of God is most unchangeable and therefore grounded on things unchangeable 3 It were a most unequal valuation to compare and much more to prefer things which are in no proportion of goodness to the things which are undervalued for between temporal and eternal heavenly and earthly things can bee no proportion 4 He which hath forbidden us to judge by the false and crooked rule of sence sight reason and such things as are before us cannot himself do so both which points are plainly reproved 1 Sam. 16.7 The Lord biddeth Samuel being to chuse one of the Sons of Ishai to bee King look not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man looketh on the outward appearance but the Lord beholdeth the heart Object But when the Lord passed by all the rest of the Nations and chose Abraham and his seed did he not accept persons Answ That Abraham and the Israelites were chosen the Ismalites and Heathen rejected was no accepting of persons the Lord himself declareth that there was no cause at all in the people which furthered his choice of them just cause there was in them why hee should have passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiff-necked of all Deut. 9.6 Yea consider Abraham himself their Father and the Father of all the Faithful what cause was in him that God should set his love upon himself or his posterity or call him out of Ur of the Chaldaeans where hee lived in as Heathenish Idolatry as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewn and telleth them their Father was an Amorite and their Mother an Hâ—ttite Ezek. 16.3 If it bee still asked what cause then was there why this people should above all other bee chosen to partake in the Covenant of life the Lord himself directly answereth that there was no cause without himself that moved him hereunto it was only his free love and meer good will The Lord loved you because hee loved you Deut. 7.8 Object But when God electeth one to salvation and rejecteth another hee seemeth no accept of persons for all lye alike in the same condition Ans The Objection answereth it self for in that all lie alike in the same mass and all are corrupted it is plain that election and reprobation depend not upon any thing outward for seeing matter enough to condemn all all being sold unto sin and no more matter of love in those whom he chuseth than those whom he refuseth we must needs conclude with the Apostle that Hee chuseth freely whom hee will and whom he will he justly reprobateth and refuseth Rom. 9.18 If it be here alledged that it seemeth hard that those that are all equal in Adam should be so unequally dealt with I answer may not the Lord do with his own what we will who art thou that darest dispute with God or prescribe Laws to thy Creator who is it that bindeth him or spoileth him of his Soveraignty over his creatures that he may not deal with one thus and with an other another way Object But when God judgeth men according to their works doth hee not accept of men by outward things and did not the Lord accept persons when hee respected Abel and his sacrifice but to Cain and his sacrifice had no respect Answ God judgeth men according to works but not as they are outward actions but as they are fruits of Faith purifying the heart and working by love thus only he looks on them with acceptance whereas bee they never so many and glorious without faith he rejecteth them so as still he judgeth by that which is within and not by things without further than they testifie of the former As for Abel his â—ace and person was no more respected than Caâ—ns it was the faith of his heart the fear of God and working of righteousness that was accepted and which is witnessed Heb. 11.4 By faith Abel offered a greater sacrifice than Cain by the which he obtained witness that he was righteous So as notwithstanding all that can be said to the contrary it remaineth an undeniable conclusion That God is no accepter of persons Wh soeveâ— would bâ—â—â—e God muâ—◠〈◊〉 accept of persons Vse 1. If God accept not nor reject men for outward respects no more must those who would be like unto him And hence sundry sorts of men are to be instructed in their duty As 1 Magistrates who are Gods Vicegerents and called gods yea called by God to execute his Judgements must beware of respecting persons in judgement Deut. 1.17 Moses appointing Judges over the people sendeth them away with this charge Yee shall have no respect of persons in judgement but shall hear the small as well as the great yee shall not fear the face of man for the iudgement is Gods This corruption yeelded unto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but even to the curse of the people Prov. 24.24 Nay more hee maketh God so farre as lyeth in him a patron of iniquity a justifier of the wicked a taker of the ungodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that upon the Lord which the Lord abhorres 2 Ministers who are the mouth and Messengers of God must take heed of this base sin of accepting the face or persons of men so as for fear or flattery they hide or betray any part of the truth of God
which draw on such fearful falls and mischiefs and preserveth him that neither hope of promotion nor gain nor ease nor favour of man who is but a worm shall make him forget the Lord that spread the Heavens this fear which is Loves keeper holdeth the heart in the Love of God himself of his Worship of his Word of his Children and whatsoever carrieth his Image all which without it either lye or quickly grow as refuse wares out of request 4 To drive away security awake sloathfulness provoke to watchfulness stir up to prayer keep in a fitness to profit by the word to tremble at it when God threatneth to rejoice in the promises as those to whom they belong to help us to better our selves by our afflictions as the speech of the converted Theef to his fellow implieth that if hee had had the fear of God he would being in the same condemnation have otherwise carried himself towards Christ than hee did And in a word to fence the heart which is as the market-place of a City against temptation in which special use it is called a Well-spring of life to escape the snares of death By all this that hath been spoken every man that would seem religious ought to labour above all things for this worthy Grace which God specially bestoweth upon his Children with whom hee maketh his new Covenant Jerem. 32. I will put my fear in their hearts never to depart from mee saith the Lord. Which hath all promises belonging unto it for a mans Self for his Children for this life present for a better for supplies of every good for with-holding and removing of every evil so as whosoever feareth the Lord wanteth not a good and rich treasury such as all the Indian Mines cannot afford yea such as both possesseth himself and entaileth unto his posterity the rich blessing of the Almighty Blessed saith the Psalm is the man that feareth the Lord Psal 128.2 3. himself shall bee mighty on earth his Children shall bee blessed after him his Wife shall bee as a fruitful Vine Riches and Treasure shall bee in his house Psalm 112.3 hee shall want nothing that is good and let his troubles bee never so great the Lord will deliver him out of them all Here is a Jewel worth hiding and laying up in the safest closet of the soul even in the midst of the heart for there God layeth it and calleth for the Heart to make room for it Deut. 5.29 Oh that there were such an heart in them to fear mee Isa 8.13 Sanctify the Lord in your hearts and let him be your dread Another bond whereby man is knit unto God is the working of righteousnesse an immediate fruit of the fear of God Where must bee considered 1 What this righteousness is and then 2 What is the working of it For the former To work righteousnesse what it is This righteousness is a grace of God whereby the beleever is inclined unto honest actions according to the prescript of Gods Law When I say a grace of God I understand that righteousness whereof a man in the state of grace is by grace made partaker and exclude all that Original Righteousness which was set in the nature of man by his Creation whereby hee was wholly conformable to the Image and Righteousness of God further saying that the beleever is hereby inclined to honest actions three things are implyed 1 That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformity of the humane nature of Christ with all his actions and sufferings performed of him in our stead with the whole Law of God whereby wee are wholly covered as with a Garment in the sight of God but rather a fruit of that namely that infused and inherent righteousness wrought in the heart of every beleever by the finger of the Spirit whereby the Image of God is daily renewed and repaired in him and so himself inclined to works of righteousness to which hee is now Created Eph. 4.24 2 That the subject of this righteousness is the Beleever for all the works of unbeleevers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other than sin and unrighteousness 3 That the next efficient cause of it is lively faith being the instrument of the Holy Ghost by which hee begetteth this righteousness wheresoever it is now Faith produceth this righteousness in us not as it is aâ— excellent gift of God nor as an excellent quality in us but onely as it is aâ—â—and or instrument apprehending and laying hold upon Christ who justifying us by his own righteousness imputed and by his Spirit regenerating and sanctifying our natures is the very proper cause of this infused and inherent righteousness The last words in the description according to the prescript of Gods Law shew that then a work is righteous Juste agere est agere ex praescripto juris when it is framed according to the right rule of the Law of God it being the only perfect rule of all righteousness Mens Laws are rules also but imperfect and no further yet so far bind as they are agreeable unto Gods II. The second point is the working of righteousness wherein 1 The Order 2 The Manner The Order is in the words first To fear God and then to work righteousnesse all the duties of love must bee founded in Faith and in the fear of God for whatsoever is not of Faith is sin and the fear of God is the very seed and life of all true obedience which the wise man implyeth when hee calleth it the head and beginning of wisdome Prov. 1.7 that look as all sense floweth from the head so all heavenly sense and motion from the fear of the Lord. Which sheweth that many men begin at the wrong end in the matter of their obedience some think they do God high service if they come to Church say some prayers hear a Sermon things not to bee dis-allowed but know not how far they are from pleasing God herein because they bring not hearts renewed with Faith and Repentance nor souls possessed with Hope Love and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their Holiness and Obedience in the works and duties of the second Table If they bee liberal to the poor just in their dealing sober and civil in their conversation though they live in gross ignorance of God and his Word utterly careless of the waies and worship of God yet conceive themselves in as good case as any other man which is all one as to account that man a living man who hath no head the fear of God being to true religion even as the head to the body of a man besides that they thrust the second Table into the place of the first inverting the order of God yea they pull and break asunder the two Tables which the Lord
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
give but to the right owners or when out of desire of praise or out of superfluity when a man knows not else what to do with his wealth but some must have it If out of any of these respects all is lost 2 Concerning the right subject of works of mâ—rcy Do good unto all 2 The subject of mercy â— In general all Eccles 11.1 but especially to the houshold of faith Gal. 6.10 To all viz. the poor that are noâ— able to recompence us not looking for recompence of man but casting our bread upon the waters where thâ—re is no likelihood of ever reaping it again And to all even our enemies who stand in need of us and such as usually do and will recompence our good with evil Rom. 12.14 Matth. 5.44 And good reason For first all have our flesh Isa 58.7 For four Reasons from which wee must not hide our face 2 All have Gods image on them which wee must not refuse 3 Hereby wee shall bâ—e likest to God who doth good to all and to us being enemies and attain the most difficult practice of the Law 4 Wee shall hereby master the corruption of our own heart which lusteth after revenge and perhaps over-master the malice of our adversaries at least make them inâ—xcusable But espâ—cially to the houshold of faith Because here is Gods image renewed â— In special the faithful here is one of the blood and kindred of Christ And if the good Samariâ—an was commended for mercy shewed to a stranger how much more will the Lord Jâ—sus accept that which is done to one of those little ones that beleeve in him as done to himself Mat. 25.45 3 Concerning the matter of mercy 3 The matter of mercy 1 To the soul The greatest mercy wee can shew to any is toward their souls which stands in instructing the ignorant in counselling the weak in forgiving â—ffenders in admonishing or correcting him that erreth comforting distressed consciences and confirming them that are in good wayes This therefore must bee observed in all corporal mercy to ioyn spiritual labouring in all the other the good of this and especially to pray for such mercies from God for them as neitheâ— wee nor other men can minist r unto thâ—m And though that bee to bee done yet the other also must not be left undone but wee must bee merciâ—ul to the outward man of our brother in giving lending freely cloathing feeding visiâ—ing 2 To the body protecting from violence c. For this is mercy actual and acceptaâ—lâ— fitted to that rule 1 Joh. 3.18 that wee shew mercy not in word and tongue but in deed and in truth This age aboundeth with mouth-mercy which is good cheap but a little handfâ—l were better than a great many such mouthfuls 4 The measure of it to our ability 4 Coâ—cerning them measure of our mercy Wee must bee merciful in the highest degrâ—e that wee can get our hearts unto and bee as like our heavenly Father in mercifulness as may bee This rule is 1 Cor. 1â— 2 that every mâ—n lay up and distribute as God hath prospered him that is according to his abâ—lity Gal â— 7 For hee that sows sparâ—ngly shall reap sparingly Doubtless men would not bâ—e so niggardly and sparing if they knew that what is mercifully bestowed Manus pauperis Chrâ—sti g zâ—phylacium is safest kept the bosomes bellies and mouthes of the poor is the best treasury to lay our goods in and if wee expected to reap after the measure of mâ—rcy at the last day wee would more liberally sow Hos 10.12 Yea a poor man may bee bountiful in a little which was the commendation of the poor widow for her two mites Luke 20. 5 The manner of shewing mâ—rcy 1 Seas nably 5 Concerning the manner of shewing mercy First It must bee donâ— seasonably and speedily when need is Prov. 3.28 Say not unto thy neighbour Go and come to morrow if now thou have it with thee For thou mayest bee cut off from the opportunity or that from thee bâ—sides thaâ— thou omittest a present duâ—y which is enjoyned Gal. 6.10 While wee have time let us do good And life is very uncertain Secondly It must bee done cheerfully God loves a cheerful giver 2 Cheerfully 2 Câ—r 9.7 Nâ—t groaningly or grudgingly as if every penny were too much as many pinch-pennies who have pounds enough for any lust or pleasure do part with pence to the poor Saints as from their joynts or eyes 3 Wisely Thirdly Iâ— must bee done wisely True mercy is dispensed by judgement It spares not where God will punish as Sauls cruel mercy A glass for Magistrates whose remisness can swallow any thing and punish nothing neither drunkennâ—ss nor prophanation of the Sabbath nor swearing nor inordinate walking It is no mercy out of extream necessity to releeve strong Rogues wandring beggats and able idle persons but rathâ—r to punish and râ—dress them nor to keep hospitality for Drunkards Gamâ—sters and riotous persons but a good man is merciful and measures his affairs by judgement 4 Constantly Gal. 6 9. Psalm 112.5 Fourthly Mercy must bee shewed constantly accâ—rding to the precept Bee not weary of well-doing Let not the springs of our compassion bee ever dried up as wee would never have God weary of doing us good 5 Humbly Fifthly Wee must not rest or rejoyce in any work of mercy as meritorious but in the acceptance and covering of it saying when wee have done all we can Wee are unprofitable servants CHAP. XVIII Rules for Works and Actions of Justice In first The Ground Secondly Moderation IN all our civil conversation with men see that our external righteousness Rules for works of Justice flow from inward piâ—â—y Gâ—d in the mâ—ral Law hath coupled the two Tables as the upholders one of another Thou shalt love the Lord thy God and thy neighbour as thy self Wee must love man in God and for God Christ 1 Concerning the ground aimed at boâ—h in the work of our redemption that wee should serve him in righteousness as well as in holiness all our dayes Luke 1.75 Civil righteousness abstracted from piety is Pharisaical and unfruitful Give to Caesar Caesars and to God Gods 2 Concerning moderation of Justice Never stand so upon strict justice 2 Concerning moderati n of Justice but that sometimes for peace wee must depart from our right according to the precâ—pt Phil 4. verse 5. Let your equal minde be known unto all men And the practice of our Saviour Christ Matth. 17.27 who needed not nor could have been compelled 〈◊〉 pay toll but to cut off occasion of offence and contention hee departs from his rightâ— and pâ—yes it hee might have said it is my rightâ— and I will stand upon it and will not losâ— my freedome And mâ—n think they say well if they dâ—mand but their right But our Lord for our example departed from his right and accounted
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